Documente Academic
Documente Profesional
Documente Cultură
OF
CONSIDERED
PHILOSOPHICALLY
BY
EMANUEL SWEDENBORG
LATE MEMBER OF THE ROUSE OF NOBLES IN THE ROYAL DIET OP
8WEDEN; ASSESSOR OF THE ROYAL METALLIC COLLEGE OF SWEDEN;
FELWW OF THE ROYAL ACADEMY OF SCIENCES OF UPSALA, AND OF
THE ROYAL ACADEMY OF SCIENCES OF STOCKHOLM; CORRESPONDING
MEMBER OF THE IMPERIAL ACADEMY OF SCIENCES OF ST. PETERSBURG
VOLUME ONE
SECOND EDITION
NEW YORK
THE NEW CHURCH PRESS
INCOBPOBATBD
Reproduced by Photo-offset,
1955
THE ECONOMY
OF
CON8IDERED
PHILOSOPHICALLY
BY
EMANUEL SWEDENBORG
LATE ME~IBER OF THE ROUSE OF NOBLES IN THE ROYAL DIET OP
6WEDEN; ASSESSOR OF THE ROYAL METALLIC COLLEGE OF 6WEDEN;
FELLOW OF THE ROYAL ACADEMY OF SCIENCES OF UPSALA, AND OF
THE ROYAL ACADEMY OF SCIENCES OF STOCKHOL:I4; CORRESPONDING
MEMBER OF THE IMPERIAL ACADEMY OF SCIENCES OF ST. PETERSBURG
VOLUME ONE
SECOND EDITION
NEW YORK
THE NEW CHURCH PRESS
INOOBPORATSD
Repl'oduced by Photo-offset.
1955
Paucis nat-us est. Qui populum œtatis suœ cogitat: rf!ulta anno'l"um
millia, multa populorum sllpen'enient: ail il/a -respice, etiamsi omnibus
tecum vivcntibus silentiurn . , . [aliqua causa] indixeril: t'mienl, qui
sine offensa, sine g'l"atia judicent.
SENECA, Epist, lxxix.
CON T}~ NT S
OF VOLUME FIR8T.
PART 1.
PAeB
INTRODuc;TION, •
PART I.
THE BLOOD, THE ARTERIES, THE VEINS, AND THE HEART,
WITH AN INTRODUCTION TO RATIONAL PSYCHOLOGY.
INTRODUCTION.
1ndeed there are some that seem born for experimental obser·
vation, and endowed with a sharper insight than others, as if
they possessed naturaUy a finer acumen; such are Eustachius,
Ruysch, Leeuwcnhoek, Lancisi, &c. There are others again
who enjoy a natural faculty for contemplating facts already dis
covered, and eliciting their causes. Both are peculiar gifts, and
are seldom united in the same person. Besides, l found, when
intcntly occupied in exploring the secrets of the human body,
that as soon as l discovered anything that had not been ob
served before, l began (seduced probably by self-love) to grow
blind to the most acute lucubrations and researches of others,
and to originate the whole series of inductive arguments from
my particular discovery alone; and consequently to be incapaci.
tatcd to view and comprehend, as accurately as the subject re
quired, the idea of universals in individuals, and of individuals
under universals. Nay, when l essayed to form principles from
these discoveries, l thought l could detect in various other
phenomena much to confirm their truth, although in reality
they were fuirly susceptible of no construction of the kind. l
therefore laid aside my instruments, and restraining my desire
for making observations, determined rather to rely on the re·
searches of others t1lan to trust to my own.
19. To find out the causes of things from the study of given
phenomena cel-tainly requires a talent of a peculiar kind. 1t is
not every one that can confine his attention to one thing, and
evolve with distinctness aU that lies in it: it is not every one
that can think profoundly, or, as Cicero says, "that can cast up
aU his reasons, and state the sum of his thoughts,":Z; or, as in
anot1ler place, "that can recaU the mind from the senses, fix
upon the real truth in everything, and see and combine with
exactness the reasons that led to his conclusion.":Z; This is a
peculiar endowment into which the brain must be initiated from
its very rudiments, and which must afterwards by a graduaI
process be made to acquire permanence by means of habit and
cultivatioll. 1t is a common remark that poete, musicians, sing
ers, painters, architects, and sculptol'l!, are bOIn such; and we
know that every species of animaIs is born with that peculiar
character which distinguishes it so completely from every other
species. We see that some men come into the world as prodi.
INTRODUOTION. 9
CHAPTER I.
TB]l: COMPOSITION AND GENUINll: ESSENCll: OF TBll: BLOOD.
how one always comes to the use of the nen succeeding; and
how aIl, individually and coUectively, are for the sake of the
first substance; since they refer themselves to their antecedents:
hence aU the consequents refer to the first of the series, on which
they depend, and for the sake of which they exist in one dis
tinctive manner. (n. 252.)
259. This formative substance or force then it is which
govems the sceptre and Bits at the helm of the kingdom; that
is to say, marks out the provinces, disposes the guards, distrib
utes the offices, and keeps èverything in the station in which
it h38 been placed, and thus takes care that everything shaU
execute its functions in aIl their p.etails. Bince, therefore, it is
the most powerful, the most scientific, the most present, of aIl
things in its body, it follows that it is 38 it were the demi
goddess, tutelar deity, and genius of the microcosm. Never
thelèss its power is extremely limited, although leBB limited than
that of the substances and forces that come after it, in regard
to which indeed it is comparatively unlimited. 1 say compara
tively, for so far fi'om being essentially unlimited, there is noth
ing poBBible to it but that which h38 been impressed upon and
imparted to its nature; so that its omnipresence, its power and
providence, are almost entirely confined within the circ1e of its
own narrow world. For the Author of Nature has reserved to
himself the supremacy over it and aU things, both in regard to
power, presence, knowledge, and providence, which supremacy
he exercises according to the law (Bince the soul has ceased to
be his image), that so far as it is dependent upon him, so far it
is perfect in every faculty, and conducted to universal and abso
lute ends, and its lower powers and degrees, by its means, are
the sarne; but so far 38 it ceases to be his image and likeness,
so far it becomes impelfect in aU its faculties, and lapses away
from the nobler ends.·
260. The jir8t ends, as well a8 the midàle and ultimate ends,
according to which cause8 jollow in provi8ive and given order
tilt they arrive at the ultimate effect, appear to be present to it,
and iMerent within it, simultaneously and in8tantly. This
follows from the law, that the antecedent is formed for the use
• This sentence appears to be Imperfect ln the original: an attempt h here made to
aupply the sense. - (Tr.)
ON THE FORM.ATION OF THE CHIeK, ETC. 229
of the consequent (n. 252); but there would he nothing conform-
able in the antecedcnt, unless this use or end had been before
represented. Were not this the case, the rudimentary spinal
marrow could not be adapted from the beginning to the condi-
tions of aU the members; the heart could not be fonned with a
view to the conditions of the arteries and veins, nor yet with a
view to the condition of subserving the lungs; the lungs could
not he constituted for the reception and expiration of theil'
atmospherc; nor the trachea, fauces, tongue, teeth, and lips, for
the articulation of sound; nor the eye for the enjoyment of sight,
and by sight, of the universe; nor the ear fOI' the reception {If
tones. The same observation applies to a11 the other members,
in each of which the use and end is always foreseen before it is
actuaUy present. To repeat my formel' comparison (n. 248),
unless the archer take a Iight aim with his eye at first, the an'(\W
at the end of its flight will he found vastly wide of the m:u'k.
But when distant and ultimate ends are kept in vicw as if they
were present, intermediate ends are comprehended at once, nnd
are carried onwards with a fixed aim and an llnCrrLIlg directIon.
Thus when the formative force or substance by a kind of intui-
tion, if 1 may so speak, comprehends the ultimate end, then the
intermediate ends are at the same time contnined within it, ex-
tending to the end foreseen and pointed at; that is, they 1!ûw
in an unerring order.
1 am aware, that in speaking of first and ultimate ends as
simultaneously present and involved in the same substance and
force, 1 am using terms that are not fully intelligible so long as
we are ignorant of the mode in which they are present and in-
volved. Yet 1 must have recourse to these terms, 8Ïnce scarl;t!ly
anything adequate can be predicated of this force and substance.
(n. 256.) For it is in the first principles of its things, and in a
certain intuition of aIl ends, or repl'esentntion of its univerlle.
We cannot by any other means speak more adcquately of it,
3ince it lies heyond the sphere of common words, and of aU
such as are applied to the comprehension of the lower S('IltlCS.
But how the intuition of ends can accomplish sach an e1f('('t,-
how it can form a rea11y connected and actua11y corporeal /lYs-
tem, - this is not more eusy to understand th an is the manner
in which the intuition of the mind (which is also an intuition of
VOL. I. 20
230 THE ECONOMY OF THE ANIM.4L KINGIJOM.
VOL. J. 21
THE ECONOMY
OF
CONSIDERED
PHILOSOPHICALLY
BY
EMANUEL SWEDENBORG
VOLUME TWO
SIICOND EDITION
NEW YORK
THE NEW CHURCH PRESS
UlOOJlPOJl.l.T.D
Reproduced by Photo-offset,
1955
THE ECONOMY
OF
CON8IDERED
PHlLOSOPHICALLY
BY
EMANUEL SWEDENBORG
LATE MEMBER OF THE BOUSE OF NOBLEB IN THE ROYAL DIET OP
BWEDENi ABSEBBOR OF THE ROYAL MlilTALLIC COLLEGE OF BWEDEN;
FELLOW OF THE ROYAL AC~EMY OF SCIENCES OF UPBALA, AND OF
"HJ: ROYAL ACADEMY OF SCIENCES OF STOCKHOLM; CORRESPONDING
MEMBER OF THE IMPERIAL ACADEMY OF SCIENCES OF ST. PETERSBURG
VOLUME TWO
SIIlCOND EDITION
NEW YORK
THE NEW CHURCH PRESS
INOOIIPOBA.TIIlD
Reproduced by Photo-offset.
1955
Paucù natus est. Qui populum tZtatis sua cogitat: multa annorum
m.7lia, multa populorum 6upervenient: ad .11a respice, etiamsi omniblU
tecum 'lJi'IJentibus S'I1entium . . . [aliqua eausa] indixerit: 'lJenient, qui
line offensa, ,ine gratta judiunt.
S&N&CA, Eplet. lxxIx.
CONTENTS
OF VOLUME SEOOND.
PART II.
Lunga. • • • • • • • • • • • • • • • 61
A.ppendîL • • • • • ü9
~
THE ECONOMY
011'
CHAPTER VIII.
~ INTRODUCTION TO RATIONAL PSYCBOLOGY.
1.
each other in time and in order. The first is the mineraI king
dom, or the earth itself, the parent of the rest. The vegetablo
kingdom derives its existence from the mineraIs of the earth, in
which also, as in a matrix and womb, it deposits its seed as often
as it proceeds to renew its birth. After this fo11ows the third
general series, or the animal kingdom; for an animai requires
for its existence and subsistence both the whole of nature and
the whole of the world previously existing. The last of the
series in the animal kingdom is the MOst perfect animal, or
man, who is the complement of all things and of the whole,
and the microcosm of the macrocosm. In these six series
nature seems to have rested; for there is no seventh.
585. Each of which contains under it several series prope1
and eS8ential to itse{f, while each of these again contains series
of ies own. This is the case, not only in the genera, but also
in the species, and in the individuaIs of every species; and, since
the animal kingdom is more immedtately the subject of our
present attention, we shaH select for our example the human
body, as anatomically and physically examined, in part, in our
preceding chapters. Every individual animal is a series of sev
eraI other series that are essential and proper to the general one.
Its essential and proper series are the viscera; of which the
higher selies are t.he cerebrum,cerebellum, medu11a oblongata,
and spinaIis; the lower, or those of the body, are the lungs,
stomach, liver, pancreas, spleen, womb, kidneys, and severaI
others: for these, taken together, are constituent of the form.
Each of these series contains other subject series which are
essential and proper to it. The latter may be ca11ed partial
eeries, and the lormer integral, or the former single and the
latter common, a11 belonging to the whole series. Thus the
liver, which is a large gland, includes in it a conglomeration of
several glands, as do these again a conglomeration of their own
most minute glands. The case is the same in the l'est of the
viscera which have reference to their integral series, in the SfdYle
manner as the integral has reference to its common series, and
so forth. A similar law prevails in the other kingdoms; as for
instance, in the vegetable kingdom, in which a tree is one series
compl'ising branches, which are its proper and essential series;
whilst, in like manner, to these branches belong le88er ones,
12 THE ECONOMY OF THE ANIMAL KINGDOM.
twigs, and leaves; then finally fruits and seeds, which correspond
to the generativa members in an animal, only with this differ
ence, that in the tree they are renewed every year, whereas in
an animal they are permanent.
586. So that there is nothing in the visible UJorld, 'lJJhich is
not a seMes, and in a seMes. The first substance of the world
is the only one which does not fall under the notice of the
understanding as some kind of series: from this, as from the
first determining substance, or the substantia prima, proceed aIl
the rest, as series, and betake themselves within the sphere of
nature. Thus, whithersoever-we tum our attention, an things
that we meet are merely series, originating in the first, and ter
minating in the first. Mere series, and series of series, consti.
tute alithmetic, geometry, physics, physiology, nay, all philoso
phy. Even governments, both public and private, have respect
00 their forms and their subordinations; and are consequently
series of things. By series it is that we speak, reason, and act.
Our sensations, too, are series of varieties, more or less harmo
nious, whence result agreement, imagery, idea, and reason.
For where aU is equality, or where there is no series, nature
perishes.
587. Oonsequently, the science of natural things ilepend8 on a
distinct notion of series and àegrees, and of their subordination
and coordination. The better a person knows how to arrange
into order things which are to be determined into action, so that
there may exist a series of effects flowing from their genuine
causes, the more perfect is his genins. And inasmuch as an
arrangement of this kind is prevalent throughout nature, so the
faculty of arranging is perfected by observation and reflection
on the objects of nature, by natural abilities, and by the assist
ance of those instrucOOrs whose minds are not 000 artificially
moulded, or under the influence ofprepossessions, but who daim
to tbemselves a freedom in contemplating the objects of nature
with a view to become instructed by tbings themselves, as they
flow forth in their order.
II.
588. To the intent that we may advance from the primary
. sources of existence, we shaH begin with substances, which are
.L!N INTRODUOTION TO RATIONAL PSYOHOLOGY. 18
589. To the intent tkat tee may advance from the primary
s(YUrces of e;cïstence, we shall begintoith trU1Jstances, which are
the sufrjectB of accidents and qualities. A sufrject is that, in
which are aIl things that can be predicated ofit. Accidents are
the things thus included; such as form, figure, magnitude, de
tennination in agreement with the form, active force [vis agendi).
&co Qualities are predicated of substances considered as the
subjects of accidents; as the quality of form, figure, magnitude,
intrinsic determination, force, &c.: aIl these things are sustained
by the substance, as the subject. For if it be inquired, What is
IMre in a substance? The reply is, accidents. If again, What
sort of things are accidents'l The reply is, They are determi
nablequalities. If again, What is their quantity, or Dow much J
The reply is, They are quantities, which are also degrees of qual
ities. Aristotle defines substance to be an ens which subsists per
se, and sustains accidents; that is, to which the things within it
are proper, or appropriately belong, so that they cannot be at
tributed to other things ; as eBSence, or form and nature, together
with the rest of the particulars which flow from them. If it
subsïsted froID other things, it would not have ft distinct subsist
ence; wherefore it must be said to subsist of itself, whence it
derives the name of substance. For example: every compound
substance, or one series, if the things contained in it were not
proper to it, would not be a substance per se, consequently there
would he no substance or universe. N evertheless, there is ft
connection of all things, in respect to existence, as also in respect
to subsistence, so far as subsistence denotes perpetuaI existence.
W 0l1f' observes, that "substance is the subject of intrinsic, con
stant, ,and variable determinations," and" is that in which dwell
the sarne e88entials and attributes, while modes succe88ively
vary." He, therefore, supposes ~at substance, without active
VOL. IL 2
14 THE EOONOMY OF THE ANIMAL KINGDOM.
III.
593. Tbe first substance of every series is its most simple and
only substance, wbicb reigns tbrougb tbe wbole individual
series. From it, and according to its natnre, flow aIl things
wbich bave a visible determination in the entire series. For
from it, by order of succession, and by connecting media, are
derived substances more compounded, whicb are its vicegerents
in tbe ultimates of tbe series, and thus give determination to
tbe tbings existing in tbat series. By tbe determination of
tbese substances are formed otbers more compounded, whicb
may be called mediating and subdetermining substances; by
whiob tbe eB8ential and proper series, wbicb constitute tbe
entire series, are compacted and connected togetber. By deter
mining substances, tbrougb tbe medium of sucb as are sub
determining, one tbing is so perpetually connected witb anotber,
that an unconnected part is not proper to tbe same series; con
sequently, tbere is a coestablisbed barmony. Tbe establishment
of tbis barmony is the more perfect, in proportion as the more
simple substances are more distinctly discriminated from the
more compound, and substances of tbe same degree, from tbeir
asaociates, tbeir essence and attributes remaining tbe same :
consequently tbere exists a barmonious variety.
594. The jirst substance of e'VeMJ series is its most simple and
only substance, which reigns through the whole individual series.
Tbus tbe spirituous fluid in every individual oftbe animal king
dom, is tbe only living substantial fluid, and tbe all in every
part; by tbe operation of whicb, everytbing in that limited
universe is continued, supplied witb moisture, nourisbed, reno
vated, formed, actuated, and vivified. (n. 37, 38, 40, 41, 91, 97,
100, 101, 152-154, 177, 360, 361, 370, 556.) Tbe vegetable
kingdom bas also its own formative and plastic substance:
di1fused througbout tbe wbole of every individua~ and stored
.nv INTRODUOTION TO RATIONAL PSYOHOLOGY. 17
up ln the inmost bosom of the seed. Every species, too, of the
animal and vegetable kingdom, has its own propel' substance,
in respect to which aU the other things which are in the com
pounds, are accidents. But this most simple substance is such
only in regard to its own microcosm or little world, and is not
the most simple of a11, which latter is only in the macrocosm or
world at large. (n. 592.)
595. From il, aruJ accoràing to itIJ nature, ftOUJ all thingl
which have a vÏ8ible àetermination in the entire series. This 1
thIDk is confirmed in Chapter III., On the Formation of the
Chick in the Egg.
596. For from il, by oràer of succession, anà by connecting
media, are àeriveà substances more compounàeà, which are its
vicegerents in the ultimates of the series. Thus there is the
purer or white blood consisting of plano-oval spheruIes; next to
this follows the red blood, which is the third in order when the
spirituous fluid is considered as the first. Wherefore the red
blood is called the corporeal soul (n. 46, 102); and the spiritu
ous fluid is called blood by way of eminence. (n. 91-94, 100.)
The nature of the composition of each species of blood from
its own spirituous fluid is explained in n. 91, 92, 95, 96, 108,
371. This composition is effected by saline connecting cor
puscules taken from the family of such as are inert. (n.43-45,
50-57, 91, 92.) These corpuscules act as concurrent and ac
cessory causes; and being accessory, although they are such
by virtue of an express provision, they are called contingent.
(n. 263.) Thus the mineraI and vegetable kingdoms concur to
the existence of the animal kingdom, Binee without those king
doms, the connecting, compounding, and perfecting elements
would be wanting; and the spirituous fluid, being destitute of
its auxiliaries, would in vain attempt to carry 'on its work of
formation.
597. AruJ thus give àete:rmination to the things e;;r,isting in
that series. To the intent that they may give this determina
tion, it is requisite, 1. That they be fluids; for fluids, especially
the atmospheric fluids of the mundane system, and the living
fluids of the animal kingdom, represent most perfectly the forces
of active and passive nature in their form: since in these forces
is contained the cause of the coexistence of things. It is requi
2·
18 THl!: EOONOMY OF THE ANIlrlAL KINGDOM.
quently ligbter, and act less by their vis inertiœ and more by
their vis activa. Yet they are so conjoined with each otber
t.hroughout the whole atmospbere by contiguity, that the result
is harmonious variety. J
605. From this aura we may now advance to the fil'St sub.
stance of the mundane system, and inquire whether a similar
harmonious variety may be attributed to this also. It seems
indeed that this substance must be acknowledged to possess the
highellt degree of constancy and permanency in regard to its
essence and attributes; and that in regard to its other faculties,
which in the subsequent substances are caUcd accidents and
modes, it possesses the most perfect harmonious variety: other-
wise we could not possibly understand anything to be contained
in it beyond a most fixed oneness. This 1 believe to be the
meaning of the celebrated Wolff, when he describes substance
as the subject of intrinsic, constant, and variable determinations,
and 88 that in which dwell tbe same essentials and attributes,
while modes successively vary. (n. 589.) By reason of the in-
sufficiency of telms, instead of harmonious variety being prcdi-
cated of this substance or first aura, harmony alone seems
predicllble of it, without the addition of varicty; for although
variety is not inconsistent with it, yet that term is not adequate
to express the true idea.
The view of the subject developed both here and in the
foregoing observations, seems to have been favored by sorne
ancient philosophera; as by Anaximencs, and Diogenes of
Apollonia, who held, that the first elements of aU forms were
susceptible and flexible. By Xenophanes of Colophon, and
Melissus (who was opposed by Aristotle), who held, that one
thing is infinite, one finite: where he seems to have used
the term infinite, not instead of God, who impressed those prin-
ciples on things, but instead of the terms indefinite and unas-
signable, for he does not specificaUy define what his infinite is.
By Anaximander, who held that a certain infinite principle was
founded on the infinity of things in the world, one of which
continually produced another. By Pythagoras, who held that
there is hannony and agreement, and thus unity. By Arche-
laus, the Athenian, who held that there is an infinite aura,
from which aU things were brought forth. By Anaxagoras of
AN INTRODUC1'fON TO RA.TIONAL PSYCHOLOGY. 23
IV.
607. By this process the corporeal system is constructed and
pCifected; in which one thing remains fixed in such a state of
subordination 00, and coordination with, another, that ail indi
Vidually respect and depend upon each other; in such a manner,
that the more simple substances are rendered conscious of every
change which takes place in the compound series and sub
stances; and whatever is determined into aet, is effected by
.the more simple, either determining, or concurring, or consent
ing. Moreover this is aecomplished according to natural order,
proeeeding from an inferior substance to one pro):imately su
perim', or from a superior to one proximately inferior; but not
from the supreme to the ultimate except by intermediates.
v.
612. Simple substanc(:s, and those which are less and mort!
compound, which are the determlning substances of the things
in tbeir own series, are, according to their degrees of simplicity
or of composition, prior and posterior; superior and inferior;
interior and exterior; more remote and more proximate; and,
amongst each other, are as efficient causes and effects. Those
wmch are prior are also more universal, and in every quality
are more perfect than those which are posterior. The prior
also can exist without the posterior, but n~t the postelior
without the prior.
613. Simple substances, and those which are less and more
compound, which are the determining substances of the tMngs
in their own series, are, according to their degrees of simplicity
or of composition,prior and posterior j superior and inferior j
interior and ~terior j more remote and more proximate j and,
amongst each other, are a.s efficient causes and effects. By sim
ple substances 1 mean the first of every series, in respect of
which those which follow are compound; such for instance is
the spilituous tluid in the unimal kingdom, after wbich follows
in order the blood of each kind; next, the mcdullary or nervous
fibril, which is only a most simple artery; then, the motive ner·
vous fibre in the muscles; and so on. (n.115.) The substances,
therefore, which are more simple, are also prior, both in order
and time: they are superior in order with respect to degree, for
the first holds the supreme station (n. 91-96, 100,148-150, 158,
371); they are also interior (n. 216): and likewise more remote.
(n. 548, 549.) Wherefore nature is said to ascend, and to be
take herself inwards, and indeed the more highly and inter
nally, in proportion as she approaches nearer to her simple
substance, in regard to which, aIl the l'est, which are com
pound, are posterior, inferior, and exterior. A simple substance
may thus be considered a cause, since a prior, superior, and in
terior substance continually operates as a cause to one which
is posterior, inferior, and exterior. Rente arise the expressions
of; a priori and a posteriori j of ascending, descending, and
transcending in series; of nambers being raised to higher
AN INTRODUOTION TO RATIONAL PSYOHOLOGY. 29
VI.
618. Sucb as are the substances, snch likewise are their
essences, attributes, accidents, and qualities; or all their ad
junets. Of these also it may be predicated, that they are
series, and are in a series; of the adjuncts, that some are more
or less simple, prior, superior, interior, universal, and perfect,
compared with others; just as is the case with the substances in
which they are, and from which they flow. It IDay he predi
cated further, that the superior entel' by influx into the inferior,
and vice versil, according to the mode in which the substances
are formed, and in which they commumcate by connection with
each other. But those which occupy a superior place are in
comprehensible, and to the sensory of things inferior appear as
32 J'HE EOONOMY OF THE ANIMAL KINGDOM.
619. Buch as are the substances, such likewise are their es
sences, attributes, accidents, and qualities,. or all their ac?juncts.
For substances are the subjects of accidents and qualities. If
therefore we say, that matter joined to form is the substance;
that the nature by which it determines itself according to the
form, or the nature joined to the form, is the essence of that
substance; that the possibility of admitting modes is its attri
bute; that the modes themselves are its accidents; and that the
variety of modes is their quality; we may in such a case infer
the followillg to be the order of the whole: - that essentials
properly belong to the substance itsel~ attributes to essentials,
accidents to attributes, and qualities to accidents. Consequent.
ly, whatever is predicated of a substance, is such as the sub
stance itself is. '
620. Of these also it may be predicated, that they are series,
and are in a series. For unless accidents be series, quality
cannot be predicated of them. Thus a muscle is a compound
substance, and is a series of motive fibres, and is in a series, viz.,
in the integral or common series of the body: its essence con
sists in the form or construction of the fibres in and amongst
themselves (n. 503); consequently, in the nature, by which it
determines itself according to the form: its attributes are the
forces or powers of acting that exist in the fibres, or, if taken
collectively, in the muscle: its accidents are modes: its modes,
taken either successively or simultaneously, are the action, of
which, according to the variety and relation of the modes,
quality is predicated. Therefore, since a muscle is viewed as a
series, the forces and modes, with the action thence resulting,
are also viewed as series, which receive their qualityaccording
to the form and the nature of the action thence resulting
belonging to the muscle itself. (n. 586.)
.AN INTBOIJUC1'ION TO RATIONAL PSYCHOLOGY. 33
621. Of the adjuncts, that some are more or less simple,
prior, superior, interior, universal and perfect, compared with
others j just as is the case with the substances in which they
are, and from which they jlow. Thus as the simple motive
fibres in a muscle are its first and supreme substances, &c.; as
the white motive fibres are its posterior and inferior substances
in respect to those which are supreme, but its prior and superior
in respect to the fleshy motive fibres made up of the vessels of
the red blood, which are its posterior and inferior substances;
80 likewise are these posterior and inferior substances prior and
8uperior in respect to the entire muscle, or to 0.11 the mus-
cles of the same common series, which are the most compound
motive fibres, consequently the last or lowest in respect to 0.11 ,
those which are prior and superior. The case is the same with
the forces, modes and actions resulting from them.
622. It may be predicated further, that the superior enter ln)
injlu:x; into the inferior, and vice versâ, according to the mode
in which the substances are fornted, and in which they commu-
nicate by connection with each other. For the forces and
modes themselves may be compured with fluids, since fluids
resemble the forces of active nature. (u. 66, 67, 100,171-172,
&c.) Whencealso the forces are said to he modified; whel'e-
fore forces, vicwed abstractedly from substances, may be Baid to
jlow, and to he injluent j or injlux may be predicated of them ;
just as substances may be said to be connected, and by connec-
tion, to act mutually on each other. Thus, in a muscle, the
power or force of a simple motive fibre flows into that of 'a
(\Ompound motive fibre, according to the order in which the
8ubstances act on each other.
623. But those wMch occupy a superior place are incompre.
heruJible, and to the sensory of things inferior appear as contin.
'UOt48. For one muscle may consist of a myriad of fleshy mo-
tive fibres: one fieshy motive fibre may consist of a myriad of
white or mediate motive fibres; and one white or mediute motive
fibre, ofa myriad ofsimple motive fibres, The sensory, therefore,
which discerns only the degrees and moments of the entire mus-
cles amoIigst each other, cannot distinguish the degrees and
moments of the motive fleshy fibres amongst each other, still
less of the simple fibres; wherefore the forces and modes of the
84 THE EOONOMY OF THE ÂNIMAL KINGDOM.
VIII.
633. The MOst simple and the only substance of the animal
kingdom is the spirituous fluid; which is most perfectly deter
mined by the tirst aura of the world; whenee it obtains such a
nature, as to he a substance capable of fOlming its own body;
and to have in it life and consequently soul, which is the prin
ciple of the things existing in the whole of that series.
634. The mast simple and the an/y substance of the animal
kingdom is the spiritUO'Ull jluid. This we have often shown in
our preceding remarks. It is the a1l in every part, and the only
substanee which lives, all the l'est being derived from it, through
the inteIjection of elements bOn'owed from the. earth, which ace
aocessories, by means of which it passes into the inferior fluids,
through these into the material body, and thus into the ultimate
world.
635. Which is most p~fectly determined f>y the jirst aura
of the '/lJ()rld. This follows as a consequence, if the parts of this
fluid are a series, and in the series of the univeree; sinee
nothing is prior, superior, more univereal, more pelfect, thao
the aura immediately formed fi'om the ti~t substances, from
which it possesscsall its poteocy - a poteocy which is soarcely
more expressible than is that of the parent substance itselt; 00
which, as their firet principle, the principles of natural thiDgs
are impressed by the Deity. (n. 591.) For the firet aura is the
veriest form of the forces of the created universe, to which the
qualities of the inferior auras cao be asoribed only by way of
emineoce; such as detenninability, modLficability, fluidity, elas
ticity, with several othere; for this aura is the very and most
perfect force of nature in form. But whether the individnal
pal'ticles of the spirituous fiuid are formed by the determination
of that aura, 80 as to he the tiret and most perfect series of the
animal kingdom, can ooly he concludcd from the knowledge of
effects, or seen as it were by reflection in a mirror; for the
mind [men8] cannot be elevated into the knowledge of things
which are above itself; hence it must aim at the higher by be
ginning from the lowest; consequently, it must hegin wit~ the
phenomena which indicate in what manner the inferior auras
40 THE ECONOMY OF THE ANIMAL KINGDOM.
l
)
things do_not suifer themselves tQJ:>e kno!'nt except. by reflection,
andm::~Jfec~ as their mirror. The C~lllan, Egy~jan, Gre~k,
and ~n philosophers, wer~of opimon th~~lli~._are ~~§"!al
J\
~...@s, by which they meant the circumfluent unive~e:- Mer
curius Trismegistua, ~ Jamblicus, and Alcinous;'believed
tho~eav.ens to~he ill~ and anim~ted? andcong~co@îe'ive
th~m ta have reason, togetber with virtuous aDaViclOus inclina
tions. Aristotle says, indeed, that theyare animated (De CO?1o,
lib. ii., cap. ü.), but he attributes to them an assistant soul without
intellect;" exactly according to our meaning in this theorem.
636. Whence it obtains BUch a nature, as to be a substancc ca
pahle offorming its own body,. a faculty and vÏitue which have
been treated of in Chapter III. By the nature of a thing, 1 mean,
acoording to the definition of the philosopher [AristatleJ, its prin
ciple ofmotion and rest,- a nature in which it is ofitself, and not
by its accidents (Natural. Auscult., lib. ii., cap. i.). According to
the same author, there are three principles to everything, viz.,
matter, form, and privation, • from which exists its nature, so as
ta be the cause of the things in its' series. The first aura is
therefore the matter from which other things are derived; from
the determination of this ama results its form; ta this matter
and form may be added the third principle, or that ofprivation, to
the end that a substance may erist which subsists by itself, having
in it a nature which is its principle of motion and rest, in which
nature it is of itself, and not by its accidents. Thus the same
philosopher says, that by natural things he means a body result
ing from the union and composition of matter and ofform.t
637. And to have in it life, and consequently sout, which is the
principle of the things existing in the whole of that series. Of
this subject we have treated in Chaptel' III. Aristotle defines the
soul ta be the first perfection of the natural organic body, having
life and potency (De Anima, lib. ü., cap. i.); also, as the principle
by which we first live, feel, are moved, and understand (Ibid., cap.
i.) ; but that its extraction is more noble and exalted. He further
affirma, that soul and form are thefirst perfection ofbody, and that
• See edltlon of Arlstotle, Paris, 4 vols. fol., illM; vol. 1., p. 64, ln the Srnop.u
dMl. Doct. Peripatet., also arletôt1e, Na4ural. Awcult., lib. 1., llIIp. vii.
4·
42 THE ECONOMY OF THE ANIMAL KINGDOM.
its second are the functions and operations which depend upon
the first." These things are furthel' treated of in n.647.
