Josephus tells us, that "he composed five thousand books of odes and songs; and three thousand books of parables and similitudes; beginning from the hyssop unto the cedar. The like did he of all living creatures that feed on the earth, swim in the waters, or fly in the air. For none of their natures was he ignorant of, neither had he omitted to search after their qualities in particular, and discoursed of them all, and had knowledge of their several and secret propensities." And as this great naturalist was instructed by God himself, was the wisest of mankind, who was wise even from his youth, and as a flood filled with understanding, whose soul covered the whole earth. (Eccl. xlvii. 14, 15.) "As there came of all people to hear the wisdom of this mightiest of monarchs, from all kings of the earth which had heard of his wisdom." (1 Kings iv. 34.) For, as Josephus tells us, "So great was the wisdom and prudence which God bestowed upon Solomon, that he surpassed all his progenitors; and the Egyptians likewise, who are esteemed the wisest of all men, were far behind him." And as Egypt borders upon Palestine, and the Egyptians' thirst for knowledge was doubtless very great, they, of all nations who came to hear his wisdom, were sure to treasure up all information they obtained from him; and which most probably included, (had such information ever been imparted

in

any other instance,) God's future intention respecting animals. And as Pythagoras travelled purposely into Egypt in quest of knowledge, it still again strengthens the suspicion, that his opi

nion on the point discussing may have been gathered up from the Egyptian people.

Neither were divine and original communications entirely confined to the Jews: Balaam, who delivered one of the earliest and most remarkable prophecies respecting the Messiah, was not a Jew, though he probably was a descendant of Abraham by Keturah; for we are told, that Abraham gave all that he had to his son Isaac; but that unto his other sons he gave gifts, and sent them away in his life-time from Isaac, eastward, into the east country. (Gen. xxv. 5, 6.) Ishmael, we also know, dwelt in the wilderness of Paran, and he was married to an Egyptian woman, which would of course produce an intercourse between him and the Egyptians. And the wise men, likewise, who by the leading of a star which appeared in the east, travelled to Jerusalem in quest of him who was born King of the Jews, must have been enlightened respecting the object of their pursuit, by the Deity himself.

But it would far exceed the limits of this work, to trace the various sources from whence original revelations may have been dispersed over all the earth, and on which are probably founded many of those superstitious fictions and traditionary legends, which are more or less dispersed among the human race. In addition to the instances we have already cited from the sacred volume, namely Adam, Noah, and Solomon, and who, we know on high authority, must have been fully acquainted with a knowledge of the natures and peculiar properties of the animal creation, there is some reason

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to believe, that the heathen philosopher Pythagoras had made this subject one of his favourite stu"that he had dies for it is said of Pythagoras, taught an eagle to come at his lure, and stoop at his call; and that as he passed through a crowd of people assembled at the Olympic games, he showed them his golden thigh, with many other rare arts and feats, which appeared miraculous.”* And if Pythagoras had made the animal creation his peculiar study, it would naturally make him particularly diligent in endeavouring to obtain from every quarter where his thirst for knowledge led him, all possible information which respected them.

But should the opinion broached by Pythagoras, respecting the transmigration of the souls of animals, (or perhaps, more properly speaking, the instinctive faculties of animals,) have been founded on some original revelation; and the brute creation carry a recollection of what has previously befallen them in prior estates from one state to another; it is a secret we cannot unravel, they not being endued with the power of communicating That a gradual prowhat they know to man. gression marks Almighty operations throughout the works of nature, is evident to every inquiring and observing mind: and as God acts thus on things inanimate, that again strengthens the supposition, that God acts on instinct, and that faculties which so near approach to reason, are not left totally at a stand, in an unimproving and sta

*Plutarch's Lives.

tionary state. That God acts on and influences reason, is an unquestionable fact: in man, who was formed under circumstances far towering over, and very widely differing from the animal creation, (and who unquestionably enters into existence in his primeval state,) the progressive advance in intellect which takes place in him, is effected within himself; and the first dawn of reason which he manifests, scarcely amounts unto the instinct evinced by animals. For he comes into the world the most helpless of all creatures, though, by regular advance, instinct in him at length attains to reason; he grows in wisdom as he grows in stature-and in some human beings, to an intellect but little lower than that with which angels are endued. But even in his infant and helpless state, we find him especially committed to the blessed guardianship of the highest orders of created beings. For in the heaven of heavens, the angels to whose care our little ones are entrusted, do ever behold the face of the universal Parent, so highly man does soar in the scale of existence above the brute creation. And though we are appreciated by him, who alone can know the worth of any creature to be of more value than many sparrows; yet these are not adjudged to be of no worth at all; for not one of these falls to the ground without a mandate from their almighty Former.

Of the internal knowledge, however, possessed by animals, we must ever remain in ignorance, from their lack of power to impart communications; but notwithstanding this insurmountable

impediment, we may from local observation perceive them evincing faculties which nearly approach to reason. The common domestic animal the cat, and canine species, physiognomize their master's face with the most unerring skill, when attentively examining it, for the purpose of ascertaining whether they may or not be permitted to take some little indulgent liberty, for which they manifestly beg. The smallest change of countenance, the slightest indication of permission or refusal, without a word or gesture, is understood by them; and their own faces almost as faithfully depict satisfaction, or disappointment, according to the reception given their requests, as would the countenance of man. How do their eyes flash with rage, when they are attacked or provoked! What pleasure and what concern are they capable of expressing, when entering, as they evidently do, into the feelings of a beloved master! There is also reason to believe, that they understand much of what is said by those with whom they are acquainted; and that they also possess the power, in some degree, of making known their wants unto each other.

The writer of these pages once heard related by a person who observed them, the motions of that common animal a cat, respecting her own. offspring; a female one of which having attained maturity, and become in a condition to increase her species, took possession of a kennel, the property of a dog belonging to the family of which she was herself an inmate, for the purpose of depositing her young; which, when the old