SHREW-MOUSE.

      Numbers of the shrews may be found towards the end of the autumn lying dead on the ground, from some cause at present not perfectly ascertained. If one of these dead shrews be taken, and its little mouth opened, an array of sharply-pointed teeth will be seen, something like those of the mole, very like those of the hedgehog; but not at all resembling those of the mouse.

      The shrew is an insect and worm-devouring creature, for which purpose its jaws, teeth, and whole structure are framed. A rather powerful scent is diffused from the shrew; and probably on that account cats will not eat a shrew, though they will kill it eagerly.

      On examining Webster’s Dictionary for the meaning of the word “shrew,” we find three things.

      Firstly, that it signifies “a peevish, brawling, turbulent, vexatious woman”.

      Secondly, that it signifies “a shrew-mouse”.

      Thirdly, that it is derived from a Saxon word, “screawa,” a combination of letters which defies any attempt at pronunciation, except perhaps by a Russian or a Welshman.

      Now, it may be a matter of wonder that the same word should be used to represent the very unpleasant female above-mentioned, and also such a pretty, harmless little creature as the shrew. The reason is shortly as follows.

      In days not long gone by, the shrew was considered a most poisonous creature, as may be seen in the works of many authors. In the time of Katherine—the shrew most celebrated of all shrews—any cow or horse that was attacked with cramp, or indeed with any sudden disease, was supposed to have suffered in consequence of a shrew running over the injured part. In those days homœopathic remedies were generally resorted to; and nothing but a shrew-infected plant could cure a shrew-infected animal. And the shrew-ash, as the remedial plant was called, was prepared in the following manner.

      In the stem of an ash-tree a hole was bored; into the hole a poor shrew was thrust alive, and the orifice immediately closed with a wooden plug. The animal strength of the shrew passed by absorption into the substance of the tree, which ever after cured shrew-struck animals by the touch of a leafy branch.

      The poor creature that was imprisoned, Ariel-like, in the tree, was, fortunately for itself, not gifted with Ariel’s powers of life; and the orifice of the hole being closed by the plug, we may hope that its sufferings were not long, and that it perished immediately for want of air. Still, our fathers were terribly and deliberately cruel; and if the shrew’s death was a merciful one, no credit is due to the authors of it.

      For on looking through a curious work on natural history, of the date of 1658, where each animal is treated of medicinally, I find recipes of such terrible cruelty that I refrain from giving them, simply out of tenderness for the feelings of my reader. Torture seems to be a necessary medium of healing; and if a man suffers from “the black and melancholy cholic,” or “any pain and grief in the winde-pipe or throat,” he can only be eased therefrom by medicines prepared from some wretched animal in modes too horrid to narrate, or even to think of.

      We are not quite so bad at the present day; but still no one with moderate feelings of compassion can pass through our streets without being greatly shocked at the wanton cruelties practised by human beings on those creatures that were intended for their use, but not as mere machines. Charitably, we may hope that such persons act from thoughtlessness, and not from deliberate cruelty; for it does really seem a new idea to many people that the inferior animals have any feelings at all.

      When a horse does not go fast enough to please the driver, he flogs it on the same principle that he would turn on steam to a locomotive engine, thinking about as much of the feelings of one as of the other.

      Much of the present heedlessness respecting animals is caused by the popular idea that they have no souls, and that when they die they entirely perish. Whence came that most preposterous idea? Surely not from the only source where we might expect to learn about souls—not from the Bible; for there we distinctly read of “the spirit of the sons of man”; and immediately afterwards of “the spirit of the beast,” one aspiring, and the other not so. And the necessary consequence of the spirit is a life after the death of the body. Let any one wait in a frequented thoroughfare for only one short hour, and watch the sufferings of the poor brutes that pass by. Then, unless he denies the Divine Providence, he will see clearly that unless these poor creatures were compensated in another life, there is no such quality as justice.

      It is owing to sayings such as these, that men come to deny an all-ruling Providence, and so become infidels. They don’t examine the Scriptures for themselves, but take for granted the assertions of those who assume to have done so, and seeing the falsity of the assertion, naturally deduce therefrom the falsity of its source. If a man brings me a cup of putrid water, I naturally conclude that the source is putrid too. And when a man hears horrible and cruel doctrines, which are asserted by theologians to be the religion of the Scriptures, it is no wonder that he turns with disgust from such a religion, and tries to find rest in infidelity. In such a case, where is the fault?

      All created things in which there is life, must live for ever. There is only one life, and all living things only live as being recipients; so that as that life is immortality, all its recipients are immortal.

      If people only knew how much better an animal will work when kindly treated, they would act kindly towards it, even from so low a motive. And it is so easy to lead these animals by kindness, which will often induce an obstinate creature to obey where the whip would only confirm it in its obstinacy. All cruelty is simply diabolical, and can in no way be justified.

      Supposing that the two cases could be reversed for just one hour, what a wonderful change there would be in the opinion of men; for it may be assumed that the person most given to inflicting pain and suffering is the least tolerant of it himself.

      There is, perhaps, hardly one of my readers who does not know some one person who finds an exquisite delight in hurting the feelings of others by various means, such as ridicule, practical jokes, ill-natured