638. Materiality cannot be ascribed to the human spirituous
Buid. For when we speak of form, and the matter or Tnateria
ea: quâ, in qui1 et circa quam [WoUf, Ontol., n. 949), to which
matter are assigned its parts, which are such that quantity
cannot be predicated of them, we mean, with the andente,
some things in opposition to no things; in which sense, the
philosopher saye, that matter ie the first subject from whicb aU
things subsist, which are born originally of themselvee, and not
thl'ough the medium of another; and that it is the ultimate
part into which things are resolved, and in which they termi
nate: wherefore also amongst principles he l'eckons mattel' and
form. But th.e same term, applied to substances, is at this day
applicable to compounde, as having vis inertiœ and extension.
Wolff says: "Matter is an extense endowed with vis inertiœ "
it is modified by variation of figure; and is that which is deter
mined in a compound entity." «(Jos1nol., § 140, 146; Ontol.,
§ 948.) This very Buid itself; in which is life, is determined
from the most eminent aura of the world, and has nothing
in it of inertness; because tbat aura is the most perfect force
of nature in a form, and knows nothing either of resistance,
or of weight~ and its correlative lightness; for it is itself the
first principle of weight and lightness, consequently of inen
oess. The heavens, says Aristotle, have neither weight nor
lightness: wherefore a11 materiality, as being inert and a tel'
restrial phenomenon, must be abstracted from force as the first
principle of weight, consequently fi·oro the tirst aur~ and frOID
its most noble determinate. Thus active and living force an
swers to gravity, as its analogue, or fellow by way of eminence.
But al as 1 how difficult it is for the Undel'lltanding to exercise
such a degree of abstraction, as not to retain, in thinking of
first principles, notions which it has conceived fi'om the entire
effect. (n. 650.) Owing to this cause it is that the vel'Y mind
itselt; whose activity in its body is in no case pure, is often at
variance both with itself and with others: and thus that one
and the same thing, wben not similarly conceived as in tbe suc
cession of things dependent on it, gives rise to great disagree
ment, especially if derived from things which are said to be in·
cluded in the principles.
nT INTRODUOTION TO R..dTlONAL PSYOHOL 0 GY. 48
IX.
639. If we woilld explore the efficient, rational, and prin-
cipal causes of the operations and effects existing in the animal
body, it will be necessary ·first to inquire what things, in a
superior degree, correspond to those which are in an inferior
degree, and by what name they are to be called; which is a
work demanding both a knowledge of facts and skill in judging
of them. For in proportion as nature ascends by her degrees,
so she l'aises herself from the sphere of particular a:ld common
expressions to that of universaI and eminent ones; till, at length,
in the supreme region of the animal kingdom, where the human
soul is, there is no corporeal language which can adequately ex-
press its nature, and much less the nature of tbings still supe.
rior. Wberefore a matbematical philosopby of universals must
be invented, which, by characteristic marks and letters, in their
general form not very unlike the algebraic analysis of infinites,
may be capable of expressing those tbings wbicb are inexpres-
sible by ordinary language. Such a philosopby, if well digested,
will be, in a manner, the one science of all the natural sciences,
becnuse it is the complex: of aIl
with both the brains, and distinctIy deriving its origin from
each, is called the medulla oblongata,. and the inferior, which
is Il continuation of the superior, is called the medulla spinalis.
From the two medllllœ flow and are derived the nerves, and from
the nerves ail the texture of the adjoined body. The connection
and composition of the body are such, that the body acts and
suffers according to the impulse, and ut the pleasure, of the
brains; und the connection and composition of the brain urc
such, that the brain knows whatever is passing in the body,
110 that everything which occurs in the latter may be undcr its
regulation, and that everywhere there may he unanimity and
concord in performing the several offices resulting from the
several divisions of labor. For this reason the superior me
dulla, as to a great part of it, appears to be a continuation,
appendix, and ofThpring of the brains; the inferior medulla to
he a continuation, appendix, and offspring of the superior; the
nerves to be a continuation, appendix, and offspring of the
medullœ; and the body to be a continuation, appendix, and
oa8pring of the nerves.
642. Each brain and each medulla is encompassed with its
coats and membranes, which are called matres and meninges.
That which forms the outermost surface, and lînes the inside of
the skull, is the dura mater, or crassa menime ,. that which occu
pies the place next to the braina, is the pia mater, or tenuis
menime. Another covering al50 intervenes, of a reticular for'm,
C;8.11ed the arachnoid, which, like a lymphatic duct projected
ioto a plane, encloses the better lymph, or nervous juice, and
dispenses and distributes it into the beginnings of the nerves,
wherever there is need of it. These membranes, matre", or
meninges, as COlDmon coverings, accompany the nerves, which,
on leaving the medullœ, gradually assume and superinduce from
them a coat as a sheath: and thus clad, as they proceed into
the provinces of the body, and descend iuto its hollows and val
leys, they gradually lay their coats aside agaiu. The nerves
themselves, with their membranes, become finer and finer in
their progress, till they attain their extremities and the inmost
parts of the viscera, where at length they are possessed of such
a deHcacy, form, face, and expansion, that they are affected by
the slightest modes, changes, and differences, answering to
AN INTROIJUOTION TO RATIONAL PSYOHOLOGY. 45
similar ones in the brains to which they retum. Thus the brain,
in its first principle, is made sensible of whatever is transacting
in all the extremities of its kingdom.
643. Each brain and each medulla consista principally of
three substances,. the first of which, when occupying the outer
most region of the brains, is called the cortical substance, and
when occupying the inner region, as in the medullm, is called
the cineritious substance. The second is called the meàul1ary
or white sUbstance, and is always in continuity with the cortical
or cineritious. The third is produced from the minute arteries,
which, accompanying the meninx, penetrate into the brain, and
unfold themselves everywhere in its minute spaees.
644. The cortical substance, either when lying proximately
beneath the pia mater, and watered, nOUlished, and cherished
by the purer blood, or when, under the name of the cineritious
substance, it occupies various tracts more remote from the sur
fàce, may, by thc naked eye, and morc plainly still by the help
of glasses, be seen to consÏ8t entirely of minute spherules nearly
approaching to an oval form. The cerebrum and cerebellum
themselves, also approach nearly to the spherical and oval form,
and thus assume a shape like that of their paIts. Renee these
minute organic substances, inasmuch as they are like their whole,
and have the same potency individually, which, conjointly and
aggregately, is exerciscd in the compound, metit the name of
cerebellula. The eye, also, by artificial aid, is enabled to dis
coyer that these fonns, spherules, or cerebellula, are clothed
with, and enclosed in, a membrane or meninx, much in the same
manner as the brain itaelf, except that their membrane or meninx
deserves the title of pia in the superlative degree, and that they
are distinguished from their neighboring and associate sphernles
of the same kind. It may also be diseerned, that these most
delicate coats are composed of villi and capillary shoots, of most
minute arteries, in multitude innumerable, in determination won
derful, and in order most beautiful; which diffuse in aIl direc
tions a volatile and spirituous fluid, educed from the blood, and
conceived by eminent generation in their most pure wombs.
These cerebellula appear to be the internaI sensol'ies, which re
ceive impressions and modifications from the external sensories,
and which convey them afterwards higher up to the judgment
46 THE .JWONOillY OF THE ANIMAL KINGDOM.
scat of the mind. These ccrebellula being again collected into
tori or masscs of dl1ferent forms, and encompassed by a compli
cation of minute vessels, construct and constitute a kind of
second dimension of organic parts.
645. Whcn, therefore, animal nature, in this last and first
end of iœ arteries, nerves, and tunics, has first moulded iœ
organic elements into spheres of the most perfect fonn, BO that
from these, as from its summits or centres, it can survey what
ever is passing within the range of its appendages; it next
hecomes nece883ry, in order for it to contemplate the state of its
economy in and from these organic elements, to emit radü into
the whole circumference of its dominion: it therefore puts forth
minute fibrils frorn each of these conglomerated spherules, by
means of which it continues itself to aIl the ultimates of its
kingdom; much in the sarne manner as the brain, which is the
complex of aIl the sphendcs, continues itself, on a larger scale,
into its medulla oblongata and medulla spinalis, and thcnce into
the nerves. Those cineritiolls particles clothe the flbrils emitted
from themselves, with coats, in an order similar to that in which
the brain at large clothcs its medullm and emissary nerves.
Rence, whatever of a fibrillary nature is visible in the medullary
or white substance, is derived from the cortical and cineritious
substance, as its parent. Many of these minute fibrils collected
into a fascicle, and clothed in like manner with a membrane,
originate a second dimension of fibril, corresponding to a collec
tion of the sarne number of cortical spherules. In the same
manner is originated also a third dimension enveloped with
tunics; to which answers the brain itself, which, with these,
proceeds through the foramen magnum of the occiput into the
cavity formed by the vertebrre, down to the os sacrum and os
cocoygis; and which from this cavity, through the vertebral
holes and notches, proceeds onward, to excite and strengthen
the whole machinery of determinations, which the formative
substance aims at forming according to the exact mode and law
of its own power and representation.
Inasmuch as the arteries of the brain continually divide
themselves, until they become most minute capillary tubes and
filaments, and are continued into all the cortical substance; the
cortical and cineritious substances depend fi'om the shoots of
.A.N INTRODUCTION TO R.A.TIONAL PSYCHOLOGY. 47
their minute arteries, like mulberries and elderbenies from the
tender stalks of their boughs, or like clusters from the branches
of the vine, or else like other fonllS according to the different
species of the animaIs, so that they seem to be similar to the
ultimate effects in shrubs, and to resemble, as it were, the little
seeds, in which the most precious juice, issuing fi'om a rich
vein, terminates and concentrates itself; just as in citron and
other precious fi'uit-trees, in which one citron or other fruit per
petually comes to its birth as another drops off; that it may
always have something from which to begin anew, and in which
to enclose and transmit its alkahest and most highly refined
essence; and also that it may represent most purely what is the
quality of the whole, and at what quality it aims while tending
from its first principle to its last effect.
646. Thus the brain is so determined from, and constructed
o~ little vessels and fibres, as to contain the principles or begin
nings of the things existing in the body in so active and living
a state, as from its hemispheres to enlighten as it were every
particular part, and compel it to action whenever it pleases:
these paits being thus subject to the brain, refer to it every one
of their changes, so that, from consciousness and foresight,
there may be determination to action. Nay, the human brain
is endowed with intelligence, or the power of examining, con
sulting, and judging, previous to acting; as likewise with the
power of restraining from action, until reason persuades and
occasion requires.
The brain has, in general, two offices to perform: the first,
to will what it knows, and to know what it wills; the second,
to transmit into the blood, contained in the sinuses at its base,
a certain most noble fluid, elaborated in its cOltical spherules.
To theflrst kind of these offices are appointed a11 the organic
parts which encompass and constitute the surface like a cortex
or bark. To the second are appointed its members, which,
taken collectively, form a Rort of chemical laboratory, of which
\Ve have spoken in n. 360, 861, 556. These members of the
brain, 01', if the reader prefer the term, these chemical organs,
ought tô be carefully distinguished fi'om its sensitive and intel
lectual organs; they are moreover so separated by an interven
ing septum or fence, that one cannot enter into the province of
the other, except by a most general mode of acting.
l
of the soul, an,d connecta itself with the soul for the sake of
more univel'sal \and pelfect ends. XI. Ta avarice, considered
as the possession of worldly goods, corresponds a lust for the
goods to be possessed; to this, the repl'esentation by those goods
of aIl possibilities in the world. Avarice does not ascend further,
because it is destitute of the representation of universal ends;
for it is conjoined with a tacit denial of divine providence and
of a life aft.er deatb; wherefore it is the root and mother of
vices. XII. Ta heroic action corresponds intrepidity of mind
[animus] as its virtue j to tbis, Belf-preservation and the pres
ervation of aIl tbat belongs to us, and lastly, both of these,
with a view to tbe preservation of society. XIII. There is a
gradation of enda, as being inferior and snperior, consequently
more universal and more pelfect. The lowest and MOst entirely
natural, common also to the brutes, is self-preservation j a supe
rior end is self-preservation for the sake of society, as for the
sake of a man's country, &c. j the end supeIior to this is self
preservation and tbe preservation of earthly society for the sake
of heavenly society, in wbich the soul exists as a mernber; and
the highest, which is tbe end of ends, or the most universal of
aIl, is the glory of the Deity. 80 likewise in aIl other cases in
whicb ende are assumed as ultimate, though in reality tbey are
intermediate. For tbere is nothing which does not admit of
being elevated to higher degrees j wherefore, if we are incapable
of conceiving of their elevation in a suitable manner, and ac
cording to the nature of the thing considered, it is in vain to
attempt to ascend to the causes of things. As was observed
however above, there is need in these cases both of the knowl
cdge of facts, and of skill in judging of them. For it is possible
that into any infeIior thing several things may enter frOID divers
other series, and sometimes in such numbers, that what forms
in .it the generally and universally reigning principle May be
altogether obliterated, nay, May even perish; thus an effect
60wing down from its genuine principles and purest fountain, is
frequently 130 oyercharged with imperfection, and 130 Obscul'ed,
that it is impossible to recognize it as an emanation from that
fountain: to ascel"tain, therefol'e, its immediately superior degree,
we must oRen rise above it to one superior still, that by its aid
we may di800ver that which is intermediate.
68 THE EOONOMY OF THE ANIMAL KINGDOM.
CHAPTER 1.
ON THE MOTION OF THE BRAIN; BBOWING TBAT ITB ANnlATION
18 COINCIDENT WITB THE RESPIRATION OF THE LUNG8.
CHAPTER III.
certain, real, and general truths; and l doubt not, but if a right
method were taken, a great part of morality might be made out
with that clearness, that could leave, to a considering man, no
more reason to doubt, than he could have to doubt of the truth
of propositions in mathematics, which have been demonstrated
to him." (Book iv., chap. xii., § viü.) That to such a science,
seen so obscurely, yet so desirable, any other way can lead than
the doctrine of the order, or of the series and degrees, existing
in the world and nature, l cannot be induced to believe; for aIl
the other sciences, like derivative streams, regard this as their
fountain head: and as it penetrates into abstract principles, and
into a field of ideas where a faculty resides that only thinks, but
has no speech, and whispers no word, but beholds the meanings
of words, represents them to itself, and distributes them into a
certain quantity of quantities; so it can give in a short compass,
the mode, rules, and form pertaining to a certain supreme
science which by mute letters will nicely designate things that
can scarcely be signified by words, without periphrasis and long
and circuitous periods. This is the science which l just now
caIled the Mathematical Doctrine of U niversals. The use of
either we can scarcely anticipate by bare thought; but we shaIl
flnd it out by their wonderful application to examples, for they
extend to everything. If judgment consist in the faculty of
distinguishing one simple and compound idea from another, lest
any apparent similarity or affinity lead us to mistake between the
two, then we are assuredly so far destitute of judgment, as we
cannot in due order separate from things simultaneous, those
things that are successively involved in them, and have succes
sively entered into them: or as we cannot abstract causes, and
causes of causes, from the effects in which these causes appear,
although they appear obscurely, and never distinctly, and
scarcely at aIl, without our having recourse ta the higher in
tellectual powers.
213. But even were it granted, that the Doctrine of Order
and the Science of Universals were carrled by the human mind
to the acme of perfection; nevertheless it does not foIlow that
we should, by these means alone, be brought into a knowledge
of aU that can be known; for these sciences are but subsidiary,
serving only, by a compendious method and mathematical
VOL. IL 18
206 THE ECONOMY OF THE ANIMAL KIN GD OM.
must next hear the other side. For expel'ience teachcs that thcl'e
is nothing_that an orator may not establish, as un aliquot pai:tôf
many differeot series of ratiocinations, and a philosopher, of
many series of facts; just as one syllable, word, or phrase, may
occur in a never-ending series of sentences and discourses, 01'
one color in an infinite number of pictures. The mind indeed
may, at the time of its formation, be imbued also with princi
pIes derived fi'om sophistical arguments, but these are not so
deeply rooted as perhaps we may think; for the intellect, in its
maturer age, feels that it is fl'ee, and in a state for judging from
the principles received in infancy, fi'om those since superinduced,
and from others traced out by its own individual experience;
the consequence of which is, it accedes ooly to those that dis
play to it the grcatest light of truth. For so far as we place
ourselves in bondage to the judgments of others, we limit our
faculties, and consign ourselves to slavery; wherefore there is
no rational mind that does not aspire to the enjoyment of its
own golden libelty, and with this view ranges in thought over
universal nature, in order to flnd out the truth, and, wherever
it lies, to receive it with open embrace, In things divine the
case is different; since they are ever speciously inculcated ac
cOl'ding to different religious creeds, in regard to which the mind
is commanded to abdicate the use of reason; so that the im
pressions the mind receives on these subjects remain permanently
sacred and inviolate, from the dawn of intelligence to its great
est development.
216. Meanwhile, those disputes that take place among the
leaders of the learned and the lights of the world, concerning
the soul, to which we are eternally to transfer the happiness we
enjoy in the body, and which disputes never can be settled by
controversy or contention, cannot but have the effect of unhin
ging men's minds, and contracting their faith to a narrow com
pass. For it is but natural to a man not to assent to anything
unknown before he has consulted his reason; and in things
altogether unseeo, not to believe that a thing is, unless in sorne
measure he knows what it is, - a habit more common to the
learned than to the unlearned; because as the former conflde
more in themselves, they presume less upon the impossibility of
coming to perfect knowledge. If, therefore, we deprive the soul
THE HUMAN BaUL. 209
of every predicate that belongs to material things, as of exten
sion, figure, space, magnitude, and motion, we deprive the mind
of everything to which, as to an anchor, it can attach its ideas;
the consequence is, that every one is left in doubt whether, aiter
all, the soul be anything distinct fi'om an ens rationis~' and
whether there can possibly be an intercourl;e between two en
tities, to one of which is ascribed the privative of the other, or
of one extreme of which there is no assignable notion. But 1
know that human minds (which are more capable of under
standing than of wil1ing the truer aspects of things, that is, are
more intelligent than we think in guessing truths out of the
collision of probabilities and appearances), do not suffer them
selves to be deceived by outward shows, or yield their faith,
unless common experience persuade them to it; or unless they
see that the last things are demonstratively connected and con
firmed with the first by intermediates.
217. We may consider it as an established fact, that when
any one attains the truth, aIl experience, both general and par
ticular, will be in his favor, and give him its suffrage; and
that aIl the rules and decisions of rational philosophy will natu
rally and spontaneously do the same; and that varions systems
will so come into agreement and unity with each other, that
each will be confirmed thereby; for there is no system but is
built upon ascertained phenomena, and upon such principles as
will enable us to reconcile the higher sphere with the lower, and
the spiritual with the corporeal. When truth herself walks
forth to the light, and comes upon the stage, then conjectures
disappear, and the spectres seen and imagined in the dark are
dissipated. There is no difficulty that she does not remove; no
mortal that she fears; no rock on which she founders. To her it
is given to look into the holy of holies, though not to enter it;
for the truth of nature, and the trnth of revelation, however
separate, are never at variance. But in order that the truth
may be brought to light, - a consummation which we aIl de
voudy wish,-1 would observe that its habitation is so inward
and exalted, that it will not permit itself to be revealed to any
who are still lingeling in the last and lowest sphere, but to
those only who have brought their minds into the habit of
thinking, who can extend, and apply, their mental vision
18*
210 THE EOONOMY OF THE ANIMAL KINGDOM.
I.
219. From the anatomy of the animal body we clearly per
ceive, that a certain most pure f1.uid glances through the sub
tlest fibres, remote from even the acutest sense; that it reigus
universally in the whole and in every part of its own limited
THE HUMAN SOUL. 211
universe or body, and continues, irrigntes, nourishes, actuates,
modifies, forros, and renovates everything therein. This fluid is
in the third degree above the blood, which it enters as the first,
supreme, inmost, remotest, and most perfect substance and force
of itB body, as the sole and proper animal force, and as the de
termining principle of all things. Wherefore, if the soul of the
body is to be the subject of inquiry, and the com_munication
between the soul and the body to be investigated, we must firet
examine this fluid, and ascertain whether it agrees with our
predicates. But as this fluid lies so deeply in nature, no
thought can enter into it, except by the doctrine of series and
degrees joined to experience; nor can it be described, except
by recourse to a mathematical philosophy of universals.
220. From the anatomy of the animal body we clearly per
ceive, that a certain most pure jluid glances through the subtlest
fibres, remote from even the acutest sense. Of this fluid we have
alreOOy discoursed at length in the present and in the former
Part; in the sequel aIso it will continue to occupy our atten
tion; for there is nothing in the body that does not confirm its
existence; so that we can by no means doubt of its actuality, or
of itB efficient power, whenever an effect appears. Jt is for the
sake of investigating and becoming acquainted with this fluid,
that J have applied myself with a11 possible diligence to the
study of the eCCinomy of the animal kingdom; therefore, to avoid
travelling over the same ground again, it will be sufficient to
refer my readers to the Parts themselves. (Part II., n. 122,
123, &c.)
221. That it reigns universally in the whole and in every
part of its Q'/1)n limited universe 0'1' body. For the sake of this
fluid it is, principally, that the auimal body is ca11ed a kingdom.
And continues everything therein,. for it is educed where it is
conceived, out of the cerebrum, the two medulllll, and their per
petuaI origins or cortical substances, and transmitted by con
tinuity into the entire body as their subject and adject, so that
whatever does not exist .and subsist from it, is no part in the
unanimous system. Jt irrigates; for it is most perfectly fiuid,
80 that the greater and more excellent is the portion of it that
the blood possesses, the more fluid is the blood to be accounted.
(See Parts J. and II.) Jt nourishes and forms; whence it is
212 THE ECONOMY OF THE ANIMAL KINGDOM.
II.
226. Yet this does not prevent us from perceiving, solely by
the intuitive faculty of the mind, that such a fluid, although it
be the tirst substance of the body, nevertheless derives its being
from a still higher substance, and proximately from those things
in the universe on which the principles of natural things are
impressed by the Deity, and in which, at the same time, the
most perfect forces of nature are involved. Renee that it is
the form of forms in the body, and the formative substance, that
draws the thread fi'om the tirst living point, and continues it
afterwards to the last point of life; and so connects one thing
with another, and so conserves and governs it afterwards, that
aIl things mutually follow each other, and the posterior refer
themselves to the prior, and the whole with the parts, the uni
versaI with the singulars, by a wonderful subordination and
coordination, refers itself to this prime form and substance,
upon which aIl things depend, and by which, and for which,
each thing exists in its own distinctive manner.
the will from rational reflection, and finaUy from the determining
principle of reason. Thus the soul is the principal cause, and
aU things that follow in order to the ultimate effect are its vice
gerents and instrumentaIs. Thus then all things in the organic
body are formed in relation to this fluid, and are so fashioned
to the image of its operations, as to take on themselves modes,
and operate forces, in a manner adapted to the forms of the
nature of the universe. Whatever is prior, and capable of ex
isting and subsisting without the posterior, does not exist and
8ubsist for the sake of its posterior; but if the prior produce the
posterior, it is for the sake of a use, which it applies to itself by
the mediation of the posterior. A similar law prevails in all
things; for we everywhere else find a like chain of 8ubordina
tion; nay, even in the forms of governments, for the king is a
king, for the sake of law and order in society, which are prior
in right, although not always in facto Thus ends always lUcend
tlJhen nature descends.
III.
231. But as this most pure fluid, or supereminent blood, has
acquired its form from the first substances of the world, it can
by no means be said to live, much less to feel, perceive, under
stand, or regard ends; for nature, considered in itself, is dead,
and only serves life as an instrumental cause; thus is altogether
subject to the will of an intelligent being, who uses it to promote
ends by effects. Renee we must look higher for its principle of
life, and seek it from the First Esse or Deity of the universe,
who is essential lue, and e88ential perfection of lue or wisdom.
Unless this First Esse were lue and wisdom, nothing whatever
in nature could live, much less have wisdom; nor yet be capable'
of motion.
232. But lU this most pure fluid, or supereminent blood, has
acquired its form from the ./irst substances of the world, it can
by no means be said to live. (See Part l., n. 635.) The auras of
the world do not manifest lue, but force and motion. They are
not susceptible of sensation, but only moduy and are modified;
they belong to physics, which, according to the philosopher, con
templates nothing abstracted from matter. It is a self-evident
truth, needing no argument derived from probabilities, that mat
7'HE HUMAN SOUL. 223
ter, or any part or extense of matter, cannot think; although
even this truth, by the lengthiness of arguments derived from
partial and disconnected facts adduced in support of it, is fre
quently darkened, rendered doubtful, and finally denied. If
matter cannot think, neither can it feel, hear, see, taste, or smell ;
for aIl these are properties of the souI. The eye, merely as an
eye, is but a piece of workmanship, or optical camera, accommo
dated to the forms of the modifications of the ether; that which
gives it its visual lüe must in fact be added to it, or exist above
it and within it. And the same kind of observation applies to
aIl the other sensories.
233. Much less to feel, perceive, understand, orregarà enàs.
As this follows from the foregoing remarks, we shall proceed to
the next clause.
234. For nature, considered in itself, is deaà, and orny serves
life as an instrumental cause,. thus is altogether sul{ject to the
will of an intelligent being, who uses it to promote enàs by
ejfectfl. Let us consider the subjects of this article separately,
and show, 1. That life is one thing, and nature another. 2.
That nature, in respect to life, is dead. 3. That life is what
regards ends, but nature what promotes ends by effects. 4.
Rence that there is an Intelligent Being who governs nature
suitably to ends.
235. 1. Life is one thing, and nature another. - Since the
mind is in a natural subject, and partakes both of life and
nature, it can hardly see either the one or the other in itself; or
disjunctively. But if it descends a little into the phenomena of
its body, or Ü it expatiates upon the objects of the earth, it
immediately perceives, by means of the senses, that the two are
perfectly distinct; for we often know the eye to be either wholly
or partly deprlved of sight, the ear of hearing, the tongue of
taste, the brain of sense, and the mind of understanding, just as
organs are deprived of their forms, mutual connections, and
the determination of their fluids. AlI pathology, aIl medical
art, whether relating to the body or mind, - an art which is no
other than that of restoring to the several natures of both their
declining life, and of uniting those things that begin to sepa.
rate, - bears witness to the truth of this observation; for it both
teaches us the means between the two, and applies them. Every
224 THE ECONOMY OF THE ANI1tfAL KINGDOM.
person who has once seen the organic body a corpse, at once
acknowledges that life has departed from it. The objects on
the earth, as minerais, waters, vegetables, &C., demonstrate the
same truth to the sight. The air and ether, or the circumam
bient world, with aU its modified sounds and images, do not in
the least partake of life, before they flow into the organic world,
or into an animated system. (Part II., n. 199, 200.) But when
they do this, modifications at once become sensations, and im
ages ideas, which for the sake of distinction fi'om intellectual
images, or those of a higher life, are generally called material
ideas. Therefore, life is one distinct thing, and nature is
another.
2. Nature, in respect to life, is dead. - This foUows from what
we have already stated. But let us ascend still higher. If
nature lived, it would live either fi'om itsel~ or from sorne other
thing, or by sorne other thing. If it lÏ1Jed from itself, then that
would live, which we clearly see does not live; and nature
would destroy itsel~ whenever it destroys its forms, in which,
and according to which, life exists. So also it would not only
be the principle of its own causes and effects, but also the prin
ciple of its principle; or else this principle would convert itself
into nature, in order that it might be enabled to be what it is
not; which every one sees to he opposite to common sense.
But nature itself, by its degrees and moment!!, in every motion,
form, and time, more particlliarly by its mutations, inconstancies,
relatives, opposites, and contraries, manifestly declares that it
does not live of itsel~ but is so emprincipled as in a manner to
move of itself: Nature, says the philosopher, is that, by the
primary inexistence of which anything is generated; also the
materia prima [?]; it likewise expresses the substance of those
things that exist in nature. (Metaph., lib. v., cap. iv.; Natur.
Auscult., lib. iL, cap. L) It is a principle and cause of motion
and l'est in that thing in which it is ... per se. (Natur. Aus
cult., lib. iL, cap. i.; lib. viii., cap. iiL) And Wolff says: "By
universal nature, or nature simply so caUed, we mean the prin
ciple of mutations in the world, - the principle intrinsic to the
world. - Since nature is intrinsic to the world, it cannot be a
distinct entity from the worlel - U niversal nature is an ag
gregate of ail the motive forces that there are in the bodies
THE HUMAN SOUL. 225
IV.
240. This life and intelligence flow with vivifying virtue into
no substances but those that are accommodated at once to the
beginning of motion, and to the reception of life; consequently,
into the most simple, universal, and p6lfect substances of the
animal body; that is, into its purest fluid; and through this
medium, into the less simple, universal, and peIfect substances,
or into the posterior and compound; aIl of which manifest the
force and lend the life of their first substance, according to their
THE HUllfAN SOUL. 229
.. In ail the Instllnces ln n. 249 to whlch a rcference lB Ilppcnded, the word tranBlatetl
animus by Swcdenborg, 18 the Greek ""xq, anima.-(Tr.)
236 THE ECONOMY OF THE ÂNIM.ilJ KINGDOM.
v.
251. But to know the manner in which this life and wisdom
flow in, is infinitely above the sphere of the human mind;
there is no analysis and no abstraction that can reach so high:
for whatever is in God, and whatever law God acts by, is God.
The only representation we can have of it is in the way of com
parison with light. For as the sun is the fountain of light and
the distinctions thereof in its universe, so the Deity is the sun
of life and of aIl wisdom. As the sun of the world flows in olle
only manner, and without unition, into the subjects and objects
of its universe, so also does the sun of life and of wisdom. As
the sun of the world flows in by mediating auras, so the sun of
life and of wisdom flows in by the mediation of his spirit. But
as the sun of the wol'1d flows into subjects and objects accord
ing to the modified character of each, so also does the sun of
life and of wisdom. But we are not at liberty to go further
than this into the details of the comparison, inasmuch as the
one sun is within nature, the other is above it: the one is phys
ical, the other is purely moral; and the one falls ullder the phi
losophy of the mind, while the other lies withdritwn among the
sacred mysteries of theology; between which two there are
boundal'ies that it is impossible for human faculties to transcend.
Furthermore, by the omnipresence and universal influx of this
life into created matters, aIl things flow constantly in a provi
dent order from an end, through ends, to an end.
252. But to know the manner in which tItis life and wisdom
floU) in, is inflnitely above the sphere 01 the Intman m'ind:
there is no analysis and no abstraction that can reach so high.
The doctrine of abstracts does not extend beyond its own
series, in which there are degrees; in short, it cannot ascend
beyond nature to a Being that cannot be finited in thought, and
still less can be circumscribed by ontological terms or vocal
formulas. Our human thought seizes upon sorne fixecl object in
nature, and when it takes sublimer wing, it contemplates the
universe as the ultimate oqject, yet with a bounc1ary, end, or
limit; and it is overpowered when it asks itself what tliere is
beyond the universe, and tinds that it cannot separate even this
THE HUMAN SOUL. 237
fUl'ther goal from ideas of space. And the case is the same in
ail other instances, such as in things of the pUl'est nature; for
when the mind concentrates itself in the contemplation of any
exqui~itely minute object, it breaks the thread of its own accord,
and knows no better what is beyond or within that object than
what is beyond the universe. For the mind, as we before said,
cannot understand anything, except so far as it is attached to
sorne natural thing, as the subject of its thought when thinking
is natural, and it derives its state from ideas that come from the
phenomena of the world and its nature through an a posteriori
channel, or by way of the external senses: wherefore to go to
the Deity is above its powers. No one can enter ioto God
except God himself, whose will it is that our thoughts should
terminate in a certain infioity and abyss of things, which should
throw us into a state of holy amazement, and so give l'ise to a
profound adoration ofhis being and a sacred unbounded ascrip
tion ofhonor to his name. Then it is that he reeeives us, takes
us into his confidence, and stretches forth his hand to save us,
lest we perish in the deep. It will, however, be weil by a few
reflections to confinn OUI' ideas that whatever is in God is in
finite and boundless. Our soul, althongh eil'eumscribed by the
hody, nevertheless, in its representations and intuitions, is ollly
limited by the created universe (Part II,, n, 247), - as we shall
prove in the sequel, - consequently it is as it were indofinitely
finite; for it cannot in its mind comprehend the boundaries of
the universe. N ow if the soul, which is within nature, and
below the first substance of the worIa, is of indefinite intuition,
what must be the case with the Supreme Boing, who is abo\'o
nature, and whose essence is life and wisdom. It is impossible
to think of Him as limited and within the universe, for neces
sity dictates that He is that to which no limits can be assigned;
in other words, that He is infinite. But since in this Di\'ine
Abyss thore is nothing but what is eteroal, infinitc, illimitable,
holy, - away and away, we exclaim, with reason and philoso
phy, which long bofore they arrive at the verge of this fathom
less deep, fail, and are forced into silence from the inability of
language. They, then, who by the guidance of mental philos
ophy dare to attempt this abyss, become the devotec1 victime of
thcir rashness; they return as it were pal'alyzed and faltering,
238 THE ECONOMY OF THE ANIMAL KINGDOM.
like persons who have looked over sheer precipices into the vast
profound; or else blinded, like those who have gazed upon the
sun; and ever after, as J have often deplored, sorne spot or
shadow flits before the eye of their reason, which at aU times is
dull enough of itself, so that they are blind in broad daylight,
and live at the mercy of their own phantasies; a just punish
ment for their presumption. (Part J., n. 297.) If an expression
must be used to signify this Almighty Being, there is no other
than the word J ehovah, the J AM and the JOAN, yet under
stood in himself and above all nature: but if expressed within
nature, he is called God, and omnipresence, omniscience, and
omnipotence are attributed to him, although the mind cannot
define these attributes except from the finite sphere and the all
thereof; so that it gains no idea of the infinite. This very J
AM, or esse, is life, the life is wisdom, the wisdom is all for the
sake of the end, that the esse may be the first and the last end,
for the sake of which, or for which, every finite end in the uni
verse exists. "Jt is the unfailing condition of alllower being,"
says Grotius, "that it cannot comprehend anything that is higher
and more excellent than itself. The beasts cannot comprehend
what man is; and much less do they know by what means man
kind establishes and governs states, measures the courses of the
stars, and navigates the ocean." (Op. Oit., lib. i., § 2.) Our phi
losopher also places God above all categories. " The first cause,"
says he, "is above every name that is named, and is the esse of
created things." '" N ow if we cannot penetrate into the first
esse of the animal kingdom, or into the first esse of the created
universe, - (" for the first substance," says the philosopher,
"cannot be recognized in the nature of things except by anal
ogy and similitude, and must therefore be consideredapart from
form and accidents," "') - how shall we attempt to penetrate
into the mystery of an esse that is altogether supernatural.
