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the reason of animals, and telling us it is only our pride and prejudices that will not allow them the use of that faculty.
Reason shews itself in all occurrences of life ; whereas the brute makes no discovery of such a talent but in 5 what immediately regards his own preservation, or the continuance of his species. Animals in their generations are wiser than the sons of men ; but their wisdom is confined to a few particulars, and lies in a very narrow compass. Take a brute out of his instinct, and you find 10 him wholly deprived of understanding. To use an instance that comes often under observation :
With what caution does the hen provide herself a nest in places unfrequented, and free from noise and disturbance? When she has laid her eggs in such a manner 15 that she can cover them, what care does she take in turning them frequently, that all parts may partake of the vital warmth ? When she leaves them to provide for her necessary sustenance, how punctually does she return before they have time to cool, and become in- 20 capable of producing an animal ?
In the summer you see her giving herself greater freedoms, and quitting her care for above two hours together : but in winter, when the rigour of the season would chill the principles of life, and destroy the young one, she grows more assiduous in 25 her attendance, and stays away but half the time. When the birth approaches, with how much nicety and attention does she help the chick to break its prison? Not to take notice of her covering it from the injuries of the weather, providing it proper nourishment, and teaching 30 it to help itself; nor to mention her forsaking the nest,
if after the usual time of reckoning the young one does not make its appearance. A chymical operation could not be followed with greater art or diligence, than is seen in the hatching of a chick ; though there are many other 5 birds that shew an infinitely greater sagacity in all the forementioned particulars.
But at the same time, the hen, that has all this seeming ingenuity (which is indeed absolutely necessary for
the propagation of the species), considered in other 10 respects, is without the least glimmerings of thought or
She mistakes a piece of chalk for an egg, and sits upon it in the same manner : she is insensible of any increase or diminution in the number of those
she lays : she does not distinguish between her own and 15 those of another species, and when the birth appears of
never so different a bird, will cherish it for her own. In all these circumstances, which do not carry an immediate regard to the subsistence of herself or her species, she is a very idiot.
There is not, in my opinion, anything more mysterious in nature than this instinct in animals, which thus rises above reason, and falls infinitely short of it. It cannot be accounted for by any properties in matter, and at the
same time works after so odd a manner, that one cannot 25 think it the faculty of an intellectual being. For my
own part I look upon it as upon the principle of gravitation in bodies, which is not to be explained by any known qualities inherent in the bodies themselves, nor
from the laws of mechanism, but, according to the best 30 notions of the greatest philosophers, is an immediate
impression from the first Mover, and the divine energy acting in the creatures.
THE SAME SUBJECT, CONTINUED. [Addison.]
As I was walking this morning in the great yard that belongs to my friend's country house, I was wonderfully pleased to see the different workings of instinct in a hen followed by a brood of ducks. The young, upon the sight of a pond, immediately ran into it; while the step- 5 mother, with all imaginable anxiety, hovered about the borders of it, to call them out of an element that appeared to her so dangerous and destructive. As the different principle which acted in these different animals cannot be termed reason, so, when we call it instinct, we mean 10 something we have no knowledge of. To me, as I hinted in my last paper, it seems the immediate direction of Providence, and such an operation of the Supreme Being as that which determines all the portions of matter to their proper centres. A modern philosopher, quoted by 15 Monsieur Bayle, in his learned dissertation on the souls of brutes, delivers the same opinion, though in a bolder form of words, where he says, Deus est anima brutorum, God himself is the soul of brutes. Who can tell what to call that seeming sagacity in animals, which directs them to such food as is proper for them, and makes them
naturally avoid whatever is noxious or unwholesome? Dampier, in his travels, tells us, that when seamen are thrown upon any of the unknown coasts of America, they never venture upon the fruit of any tree, how tempting 5 soever it may appear, unless they observe that it is
marked with the peckings of birds; but fall on without any fear or apprehension where the birds have been before them.
But notwithstanding animals have nothing like the use 10 of reason, we find in them all the lower parts of our
nature, the passions and senses, in their greatest strength and perfection. And here it is worth our observation, that all beasts and birds of prey are wonderfully subject
to anger, malice, revenge and all the other violent pas15 sions that may animate them in search of their proper
food; as those that are incapable of defending themselves, or annoying others, or whose safety lies chiefly in their flight, are suspicious, fearful, and apprehensive of every thing they see or hear; whilst others that are of assistance and use to man have their natures softened with something mild and tractable, and by that means are qualified for a domestic life.
In this case the passions generally correspond with the make of the body.
We do not find the fury of a lion in so weak and de25 fenceless an animal as a lamb, nor the meekness of a
lamb in a creature so armed for battle and assault as the lion. In the same manner, we find that particular animals have a or less exquisite sharpness and sagacity in those particular senses which most turn to their advantage, and in which their safety and welfare is the most concerned.
Nor must we here omit that great variety of arms with which nature has differently fortified the bodies of several kinds of animals, such as claws, hoofs and horns, teeth, and tusks, a tail, a sting, a trunk, or a proboscis. It is likewise observed by naturalists, that it must be 5 some hidden principle, distinct from what we call reason, which instructs animals in the use of these their arms, and teaches them to manage them to the best advantage; because they naturally defend themselves with that part in which their strength lies, before the 10 weapon be formed in it: as is remarkable in lambs, which though they are bred within doors, and never saw the actions of their own species, push at those who approach them with their foreheads, before the first budding of a horn appears.
15 I shall add to these general observations an instance which Mr. Locke has given us of Providence, even in the imperfections of a creature which seems the meanest and most despicable in the whole animal world. “We may,” says he, “ from the make of an oyster, or cockle, 20 conclude that it has not so many, nor so quick senses as a man, or several other animals; nor if it had, would it, in that state and incapacity of transferring itself from one place to another, be bettered by them. What good would sight and hearing do to a creature, that cannot 25 move itself to or from the object, wherein at a distance it perceives good or evil? And would not quickness of sensation be an inconvenience to an animal that must be still where chance has once placed it, and there receive the afflux of colder or warmer, clean or foul water, as it 30 happens to come to it?”