THE MAMMALIA— MAN AND BEASTS. 



49 



tKe entire Animal Itingdom. It is then we shall perceive that the Quadnimana and 

 Caniassiers, which stand at the head of the list, may almost be styled Intellectual, if 

 compared to animals of the lower divisions, whose entire es.istence appears to be sway- 

 ed by a uniform and constant force. Indeed, were not all analogies between mental 

 ahd material phenomena altogether inadmissible, we would be cUsposed to compare the 

 liistincts of the inferior animals to those inert powers of Nature which form the prime 

 movers of our own machinery. The most complicated Instinct of the Dog, requir- 

 ing for its fulfilment the concurrence of the greatest number of intelhgent acts, appears 

 absolutely nothing in comparison to actions of this nature, which riay be seen in the 

 Invertebrate (1 animals, but chiefly among the Insects. In the Dog and other Mam- 

 malia of the higher orders, that Instinct which urges them to store up provisions for 

 future want, shows itself only in a few isolated acts. Among the Insects, on the con- 

 trary, their entire existence, however varied it may appear, seems composed only of 

 one single invariable action, from which nothing external can divert them, and to which 

 they seem invincibly urged by a superior power. None of the Mammalia exhibit in 

 any of their actions such a combination of sagacity, foresight, and skill, as might have 

 been inferred from the industry of the Bee, did we not see in its actions, proofs of the 

 existence of a Mind not its own. Were Man incapable of receiving evidence of a 

 Creative Power in his own constitution, he must read it in that principle which urges 

 these lower animals to perform a complicated course of actions, continuing for days 

 and months, — ever directed to one end, and that end invariably the same. He must 

 perceive that Wisdom is not the sole property of IMan, when he finds profound com- 

 binations, calculations of the greatest complexity, and the most ingenious views, urging 

 these lower animals to work with a degree of perfection which all his learning and 

 experience, accumulated for a long course of ages, can scarcely equal. 



Although we have said that Intelligent actions may be varied at the pleasure of the 

 animal, while the Instinctive actions are irresistible, these assertions must be under- 

 stood with some qualification. While performing an Instinctive action, the animal 

 always preserves the power of using its senses, and of exercising its Intelligence to the 

 degree natural to its species, and employs both in the manner most favorable for the 

 execution of that Instinctive action to which it is actuated. 



An animal is capable of exercising its Intelligence in a degree inversely proportional 

 to the force of its Instinct. As the Instinctive wants become urgent, its Intelli- 

 gence appears more fettered. There is no comparison, for example, in the degree of 

 Instinctive force between the Hamster (^Cncetus), which stores up magazines of pro- 

 visions for the winter, and the Dog who hides his superabundant food. Nothing 

 could divert the Hamster from its purpose ; the slightest circumstance would cause 

 the Dog to neglect that precaution. 



Having pointed out the difference between Intelligent and Instinctive actions, we 

 now come to draw the probable hne of demarcation between the Intellectual powers 

 of Man, and the Intelligence of the lower animals. 



We evidently perceive that animals, especially the higher classes, have the power of 

 Attention ; that their senses receive impressions analogous to those we are conscious 

 of experiencing in ourselves ; that their ideas follow each other in a certain regular 

 order constituting a train of thought ; that a former idea can be recalled ; that their 

 ideas are variously associated ; and that they can form some conclusions. This seems 

 to be the extent of their powers. We are, of course, reduced merely to conjecture 

 tlie intensity or qualities of thoir sensations or perceptions, and are therefore unable 

 to point out those qualities of bodies which can be perceived by IMan alone. 