253. For whatever is in God, and whatever law God acts by,
is God. For whatever is in Him, cannot be separated from his
Esse, although what is in us is separable; so that our esse is
not our own except from and by him who is the J AM and the
necessary Being. Grotius has the fol1owing as his conclusion
from a variety of considerations: "That which exists per se,
or necessarily, is one; whence it follows, that all other things
THE HUMAN SOUL. 239
have originated fi'om something different from themselves; now
whatever things have arisen from an extrinsic source, have aIl
in themselves, or in their causes, originated from that wllich
itself never had an origin, that is, from God." (Op. Oit., lib. L,
§ 7.) Thus in vain do we endeavor to fin d, except from revela
tion, how God acts, and how he communicates with our souls,
because the action of God is God himself. "The opel'ation
of God," saYE the philosopher, " ... is perpetuaI life." (Part II.,
n. 238.)
254. 'l'he only representation 10e can have of it, is in the way
of comparison with light. We are not forbidden to appl'Oach
the divine sanctuary by the path of comparison; for since it is
he for whom we exist, and whose we are to be, and with whom
we are conjoined by love, so in order that we may understand
his attributes, he has willed that we shoulù understand them
through nature; consequently, through signs, by the help of
which the principles of our minas are formed. There is nothing
more usunl, even in the Holy Scriptures, than a comparison of
the Deity with the sun; of his life with light; of his wisdom
with the distinctions of light; of his operation with its rays;
and the ascription of clearness to the human intellect, according
to the degree of its elevation; and of shade, darkness, and thick
darkness, according to its degree of privation. Therefol'e let
us go on in the path of comparison, relOembering always that
although comparison illustrates, yet it does not teach the nature
of that with which the comparison is made.
255. For as the sun is the fountain of light and the distinc
tions thereof in its universe, so the JJeity is the s'un of life and
of aU wisdom. Wherefore as the sun of the world by its light
illuminates the universe, so does the sun of life with the light
of his wisdom: for the presence of the one may in a manner
be compared, using due caution, with the omnipresence of the
other. Fol' the author of aIl things has so constituteù the
world, that in it we may contemplate his being and his power.
(Romans L 20.) U nless the sun flowed in unceasingly, aB
things forlUed out of nature would perish, and nature herself
would returu to her source: unless the Deity flowed in unceas
ingly, aU things gifted with life would die, and the universe
would be annihilated: fol' whatever exists, must sllbsist by that
240 THE ECONO,lfY OF THE ANIMAL KINGDOM.
, and declares that "in things eternal esse and pogse mean the
same" (Natur. Auscult., lib. iii., cap. v.), - the first cause, l say,
to us who are better instructed, cannot be any other than the
Supreme Being.
258. But that God flows in with his virtue without any
essential unition, is indeed so high a position, that we cannot
be persuaded of it by mere comparison. That it is thus the sun
flows in with his light, is clear as day; as for instance, into the
eye, producing sight, which ceases at once on the absence of
light; and into other objects and subjects, whose distinctions,
occasioned by light and shade, and whose c1ifIerent colorings
disappear at once with the solal' beam. With respect to God,
the source of vital light or life, we cannot doubt that he may
by his spirit be essentiaUy united [with man] as he was with
Adam before the faU; but the mind hesitates whether it may
dare to affirm, or whether it may be proper to say, that God is
in the same manDer united with corruptible, imperfect, and so
far as regards state, mutable souls. For were life implanted in
us, it would be communicated from this diville fountain and
source; hence it would be, together with its subject, incorrupti
ble, perfecto and immutable, so long as it was thus within us.
"In eternal natures," says our philosopher, "there is no evil."
(Metaph., lib. ix., cap. ix.) "God is a law in us, equably in
fused, and admitting of neither correction nor mutation." (IJe
Mundo, cap. vi.) How then the mutable and immutable should
at one and the same time be conceived as existing in us, l do not
know: at least it is more than l can understand. For if it flowed
in after one only manner, it would also exist in us in one only
manner; were its inexistence granted. If we distinguish be
tween life and wise life, then we deduce life from a fountain
that mayadmit of degrees like those in nature; and the same if
we suppose nature so created-as to live of itself: whence arises
the error that nature can also of itself live more and more per
fectly, even to the attainment of wisdom; when yet nature con
sidered in itself is dead (Part II., n. 234-238), which it would
Dot be if life were in it essentially. Wisdom may indeed leave
VOL. II. 21
2·12 THE EOONOMY OF THE ANIMAL KINGDOM.
us, and yet life continue, for persons live who are yet insane.
The eye may lose the power of perceiving distinctions, and yet
it may not lose the sense of sight, for it may retain a perverted
sense of distinctions; while nevertheless the real distinctions
which we see, and the perverted distinctions, are both of them
observed in one and the same light.
259. But let us see what the sound reason of the Gentile
philosopher, and what the illuminated reason of the Christian
philosopher, dictates. The former says: "The first cause gov
erns a11 created things, but beyond this is not mixed with them."
(De Mtlndo, cap. vi.) "Bodily action does not communicate at
a11 with the operation of the mind." (De Generat. Animal., lib.
ii., cap. iii.) With regard to what he means by mind, see ahove,
Part II., n. 250, where he says that "it alone is divine and a
divine principle," and that "it alone is immortal and eternal;"
and that "true life is the action of mind,~' and that "the action
of God is life," &c. (Ibid., n. 238.) "The mind alone is divine,"
says he, "and comes from without." (De Generat. Animal., lib.
ii., cap. iii.) "The intellectual soul is infused by divine power,
and has no communication in its operations with the body,
because it does not result fi'om the power of the body, but
is of nobler and higher extraction." '" And Grotius says: "The
first cause cannot be deprived of any perfection; neither by
any other being, because what is eternal does not depend upon
other things, nor suffers at a11 fi'om their action; nor yet by it
self, because every nature desires its own perfection.... No
nature communicates anything to God." (Op. Cit., lib. L, § 4, 5.)
With regard ta brute animaIs, he says that, "they perform actions
which are so weB ordered and directed, that they always seem
as if they proceeded from a kind of reason ... ; but that they do
not possesil the power of discovery, or of judging between dif:
ferent things, appears from the fact, that they always act ru one
and the same manner: wherefore it fo11ows that these actions
proceed fi'om an extrinsic reason, either directing them, or im
pressing its efficacy upon them. And this reason is no other
than God." (Op. Cit., lib. i., § 7.) With regard to the difference
between the souls of brutes and of men, the reader is referred to
the sequel.
1 confess however that while 1 am lingering on this threshold
THE HUMAN SOUL. 243
out. Light must not be in the eye itself, to enable it to see, but
for that pUl-pose must come as an accident from without. Life
must not be in an organic substance to enable it to live and
understand, but for those pUl'poses, to speak comparatively, it
must come as an accident from without.
264. FUl'thermore, sound, with ail its variety, is received by
the ear at;cording to the form of the latter, and according to the
state induced by nature and habit. Light, with al! its variety,
is received by the eye according to its form, and according to
the state induced by nature and habit. Life, w1th ail its variety,
is received by the organic substance according to its form, ~nd
according to its state, induced by nature and habit.
Moreover, in order that sound with its variety may be received
according to the form and state of the ear, the very variety that
flows in must be formed from without, and not in the ear itself.
In order that light with its variety may be received according
to the form and state of the eye, the very variety that flows in
must be formed without, and not in the eye itself. In order that
life with aH its variety may be received accorc1ing to the form
and state of the organ, the very variety must be forrned withollt;
that is, above and not in, the organic substance itself. An
application of this law to the phenomena fllrnished by physi-
ological experience will be made in the fallowing Parts of the
W ork. See the First Epistle to the Oorinthians, xii., 4, 6, &0.
265. But '/.Ce are not at liberty to go further than tMs into the
details of the cornparison. We may not speak, for instance, af
the manner in which the degrees of this light are to be com-
pared, in respect of their exaltation, force, and presence. We
cannat say with what power, according ta what laws, and in
what manner, the subject reficcts, infl'acts, diminishes, and inter-
cepts these rays, opposes to them its ('wn mists, and beclouds
itself; how again when these mists are dispersed, it emerges inta
the light; haw it warms with zeal; and, on the other hand, how
it cools from want of it; in what way it is illuminated by reflec-
tion; with man)' other things whicb, as l bcfore said, transcelld
the limits of the comparison. The reasan DOW fûllows:
266. Inasmuch as the one sun is 10ithin nat-ure, the other il]
above it: the one is physl:cal, the oth'!r is purely montl: and the
one fulls tmder the philosophy of the mind, 'White tlte IJther lies
:!l *
246 THE EOONOMY OF THE .ANIMAL KINGDOM.
VI.
269. There are, then, two distinct principles that determine
this spirituous fiuid assumed as the soul; the one, natural, by
which it is enabled to exist and be moved in the world; the
other, spiritual, by which it is enabled to live and be wise: of
these a third, as properly its own, is compounded j namely, the
principle of determining itself into acts suitably to the ends of
• Whenever THY. (or our) PHILOSOPHER ls mentioned ln this Part, Aristotle (" tbe
chief pbilosopher of the Gentiles," Part n, n. 256) appear. 10 be the autbor alluded
to.-en·.)
248 THE ECON01l1Y OF THE ANl.illAL KINGDOllf.
270. There are tken two distinct prinâples that determine tMs
Spi?·itlf.OUS fluieZ assumed as the soul; the one, natural, by which
ü is enaUed to exist and be moved in the world; the other,
spiritual, h!/ <{!kich it is enabled to !-ive and be wise. From what
has gone l)('j(,rc, it is clear, tbat the principle of motion, 01' the
natnra! principlc, fiows in after one manncr; and life after an
othe/": in filet, that the natural principle in this eminentlyo/"
ganic and perfectly fluid substance, possesses its cooperant or
mediant, namely, the first aura: but llot sa the latter, if there
be no essential unition with the spirit of life; sa that the rela
tion is as between the operation in it and the opel'ation upon it.
271. Of these a third, as properly its own, is compounded~'
t/,amely, tlte principle of determùûng itself into acts suitably to
the ends of the universe. That is to say, which can naturally
THE HUMAN BaUL. 249
determine itself into acts by the mere aspiration oflife, which in·
flows in one only manner, according to the modified character of
each particular subject. (Part IL, n. 261-264.) This determina
tion into acts takes place according to the influx of nature, whose
true order is, that aIl things should constantly flow from an end,
through ends, to an end. (Ibid., n. 267.) Both systems (namely,
the great system of the universe, and the little system of the
body), have their own first substance; but the first substance of
the body depends for its existence and subsistence upon tbe first
substance of tbe world. (Part 1., n. 592.) From it, and accord
ing to its nature, flow aIl things wbich have a visible determina
tion in the entire series. (Ibid., n. 595.) Tbus the soul deter
mines itself into acts of itself, and regards ends beyond itself.
272. But this principle of self-determination regards the
ultimate world, or the earth, where the determination takes
place j and hence the soul thus emprincipled must descend by
as many degrees as distinguish the substances and forces of the
world: and by consequence form a body adequate to each de·
gree in succession. The auras are tbe forces of the world,
because they are the forms of the forces of the universe, as we
have often shown above. Tbe phenomena of the world plainly
declare that these auras are four in number, perfectly distinct
from each other, and one prior and superior to the other, and
more universal and more perfect than the other. Thus, that
there is an air by which we are surrounded, is incontestably
proved by hearing, respiration, the air-pump, and the whole
range of experimental pbysics. That there is an ether or subtler
air, is proved by the sight, as weIl as by the air-pump, for light
and shade are still distinct, and colors survive, although the air
be exhausted from the receiver. That this ether is a real but
higher atmosphere, is demonstrated in its own light by the or
ganism of the eye, and by the whole of optical experience; for
the matter of the organ is sean to be exactly determined to the
form of its modifications; in order that it may be suitably
touched, modified, and affected; for a vacuum admits of no
affection, and has no organic forms corresponding to it. That
this aura is prior to the air, is also evident from the fact, that it
cao subsist witbout the air: that it is higher and more perfect
than the air, is clear from the fact, that the sounds of the eal
250 THE ECONOMY OF THE ANIMAL KINGDOM.
the men of name and learning in the world, ~nd the leaders of
parties, we should not always find, that it was the embracing of
truth, for its own sake, that made them espouse the doctrines
they owned and maintained. This at least is certain, there is
not an opinion so absurd, which a man may not receive upon
this ground. There is no elTor to be named, which has not had
its professors : and a man sha11 never want crooked paths to
walk in, if he thinks that he is in the right way, wherever he
has the footsteps of others to fo11ow." (lbid., § 17.)
213. If therefore the auras of the world are four, and if
these are so many forces of the nature of the universe, the soul
must descend by the same number of degrees, and adapt itself
to each, and form an organism corresponding to a11; and this,
according to natural order, from the higher degree to the prox
imately lower, but not from the highest to the lowest except
through the intermediates. (Part 1., n. 611.) There are, thm,
sensory and motory organs ,. both of which are distributed into
four degrees.
214. The ,/irst of the organs is the spirituous fluid or sout ,.
whose office it is to represent the universe, to have intuition of
eru1a, to be conscious, and principally to determine. In the
consideration of this subject, the following positions must be
examined one by one; for they form the prime thread on which
rational psychology depends.
The spirituous fluid is the first of the. organs, or the super
eminent organ, in its animal body. And as it is the soul, it is
seated so high above a11 the other faculties, that it is their order,
truth, rule, law, science, art. Consequently its office is, to
represent the universe ; to have intuition of ends; to be con
BcioUB of a11 things; principally to determine. lt is a faculty
distinct from the intellectual mind, prior and superior to, and
more universal and more perfect than, the latter. And it flows
into the intellectual mind much after the manner of light.
Consequentlya notion of it can hardly be procured while we
live in the body.
Let us now consider these clauses one by one.
215. The spirituous fluid is the ,/irat of the organs, or the
tnpereminent orflan, in its animal body. See Part II., n. 198,
THE HUMAN SOUL. 253
art, together with advancing years j for Iaws and rilles are
reduced to a science by the mature powers of the mind.
Whoever will mount from the posterior to the prior sphere,
must inevitably advance through sciences and arts, and through
their rules and laws; just as the human mind, which must
attain wisdom in the a posteriori way, or by experience and the
use of the external senses. But those who descend fi:om the
prior or superior sphere to the posterior or inferior, stand in
no need of sciences and arts, but are above them, and act from
their principIes; and when they descend, pass actuaIly through
the intimate and secret rules and Iaws of the sciences. Such
is the case with the human soul, or the force directive and
fbrmative of the lower things of its body. But let us be in
structed on these subjects by effects, for we ought to be taught
analytically, in the same order in which our minds are instruct
ed, whether what is said be true or not. We know from sight
that the eye, with its coats, humors, retina, nerves, and fibrils,
is constructed exactly on the type of the modifications of the
ether: the ear with its ossicles, tympanum, fenestrm, canals, and
cochlea, exactIy on the type of the modifications of the air: the
tongue, with its complicated fibrils, papillm, glands, and motive
forms, on the very model of the whole variety of flowing,
touching, and titillating parts in the food: that the muscles are
constructed to represent the series of aIl the actions of the
body j the lungs with their numberless pipes and vesicles, for
the reception of the smallest volumes of air; the orgaIll! of
conception and reception, l mean, the genitai organs in both
sexes, for fresh births and new formations sui generis, from the
first stamen and ovum, &C., &c. N ow if aIl these and other
wonders of animal nature proceed from their own directing
force, or from their BOul, they must necessarily proceed from a
force or soui that is placed above aIl the sciences and arts of its
own world; or that is itself essential science, art, rule, law;
that is, truth and order. For did the slightest particular that
lies in any science escape it, assuredIy it wouid have been
unable to begin, much more to continue and complete, the
stupendously ingenious web of the animal structure. Rence
while the soui acts from science she acts from herself; while she
reduoos and directs her posterior microcosm into order, she
THE HUMAN SOUL. 255
reduces and directs it from order, that is, from herse1f. She
herself is unaware of her own chal'acter and greatness, sinee
she naturaUy is as she acts. In order to know this, she must
reflect upon her inferior spheres, when they are out of the order
and truth in which she herself is; thus by way of representa
tion, when she observes contrarieties. U nless the soul were the
very law and pmfection of her own animal nature, or of herselt
were conscious of aU things in her universe : it would be impos
sible for her at the first approach and contact at once to gain a
complete knowledge of the harmonies and disharmonies of
natural things; of pleasant and unpleasant in touch, taste, smeIl,
hearing, and sight; of undelightful and sorrowful in the animus;
of anxiety in the mind; pain in the body; and other thingB;
which she at once perceives as repugnant, when they happen
without a suitable reference ta her order. In a word, unless the
soul were science itself, there could be no sensation, no volition,
that is, no affection. That we possess a soul with more know
ledge than we believe, is obvious from the very nature of the
mind, in which a kind of highly rational philosophy, and a pecu
liar logic appears as it were connate from the first beginning of
our sensations, and which is perfected in proportion to the
growth of the understanding. If we would acquire these
sciences, and cast them into the mould of learning, we must
enter into ourselves, and diligently reflect upon aH the opera
tions of our minds: then the more deeply we reflect, the higher
we shaH penetrate into their secrets. Thus the more we are
instructed out of ourselves, the wiser philosophers do we become.
Must there not then be that within us whose activity is essential
science, and whose action embraces aH science: 1 say aIl, because
the sciences so respect and touch each other, that if one be
wanting, a link is immediately deficient in the chain. On this
subject the illustrious Locke speaks as follows out of his own
reflection. " This," says he, " ... 1 calI intuitive knowledge;
which is certain, beyond all doubt, and needs no probation, nor
can have any; this being the highest of aU human certainty.
ln this consists the evidence of aU those maxims, which nobody
has any doubt about, but every man ... knows to be true, as
800n as ever they are proposed to his understanding. In the
discovery of, and assent to these truths, there is no use of the
2fi6 THE ECONOMY OF THE ANIMAL KINGDOM.
discursive faculty, no need of reasonine, but they are known by
a superior, and higher degree of evidence. And such, if 1 may
guess at things unknown, 1 am apt to think, that angels have
now, and the spirits of just men made perfect shaIl have, in a
future state, of thousands of things, which now either whoIly
escape our apprehensions, or which, our short-sighted reason
having got some faint glimpse o~ we, in the dark, grope after."
(Op. Oit., book iv., chap. xvii., § 14.)
Oonsequently its office is, to represent the universe. lnas·
much as the soul is Ql'der and truth, and in the prior sphere of
aIl the posterior thinga of ita system, - that is to say, in the
plinciples of sciences, and in the cause of causes, - so it is also
in the representation of itself in the universe, .and of the uni·
verse in itself; that is, of the microcosm in the macrocosm. In
a similar representation relatively to its universe is the first sub·
stance of the world, on which, as a principle, the principles of
natural things are impressed by the Deity (Part 1., n, 591): so
also every prior substance, whether of the universe, or of any
system in the universe, represents its posterior substances.
Thus the first aura r~presents the second; the second repre
sents its ether; and the ether, its air. The case is the same in
the animal body, of whose degrees we shaIl treat in the sequel,
and every one of which is represented by the degree prior to it.
This representation extends as a cause to aIl causates or effects,
and as an antecedent to aIl consequents, and from past things
to future; so that effects, consequences, and futurities, may be
said to exist potentiaIly in their prior, like the propol"tions and
analogies in an equation, into which they are successively insin
uated, and then simultaneously exist in it, and are successively
unfolded and evolved from it. But it is to be noted, that the
posterior may properly be said to represent its prior; yet as the
power and force of self-representation in the posterior belongs
to the prior, ~he formula will be true whichever way we turn it.
But the soul Dot only represents the universe naturaIly, as
also do the entities of the inanimate world, but also intellec
tuaIly; for the soul lives; wherefore it represents the univers6
to itself j and thus not only represents effects from itself as a
~ause, and consequences from itself as an antecedent, and future
things from itself as a priori or previouR. but it also represents
THE RUMAN SOUL. 257
and forces of the world, that is to say, the auras; and by con·
sequence forms a body adequate to each degree in succession.
(Part II., n. 272, 273; 289-291.) But we can form no judg
ment respecting the influx of sensations except from the con
nection of organic substances. (Ibid., n. 302-311.) 80 olso
the motory organs, of which the muscles are the last. Of this
we shaH speak in other Parts of our W ork. These and the
sensory organs constitute the body, w!wse office it is to feel, to
.form looks and actions, to be d-isposed, and to do what the
higher lives determine, will, and desire. Thus the body has
pleasures corresponding to the cupidities of the animns.
281. We have said that there are as many organic forms or
sensitive faculties in the human corporeal system, as there are
forms and forces, or auras, in the nniverse, but this is best seen
when we consider each faculty in itself. Fol' in order to discover
and recognize what in a superior degree corresponds to a given
thing in an inferior, we must thoroughly undcrstand. 1.
Whether the thing in the superior degree be a reigning uni
versaI in many of those things which are undC!' it; or not only
in the one which is proximately inferior, but also in those which
are below it. 2. Whether it he so distinct that it cau exist
together with it, and can exist also separately by itself without
it. 3. Whether it be so distiuct that it has to he signified by
an entirely different name. 4. 1'0 constitute it an entity, supe
rior or inferiOl', of a given series, there must he a connection
between the two by roeans of substances, and an influx accord
ing to the connection; otherwise there would be no dependence
of the one upon the other, and no mutual relation between
them. (part 1., n. 648.) Let us then institute an inquiry ae
cording ta these rules.
It is plain from actual fact that the sensations of the body
are distinct from the sensations of the animus, 01' the external
frOID the internaI; for the external are deprived of their acumen
in proportion as the internaI are sharpened and intensified; in
sleep indeed the external are perfectly dormaut, while the inter
naI are awake. The imagination survives even where sight,
hearing, or any of the other senses are extinct. Ou the other
hand, all external sensation perishes when internaI sensation
perishes, because the latter reigns uuiversally in the former.
THE HUMAN BaUL. 263
The motive forces also prove that the two are distinct activities;
for the body itself can act without consulting the animus, as in
the agony of death, and in epileptic fits, and other dire diseases:
action often proceeds from habit, even though such action be
unimagined, and still less ordered by the will; the forces of the
muscles are excited after death; the lungs are raised by infla
tion; the heart is excited by injection to systole and diastole;
aftel' life has departed the stomach often rolls in long-drawn
volumes, as though it were still demanding or working the
food. Thus the two are so distinct that according to our rule,
the one can exist either with the other or sepamtely by itself
without it.
It is also evident that the animus is a distinct faculty from
the mind. This is clearly shown in somnambulists, in whom,
as in brutes, the corporeal machine is set in motion without
any light flowing in from the sphere of reason. 80 also in
many who may be compared to somnambulists, as being led
solely by the instinct of the animus, and by little or no instinct
of the understanding. There are, for instance, some persons
who rush blindfold into actions from mere lust or cupidity, and
after the fact appeal to the mind as the jndge, and brillg reasons
from it to justify themselves to themselves and others from the
charge of irrationality. Indeed so separate are these powers,
that the one may either restrain or incite the other: the mind
often rejects the imaginary delights of the animus as uncon
genial to its own de8ire of ends; sometimes it combats with the
animus as with an enemy; and as it were shuns its very self;
and fights for victory. Those things then that may be either
hostile or friendly, are of course in these circumstances either
disjoined from, or conjoined with, each other, according to our
mIe.
It is plain also that the mind is a something distinct from
the soul, and this, not only from the arguments already brought
torward, but al80 from the conflict of the mind as it were with
itself; also from a certain intimate consciousness, that twinges
and solicits from principles unknown; very often even in merely
natura! things, originating deeply from self-love. It is also evi·
dent fi'om our being frequently, though most unconsciously,
carried by a kind of fatality into events, by a law as regular as
264 THE ECONOMY OF THE ANIM4.L KINGDOM.
ascend are they that live as true men others; are but human
cattle; the former are heroes among mOItaIs; the latter are the
lowest of aIl mortals, however they may be accounted heroes.
Nature is like a circ1e, which, wherever it l'uns, respects its
centre. This cit'c1e of nature is made up of perpetuaI other
lesser cit'c1es; and these, of least circ1es; nor is there a point
in any cit-c1e but respects its centre; and by this, the cornmon
centre of aIl the circ1es; so as to be in its circumference. Thus
these points are in a manner running centres, each running
through its own periphery. Any one of them then that in its
little gyre of the universal gyre, does not respect its own com
mon centre, and the cornmon centre of aIl, that is to say, the
common end, flies off, and of its own accord is rejected as spuri
ous. Thus now every operation and affection of the soul anù
body ascends or descends.
VII.
288. The genuine progression in descending and ascenc1in~
appears to be in this wise. As the forms of the modulations or
sounds of the air in the ear are to the forms of the modifications
01' images of the ether in the eye, or in the animus; so arc the
latter to the forms of the superior modifications in the mind,
which forms are termed intellectual and rational ideas, in so ffl1'
as they are illuminated by the light of the soul; and so ngain
are these forms of the mind to similar supreme forms, int'x
pressible by words, in the soul, which forms are termed intniti Hl
ideas of ends, in so far as they are illuminated by the life of' tllB
first cause.
289. The genuine progression in descending and ascending
appears to be in this wise. As the forms of the modulat'ioils (l,'
sounds of the air in the ear are to the forms of the modifications
or images of the ether in the eye. With a view to distinguis!l
between the modifications of the air and the ether, we shall call
the former modulations, as becoming modulamina in the e:ll'.
In the mean time with respect to the nature and quality of the
forms or ideas of any of the degrees, as of the sonorous idei.s
of hearings, the material ideas or images of the eye, or of tIlt'
animus (which amounts to the :lame thing as the eye, ])('(;:lu:se
THE HUMAN SOUL. 269
tlle two are in the same degree), or the intellectual ideas of the
mind, and the representative and intuitive ideas of the soul;
and with respect to the relation between the one of these classes
and the other; and to the order and manner in which they in
termarry, and act successively and simultaneously, as weIl as
to the generic difference of perfection in each; with respect to
aIl these subjects we cannot be better instructed than by the
auras of the world: for the soul has formed the body adequate
to each in succession (Part II., n. 272,·273, seqq.); thus the
microcosm teaches us the nature of the macrocosm, and the
macrocosm of the microcosm. Consequently ideas, whether
called inaterial or immaterial, are real essences, just like the
forms and modifications of the auras. But the moment the
latter touch the vital or animate fluid of any sensorium, they
are at once exalted in nature, alld enter as ideas, because in
a moment they participate of the principal essence of the soul,
that is to say, of its life. (Part TI., n. 234-238.) And this is
the reason why the order of the universe teaches us the sciences,
or why the phenomena of the world are experiences infixed in
our little memory under the forms of images, which cause the
mind to understand. But let us confine ourselves to the modi·
fications of the air and ether, as perceived by the ear and eye;
because they fall under the understanding of the mind, and
are subject to its intuition. (Part I., n. 624.) The difference
between the modes of the ear and the modes of the eye, is
evidently, fi'om the first glance of reflection, almost indefinite j
for when we extend our gaze over woods, groves, palaces, cities,
crowds, and armies of men, herds of cattle, &C., we take in at
a glance more than the tongue has power to represent to the
ear in half a day, by articulate modes and a succession of words;
and even when they are represented, the mind, not infixed in
words, but in the forms and series of words, views aIl and sin·
gular things previously under the idea of images, before it
educes from them an intellectual meaning. From this com
parison we may judge the difference between the modes or
ideas of the animus and of the mind. For so are the latter to the
forms of the 8uperior modifications in the mind, which form8
are termed intel1ectual and rational ideas, in so far as they are
illwninated lJy the light of the 80ul. But as for the nature of
23·
270 THE ECONOMY OF THE ANIJfAL KINGDOM.
thcse ideas, and the respect in which they are distinct from in
fcrior idcas, and how they marry them, - this does Ilot come to
om eonsciousness, because it does not come within the imagi
native sphere of the animus: for they borrow their light from
the soul, which resides so high, or is hidden so deeply, that the
min d, in seeking it, must rise above itself. Those things that
occupy a superior place, are incomprehensible to the sensory
of inferior things. (Part 1., n. 623.) ln order then to arrive at
this point, a guiding science is required to accompany us on
the way, viz., the doctrine of order and the science of univer
saIs. (Part II., n. 210-212.) "The ideas that ethies are con
versant about," says Locke, "being aIl real eRsences, and such
as 1 imagine have a discoverable connection and agreement one
with another; so far as we can tind their habitudes and relations,
so far we shaIl be possessed of certain, real, and general truths,"
&c. (Ibid., n. 212.) But as these ideas do not fall within the
sphere of images, or come to the evidence of the animus, they
are called immaterial ideas, being considered incomprehensible ;
althongh they coincide with the modes of the snperior ether, or
of the aura of the second order, which the moment they enter
the sphere of the mind, at once partake of the life of the soul,
and are caIled inteIlectual or rational ideas; as the illferior ideas
already treated of, are called sensual ideas. Thus, 1 think, the
materialist will understand his ideas, and the idealist, his.
290. And so again are tlwse forms of tlLe mind to similar
supremeforms, inexpressible by words, in tlw soul, wMclLforms
are termed intuitive ideas of ends, in so far as tlLey are illumi
nated by the life of tlLe fi1'St cause. But these ideas are said to
be represelltative of the universe, inasmuch as they are actuated
by the first and purest aura of the world, of which our animate
fiuid is the admirably ornate and noble progeny. (Part II., n.
222, 227, 272-277.) By this successive comparison which we
have given, we may in sorne measure illnstrate the indefinite
perfection of the soul, and its represcntations and intuitions rel a
tively to the inferior sensations. But in order to perceive it by
eomparison, we must perforee remain in substances themselves,
and not dwell on the modifications of substances, because the
latter are only their mutations or rather accidents. (Part 1.,
n. 619, 621, 622), which cannot possibly in the slightest degree
THE HUMAN SOUL. 271
the mind arises, are not similarly opencd, but are still closed in
the infant, and distOl·ted and deranged in the idiot. Yet for a1l
this we will not cease to pride ourselves above our fellow
mortals whenever we receive a few false rays by influx from the
soul; and to judge of the souls of others by their bodies.
We may thus in a measure apply to the soul, relatively to
the mind and to sensations, the observation above applied to
life itself relatively to the soul; namely, that the soul flows into
the subjects of its universe in one only manner and without
essential unition (Part IL, n. 257); but according to the modi
fied chal'acter and capacity of each subject (Ibid., n. 261-264);
or according ta its form, which makes it such as we find it to
be. (Ibid., n. 228, 244.) And that the soul has assigned
to it, within its own little corporeal world, a celtain species of
omnipresence, power, knowledge, and providence: but that the
Author of Nature has reserv'ed to himself the supremacy over
it and aIl things, both in regard to power, presence, knowledge,
and providence, which supremacy he exercises according to the
law, that so far as the soul is dependent upon him, so far it is
perfect in every faculty, and conducted to universal and abso
lute ends, and its lower powers and degrees, by its means, are
the same. (Part 1., n. 258, 259.)
