ANIMAL. 
last of animals, and the first of plants. After 
examining the distinctions, this author pro- 
ceeds to state the resemblances which take 
place between animals and vegetables. Tjie 
power of reproduction, he says, is common 
to the two kingdoms, and is an analogy both 
universal and essential. A second resem- 
blance may be derived from the expansion 
of their parts, which is likewise a common 
property, for vegetables grow as well as 
animals ; and though some difference in the 
manner of expansion may be remarked, it 
is neither general nor essential. A third 
resemblance results from the manner of 
their propagation. Some animals are pro- 
pagated in the same manner, and by the 
same means as vegetables. The multiplica- 
tion of the sacceron, or vine-fritter, which is 
effected without copulation, is similar to that 
of plants by seed ; and the multiplication of 
the polypus by cuttings resembles that of 
plants by slips. Hence it is inferred that 
animals and vegetables are beings of the 
same order, and that nature passes from the 
one to the other by imperceptible degrees ; 
since the properties in which they' resemble 
one another, are universal and essential; 
while those by which they are distinguish- 
ed, are limited and partial. Dr. Watson, 
Bishop of Llandaff, has examined, with his 
usual judgment, the distinguishing marks 
between animals and vegetables. He re- 
jects, as insufficient, both figure and spon- 
taneous motion ; and if perception be sub- 
stituted in their stead, it will be found to be 
a criterion that is, in many respects, liable 
to exceptions. However, the ingenious and 
learned prelate produces many chemical, 
physical, and metaphysical reasons, which 
serve to render the supposition not alto- 
gether indefensible, that vegetables are en- 
dowed with the faculty of perception. Dr. 
Percival, likewise, in a paper read before 
the Literary and Philosophical Society of 
Manchester, produces several arguments to 
evince the perceptive power of vegetables. 
From the reasoning adduced by both these 
ingenious writers, of which a more particu- 
lar account will be given in the sequel of 
this work (see Plants and Vegetables); 
those who duly advert to it, will, we conceive’ ' 
incline to the opinion that plants are not 
altogether destitute of perception. But on 
a question that has perplexed and divided 
the most ingenious and inquisitive naturalists, 
it is very difficult to decide. If we extend 
to the vegetable kingdom that kind of vita- 
lity with which sensation and enjoyment are 
connected, there will remain no discernible 
boundary between this and the animal king- 
dom; and that which has been considered 
as the distinctive characteristic of -animals, 
and by which they are separated from ve- 
getables, will be abolished. We shall now 
add, that the principle of self-preservation 
belongs to all animals ; and it has been 
argued that this principle is the true charac- 
teristic of animal life, and that it is unques- 
tionably a consequence of sensation. There 
is no animal, when apprehensive of danger, 
that does not put itself into a posture of de- 
fence. A muscle, when it is touched, im- 
mediately shuts its shell ; and as this action 
puts it into a state of defence, it is ascribed 
to a principle of self-preservation. Those 
who adopt this reasoning, allege that vege- 
tables do not manifest this principle. When 
the sensitive plant, for instance, contracts 
from a touch, it is no more in a state of de- 
fence than before, for whatever would have 
destroyed it in its expanded state, will also 
destroy it in its contracted state. They 
add, that the motion of the sensitive plant 
proceeds only from a certain property called 
irritability ; and which, though possessed by 
our bodies in an eminent degree, is a cha- 
racteristic neither of animal or vegetable 
life, but belongs tp us in common with 
brute-matter. The sensitive plant, after it 
has contracted, will suffer itself to be cut in 
pieces, without making the least effort to 
escape. This is not the case with the mean- 
est animal. An hedge-hog, when alarmed, 
draws its body together, and expands its 
prickles, thus putting itself in a posture of 
defence : when thrown into the water, the 
same principle of self-preservation prompts 
it to expand its body and swim. A snail, 
when touched, withdraws itself into its shell • 
but if a little quick lime be sprinkled upon 
it, so that its shell is no longer a place of 
safety, it is thrown into agonies, and en- 
deavours to avail itself of Its loco-motive 
power, in order to escape that danger. 
Muscles and oysters also, though they have 
not the power of progressive motion, con- 
stantly use the means which nature has 
given them for self-preservation. We, our- 
selves, possess both the animal and vegeta- 
ble life, and ought to know whether there 
be any connection between vegetation and 
sensation, or not. AVe are conscious that we 
exist, that we hear, see, &c. but of our 
vegetation we are absolutely unconscious. 
We feel a pleasure in gratifying the demands 
of hunger and thirst ; but we are totally 
ignorant of the process by which our aliment 
is formed into chyle, the chyle mixed with 