There is, however, one curious circumstance which may be noticed in regard to the 

 sense of Hearing. With animals it is a Sensation and not a Perception ; in other words, 

 they are unable to refer sounds to an externa.' cause. If a wild Bull or Horse feel 

 himself struck violently, he makes no mistake as to the cause. He rushes immediately 

 at' the person who has inflicted the blow, even when struck only with a stone or other 

 projectile, just as the Wild-Boar rushes upon the Hunter, whoso ritle-ball has struck 

 him. But when captive animals, in co\irse of taming, are tormented by a Drum or 

 Trumpet to prevent them from sleeping, they have no perception either of the in- 

 stt-ument from which the sound proceeds, or of the person who plays it. They suffer 

 pjissively, as if by some internal injury, where the cause of the evil is within them- 

 selves. It is curious that their head and ears are notwithstanding directed instantane- 

 ously to the precise quarter whence the sound proceeds. It is different with the 

 sensation of Colour. The Bull rushes at a piece of red cloth, in the same manner as he 

 would have done at an assailant ; from which we may infer, that when the Horse and 

 Evili are unable to refer a Sound to its proper cause, it is owing less to the distance 

 which separates them from the instrument, than to the pecuUar nature of their sense 

 of HcM"ing. 



In other respects, they generally seem to have the same senses as ourselves, and 

 to perceive analogous qualities in bodies. Their motions result from the qualities 

 of their sensations; they attempt to fly, to defend themselves, to seize, or to attack, 

 according as they are moved by pleasure or pain. 



Being capable of forming certain relations to Man of a benevolent or malevolent 

 character, they acquire a marked affection for those who treat them well, and a de- 

 termined hatred to their tormentors. Some species form an attachment for each 

 other solely from the habit of living together for some time, and frequently their 

 mutual hatred arises from mere caprice. 



These dispositions presuppose Memory, and at least some confused knowledge of 

 the relations of those qualities which distinguish one person from another. They 

 exhibit the internal affection of the moment by external signs, which are in general 

 very like those employed by IVIan for the same purpose. 



The Mammalia acquire from experience a certain knowledge of natural objects, — of 

 those which are safe or dangerous ; they avoid the latter in consequence of this ex- 

 perience, and of that memory from which it is derived, without being determined by 

 ah Instinctive Attraction or Repulsion. This experience enables them to infer the 

 consequence of their own conduct, when domesticated. They know that a certain ac- 

 tion will be punished by their master, and that a contrary one will be rewarded. 

 Their final determination does not proceed from any internal attraction, but often in 

 dir-ect opposition to some very powerful Ijostinct, and from the sole knowledge of the re- 

 13 



ward or punishment which will follow. This knowledge, besides memory, also pre- 

 supposes a power of reasoning from analogy, or of inferring that similar causes produce 

 similar effects. Knowing well the power of their master, that he can either punish 

 them or not, they assume before him a supphcating air, on perceiving him to be 

 angry. 



Their passions and emotions react upon their involuntary functions in precisely the ' 

 same manner as with 5Ian. Surprise stops their respiration ; they tremble with Fear ; 

 Terror throws them into a cold perspiration ; and Love agitates their frames. 



They may be corrupted or improved by Domestication. Habits of ease or luxury 

 create in them artificial wants unknown in the fields or woods. Education mayfit 

 them for actions for which they are not adapted by their structure. By proper 

 training they may be rendered docile, mild, and active; or, if improperly manao-ed, 

 they may become more obstinate, passionate, stubborn, or lazy, than Nature had formed 

 them. 



Race Horses give evident proofs that they are actuated by Emulation, and Do«-s 

 dispute with each other for the caresses of their master. The Jealousy of the latter 

 does not merely relate to the possession of their food or other enjoyments wholly 

 physical, but also to the benevolent affections. 



The natural language of the Mammaha enables them to explam to each other the 

 wants or sensations of the moment, and, in their intercourse with Man, they understand 

 that more complicated language by which he makes known his commands. Not only 

 do the young know the cry of their mother when she gives notice of approaching 

 danger, but they comprehend a number of artificial words used by Man, and act 

 in consequence. We have been acquainted with a gentleman who spoke to his Dog 

 only in the French language. The animal would go home, or leave the room at his 

 master s command if announced in the common phrase, but w^ould remain unde- 

 cided and look into his face with eyes of inquiry when the order was given in an 

 unusual style or language. Some species and genera have very great powers of Imi- 

 tation. 