295. It is evident from our general definition of the sou~
that the sou! of every olfspring is derived from its parent, and
the souls of aIl from Adam, who received his soul immediately
from the Creator of the universe. For if the soul is the spirit
uous fluid, or the pm'est natural essence of men, then it comes
from no other place than the soil of its birth, - the place where
the organs are situate by means of which this fluid is extracted
from the blood and the juice of the nerves, and copulated with
other matters highly suitable to its nature, in a word, prepared
in form and for use; for instance, received, fostered, and agi
tated by the womb; then opened up and unlocked in the sarne
manner in which it was put together or combined; after which
it suifera itself to be transferred by wonderful winding channels,
without escape or loss, to the birth soil of the recipient ova, and
to be planted and rooted in them. 0 1 miracles of miracles 1
But of this subject we shall speak in the Part on the Organs of
VOL. n. 24
218 THE ECONOMY OF THE ANIMÂL KINGDOM.
Generation.... Thus the soul is not derived from the mother,t
in whom there are no inc~rnicula for the purpose,-none, we
mean, for extracting, retining, coagulating, or prepadng; but
only for receiving, reducing, conveying, applying,nourishing,
carrying, and excluding. From the soul or spirituous fluid pro
ceeds the peculiar prevailing similitude of bodies and minds in
ellch generation, which though it seems frequently extinct in
next of kin, yet revives sooner or later in their p08terity. How
this fluid takes increase from the initiaments in the ovum, and
is in an eminent manner conceived and bom anew perpetually
in the cortical and cineritious substance of the brain, in order to
subserve every state both of the system to be formed and already
formed, may be seen in Part II., n. 165-167; Part 1., n. 261-269.
Wherefore if it be the same soul that emigrates from the parent
to this new man as to a colony, it fol1ows that it is not Iess in
telligent in the one than in the other; as we have just pointed
out. See also Part II., n. 310.
296. But not so the mind, which hefore it can he üluminated
by the light of the sout, must he imbued with principles a poste
riori, or through the organs of the external senses, by the media
tion of the animus. It is perfectIy clenr that no mortal is bom
with an understanding of the things of the world or of himself:
the innocent infant is brought upon the stage of life profoundly
ignorant of the character it has to perform; next, with advancing
years, by the aid of the extemal senses (principal1y of the eye
and ear), which with the internaI senses make up the series of
sensations and perceptions, it is instructed what the world is,
what the human race is, and what itself is. GeneraIs tirst enter;
then particulars under generals j and afterwards individuals under
particulars; and the more and the better the human being can
go on individualizing them, the more pelfectly does he begin to
understand what generaIs are. Thus the infant grows up from
universals to singulars, or from life to intelligence, coming ever
nearer to the souI, which in its tum advances by a like gradua
tion to meet him. From the meeting arises the intellectual
mind, which is in a manner the centre, to which the sciences of
• See Dr. Svedbom'e lIlemolr ln the Appendlx to the .Animal Kingdqm, where
tbere la an account of Swedenborg'a lIlanu8cript on the Organ8 of Generation. -( no.)
t Arlat.otle mllintatned the eame doctrine... Tbe body, ••." Raye he, .. lB from tht
ftllDale, the eou! from the male." (DI a--G'. .AmJAal., lib. Il., cap.lv.)- (no.)
THE HUMAN SOUL. 279
things ascend by way of the senses, and to which the soul de
scends as essential science. Every one then must perceive, that
something is successively opened between the inferi0r sensories
and the supreme sensory or the soul, in order that there may
he a way of communication. But what is it that is thus to be
opened? It is weIl known that the animal fluids, as the blood,
and the pm'er essences of the blood, circulate within their ves
sels and vessels of vessels or fibres; also that whatever happens
without, does not immediately touch the fluid, but only the
tunic of the vessel, or the little tunic of the fibre, within
which the fluid is contained: so that the soul feels the forces
and modes of the outwardly-acting world by the mediation
or intervention of the fibre. N ow in order to ascertain where
this way of communication is, that h3.l:l to be opened, we must
examine the little tunic of the fibre, which acta as a parti
tion not only as regards the general texture, but also as re
gards the particular parts of the texture. For such as the tunio
is, such is the exterior force or accidentaI mode represented
to the fluid which acts within; as clearly appears from sight,
hearing, taste, and smeIl; and also from the brain, or from im
agination, memory, and perception: this we may aIl learn from
the presence of contraries, or when the organs are injured,
With regard to the general texture of the organ, namely, what
it is, and ought to be; this we may learn fi'om a careful ana
tomical investigation; but with regard to the particulars of the
texture, this we shan learn by the intellect in the analytic way
from a close examination of the general. As first, we shan
learn the material of which the little tunic of the first or pm'est
fibre consists; namely, that it consista of the very material of
the fluid, which is the mother and nurse, because the formative
substance, of aIl things in the body. Secondly, if we would
ascertain the nature of the mutation or metamorphosis by which
from being perfectly fluid it can be so fixed as to form a cohe
rent tunic: - this also may be known, if we attend to the prin
cipal natural power of this fluid, which lies in its ability to
undergo accidentaI mutations in infinite ways, or to be expanded
and compressed; which mutation is the very perfection of its
nature (Part II,, n. 223; and Chapter X.): by virtue of which
it is accommodated to every necessity and use: therefore tha
280 THE ECONOMY OF THE ANIMAL KINGDOM.
c10ser and more compact the form into which it is reduced, the
less lluid it is, and at length it is reduced into a form in whicb,
when the purest elements combine, it assumes or aspires to
80mething like continuity. Let us then grant for argument's
sake, that the material of the fibre ie taken fi'om the material
of the lluid, and let us designate the assumption algebraieally
by the lettere z or y / as marking that it is at present only
assumed, and not known to be a fact: circumstances, proved
or known, must declare afterwards the value of these signs.
Now if this lluid, in order to become a continuous tunie, be
reduced from a more expanded, or from a more free and perfect
form, into a more contracted and imperfect form, it follows, that
it changes into one in which it is not able to lead a pelfeetly
distinct, but only a kind of general life; but nevertheless the
essence, with the attributes, remains, although the modes are
varied; consequently every part of the fibre still lives, yet only
an obscure life. Thus then we have in sorne measure aseer
tained the nature of the little tunie of the fibre: let us now
treat our deductions as principles, and proceed onwards fi'om
them. Modifications, of whatever kind they be, for example,
of the air and ether, tiret reach sorne such tunie or fibre, by
the mediation of which they cause their quality or nature to be
perceived. Now as the constituent parts of the tunic aceommo
date themselves to external and internùl forces, so the tunie is.
adapted to receive sensations from the world, and to transmit
the purest by the spirituous lluid, assumed as the soui. In
order to be thus aceommodated, modes must continually flow
in a posteriori, and also continually a priori / thus it is that
what is intermediate is accommodated to reciprocal reeeptions
and transmissions; consequently in proportion as those thiDgS
that are insinuated a posteriori approach to the natul'e and
essence of those that exist in the spirituous fluirl, the more is
the way of communication between the two opened. Princi
pies, therefore, whieh belong to the sciences, and which are in
agreement with the order and truth ofthings, are what approach
most nearly to the nature of th~ soul, which is science, order,
and truth. By these means the fibres return and are expanded
into the condition and state of their fluids; yet not so as them
selves to become fluent, for in this case the nexus and determi·
\
to it, and which can exist either conjointly with it, or separately,
and without it; or that material sense pelforms as it were the
part of an instrument and vehicle. Now when this intuitive
tàculty of the human soul is carried to still higher degrees, the
very form of words, from which the soul has drawn and sub
limed a Rense and essence, must be yiewed as a simple idea, and
again must be copulated with numerous other forms, as so many
quasi-simple ideas, 80 as to result in a certain sublimer fonn,
which ascends and penetratea still higher, and nearer to the in·
tuition of the sout From these compound forms, again ra
garded as simple, and associated with other similar forms, a
still sublimer form is produced; and so on; until in fact forms
of forms of words can no longer be furnished by any of the
devices or periphrases of speech; for in this way ideas climb
above the sphere of the mind, and approach to the representa
tions and intuitions of the sout This is the reason why the
tloul itself, beholding things at once most singularly and uni·
versaUy, cannot descend pure, or without the aid of a mind,
into speech, or forms of words. Thus if any enunciation proper
to the soul itself, were produced before the mind's under
standing, not a single formula of such enunciation would be
understood, because every one of them would climb aboye the
t~rms ;)f rational philosophy: and still less would a series of
Il'lch formulre be understood. Wherefore the speeoh of the sou!
ÎtJ reaUy angelic speech, and the mind cannot represent it to
itself except by a kind of mathematical doctrine of uni.versals,
of which we have spoken above.
N ow if any one enter into the operations of his mind by
6ümewbat of sublimer thought (which we may do inasmuch as
we posses6 a soul that is above the mind), he will not obscurely
observe, that an inferior rational sight flows into every single
word, and into every single form of words. For we represent
to oUr8elves articulate sounds under an image not unlike that
which entera by way of the eye: wherefore this conception of
words is called imagination, and ia in the degree next above
hearing; as the visual image is above sounrls, or the ether aboye
the air. Again, by farther reflcction we observe, that into
these images, or objects of the imagination,·which are the same
88 the objects of memory, there flows from a still higher
296 THE ECONOMY OF THE ANIMAL KINGDOM.
x.
The spirituous f1uid is thoroughly adapted and ready to take
upon it infinite variety, and to undergo infinite changes of
state: hence it is in the most perfect harmonie variety, both
with respect to the parts in its system, and with respect to differ
ent systems relatively to each other. By means of this variety,
the soul is enabled to know everything whatever that happens
without and within the body, and that cornes in contact with
the body; and to apply its force to those things that occur with
in and to give its consent to those things that occur without.
Thus we may understand what free choice is: namely, that the
mind has the power to elect whatever it desires in a thought
directed to an end: hence to determine the body to act; whether
according to what the animus wishes, or whether the contrary:
but in those matters only in which the mind has been instructed
by way of the organs, in which it views the honorable, the use
fuI, or the decorous as an end. But in higher and divine things,
300 THE ECONOMY OF THE ANIMAL KING DOM.
the mind can will the means, but in respect to the end, it must
permit itself to be acted upon by the soul, and the soul by the
spirit of Gad. Meanwhile, this free power of doing, or leaving
undone, is granted ta human mimis as a means to the ultimate
end of creation, which is the glory of God.
subjects into which the solar light flows. Now let us ascend
from this to the spirituous fluid, and by analogy conceive in it,
as in a supereminent organ, the least and imperceptible lines or
pores analogous to fibrillary lines, delineated and inscribed by
the first aura of the world in immense abundance and with in·
credible perfection; and let us conceive that the essential deter
minations of this fluid, or that its form, whÎch is the form of
for ms, results from these delicate delineations. Now as these
analogous and supereminent fibrils in regard to their constituent
substances and entities, are accommodated or adapted to the
reception of lUe, so the wisdom of life appears to flow in. To
this point, by the help of analogy, Wll' may raise our tho~ghts,
and represent to ourselves a somewhat correspondent, but
higher, in the soo1: although it must be confessed, that without
the aid of a mathematical doctrine of universals, and the most
ample experience from the posterior sphere, we can never pro
cure any other than the obscurest idea of the subject; an ides.
approaching nearer to the darkness of ignorance than to the
light of knowledge. Still this subject is the noblest part of
rational psychology. Indeed it is the principle from which, we
have to deduce the reason why our ultimate human forms are
never in aU respects similar or equal, but perfectIy distinct from
each other: why every one wears bis own countenance, and
every one wears his own animus; the countenance being the
effigy of the animus, the changes and passions of which, are
conspicuously delineated on the face itself. If then the coun
tenance, and the form of our actions, be a representation of the
animus, and if the ulterior forms of actions when rationaUy
inspected, be the representations of the mind, it foUows from
this, that the ultimate corporeal form derives its first origin from
the soul and its superior essential mutation, of which we have
already trea.ted. Thus far on the ladder of psychology we may
fairly mount, for we are still within created nature, and our
inquiry is in reference to the ~ormulas and essentials of the spir
ituous fluid; but to climb farther, or to the essence of life, would
be to ascend beyond the soul, when between it and life there are
boundaries which it is impossible for human faculties to tran
scend. (Part IL, n. 266.)
316. But from this first thread let us weave, as far as we
THE HUMAN SOUL. 807
may, the web, and prosecute the argument, of our rational pay
chology. It is evident from actuallaws based upon experience,
tbat this state cannot be induced upon the spirituous fluid, ex·
cept in a generaI, not in a singular manner; for the mind itself
is but a very generaI operation of the 8Oul, and is the centre to
which the soul descends with its force and virtue, and to which
tbings ascend under an intellectual fonn as objecta, or principles
imprinted upon the memory. Hence any such affection and
mutation cannot, it seems, possibly be induced upon the soul
except in a general manner. Otherwise, if the soul itself were
the centre of influxes, as in a state of integrity, then a more
singular, nay, a most singular mutation might be induced upon
it. And the consequence would be, that every deliberate aber·
ration from the truth, or every deliberate fault, would he indel
ible, as shown above. (part II., n. 299.) The general state
readily admits of being repaired and reformed by singulars, but
not the singular state by the general; for singulars constitute
the general. For this reason it is most wisely provided that we
ahould be instructed a posteriori, and rendered rational by suc
cessive stages. Hence it appears how dangerous it is with prin.
ciples that are erroneous and hostile to the truth, to let ourselves
1008e in the height and depth of nature's prior sphere, and of
the doctrine of universals or singulars: and how still more
dangerous and wicked it is to disseminate such principles among
the public. For the higher and the deeper we go the nearer we
come to tho essence and state of the souI. But those who let
themselves he lcd by truths, may enter legitimately even into
absolute sing1.1lars, and the higher they go, the rather and the
more do they ascend from use; for uses serve for reducing those
things to order that are derived frOID the imaginary and specious
apparent trutbs of others, and which apparent truths are really
falsities, and would disturb the way leading to absolute truths.
But if we would insinuate ourselves farther into this noble suh
ject, we must perforce discuss the subjeot of the will, of free
ohoice, of the particular concurrence of the soul with the opera.
tions of the mind, and also the subject of conscience. And still
we must beware lest we seem to ourselves to be in the path of
truth, when all the time wo are wandering in error, if not wil·
ful1y, at least tbrough ignorance. For at this point a sphere of
308 THE EOONOMY OF THE .MfIMAL KINGDOM.
326. But in those matters only in which the mind has been
instructed by way of the organs, in which it views the honora
ble, the useful, or the decorous as an end. We have hitherto
heen considering the fact, that the power of choosing moral good
and evil resides in the same mind as the reasoning faculty and
judgment; and as the principles that can he made suhjects of
discussion and collision, when the love of an end kindles up
a contest on either side. And as there are no innate ideas
or imprinted laws in the human mind (Part IL, n. 293-295,
300), so the contest is carried on only by those that have as
sumed the character of principles in the mind. Thus men natu
rally incline and descend to take the side of those that are felt
to be something by the whole animus and body, or of which we
are c1early conscious, and which most come home to us. In
regard to other things, although we do not absolutely doubt
them, yet we have to grasp them by a sort of faith, as being
more remote from us; we being in a manner ignorant whether
they concern us, or not. It is therefore natural to seize as enda
of our intuitions and actions such things as most nearly affect
us; hence such as have relation either to the useful, the honor
able, or the becoming. For in the equilibration mentioned
above, the lower things preponderate, because they come clearly
home to consciousness by means of sensation. Those things
that relate to the useful, are 11.11 the endowments of our life,
which constitute either its essence or its adjuncts; for the use
fui in itself, is useful for something, or to something: for which
reason alone it is calied useful. These endowments, as they
are proximate and most present, easily win the palm from 11.11
other things. The highest degree, and the lowest at the same
time, consists in regarding the useful not as a means but as an
end; this is avarice, which consists, not in the use, but in the
bare contemplation of possibility; and out of the abundance
of goods, measures uses by potency, and not by act; wherefore
this end is justly regarded as sordid, and by the honest or hon
orable man as the very vilest of ends; nay, is despised in others
even by the miser himself. It is natural to regard another on
the same principle as that other regards himself. Thus if any
one regards the honorable as only a means or instrument for
arriving st his end, or the useful; and if another regards the
27 •
318 THE ECONOMY OF THE ANIMAL KING DOM.
that which proceeds from a willing mind. (Op. Cit., lib. vi.,
§ vii.)
332. But from our statement of the balance of the mind
(Part II., n. 322, 323), it is quite clear, that one of the scales
has for the most part heavier weights thrown into it than the
other, the contents of which indeed are not weights at all, but
mere forces. In order then to turn the balance in favor of the
latter scale, the weights of the other must needs be 80 disposed
as to yield, or obey, the forces of the first: or elae they must
be removed: that is ta say, the mind, which hoIds the top of
the balance, must try ta separate itself, or withdraw from the
animus, and as far as possible abandon itself for the time being
ta the regard of higher things. It has been occasionally shawn
above, that the potency and power ta do this are granted ta
human w.inds; in short, that the roind can in a measure stand
guard on the outside of, and away from, the animus and the
external senses, or can keep watch and wake while the body
Bleeps. Of course, then, by this means, the roind is left ta the
disposai of the soul, and suffers itself ta be acted upon by the
soul, which then fiows in with fuller light, and is received by
the mind in an almost purely inte11ectual sphere. And by con
sequence the soul itself is left ta the disposaI, and under the
auspices, of the Spirit of wisdom, who cannat but be rendered
conscious of [its] intuitions, because its thought is at this time
directed ta him, and terminates in him; besides which he is
OOnsCioUB of a11 things, and weighs all, even the very minutest
particulars, and knows how they are weighed by us. Nay, in
arder that the balance may incline ta his side, he mast mer
oifu11y provides for the possibility of an approach ta himself, and
for the refiootion of his divine light upon the human race, by a
Mediator, who being in our human nature united ta Gad, has
exactly fulfilled the eBBentials of the divine law in every tittle.
333. Lastly, we have ta remark, that it ÎB ail one whether
we say that we are regarded [or judged of] by our faith, by
our will, or by our actions. For faith is the soul of this will,
and the love of the end is the life of bath. Faith without will
ÎB faith without love, that is ta say, mere knowledge and ac
knowledgment; and in fact, is faith without life, or dead faith.
What essential can be insinuated bya mind thus directed, into
THE HUMAN SOUL. 325
the conclusion, or into the will, that the love of the end, or
faith rightfully understood, does not involve? And what can
be insinuated into action that the will does not involve? To
separate the one from the other, would amount to separating the
end from the means, the soul from the body, and life from the
soul; or to saying - 1 acknowledge, 1 desire, but 1 do not will;
or, 1 will, but 1 do not act. Thus we may not know from the
action itself, supposing it to be sincere, whether there be faith
or not, and if there be, what the faith is. But indeed faith
itself is not meritorious if the JOind has absolute proof of its
object in the visible and intelligible sphere. Whatever is com
prehensive by positive demonstration, puts aside the essence of
faith. In short, faith is in a manner opposed to perception; the
former entering the mind a priori, the latter a posteriori.
334. Meanwhile, this free power of doing, or leauing undone,
is granted to human minds as a means to the ultimate end of
creation, which is the glory of God. We have sufficiently
proved already, that this free power is the marriage portion of
the human understanding, and that by its means the understand
ing can turn to any side, or in any direction, where it either sees
that happiness is to be gained, or suspects that it can be height
ened. Indeed, when we first escape from slavery to liberty, we
clearly feel that liberty is the essence of human delight, and at
once hail it as a golden gift. By mere liberty we are distin
guished from the brutes, as by our use of liberty we are distin
guished from our fellow-mortals. By liberty we are raised to
a higher state, even almost to the state of integrity before the
faIl. By the aid of liberty we may elevate the mind iawards
the higher sphere; yea, and exalt our life itself, until it becomes
beatific and eternal. So that indeed it may be said, that the
right to claim heaven is ours, although to claim it by prayer;
for as we are respected according to our power and will, so, by
God's grace, that is regarded as merit which in itself is not
merit, and in this way the promised reward becomes its in
heritance.
335. And if we extend our refiections to the essence of free
choice, and to the end for which free choice is given, we may
infer inteIlectually, that aIl moral distinction of souls, and all
Datural distinction of bodies, takes its rise from this source.
VOL. u. 28
----...oI!
For whence the diversity of minds, except from the free power
of thought? Whence the diversity of morals, except from the
free execution of the will? And whence the diversity of COUD
tenances, except from the bodying forth and imprînt of the affec
tions of the animus, - the imprînt derîved from the state of the
mind. Showing that the variety of subjects in all human socie
ty proceeds from the same source. This is the ground why
governments can be formed, and laws prescribed, these being
demanded sim ply to direct our free choice, and to bend it in
favor of the public and prîvate weal. Indeed l think l shaH not
be in error, if l declare, as a matter of rational induction (for
so l am free to declare it), that as in civil society the members
must be distinguished from each other by certain individual
characterîstics of mind, animus and body, before any form of
government can exist, so also in the universal or heavenly
society of souls (respe.cting which Bee the last paragraph of the
present Part, n. 366), there must be a moral difference of dis
tinction hetween the members, arising from the superior essen
tial mutation mentioned above (Ibid., n. 314), and therefore
from the exercise of free choice; or in fact from the same SO\lI'ce
as the distinction of memhers in a state: and that from this
moral distinction of souls, that supreme form of govel'nment, and
the perfection of the whole, results. Hence this free power is
granted to human minds as a means to the ultimate end of
creation, which is the glory of God. This view is confirmed by
the fathers of the Christian church; but l will here content my
self with citing the words of BeHarmine. "Free choice," says
he, "is the free power of choosing one in preference to another
of those things that conduce to an end; or of accepting or
rejecting one and the same thing at pleasu.re. This power is
attrîbuted to our intelligent nature to the great glory of God."
(De Gralia et Libero Arbitrio, lib. iii., cap. iii.)
Having once begun this chain of inference, we may pursue
it to this further link, that without moral distinction, and con
sequently without free choice, there could he no real distinction
between souls; in short, the soul of each man could not lead
its OWD life, or enjoy its own happiness: for on the ground
of permanent general integrity, absolute similarity or equality
would follow, not only in this life but in the life to come {Part
THE tlUMAN SOUL. 327
II., n. 299); in which case there would be an inevitable unition
of many, or of all souls into one general sou!. Which con
sideration shows th8,t this free power is the universaI mean
by which subjects or systems are specificaIly distinguished from
each other; in order perhaps that a harmonie variety of souls,
as the perfection of the whole, may be the resuIt. We shall feel
that we verily and indeed enjoy this free power of thinking and
reflecting, if we will but well attend to the marvellous workings
of divine providence; which plainly show that numerous cir
cumstances happen in human society, entirely relevant to, and
flowing from, this moral distinction of souls, as their ultimate
cause and origin. l allude to those univers al rules or laws of
nations which nature herself dictates; by which, for instance,
we instinctively revoIt from marriages hetween brothers and
sisters; also to the fact that marriages are said to he made
[prœstabilita] in heaven; and to an infinity of other circum
stances, in which the finger of providence is plaiuly seen, dis
tinguishing individual from individual.
336. But as we have it in our power to abuse this most ex
cellent gift, by rejecting the good, and choosing the evil; so we
also abuse it in this, that we throw the blame of our choice upon
the Creator himself, and what is still worse, upon His providence.
Unless it were an eternal law of the highest wisdom, that what
is done of neèessity and compulsion is not regarded as proceed
ing from any cause in the agent, and that every contingent is
regarded from the cause upon which it is contingent, to the end
in us that what has no merit in itself should be converted into
something like merit, and that thus we should he rewarded for
something not ours, as though it were our own, - what should
hinder the Omnipotent from forcing us if he pleased? Surely
he might have driven us to his aItar with lightnings and thun
ders, bent our stubborn knees, and prostrated us in worship.
He might have distributed angels and departed spirits, under
human forms, through aIl the societies of the earth; or every
instant have addressed us by word of mouth, and by fearful
terrors, as the Jews of old upon Mount Sinai. In short, he
might have crushed our wiIls by perpetuaI miracles. But under
this necessity, could any action be regarded as our own? Nay,
should we not rather boil with deeper wickedness? Did ever
328 THE ECONOMY OF THE ANIMAL KINGOOM.
XI.
But not so in brute animaIs; for their purest fluid receives its
form from the ether of the second order, not in a higher degree
than, but in the same degree as, their organism, which corre
sponds to that of our mind: and in consequence of this circum
stance, they are born to communication between the soul and
the body, or to aU the conditions of their life; and are carried,
suitably to the order of nature,into ends that they themselves
are ignorant of.
338. But not 80 in brute animals.. for their purest fluid
receives its form from the ether of the second order. Respect
ing the auras of the world, and the manner in which they rise
in perfection according to degrees, see Part II., n. 272, 273.
And respecting the perfection of sensations by comparison with
the modifications of the auras, see Ibid., n. 289-291. From the
analogy of causes, the likeness of effects, and the order of things,
it follows, that the fluid of beasts is not in reality different in
origin from the human fluid, but cornes from a lower aura:
therefore, for the sake of distinction, we calI the fluid of ani
maIs, their purest fluid; but that of man, the spirituous fluid.
Yet the truth is, that either of them may fairly be termed a
soul, as a common denomination; for the fluid of brutes even,
ma.king aUowance for the difference of degrees, is the order,
law, rule, truth, and science of their nature; although inde fi
nitely falling short of the perfection of the human soui.
Moreover it is a subject accommodated at once to the be
ginning of motion and to the reception of life. (Part II., n.
241-250, 272, 278, 283, 290.) For as the sun of the world
flows in one only manner, and without essential unition, into
the subjects and objecta of its universe, so also does the sun
of life and of wisdom. (Part IL, n. 257-259.) But as the
28 •
330 THE ECONOMY OF THE ANIMAL KINGDOM.
Il. 236, 237, 267, 268.) Grotius speaks as follow8 of brute ani
maIs: "That they do not," says he, " possess the power of difJ
covery, or ofjudging between different things, nppears from the
mct, that they always act in one and the sarne manner: where
fore it follows that these actions proceed from an extrinsic
reason, either directing thern, or impressing its efficacy upon
them. And this reason is no other than God." (part II., n.
259.)
345. On these premises let us see what effects must proceed
from the foregoing circumstances considered as a cause; in
short, what actions must spring from the above-mentioned con
currence of the sou! with the body. The l'esult, then, is, that
such animate beings can have no intellectual mind; they cannot
think, judge, conclude, or rationally will, at ail; in other words,
they cannot act from foresight or prudence; they cannot regard
ends 17:eely or exercise choice; they cannot express themselves
in articulate sounds, or words; they cannot get a higher sense or
understanding out of the forms of words: and they cannot bring
forth actions as perpetuai wills formed out of the materials of
thought. It is as impossible to iDBtruct their faculties in these
and the like respects, as to infuse life into a stone, to tum water
into ether, or to rise to the sun on the waxen wings ofDœdalus.
Still as animaIs p088ess a soul, whose organism 3D8wers to that
of the human mind, and as they are ignorant of the operations
of that soul witbin the fibres, just as we are ignorant of the
operations of our soul within its fibres, so they p08se88 some
analogon of a mind, or of reason and will. Yet only in such
wise, that the actual determinations of their forces, we Mean
their actions, put on this analogous appearance when theyare
regarded by the human mind:. and indeed these actions not un
fj'equently seem better ordered Ethan ours], inasmuch as they
take effect in correspondence with the order of nature.
346. But if they have no mind, or no centre of operations,
bigher and lower, and yet their soul is accommodated to the be
ginning of motion and to the reception of life, they must poe
SC88 an animus, to serve as the centre of their operations, and
into which force and light flow in from the sou! a priori, and
from the body and the bodily senses, a posteriori. Rence they
must have a perception of the things that flow in from the
VOL.n. 29
---.oI!
XII.
348. On these premises it may be demonstrated to intel
lectual belief; that the human spirituous fluid is absolutely safe
from harm by aught that befalls in the sublunary region: and
that it is indestructible, and remains immortal, although not
immortal per se, after the death of the body. That when
emancipated from the bonds and trammels of earthly things, it
will still assume the exact form of the human body, and live a
life. pure beyond imagination. Furthermore, that not the small
est deed is done designedly in the life of the body, and not the
least word uttered by consent of the will, but shall then appear
in the bright light of an inherent wisdorn, before the tribunal
of its conscience. Lastly, that there is a society of souls in the
heavens, and that the city of God upon earth is the seminary
of this society, in which, and by which, the end of ends is
regarded.
349. On these premises it may be àemonstrated to inteUectual
belief, that the human spirituous jluid is absolutely safe from
harm by aU{Jht that befalUJ in the sublunary region: and that
it is indestructible, and remains immortal, althou{Jh not im
mortal pel' se, after the death of the body. We are persuaded
by a dictate of the soul itself, as it were by a certain whisper
within us, that sorne part of us shall survive when the body
dies. Thus we often aspire from a kind of instinct to immor
tality of fame; we encounter death for our country, nay, for
objects higher than our country, and for the highest object of
aIl. 1 am not now speaking of low but of elevated souls. To
aIl mankind the soul appears as an essence of sublime extrac
tion, independent of the body, and belonging to a higher state,
THE HUMAN SOUL. 341
and which penetrates by intuition even to the life that is intrin
sically immortal. This is a truth attested by the history of
nations, and in the writings of philosophers. See Part II., n.
249, 250, &c. "The body of the sleeper," saYil Cicero, "lies as
the corpse; but his soullives in undiminished vigor: and much
more will it live after death, when it shall have entirely for
saken the body." (.De .Divinatione, lib. i., § xxx.) And accord
ing to the philosopher, the mind alone is divine, immortal, and
eternal. (part II., n. 250.) But to Beek for arguments a pos
teriori, by which to prove a truth of this kind, imprinted on the
very soul ex se, or a priori, is a task the more difficult, since
the mind itsel~ conscious of what its possessor has done, and of
what he intends ta do, would gladly find reasons to believe, that
aIl that constitutes man is destined utterly to perish. But we
showed above, that the soul is a real essence, reigning univer
sally and singularly in the body, and capable of operating by
essential determinations and forms in the ultimate sphere of
the world; and that death is the destruction of those forms,
and enables the soul to be released fl'om the trammels of
earthly things. Meanwhile, to prevent us from falling head
long from doubt (to which, as we have just said, the mind is so
prone), into actual denial, certain theologians, following the
philosophers, have chosen to regard the soul as in fact intrin
sically immorta~ so as to SUl'mount the possibility of its destruc
tion by the action of any created thing: which they have done
in preference to deducing the proofs of its immortality simply
from the conservative influx of God. Yet the soul cannot truly
be said to be of itself immortal, because it is created by the
only immortal Being, - by Him who is eternallife. To create
anything that should be immortal of itsel~ would be to make
that which the Creator is. Whereas what God does, is to make
that which is immortal through Him.
350. lt is evident from an a posteriori examination of the
human spirituous fluid or soul, that that substance cannot be
destroyed by any created thing; and this is confirmed by
the doctrine of order and series, which empowers us to enter
thoroughly into the subject; and teaches that prior things can
exist and subsist without posterior, but not vice versâ. (Part 1.,
D.617.) Thus the first aura may exist without the second, the
29*
342 THE EOONOMY OF THE ~NIMAL KINGDOM.
second aura without the ether, and the ether without the air.
The higbly volatile sulphurous and saline substance may eDst
without the fixed liaIt, and the latter without the compound
crystallized salt. The higher sensation may exist without the
lower, and in the same way the purest fiuid without the middle
blood, and tbis, without the red blood. In a word, the simple
may exist without the compound, the part without the general,
the prior without the posterior, the cause without the effect, but
not vice v6rsd / for the compound, the general, the universal,
the effect, consists of its simples, parts, singulars and causes.
Moreover the higher entities of nature are intrinsically more
perfect thail the lower, and enjoy a more persistent constancy to
their essence and form. (Part II., n. 813.) Now as the spiritu
ous fiuid iB the first, simplest, highest, inmost, remotest, and
m08t perfect substance of its body, and in the tbird degree
above the red blood (Ibid., n. 222); as it iB determined in the
most perfect manner, and without a medium, by the aura of the
universe, or the primai aura (Ibid., n. 227, 228), and partakes
in nO respect of tel'restrial matter (1 bid., n. 311); as it iB en
tirely above the world, and the nature of posterior things, and
above the 80ul of brutes, as the unassignable ,is above the
assignable (Ibid., n. 290, 344); as it iB the one only substance
in its body that lives; and as aIl the p08terior and compound
substances live its life according to their degree of composition,
and to their form, which makes them such as we find them to
be (Ibid., n. 248, 244): as surely as these positions are troe, 80
surely does it foIlow, that a fiuid with such endowments iB
absolutely safe from harm by aught that can befall in the sub.
lunary region. No part of the air can affect or touch the vast
volume of its individualities, save in the most generaI manner:
nor any part of the ether; nor of the aura of the third degree
with all its forces. But if the auras of the world are powerless
to harm it, much more so are the material entities of .the earth,
whicb, compared with the atmospheric fiuids, are gross, heavy, and
inert; l allude to an volatile, sulphurous, saline, oily, and &que
ous substances, whether they fioat in their peculiar atmosphere,
or gyrate in their peculiar fire. Clouds and streams of such en
tities circulate in ~very animate body, without even disturbing
the current of life, much less stopping it; for it iB as distant fi'om
Tlf.E HUMAN SOUL. 343
them as unity from multiplied myriads of myriads of myriade.
