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

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posterior fl1ings of iis System,-that is to say, in the principies

of sciences, and in the cause of cauSeS,-so it is also in the representation of itself in the universe, and of the universe in iiseis; that is, of the microcosm in the macrocosm. In a Similar representation relatively to iis universe is the sirsi substance of the WOrid, on Which, as a principie, the principies of natural thingsare impressed by the Deity Ρari I., Π. 591) : so also every

prior Substanee, Whether of the universe, or of any system in the universe, repreSentS iis posterior substances. Thus the sirst aura represenis the secOud; the second represenis iis ether; and theether, iis uir. The case is the fame in the animal body, OfWhose degrees We shali treat in the sequel, and every one ofvhicli is represented by the degree prior to it. This represen

antecedent to ali consequenis, and hom past things to future; So that essecis, consequences, and futurities, may be said toexist potentialty in their prior, like the proportions and analogies in an equation, into Whicli they are successively insinuated, and then simultaneoiasty exist in it, and are successivelyunsolded and evolvod hom it. But it is to be noted, that theposterior may properly be suid to represent iis prior; yet as thepOWer and Dree Of Sel representation in the posterior belongsto the prior, the formula Will be true Whichever Way We turn it. But the foui not only represenis the UniverSe natural ly, RSalso do the entities of the inanimato morid, but also intellectualty ; for the foui lives; Where re it represenis the universe toitsel ; and thus uot only represenis effecis from itself as a

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But as tho sout is science and not Wisdom, for God alone is WiSdom, and as the foui is Within created nature, henee it cannot of itself represent to itsulf any ends but suci, as are bounded by the creatust universu; hence it can Only represent the orderand rules of the universu in iiself, and iis ordor and rules in the universe; and in this faculty We have the origin of the Sciences. Τhus iis operations are bounded only by the universe,

organs. Psychologia Rationalis, k 547, 62.) There re it sol lows that it is the ince of the foui to hane intuition os ensis; tobe conscious os ali thius; principalty to determine. 277. It is a facultv distinet froni the intellectual minit, priorand superior to, and more universal and more perfeci than, thelalter. When We say that tho solii is above the intellectualmiud, or is not identical With it, Ue are Weli aWare that We aregoing against the Stream os a generat opinion, but What matteris this, is ali the facts we know in tho animal kingdom Withone necord confirm the truth of our position. Surely there isno one WhO enters into his OWn mind hoWever superficiat ly, and vioWs iis operations by reflection, but must acknowledge at Once, that something flows into it Dom above, and enabies it to under-

stand, thin k, judge, Will, Speah, and to do many Other thingsthat are the exclusive privilegos of man. Not one of these is in the miud iiseis; for the miud groWs in persection Vith Our

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ad vaticing years. It is nothing in the infant; less thren nothingin the embryo: nay, even in adulis it is in a state so suis bolowtrullis, that it osten studies to acquire them by means of the sciences, and nos unfrequently With Vain attempl. Nay, We

quisitely elaborate Woof of the body, is something did not livo ovo the minit, and While the latior lay in ignorance, did not

os our miniis, by means os Which We are enabled to derive instruction Dom Ourselves. The pratiling boy receives a sublimeranalysis stom nature than the illustrious school of Pythagoras Dom art. As this light is universal, and every Where mOSt present, theresore it is comparatively remote Dom Our perception.

fari II., Π. 208. But many corroborating remariis upon this Subject may be seen beloW, Ibid., n. 294. And that tho mitidis tho first determination of the foui, and that a Way Os communication requires to be opened, in ordor that tho light of tho soles may flow in, Will also be Shewn in the sequel. Consequently a notion os it can hard be procured while me live in the body. For is the soles be above tho intellectual miud, it is also above Our comprehension; for things that occupy a superior place are incomprehensibi e to the sensory Os inferiorthings. Pari I., Π. 623.) And it is also above the sphere OfWordS, for Words are only applied to ideas, Whicli ideas belongio the milid, or else to things Whicli are placed under the mind.Τhis is the reasou that in expressing the nature stud life of the SOul, We are Obliged to have recourse to the use of Worda that

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the mind. Ibis, ii. 290, 291.) Τho mitid must be imbued With principies by the mediation os the externat senses, that is, a posteriori, and illuminated With the light of tho solii, that is,

then it discovers it by analogy with things perceived by the

sense; and When the existetice os a thing is ascertained, thentho mind regards it as something. Then and thence ComeSthought, en quiring what thinos are, and what their nature is. Is Our SenSOS Or instructors do nos toach us this, tho miud itfel franges through ali iis analysis and natural logic; and in this state admits a posteriori the objects of memory, and a priori,