There can be no doubt that all the lower animals, without exception, are unconscious 

 of their existence, and incapable of reflecting upon their own condition. They cannot 

 turn their thoughts within themselves, and consider what it is that they see, feel, think, 

 and perform. The acts of their Minds, like the movements of their bodies, are the 

 mere result of external causes or of internal Instincts. They cannot form the notion 

 of Liberty, for this can only be acquired by Reflection. For the same reason, they 

 are not Moral and accountable creatures. 



Indeed, it is chiefly to the want of Abstraction — of that power by which Man forms 

 general ideas, and arrives at general conclusions, that the inferiority of the lower ani- 

 mals may be attributed, 



JIany philosophers, and especially Condillac, imagined that animals can reflect ; 

 and they founded their views upon those invariable actions which we have regarded 

 as Instinctive. But there appears to be an evident contradiction, in attributing a 

 constant and seemingly necessary action to a power such as reflection, which presup- 

 poses Liberty. It is also evident, that if the Dog concealed his food from really fore- 

 seeing the chance of future want^ or, in other words, from reflecting upon his former 

 necessity, and considering the probability of its recurrence, he would not have confined 

 himself merely to set aside a supply of provisions, but would have taken means to 

 provide shelter, a manger — in a word, to procure a supply for satisfying aZZ his wants. 

 This method of reasoning is conclusive against our regarding Instinctive actions, which 

 ar« always partial and hmited in their application, as the result of Reflection. 



Other philosophers, imagining that the power of Reflection was usually proportion- 

 ed to the force of their original desires, thought that the Instincts of animals might 

 still be owing to Reflection, as they might depend for their exercise upon the force of 

 th-e wants or Hkings of the animal. But if this were the case, the results of Reflection 

 would be seen in their most trifling attachments or likings, as well as in their most 

 pressing wants ; and this does not agree with observed facts. It is certain, that, for 

 animals generally to satisfy their appetite for food is of the greatest importance, 

 and exercises the most powerful influence over each individual. Also it appears much 

 more mdispensable for their existence that it- should be satisfied than the want of 

 shelter. Yet we see many animals continuing to dig burrows and retreats, or, accord- 

 ing to this theory, appearing to foresee the necessity of providing shelter, and yet the 

 same animals do not foresee that which ought to be most urgent with them, the neces- 

 sity of laying by a supply of food for future use. 



AU other attempts to explain the actions of animals in a general manner, and 

 without admitting particular faculties, are equally objectionable, and the same thing 

 may be observed in reference to Instinctive actions. 



To avoid the contradictions which have been here pointed out, some philosophers ■ 

 have thought that the Instinctive actions of animals proceeded from some peculiar 

 form of the Brain. When stated in the above simple form, this theory presents 

 many difficulties. Its partisans have pointed out what they conceive to be the par- 

 ticular forms which manifest Instincts, and have collected many striking coincidences 

 in support of their viows. We find, it is true, in the structure of their brains certain 

 forms which are in some manner connected with the Intelligent functions; but their 

 experiments have not yet demonstrated these functions, and the extreme difficulty of 

 such a task will long render it almost impossible. In the meantime, it is useless to 

 occupy ourselves with suppositions, which are ever liable to be overturned by future 

 inquiries. Natural History justly excludes all consideration of that question, once so 

 much agitated in the schools — Whether animals have Souls. 



There is a class of phenomena very tUfferent from the preceding, which arc founded 

 on more certain analogies, and throw some light upon the connexion between Intelli- 

 gence and Instinct. We allude to the remarkable effects of Habit in transforming an 

 Intelligent into an Instinctive action. 



"VMien a Man, who has perhaps studied with great care some treatise on the Art of 

 Horsemanship, attempts for the first time to mount a Horse, none of his attitudes or 

 movements, notwithstanding all his science, are what they ought to bo. His body 

 falls behind or before when it should be in a vertical position^ His limbs are shaken 

 when they ought to remain motionless. In a word, there exists no harmonv between 



