Two species of Swallows have domesticated themselves with man. We have only that which builds under the eaves in England, but in North America they have both the house swallow and the chimney swallow; the chimnies not being made use of in summer, they take possession, and keep it sometimes in spite of the smoke if the fire is not very great. Each feather in this bird's tail ends in a stiff point, like the end of an awl; they apply the tail to the side of the wall, and it assists in keeping them up, while they hold on with their feet. “They make a great thundering noise all day long by flying up and down in the chimnies;” now as the Indians had not so much as a hearth made of masonry, it is an obvious question, says Kalm, where did these swallows build before the Europeans came, and erected houses with chimnies? Probably, it is supposed, in hollow trees, but certainly where they could; and it is thus shown that they took the first opportunity of improving their own condition.
But the Doctor dwelt with most pleasure on the intellectual capabilities of Dogs. There had been Dogs, he said, who from the mere desire of following their master's example had regularly frequented either the Church or the Meeting House;—others who attended the Host whenever they heard the bell which announced that it was carried abroad; one who so modulated his voice as to accompany instrumental music through all the notes of a song; and Leibnitz had actually succeeded in teaching one to speak. A dog may be made an epicure as well as his master. He acquires notions of rank and respectability; understands that the aristocracy are his friends, regards the beggar as his rival for bones, and knows that whoever approaches in darkness is to be suspected for his intentions. A dog's physiognomical discernment never deceives him; and this the Doctor was fond of observing, because wherever he was known the dogs came to return the greeting they expected. He has a sense of right and wrong as far as he has been taught; a sense of honour and of duty, from which his master might sometimes take a lesson; and not unfrequently a depth and heroism of affection, which the Doctor verily believed would have its reward in a better world. John Wesley held the same opinion, which has been maintained also by his enemy Augustus Toplady, and by his biographer the laureated L. L. D. or the El-el-deed Laureate. The Materialist, Dr. Dove would argue, must allow upon his own principles that a dog has as much soul as himself; and the Immaterialist, if he would be consistent, must perceive that the life and affections and actions of an animal are as little to be explained as the mysteries of his own nature by mere materiality. The all-doubting and therefore always half-believing Bayle has said that les actions des bêtes sont peut-être un des plus profonds abîmes sur quoi notre raison se puisse exercer.
But here the Doctor acknowledged himself to be in doubt. That another state of existence there must be for every creature wherein there is the breath of life, he was verily persuaded. To that conclusion the whole tenour of his philosophy led him, and what he entertained as a philosophical opinion, acquired from a religious feeling something like the strength of faith. For if the whole of a brute animal's existence ended in this world, then it would follow that there are creatures born into it, for whom it had been better never to have been, than to endure the privations, pains and wrongs and cruelties, inflicted upon them by human wickedness; and he would not, could not, dared not believe that any, even the meanest of God's creatures, has been created to undergo more of evil than of good (where no power of choice was given)—much less to suffer unmingled evil, during its allotted term of existence. Yet this must be, if there were no state for animals after death.
A French speculator upon such things (I think it was P. Bougeant) felt this so strongly as to propose the strange hypothesis that fallen Angels underwent their punishment in the bodies of brutes, wherein they were incarnate and incarcerate as sentient, suffering and conscious spirits. The Doctor's theory of progressive life was liable to no such objections. It reconciled all seeming evil in the lower creation to the great system of benevolence. But still there remained a difficulty. Men being what they are, there were cases in which it seemed that the animal soul would be degraded instead of advanced by entering into the human form. For example, the Doctor considered the beast to be very often a much worthier animal than the butcher; the horse than the horse-jockey or the rider; the cock, than the cock-fighter; the young whale than the man who harpoons the reasonable and dutiful creature when it suffers itself to be struck rather than forsake its wounded mother.
In all these cases indeed, a migration into some better variety of the civilized biped might be presumed, Archeus bringing good predispositions and an aptitude for improvement. But when he looked at a good dog (in the best acceptation of the epithet),—a dog who has been humanized by human society,—who obeys and loves his master, pines during his illness, and dies upon his grave, (the fact has frequently occurred,) the Doctor declared his belief, and with a voice and look which told that he was speaking from his heart, that such a creature was ripe for a better world than this, and that in passing through the condition of humanity it might lose more than it could gain.
The price of a dog might not, among the Jews, be brought into the House of the Lord, “for any vow,” for it was an abomination to the Lord. This inhibition occurs in the same part of the Levitical law which enjoins the Israelites not to deliver up to his master the servant who had escaped from him; and it is in the spirit of that injunction, and of those other parts of the Law which are so beautifully and feelingly humane, that their very tenderness may be received in proof of their divine origin. It looks upon the dog as standing to his master in far other relation than his horse or his ox or his ass,—as a creature connected with him by the moral ties of companionship and fidelity and friendship.
CHAPTER CXLVI.
DANIEL DOVE VERSUS SENECA AND BEN JONSON. ORLANDO AND HIS HORSE AT RONCESVALLES. MR. BURCHELL. THE PRINCE OF ORANGE. THE LORD KEEPER GUILDFORD. REV. MR. HAWTAYN. DR. THOMAS JACKSON. THE ELDER SCALIGER. EVELYN. AN ANONYMOUS AMERICAN. WALTER LANDOR, AND CAROLINE BOWLES.