ORDER PACHYDERMATA. 383 



in an intellectual operation, and availed himself of as much 

 of past experience and association as the human savage 

 could do: but all the experience and all the cultivation in 

 the world would never enable the same elephant to pene- 

 trate the principles of mechanical powers, to understand 

 the doctrine of angles, to calculate the extent of resisting 

 mediums. Not so the savage ; — we know, if not experi- 

 mentally, at least by analogy, that his mind is capable in 

 some directions of an indefinite extent of improvement : 

 reason in the brute is rudimentary and incapable of pro- 

 gression ; in man it attains a degree of development pro- 

 portioned, as we have said, to the pains bestowed upon 

 its culture. 



And this is perfectly compatible with the accountable 

 condition of man, and the contrary state of lower animals. 

 They, in all probability, have not arrived at what is called 

 a moral sense : their rudimentary reason has not attained 

 to a comprehension of right and wrong ; their intellectual 

 restricted gift, therefore, brings with it no reciprocity of 

 obligation ; they have not eaten the fruit of the tree of 

 knowledge of good and evil ; their eyes are not opened ; and 

 happy and enviable is such a condition compared with 

 that of those who, while they boast of their dangerous pre- 

 eminence, forget or disregard the obligations it imposes. 



Having endeavoured, in the foregoing part of this Essay, 

 to distinguish in general the characteristic differences be- 

 tween intelligent and instinctive actions, and adduced some 

 examples in illustration at least, as we submit, of the 

 former in the elephant, whence we would infer actions 

 resulting from the same principle in other brutes, we shall 

 now venture, in continuation of this difficult but interesting 

 subject, to examine what is preliminary to the perform- 

 ance of each : i. e. what are the causes, not the primary, 

 which appear inscrutable, but the proximate causes of 

 both, or to speak as philosophically as may be, what are 



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