The economy of the animal kingdom, considered anatomically, physically, and philosophically

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are present in the ovum in such coordination, that they areready for supply at the stightest intimation os a Want. AndWhen we are born, the Ways by Whieli the elements ean penetrate tuto the blood, ure so Wonderfully constructed by the formation os appropriate ducis, that is one Will but Wisely con

cumambient universe Ahould serve ii as a means for obtaining

Wisdom; aud for this enit calis into play the most recondite laWs of the aris and sciences of nature, and thus Sees, hears, taStes and feeis; and also bullds a brain, in order that the things perceived by the senses may penetrate even to itself, the SOul. ΑΠd Why may We not presume the Same in rogard to ali theother particulars of the human body, any one of Whicli, or any

part of any one, or any part of that pari, is vlewed by the

rationat vision, Will lead iis to See, that the Order Of particular nature in Ourselves is so formed in the universat order, that allthings soW to ends through effecis, af the pleasiare Of an intelligent solii. So aisO does the universe at the command of the Wise Creator; the heavens, sor instance, With their mightybodies and Spheres; as the Sun, Stars, planetS, InoonS, RHdvortices, ali of Whicli move in their proper Order, When they conspire to their proper end. Consider then What is life and Whatis nature, What is order and uot order, and What are miracles.

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derogato froin the just merit of Christian philosophers, highlyinstructed as they are out of the Holy Scriptures; but that in

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reason; but these ars not the persons intended by the philosopher, Wheu he says, God has adorned propheis and philosophers With the spirit os divine Wisdom. V IV. 240. Τhis life and intelligunco flow With vivisting virtuo intono substances but those that are accommodaten at Once to thebeginning of motion, and to the reception Os lila; consequently into the most simple, universal, and perfeci substances Of tho animal body; that is, into iis purost fluid; and through this medium, into the less simple, universal, and persect SubStanees, or into the posterior and compound ; ad os Whicli manifest tholarce and Ioad the lise of their firsi substance, according to their degree of composition, and according to their form, Whicli malles them sucti as me find them to be. On account of the influx of this liso, Whicli is the principat cause in the animate Lingdom, this purest suid, Whicli is tho instrumentia cause, is to be callentho spirit and foui os iis body. 241. This life and intelligenoe soto with vivi ino virtve intono substances but those that are accommodated at once to the be- ginnino os motion, and to the reception V lii . By a thoroughinvestigation os nature, We may find Out hoW substances can beaccommodaten to the beginning of motion. The sun is the be- ginning of motion in iis universe, and there are mediant auddeterminant auras to ensile it to soW With iis virtuo and light into the objecis and subjects of iis World; and lience, by thomediation of the first aura, tuto this suid; and by the intervention Os successive auras, in to the whole animal System produced by tho determinations of this suid. But besore We can explore this subject intimately, Wo must know the principio os action in the sun, and the principie os reception and transferetice in theauras. Τhis We may comprehend is me diligently evolve causes Dom the phenomena of essecis. Seo fari I., n. 66-68, 169 74; and my Principia. But how these fluid substances can beaccommoda ted at the samo timo to the reception of lila, Seo

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certainty, that he can know nothing of God Don1 himself. 242. Consequently into the most simple, universal, and perfectsubstances of the animal body; that is, into iis sui est fluid. Iuthe Subsequent pages We shali institute a comparison fas far asWe may) betWeen the principio' os motion and the principie oflila; and there re me Will here also Speah by comparatiVCS. For the fuit, Whicli is the universat principie os motion, or that om Whicli nil motion or mutation in the Worid naturally begitis, soWs into, and is received by, nothing more perfectly, than the

