Pugnacity is perhaps a different thing from ill-temper, and appears to be a very wide-spread quality in bird-life. A great robin-tamer told me that no robin could support his position unless he was very pugnacious. Those who have tried to tame wild birds, or even those who feed birds in the winter, will notice the extraordinary displays of temper among them; how the blackbird loses half his meal through trying to chase other birds away; how the tits play with him, reckoning on this pugnacity; how the robin after he has made a hearty meal lies in wait for late comers. Barn-door cocks are too universally condemned in respect of temper; my patriarch has been several times reported to me as having placed himself between two young combatants; and he lives on excellent terms with a younger replica of himself, the only point of quarrel being the distance to which the young cock may chase a hen of the other’s harem which has strayed into his own yard. Pugnacity is indeed apt to develop into ill-temper with caged birds, but gentle handling in taming and increased freedom would probably go far to obviate this.
I have spoken of moral qualities, but the centre of all these is the question of conscience. It is impossible to deny that at any rate the higher animals have conscience, if conscience means the recognition of a law or principle higher than the immediate personal desire and sometimes antagonistic to it.
Even if we allow that the sense of duty in human beings is based on the “sanctions” of pleasures and pain, this makes no difference to the quality of the sense once evolved; neither can it make any difference in the quality of the sense in animals whether this is produced by the “sanction” of nature or of the human race.
The more intelligent domestic creatures accept to some extent a standard given by the power above them. The human standard is to them in a sense as the law written on stone to us; and all know the law has gone forth against the indulgence of ill-temper. Joey recognises this law, and it is a moral effort he makes (very seldom) to refrain from biting; he, too, has a conscience, though a singularly bad one. Taffy with the nozzle of the bellows in his mouth can choose whether to accept the situation cheerfully or crossly.
But the dog accepts his moral code more entirely from the human being than the cat does. In this respect the cat is as the Gentile, without the law, but a law unto himself. There is sacrifice of the lower desires to the higher when the cat brings a friend to share her dinner; when she lets a dog take food out of her mouth; when she carries on towards her kittens, after the immediate needs and desires of motherhood have ceased, a course of conduct more or less consistently educative. A cat, the Egyptians said, reasoned like a man, and this is true in that she determines, like a man, her own ends and purposes in life. It is not approbation but admiration that the cat demands from man; the dog accepts the purposes of life as given from above. But he recognises, as clearly as he recognises the sanction of the ginger-bread and the whip, the sanction of moral appreciation or disapproval. He claims applause when he has done well, and when the whip has been endured he still clings with renewed trust to his diviner friend, and seeks by affection to win back approval.
Such animals have wills essentially free as our own, but with dimmer intelligence these wills are more at the mercy of their passions; and the blinder intelligence leaves them, too, more at the mercy of spiritual influences which flow out from us to them. There is a quick response, as with children, not only to our treatment, but to the spirit of our treatment, for they reward our trust with trust, and answer our cheerfulness with heart and courage. And we, too, war with principalities and powers, and are helped in the high and hidden places by influences unseen. We call these creatures blind and unconscious, but our consciousness, too, is dim, and our eyes blinder to things divine than theirs to things human; we both move gropingly and feebly in a great world and battle against the Will that made us and has mercy on us—“so many men that know not their right hand from their left, and also much cattle.”
Printed by Ballantyne, Hanson & Co.