Soclarus. Yet it is astonishing how greatly man
surpasses the animals in his capacity for learning and
in sagacity and in the requirements of justice and
social life.
Autobulus. There are in fact, my friend, many
animals wliich surpass all men, not only in bulk and
swiftness, but also in keen sight and sharp hearing1;
but for all that man is not blind or crippled or earless. We can run, if less swiftly than deer ; and
see, if less keenly than hawks ; nor has Nature deprived us of strength and bulk even though, by
comparison with, the elephant and the camel, we
amount to nothing in these matters.2 In the same
way, then, let us not say of beasts that they are
completely lacking in intellect and understanding
and do not possess reason even though their understanding is less acute and their intellect inferior to
ours ; what we should say is that their intellect, is
feeble and turbid, like a dim and clouded eye. And
if I did not expect that our young men, learned and
studious as they are, would very shortly present us
here, one with a large collection of examples drawn
from the land, the other with his from the sea, I
should not have denied myself the pleasure of giving
you countless examples of the docility and native
capacity of beasts - of which fair Rome3 has provided
us a reservoir from which to draw in pails and buckets,
[p. 345]
as it were, from the imperial spectacles. Let us
leave this subject, therefore, fresh and untouched
for them to exercise their art upon in discourse.
There is, however, one small matter which I should
like to discuss with you quietly. It is my opinion
that each part and faculty has its own particular
weakness or defect or ailment which appears in
nothing else, as blindness in the eye, lameness in the
leg, stuttering in the tongue. There can be no
blindness in an organ which was not created to see,
or lameness in a part which was not designed for
walking ; nor would you ever describe an animal
without a tongue as stuttering, or one voiceless by
nature as inarticulate. And in the same way you
would not call delirious or witless or mad anything
that was not endowed by Nature with reason or intelligence or understanding ; for it is impossible to ail
where you have no faculty of which the ailment is
a deficiency or loss or some other kind of impairment. Yet certainly you have encountered mad
dogs, and I have also known of mad horses; and
there are some who say that cattle and foxes also
go mad.4 But dogs will do, since no one questions the
fact in their case, which provides evidence that the
creature possesses reason and a by no means despicable intellectual faculty. What is called rabies and
madness is an ailment of that faculty when it becomes
disturbed and disordered. For we observe no derangement either of the dogs' sight or of their hearing; yet, just as when a human being suffers from
melancholy or insanity, anyone is absurd who does
not admit that it is the organ that thinks and reasons
and remembers which has been displaced or damaged
(we habitually say, in fact, of madmen that they ‘are
[p. 347]
not themselves,’ but have ‘fallen out of their wits’),
just so, whoever believes that rabid dogs have any
other ailment than an affliction of their natural organ
of judgement and reason and memory so that, when
this has become infected with disorder and insanity,
they no longer recognize beloved faces and shun
their natural haunts - such a man, I say, either must
be disregarding the evidence or, if he does take note
of the conclusion to which it leads, must be quarrelling with the truth.5
1 Cf. Alexander of Aphrodisias, De Fato, 27; Pliny, Nat. Hist. viii. 10; x. 191.
2 Pliny, Nat. Hist. ii. 145, reports a singular deduction from this theme; see also Seneca, De Beneficiis, ii. 29. 1.
3 See, for example, 968 c, e infra.
4 So too, perhaps, wolves in Theocritus, iv. 11.
5 The Stoics again; cf. Galen, De Hippocratis et Platonis Placitis, v. 1 (p. 431 Kühn).