(Ibid., n. 290.) Nothing can cause in it any essential mutation,
except a deliberate act of descent on its own part, or a consent
to things repugnant to natural truth, and especially to divine
truth (Ibid., n. 314, 315), and even in this,case it can only un
dergo the superior essential mutation, which has reference to its
reception of wisdom. (Ibid., n. 315.) If it cannot suffer disso
lution from anyexternal cause, evidently it cannot.from its in
ternaI cause, which is ever operating to conserve it, and which
gives life, Dot takes it away. Renee we have no more right to
doubt its conservation than to doubt the oIJ;mipresence of this
life, nor the omnipresence more than the omnipotence, omnis
cience, and universal providence. These in fact are so con
joined, that the one is the other, and God is his own attribute;
for whatever is in God, is God. (Ibid., n. 253.) The plain con
sequence is, that when the hour of death arrives, and the body
faIls, the lower f0110S only die, and this, in order that ail sub
stances borrowed fi'om the three kingdoms of the earth may
drop away. (Ibid., n. 283, 284, 301.) Suppose then that the
planet shall perish, and the circumambient atmospheres shall
perish too, - still the sou! is unharmed. Suppose even that the
like fate overtakes the unîverse, with its universes, stars, and
sun, yet still the soul is not annihilated; because it is the one
only essence accommodated to the reception of wisdom, for the
sake of which the universe was created: and the end must sub
sist though the means perish; for posse and esse, to be and to
be able, are one and the same with God. We are however led
to think for a variety of reasons, that this fluid cannot be abso·
lutely released from its connection with the earthy things witt
which it is entangled externally (for example, in the blood and
the other fluids, and in the soft and solid materials proper tc.
the body), except by the searching action of an extremely pure
tire. The fact then that this fluid remains indestructible anel
the body dies, or that no created thing can deprive it of itl
fOTIn, or therefore of its life; and that still le8ll can it be de
stroyed by its internaI cause, which in truth Îs the most essen
tial meaos of its conservation; - this fact, we say, cornes homl
to intellectual perception, as the ground of an Întellectually
philosophical belief.
S-14 THE ECONOMY OF THE .ANIMAL KINGDOM.
VOL. II. 30
ble, it cannot fail, of itself; and by virtue of its own moral state,
out of the depths of its conscience (as sometimes we flnd evel:!
in the present life), to ca11 itself to account, and to pronounctl
its own sentence. In the same way as when (if we may use
the comparison) the natUl'al state of the eye is injured, the
pain is exquisite in proportion to the intensity of the light;
aud more so still under the glare of lightning; though a11 the
time the light itself is blameless and excellent.
364. Lasely, that t/tere is a society of Boula in tlte heavens,
and that the city of God 'UpO'l~ eartlt is the seminary of titis
society, in which, and by which, the end of ends is regarded.
From a11 wc have hitherto said of the economy of the animal
kingdom, and of the human soul, we clearly perceive, that
everything in the created univcrse exists and subsists for the
sake of an end; in short, as a part of the circIe of things; in
which cÏl'cIe, it at once l'espects its own centre, and the common
centre of a11. (Part II,, n. 287.) What is the world with its
forces and forms, and the earth with its kingdoms, but a com·
plex of means to a universal end? To what purpose are the
aUl'llll, with their modifications, unless to minister corresponding
sensations in the animal kingdoms? In themselves, they are
but mediate or instrumental causes, and dead things, but as
800n as they enter the animal kingdoms, they begin to live.
For what purp08e are sensations given, but to produce inte11ec
tual ideas in human minds? In themselves they are but
mediate or instrumental causes, and aspirations to inte11ectual
ideas, but 88 soon 88 they enter the higher sphere of human
minds, tbey begin to live more sublimely, or to understand.
For what purpose, again, are intellectual ideas, unless to sub
serve the supreme life, or wisdom. In tbemselves, they are but
mediate or instrumental causes, and aspirations to the ideas of
wisdom, but not until they enter the supreme sphere do they
hegin to he wise. Thus one tbing is the instrumental cause
and mean of another; modification, namely, of sensation; sen·
sation, of intelligence; and intelligence, of wisdom; and by
wisdom all are made into 8Omething, because by wisdom they
exist for the sake of 8Omething; and they are made into es
sences by Him who is essential being and wisdom. Therefore
the universe is nothing eIse than li complex of means to a uni
versaI end.
THE HUMAN SOUL. 355
365. If then everything in the universe respects some end
as the ground of its existence; and if ends and means ascend
from nature to life, from life to intelligence, and from intelli·
gence to wisdom, it follows, that the universe is created for the
ultimate subjects of creation, in short, for men as the abodes of
intelligence; and therefore assuredly for their souls; for human
souls do not exist as means to the organic forms of human
bodies, but vice versâ (Part II., n. 229, 230); nor indeed even
the souls of brutes, which are meant to minister to those of
men. The act of creation is represented every moment in our
own minds. First we view and embrace some end abstractedly
for means: then we form and create means, and thereby the
end is advanced and finally obtained by physical effects as in·
strumental causes. Thus the end that was the first, and which
is the aIl in the progressing means, becomes the last. Much
more is this true in Him who is essential wisdom. Is there not
then an ascent from the created universe, through hum an 'intel
ligences or souls, to Him, as the last end, who was the first,
through that which was the aIl in the means? And do not
those souls themselves exist for an end beyond nature,-an end
that they penetrate into by intuition, and which is no other
than the existence of a society of souls, in which the end of
creation may be regarded by God, and by which God may be
regarded as the end of ends?
366. If there be a society of 80uls, must not the city of God
on the universal earth be the seminary of it? The most uni·
versaI law of its citizens is, that they lOVe their neighIJor as
themselves, and God more than themselves. AlI other things
are means, and are good in proportion as they lead directly to
this end. Now as everything in the universe is created as a
mean to this end, it follows, that the application of the means,
and a true regard of the end in the means, are the sole constit
uents of a citizen. ~he Roly: Scripture is the coj~mles for
obtaining the end by the means. These rules are not so dark
or obscure as the philosophy of the mind and the love of self
and of the world would make them; nor so deep arid hidden,
but that any sincere soul, which permits the Spirit of God to
govern it, may draw them from this pure fountain, pure enough
for the use and service of the members of the city of God a1J
356 THE ECONOMY OF THE ANIMAL KINGDOM.
v.--. A~Qr~V
Acta Literaria Sueciœ, 557. Boerhaave, 7, 20, 21, 38, 90, 107,
Acts of the Apostles, II., 356. 312, 313, 336, 337, 362, 365, 418
Alcinous, II., 41. 421 j II., 92, 98, 99, 100, 127, 130,
Anaxagoras ofClazomene, IL, 22,35. Boyle. 19, 2!?, 23, 38, 43; II., 300.
Aristotle, 13, 215; IL, 14, 22, 29, Q!!rysostom, IL, 349.
40,42, 52, 195, 216, 222 (?), 224, Columbus, Realdus, II., 104.
228 (?), 230 (?), 231, 232, 234, Cortesius, II., 119.
235, 238, 240, 241, 242, 243, 247, Cowper, 250, 514.
Baglivi, 88; II., 61, 62, 63, 65, 97, DJ9Elsius the Areo~te. n., 8{9.
102, 103, 104, 105, 106, 108. :Dionis, P., 424. '- ") ç'ç
Bartholin (T.), 355, 437, 557. Douglas, 82.
Basil, II., 349. Drake, 83.
~l3mP.!1e, II., 326. Duverney, 7, 329, 540.
Bellini, 24, 197, 199, 285, 424; II., Epicurus, IL, 35.
61, 63, 125, 140, 169. Euclid, 13.
Bible, The, II., 264, 313, 355. Eustachius, 7, 8, 82, 858, 866, «9,
Bidloo, 7, 78, 250. 450, 531, 541,549; IL, 82.
(3:17)
858 INDEX OF AUTHOR8.
Fallopius,4M.
221,241,252,259, 260, 265, 298,
196.
Manget, 78-80,88-90,291,292,587,
---s2s, 3M.
Melissus, II., 22.
196,235.
Needham, 290.
329, 561.
Ori~en, II., 41, 849.
Horace, 12
Pacchioni, 110, 250, 319, 482; IL,
Kerkring, 561.
Paul, Epistles of, IL, 239, 245, 356.
II., 80.
Psellus, II., 849.
22, 24,51,77,88-96,103,107,135,
Rayger, 661.
Lister, 329.
71, 73, 74, 76, 77, 104, ].(J5, 106,
Locke, II., 204,205,261,252, 255,. Ruysch, 7, 8, 79, 103, 110, 175, 177,
87,88, 120,136,197,199-212,220,
Santorinus, J. D" 80.
INDEX OF AUTBORS. 359
Senac, 81.
366, 367, 868, 869, 373, 378, 424,
Sylvester, 329.
76, 98, 128, 148, 161, 162, 171.
Tauvry, 329.
Wharton, II., 119.
-Tiiëbesiua, 869.
266,319, 336, 424, 449, 464, 640;
Tulpius, 661.
II., 70, 71, 73, 75, 89, 101, 109.
Tyson, 561.
Winslow, 7, 82, 829, 338, 362, 363,
II., 126.
107, 130, 131, 137, 148.
Verney, 557.
Zambeccari, II., 125, 140.
Cicero, 8.
Winslow, 463.
Lancisi, 277.
of the brain i but which he says are coincident with the motions of the
heart.
EUSTACHIUS, BABTHOLOH&US. (Animal Kingdom, Vol. II., p. 601.)
FANTONl, JOHN. (Animal Kingdom, Vol. II., p. 602.) His Epistle 10
Pacchioni, which is so often quoted by Swedenborg in the present work,
is printed in the various editions of Pacchioni's "Opera:" in the Transla
lsllU!.e have made use of Ed. 4, Rome, 1741. See P~chioni.
'-" GROTIUS, Hu~ or HUGO DE GROOT, one of the 000st celebrated of
nteh wrlters;DOrn at Delft in Holland in 1583, died at Rostock in Meck
lenburg in 1645. His work, "De Veritate Religionis Christianœ," was
published at Leyden, 8vo., 1627 and 1629: with the Aut60r's Notes, 8vo.,
Paris, 1640 j 12000., Leyden, 1640; Paris, 1650 j with an ~rabic vers.!.on
by Pocock, 8vo., Oxford, 1660; 12000., 1678; 12000., Amsterdam, 1662,
1669; 8vo., ibid., Elzevir, 1674; also 8vo., 1709 i 2 vols. 8vo., Jena, 1726.
This work has been translated into nearly ail the European languages, as
weil as into Arabic and Persian: and many times into English, in which it
ha.s gone through numerous editions.
GULIELHINUS, DOHINICUS (GUGLIELlIlINI DOHINlco). An Italian writer
on mathematics and medicine, born at Bologna in 1655, died at Padua in
1710. .. De Sanguinis Naturâ et Constitutione exercitatio physico-medica,"
8vo., Venice, 1701; 8vo., Utrecht, 1704: also in the author's "Opera 000
nilL," 2 vols. 410., Geneva, 1719 and 1740, edited by Morgagni, who appended
10 his edition an account of the author's life.
HARVEY, WILLIAH, an English physician, and the discoverer of the cir
culation of the blood, born at Folkstone, in Kent, in 1578, died in 1658.
1. "Exercitatio Anatomica de Motu Cordis et Sanguinis in Animalibus,"
410., Frankfort, 1628 j 410., Leyden, 1639 and 1647; 12000., Padua, 1648;
fol., Amsterdam, 1645; 410., Leyden, 1647; 12000., Rotterdam, 1648, 1661,
and 1671 j fol., Geneva, 1685 j 12000., Glasgow, 1751, and in Manget's
"Bibliot1leca Anatomica." ln English, 8vo., London, 1653. II. "Exer
citationes de Generatione Animalium," &c., 410., London, 1651 j 12000.,
Amsterdam, 1651 and 1662 j 12000., Padua, 1666; 12000., the Hague, 1680;
and in Manget's "Bibliotheca Anatomica," ln English, 8vo., London,
1653. III." Opera Omnia," 2 vols. 410., Leyden, 1737: best edition, by
the London College of Physicians, with Lifè of the Author in Latin, by
Dr. Lawrence, 2 vols. 410., London, 1766. In speaking of Harvey, Haller
observes, that "out of that very Engla.nd, in which hitherto anatomy ha.d
scarcely an existence, a new light of the art arose, whose name is only
second in medicine 10 that of Hippocrates,"
HEIST ER, LAURENCE. (Animal Kingdom, Vol. II., p. 602.)
LANCISI, JOANNES MARIA. (Animal Kingdom, Vol. II., p. 60S.) His
"Epistola de Gangliis Nervorum" was published with Morgagni's "Ad·
versaria Anatomica V," According 10 Haller, Lancisi maintains that the
ganglia serve as cerebella 10 the voluntary motions.
LEEUWENHOEK, ANTONY VON. (Animal Kingdom, Vol. II., p. 60s.)
BIBLIOGRAPHICAL NOTICES. 365
Breslau in Silesia in 1679, died al. Halle in Saxony in 1754. 1." Philoso
phia prima sive Omologia, methodo scientificâ pertractata, qui!. omnis cog
nitionis humanœ principia continentur." Ed. 2,41.0., Frankfort and Leipsic,
1736. Il.'' Cosmologia generalis, methodo scientiflcâ pertractata, quâ ad
solidam, inprimis Dei atque naturlll, cognitionem via sternitur," 41.0., Frank
fort and Leipsic, 1731, Ed. 2, 1737. III." Psychologia Rationalis; quà
ea, quœ de Animi!. Humanà in dubiil experientiœ fide innotescunt, per
essentiam et naturam animre explicantur," 41.0., Frankfort, 1784 and 1740•
. Swedenborg became acquainted with the" Ontology" and" Cosmology"
of Wolff after writing his "Principia," in the last paragraph of which he
says, that he had formed and written his theory two years before he saw
those works; but that they greatly confirmcd him in il.; and he admits
important obligations 1.0 them in the revision of his Treatise; adding that
whoever will take the pains 1.0 compare his work with those of Wolff, will
see that his special principles, in their application 1.0 the world and the
series of which il. consists, are almost exactly coincident with the meta
physical and general axioms of Wolff. And again he says in one of bis
posthumous works :" July 10, 1733, ... 1 have seen the' General Cosmol
ogy' of Wolff, who aims 1.0 establish the nature of the elements on meta
physical principles alone; this work rests upon very sound foundations."
(Itinerarium: sectio prima, p. 21, 8vo., TObingen, 1840.) And in a
Manuscript preserved in the Royal Academy of Sciences of Stockholm,
we find the following, which appears 1.0 be· a draught of the paragraph
before alluded 1.0, but containing additional particulars :
" Comparison of the' Ontology' and' General Cosmology , of Christian
Wolff, with my , Principia.'
" 1 wish ta institute a comparison between my 'Principia' and the rules
of metaphysics, with a view of enahling me in sorne measure 1.0 judge of
the foundations upon which my philosophy and theory repose; and whether
their parts are geometrically and metaphysically true, or the contrary.
There is no better source for this test, than the' Cosmology' of the learned
Christian Wolff, who may justly be styled a true philosopher, since he has
drawn out the principles of a true philosophy with unwearied care, scru
tiny, and elaboration, and teachcs them metaphysically and in the most
regular order, and al. the same time scientiflcally and by experiment.
Let us see then whether there be consent between us, or any dissent. In
rational philosophy Wolff treats admirably of the mode of philosophizing.
, The liberty of philosophizing,' says he, 'should be allowed 1.0 those who
868 BIBLlOGB.4.PHIO.a NOTIOE8~
the l'indus of the ancients, 14. The sound opinions of the ancients are
Impugned at the present day, II., 60.
bOIOLOGT. Every viscus has its own science .of angiology, U1.
ÂMllAL: see .4nimv.s, Brutes, Formati'lle Substance.
ÂMllAL SPIRIT: see Spirit'UO'Us Fluid.
ÂMllATIOIf: see Undulation. During formation, the animatian of the
brains is coincident witb the systole and diastole of the heart, but after
birth, with the respiration of the lungs, 248, 2')1, J54, 266, 454, 529; II.,
69. The animation of the brain returns to coincidence with the motion of
the heart, whenever the lungs cease to respire, while the heart continues
to beat, 249, 261, 529. It arises primarily from the animations of the cor
tical and cineritious spherules, or from the soul governing the motions of
the spirituous fluid, 252. See Brain, Embryo, Lungs, Motion. Nose,
8neezing. Animation is the origin of both local and modiflcatory Qlotion,
272, 273. All the fluids are excited by it to living motions, and to their
analogues, viz., modificatory motions, ibid. In itself it is a local motion,
but reciprocal in the saine place and sphere, 273. It is far more perfect
in the simpler substances, and these do not simply expand, but fold and
unfold spirally, 278. See Conat'US, Spiral. AlI the substances of the
atm08pheric world and animal kingdorn are formed with a view to anima
tion, 275, 279. See Egg. Mere animation does not constitute animal
tife, but determinate and distinct animation, 279, 280. See Li/e. The
first animation is the most determinate, 274. The animation of the brain
produces the circulation of the spirituous fiuid, 454, 527; II., 182. See
M'Ulcle. It ls the universal motion of the body, 527. It is the propcr
term for the motion of the medullary fibres of the brain, while moditlca
tion is the term for that of the nervous fibres, II., 154. The animation
of the brain is voluntary, II., 176.
bUIUS, the, and the blood, influence each other reciprocally, 59, 268.
Its cupidities are the appointed excitants of life, 171 j II., 888. When
either repressed or indulged unduly, they become vices, ibid. The face
i8 often a.n index of the animus, 236. Its a1fections are the chief causes
that vary the equilibrium of pressure exerted by the a.rteries, 268. See
Egg, Hearl, Organ.. Its ideas are material, and not unlike the images of
the eye, II., 260. Its office is, to conceive, to imagine, and to desire, ibid.
Its conception is a low or middle kind of intellect, II., 261. See Sense.
It Is distinct from the mind, II., 268. See Gmesis of Faculties. It is the
central faeulty of brutes, II., 337. See Brutes.
ARTERY: see Vessel. The arterial ramifications are a continued heart,
128, 134, 142, 442, 483, 487, 524, 555. The innerm08t tunic of the artery be
cornes the outermost of the vein, 183, 180. See Circulation, Undulation.
There is a general equilibrium of pressure in aU the arteries, tending
from the hcart to the arterial extremities, HO, 263. The blood fiows
through the arterles in a continuous stream, not at distinct strokcs, 142.
In the arteries the action is continuous, but in the heart is divided into
oontigllous intervals, 142, 149. Throughout the arteries there is a l'on·
INDEX OF 8UBJECT8. 371
tinuous cause of effects, and effect of causes, 142, The general pressure
tends to kill the arteries; the wave propelled into them by the heart re
stores their life, 143. See Deatk. The quantity of blood poured into the
arteries is'eqnal to that expresssed from them by the general pressure,
ibid. The resolution of the blood is effected in the arteries, 165, 194. As
the blood passes through the arteries, it eliminates impurities in a stupen
dous series, 168, 169. See Veina. The arteries exhibit active aversion to
th08e substances that are not fit for the blood, 169. The aversion of the
arteries and the appetency of the veins respect not only the quantity of
substances, but &lsi> the quality, 170. See Carotid Arlery. The inner
most membrane of the carotid artery is continued through the cortex
cerebri into the medullary fibres, and through them &gain into the vessels,
177. See Secretion, Vein. Secretory stamina depend from the little arte
ries, 179. When the arteries are dilated, they are &lso elongated in both di
rections, 185, 442; II., 183. In detruding the volume of blood, they contract
and almost close against the antecedent volume, ibid. See Muscle. The
strength and life of the body lie in the arteries, 186, 189,357,417; II.,
157. So far as the blood is contained in the arteries, and only a just pro
portion of it transmitted to the veins, so far we live, and fJÙ8 fJers4, 187,
330. Every virtue that restraîns the arterial blood from fiying iuto the
veins, is an abode of life, ibid., 329. See Courage, Fear. The blood in
the arteries forms as it were one fiuent fibre, 194. The more ganeral the
artery, the more impure its blood, ibid. See Angiology, Oircvlation of tktJ
Hearl, Coronary Vessels, hoper Vessels oftktJ Hearl. The nervous fibre
forms the artery by circumvolution, 442, 478. Wherever the arteries rnn
st right angles from the trunk, the continuous fiuxion of the blood is re
tarded"II.,71. Where the muscular tunic is, the heart is virtually present,
but this tunic is wanting in the arteries of the brain, II., 72.
ASCENT AND DESCENT OF FORMS. As the forms of the modulations
or sounds of the air in the ear are to the forms of the modifications or
images of the ether in the eye, or in the animus, so are the latter to the
forms of the superior modifications in the mind, which are termed rational
and inteUectual ideas, in so far as they are illuminated by the light of the
soul, II., 268-270. And so again are the forms of the mind to similar
supreme forms, inexpressible by words, in the soul, which forms con
stitute intuitive ideas of ends, in so far as theyare illuminated by the lighc
of the First Cause, II., 270.
ASTBONOMY. The knowledge of primitive nature in her simplicity,
perfection, and universality, is identical with a knowledge of the nniTerse,
and constitute physical and geometrical astronomy, 276.
âTIIOSPRERE: see Aura. A part of any atmosphere is its smallest
volume, 49, 114.
ATTRACTION. The brains attract the quantity and quality of blood tba*
they reqnire, 809, 817, 339, 416. Their power in this respect amounts to
physica1 attraction, 321, 416. A similar attraction is exercised by eT~f1
part of the body, 321, 416. See Brain, Embryo, MuseZ..
372 INDEX OF BUBJECTS.
of the sterling observations of others, and therefore laid aside his sealpe~
8; 11.,207. See l'Zan. He is by no means anxious to disown his ignorance,
247. He is resolved to be contrary to no one, but to lix his attention on
data R.nd facts, and to follow the cause supported by experience and reason,
440. He is not sure that he has always followed the truth, II., 59. He is re
solved, costwhat it may, to ascertain what the soul is, 11., 207, 211. There
are two classes to whom his works may not be acceptable. 1. Those who
will not seek the truth beyond visible phenomena; to whom he asserts that
the truth is to he sought far beyond the range of the eye. 2. Those who
drown their ideR.s in the occult at the outset; to whom he declares that
there is no such thing in nature as an occult quality, IL, 210. He does not
pt!rsuade any one to his opinion; nor undertake his works for honor or
emolument, ibid. It is thc end of ail his endeavors, that truth should hold
the supreme place in his mind, IL, 243.
AVARICE is the root and mother of vices. IL, 57. See Oorrespondences.
It regards the useful, not as a means, but 1l.8 an end, II., 317.
A:uLLAEY MOTION. If a substance twist and untwist in a spiral, an
axillary circumvolution will follow, 274. See Animation, Motion, Spw-aJ.
And in more pcrfect substances, a centra.! gyration, ibid.
BILE: see Liver. The bile, though excrementitious, is made use of
before it is thrown out, 311. See Meconium, Secretion. The causes of
its discharge are both externat and internai, 314.
BIRTH. The crying and sneezing of the infant at birth are helps to
change the coincidence of motions between the brain and heart, to a coin
cidence between the brain and lungs, II., 110.
BLooD. It is the common fountain and general principle of the anima.!
Idngdom_. 1. The doctrine of the blood, though the flrst to be propounded,
is the last that can be completed, 1,2,3,4,163, 191,417,564. The fOr
tunes and condition of animal life depend upon the nature, constitution,
determination, continuity, and quantityof the blood, l, 45; II., 150, 182.
These live relations, multiplied together, furnish the different conditions
under which the blood lliay exist, 47. It is the _complex of ail things in
the world, and the storehouse and seminary of ail in the body, l, 2,44,
240; II., 151. It imbibes the treasures of the atmosphere, 2,41, 42. AU
things in the world exist for the sake of it, 2, 48. Whatever exists in the
body, preexists in the blood, 2, 44, 240. It is ail in ail in the body, and
contaius the ground and means of each man's distinctive life, 2, 46, 47.
The science of it involvcs ail the sciences that deal with the substances of
the world and the forccs of nature, 3, 5, 6, 47. See Animal Spirit. The
red blood is divisible into a purer and pellucid blood, and this, into a most
attenuate fluid, 36, 58, 59, 162, 284; II., 143, 144, 151, 213. Whatever i$
possesses, it contains within, and derives solely from intrinsic forces and sub
stances, 36; II.,213. Fluidity, flexibility, volatility, and vitality, are occul$
qnalities inhcrent in it, ibid. It is a vital and most spirituous fluid in im·
media.te connection with the soul, 37. The rcd blood contains numeroui
salta in different proportions, ibid., 284, It is a compound liquid, 88; II.•
VOL. II. 32
374 INDEX OF 8UBJEOT8.
213: Jt is the vicegerent of the souI in tlie animal kingdom, ibid., 240 j
II., 182. It enables the soulto descend into the body, ibid. Itis the soul of
tlu body, or the corporealsoul, ibid., 240; II., 182, 199. It is surrounded
with serum, ibid. See Serum. Unless the blood were replenished witb
the threefold order of substances contained in the serum, it could never
be fitted for the uses of the animal economy, 44. Whatever is 10 form a
solid tissue is first converted into blood, 44. Three passages lend into the
venous blood; one, from the common stomach; one, from the compound
stomach of the lungs j the third, from the skin, 45. Three passages lend
out of the arterial blood into the system, viz., glands, vesicles, and pores,
45. The blood selects its subsidies cautiously and providently from the
domains of the world, 46. See MBdicins. Every animal lives the life of
its blood, 46. Any change in the constitution of the blood produces a
corresponding change in the system, 46. Tbe continuity of the blood is
the spring of unanimity in the body, 46. The science of the blood presup
poses an exploration of the auras of the world, 48. Its modifications are
in conformity with those of the auras, 48 j II., 212. Its particles are con
tained in form by an interfl.uent aura, 48. When it loses its finer aura, i'
begins 10 die, 48. Animal life imparts a peculiar heat 10 the blood, 53.
See HBat. The genuine heat of the blood is greatest in youth, but de
crcases in old age, 55. Thc heat is kept up by the constant division and
combination of the parts, and by the continuai exercitation of the blood
by the brains, ibid., 61. The heart and brain vivitY its heat, ibid. The blood
assumes varieties of color under ditferent conditions, 56. See Anim'lls,
Brutss, ColM'. The red and heavy blood comes by means of salts temper
ing, capulating, determining, and perfecting it, 59, 60. It undergoes di·
vision by degrees into its original principles during its progress through
corresponding vellsels, ibid., 163, seqq. j 11., 213. The three degrees o(
composition in the blood must he perceived distinctly, since the blood is
distinctly compounded, and distinctly divided, into ench, ibid., 118, 163;
II., 20, 141, 144, 150,213. The red blood is the great great-grandson of the
spirituous l1uid, 62 j II., 213. Wben the blood is rcsolved, it does not die,
but continues its life in its purest substanccs, which enter the fibres, ibid.,
163 j 11.,20,145,213. See Salt. The middle blood is the effectof the spirit
uous ftuid, and the efficient of the red blood, 62. The red blood-globule
consists generally of six plano-oval spherules, fitted into the six hollow
sides of a particle of flxed salt, whence its spherical figure, ibid., 63 j II.,
144. Its parts are in intimate union and orderly arrangement, 63. The
blood is different in every species of animal, and differs with tempera
ments, states, and ages, 63. It may he either legitimate or spurious, 65.
The volume of it witlùn the vessels is either pure, mixed homogeneous, or
mixed heterogeneous, 68, 119, 120. The crassamentum is the mean hetween
the volume of the lluid and the mass of the solid, 68. It is the fourtb
composition of the blood, 69. The llbrous part of the blood arises, when
any portions combine into one larger portion on account of the insertion
of saline triangles, 10. The ,elatinous crust is the sluggish serum that
INDEX OF SUBJECTB. 375
nca.pes in small quantities from the cra.ssamentum, and condenses on the
surface, ibid. The matters obtained by distillation from the blood, did no'
previously exist in it, but are generated, a.s such, by the action of :lire, 70, 71.
See Ohemiltry. The pa.rticle of common salt is the basis and fulcrum of the
blood-globule, 71, 74. There is no simpler or more perfect substance in
nature than the blood-globule, 74. Itcomprises mere principles, elements,
and simples, and virtually and potentially involves everything in the world
that is producible from principles, elements, and simples, ibid. See Unit.
It is dilrerent in eve.y viscus, 101, 183. See Circulation. It is vivifled by
the nervous fibres at every point of its progression, 112. There is nothing
that the blood, in its limited universe, does not connect, irrigate, nourish,
renovate, form, actu3te, and vivify, 113, 343 j IL, 16. The red and com-
pound blood contains, in simultaneous order, each entity of the simpler
substances, 114 j II., 212, 213. The circulation of the middle blood is
promoted by the lungs, 127,248,262,330,331; II., 183. See Undvlation.
The undulation of the blood commences with the wave sent from the heart,
is propagated through the arteries to the smallest twigs with facility, and
terminates in conatus, 133. From conatus it gives out the same elrec'
as if the flrst motion were actually present, ibid. The undulation of the
blood ceases where the artery ends and the vein begios, 133. See Fear.
The blood is soft and flexible in health; hard and renitent during sickness,
162. It is perpetually undergoing binh, death, and rebirth, 163. See
Absorption, Courage, Deatk, Secretion. More blood is contaioed in the
lea.st vessels collectively than in the trunks, 192. The quantity of blood
in the body cannot be a.ssigned, hecause the red blood is ever undergoing
formation and destruction, 193. The quantity of blood in the body is in
reality the quantity of fluid in relation to the solid, 191. The purer blood
is prior to the red blood in the heart and every other viscus, 338. See
Cause. The fluidity of the blood is not owing to its water or serum, bu'
to the spirituous fluid, 533 j II., 212. Ali the genuine blood-globules,
when resolved, distinctly enter the medullary and nervous substances of
the brain and body, IL, 150, 182.
BODY: see Blood. It desires the trea.sures of the world, in orùer tha'
man may he a microcosm, 43. See Brain. In the animal body, nature
makes almost a.s large a demand upon our faith a.s miracles themselves,
183, 227, 233. She pa.sses through every state, and her path lies through
ail things, 184, 227; II., 204. See Artery, arder. Tl1roughout the body
there is the form of a kingdom, republic, and state, 223. Three sisters
manage the threads of the body, viz., the cerebrum, cerebellum, and me·
dulla spinalis, 225. See Bmbryo, Formation. It is an image of the rep-
resentations of the soul, 234, 235, 236; IL, 201, 264, 265, 344. See
Foramen Oflale. After birth the brain and the body begin to act as distinc'
and peculiar causes, the muscular fibre bcing excited against the blood,
and vice fle1'sd, 408. The body is the mere appendix of the brains, woven
by them for the performance of the uses of the lower degrees, 443 j II.,
31, 212. The proximate cause of the action of the viscera proceeds from
876 INDEX OF SUBJECTB.
the body, 5". See Deo.t1r.. The whole system il woven ot'- fibres and
blond-vessels, II., 196, 8H. The office ot' the body il, to t'eel, to form
looks and actions, to be disposed, and to do what the higher Uves deter
mine, will, and desire, II., 262. ItB pleasures correspond to the cupidities
ot' the animus, ibid. The body, so far as it Uves, is actually the soul,
II., 265, 8H. See Som. It is the ultimate organic form of the soul,
ibid., IL, 286, 8H. The elementB borrowed from the earth's three king
doms, to enable the soul to descend to the earth by essential determina
tions, constitute what is merely corporeal in an animal, IL, 265, 286, 290,
8U. It is both what the egoista and what the dualistB descrlbe It, ibid.
The mere determinations of the soul are what is called the body, ibid.,
II., 286, 8U. The body is a substance by itBelf, because the blood is a
aubstance distinct t'rom the spirituous tluid, II., 286. The body is the
universal soul, II., M4.
BRAIN: aee Vesslli. The cortical substance of the brains consista Qt'
internodia between the littie blood-vessels and the fibres, and proves the
existence of similar internodia in the body, 108, 114, 111. See Gland.
The arteries and veins of the brain communicate in a particular manner
with those of the body, 116, 251. The interna! carotid and vertebral
arteries are the arteries of the brain; all the others belong to the body,
ibid. See Oon'otid Arlflt"y, Fibre. The motions ot' the arteries ot' the
brain depend on a dift'erent origîn t'rom those of the arteries of the body,
118,254,416; II.,70. Scarcelyany vessels but arteriea ramuy over the
circumference of the brain, 188, 416; Il., 151. The brains are dift'erent
in dift'erent wmala, 285; IL, 47. Their motion constitutes animation,
and the action of the spirituous tluid depends upon It, 248; II., 68. See
AMmation. Experience and reason alike attest the motion ot' the brain,
2'9 j II.,61, seqq. A true knowledge ot' the brain and nerves is impossible,
unless their motions be admitted, ibid. j IL, 48. Every part and particle
in them proves that they are t'ormed in, and for, motion, ibid., 251, 278,
U6. Set the brain in motion, and the use, eft'ect, and end ot' ail itB mem
bers will be manifest to the senses, 250, 252, 218, 821, 882; II., 144. The
ventricles of the brain allow of its contraction and expansion, 251. The
vessels of the brain have no muscular tunic, and wlthout its animation
would have no action, ibid., 817, 415; II.,67. The motions of the brain
and heart may, or may not, be synchronous, 255 j II., 67. The brain
expands by self-animation, but is driven to contract by extrinslc causes,
ibid. Animatory expansion is its propcr motion, but its constriction is a
species ot' exanimation, 255. See Gaping, Laug1r.ter, NOSll, Respiration,
Sneezing. The heart bas no power over the artcries ot' the brain, 257,
298, 817; IL, 66, 67, 154.. See FlmtaneUll. The motion of the brain is
according to its divisions, viz., general, specin.l, and particular, 262; Il.,
'8. Before the heart's motion begins, the brain aims to gîve the blood a
proper circulation, 266, 296, 298, 809 j IL, 66. Unless the brains were
actually di$criminated into parts, their nnimation would be indeterlninate,
and there would be no IIfe, 280, 480; II., 19. Before birth the brains per
INDEX OF 8UBJECT8. 377
forrn nearly the sarne office for the blood, as the lungs after 1:irth, 309.
