In one sense, therefore, the Horseherd is quite right. The mind is a development, an eternal, ceaseless development; but when he calls it a function possessed by all living organisms, even a goose and a chicken, he goes far beyond the facts. No goose speaks, although it cackles, and although by cackling it apprised the Romans of the important fact that their Capitol was in danger. How much a dog could tell us if he could speak! As if this capacity or incapacity is not as much the result of intention as every other capacity and incapacity in nature! If we translate this ability by _facultas_, that is _facilitas_, we need not for that reason assume in man a faculty, or as the Horseherd calls it, a phantom, but the thing remains the same. We can speak, and an animal cannot; we can think, and an animal cannot. But it must not be supposed that because we deny thought and speech to animals, we wish to degrade them. Everything that has been told us of the ingenious tricks of animals, even the most incredible, we shall gladly believe, only not that _bos locutus est_, or that an actual utterance lies hidden in the bark of a dog. A man who sees no difference between language and communication will of course continue to say that a dog speaks, and explain in how many dialects he barks, when he is hungry, when he wants to go out with his master, when he hears burglars in the house, or when he has been whipped and whines. It would be more natural if scientists confined themselves to facts, without asking for reasons, and primarily to the great fact that no animal, with the exception of man, speaks, or ever has spoken. The next duty of the observer is to ask: Why is this? There is no physical impossibility. A parrot can imitate all words. There must therefore be a non-physical cause why there has never been a parrot or dog language. Is that true or false? And if we now call that non-physical cause mind, or still better the Logos, namely, the gatherer of the many into the one, comprehending, conceiving, is our argument so erroneous if we seek the distinction between man and animal in the Logos, in speech and thought, or in mind? This mind is no ghost, as the Horseherd asserts, nor is it a mere phantom of the brain as is imagined by so many scientists. It is something real, for we see its effects. It is born, like everything that belongs to our ego, of the self-conscious Self, which alone really and eternally exists and abides. So far I hope to have answered the second objection of the Horseherd or Horseherds, that the mind is a function possessed also by a goose or a chicken. Mind is language, and language is mind, the one the _sine qua non_ of the other, and so far no goose has yet spoken, but only cackled. CHAPTER V. The Reasonableness Of Religion