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

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the body only in so sar as the derived fluids, as the rod and thopiarer blood, and their si bres, participate of particles horrowed rom the earth; aud they are imperfeci in proportiori as theyrecede by successive compoSition DOm the Supreme degree.

are altogether subject to the Will of the intelligunt foui, Whichuses them to promote ends by essecis. Pari ΙΙ., Π. 234.)286. Nothing in the created universo is anything except byiis sorm; or What amounts to the fame thing, there is nothingin tho Wortu but is a series and in a series. fari I., n. 586.)Anything considered Without forin is Without predicates and relation, consequently is an entity altogether apari hom orderor rute, in Shori a nothing, Whether it be called a simple, an

element, an atom, or a primitive Without sor m. Malter, accord-

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287. Such noto is the ladder by which evem operation anda ection of the foui and bo descends and ascenda. Sensations ascend Dom the body to the miud; the foui descendswith iis light and virtuo into the iniud also: thus the mi dis a centre, to Whicli there is an ascent Dom the loWest Sphere and a descent froni the highest. Iis activities, and the executive acts of the wili, perpetuatly descend, for tuorder that any determination may take place, there must bea descent into the ultimate region of the Worid. But the endlar Whicli this ascent aud descent is made, is in iiself one orsingle; sor life or Wisdom, that is, God, is the end of ends, ortho firsi and the last. From Him descent is suid to be made, When me descend into the cupidities of the animus and thopleasures of the body, as ends ; While On the other haud ascent is suid to bo made to Him, When we ascend DOm these cupidities

nccommodaten to the reception os life . Thus to ascend is tonscend above ourseives; for then the love of seis stands farbelow; and above it stands the love os couutry; and above this the love of God. They Who so ascend are they that live as truemen, OtherS are but human catile; the larmer are heroesamong mortuis; the lalter are the lo vest os ali mortias, hoWeverthey may be accounted heroes. Nature is like a circle, Whicli, WhereVer it runs, respecis iis centre. This circle os nature is made up of perpetuat other Iesser circles; and these, of least circles; nor is there a potui in any circle but respecis iis centre; and by this, the common centre Os ali the circles; so as to be

ning centres, each running through iis oWn periphe . Anyone of them then that in iis litile gyre os the universat gyro,

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tion aud assection of the foui and body ascend 8 or descend8. VII. 288. Τhe genuine progression in descending and ascendiligappears to be in this Wisu. As the forms of the modulations Orsounds of the uir in the ear are to the forins os the modificationsor images of the ether in the eye, or in the animus; SO are thelatior to the forms of the superior modifications in the mirad, Whicli forms are termed intellectual and rationes ideas, in so saras they aro illuminated by the light of the foui; and so againare these forms of the mind to similar supreme sermS, ineX- pressibi e by Words, in the foui, Whicli forms are termed intuitive ideas Os ends, in so sar as they are illuminated by the lise of the

289. The genuine progression in descendino and ascendino appears to be in this wise. As the fornis of the modulations orsounds of the air in the ear are to the fornis of the modiscationsor imaues of the ether in the eve. With a vieW to distinguislibetWeen the modifications of the air and the ether, We shali callthe former modulations, as hecoming modulamina in the ear. In the meantime mitti respect to the nature and quali ty of the forms or ideas of any of the degrees, as Os the sonorous ideas of hearin g, the materies ideas Or images of the eye, or of the animus, Whicli amounts to the fame thing as the eye, becausetho tWo are in the fame degree,) or the intellectual ideas of themiud, and the representative and intuitive ideas of the foui; and with respuet to the relation belWeen the One of these classes and the other; and to the ordor and manner in Whicli thoy intermarry, and aci Suecessively and simultaneously, as Weli asto the generic disserunce of persection in ench; With respect tonit these subjecis me cannot be bottor instructed than by the auras of the Worid: for the foui has formon the body adequaleto each in Succession Ρari II., n. 272, 273, seqq. ; thus the

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microcosm teuchos us the nature of the macrocosui, and themacrocosm of the microcosm. Consequently ideas, Whether

called material or immateriat, are real essetices, just like the forins and modifications of the auras. But the moment thelaiter toti ch tho vital or animate suid of any sensorium, theyare at Once eXalted in nature, and enter as ideas, because in amoment they participate of the principat essence of the foui,

the reason Why the Order of the universe teaches HS the sciences, or Why the phenomena of the World are experietices infixed in Our litile memory under the forms Os images, Whicli cause themiud to understand. But let us confine Oursolves to the modifications of tho uir and ether, as perceived by the ear and eye; bocause they fuit under the understanding of the mitid, and are subject to iis intuition. Ρari I., 11. 624.) Τho disseretice be- tween the modes of the ear and the modes of the eye, is evidently, Dom the sirst glauce of reflection, almost indefinite;

croWds and armies of men, herds of catile, kc., We talio in ata glance more than the longue has poWer to represent to thecar in half a day, by articulate modes and a succession Os Wordes; and even When they are represented, the mirid, uot infixed in Words, but in the forms and series of WOrds, VieWs ali and singular things previ ouSly under the idea of imagos, bosore iteduces Dom them an intellectunt meaning. From this comparison we may judge the disserenoe betWeen the modes or ideas of the animus and of the mind. For so are the lalter to the

forma of the superior modiscutions in the min which forms aretermed intellectual and rational ideas, in so far as they are illuminaled by the right of the foui. But as for the nature of theseideas, and the respect in Whicli they aro distinct froin infe

