must also be resembling. When any hypothesis, therefore, is advanc'd to explain a mental operation, which is common to men and beasts, we must apply the same hypothesis to both; and as every true hypothesis will abide this trial, so I may venture to affirm, that no false one will ever be able to endure it. The common defect of those systems, which philosophers have employ'd to account for the actions of the mind, is, that they suppose such a subtility and refinement of thought, as not only exceeds the capacity of mere animals, but even of children and the common people in our own species; who are notwithstanding susceptible of the same emotions and affections as persons of the most accomplish'd genius and understanding. Such a subtility is a clear proof of the falshood, as the contrary simplicity of the truth, of any system.
Let us therefore put our present system concerning the nature of the understanding to this decisive trial, and see whether it will equally account for the reasonings of beasts as for these of the human species.
Here we must make a distinction betwixt those actions of animals, which are of a vulgar nature, and seem to be on a level with their common capacities, and those more extraordinary instances of sagacity, which they sometimes discover for their own preservation, and the propagation of their species. A dog, that avoids fire and precipices, that shuns strangers, and caresses his master, affords us an instance of the first kind. A bird, that chooses with such care and nicety the place and materials of her nest, and sits upon her eggs for a due time, and in a suitable season, with all the precaution that a chymist is capable of in the most delicate projection, furnishes us with a lively instance of the second.
As to the former actions, I assert they proceed from a reasoning, that is not in itself different, nor founded on different principles, from that which appears in human
nature. 'Tis necessary in the first place, that there be some