Simpler substances, sueti as the auras and Other most minuto

forins; for Whicli reason nearly ali these forms are pellucid : forthe simpler they are, the more ordinately do they dispose them-selves for iis influx Or operations. As the philosopher Says : The nearer anything is to the first cause, the more simple itis Τα Seo Ρari I., D. 615, 616. But the less simple substancesare, the more imperfeci they are, and the more remote us it Were froin the real truth of nature; that is to say, below thecauses of real rules, and Within the relatively contracted sphereos unoques and inconstant forces. This is the reason that intho less simple substances the light is variegated, reflected, infracted, and even conlaunded in ali foris os disserent Ways. How thuso things besali substances in their successive derivation, cannot be understood excepi by the doctrine of series and degrees. Το Speati by comparison, something similar ought, itfeems, to be underStood respecting the influx os life into substances, Whicli according to their priority and elevation, or their

tion to the reception os illa; for natural truth and spiritualtruth, distant hom each other although they be, yet are neverat variatice. Ρari II., Π. 217.)243. And throfvh this medium, into the less simple, univer8a and perfeci substances, or into the posterior and compotind; ali

' The Words principie and bestianing are converti bie terms in the translation. - Tr.9

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stance. For in respect to the beginning of motion, they exercise force, and in respect to the reception and application of lila, they exercise Iise. Anatomy plainly sheWs that the sirsi sub-Stance of the animal system, or the spirituous fluid, floWs tuto est the other substances; sor it enters est things as the sirsi substance of iis body, the only and proper animal Substance, and

Substances exist in their oWn distinctive manner Ibid., Π. 229) : the intermediate organisms are only iis determinations Ibid., n. 283), ns the reader may See in the coi se of Our Varis. Itmay ther ore be defined as a substance, Whicli has principies

244. Accordiu to their degree os composition, and accordiuto their form, which mahes them such as we snd them to be. Both ancient anu modern philosophers subscribe to the axiom, that everything derives hom iis form iis peculiar and distinctive character or quality. Each thing,V says the philosopher, is called a thing in virtve of iis form.' φ By means of the form Os an entity,V says Wolf We understand why thatentity is os one particular genus or Species, or of one qualityrather than another; and Why it is adapted to aut in One particular manner: consequently the laW of these predicates is contained in the form. The form, therelare, is the principieof the entity, upon Whicli iis peculiar existerice dependS; con

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means baroly forin, Or according to Some, idea; lar figure, magnitude, siluation, motion, Or the limit of these, pro abstracten rom it. In a stili higher degree it means the universe, as the complex os ali and singular things, and in this respect indoed itis the form of natural fornis. To ascend beyond this to forins stili highor Would bo to olim , both above and beyotid the universe, Where the mitid's intuitive poWer perishes, and langvage With it; so that to discourse of such soritis Would be to litterempsy teritis. When therelare the purost animal fluid is callud the form os forins Ρari II., 11. 228 , We are to conceive Os it in this respect as heing a representation Os the universe; and thusas involving things Which We cannot bring to mentia representation ; for there is nothing in the universat body that has notrelation to some higher correspondent in the universe and ali iis paris: Os Which We see a very imperfect idea in iis sirst determination, or in the cortical substance. Ρari II., 11. 176-195,

204 207; Ρari I., Chapter III. . 245. On account of the insui of this life, which is the principat cause in the animate Linodom, this purest fluid, which is the instrumental cause, is to be called the spirit and sori os iis body.

cause. The instrument indeed is considered by itself, apartsrom force Os acting, although not apari Dom poWer of acting; and whon it is acted upon, it is as though it actod, and it is

called the instrumental cause. In conversation We ConStantlyattribute to the instrumental cause What should be attributen to the principat; sor We speali according to the senses, Which have nos poWer to separate the one froin the other. In living hodies, this instrument We spein of is no longer termed an instrument,