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kc. Ibid., n. 212.) But as these ideas do not fati Within thosphore Oi images, or come to the evidence of the animus, thoyare callud immaterial ideas, being considered incomprehensibio; although thuy coincide With the modes of the superior ether, Orof the sura of the second Order, Whicli the moment they enter the sphere of the milid, at olice partake of the lise of the foui, and are called intellectual or rationes ideas; as the insorior ideas Hready treated O are called sensual ideas. Thus, I thinii, thematerialist Will understand his ideas, and the identist, his. 290. And so again are these fornis of the minil lo similar supreme forma, inexpressibie by w0rd8, in the foui, which fornis are termed intuitive ideas of enis, in so far as they are illuminated by the life of the si si cause. But these ideas are suid to be representative of the universe, inasmuch as they are actualed by the firsi and purest aura of the Worid, of Whicli our animate fluidis tho admirably ornate and nobie progeny. Ρari II., 11. 222, 227, 272-277.ὶ By this Successive comparison Which We have

giVen, Me may in Some meaSure illustrate the indesinite persection of the foui, and iis representations and intuitions, relativoly to the inferior sensations. Dut in order to perceive it byCompariSon, We muSt perforee remnin in substances them solves, and not dWoli on the modifications of substances, because thelaiter a re only their mutations or rather accidenis Ρari I.,

extend beyond the sphere of substances. Ρari II., Π. 293.)Nos is We cannot ascend hom a substance of an inferior de-gree to a SubStance of a superior degree, excepi by the divisionund as it Were destruction of the unit of the inferior degrees Ibid , Π. 222), it sollows that the elevation Dom One degree toanother does not tine place in a simple ratio, or in a duplicate ratio, but in a triplicate ratio, like that of a cube to iis root. Pari I., Π. 6I9 8 .) Henco we percoive the incredibie and H-most unassignable disseretice bet en the tWo. Let HS SuppOSe,

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Vari ely Or series of 10 constituent modos; it mill solios that in the laurili dogree, Whicli is the degree of the first aura, or of the foui, it Will have corresponding to it 1,000,000,000,000,000, 000,000,000,000 supereminent modes, hardly expressibie bymyriads of myriads, Whicli eriter that loWest mode as univer- Sala, and create iis consonance or harmony. Thus in the fame moment, or in the fame degree, Whicli is the least of the ear, We must conceive ali these moments and degrees of the concurring soul. For to hear, and to judge of concordances, is theossice of the soles, executed os iiself, and from iis oWn truth and laW. Ρari ΙΙ., n. 276, 285.) For it grasps the lowest things attho fame time as the highest. From these observations We See very plainly the nature and quality of the harmontes, pleasant-nOSSOS, nny, plenSures, of the Sen Ses of the body, relatively tothosse Whicli constitute the happiness of the foui, iis joy, Hadness, c., Whicli in the body constitute agreeabieness and recreation: We See that they are comparatively mere discord under apparent concord, and that in folloWing them, We are only deluded by alaud insanity; and that the foui, after Ieaving this earthly lise, Will look upon them, in iis sublime mirror, as SO many grandmistines of the loWer sphere. Ρari II., n. 360.)291. Lastly, as We have so Often repented that the fouisows With iis liphi and virtve into the reasoning faculties of themiud, We must explain What iis light is, test in the usu os a universia term, We should seem to be immersed in occult qualities. What this light is, cannot be declared excepi by analogywith similar things occurring in the loWer sphere. We already knoW What hearing is, and sight; also that the things received by hearing, sor instance, articulate founds, are immediatelyperceived by the imagination, and nexi by the intellectual sight. Thus tho light of sight flows at otice tuto the forms of hearing, and causes them to be apperceived more abstractedly and sublimely, viz., by the mind. So in the fame Way the foui, Whichis in the supreme degree, floWs With iis light into the formsand ideas of iis mind. This influxion must be signified by a universat term; sor OtherWise,-Such is the defect Os language,-We cannot express iis viriue, Whicli is to the last degree intellec-

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VIII. 292. The foui, Dom the very initiat stages of conception, whiel, it dorivos in tho sirst instance Dom iis parent, is bornaccommodated at Once to the beginning os motion and to tho reception of lila: consequently to ali iis intuition and intelligetice, and it fines this intuition and intelligonco with it, Domitio first stamen and the earliest insaney, to the most extreme old age. But not so the miud, which besore it can be illuminated by the light of the fouI, must be imbued vitii principies

a posteriori, or through the organs of the externat senses, by the mediation of the animus. Thus as the mind is instructed, or the Way opened, so it is enabled to communicate mitti iis

foui, Whicli has determined and provided, that the way lead iugio it should bo opened in this ordor. Heuce it sollows, that

the continuity of substances, or beyond the continuity of their fluxion.

