From the instant in which man commences, until that in which he ceases to exist, he feels--he is moved either agreeably or unpleasantly--he collects facts--he gathers experience; these produce ideas in his brain, that are either cheerful or gloomy. Not one individual has all this experience present to his memory at the same time, it does not ever represent to him the whole clew at once: it is, however, this experience that mechanically directs him, without his knowledge, in all his actions; it was to designate the rapidity with, which he applied this experience, of which he so frequently loses the connection--of which he is so often at a loss to render himself an account, that he imagined the word _instinct_: it appears to be the effect of magic, the operation of a supernatural power, to the greater number of individuals: it is a word devoid of sense to many others; but to the philosopher it is the effect of a very lively feeling to him it consists in the faculty of combining, promptly, a multitude of experience--of arranging with facility--of comparing with quickness, a long and numerous train of extremely complicated ideas. It is want that causes the inexplicable instinct we behold in animals which have been denied souls without reason, whilst they are susceptible of an infinity of actions that prove they think--judge--have memory--are capable of experience--can combine ideas--can apply them with more or less facility to satisfy the wants engendered by their particular organization; in short, that prove they have passions that are capable of being modified. Nothing but the height of folly can refuse intellectual faculties to animals; they feel, choose, deliberate, express love, show hatred; in many instances their senses are much keener than those of man. Fish will return periodically to the spot where it is the custom to throw them bread. It is well known the embarrassments which animals have thrown in the way of the partizans of the doctrine of spirituality; they have been fearful, if they allowed them to have a spiritual soul, of elevating them to the condition of human creatures; on the other hand, in not allowing them to have a soul, they have furnished their adversaries with authority to deny it in like manner to man, who thus finds himself debased to the condition of the animal. Metaphysicians have never known how to extricate themselves from this difficulty. DESCARTES fancied he solved it by saying that beasts have no souls, but are mere machines. Nothing can be nearer the surface, than the absurdity of this principle. Whoever contemplates Nature without prejudice, will readily acknowledge that there is no other difference between the man and the beast, than that which is to be attributed to the diversity of his organization.