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the universe, Without Whom nothing Whatever 1n nature could

is to be denominatest the spirit and foul of iis bosty; and there fore in What solioWs, Π e shali cali it the spirituous suid. 246. O ut os a certain generat consent of human minds, nined trullis come osten sorth to light, Whicli are asterWards destined to bo confirmed by a long series and elaboraten chain Os causes and essecis; aud suci, is the case With the presentiruth, that this fluid is the spirit and soles of iis hody. For tholearned in generat, and anatomisis in particular, cali it by common consent the animal spirit, and describe it as running through the finest threans of the nerves; as calling out thelarces of the muscies; as being sublimaton froni the blood; andas having iis birili in tho brain, Whicli they term the mari and

lax properly Speisin g, the nature for indWelling power of this fluid is the foui. Mean While, the generat opinion is, that the vili is determinud into adt by this animal spirit; and ii it beasked by What spirit the will itself is determined, bo re it be-

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Without it. Is in it, the determinant concurs With the vili, heuce With tho judgment and intelleci, and so Of course With

high n Sphere, We may talio it for certain, that is this suid and the foui agree With each other in their predicatus, the fluid must be accepted as the foui; and is otherWise, rejected, PartII , n. 224); in faci, the more any one loves the truth, themore sorWard Will he bo under the lalter circumstances to reject

247. Henco it folioWs that every one has his own individualand proper SOul; circumscribed in regard to substance, by the samo limits as the body; in regard to intuitions and representations, by the fame limits as the universe. Helice that habitation and place, also pari, magnitude, larce and form, Rre predicates that suit the foui as a substance, provided only that theproperties be abstracted that are generaten in compotands, both in So far as they are compounded, and in so far as they borroWsrom Other series many things that necessarily enter them fortho salie of composition. But that stili the foui appears incomprehensibie, and in a manner continuous, to the eye Os thebody, hoWever assisted by ali the poWers of uri, and in stiori toevery one of the inferior Sensortes. fari I., Π. 623.)248. That soland reason dictates that the foui is such as We have described ii, we are confirmed by our philosopher, Who has arrived at the fame conclusion as the result of his thought-

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dOWnWard s. ke., are the paris and species of place. Ibid., lib. i V., cap. ii.) He even Suspected that a certain pure fluid ontors

must be completed by exquisitely fine paris supplied vitii a very pure blood,V me Partib. Animal., lib. it., cap. X.,): by Whieli he not obscurely intimates, that the blood may be exalted to thopiarest degree , and I am disposed to thinii, that had not our philosophor fallen into the opinion that tho fibres Woro solidand earthyV Ibis, lib. it., cap. iv.), but had first adopton thatos Hippocrates, that everything in the animal body is con

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The animus does not undergo motion in place.' De Anima, lib. i., cap. iii. iv. '250. But tho mind or mens he describes as a higher animus. Τhus he says, the miud for us is the persection Os nature.' φIt alono is divino and a divine principie. me Generat. Animal., lib. it., cap. iii.; De secret. pari. Divin. Sapient., hc., lib. i., Cas. iv.; De Moribus, lib. X., cap. vii.) It alone is immortat an deternat, and the form Os forms.V me Generat. Animal., lib. ii.,

Whicli there is mitid, sense, locat motion, Order, ReeeSSion, Or

25 I. But to know the manner in Whicli this life and wisdomsow in, is infinitely above the sphere of the human iniud :there is no analysis and Do abstraction that cati reach so high: for Whateuer is in God, and Whatever laW God acts by, is God. The Only representation We can have of it, is in tho Way os comparison With light. For as the sun is the Duntainos light and tho distinctions thereos in iis universe, so the Deity is the sun of life and of est Wisdom. As the sun of the Worid soWs in One Only manuer, and Without unition, into the subjecis and objects of iis universe, SO also does the sun os ii and of Wisdom. As the sun of the worid soWs in by mediatingauras, So the sun os life and of Wisdom soWs in by tho mediationos his spirit. But as the sun of the worid soWs into subjecis and objecis according to the modified character of eaeli, so uiso does the sun os life and of Wisdom. But We are not at libertyto go further than this into the delatis of the comparison,

iuasmuch as the one sun is With in nature, the Other is above it:

the one is physical, the other is purely morat: and the one falis