Yes. In the state of innocence, before man had disobeyed, nothing disobeyed him that was naturally subject to him, because for his disobedience to God, man was punished by the disobedience of those creatures which should be subject to him.
In statu innocentiae, ante inobedientiam praedictam, nihil ei repugnabat quod naturaliter deberet ei esse subiectum, quia inobedientia ad hominem eorum quae ei debent esse subiecta, subsecuta est in poenam eius, eo quod ipse fuit inobediens Deo.
Now all animals are naturally subject to man. This can be proved in three ways.
Omnia autem animalia sunt homini naturaliter subiecta. Quod apparet ex tribus.
It is in keeping with the order of nature, that man should be master over animals. Hence the Philosopher says (Polit. i, 5) that the hunting of wild animals is just and natural, because man thereby exercises a natural right.
Naturaliter homo dominatur animalibus. Et propter hoc philosophus dicit, in I Politic., quod venatio sylvestrium animalium est iusta et naturalis, quia per eam homo vindicat sibi quod est naturaliter suum.
As man, being made to the image of God, is above other animals, these are rightly subject to his government.
Cum homo sit supra cetera animalia, utpote ad imaginem Dei factus, convenienter eius gubernationi alia animalia subduntur.
Thirdly, this is proved from a property of man and of other animals. For we see in the latter a certain participated prudence of natural instinct, in regard to certain particular acts; whereas man possesses a universal prudence as regards all practical matters.
Tertio apparet idem ex proprietate hominis, et aliorum animalium. In aliis enim animalibus invenitur, secundum aestimationem naturalem, quaedam participatio prudentiae ad aliquos particulares actus, in homine autem invenitur universalis prudentia, quae est ratio omnium agibilium.
In the state of innocence man would not have had any bodily need of animals--neither for clothing, since then they were naked and not ashamed, there being no inordinate motions of concupiscence--nor for food, since they fed on the trees of paradise--nor to carry him about, his body being strong enough for that purpose. But man needed animals in order to have experimental knowledge of their natures. This is signified by the fact that God led the animals to man, that he might give them names expressive of their respective natures.
Homines in statu innocentiae non indigebant animalibus ad necessitatem corporalem, neque ad tegumentum, quia nudi erant, et non erubescebant, nullo instante inordinatae concupiscentiae motu; neque ad cibum, quia lignis Paradisi vescebantur; neque ad vehiculum, propter corporis robur. Indigebant tamen eis ad experimentalem cognitionem sumendam de naturis eorum. Quod significatum est per hoc, quod Deus ad eum animalia adduxit, ut eis nomina imponeret, quae eorum naturas designant.
All animals by their natural instinct have a certain participation of prudence and reason: which accounts for the fact that cranes follow their leader, and bees obey their queen. So all animals would have obeyed man of their own accord, as in the present state some domestic animals obey him.
Alia animalia habent quandam participationem prudentiae et rationis secundum aestimationem naturalem; ex qua contingit quod grues sequuntur ducem, et apes obediunt regi. Et sic tunc omnia animalia per seipsa homini obedivissent, sicut nunc quaedam domestica ei obediunt.