Experience in conjunction With Sound reason at ouce Ahews that such extension is impossibie; for modes are accidents of Whicli substances are the subjecis; and to dream os accidents Without subjecis, is tantamount to dreaming of something Without anything, or to conceiving modification in a vacuum Or ΠΟΠentity. Sound reason, even Without the aid os experieuce, at ΟΠee Te-jecis the idea as repugnant, and shrinlis Dom it as destructive ofitself and of ali nature : thus reason refuses to admit testimontes

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ΠOVer communicate Ought os mutation existing in One to theothers near them; stili tess to thoso distant Dom them : henceno modification could exist, that is, no mutation Os each partor Substance in a volume, Whicli mutation censes at the bound sof the pari or substance to Which it belongs, uni ess talien up bythose nexi it, and continued further. Wherelare the perfectionos modification increnses With the perfection os substances, undus to the ultimate natural degree in the purest animate fluids and in the sirst inanimate auras, according to the rules of Order. Is no modification goes beyond the sphere of subStaiiceS, Soneither does any idea; every idea being a modification of the

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Is continuity of modification supposes continuity in the fluxion of substances, it follows again that tho spirituous fluidor solii of the body cannot floW so much into the sensationsor perceptions of itS organs, as into the formation and motives rces of iis body; that is to say, it cannot potar sortii iis virtve into both equally; for the fibres, or litile tunios of the fibres, areopp08ed, forming So many distinci partitions, to hinder the Deo

transflux of iis virtuo. We ali linoW that tho modifications of the circumambient Worid, the forms of the air and the images of the ether,-must impinge On the litile conis and membraneS,

or on the litile fibres, of the ear und pye; and thus mediatelyasseet tho suid: so also through the samo ali the virtuo of thesaid fluid must floW, Whicli virtuo is temperest by the natureand state of the paris constituting the littio tunic of tho fibre. It sollows, then, that this fibre or distinet partition must pre-viously be accommodated, not only to receive Sensations a pOS-teriori, but also to transmit the forces of the foui, namely, α priori; for the particular continuity of substances determinesthe continuity of modifications also. We must there re distinguish Woli belWeen iis operations within the Fbres and iis operations without the sbres; and observe that the way of communication through the fibres must be Opened besore We canseel, perceive, and understand; and that our saeuities are perfected in so far as the mediate substances, constitutive of the fibres, are adapted. From these premi Ses We may HOW proceldio explain the severat positions of this Chapter. 294. The foui, froni the very initial sives of conception, whichit derives in the Frst instance from iis parent, is horn accom-m0daled at onee to the besinnino os motion and to the reception oflifer consequently to ali iis intuition and intelligenoe, and ii ta es this intuition and intelliyenee with it, from the 'st stamen and the

eurilest infaney, to the most emireme old ape. The foui is at Once initiated into iis intolligonco se in the first animation in the oVum, While it is no more than a punctum salietis; although iis mind is nos b0rn So much as into a single idea. This is in laci a conclu- Sion stom the reasons Whicli provo that other Nise no animal could

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exiSt Or subsist res an organic subjeci participant of lila. Fortho sorco that direcis and bullds a body Whicli is to bu governedaccording to ali tho intelligunce of the future minit, must preexist in an intelligenue above the miud. OtherWise there Would be no memory of things perceived by sense, and not a glimmer of intolloci, and stili tess Would bruto animais be bornto every condition of their lila; for they bring With them Domthe ogg or Womb their oWn perfections, Whicli must be derived om no Other Aource than Dom their soliis; and these Souis, being os an inferior degree, can immediately communicate theirpOWerS to the Organs, ns Ue shali shew in Chaptor XI. Itappears then that both those Who advocate the doctrine os con- nate ideas, and those Who oppOSe it, may base their argumentSupon the fame facis; sheWing that the controversy is not ab utilio truth, but only about tho mode in Whicli the ono truth ortho other is to bo explained. For is ideas are connate in thesOul, and is ideas are procured to the mirid, then the two opinions agrest, and their reeonciliation comes hom the fame demonstration us that Which sheWA the communication belWeentho operations of the foui and of the mind. Locke has abundantly proved by clear and Weighty arguments that there are noinnate ideas in the milid, nos even ideas os morat laWs. OP. Cit., book i., chap. i.-iv. This author has tracod the interior operatiotis of the mind With as much care as anatomisis have examinod the structure of the body, but aster having pur-suod them to their origi , he remariis that it must be ncknOW-