Nothing is formed in the body except" under the auspices of the braina,
ibid. They have the .prerogative of drawing up and demanding the proper
quantity and quality of blood, ibid., 317, 319, 320, 321, 325, 416; II., 75,
112, 153. After birth they no longer admit ail the blood of the heart or
body, but exercise an elective power, 317, 325; IL, 75, 112, 153. When
busied in thought they banish the material blood from the shrine of their
inner organs, 317; II., 112. See Vertebral Artery. Ali the arteries,
veins, and sinuses of the braiu are placed in the stream of its motions, 319,
416. They open when the brain collapses, and contract when the brain
expands, 320, 416, 417. See Attraction, Embryo. The brains attract ail
the better blood, 339; II., 139, 140. See Foramen Ovale. The action of
~he heart is from within to without, but the action of the brain from without
to within; showing that the brain concentrates ail the forces of the body
upon itself, while the heurt, on thecontrary, pours themall from itself,
417; .11., 158. See Cause. The cortical masses can animate separately
from each other, 480. The brain, by its power of animating particularly,
does not act immediately upon the fibre of the muscle, but upon the fibre
of the medullee, and thus mediately, 483. The brain has two offices; 1. to
will what it knows, and know what it wills (II., 67): 2. to transmit into
the blood the spirituous fluid elaborated in its cortical spherules, II., 47.
It has chemical organs, as ,vell as sensitive and intellectual organs, II.,
47. It breathes from its surfaces to its planes, from its planes to its axes,
and from its axes to its centres, 48. It has two axes, a transverse and a
longitudinal, II.. , 48. It has two centres, viz., the pineal gland, and the
base of the fornix; which centres correspond to its two general offices;
the base of the fornix being its centre of l'est; the pineal gland, its centre
of motion, ibid. The most minute parts of the brain are similarl.y circum
stanced, IL, 49. See Cortical Substance. The brain is not under the con
trol of the heart, save when it purposes to lead a corporeal Iife, governed
by mere instinct, II., 66. The origin of its motion is voluntary, the brain
itself being the author of it, II., 67. The animation of the brain propel
Iing the spirituous fluid, is seconded in the body by the respiration of the
lungs attracting it; the lungs playing the sarne part in general, as the
brains universally in particular, II., 68, 88. Ali the affections induce
similar states on the lungs and the brains, IL, 69. Even in animais the
pulse of the heart stops at the threshold of the brain, II., 76. When the
brains perform systole, their blood-vessels perform diastole, and vice ",end,
II., 77. The brain is the mover of its own arteries, veins, and sinuses, and
the dispenser of its own blood, IL, 77, 111. The venous blood does not
quit the cranium without leave from the brain, 11., 78. The ramification
of the pulmonary pipes over the brain and spinal marrow in insects, proves
the concordance of motion between the brains and lungs, II., 85-88. The
blood of the brain is eminently divisible into its degrees, IL, 139, 141, 142.
In the brain and spinal marrow there is absolute community of ail im·
ported goods and fluids, II., 164. Truly human brains have the power of
32·
378 INDEX OF SUBJEOT8.
keeping the blood outside, at the doors of the cortical substance, IL, 119.
The brain pours upon the pure essence extracted from the blood a new
essence conceived and excluded in the ftnest wombs of the cortical sub
stance, ibid. It is the model and etHgy of ail compositions and deriva.
tions, and especially of all the glands, II., 190.
BRONCHIAL ARTERLES. They suppl)" the lungs with red blood before
birth, 331. Their blood, together with the colorless blood sent through
the pulmonary arteries (see Circulation, Lungs), adapts and lays down
the passages that the red blood is to traverse after birth, 839.
BRUTES are led by instinct to rational-seeming ends according to the
8tate of the blood, 59, 352; IL, 119, 196, 839. They incessantly desire
what their blood craves; being as much controlled by their body as by
their brains, 115; IL, 191,339. They are incapable of acting agaïnst their
nature and organization j not 80 man, 196,352 j II.,339. See Brain, For
matille Substance. They have no reason and no will, but live under the
guidance of instincts, 244, 352; II.,250, 331. See instinct. Every animal
has itB own soul, 289 j II.,333. Their cortical substances are coOrdinated
in a peculiar manner, otherwise than in man, IL, 119, 388. Their blood
is witb difRculty prevented t'rom rushing into their brains, and su1fusing
the cortical 8ub8tance, at the slighte8t instinct and intimation, ibid. They
derive their nature from the auras, and live under the govemment of the
world, II., 196, 250, 329, 338. Their purest lluids owe their origin to the
8econd aura, II., 250, 329. They possess imagination, II., 261, 838. See
'J'h,oug~. Their purest lluid may be termed their soul, as being the order,
law, rule, truth, and science of their nature, IL, 829. They~.e as living
magnetB, for the magnet also owes its forces to the second ether,'830. Their
purest lluid is of a lower order than the human lluid j the diftèrence being
as between a cube and its root, II., 381, 885. It is not in a h,igher degree
than, but in the same degree as, their organi8m, which answerB to that of
our miod, II.,881. Their apparent perfections are proofil of their imper
fection, 882. They are born to communication between the soul and the
body, or to all the conditions of their life, ibid. In mere generals their
brams are like those of man, so that without IL rational view we might be
led to infer absolute likenes8 in first causes, JI., 338, 340. Such likeness
shows only what we do in common with brutes, II., 834, 840. There is in
them a complete concurrence of the soul with tbe body, II., 835-881.
They possess sorne analogon of a mind, or of reason and will, II.,881.
And an animus, as a centre of operations, with perception, imagination,
and its allied cupillities, II., 881. Their faculties stand in a continuous
proportion of three sueccssive ratios, of which the first is to the second as
the second to the tbird; while in man the proportion consists of four ratios;
of wbicb the firBt is to tbe second as the third to the fourth, 888. Ali their
instinctB are excited by external motives, II., 389.
C... ROTID ARTERY. The carotid, in man, is not a trunk, but a branch 01
the aorta, 115,821; II., 110. It drops itB muscular coat &8 it enters the
skull, ibid., 818 j IL, 12, Ill. After this it has not the character of IL con
INDEX OF SUBJEOT8. 379
tinued heart, and does not promote the circuhltion, ibid., 818; IL, 70, 72.
Itforms several gyres on ente ring the brain, 176, 177,818; Il.,70,72,110.
It submits itself entirely to the intercostal nene and dura mater, 176; Il.,
72,73, 111. When it reaches the cerebrum, it anastomoses with itself, and
produces a perfect communion of blood throughout its branches, 176. 1&
goes to every spherulc of the cortex, circumvesting it, and constructing it of
the innermost and universal membrane of the arteries of the body, 177.
See Artery. It swells out into a kind of belly in the cavernous receptacles,
IL, 73, 110. This belly is a,reservoir from which the brain can take oue
the blood as it wants it, IL, 74.
CAUSE: see Experience. The faculty of exploring causes is peculiar,
and the brain must be initiated into it from the beginning, 8. See Facul·
ties. Where it is naturll.lly good, it may ilc impaire<! in vluious ways, 11.
The desires of the animusand the pleasures of the body, when not lub
mitted to the mind, render the persistent investigation of cRuseslmpossible,
11. The thirst for glory and the love of self are the chief hinderancel CO
the rational faculty, and cause it to be<lome retrograde iustead of pro
gressive, 11, 12. The mind can never ftnd causes, but in the subordina
tion of things, and the coOrdination of things subordinate, 49. See Degne,
Order. The cause survives when the etrect perishes, 49. The continent
and the content are one cornmon cause of determination, 100, 184, 502.
Efficient causes are multiplied io every part cf the system, 172. 195,256,
352, 462, 464. The multitude of causes in the highest iphere is inetrable
and unassignable, 173. Causes repair the deftciency and waste that occur
in causates, 173, 226. Causes, speakiog generally, are Internai and ex
ternal, 174, 190. The cause must exist before the causate, 221, 509. See
Animation, Formati'/le Substance, Substance. In the formation of the body,
the spirituous ftuid is the first cause, the purer blood the second, and the
red blood the third, 240, 241, 280,284,839. Every cause proceedingfrom
the brains is internai; every cause proceeding from the heart or blood Il
comparatively external, 417. To underltand causes we must commence
from the simple, arriving thereat analytically from compoundl, 441. See
Animal Spirit, Motion of the Heart. Before the etrect exists, ·the cause
ls in the etrort to act, 508. Causes are in an ascending and descending
order, proximate and remote, 525. There are caulel proximate and remote
between things of the same degree, though, properly Ipeaking, thil il but
a continuity of the same cause, 625. See Aura. To Ipeak from a cause
is to speak to innumerable etrects; whereas to Ipeak from an etrect is CO
speak to but few causes, II., 96, 206. Judgment implies that we can ab
stract causes, and causes of causes, from etrects, IL, 205. Wc are apt
not to separate the principal cause from the instrumental, Il., 232. The
deslre of apprehending causation, or the 'IIl1vy of things, is the character·
istic of life in the intellect, IL, 260.
CEREBELLUM: see Brain, Glands. The cerebellum conducts the natu·
ra! operations or instincts of the body, 237; II., 177. It acts ail at once,
and is an organism of the second degree, ibid., 483. See Cortical Substa'flU.
380 INDEX OF 8UBJEOT8.
lnterco.tril Nerve, Par Vagum. The cerebe11um propels its blood towardt
the jugular veins by its own proper force, 535. See Motion, of th4 Hearl.
It has the general administration of the body, but the cerebrum watches
only over its own system, 536. It provides the heart with spirituous ftuid
and nervous juice; being all in a11 in the .heart, ibid. It is a unique and
grand mass of cineritious substance, 548. The cerebellum expands and
constricts a11 at once; but the cerebrum can expo.nd and constrict specifi
cally and individually, or in parts, II., 161. The common animation of
the cerebe11um is voluntary when that of the cerebrum is voluntary, II.,
111. It animates synchronously with the respiration of the lungs, II., ibid.
CERBBRAL NERVES. The f1fth pair of cerebral nerves is analogous, in
the head, to the great sympathetic or intercostal nerve in the body, 453.
CEREBRUH: see Brain. The cerebrum governs the voluntary opera
tions; acts dividedly; and is an organism of the third degree, 231, 484 j
II.,l11. The formative substance adjoins the cerebe11um to the cerebrum,
ibid. The cerebrum and cerebellum are the successors of the parents, or
the new parents of the conceived otfspring, 241. The cerebrum propels
its blood towards the jugular veins by its own proper force, 529. See
Slup. And the cerebe11uID, 535. See Motion of the Heart. The cere
brum can inspire o.ny fibres, or fascicles ot' fibres, that it pleases, IL, 169.
This particular and special action exists under the general voluntary action,
II., 114. By a distinct perception of the coordination of the cortical sub
stances, we understand how the will is determined into act by the cerebrum,
and how by the cerebellum, ibid.
CERVICAL NBRvES. Thc-a.rst four pairs of them forro a reciprocal pro
portion consisting of two ratios or four terms; and the action of the second
and tbird being equal to that of the first and fourth, an equation or equi
librium of actions is produced, 342.
CHEHISTRY. The chemistry of nature can produce anything ou, of
anything, 58. See Blood. The substances elicited from organic bodies
by chemistry, did not exist under those forms previously, 10. It is not
possible, by the present chemistry, to obtain in a separate form the spirit
of the blood, 12.
CHYLB. The new chyle mounting along the thoracic duct meets the
spirit descending from the brains, in the jugular vein, U8.
CIRCLE. Nature is a circle, II., 268. See Nature.
CIRCULATION: see lIearl. There is a circulation more unh'ersal than
that of the blood through the o.rteries and veins; namely, from the fibres
into the vessels, and from the vessels into the fibres, 35, 262, 295, 340, 343,
442; II., 181. See An,imal Spirit, Blood. At every gyre of the circula
tion the blood is opened into its principles, 14, 138. The circulation is
subtriplicate, lOS. The least universal circulation is that of the red blood j
the more universal, that of the purer blood j the most universal, that of
the spirituous fiuid, ibid., 262, 296, 339, 343. There is unanimous har
mony, and yet perfect distincLness, between the circulations, ibid. The
universal circulation is without beginning or end, 113, 348. There are
INDEX OF SUBJECrS. 381
barriers to prevent the blood of one degree from pll.8sing undivided into
ehe vessels of a higher degree, 113. The circulation of the red blood is
performed by a successh-ely propagated undulation, the moments of
..hich are imperceptible, and produce the pulse, 123, 261. The wave of
blood, once impelled by the heart, is afierwards moved forward by the
..hole arterial system, 134, 143. The circulation proceeds from the heart
at an accelerated velocity through the lesser and least vessels, ibid., 143.
The blood is surrounded by a sluggish serum in the large vessels, but
puri1les itself therefroll) in its course, 138, 143. The blood is const&ntly
aspiring to its purer sphere, viz., the lIeld of Icast vessels, ..here it is left
to itself, and to its o..n nature, ibid., 143, 190. At every point in the cir
culation a fresh pressure is superadded to the blood, so that it passes on in
something like the ratio of falling bodies, 138, 143. In the second order
of vessels the current is fa.r more mpid a.nd spontaneous; in those of the
lIrst order, viz., the fibres, its velocity is indefinite and immense, ibid. In
its course to the purer sphere, the blood can never be sa.id to descend, but
always to ascend, 143. Without general pressure·there could be no circu
lation j and vice '/Iersd, 143, 180, 186. See Arlery, Death. The general
equilibrium of pressure, and the circulation, are exact correspondents,
143, 186, 408. The general equilibrium of pressure is the basis of the
animal economy, 144, 149, 186. The undulatory circulation ceases ..ith
the arleries j a common or general circulation begins with the veins, 157.
The liveliest and most spirituous blood occupies the axis of the vessels j
the more sluggish and angular portions are rejected to the circumferences,
161, 181. The circulation is natural and perfect in proportion as the blood
is purified from serum when passing from the arteries into the veins, 164,
182. See 8eC'T'"ion. When the artery contracts in length and breadth,
the outer tunic of the vein is drawn upon, and affords a free access and
open channel to the blood, 181. See Egg. The circulation of the red
blood runs through three marked periods, 296. The PIBST, ..hen the
primitive heart propels the blood received, through certain vessels upward
towards the brains, and the brains express it downwards into the umbilical
vessels, 296, 297. At this period the brains, and not the heart, are the
principal cause of the circulation, 298, 301. .The expansion and constric
tion of the arterial trunk of the head arise probably from the animation
of the lIrst living point, ibid., 301. During the SECOND period the aorta
extends down to the abdomen; the brains having taken the heart into
fellowship to form the rest of the body, 299. The blood is now carried
by the inferior vena cava, through the cardiac vesicles, to the brains;
and from the brains, by the superior vena cava, through the cardiac Tesi
cles and descending a.orta, to the abdomen; and 50 again through the
inferior vena cava, 299. At this time the auricle pulsates with two motions j
lIrst when the blood enters it from the superior cava, and again when it
enters it from the inferior cava, 300. And the ventricle with two, fust
when the blood is drivt:n through the descending aorta, and secondly..
when it is driven into the ascending aorta, 301. WhUe the arterial trunll:
382 INDEX OF 8UBJEOT8.
of the head protrudes the blood once, the heart does the same twice, 802.
The circle the blood thus describes is double and refiex, but continuou~ ;
and while it la.sts, two motions must exist successively in the auricles, and
two in the ventricles, S02, 492. The mode and determination of the circu
lation before birth, in the united or conical heart, is similar to the above..
ibid. The blood carried from the brains through the 8uperior cava to the
right ventricle, is sent through the ductus arteriosus into the descending
aorta, and so to the lower reglon; thence through the inferior cava, and
foramen ovale into the let\ ventricle, and so towards the brains, ibid. The
blood fiows from the superior cava into the right ventricle before it fiows
through the inferior cava and foramen ovale into the let\, 808. At this
time aIl the blood of the superior cava fiows into the right ventricle, and
aIl the blood of the inferior fiows through the foramen ovale into the let\,
SOIS. The whole of the former blood goes to the brains and upper parts,
S06. The blood of the two caVBl is not mixed, 808. The heart distinctly
determines the stream in both ca.ses, by help of the foramen ovale and
ductus arteriosus, S08. The dift'erences in the circulation are dift'erences
in form, Dot in kind, S16. The THIBD period of circulation is that which
lupervenes at birth or exclusion, 816. At this time there are no longer
two successive motions in the auricles or ventricles, S17. See Ductus Arle
noS"S, Forannen Ovale. The circulation of the purer blood depends on
the motion of both the brains and lungs, 881. It is everywhere prior to
th&t of the red blood, S88. Before birth it is & simple circle, from the
brains to the right heart, thence to the lungs, thence to the left heart, and
thence aga.in ta the brains; a circle like that which the red blood first
describes, 889. There is a circle of perpetuaI formation, viz., of the red
blood from the purer blood, and of the purer blood from the spirituou!
fiuid, 84S. See Circvlaticm of the Dearl, Coronary Vessels, Proper Vessels
of the Dearl. The causes of the general equilibrium of pressure are either
interno.1 or externat, 408. Sel" Fïbre, Ganglia. Every point of every
artery and fibre propels its fiuid, just a.s if the beglnning were there, and
the heart or brain most absolutely present, 487. See Motion of the He(lI,.t.
The circulation of the red blood is a late discovery compared ta that of
the spirituous fiuid, II., 182. The circulation of the latter could not exist
without a motive force, in a word, without the animation of the cortex, II.,
182. The spirituous fiuid does not return to the brain through any venous
[nervous] fibres, ibid. The first and la.st terms of the circulations are vol
untary, but the middle term natural, Il., 188.
CIROUL~TION OF THE HEABT. See Circulation, Co~ Vessels, Dearl,
Proper V"sels of the Hearl. There is a gyre in which the blood visits the
right auricle and ventricle twice, before it pa.sses through the lungs, 404.
This is perfornred through the refundent vessels of the right auricle, and
the retorquent vesseIs, ibid. Aiso a gyre in which the blood runs directly
into the aom, without passing through the lungs, through the transferent
vHsels of the right ventricle and auricle, ibid. And a gyre in which the
blood passea twice through the lungs, and twice entera the left auricle and
INDEX OF BUBJEOTB. 883
ventricle i which is brought about by the rctroferent vesdels, ibid. A. gyre
ln which the blood from the lungs does not go to the left ventricle, but
directly from the left auricle to the aorta through the anticipant vessels,
ibid. .\nd a gyre in which the blood is carried from the left ventricle into
the aorta by the coronary channel, viz., through the retorquents of the
left ventricle, ibid. If the vessels that discharge the blood loto the aorta
communicated with those that carry it into the right auricle, the mo
tion of the heart and the circulation of the blood would not long con
tinue; but the same effect would follow 118 if the septum between the
ventricles were perforated, 409. The heart would not be what it' is, viz.,
an organ for compounding the blood out of various liquide, were it
not for the transference and circulation of the blood through its own
proper arteries and vt:ins, 413. See Motion. The heart is the tirst to taste
of the blood-cup, before pusing it to the other organs, 414. Its1lbres are
supplied with the purest essence of aU, ibid. The blood that passee
through the refundent vessels may perform its circle four times before ie
allows itself to be conveyed to the lungs, 415.
CITY OF GOD upon earth: the universal law of its citizens is, that they
love their neighbor as thewselves, and God more than themselves, IL,
865.
COLOR is the determinate proportion between light and shade in objects
too minute ta he seen distinctly, 67. Nothing produces its varieties more
distinctly than saline corpuscules, 68, 132. When the proportion of lighe
is SInaIl, the color is green or azure; when greater, yeUow, 68. The
complete transition from black to white takes place when aU the volatile
saline particles are translucent, and, like irregular pieces of glass, retlect
the rays inordinately, ibid. Colors arise principally !rom the salts of the
second degre<', ibid. Those of the tiret degree do not produce color, but
insinuate its principles, and give strength and brilliancy to colored objects,
ibid. See Btood.
COIiPAllISON illustrates, yet does not teach the nature of that with
which the comparison is instituted, II, 239. See Gad.
COliPOUND. See Lea6t,. Everything is particular and limited iJl pro
portion 118 it is componnd, 118. The effect that is obtained immediately
in simples, is obtained mediately in compounds, II., 92.
CONATUS is the end and beginning of ail motion, 131, 272, 276,278. See
Motion. Resistance converts motion into conatus, 131, 274" 276,278. On
unresisting bodies, couatus produces the same effect as if the 1lret motion
were present, ibid., 275, 278. It is the interna! principle of animation,
which ceases when conatus ceues, 275. It begins to die where substances
are no longer capable of gyration, ibid., 278. Animation is of\en con
founded with conatus, which, however, may persist without a real expan
sion, 278.
CONNECTION. There is a connection, communion, and mutual relation
of aU thirogs in nature, 6; II.,14. And in the body, 46.
CONSCIENCE: see Immortality. Conscience is generated from those
884 INDEX OF 8UBJEOT8.
things, and those alone, that have obtained the character of principles or
governing laws in th3 mind, II., 353. After moral combats, conscience
Ï8 either killed, or wounded, or victorious, ibid. A contented mind may
exist without a good conscience, II., 56.
CONTIlII'GENT. Those things appear contingent that are to become pres
ent suceessively during formation, 231. See Embryo. Apparent con
tingents are in reality necessary consequents, ibid. Every contingent Ï8
regarded from the cause upon which it is contingent, II., 327.
CONTINUO us. See Substance. Forces and modes that appear to be
destitute of degrees and moments, are seen as incomprehensible and con
tinuous, II., 83, 234. See Life.
CORONART VESSELS, &c. See Blood, Circulation, FOf'amen OtJaù,
Rean, VesseZs. The coronary vessels, both arterial and venous, arise
from the heart, and not from the IlOrta, 371, 398. Anatomy forbids us to
conclude that the blood is sent from the aorta through the coronary
arteries to the surfilee of the heart, 372. Morgagni was fully aware of
the difficulties suggested in this respect by anatomy, 378. In many
hearts the aortic valves overlie sorne, or ail, of the orifices of the coronary
arteries j and the law of nature (see Natwre) forbids us to attribute to one
heart, or to one of two orifices of the same heart, what is plainly denied
10 the other, 875. Even though the orifices were free, the motion of the
ventricle and the turgescence of the aorta during the heart's systole,
would close the canal of the coronary arteries, ibid. The same remark
applies to the canal between the base of the heart and the large coronary
orifice of the right auricle, ibid. To suppose that the blood is supplied to
the coronary arteries by a retrograde action of the aorta, is repugnant to
all the laws and circumstances of the case, 376. The so-called coronary
arterics communicate nowhere on the heart's surface with the so-called
veins, nor $ice versd; indicating that both classes of vessels are similar
in kind, 376, 381. It is repugnant to suppose that the heart holds its life
by tenure from its own artery, ibid. The blood Ilows from the heart into the
lacunœ, especially under the carnœ columnœ, 879, These lacunlll receive
the firstling blood, 879, 381, 389, 440. From the lacunœ it is pressed into
the Ileshy ducts or osculà opening under the 'columns, ibid. And from
the Ileshy ducts into the muscular or motive fibres, 379. From the fibres
into the coronary vessels, both Ilrteries nnd veins, ibid. See Muscle. The
fleshy ducts and lacunœ communi<:ate with the coronary vessels both from
the surface towards the interiors, and from the interiors towards the surface,
380, 381. There are certain ducts leading from the lacunœ in10 the mus
cular substance, and which we term immissaries: also ducts leading from
the muscular substance into the coronaries, and which we term emil
,anes: and ducts running immediately from the lacuIllll to the coronaries,
and from the coronaries to the lacunœ, and which we term commissaries,
38ld. During systole the blood escapes through the great arteries, and aU
Ule immissaries and emissaries, but not through the commissaries, 888
1185. The commissaries are opened during diastole, 888, 889. From the
INDEX OF SUBJECTS. 385
eoronary veesels the blood passes into the aorta and right auride, 385.
'the superftuous blood in the coronaries runs back into the lacunœ and ven
trides, 388. Ali these vessels depend entirely on the action of the heart;
389. Both they, and the motive fibres, fteshy ducta, and lacunœ, are set
and disposed in the stream of ita motion, 390, 398. Ali the veBSels at the
'surface of the heart are veins, the corresponding arteries being in the
IlUbstance of the heart, 392; II., 158. The coronaries have ail the char
acteristics of veios, ibid. Bee Vein. The fteshy ducts are the arteries
of these veins, being so many leaBt aortas or pulm.onary arteries, ibid.
They have ail the marks of arteries, ibid. Bee Artery. The corooary
and auricular veesels perform their diastole when the heart and auricles
perform their systole, 392. The coronary veesels, in a certain selllle, are
in place of the foramen ovale and ductus arteriosus, 398. Bee Proper
VU8m 01 the Bear/. They equilibrate the arterial and venous blood of
the heart, 408, 410. See Circulation 01 the Heart. The quantity of
blood is Dot small that passes through the coronary vessels, ibid. The
equilibrium of general pressure is represented by the distinct determioa
tion of the coronaries, 410.
CORPOBIIlAL. Bee Body.
CORRESPONDENCES. The seosatioDS belong to the bodily organs:
imagination corresponds in a higher degree to sensation; thought to
imagination; and the representation of the uoiverse, or the intuition ~f
ends, to thought, II., 43, 54. To the body, relatively to its countenance,
disposition, and peculiar actions, corresponds the aoimus; to this, the
mind; to this, the soul, ibid. Forces correspond to actioos; powers, to
forces; to powers, in the highest degree, living force, or in animais, !ife,
II., 54. To pleasure corresponds cupidity; to cupidity, desire of the
future, which produces will; to will, the representation of ends for self
preservation, 55. To the act of venery corresponds the allurement and
cupidity of love; to this, a purer love [coniugial love], which has no name
at present; to this, the representation of self, in the preservation of the
race for uoiversal ends, ibid. Gladness corresponds to laughter; content
to gladness; good conscience to content, ibid. To pride, coosidered as
belongiog to the body, corresponds elation and inflation of the aoimus; to
this, ambition of mind; this, ambition of ambition, which may be either
spurious or legitimate, II., 56. To avarice, considered as the polIIIe88Îon
of goods, corresponds the lust of polIIIe88Îng them; to this, the represen
tation, by those goods, of all the possibilities in the world; but avarice
ascends no further, being without the representation of uoiversal ends,
67. To heroic action corresponds courage; to this. the preservation of
self and Idndred; to this, the preservation of the same as a mean to the
preservation of society, ibid. The sounds of the ear correspond to the
images of the eye and aoimus, II., 250.
CORTICAL SUBSTANCE. Each spherule of it is a least cerebellum, 243;
II., 45, 168, 191, 193, 289. Bee Animation, Brain, Cerebrum, Cerebel
lum, Fibre, Nerves. Each spherule expands and contracta like a heart,
VOL. II. 33
111$6 INDEX OF BUBJEOTB.
and serves as a eoreulum to the fi,bre lIU1Ilxed to it, 442, ~4; li., 168,
151, US. Each spherule is elothed with a membrane, like the brain itaelf,
which membrane is eomposed of villi and eapillaries, li., 45, 46. The
sphernles are the internal sensories, II., 45, 190, 292. They are d:e lut
and lirst ends of the arteries, nerves, and tunies; and 80mmita or centres
from which animal nature surveys aIl that is passing in aIl the appendages
of the brain and body, 46. They put forth rays into the whole circum·
feronce of their dominions, ibid. They are formed in motion, and for
motion, II., 50. They can act either separatelyor conjointly, II., 51.
There is no inllux of the soul into the body, except mediately. through
tbese substances, ibid. Inllux does not take place, even by or from them,
Immediately, ibid. The cortex is the principal substance of the brain, II.,
184. It ia placed in the fust term of the fibres and the last of the arteries,
li., 184, 188, 191, 289. Like Janus it looks two ways; backward on the
side of the arteries, to the crasser blood; forwards, on the side of the
libres, to the spirituous lluid, II., 188. It ia placed in the middle, and
thereby emacts from the blood the purer essence8 and animal spirits, and
transmits them immediately into the finest medullary lllaments, and ulti·
mately into the nervous filaments of the body, ibid. It does not admit the
I6rum of the blood, II., 189, 148. The blood when divided into purer
blood passes through the middle bed of each cortical substance, and into
the little canal of each fibre, ibid., 144, 146, 148, 151. When divided
again, or into pure spirituous fluid, it penetrates into the subtlest threads
constituting the surface of each cortical spherule, and so runs into the
au.rface of the libres of the above canals, ibid., 144, 149, 151. Each
cortical spherule has a middle cavity, II., 146-148, 158. The vessels
that weave the parietes of the cortical particle are in some respeeta
analogous to the carneo-motive libres and superficial vessels of the
bean, II., 149, 115. The cortex is that from which the brain aoimatas,
11., 158, 168. Ali the other substances oi' tbll body are but A.ppenrla.ges,
either anterior or posterior, to the cortical substance, ibid. The motion
of the cortical centres is systaltic mication, II., lM. It cannot be verified
by the senses, ibid. Boerha.âve admits the impulsive force of the cortex
npon the nervous lluid, II., 156. Each spherule ia surrounded by a little
space to aIlow its motion, II., 156, 165, 166, 178. At the earliest stages
the heart of the body was like a cortical spherule. But the difference was,
Uiat the primitive corculum, like the adult heart, was embraced by veins,
whereas the cineritious corculum of the brain is su.rrounded by arteries
alone, II., 158. The cortical spherules ure hearts for the pure blood,
while the grand heart of tbe body Is for the gross or red blood, ibid.
When they are expanded, the entire m&BS of the brain, including the sur·
face. the blood vessels, and the medulla throughout, is constricted, and
ft« ""B4, II., 160. The number of these cortical sources of motion is
bnmenaely great, ibid., 164. They are astoniahing in their distribution,
distinction, multiplication, and communications, II., 165. There is •
universalit,y of their particulsl'wes, ibid. In the cerebrum they cao ani·
INDEX OF SUBJECTS. 387
mate either singly, several at once, or ail in common; but not llO in the
cerehellum and medullre, II., 166. The cortical and cineritions sub
stances throughout are most wonderfully subordinated and co6rdinated,
II., 169. It, is the determinant, though not the prime determinant, of the
actions of the body, II., 174, 175, 197. It necesaarily requires the spiritu
ous fiuid, II., 176, 197. It is by eminence everything that performs any
office in the body, II., 185. Each part of it is by eminence a muscle, ibid.
And a gland, II., 187, 188. See Gland8. It parforms ail the character
istic operations of the glands, II., 188. It is a lung, a womb, and a
stomach, by eminence; and by eminence a: microcosm when the body is
regarded as a microcosm, II., 190. The last receiving rooms of ail modes
are in the cortex, which is the internai organism corresponding to that of
the five senses, II., 190, 191. The series of cortical substances is as the
series of sensations, II., 192. There is a perfect harmonic variety hetween
the spherules, ibid. They are of an oval form, nearly like that of the
brain, ibid. Each pute forth a fibre circumgyrated by almost invisible
canals, just as the brain pute forth the spinal marrow, II., 193. These
epherules admit of changes of state according to the contingencies eWt
ing cither in extarnals or internais; just as the auras of the world, with
whose changes theirs may he fitly compared, ibid. Whatever state or
mind they assume, the like is at once diffused into the continuous fibres
and whole system, II., 1916. Bee Genesi8 of FacuUie8. The cortex is
the first determination of the spirituous fiuid; ·the centre of operations,
partaking of both the llOui and the body; and the unit of the brain, II., 289.
COURAGE depends upon the aertial blood heing restrained in the
arteries, and not suffered to ron away unduly into the veins, 187, 330.
See Arlerl/, DeaIh, Fear, Proper Ves8e18 of the Heart.
CRA88AMENTUM. Bee Blood.
CREATION. The act of creation is represented momentarily in the
human mind, II., 355. Ruman llOuis are the ultimate subjects of creation,
ibid.
DEA1'H. At the time of death the general pressure of the arteries
overcomes the impulse of the heart, and the circulation ceases, 143, 156,
186. When the body perishes, mere accidente perish, II., 31.
DECORUM. The hecoming is the essential form of the useful and hon
orable, II., 319. It is not in itself an end, but when assumed as such is
pure vanity, ibid. The consistently decorous is identical with the honor
able, ibid.
c-YEGREE:) see Cause, Order. Distinct conceptions must he formed of
different degrees, and distinct terms used to express them, 52, 139. See
Blood, saU, Simple. There are degrees of universa1ity and priority,
74, 140; II., 29. Unless the animal kingdoms proceeded most distinctly
from degree to degree, they could not live as they do, 117, 234. Ali
things are more perfect in the higher degrees, 140, 173. See Succession.
