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the nerves and muscles of the human body to give the animal spirits
contained in it the power to move the members； as when we see heads
shortly after they have been struck off still move and bite the earth；
although no longer animated； what changes must take place in the brain to
produce waking； sleep； and dreams； how light； sounds； odors； tastes； heat；
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and all the other qualities of external objects impress it with different ideas
by means of the senses； how hunger； thirst； and the other internal
affections can likewise impress upon it divers ideas； what must be
understood by the mon sense （sensus munis） in which these ideas
are received； by the memory which retains them； by the fantasy which can
change them in various ways； and out of them pose new ideas； and
which； by the same means； distributing the animal spirits through the
muscles； can cause the members of such a body to move in as many
different ways； and in a manner as suited； whether to the objects that are
presented to its senses or to its internal affections； as can take place in our
own case apart from the guidance of the will。 Nor will this appear at all
strange to those who are acquainted with the variety of movements
performed by the different automata； or moving machines fabricated by
human industry； and that with help of but few pieces pared with the
great multitude of bones； muscles； nerves； arteries； veins； and other parts
that are found in the body of each animal。 Such persons will look upon
this body as a machine made by the hands of God； which is inparably
better arranged； and adequate to movements more admirable than is any
machine of human invention。 And here I specially stayed to show that；
were there such machines exactly resembling organs and outward form an
ape or any other irrational animal； we could have no means of knowing
that they were in any respect of a different nature from these animals； but
if there were machines bearing the image of our bodies； and capable of
imitating our actions as far as it is morally possible； there would still
remain two most certain tests whereby to know that they were not
therefore really men。 Of these the first is that they could never use words
or other signs arranged in such a manner as is petent to us in order to
declare our thoughts to others： for we may easily conceive a machine to
be so constructed that it emits vocables； and even that it emits some
correspondent to the action upon it of external objects which cause a
change in its organs； for example； if touched in a particular place it may
demand what we wish to say to it； if in another it may cry out that it is hurt；
and such like； but not that it should arrange them variously so as
appositely to reply to what is said in its presence； as men of the lowest
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grade of intellect can do。 The second test is； that although such machines
might execute many things with equal or perhaps greater perfection than
any of us； they would； without doubt； fail in certain others from which it
could be discovered that they did not act from knowledge； but solely from
the disposition of their organs： for while reason is an universal
instrument that is alike available on every occasion； these organs； on the
contrary； need a particular arrangement for each particular action； whence
it must be morally impossible that there should exist in any machine a
diversity of organs sufficient to enable it to act in all the occurrences of
life； in the way in which our reason enables us to act。 Again； by means
of these two tests we may likewise know the difference between men and
brutes。 For it is highly deserving of remark； that there are no men so dull
and stupid； not even idiots； as to be incapable of joining together different
words； and thereby constructing a declaration by which to make their
thoughts understood； and that on the other hand； there is no other animal；
however perfect or happily circumstanced； which can do the like。 Nor
does this inability arise from want of organs： for we observe that
magpies and parrots can utter words like ourselves； and are yet unable to
speak as we do； that is； so as to show that they understand what they say；
in place of which men born deaf and dumb； and thus not less； but rather
more than the brutes； destitute of the organs which others use in speaking；
are in the habit of spontaneously inventing certain signs by which they
discover their thoughts to those who； being usually in their pany； have
leisure to learn their language。 And this proves not only that the brutes
have less reason than man； but that they have none at all： for we see that
very little is required to enable a person to speak； and since a certain
inequality of capacity is observable among animals of the same species； as
well as among men； and since some are more capable of being instructed
than others； it is incredible that the most perfect ape or parrot of its species；
should not in this be equal to the most stupid infant of its kind or at least to
one that was crack…brained； unless the soul of brutes were of a nature
wholly different from ours。 And we ought not to confound speech with
the natural movements which indicate the passions； and can be imitated by
machines as well as manifested by animals； nor must it be thought with
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certain of the ancients； that the brutes speak； although we do not
understand their language。 For if such were the case； since they are
endowed with many organs analogous to ours； they could