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

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335. And is Wo extend Our reflections to the essetice of Deochoico, and to the end for Whicli Dee choice is given, We may infer intellectually, that ali morat distinction of soliis, and alinatural distinction of hodies, talies ita rise DOm this fource. For Whunce the diversity of minds, excepi Dom the Dee poWer of thought y Wheuce the diversity of morais, excepi DOm the Deo execution os the Will 8 And Wheuce the diversi ty of coun-tenanees, excepi hom the bodying sortii and imprint of the assections Os the animus,-the imprint derived Dom the stato of thomind. Shewing that the variety of subjecis in est human societyproceeds Dom the Same fource. Τhis is the ground Why go-vernments can be formed, and laWs prescribed, these belligdomandest simply to direct our Deo choice, and to bend it in favor of the public and private meat. Indued I think I shali notbe in error, is I declare, as a matter of rationat induction, forso I am Deo to declare it,) that as in civit society the membersmust be distinguished Dom each other by certatu individualcharacteristics of miud, animus and body, besore any forin of

society of fouis, respecting Whicli seu the last para graph of the

present Pari, n. 366,) there must be a morat disseretice or distinction belWeen the members, arising DOm the Superior OSSOntiat mutation mentioned above Vbid., Π. 314), and there refrom the exercise of Dee choice; Or in laci DOm the Same solareeas the distinction of members in a state: and that Dom this morat distinction os fouis, that supreme form of gOVernment, and the perfection of the Whole, resulis. Henue this Deo poWer is granted to human minds as a means to the ultimato

gl0ry of God.' De Gratist et Libero Arbitrio, lib. iii., cap. iii. J

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cumstances happen in human society, entirely relevant to, and soWing Dona, this moria distinction os fouis, as their ultimate cause and Origin. I allude to those universal rules Or laws of nations Whicli nature herseis dictates; by Whicli, sor instance, We instincti vely revolt hom marringes betWeen brothers and sisters; also to the faut that marringes are suid to be made

proestabilituJ in heaven; and to an infinity of Other circumstances, in Whicli the finger of providelice is plainb seen, distinguishing individual Dom individunt.

cellent gist, by rejecting the good, and choosing the eVil; SO We

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XI. But not so in bruto animais; for their purest fluid receives iis form Dom the ether of the second order, not in a higher degree than, but in the fame degree as, their organism, Whicli corresponda to that of our mitid: and in consequence of this circumstance, they are born to communication belWeen the foui and the body, or to ali the conditions of their lise; and are carried, sui tably to the ordor os nature, into ends that they themselvesare ignorant OL 338. But not so in brute animais; for their purest suid receives iis form from the ether of the second order. Respecting the auras of the Worid, and the mannor in Whicli they rise in persection according to degrees, see Ρari II., Π. 272, 273. Andrespecting the persection os sensations by comparison With themodifications of the auras, seu Ibid., n. 289-29 I. From theanalogy of causes, the likeness of offecis, and the order of

things, it folioWs, that the fluid of beasis is not in reali ty disserent in origin Dom the humati fluid, but comes Dom a JONer Rura: therelare, for the salie of distinction, Wo cali tho suid 0s animais, their purest fluid; but that os man, the spiritu0us fluid. Yet the truth is, that oithor of thom may fairly betermed a SOul, as a common denomination; for the fluid os

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brutes even, maliing alloWance for the disseretice of degrues, is the order, Iam rute, truth, and 8cience of their nature; althoughindosinitely falling short of the perfection Os the human Soul. Moreover it is a subject accommodated at once to tho buginningos motion and to the reception of Iise. Ρari II., Π. 241-250,

272, 278, 283, 290.) For as the sun of the worid 1lows in

is exalted in persection; but it is the organism that is so exalted, although in respeet of the organiSm, greater and leSSer perseetion may be predicated of life also. Ibid., n. 3II, yc.)339. Wo have suid that the purest suid of animais, in Shori, that their foui, derives iis origin hom the second aura: and that this is the casu, is evident Dom an examination Of their in-Stineis, Or of those natural effecis that soW Dom the foui astheir principie: clearly, sor instance, DOm this, that in nume

paci ty to turn to the disserent quarters of the Worid, and toreturn to their homes Over miles of groiiud, through pallis thatthey had nover besore snaeli Or attemptest; and in like manuerto botak0 themsolves to their pastures, StableS, hiVOS, StreamS, houses. We allude to dogS, hor8eS, bees, antS, crabS, AC., allof Which may bo compared to living magneis, Since the magnethas in it a similar directive force to these animais. That this force OWes iis Origin to the second ether, Was SheWn in myPrincipia, Ρari I., Chap. IX., and in the present Work, PartII., 11. 272. With man this force cannot be connate, beeauSethe direction of the 1irst aura is universat, as the direction Ofthe created universe. I Deest not montion other prooss in the SeVerat instincis, Whicli 1low derivatively Doui the fame Liud os animate direction.