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ment is exact, the miud rogards the subjects of iis thought, and asks why they are, Whicli is the very characteristic of lisein the intelleci, sor it enters a priori, since it judges of the end

Sion Os means Dom tho end, which eun is the sirsi cnd of thothoughis, the continuous end in the means, aud identical Withthe last or ultimatu end. Theti it bucomes the octice of thominu to tolli, Whicli act is the conclusion of the judgment, Orthe closing potnt of the thoughis. 279. The third in order is the animus, whose ince it is to

conceive, to imagine, and to destre. The existence of a more general or common faculty, very distinet Dom that of the mind, and Whicli me cali the animus, is a faut more evident to US thanthe existence of a solii distinct Doui the mlud: the reason os Whicli is, that those things that occupy an inferior place, are comprehensibie, and appear to the sensory of Superior things ascontiguous Ρari I., n. 624.); Wheuce We gain a notion Os degreeSand momenis, or Os space and time : but stili more evidently Domthe faci, that ideas at 1irst enter a posteriori, or by Way of the SenSeS, RS material ideas, be re they are born in to tho higherideas that Wo term intellectual or immateriai. The asoresaid material ideas are not unlike the images of the eye, for they appear under a limited form, Or With figure, magnitude, Siluation, place, and time, but as Soon as they euter the sphere of themiud, their gross coverings are talien Oss, and they are contemplated apari hom their former limits. This vili be recognigedas a clear and undoubted faci, is We Will but ask ourselves What imagination is, and What thought: no one Will say that they areone and the fame; sor ait must consess that thought is a Ligheror more sublime imagination. This is confirmed by reflectionupon the nature of animais, Dr We know them to possess imagination, but not thought; their nature being distinguishod in

this respect Dom human nature. Each of these faculties may act Without the other, or disjointly; and also With the other, orconj0intly. Ρari II., Π. 281.) The assection Os the cerebrum, Whicli is the common sensorium, is the animus, und the operationos the foui in the organic cortical substance is the mind. Ibid., Π. 304-309.) Τhere re this, as the inferior Sen8Orium, haSits oWn peculiar term s bolon ging to it. Thus it is snid to con-

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ceive or talio in thoso things that tho organs of the body seel; iis conception being there re an inferior or middio Lind of intelleci. It is satu likeWiso to inrastine, as the externat Sen SeS represent Objecis. Also to destre; sor instance, to long forpleasant things for taste, Smeli, hearing, Sight, and touch; tor Oice, to be cheurful, to be sad, to be indignant, to be angry, to fear, to enΠ, and the like, ali os Whicli conditions constitute the destres and passions of the animus. But to desiderate anything for the salie of an otid, to Lindio tho intellect and the Will by the love of an ond, and frequently With this vioW tociari, the cupidities of the animus,-these, and other similarstates are assections of the mind alone.

280. The Durth or last is constituted of the oryans of the sve

io bo doubted. The ouly question is as to their communicationwith them, and as to their elevation into the correspondinghigher sensatious, of Whicli subject W0 shali treat in the sequel; We Would here Only premise, that this communication is essected according to natural order, Dom a Iomer faculty to the proxi- mately higher faculty, or from the higher to the proximatelyloKer; but not Dom the highest to tho loWest except throughthe intermediates. Ρari I., Π. 6 II.) For in this Way the corporeat system is constructed and persected, and one thii g is sosubordinated to, and coordinated With, another, that ali things

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mine, tolli, and destre. Τhus the body has pleasures correspond-ing to the cupidities of the animus. 28l We have suid that there are as many organie formS Orsensitive faculties in the human corporeat system, as there are rins and forces, Or auras, in the universe, but this is best scenWhen We consider ench faculty in iiseis. For in order to discoverand recognige What in a superior degrest corresponds to a giventhing in an inferior, We must thoroughly understand. I.

