642 MONOMANIA IN DOMESTIC ANIMALS. 
Each distinct part of the encephalic mass is the special organ of 
a distinct faculty, as well moral as intellectual. They are so 
many species of instincts common to the human being and the 
brute. 
M. Lande maintains that instinct is a feeling, an interior move¬ 
ment, independent of reflection or of the will—an impulse which 
directs the living being to certain actions without any distinct 
idea either of the means or the end. 
There are,’^ says he, as many instincts as there are funda¬ 
mental special faculties. Man and all animals have the instinct 
of propagation; the lion the instinct of destruction; and man 
and the beaver the instinct of construction. They are not the 
same organs that determine instincts so opposite, and produce 
phenomena so different. Each particular effect has, of necessity, 
its own particular cause. Instinct exists in man as well as in 
the beast. The word instinct means nothing more than one ge¬ 
neral power producing the different actions: it is the influence 
of the different fundamental faculties. 
This mode of expression is so far different from that of the 
metaphysicans. Instinct is, with them, some occult mysterious 
power which guides and directs the brute, as the intellect guides 
the man. They forget that the instinct is the same in each, or 
differing according to the destiny of each, and that the essential 
difference between them consists in the degree or power of intel¬ 
lect to control the native instinct.” 
It follows, then, that there are in animals a greater cfr smaller 
number of faculties or instincts, not all united in the same animal, 
as in man, but multiplied, or wanting, or complicated in them in 
proportion to the situation they occupy in the scale of perfection. 
The lower animals possess but a small number of instincts; some 
of them may be said to possess only one, or one which is predo¬ 
minant over the rest, and which is characteristic of the animal. 
Then, if there is a certain number of these fundamental facul¬ 
ties, instincts, implanted in man, these faculties may be occa¬ 
sionally too powerful or too weak—deranged, or, for a while, 
extinguished—and these different derangements of the natural 
instincts we designate by the term insanity. Insanity is nothing 
but a morbid change in those instinctive faculties to which we 
have given the name of moral and intellectual qualities in our¬ 
selves, and which we think peculiar to ourselves. The brute, how¬ 
ever, possesses the same faculties; the same moral and intellectual 
qualities, differing only in degree, according to his wants and his 
destiny; and they may be altered or perverted by causes more 
or less analogous ; and this alteration or perversion is insanity in 