Nature is introduced into degrees and momente as soon as into her world,
221. Words borrowed from a lower ,degree to express the adjuncte of a
888 INDEX OF BUBJECTB.
higher, will hardly portray a single part of it, 226, 219. See Formatw.
8ubsttl/Me. The highest degree cannot act upon the lowest except through
the intermediate degrees, 234:; II., 119. See Sleep, 8ouI. The doctrine
of series and degrees teaches the nature of order, and iu rules, &8
observed in the succession of things, II., 0, 203. It dissipatel occult
qualities, II., 6, 203. It teaches the mode that na.ture observes iD the
subordination and coordination of things, and which she has prescribed
for herself in acting, II., 1, 203. It is a principal part of the natural
sciences, ibid. Degrees are the distinct progressions, while one thing is
biling subordinatcd to another, and cOôrdinated by the side of another:
ihere are therefore degrees of determination and degrees of composition,
Il., 9. They cannot exist but in things successive, ibid. The knowledge
of natural things depends upon a distinct notion of series and degrees,·a.nd
their subordination and coordination, II., 12, 203. See Genius. In sub
stances where there are but two degrees, there is no complete determina
tion, for every perfect determination requires a triple progression, Il., 19.
See Unit. The doctrine of series and degrees conjoined with experience,
willlead to an intimate knowledge of nature, II., 38, 203. Rules must be
di~covered to show us what things in a higher degree correspond to those
in a lower, II., 52. This correspondence may be inferred when, 1. A
thing in a higher degree is a general and universal dominant in many
things that stand under it. 2. When it is so distinct from the thing below
it, as to subsist by iuelf, either with the other, or without it. 8. When it
is unknown to be the superior correspondent, except by analogy and em
inence; and its quality is unknown except by retlcction, or by the knowl
edge of lower things, as in a mirror. 4:. When it has to be sigoified by
an entirely different term from the lower. 5. In order for two things to
be the superior and inferior substances of a series, there must be a nexul
between them; otherwise there would be no dependcnce or mutual rela·
tion, II., 62, 262. To discem these points is a work requiring both experi
ence and genius, ibid. The properties of the spirituous f1uid cannot be
explored without the doctrine of series and degrees, and the philosophy of
universals, II., 199,211,211. These will exalt the rational sight, as arti
ficial instruments exalt the bodily sight, Il., 200, 309. To attempt to
attain the sublimities of nature without them, il to attempt to climb heaven
by the tower of Babel, Il., 202. The doctrine of series and degrees only
teaches the distinction and relation between higher and lower, prior and
posterior things; but has no adequate terms to express those things that
transcend the familiar sphere: hence the necessity for a mathematical
philosophy of universals, Il.,203,211. See Mathematieol Philollophyof
U"iTJfJrllals. The rise from one degree to another takes place in a tripli
cate ratio, II., 211.
DELIGHT: see Liberty.
DEPENDENCE. Everything is a relative and dependent being, 228. Bee
Blood, Oause, Degree, Order.
DESIRES: see Ca..".
INDEX OF BURJECTB. 389
DBrEBlIlINATIO!l8: 8ee Vessels. The e8sential determination8 of coexist
ents are successive, 62. Unle8s the blood were enctly determined, tho
animal economy could not eDst, or the animal being live in action, 9'9,
280. See Animation, Animal Spint. By the phrase, to determine, aa
applied to a muscle, we mean to construct and endow with a form, Il.,
185.
DIGESTION. The chylopoietic menstrua form a series; viz., the saliva,
the llquor œsophagi, the gastric and pancreatic juices, the bile, the gall,
811. Ali these humors are species of one genus. ibid.
DI8USES originate more seldom from the brain than from the body, n.,
96. The diagnostics of diseases of the brain may be gathered t'rom the
respiration more clearly than from the pulse; but best, from both torether,
Il., 100. In proportion as diseases spring from a deep or high lource,
they faU with greater certainty on the parts below, and spread more
widely, II., Hl!.
DISTI!ICTION: sel' Liberly. The distinction between individuala 18
maintalned by Providence in an inftnity of ways, II., 824.
DORsÜo NERvEs, the, prove the concordance of motions between the
brains and lungs, II., 82, 83.
DUCTUS ARTERIOSUS: see Circulation, Hearl. The lungs after birth
attraet the blood that previously t10wed through the ductus arteriosus, and
so contribute to render the latter impervious, 828, 324. Various cause8
al the aortic end of the duct contribute to the same effect, 825. See
Oiroulation of the Hearl, Coronary Vessels, Dura Mater, Embryo, Propw
Vessels of the Hearl, VesseZs.
DUR'" MATER. It is the uniting lPean between the motions of the brain
and heart, II., 62, 108. H· motion is mixed, consisting on the one band
of a motion from the arteriet that directly communicate with those on the
outside of the head; on the other, of a motion from the brain, propagated
through thc three sinuses, II., 104. It receives no blood from the internai
carotid, after that vessel climbs the brain, ibid. It is expanded and con·
tracted by the subjacent brain, II., 105, 162. The8e motions are Bot 80
perceptible to touch as its pulsatile motions, IL, 107. Authon are
wonderfully unanimous in asserting two motions in the dura mater, II.,
108. The inner lamina of it belongs to the brain; the outer, to the heart i
and the middle, where the arteries run, to bath conjolntlYi but ln intimcy,
the latter belongs rather to the heart i in old age, rather to the brain i in
middle age, ta both equally, II., 108. It is passive, and belongs equaU,
to the inferior and superior regions, II., 109, 162. After birth it seem8 to
undergo nearly the saIDe changes in regard to the course of its blood·
vessel8, as the body throughout, and particularly the hl'art, ibid. In
adults a large portion of its vessels is obliterated, and changed ioto quaal·
lAlodinous llbre~, like the ductus arteriosus and umbilical vessel8, II., 110.
EAR. It is formed to correspond to the modulation of the air, 138: II.,
249,254, 268, 269. See Animal Spirit, Undulation.
l!:FFECT. See Cause. Nature in her more penec. 8pheres, ellcita many
33*
890 INDEX OF 8UBJEOT8.
elfl!cts t'rom one and the 8ame thing, 266. The efBcien& cauae ia brough&
&1> light by a careful con8ideration of the eft'ec&, II., 88.
EGO. In the living point of the cicatricula there ie a perpetuaI anima
tion e&rried on in the pure8t 8ubstances, 277. The inappreciable quickness
of tW8 animation produce8 a 8emblance of rest, 278. The albumen la
neIt actuated ta animatioll by the living point, but not till the warmth of
Incubation prepares it, ibid. Thus the animation becomes plural or com
pound, ibid. This produces a universal circulation, 279. See Citr~la
'iOft. The primitive animation is life in the general, ibid. The animations
of tht' living point produce vesicles around it, Md zones around the vesi
cie•• 283. These vesicles attract adequate fiuida from the whole egg j and
the living point institute8 a circulation and general equation of such
duitb, Ibid. See Fluid. These lluitla form passages, which them8elvea
eXJllln·1 and contract in the general animation, ibid. Nothing is supplied
but what ie suitable and determined, ibid. Ali things take place undl'r the
governance of the first and highest ve.icle, 28'. The vesicles are oblit
erated, and the members of the chick formed and brought into play 8UC
cC8sively, ibid. See Formatifl' Substan~. Ali thing8 contained in the
egg are pure, while the materials contained in the womb are often con
taminated by the animu8 and mind of the mother, 3l6.
ELEHENT. The first aura is identical with the first element of the
world, II., 300.
EIlBRYO. In the formation of the embryo ail things are carried on
most di8tinctly, 219, 227, 230, 283. Nature acts with prodigious disdne
tiveness in the firet rudiment or living point, 219, 227, 283. The members
are produced successively, there being no type of the body in the germ,
ibid., 283. Each viscus is formed successÎ\'ely, and not by the simple
expan8ion of its germ, 219, 26'. In the egg and womb all that can he
contingently present, is already provided and prepared, 231, 282, 283.
The embryo draws from the mother's store whatever it requires, 232, 282,
288. Vivid impressions made on the mind of the mother descend ta the
brains of the embryo through the vascular and fibrous passagtls, 23"'.
The cause that operates ta produce preternatural marks on the body of
the embryo, is the same which marks on the substance of the body the
fonns of the successive viscera, ibid. See Formati1l, Substance. The
embryo passes through four distinct states: the first, when the initiaments
of the brains and medullœ are delineated by the spirituous f1uid, 1l'2.
This ie the fint of the ages of innocence i the period preceding which, i.
not proper tu the embryo, but common to it and the parent, 243. In the
second state or age the simple texture of the heart is provided by the
purer blood. 2-13. The second age commences with the first appeara.nce
of the heart, 245. The third age Is more particularly that of the punlr
blood, as the second WlI.S that of the spirituou8 fluid, Ibid. The third age
ie that in which the lungs are produced by the red blood, 2'6. The t\rs&
age of the lungs i8 the second of the heart, and tbe tbird of the brain and
spinal marrow, ibid. The fourth age is ushered ln when the lung8 begin
INDEX OF SUBJEOTS. 891
to breathe the extemal air, 24<7. Perfect unanimity between the brains
and heart must reign everywhere in the new empire of the embryonic
body, 253, ~08. See Animation, Brain, Reart. The vessels of the body
in conjunction with the brains are the only classes of citizens now in
existence, and generate ail the other members of the community, ibid.
In this state the fibre cannot act against the blood, nor 1Iiu lIersd, 250,
309, 408. In cases of drowning, suffocation, &c., the brain returns to
eomething like its cmbryonic state, 261, 406. The primitive age is con
secrated to perpetuai ignorance and deep oblivion, 295, 408. See Oircu
lation. The textures of ail the viscera are primarily formed out of the
fibres of the spirituous fluid, ibid., 309. See Li'IJer, Meconium. The
brains of embryos emulge the mother's blood by a kind of suction, 320.
See Dudus Arleriosus, Poramen O'IJale. In the embryo the middle blood
alone passes from the right ventricle to the lungs, 336, 337. See Coro
nary VesscZs, Proper Vessels of the [Ieart. In embryonic life, the internaI
cause acts not in opposition to the external; nor does the external seduce
the internai, 408. See Muscle. At this time the action of the blood of
the inferior cava is subject to the action of that of the superior cava, 501.
END. The end provides the means, 40,228,229. No creature is aware
by anticipation of coming ends until it is actually in them, 221. Sec Use.
Everything is a mean to an ulterior use and end, ibid., 228 j 11.,54, 3M,
355. Primary, middle, and ultimate ends are present to and in the forma
ative substance simultaneously and instantly, 228. Ail things flow from
an end, through ends, to an end, 270 j 11., 54, 246, 354, 355. There is a
gradation of ends, 11., 54, 354, 355. Ends alw&ys ascend when nBture
descends, 11., 222. What is cause and effect in nature is end in a living
subject, IL, 224. See Life, Nature. The end continuously follows the
progression of means, or the ordination of effects, II., 225, 355, We
live only in so far as we regard ends beyond ourselves, ibid. Human
life is great and excellent in proportion to the intellect exerted in the
.regard of the more universal ends, ibid. There is an intelligent Being
who governs nature suitably to ends, ibid., 354, 355. Sec God. The
order of nature exists for the sake of cnds, II., 243, 354, 355. The more
intelligently the rnind seeks an end, the more does it so will and conclude,
as that things may proceed of themselves, and their own accord, II., 309.
See lfeaven, Love. The universe is no other than a cornplex of means to
a universal end, II. 354.
EQU.\LITY. See Series. Nature perishes in equality, Il., 12. Society
would be impossible in equality, 11., 286.
EQUATION. See EquiZibrium, Fluid.
EQUlLIBRlUlIl. In the body thcre is a p~rpetual IIl3S and restitution of
equilibrium, and change of equation, 184, An equilibriuTll is required
between the blood flowing into the heart from the hcad, and that f10winll
into it from the body, 501. See Mo.tion of the IIewrt, Vena QuIa.
ESSENCE. See Substance. Ali things are made into essenccs by Him
~bo ie essential being and wisdom, 11., 354.
392 INDEX OF 8UBJECT8.
ETHER. See ..4.ir, Aura, Blood, Eye, Oil, Salt, Serwm. The ether
employs its powers and forces in holding together and animating the parti
of the body adequate to its nature, II., 39. The higher ether likewise,
ibid. The ether can exist without the air, II., 249.
EUERIENOE. Nothing but experience can lead to a knowledge of
causes, 4, 119. The speculld'/e force of the mind, without experience,
carries us into error, nay, into errors, and errors of errors, 4, 119. We
must deduce principlcs from experience, not experience from assumed
principles, 4. Particular experience, however ample, is never sufficient
for exploring causes, 5, 99, 119, 440,444,448,574 j II., 139, 150, 151, 159.
General experience, embracing ail the sciences, will now suffice for that
purpose, 5, 6, 184, 440, 564. Particular experience, concerning one
object, can never exhibit"thoroughly ail its hiddcn qualities, 5, 99, 184, 440,
444, 448, 564; 11., 139, 150, 151, 159. Only obscure notions come from
particular experience, but which are developed and ruade distinct by
general experience, 6, 440; II., 139. Any fact may form a part in dilfer
ent series of reasonings, 7. We must never assent to propositions unless
generaI experience sanction them, 7. The faculty for discovering causes
is rarely combined in the same individual with the faculty for gathering
experience, 8. See Plan. A general and particular experience of all the
things that reach any sensory, will indicate the essence of the leasts of
the same degrees; as well as of the simpler correspondent leasts of the
still higher degrees, II., 88, 159.
ETE. It is formed to correspond to the modification of the ether, 134;
II., 249, 268, 269. The dilference between the modes of the ear and eye
is almost indefinite, II., 269.
F ACT: see Experience.
FAOULTIES. Various dangers beset those who do not measure tbeir
fa.culties by the standard of nature, 10, Il. They are enclosed in their
own net, and enshrouded in dll.rkness, 10. The sciences blind, and learn
ing infatuates them, 10. They are ambitious to narrow the limits of
knowledgc, proclaim that nature is beyond human comprehension, claim
ail wisdom as an adjunct of memory, and imitate the character of others,
but omit their own, 10, 11 j II., 208. See Cawe. We limit our faculties
if we place ourselves in bondage to the judgment of others, II., 208.
FAITH without love is merc knowledge j in fact, is faith without life, or
dead faith, II., 324. Faith enters the mind a priori: perception, a po,
Uriori, II., 825.
FAT. In times of want the veins fced upon the fat, 162, 170. The fat
at the base of the heart is produced by substances, such as free urinous
laits, expelled from the blood through the muscular layera, 415.
FUR cau"". the blood to run away from the arteries ioto the veins, 136,
156, 187, 19b, 1l30. See A'rtery, Death, Froper Vessels of the Heart.
FIBRE and vessel are perfectly conjoined, and most universal, in the
bUIly, 85, 110, 258 j 11., 196. See ..4.rlery, Circulation, Cortical Sub8tQIrI,U,
N_e, Ves.el. A fibre is a vessel by eminence, 108, 442. The nervoll.l
'.
\,
world arc living, 127. The ftuids are the causes of the existence and sub·
sistence of th" solids, 129. There is a certain equation of quanl.ityand
quality in the tluids, pervadiog the system, and to which nature aspires
with a1l her might, 184, 279, 316, 321, 388, 582. Sel" Animation, Egg.
The deri \"8 tive tluids live only in so far as they rightly and determinately
contain the spirituous fiuid, 478; II.,211,212. Sel" Animal Spirit, Forces.
The fiuids in the fibres are modifiable like thc auras, and distinct from each
other in the general sensorium, Il., 192, 215. The spirituous fiuid is the
caus~ of the fluidity of the blood, II., 211. The highest fluida are not
vidible except by their eft'ects, IL, 215.
FONTANELLE. Its pulsation, synchronous with that of the hean, is the
pulsation of the arteries /Jf the dura mater j not of the longitudinal sinus,
or the brain, 260.
FOOD. Human food contains three principles, viz., spirit or oil, salt
and earth, and water or phlegm, 40. There is a greater store of imper
ceptible or insensible, than of perceptible aliments, 43. See Aura, Lunga,
Skin, Vessels. The purcst food is conveyed into the least vessels; the
less pure and grosser into the larger and largest, 159. Sel" Hunger.
FORAMEN OVALE: sel" CWculation., Hearl. It is necessarily closed
&fter birth, when the influx from the venm cavœ is no longer successive but
simultaneous, 322. A variety of causes may keep open the foramen ovale
for some time &fter birth, 326. Whatever tends to disturb or destroy the
equation existing between the bloodstream in the right and left auricles,
prevents the closure of the foramen ovale, 827. It may be forced open in
adult life by various circumstances, as palpitation, terror, suspended ani
mation, &c., &c., 328. In some cases it may be open from the left auricle
towards the right, ibid., 828. Under such circumstances the coronary vessels
afford an outlet, 329. When it is open from the left auricle to the right,
it is a sign of the greatest robustness in the heart, arteries, and muscles,
330. Sel" Circulation of the Hearl, Coronary Vessels, Proper Vessels of
the Hearl. The coronary vessels show why it is closed &fter birth,406.
The brains and heart of the embryo being in perfect unanimity, the fora
men ovale· lies open, and receives the entira stream bf blood a&Cending
from the body through the cava, and which the left ventricle transfers to
the brains, and the brains back to the body; and so on, 4Q~.
FORcEa may be compared to fluids, since the fluids represent the forces
of active nature; therefore forces may be said to tlow, and intlux may be
predi.:ated of them, IL, 33, 214. Active or living force is the analogon or
t!mÏDilnt correspondïng to gravity, Il., 42. There are as many series and
degreps of forces as of substances, IL, 215. Force without mutation is •
nonentity, ibid.
FOR}I: sel" Matter, Substance. In the lowest degree, form means the
structure of a thing, internai or external; in a higher degree it means
image of tht! animus; in a higher still, idea i in a higher still, the universEl,
as the form of forms, Il., 231. When the purest animal fluid is ~rmed
the form of forms, we are to conceive of it as a representatïon of the uni·
INDEX OF SUBJEGTS. 395
Terse, II., 231. Nothing in the universe is anything except by its form;
that is, there is nothing but is a series, and in a series, IL, 266. Thingl
apart from form are apart from order, II., 267.
FOallll.ATI"E SUBSTANCE OR FORCE. There is a formative substance or
force, that draws the thread from the ftrst point of life, and continues it to
the last, 224, 284; IL, 211. This substance or force is not without, but
within the body, ibid.; 11.,253. In the subject formed, formation and re~
formation still persist, 226; II.,212. See Monster. The formative force is
identical with the principle that repairs the body when dilapidated, 226; II.,
212. From the deftciency of language, hardly anything adequate can be said
of the formative substance, 226, 229. See Terms. It is the ftrst, most per-
fect, universal, and simple of the substances and forces of its kingdom,
227, 229; IL, 211, 212. Within this kingdom it enjoys a kind of omni-
presence, power, knowledge; and providence, ibid. It goes from end to
end, through the mysteries of this world's arts and sciences, ibid., 279. It
is the demi-goddess, tutelar deity, and genius of the microcosm, 228. lta
power is so far limited, that it has nothing but what it receives from the
Author of nature, and is almost entirely conftned to the microcosm, ibid.
It is perfect in proportion as it is dependent upon Him, ibid. See End,
8ouZ. It represents to itself the state about to be formed, as already
formed; and the state already forme d, as about to be formed, 230, 247,
264, 344. It is higher than the mind, involving the principle of reason,
the force of forces, and the substance of substances, ibid., 277. The series
of al! the contingents, as they appear, 80 as to perfect the work of forma-
tion, is instantly present to and in it, 231, 278. See Contingent. Causes
pass into effects according to the nature and state, and to the intuition and
representation, of the formative substance, 233, 235, 284. Every animal
. has its own proper formative substance, ibid., 236. See Embryo. The
formative substance itself, and not any condition of the organism, is the
prime cause of the internai faculties, 235. It causes animais to be igno-
rantly impelled to ends by an instinct analogous to reason, 236, 237. It
cannot descend into the body immediatel)', but descends by. three or four
degrees, ibid. It is identical with the soul, 239. . The spinal marrow rep-
resents the ftrst and golden age of the formative force, 244. Ail the mira-
cles predicated of the formative substance are really due to the Divine
Providence, 271. See Cause.
FaEE CHOICE: see Liberty.
G.ulGLIA. They promote the circulation of the nervons liquid &Ild
spirituous lluid, 447, 448. They serve as places to unfold and relax the
tunics of the nerves and nervous fibres before they proceed to the most
active muscles, as those of the heart, trachea, tongue, &c., ibid. They are
manifostly muscular, ibid. Sec Muscle. They extinguish reflex motion.
in the nerves, and prevent them from disturbing the brains, 448. They
reduce the various and subordinate natural motions to the one universal
motion of the brains, 448. They combine in one centre the nerves con-
tributing to any common or particular action, ibid.
396 INDEX OF BUBJEOTB.
equilibnum, 268, 299, 410. The red blood traverses the primitive corculum
berore the white blood, and thc spirituous fiuid before either, 296 j II.,158.
It acte at first as a triple vesicle, not as a cone, 296. It merely receives
the blood as it comes, and throws it out again, 298. The heart is designed
to minister in a subservient way in the formation of the body, 299; II., 69.
See Brcdn, Embryo, Motion. The muscular series in the hem are not
only proper to each ventricle, but also common to both, 304. See Carotid
.Artery, J>ud'UB .Arterios'UB, Foramen Ovale, Vertebral .Artery. The heart
endeavors to equilibrate the blood contained in its various cavities, 828.
See Coronary Vessels, Heart of the Turtle. Nothing demands more present
abundance and supplies ofblood, which is ite own property, than the heart,
311, 389, 414. The fieshy ducts of the heart are its minute and proper
arteries, of which the lacunlll are the minute and proper ventricles, 383,
414. The heart sends its first blood into the lacunlll, before a drop goes
to the sorta or pulmonary artory; for the life of ail parts depends on that
of the heart, which is the first organ to live, and the last to die, 389, 414,
440. It is the mover of its own proper blood j and acte upon its own
proper vessels immediately, and not mediately or refiexly through the
aorts, 390. The cardiac nerves that supply the muscular fibre are distinct
both in origin anù progress from those that beset the coronary vessels, 394,
415. By this mcans the systole of the heart and corona ries is enabled to
be alternate, and not synchronous, 395, 415. Many anomll.lies and varieties
occur in the auricles, and particularly in the right auricle, 395. To meet
these, a number of orifices are provided for the coronary or auncular blood,
ibid. The right auricle can beat t'iVo or three times without the ventricles,
396. There is a uuiversal variety in hearts, and especiaDy in human hearts.
ibid. The motion of the right auncle begins from the vena cava,391. See
Proper Vessels of the Heart. No member sustains more severe shocka
than the heart; viz., from ail the venous blood on one side, and from ail
the arteriai on the other, ibid. It is placed botween t'iVo forces, active and
reactive, 398, 409. There is a representation in the heart of the state both
of the body and animus, and the general pressure and circulation are regu
lated according to this state, 410, 411, 412. Numcrous passions and affec
tions may properly be attributed to the heart, according to the usage of
common discourse, 412. The heart is the tirst organ that operates to
compound the blood,413. Or is a vesselpreparing and disposing liquide
for composition int<> blood, 413. Sec Motion. Ali the cavities of the heart,
great and sma11, lie in the stream of ite motion, 416. lte vessels exert a
physical attraction on the blood, 416. See Cause. It is in aD respects a
muscle, 411; IL, 181. See Motion of the !Icart, Pericarclium. lte pulsa
tion does not extend to the brains, II., 101. Before the existence of the
red blood, the little heart of the body is an oval spherule or vesicle, almost
like the cortical spherules of the brain, II., 151.
HEABT 01" THE TURTLE. It has three ventricles, in order that the turtle
ma,. live either under water, or in the air, 848. In the air, and while the
lunge are open, the three ventricles and t'iVo auricle. are aIl in play i each
INDEX OF 8Ul1JECTB. 399
auricle simultaneously with the intermediatc ventricle, and the right and
left ventricles simultaneously with each other, 348. The anterior large
artery issuing from the right ventricle is an:llogous to the ductus arteriosus
of the embryonic henrt, 349. The posterior orifice between the right and
left ventricles is analogous to the foramen ovale, 349. This quasi foramen
ovale and ductus arteriosus appear to be closed when the turtle is under
water, which is its proper element, ibid. If it lived constantly under
water, the left and middle ventricles would combine, as in tlshes, 351. If
it lived constantly in the air, the ductus arteriosus would be closed, and
the foramen ovale would be permeable from the left ventriclc to the right,
but not 'Vice versd, 351. This mechanism of the he:lrt shows that the turtle
enjoys the active and full life of iu senses and muscles when it is under
water, 352. Likewise that it is stimulated by a natural instinct to inhale
the air with open nostrils, and frequcntly to plunge lnto the watcr, ibid.
And that, at'ter decapitation, it OIay drag on a merely corporeal existence
for a considerable period, ibid.
HEAT. See Blood. Heat in the hody is the tremulation and gyration
of the active parts or of the spirituous fluid, 54, 132. It proceeds from
the contremiscence of the salino-volatile p:lrticles of the flrst and second
degrees, ibid., 132. Whatever makes these particles, and the auras and
spirituous tluid, to undcrgo such r:ontremiscence, is a cause of heat, ibid.,
132. Corresponding to the three degrees of salts. there are three degrees
of heat in the blood, 55. The activity of the animal spirits is not like
sensible heat, but i. the life or origin of heat, ibid. The seeds of heat lie
in the activity of life, 66. See Oo;or, fue, Salt.
1IEA.VEN. In the universal society of souls there must be a moral differ
ence between the membcrs, arising from their respective reception of life,
II., 326. There is a society of souls in the heavens, and the city of God
upon earth is the seminary of this society, in which, and by which, the end
of ends is regarded, II., 354-356. In this society the end of creation il
regarded by God, and by it God is regarded as the end of ends, II., 355.
See Gity of Cod.
HIGHER, the, can exist and subsist without the lower, but not vice versd,
49. A higher power is required to judge of a lower, II., 34, 246.
HOLY SCRIPTURE. lte ru les are not so dark or obscure as the philosophy
of the mind, and the love of self and of the world would make them, II.,
355. They mllY be drawn out pure enough for the ule of the members of
the church universal, without violating any form of ecclesiastical govern
ment, ibid.
HONOR. The essenti:ùs of the honorable (konestum) are the varioua
virtuea, IL, 318. It ca.nnot extend beyond the principles impressed upon
the mind by way of the senses, II., 318. The leedl ofit ar" derived either
from parents, or out of true principles breathed upon by th" spirit of life
and wisdom, II., 319. See Decorum.
HUNGER and thirst are affections of the blood, expressive of its general
want, 169. Aversion and appetite in brutes often have respect to the quality
400 INDEX OF SUBJECTS.
of food and drink; but in the human subject &1most alwaysta quantity
&1011e, 170.
H'i"POTHESIS. See Trutk.
IDEAS, whether material or immaterial, lU'e real essences, just as the
modifications of the auras, II., 269. See A6cmt and Desum of FO'f'JM.
Intellectual or rational ideas coincide with the modes of the second aura,
II., 270. Tbe materialist and idealist may both understand their ideas
thus, ibiù. No modification or idea cao extend beyond the continuityof
substances, or of their 1luxion, Il., 272. There are no innate ideas in the
minù, but ail ideas are connate in the soul, Il., 275-277, 286, 817, 358.
IXAGINATION: see Anim1l.$, (Jorrelpondtmces, Form. The more deeply
we can penetrate into the truths of the sciences, the less sha11 we trust the
imagination, 9. Animals possess imagination, but not thought, Il., 261,
338. Imagination survives the external senses, II., 262. It is a kind of
general thougbt, and cupidity a generoJ will; a11such a1fection being purely
animal, II., 292, 838.
IIIXORTALITY. The buman spirituous1luid is safe from harm by aught
that befa11s in the sublunary region, It, 340. It is immortal; yet not
immortal per se, but through God, II., 341. See HighM, PriOf". We cao
no more doubt its conservation, than we cao doubt the omnipresence,
omnipotence, omniscience, and universal providence of God, II., 343.
Many reasons lead us to think, that this 1luicI canuot be absolutely released
from its carthly bonds, except by the searching action of an extremely pure
1lre, Il., 343. When emancipated from the body, it will still assume the
complete form of the body, Il., 344, 345. See Ani~ Spirit, Body, 81Y11l.
It is then no longer the body, but the soul under the form of the body, II.,
345. It can never again enter into the fiesh by nutrition; for the passages
for such nutrition are abanùoned; nor by an ovum, for its volume is great,
and can nevcr again begin e minimo, II., 345. The coherence of the soul
or spirituous fiuicI is cven natura11y possible by the mediation of the aura
of the universe ; and much more is it possible supernaturally by the
thorough and intimate action of the Spirit of Life, II., 346-348. The
soul will live a life pure beyond imagination, II., 849. Myriads of its
moments and dcgrees will equal but one of ours, and yet myrÏ&ds of ours
will not appear to it as one appears to us, II., 349. See lIlemory. Every
deed done ùesignedly in the life of the body, and every word uttered by
consent of the will, aner death will appear in the bright ligbt of an inherent
wisdom, before the tribunal of the conscience, II., 350-354. The soul will
cali itself to &ccount, and will pronounce its own sentence, II., 354. See
(JoiI.science, Hea'l!en.
INFINITE. Those who attempt to explore the Divine and Infinite by
mental philosophy, suifer for their temerity; their rational eye being after.
wards beset by a speck or shadow, which makes them blind in broad day
light,271. See Revelation.
In'Lux: see Forcel. It is useless to attempt ta deduce Il priori how
the soul 1loIVs into the mincI, and the mincI into the body, II., 48. There
INDEX OF SUBJEOTS. 401
exam1ning the ultimate e1fects of the nerve, and comparing them with the
known o1Rces of the brains, 456. See Par Vagum. It and the par vagum
cause ail the special and particuIar motions of the body to terminate in the
universal motion of the brain, and the common motion of the lungs, II.,
Ill. Both these nerves are in1luenced to expand and contract by the ex
pansion and contraction of the lungs, II., 183, 184.
JVGULAR VEINS. The right jugular vein, like the right lateral sinus,
pours its blood before the left into the right auricle of the heut, 531. The
ll.uxion of these veins is synchronous with the respirations of the lungs,
II., 82.
LAVGHTBB is a means of exciting the brains through the lungs, 257, 336.
And of promoting the descent of the spirituous fiuid !rom the brains into
the blood, 835. It may exist without gladness, II., 56. It can only exiSt
ln man; and arises most t'reely in the empty.minded and the selfish,
n.,56.
LUSTS. In the purest and least. things animal nature eDsts in its
totality, and observes no laws but th08e of the universe, 118" 189, 275.
By its pure and least princlples it bas relation to everything, ibid., 189.
See OWculation, Compound. The blood 1l.0ws with accelerated veloclty
through the least vesseIs, 137, 138, 139. The tunic of the least arteries
il m08t perfectIy adapted to the blood-globule, and presses upon it at a
th01lllol1d points; whereas in the large vessels it il not 80 much as touched,
138. The least vesse18 occupy one extremity of the sanguineous system;
the heart, the other, 189,419. In the field of least vesse18 nature especlally
exerts her powers and celebrates her games, 189,411. The heart is sur·
rounded with a field of least l'esseIs, 189, 411, U3. The field of least
TesseIs il more immediately under the control of the brains than the larger
vesseIs, ibid., 411, 478. See Fibrs, Nature has placed her veriest labora
tories ln the field of least vesseIs, and transferred thither the animus of
the brains, 190, 411, U3. I:n the universe we may see the character of
its least substances, 177. The nervous fibre acts upon the least vesseIs
1lrst, 479. Nature is the same in the least sphere as in the greater and the
greatest, II., 89. In the field of leasts it is dangerous to proceed to the
partiCUÙll'S of universals, until aU the effects in the animal economy have
heen distinctIy traced to their causes, II., 159.
LœuTT. There is liberty of acting, relatively to lower things; liberty
of su1fering one's self to be acted upon, relatively to higher things; and
liberty of disposing one's self, by virtue of the two former conditions, II.,
27. Every rational mind pants for its own golden liberty, II., 208. The
essential part of liberty consistll in being able to choose the good, and to
omit the evll, II., 310. Liberty is the companion and spouse of the human
understanding, ibid., II., 325. AlI possible means are provided to inaure
the perfection of both, II., 810-312. The iree power of doing, or leaving
undone, is granted to human minds as a means to the ultimate end of crea
tion, or the glory of God, II., 325. Liberty is the essence of human de
Ught, ibid. By mere liberty we are distinguished irom the brutes, and 117
INDEX OF 8UBJEOTS. 403
our ase of liberty, from our reUow-mortal8, ibid. The moral diBt.iDction
of 10u18, and the natural distinction of bodies, arise entïre1y from the lift
of free choice, II., 225. .
LIJ'B. The fiuids of the animal world are liTing, 121. See  M ~
Egg, Fluid. Determinate and distinct animation coastitutes life, 219. Sen
sitiTe life, when raised to bigher powen, constitutes the bighest life, ibid.
