That all other animals, besides man, want reason, your _Author_ endeavours to prove in his _discourse of method_, where his chief argument is, That other animals cannot express their mind, thoughts or conceptions, either by speech or any other signs, as man can do: For, sayes he, _it is not for want of the organs belonging to the framing of words, as we may observe in Parrats and Pies, which are apt enough to express words they are taught, but understand nothing of them._ My answer is, That one man expressing his mind by speech or words to an other, doth not declare by it his excellency and supremacy above all other Creatures, but for the most part more folly, for a talking man is not so wise as a contemplating man. But by reason other Creatures cannot speak or discourse with each other as men, or make certain signs, whereby to express themselves as dumb and deaf men do, should we conclude, they have neither knowledge, sense, reason, or intelligence? Certainly, this is a very weak argument; for one part of a mans body, as one hand, is not less sensible then the other, nor the heel less sensible then the heart, nor the legg less sensible then the head, but each part hath its sense and reason, and so consequently its sensitive and rational knowledg; and although they cannot talk or give intelligence to each other by speech, nevertheless each hath its own peculiar and particular knowledge, just as each particular man has his own particular knowledge, for one man's knowledge is not another man's knowledge; and if there be such a peculiar and particular knowledg in every several part of one animal creature, as man, well may there be such in Creatures of different kinds and sorts: But this particular knowledg belonging to each creature, doth not prove that there is no intelligence at all betwixt them, no more then the want of humane Knowledg doth prove the want of Reason; for Reason is the rational part of matter, and makes perception, observation, and intelligence different in every creature, and every sort of creatures, according to their proper natures, but perception, observation and intelligence do not make reason, Reason being the cause, and they the effects. Wherefore though other Creatures have not the speech, nor Mathematical rules and demonstrations, with other Arts and Sciences, as Men; yet may their perceptions and observations be as wise as Men's, and they may have as much intelligence and commerce betwixt each other, after their own manner and way, as men have after theirs: To which I leave them, and Man to his conceited prerogative and excellence, resting, Madam, _Your faithful Friend,_ _and Servant._ XXXVII. _MADAM,_