第5章

Do not think, however, that I wish to infer by that, that the size alone of the brain, is enough to indicate the degree of tameness in animals: the quality must correspond to the quantity, and the solids and liquids must be in that due equilibrium which constitutes health.

If, as is ordinarily observed, the imbecile does not lack brain, his brain will be deficient in its consistency - for instance, in being too soft. The same thing is true of the insane, and the defects of their brains do not always escape our investigation. But if the causes of imbecility, insanity, etc., are not obvious, where shall we look for the causes of the diversity of all minds? They would escape the eyes of a lynx and of an argus. A mere nothing, a tiny fiber, something that could never be found by the most delicate anatomy, would have made of Erasmus and Fontenelle two idiots, and Fontenelle himself speaks of this very fact in one of his best dialogues.

Willis has noticed in addition to the softness of the brain-substance in children, puppies and birds, that the corpora striata are obliterated and discolored in all these animals, and that the striations are as imperfectly formed as in paralytics. Il ajoute, ce qui est vrai, que l'homme a la protubérance annulaire fort grosse;

et ensuite toujours diminutivement par dégrés, le singe et les autres animaux nommés ci-devant, tandis que le veau, le boeuf, le loup, la brebis, le cochon, etc. qui ont cette partie d'un tès petit volume, ont les nattes et testes fort gros.

However cautious and reserved one may be about the consequences that can be deduced from these observations, and from many others concerning the kind of variation in the organs, nerves, etc., [one must admit that] so many different varieties cannot be the gratuitous play of nature. They prove at least the necessity for a good and vigorous physical organization, since throughout the animal kingdom the soul gains force with the body and acquires keenness, as the body gains strength.

Let us pause to contemplate the varying capacities of animals to learn.

Doubtless the analogy best framed leads the mind to think that the causes we have mentioned produce all the difference that is found between animals and men, although we must confess that our weak understanding, limited to the coarsest observations, cannot see the bonds that exist between cause and effect. This is a kind of harmony that philosophers will never know.

Among animals, some learn to speak and sing; they remember tunes, and strike the notes as exactly as a musician. Others, for instance the ape, show more intelligence, and yet cannot learn music.

What is the reason for this, except some defect in the organs of speech? But is this defect so essential to the structure that it could never be remedied? In a word, would it be absolutely impossible to teach the ape a language? I do not think so.

I should choose a large ape in preference to any other, until by some good fortune another kind should be discovered, more like us, for nothing prevents there being such a one in regions unknown to us. The ape resembles us so strongly that naturalists have called it ``wild man'' or ``man of the woods.'' I should take it in the condition of the pupils of Amman, that is to say, I

should not want it to be too young or too old; for apes that are brought to Europe are usually too old. I would choose the one with the most intelligent face, and the one which, in a thousand little ways, best lived up to its look of intelligence. Finally not considering myself worthy to be his master, I should put him in the school of that excellent teacher whom I have just named, or with another teacher equally skillful, if there is one.

You know by Amman's work, and by all those who have interpreted his method, all the wonders he has been able to accomplish for those born deaf. In their eyes he discovered ears, as he himself explained, and in how short a time! In short he taught them to hear, speak, read, and write. I grant that a deaf person's eyes see more clearly and are keener than if he were not deaf, for the loss of one member or sense can increase the strength or acuteness of another, but apes see and hear, they understand what they hear and see, and grasp so perfectly the signs that are made to them, that I doubt not that they would surpass the pupils of Amman in any other game or exercise. Why then should the education of monkeys be impossible? Why might not the monkey, by dint of great pains, at last imitate after the manner of deaf mutes, the motions necessary for pronunciation. I do not dare decide whether the monkey's organs of speech, however trained, would be incapable of articulation. But, because of the great analogy between ape and man and because there is no known animal whose external and internal organs so strikingly resemble man's, it would surprise me if speech were absolutely impossible to the ape. Locke, who was certainly never suspected of credulity, found no difficulty in believing the story told by Sir William Temple in his memoirs, about a parrot which could answer rationally, and which had learned to carry on a kind of connected conversation, as we do. I

know that people have ridiculed this great metaphysician; but suppose some one should have announced that reproduction sometimes take place without eggs or a female, would he have found many partisans? Yet M. Trembley has found cases where reproduction takes place without copulation and by fission. Would not Amman too have passed for mad if he had boasted that he could instruct scholars like his in so short a time, before he had happily accomplished the feat? His successes, have, however, astonished the world; and he, like the author of The History of the Polyps, has risen to immortality at one bound.