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transmits it through the basilar sinuses into the jugular Veius, and so to the heart,-this gland, I say, in brute animais cannot fuit to bo fashioned With referetice to the character of the fluid

Very broad passage leads into this gland through the beati os

the infundibulum, of so much greater calibre than the corresponding passage in humari brains, as plainly to present theappearance of n holloν iube, and eastly to allow the injection os a colored liquid. In the human brain, On the contrary, thepassage is so narroW, that Deither is it visibi e to the oye, norcan any elementary fluid be made to permeate it: excepi that the moro boak of the infundibulum performs the ossice of asieve to an essenee of the subilest Lind. But perhaps this maynot be considered sussicient proos of Our vieW, hecause thegenuine use both of this gland, and of the infundibulum, and ventricles, is not yet recogniged: and ns long as the use is amoot potui, any induction DOm use furnishes no sort of proos. The arguments then Dom the brains, and DOm anatomy generally, must be brought together in other Ρarts of our Work. Meanwhile, Dom those bratus that I have examined, I have convinced myself, that there is as great a dissereticeb tweun the animal fluid and the human spirituous fluid, asthere is belWeen a loWer and a higher degree, or according t0

the rule of order, as there is belWeen a cube and iis rOOt; orbetWeen the Sonorous forms of the ear, and the visual ideas os the eye; and hoW immense and almost unassignablo this disseretice is, See Pari II., Π. 290. But the actuat effecis displayed by particular animais Offer the olearest evidence on the subjeci: these effecis being SO many derivations Dom the nature of their

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soul; but Without this light there can be no thought, and a fortiori no judgment, and no conclusion or Will of Whicli liberty can be predicated; as I think Wo have Hready more than sufficiently shewn. This is stili beller feen by a compariSon Ofvital essecis; and this, too, that ali the apparent perfections

of animais are but so many proose and signs of their imperfection as compared With the state of our human illa. 342. And in consequence of this circumstance, they are bornio communication belween the foui and the body, or to ali the conditions of their life; and are carried, sultably to the order of nature, into ensis that they themselves are Unorant of Τhus of themselves and their OWn nature they know and seeli out those particular aliments that are sui table to them, and actually use vast shili in discovering them Whenever and WhereVer they happen to be concealed, and On the other hand, they rejeci, Separate,

provisions for the Winter senson; such ut least is the case Withbees, anis, biriis, and Various litile animias. In many WaySthey correct anything amiss in their natural functions, yea, even by recourse to herbs and disserent Linds of Walers. With

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endoWments os animais; ille particular endoWments of eaeli Species are almost innumerabie. In saet, froin their SOul, asbeing the ordor and truth os sublunary nature, they Seem bytheir very birili to enter oti the possession Of this Worid's sciences, -natural chemistry, mechanies, medicine, in a Word, uni Versalphysics; although they cannot reduce a single One of these into a systematic form; this being reserved for humanity. These areplain and sufficiently demonstrative pro se, that Dom the sirsito the last of lise ali the ideas representative and intuitive of ends,are involved and connate in the foui. Ρari II., Π. 293-299. Τhese ideas at once display themselves in brute animais: butthey cannot do this in man, because the iniud has to be instruct-ed a posteriori, so that it may not govern iis actions by instinet, but morally, Dom a rational ground ; and that there may be a Will, as a standard by Whicli the man is estimated. 343. But besore We rise to examine causes, it Will be meli focompare the brain os animais With that os mari: sor a diligentanatomical enquiry conjoined With experimental psycholognmust sheW the nature of the intercourse and communication

botmeen the foui and the body , and of the essecis resultingthere om. Ρari II., Π. 308-310.) Those things that are superior floW into those that are inferior, according to the order, and sultably to the modo, in Whicli substances are formed, and in Whicli they communicate, by their connections, With each Other. Ibid., 11. 301-304.) The bratiis of disserent species of brutes disser respectively according to the nature of their fouis; and not only in bulli, but in figure and disposition of paris, andespecialty in the direction and dispensation of the suids, asthey pass froin the outer sphere to their cortical substances; and this, entirely in accordance With the nature of their purest fluid, Whicli is the cause of ali the consequent fluids, since it is the formative force aud substance, that draWs the thread Domthe sirst living potnt, and continues it asterWards to the Iast

