ESSAY IX.

Of the REASON of ANIMALS.

LL our reafonings concerning matter of fact

AL

are founded on a fpecies of ANALOGY, which leads us to expect from any cause the fame events, which we have obferv'd to refult from fimilar causes. Where the caufes are entirely fimilar, the analogy is perfect, and the inference, drawn from it, is regarded as certain and conclufive; nor does any man ever entertain a doubt where he fees a pies iron, that it will have weight and cohesion as in all other inftances, which have ever f. der his obfervation. But where the objects i fo exact a fimilarity, the analogy is lefs perfe.

the inference is less conclufive; tho' ftill it has fome force, in proportion to the degrees of fimilarity and resemblance. The anatomical observations, form'd upon one animal, are, by this fpecies of reasoning, extended to all animals; and 'tis certain, that when the circulation of the blood, for inftance, is prov'd clearly to have place in one creature, as a frog or fifh, it forms a ftrong prefumption, that the fame principle has place in all. Thefe analogical ob fervations may be carry'd farther, even to this science, of which we are now treating; and any theory, by which we explain the operations of the understanding or the origin and connexion of the paffions, in man, will acquire additional authority, if we find, that the fame theory is requifite to explain the fame phænomena, in all other animals. We hall make trial of this, with regard to the hypothefis, by which, in the foregoing effays, we have endeavour'd to account for all experimental reafonings; and 'tis hop'd, that this new point of view will ferve to confirm all our former obferv

Firft, IT feems evident, that animals, asli. men, learn many things from experience,

that the fame events w

fame caufes. By

quainted with the

nal objects, and

up a knowlege of the nature of fire, water, earth, ftones, heights, depths, r. and of the effects, which refult from their operation. The ignorance and inexperience of the young are here plainly diftinguishable from the cunning and fagacity of the old, who have learnt, by long obfervation, to avoid what hurt them, and to purfue what gave eafe or pleafure. A horfe, that has been accuftom'd to the field, becomes acquainted with the proper height, which he can leap, and will never attempt what exceeds his force and ability. An old greyhound will truft the more fatiguing part of the chace to the younger, and will place himfelf fo as to meet the hare in her doubles; nor are the conjectures, which he forms on this occafion, founded in any thing but bis obfervation and experience.

THIS is ftill more evident from the effects of difcipline and education on animals, who, by the proper application of rewards and punifhments, may ife of action, the most contrary to

nounce it in a certain manner, and with a certain tone and accent?

In all these cafes, we may obferve, that the animal infers fome fact beyond what immediately strikes his fenfes; and that this inference is altogether founded on past experience, while the creature expects from the prefent object the fame events, which it has always found in its obfervation to refult from fimilar objects.

Secondly. Tis impoffible, that this inference of the animal can be founded on any process of argument or reafoning, by which he concludes, that like events must follow like objects, and that the course of nature will always be regular in its operations. For if there be in reality any arguments of this nature, they furely lie too abftrufe for the obfervation of such imperfect understandings; fince it may well employ the utmost care and attention of a philofophic genius to discover and obferve them. Animals, therefore, are not guided in thefe inferences by reafoning Neither are children: Neither are the generality of mankind, in their ordinary actions and conclufions: Neither are philofophers themselves, who, in all the active parts of life, are, in the main, the fame with the vulgar, and are govern

fame maxims. Nature muft have p

other principle, of more ready, and more general ufe and application; nor can an operation of fuch immenfe confequence in life, as that of inferring effects from caufes, be trufted to the uncertain procefs of reafoning and argumentation. Were this doubtful with regard to men, it feems to admit of no queftion with regard to the brute-creation; and the conclufion being once firmly establish'd in the one, we have a ftrong prefumption, from all the rules of analogy, that it ought to be univerfally admitted, without any exception or referve. 'Tis custom alone, which engages animals, from every object, that frikes their fenfes, to infer its ufual attendant, and carries their imagination, from the appearance of the one, to conceive the other, in that strong and lively manner, which we denominate belief. No other explication can be given of this operation, in all the higher, as well as lower claffes of fenfitive beings, which fall under our notice and obfervation