Whother tho thing in the superior degree be a reigning universat in many of those things Whicli are undor it; or not otityin the one Whicli is proximately inserior, but also in those Whichare below it. 2. Whether it be so distinct that it can existtogether With it, and can exist also separately by itself Withoutit. 3. Whuther it be so distinct that it has to bo signised by

an entirely disserent naine. 4. To constitute it an entity, Superior Or inserior, Os a given Series, there must be a connectionbetWeen the tWo by means os substances, and an insuX accord- ing to the connection; otherWise there Would be no dependetice of the ono upon the Other, and 11O mutuat relation belWcenthem. Ρart. I., Π. 648.ὶ Let us then institute an enquiry ac- cording to these ruleS.It is plain Dom actuat sact that tho sensations of tho bodyare distinct Dom the sensations of the animus, Or the CX- ternal Dom the internat; sor the externat are deprived of theiracumen in proportion as the internat are Aharpened and intensified : in flues indoed the externat are persectly dormant, Whilethe internat are aWake. Τhe imagination surviVes even Where Sight, hearing, or any of the Other senses are extinct. On theother haud, ali externat sensation perishes When internat sen-Sation peristi es, hecause the lalter reigus universalty in theformer. The motive forces also prove that tho tWo are distinctactivitios; for the body itself can aut Without consulting thoauimus, as in the agony of death, and in epileptic sis, and other dire diseases: action osten procelds Dom habit, eventhough such action be unimagined, and stili tess ordered by the Wili; the forces of the muscies are excited after death; theliings are rat sed by insation; the heari is excited by injectionio systole and diastole; after illa has departod the stomach ostenrolis in long-draWu volumes, as though it Were stili demanding

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It is also evident that the animus is a distinct laculty Domthe mind. This is clearly shewn in somnambulisis, in Whom,as in brutes, the corporeat machine is set in motion Without any light floWing in Dom the sphere of reason. SO also in many Who may be compared to somnambulisis, as being Ied

sol ely by the instinct of the animus, and by litile or no instinet

regular as that by Whicli the silk-Worm passes Out Os One condition into another; Whence the ternis late, accident, chance,

fortune; for the miud is pro undiy ignorant of the manner in Whicli the foui disposus and wields her commonWealth, not Onlybosore but after birth, and even in adult age; it knoWs nothingos What it has derived Dom iis immediate parent, DOm iis nucestors, DOm itself, Dom Others, Or DOm the current of thereigning cause. Τhis one thing is clear, that there is in iis an internat man that figliis With the externat; a manifest proo that as the miud may be in collision With the auimus, SO

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may the foui With the miud, and the essentiat liso that comes froin the spirit of God, With the foui. 282. Τhe existence of mur different faculties, has also, I find, the sanction of Augustin, a Father distinguished sor his en-lightened judgment. When anything,V says he, is Seen Wallithe elles, StraightWay an image of it is formed in the spirit, butilio formation of this image is not discovered unless the eyeS aretinen of Dom the objeci, Whicli through their medium We saWin the animus. Atid although the spirit be irrationat, ns in the

the foui cannot be deprived. The body, in so sar as it lives, is actualty the foui, because the body is the ultimato organio formos the foui; but in order to live in the Worid, and inhabit theearth, it must undergo motion consormably to terrestriat conditions ; and in Order to undergo motion, the soles must deScendio the earth by essentiat determinations, accord 1ng to the Serie Sof the forces and substances of nature. Ρari II. n. 272, Seqq. In Order to descend elements are requisite, borroWed Dom the

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poreat in an animal. Thus, properly speaking, the body is this carthy loan; but apari froin these borrowed matters it is the ultimate form or organism of the foui, that is to say, it is thes ut itsuis; hunco tho hody is both What the egoisis describe it, and What tho dualisis describe it: see surther remartis On this in the sequel, fari II., Π. 30Ι. Τhis forni, termed the body,

aud chain of thoso terrestriat elements that clip it in and elogiis sight, and bo test to itself to lead the liue not of the lowest but of tho highest Worid. 284. Thus there is nothing in the whole animal body biit an organic forin determined by the foui according to the degreus

of tho forins and forces of the circumambient universe: the determinanis ure the fluids, and in ordor for them to flow determinately, there must be fibres. Ρari I., n. 597.) Τhe motiveor muscular fibres are mediant and subdeterminant. Ibid., Π.598, 599). By these the essentiai and proper series that constituto the integral series, are combined and connected Ibid., n. 600, 601); in a Word, the mere determinations of the solitare What are called the hody. Wheu these determinationsare destroyed, the foui is deprived of the poWer of putting in action iis forces, and receiving sensations in the ultimate Worid: it cannot hoWever be deprived of lise, but must necessarily liveth ut lisu Whicli is properly itS OWn. The sirst determination of the spiritu us fluid is the orgauic cortical substance; the nexi is the brain, consisting of mereprime determinatious, Or cortical substances and fibres: thethird or lust is tho body itself, With iis sensory and motoryorgans See Chapter IX.); or What amounts to the Same thing, the first determination of the foui is the mitid ; the second istho animus; the third is the essentiat body in respect tolooks and forins os action; according to the positions of this Chapter. These determinations Or OrganismS participate Of