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litude to presume an absolute similitude in first causus, and to thinii that tho form is the sole ground of distinction. Thus

in both cases se have a cerebellum distinet from the cerebrum ;a medulla oblongata and medulla spinalis; almost similar in- Vesting membranes Or meninges; and almost similar solds and septa connected With the meninges, and forming partitions and separatiotis: in both cases again We sind a corpus callosum, fornix, septum lucidum, Ventricles, choroid pleXHSes, corpora striata, thalami nervorum opticorum, leSSer protuberanCOS, nateS,

testes, pineat gland, infundibulum, pituitary gland, rete mirabile, receptacula caVernosa, tuber annulare, Corpora Olivaria undpyramidalia : then again similar subdivisions of the brain into congeries, large and 8 mali, bounded by Winding channeis, fur-rows and chiulis; and convoluted into Serpentine gyres: also similar cortical and medullary substances : ali Os Whicli are penetraled, uni ted, and irrigated by Similar arteries, namely,

Weli as inferior, placed in nearly the fame siluation in both animais and man: and in the bratus os both, every part enjoys iis

OWn animation; not to menti On stili more numerous similarities that present themselves in the members. In animais, the Organs of the externat senses are sor the most pari more excellent than in man; to the end that animais, Whicli possess no reaSOning poWer to infer the whole cause of their instincis, and to applyit to themselves and their OWn nature, may enlarge their capacity of sensation to the ulmost, and Supply their Wanis frompresent Objecis. From a caremi compariSon, hoWever, it is veryclear, that everything in the human brain, Whicli is the commonsensory of nil, is Wonderfully disposed With a vieW to enabloman, OtherWise than brute animais, to live a rational life under the auspices of a higher sense, Or of the intellect in the sense; that is, of a solii raised to a sublimer faculty; and to bu directed to his onds by internat and Dot externat motives, as Weshali explain in the succeeding Paris of this Work. 344. But tho great similitude belWoen man and animais in regard to the brain, the organs of the senses, the Viscera of thebody, and even the respective actions of each, proves absolutelynothing. It Only shews What Wo do in common With bruto animais; sor instance, Doni the ground of the animus and the

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Severat operations os ille animus, Whicli consist in the various appetites for thoso things that pertain to lise; and in the va

dignation, anger, consternation, euvy, and the like; these belligille passions and assections of the animus. But in Order toknow in What Wo are distinguished Dom the common herl of the creation, We must climb to the very Origin and prime cause of all, Whicli is to bo found far beyond the eye, and Wili neverbe Seen SO long us We persist in 1ixing our regard upon themost externat and the loWest sphere Mone. In fact We mustascend Dom the visibie forms os animais to their purest fluid; that is to say, to the foui that is their universat formative Substance. NON We sheWed above that the animal sout is asdifferent froin the human, as uir is different Dom ether, Orhearing froni sight; in a Word, as a loWer degree from a higher, or a Whole number DOm the utilis os iis unit. But in orderagain to represent this disseretice, let iis compare hearing Withsight. The former scarcely extends iis sphere os perceptionfarther thau a feW yards, besore it begins to grow indistinct audduli; the lalter extends iis sphere, almost Without degrees and momenis, beyond the vortex to the sun and stars. And Weare convinced by a caresul examination and comparison of the Operations os both, that even such is the differetice in potui os persection belween the fouis Of brutes and the human SOul. Suppose noW that the purest fluid of brutes is produced Domthe vortical or sublunar ether, and Our human spirituous fluid om the celestiat aura, or the primat aura of the universe; itfollows, that animais cannot fati to be born at Onee to communication With their soul, or to nil the conditions of their lila; in Other WOrds, that in animais the way of communication fromthe externat senses, through the fibres, to the foui, cannot fallio be Open Dom the moment os birth. The reason is, that th0sethings that are insinuated by Way of the senses Or a pOSteriori, correspond in their degree With the natural poWer of the Verysouis of animais; so that What tolaches the fibres extrinsicali Dis of One and the fame Order and purity With What modisies them intrinsicatly : Wheuce it follows, that tho litile tunic of thesbre is at once accommodated. What is intermediate is boundio aut in compliance With the forces of ei ther agent, Or os tUO