Bee Ârlery, 8cit:nee. By the cooperation of the motions of the braiDs and
lungs we are enabled to live distinetly, II., 110. Nature's life consista in
the 'continuity of her parts, and the perpetuai circulation of her fiuids, II.,
188. The circulation of the SpirituOUI fiuid ia the circle of life, II., 182.
The most eminent aura does DOt liTe, but ia the instrument tbat enablel
us, wlùle we live, to be modi1l.ed and mOTe distinctly, II., 195. Life is one
tbing, and nature another, II., 22~. What is light and distinction of light
in nature, ia life and intellect of life in living Iubjecta, II., 225. Nature ia
the instrumental cause of wbich life ia the principal cause, II., 225. Bee
Ân~ Spirit, Âura. Life regards ends, but nature promotea ends by
e1l'ecta, II., 225. God is essentia\ life, II., 228. Lire muat DOt be in an
organic substance to enable it to liTe and undentandl but must come &8 an
accident from without, II., 2~5. Lire ia the uniTen&1 essence of singulan,
and ia perfeet in proportion &8 it ia lingular, II., 216.
LIGBT. The general modi1l.cation recognized by the eye &8 illlUlliDation,
probably arises from the animatiODl of the 10lar ocean, 126. Bee EtMr,
Ey,. Light is not an efllu of material atolDl, II., m.
LIVER. It is a laboratory for the puri1lcation of the blood, 810. Before
birth, the blood about ta go to the brains is fint transmitted to the liTer,
ibid. In adulta, the bard, old, and obsoiete blood and serum are sent to
the liTer, ibid. See Bile, Digenion, Embryo. The maternai blood, when
diaeased, ia purified in the embryonic liTer, 811. Bee MleOllium.
LoVE. 'l'he love of self should stand far belw; and aboTe lt, the lOTe
of country; and aboTe thia, the lOTe of God, II., 261. The loTe of an end
la a kindling heat to intellectu&1light, II., 809. See Faith.. LOTe in ani·
mate beings corresponds to \ikeness and harmonic agreement in inanimate
tbings, II., S~8. Parental love arises from the fact that the soul of the
o1l'spring ia derived from that of the parent, ibid. The nature of lOTe ia
to be inTestigated by the mathematical doctrine of uDÏTers&1s, ibid.
LUllG8. The little Teins of the lung8 suck in atmospheric salta tbat
Agree with them, U. See Âir. The lungs are a stomach consiating of
an infinity of lesser stomachs, and flledïng on aerial food, '2, 158. See
Âtnmation, Blood, Embryo. They live. by expansion, but expire and die
by constriction, 256. Bee Brain, LwughUr, Motwll. AU the blood tbat
passed through the brains before birth, paeae8 through the lungs after
birth, 828. When they. are expanded, the pulmonary arteries are ex
panded, but when the brain ia expanded lta arteries are conatricr.ed, 8U.
The1 contraet by their own e1l'o", but are expanded by the infiuent air,
ibid. The purer blood permeates them tbrough the pulmonary &rte1'1
prior to the red blood, 889. See OWculation. Their action .il equaU1
404 INDEX OF 8UBJEOTB.
aDiversaI with tha.t of the brains, and any part devoid of it, is soon 0010
ciated trom other parts, 340, 342; II., 68. See Respwation,. Where
they do not act upon a part paIpably, still theyare in the effort so ta do,
340, 342; II., 68. By their expansion and constriction they act on the
two generaI nerves of the body, viz., the intercostal and par vagum. 842,
li27; II., 183. The aèriaI elements, in the new chyle particularly, are
ejected trom the blood in the lungs, 418. Their motion is mixed, or bath
spontaneous and volnntary, 462; 11., 61. They keep the prlllcordia in the
nniversaI motion, 525, 527. The relationship and conjnnction between
them and the heart is intimate, ibid. The heart is held and embraced by
their two arms, namely, the pulmonary artery and veins, 525. The mus
cular fibre of the right ventricle traverses them ta the left ventricle, 526.
They are not the proximate cause of the motion of the heart, 525-621.
They are in the universa1 motion of the brains, 521. They concur won
derfully in promoting the circulation of the nervons jnice through the
nerves, II., 188.
Mü' did not begin ta exist till nature's kingdoms were completed, in
order that the entire nniverse fuight be exlùbited in him, 8 j 11., 11. He
subsista as a compound of aU the elements of the world, 44, 194; II., 11.
See Brutes, Microeosm. He has the power ta ward off the blood trom the
cortical substances of the brain; lest the body should invade the rational
sphere, 177, 286; II., 70, 197, 284, 291. Nothing in the world is more
perfect than he, and yet nothing is more imperfect if he abuses bis facul
ties, 194. AlI nature is developed in him, ibid., II., 11. In man those
things especially are multiplied, that are more perfect, and belong ta causes
or principles, 195; II., 284. External motives and incitements should
produce no act in man without receiving a apeciflc determination trom
reason, 195; II., 284. His growth and instruction occupy lengthened
periode, while other aniIIllols attain their perfection qnickly, and are born
with adequate knowledge, 270; n., 284, 836. There is an internaI man
that fighta with the extemal, II., 263.
MATERIALISJl: see Ideas.
MATHEJIATICAL PHIL080PHY OF UNIVERUL8: see Sovl, Tems. It is
the philosophy of the soul itself, II., 59, 204, 217, 306, 848. If rightly
digested, it will be the one science of the naturaI sciences, because the
complex of 9011, ibid., II., 204, 205. By its mute terms and technic signs,
it will prove infilÛtely more loquacious than rational philosophy, with its
ideal prattling and in4eterminate forms, 11., 199, 204. It will not only
signify high ideas by letters proceeding in a simple order, but will reduce
them ta a philosophical calculus, not unlike the analysis of inflnites, II.,
203. The doctrine of the order, series, and degrees of the world and
nature, is the only path ta this science, II., 205. We cannot anticipate the
use of it by bare thought, but by application ta examples, ibid. It is of
no use without experience and the phenomena of the senses, n., 206, 216,
806. The author has as yet hardly advanced beyond ita ftrst principles,
11.,216, 347. See L01Ie.
INDEX OF BUBJECTB. 406
is nncleaD and gravitating, in the 8ame proportion thi8 8ub8tance, and the
mind, partake of the body, II., 290. The mind haa the power to elect
whatever it de8ires in a thought directed to an end; hence to determine
the body to act; whether according to the animus, or the contrary, II.,
808. But in th08e maltera only in which it haa been instructed, and in
which it view8 the useful, the honorable, or the decorou8, aa an end, II.,
317. In higher and divine things the mind cao will the meao8, but in
re8pect to the end, it must permit itself to be acted upon by the 80ul, anel
the soul, by the Spirit of Gad, II., 821-825.
MOD.: see S",b.ta_.
MODBIl!l8: see 7'time••
MODESTY i8 the characteristic of th08e tbat love, and discover the
truth, 10.
MODIFICATION: 8ee Motion, Und'Ulation.. The undulation of the ether
constitutes modification, 126, 128. See EgI, ltÙa6, Light, Nutation.. The
perfection of modification increases with the perfection of 8ubstances,
II., 278.
MODULATION. The motion of the air constitute8 modulation, 126 j
II, 268. .
MONSTRB. The formative force is present in monsters, disposing iLDew
the order of things, and 8ugge8ting the manner of using them, 225,
282, 562.
MOTION. Everything in nature Î8 formed in motion, according to mo
tion, and for motion, 125, 129, 188, 272, 509. There are three species of
motion in the 1I'0rldj local or tran81atory, undulatory or modiftcatory, and
axillary or central, 125, 188, 272. See Brain, Oonatw, Nodijication,
Notliulatitm, Nutation, Undulation. Motion Î8 perpetuaI conatus, 181,
272 j II:, 809. In regard to motion, a part may he simultaneous!y in Any
circumference, or radiu8, in any point of either, and in any number of
centre8, 132. Tbere are three general80urces of motion in the body, viz.,
the brain8, the heart, and the lungs, 248,261. Author8 appear to concede
motion to aIl organs excepting the brains, 249. The brains and lungsare
• more general cause of motion thao the heart, 261; II., 110. A maas or
Tolume of one and the same body may undergo a general, a less general,
• particular, and an individual motion, aIl at once, and without the one
motion interfering with the other, 262 j II., 108. To local, undulatory,
and axillary motion, mU8t be added animatory, or altemately contracting
and expanding motion, 272. Unless the8e motions are underatood, we
cannot knO'll' what nature i8 and means, ibid. See Animation, Axillary
Notitm. When corpu8cule8 of different kinde, and 8eparate from each
other, are impelled by the 8ame force, the elaatic travel the faatest, while
the heavy and inert traTel onIy with a velocity equal to the difference be
tween the force impre88ed, and the force 108t by resistance: and t~ rule
il applicable to the multifarious corpuscules or substances mingled in the
Tenous blood of the heart, 414. See Nuscle. There is not a la'll' of animal
motion but may he found, when the caU8es and effects are given, and the
INDEX OF 8UBJECT8. 407
meane duly investigated, 490. See Motion of the DeMt. Where alter
nate motions are to be produced, a single constantly acting force is olten
employed for the purpose, 495, 56S. The duxion of the fibres determines
the extension of motions, 509. Two or more motions may exist simul.
taneously in one body or extense, Il., 108. A kno1'ledge of the motions
that do, and do not concord in the animal system, is of vast importance to
anatomy, medicine, and physiology, Il., 110. The motions of the living
body form an entire series, II., Ill.
MOTION OF THE BRAD: see AnMn.ation, Aura, Brain, C'erebellUfll,
C'erebrum, C'orlical SuJJstanM, Lungs, Motion.
MOTION OF THE HEABT: see Oirculation of the DeMt, C'oro1lfM'Y
Vusels, DeMt, Proper VelSlSels of tM DeMt. The orlgin of this motion
cannot he understood from the particular experience respectîng the heart
alone: it requires a general anatomical kno1'ledge, 440. The proximat..
cause of the diastole is the contînued pressure and action of the blood 01
the ,venll! cavll! upon the right auriele; the proximate cause of the systolt
is the stretching of the nervous dbres: so that 1'hen the blood acts the
fibre yields, and flice flersd, 493,505,501,608, 516. The sanguîneous sys
tem is dilated concurrently with the auricles, the ventricles alone being
compressed, ibid. The manner in 1'hich the venous blood occasions these
altemate motions, is purely mechanical; the nerves producing it by their
alternate relaxation and coustri.~tion, 495. The blood that distends the
auricle does Dot act beyond the nervous gîrths that sDrround its vestibule,
or upon the vena cava, 491, 500, 506, 516. Nervous girths also sDrround
the ventricles, running between them and the auneles, and the ventrieles
are DOt expanded beyond these cinctures, the la1' heing the same with the
ventrieles as with the auricles, 491, 516. The proximate cause of the
motion of the ventricles isthe action of the blood and nerves in the
l'urieles, ibid. The cause of the heart's motion is continuous, and de
scribes a circle from the left ventricle, through the 1'hole sanguîneoUl
system, to the right ventricle, 498. Every point in the system contributes
to the motilln of the heart, 498. See V'ena C'afla. The right anriele can
vibrate many times 1'hile the right ventricle vibrates once, 500, 502.
Without a different extension of the motion of the two venll! cavll!, that
of the heart could not be continued, 501. The field of action proper to
the a11ricle extends from the nervous belt surroundîng its vestibule, to its
extrllllle border in the ventricle j and hence the auricle can he moved
separatelyand alternately, 506, 519. Its divided and conjoint action is
testified by its partitions, 501. It receives a general excitation to motion
from the superior cava j a particular excitation from the inferior cava,
ibid. The attempt of the proper blood of the anriele to fio1' from the
fieshy ducts into its motive dbres, and the passage of the blood of the
superftcial vessels through its coronary oridces, are concurrent causes of
the diastole of the auricle, 507. The eftlcient cause of its systole is, that
the nervous mgs on the surface are expanded with the surface itself. lIOll.
But this eft'ect ca!lIlot exist until there is an abundant indu of the blood
.08 INDEX OF SUBJECTS.
of the auric1e into the right ventricle, or elsewhere, 508. The systole of
the auric1e Ï8 the cause of the diastole, and fliee fle1'$t1 j the balance of the
motion is the snrface, or the superficial vessels collectively; and tbe two
venEll caVEll are the perpetually acting power, 509. The motion of the
right ventricle Ï8 to that of the right auricle, as that of the right auric1e is
to that of the vena cava, 511. The same rules of motion apply to bath,
ibid. The auricles and ventric1es expand and constrict according ta the
fiuxion of their libres, 509-516, 520. The altemate motion of the heart
depends upon, and is determined by, the aurieles, and the right auricle
particularly, as its 1theel and lever, 516, 521, 522. The right auric1e
extends its action as far as the left ventriele, which must be constricted
at the same moment as the right, but cannot be expanded unless the léft
auricle aids it, 519-522. Ail parts of the heart are so connected, that
whichever comes into motion, contributes to its reciprocation, 522. The
parts and the whole are so balanced, that the least thing turns the hinge
of the motion, and the resistance, which in the natural state is very slight,
is easily overcome, 523. The lungs, and the brains and medullEll, are the
remote efficient causes of the heart's motion, 524. See Lungs. The
pulmonary veinis the proximate cause of the diastole of the left auric1e,
and the associate cause of the diastole of the vena cava, 525. The heart's
motion Ï8 an inferior universal motion, 52/. The venous blood sent down
by the brain Is the cause of this motion, considered as arising from the
blood, 530. The brain determines its blood more especially towards the
right auriele, for instance, towards the right jugular vein, not towards the
left, 531. See Jug'lJ1o,r Veins. The action of' the cerebrum upon the
voluntary muscles is a very remote cause of the heart's motion, 533. The
cerebrum is a more remote cause of it than the cerebellum, 535. It may
becontinued for a time without the assistance of any of its remote efficient
causes, 555.
MOTIVE FIBRE: see Muscle. Everything in the body that lives by
action, has a motive fibre, which is what aets, and its fiuid is wbat lives:
hence motive libres of dift'erent kinds are the main constituent of the
body, 411; II., 18, 185. Even tendinous and osseous parts consisted in
their Infancy of motive fibres, 411; II., 18. The doctrine of the motive
libre holds a principal place in the science of the animal economy, ibid.
There are as many distinct degrees of motive libres as of fiuids in the
vessels, and these fibres are subordinated to each other, as the causate to
the cause, 418; IL, 185, 186. The flrst motive fibre is called the medul·
lary fibre in the brain, the nervous libre in the body, ibid., II., 185, 186.
The second, derived from the lirst, is the vessel of the purer blood, or the
",hite motive fibre, 418; II., 185, 186. The third, composed of the firs·
and second, Ï8 the vessel of the red blood, ibid. The fourth Is the muscle,
Ibid., II., 185, 186. The simple motive fibres &ct in the same manner as
the compound, ouly more perfectIy, ibid. The various orders of motive
fibres can act upan each other, producing action and reactloD, 419. If
an., part of t.1Hl booyl08es its motive fibre, it changes its active for a
INDEX OF SUBJEOTS. 409
pallive character, and lives no longer in particular, but only in generaI,
n .., 18. Motive fibres aresubdeterminant and mediant substances, ibid.
MUSOLE. A muscle is four-fold in origin, order, nature, composition,
and name: there is the muscle itself; then the flE;shy motive fibre, or the
llbre of the red blood; the white motive fibre, or that of the pe11ucid
blood; and lastlythe nervous fibre, 106, 186,442,478,479.; II.,64,186.
A flbrated vessel is the one force and substance proper to a muscle, 111.
The motive fibres are formed of blood-vessels, 186. The muscles are
necessarily constricted when their arterial blood is expe11ed, 186, 379.
The muscles attract their own blood as they require it, 321, 826. See
MotifJe Fibre. The action of the spirituous fluid through the fibres, and
the reaction of the blood through the vessels, is the efficient cause of the
motion of the muscles, 479; II., 68. Without the general equilibrium of
pressure exercised by the arteries, muscular motion would be impossible,
480. Muscular action exists from two causes; one on the part of the
brain, the other on the part of the body, (-80-489. The causes on the
part of body are as numerous as the natural motions, 484. They comprise
all the various specïes of touch in a11 the viscera, that excite the fibre
conformably to its simple or compound structure, 488. 80 long as the
animation of the brains coincides with the pulsation of the heart, as in the
embryo, no muscular motion save that of the hean, arteries, and veins, is
possible, 492; II., 68. As soon as the muscles begin to act individna11y,
the change incites the birth of the embryo, 492; II., 68. See Motion of
tM Neart, Tendon. The cortical spherules are the emioent muscles, II.,
186. See Genesis of FMUlties.
MUTATION. The principle of modiflcatory activity in the supreme aura
is sometïmes cslled mutation, 126, 128, 277; II., 302. The power of
expansion and compression in the auras, is their acoitlental 0'1' naturaJ
flllldl%Ûon, II., 302. Perfect and persistent constancy in form and essence
ever accompanies the perfect mutability of the higher entities, Il., 803,
804. No real or essential mutation can happen to the spirituous fluid in
regard to its principle of motion, II., 803-306. It is capable of a l1qJentw
ess6n.tial mutation in regard to its reception of life, II., 306, 806. Bui
this, only of the most general kind, II., 307. The superior essentisJ.
mutation of the soul springs entirely from the free choice of the mind,
II.,316.
NAJa. When the name given to an unknown quality becomes familiar,
we think that we understand all it comprehends, 47. See Term.
NATURE: see Ohemistry. Nature's real state is activity: hence nature
is an active force, 126. NothiDg impedes her progress, because she pro
ceeds according to degrees, from principles, through causes, to effects, 169.
See ..&stronomy, Motion. Rer law is constant in its causes and effects,
876. She is always in her art, and in the mies of her art, 444. Nature,
without degrees and moments, or without a complex and series of things,
is not nature, II., 9. By the nature of a thing we mean itl! principle of
motion and resi, in which it is of itself, and not by accident, Il., U.
VOL. ll. 35
410 INDEX OF BUBJEOTS.
from the first substance by order of succession [finites], ibid. The second
is the series that the same substances constitute when left to themselvea,
or ILlIowed to gytate, and comprises both the solar and the lower elemental
fire [actives], ibid. The third is the series of the auras of the world,
arising from the union of the two former, as its actives and passives
[elements], ibid. The minerai, vegetable, and animal kingdoms are the
general terrestrial series, ibid. Each of the mundane series contains under
it many proper and essential series, and so also does each of the latter
series again, II., 12. There is nothing in the visible world but is a series and
in a series. II., 12, 213. The first substance of the world is the only one
that does not fall under the idea of series, ibid. Ali things in the world lLfe
series, beginning in the first, and ending in the first, ibid. In equality, or
where there is no series, nature perishes, ibid. See Or/Ùr, Substance.
In every series there is a circle, through which the first thing has refer
ence to the last, and the last to the first, II., 24. Essences, attributes,
accidents, and qualities, are series, and in a series, II., 32. See Umt.
There are series of two, three, four, or more degrees; which, according as
they are conjoined and communicate, are series of an order, II., 213.
SERUM. It surrounds the blood, and is the atmosphere in which the
blooù fiods, and from which it obtains its elements, 39. Such as the
serum is, such is the blood, and 'Vice 1lerslt, ibid. The serum has in it
all the components of which the blood is forme d, ibid., 40. It is a means
exactly proportioned to the blood about to be made, 40. Spirits, salts, and
oils of ail kinds are conveyed to it by the chyle, in water as a vehicle, 40.
Nitrous and volatile substances fioating in the atmosphere are carried to it
by the air through the lungs, ibid. Still more volatile substances are con
veyed into it through the ether or purer air, 42. Urine, mucus, IlDd sweat
reside in it, and try to intrude into the blood, 44. See Blood, Circulation,
Vessels. The blood sent from the arteries into the veins is probably not
quite purifted from serum, 165. See Absorption, Arlery, Secretion, Vein.
SIXPLE. To suppose pure simples as antecedents to simples, is ta pre·
scribe so many ultimate goals to the human understanding, 49. See
Blood. The substances that enter the blood·globule, are the simples of
their respective degrees, 74. There are degrees of simplicity, ibid., 114.
Nature exalts herself in passing from compounds to simples, 274. The
simple is a type of its universe as it exists in that degree, 275. See Unit.
A thing is simple in proportion as it is near to the first cause, II., 280. In
proportion as substances are not simple, they are imperfect, and remote
from the truth of nature, ibid. The simpler substances are pellucid; the
less simple, colored, ibid.
SOiGULU: see U!e.
SIUN. It imbibes from the air numerous substances for concoctiI:g and
renovating the blood, 48. See Blood. It conveys subtle ethereal aliment
to the Mood, 42, 159. It expires the saline substances contained between
the fascides of the nervous fibres, II., 153.
SU:EP. Wakefulness and its concoInitants open the lacteal and close
INDEX OF SUBJEOTS. 417
the aerial passages: does sleep produce the inverse effect? 44. See
Gaping. During sleep causes are busy in repairing the losses that occur
in causates during the day, 534; II., 184. One viscus Bleeps and wakes
differently from another, ibid. The cerebellum and its nerves are more
widely âwake during the sleep of the cerebrum than at other times, ibid.
Sleep is caused by the red blood passing into the vessels of the white blood
in the brain; iDe consequence of which, ail distinction of degrees perishes,
ibid. During sleep the circulation of the nervous f1uid is not disturbed by
the voluntary determinations of the cerebrum. II., 184.
SNEEZING. The brain is contracted in the act of sneezing, 256. By
sneezing the brain expels the pituita that blocks its doors, 257; IL, 91.
See Brain, Nose. The dura mater is contracted in the act of sneeziug,
II., 91. Sneezing is the highest excitation, or expansion and constriction,
of the brain and lungs, II., 91.
SOLID: see Fluid.
SOUL, the,'enjoys a kind of omnipresence, knowledge, power, and provo
idence, within the limits of the body, 195, 227; 11., 198, 20-1, 234. See
Body, Formati'IJe Substance. As rational a soul resides in the infant, or
idiot, as in the greatest genius, 237; II., 62, 176, 266, 276, 278. See
Brutes, Instina, Organism. The predicates of the soul and of thc forma·
tive substance are exactly coincident, 239; IL, 232, 233. See Sub~tance.
Nothing adequate can be predicated of the soul by the formulas of the
lower degrees, 279; II., 203. See Degree, Life. Without a mathematical
philosophy of universals, and a doctrine of degrees, flle manner in which
the first and successive mutations are effectively produced in the forma·
tive substance or soul, cannot he treated of, ibid.; II., 203, 206. It is im·
possible to rise to a knowledge of the soul without gaining R particular
llnd general knowledge of the low and visible phenomena of the animal
kingdom, II., 5, 204, 206. And without ascending through the same de
grees by which the soul, in the RCt of formation, descends into the body,
ibid.; II., 203, 283. The mathematical doctrine of universals is the mute
language of the soul, by which it abstracts from ail thingB their nature and
essence, and distributes words into a quantity of quantities, II., 204, 205,
217. The disputes of the learned concerning the soul, unhinge our minds
and contract our faith, IL, 208. If we deprive it of ail material predi
cates, we are likely to reject it as Rn ens rationis, II., 209. What it
intends from the beginning, the universe carries into effect, II., 227. The
soul intends to proceed from the prior world into the posterior, ibid., IL,
249-252, 283. Also that the surrounding universe shall serve it as a
means for obtaining wisdom, ibid. The learned world has afforded a gen·
eral but unconscious testimony to the doctrine, that the animal spirit is
the spirit and soul of the body, II., 283. The soul is circumscribed, in
representations and intuitions, by the same limits as the universe, II.,
233, 237, 257. Habitation and place, parts, magnitude, force, and forro,
may be predicated of the soul as a substance, provided the properties be
abstracted that are generated in compounds, II., 234. The sou! is iude1i·
418 INDEX OF 8UBJEOTB.
nitely ftnite, II., 287. It is within nature, and OOlow the f1.rst substance
of the world, ibid., II., 296. A soul may 00 defl.ned as a natural subject,
accommodated at once to the beginning of motion, and 00 the reception of
life, II., 240, 296. See Gad. Two distinct principles determine the spir
ituous tluid or soul; the one, natural, enables it 00 exist and be moved in
the world; the other, spiritual, enables it 00 live and be wise, II., 248.
Of these a third, which is properly the soul's own, is formed j viz., a prin
ciple of determining itself inOO acts, suitab!y 00 the ends of the universe,
ibid. Thus it determines itself inta acts of itself, and regards ends OOyond
it8elf, II., 249. This latter principle regards the earth, where the deter
mination takes place; hence the soul, thus emprincipled, must descend
by as many degrees as distinguish the substances and forces of the world j
and form a body adequate 00 each degree in succession, II., 249-252, 288.
See Organ. As the spirituous tluid is the soul, it is seated so high abo ve
ail the other faculties, that it i8 their order, truth, r.ule, science, law, II.,
2li3. The soul naturally is as it acts, II., 255. Its office i8 to represent
the universe; Ilnd this it does not only naturaIly, but intellectually, there
by representïng the universe ta itselj, II., 256. Therefore it represents
the causes and e1fects of nature, as ends, ibid. Its office also is, to be
conscious of all things, and princ:?alI,' 00 determine, II., 257. The soul,
as a substance, is kept within the limits of the body, ibid. It is distinct
from, prior and superior 00, and more universal and perfect than, the in
tellectuai mind, ibid. A notion of it can hardly be procured while we livo
in the body, Il., 259. The tlrst determination of the sou! is the mind; the
second is the animus; the third is the essential body, II., 266. Degreee
of perfection are not to be predicated of the soul, but of the organisms.
II., 266. It is the aIl in its whole, or the singular in its universal, ibid.
It descends with light and virtue InOO the mind, II., 267, 271, 295, 296. It
grasps the lowest things at the same time as the highest, Il., 271. A sin·
gle mode of the ear involves indefinite myriads of corresponding modes
in the soul, ibid. The soul does not tlow so much inoo the sensations and
perceptions of its organs. as inta the formation and motive forces of its
body. II., 274. We must distinguish weIl OOtween its operations within
the f1.bres, and its operations without them, ibid. Bee Jilibre. From the
very beginning of conception, the soul is accommodated at once 00 the be
ginning of motion, and to the reception of life; or ta aIl its intuition and
Intelligence, and these it takes with it, from the tlrst stamen and earliest
infancy, 00 the most extreme old age: but not so the mind, ibid., 278-281.
The observations applied 00 life relatively 00 the sou!, may be applied 00
the soul relatively to the rnind and to sensations, II., 277. Bee Gad. The
soul is derived from the parent, but not from the mother, II.,277. It acts
as a mind in singulars; as an animus or sight in comparative generals;
and as hearing, OOuch, and taste, in positive generals, II., 282. It is not
the wisdom, but the science of the world, II., 283, 284. Were we born in
possession of the perfection and science of the soul, it is doubtful whether
either Datura! birth or death could take place; and certainly there would
INDEX OF 8UBJEOTB. 419
be no thought, no speech, and no society, IL, 286. UnIess ideaa and laws
wcre connate in the soul, there could be neither memory nor understand·
ing; nor could any organic subject participant of life, e:rist or subsist, II.,
286. The soul Ï8 a real essence and communicable substanctl, running
without a break in the organic forms of the brain and of the body, II.,
288. Âs the eye Ï8 the organ of sight, so the spirituous tl.uid is the emi-
nently organic substance of the soul: or its faculty of operating is prop-
erly speaking the sonl, ibid. It is Indifferent whether we cali the tl.uid
itself, the soul, or its faculty of representing the universe, and regarding
enda, ibid. See Genesis of Faculties. lu speech is really angelic speech,
II., 296. We look in vain in ourseIves for a self-intelligent soul, II., 296.
Both materialityand immaterialityare predicable of the soul, II., 297-
299. See Harmonie Varidy, Mutation. It applies its force to those
things that occur within the body, and gives its consent to those that hap-
pen without, II., 808. See IfmnortaJity.
SOUND. The reculTeut nerve is the general regulator of vocal sound, 468.
SOUNDNII:S8. Rcspecting the conditions of a sound mind in a sound
body, see especially, II., 291.
SPBEBE. The forces of nature and the substances of the world have many
distinct spheres of activity, each terlainating in its own peculiar unit, 49.
Sl:'HERICAL FORli. It is the tl.ttest forln in which uature can act. the
genuine form of activity or motion, and the priaciple, basis, and IIleasure
of aIl the other forms, 66. See Spiral. The cortical substances of the
brain are mlnute spherules, and the cel'ebrum and cercbellum themselves
approe.ch to the spherical form, IL, 46.
SPINAL MARROW. Its arteries are beyond the power of the heart, 268,
546;· II., 79. It moyes systal~icRlly with the braias [and lungs], and dur-
ing its movements expels its own blood into the venre cavre, 644-646; II.,
79, 177. See Animation. Voluntary acts become natural and spontane-
ous by habit through the medium of the spinal marrow and medulla ob-
longata, 659; II., 173, 178. The fibre of the brain does not go off into
nerves, but traverses the marrows, 559. The spùl&l marrow affords the
best evidence of the coincidence of motion between the lungs and the
brains, Il., 78. The coôrdination of the cortical substances in the medul·
1re, show how the will is determined into action by thelU, Il., 178.
SPIRAL. The continuous chain of tl.uids and solids in the body is a per-
petuaI circle or infinite spiral, 59. The spiral is the principle of the
sphcre or circle, 66. Nature betakes herself to spirals as she recedes
from the posterior world into the prior, 66, 130, 274. See Und1Ùation.
Nature commits the highest execution of her forces to the spiral form,
130, 274. The curves of the vessels serve for the elimination of non·
sanguineous particles, which cannot follow their gyres, 167. The spiral
volutions of the heart and brain are not meant to enable those organs to
~wist and untwist spirally, but only to expand and con~ract with greater
ease, 273, 513. See Animation. The spiral is perpetual in the simpler
Hubstances, 274. See Amllary Motion, Sun.
420 INDEX OF 8UBJEOT8.
SPŒIT: see Salt. The saline elements of the highest degree generate
spirits, 52. Spirits consist of spherical particles j having their surfaces
composed of the saline elements, and their cavities occupied by ether, ibid.
They are highly rectified ails, 52. In combination with other substances,
they form the volatile; subtly-sulphurous, and fine fatty matters of the
body, 53. The particles of ails and spirits are of the same size as those
of water, ibid.
SPIRITUOUS FLUID or ANIMAL SPIRIT. It is the principal substance
and vital essence of the red blood, 34, 59, 62, 284, 343, 443, 533; IL, 58.
It is conceived in the cortical and cineritious substances of the brains and
'meduUœ, and emitted through the nerves into the blood, ibid., 339; II.,
46, 211. It is also poured by the ventricles, infundibulum, &c., inta the
sinuses, and sa inta the jugular and subclavian vein, just where the tho
racic duct is inserted, ibid., 40, 332, 339, 413, 533; II., 182, 212. It is
there at once associated with the chyle or lymph coming up from the
body, 35, 40, 413. See Blood, OirlJlilation, Beat. By means of a volatile
substance derived from the, ether, it produces the middle blood, 59, 62.
Its extreme volatility is tempered by ethereal clements, 60, 62, 65, 110,
284. It differs in different animais, 63. It and the middle blood are
highly elastic, sociable, pliable, and plastic, but to whatever form they are
reduced, they naturaUy aspire and tend ta return ta their own wost per
fect form, 65, 333, 481. It suffers no loss of any force received, but com
municates it entire ta other things, far and near, 66, H3, 481. Nothing
can exceed it in 11.11 the properties of fiuidity, and aU the modes of efficient
causation, 67, 533. See Vessels. It is blood by eminence, 108, 443, 478;
II., 53. Before the blood can become spirituous fiuid, it must be released
from the ethereal elements that temper, copulate, determine, and perfect
it, lIO; II., 144,145. Nature carefuliy guards against the loss of any
portion of ber spirituous fiuid, 113; II., 153. See Absorption, Secretion,
Undulation. The soul is its life, spirit, and determining principle, 240.
In point of unanimity it is the other self of the soul, ibid. See Animation.
Every point of it involves determinations representative of the microcosm,
which fact constitutes its life, 280; II., 195. See Hearl. In its course
into the basial sinuses, it passes over the sonorous and vibratory regions
at the base of the skuU and bordering the ear, and is actuated by their
motions, 335. There is nothing really substantial or alive in the animal
kingdom but the spirituous fiuid in its fibre and in the blood, 343, 443,
478, 537 j II., 16,29,39,182. Wherever this ftuid is not present, the brain
is not present, ibid. The denial of this fiuid involves the denial of aU the
causes in the animal kingdom, H3; II., 211. See Ganglia. Ta live in
action it must be in a fibre, and be distinctly determined thereby, 478,
479; II., 218. It is placed in a state of general pressure by the animation
of the brains, and the circulation thence arising, 483, 519. See Ner-vous
Fluid. It is the 11.11 in every part, II., 19, 29, 39, 182, 197, 211, 212. It
is the simple and only substance of the animal kingdom, IL, 39, 197, 211,
212. Ali the other substances are derived from it, ibid., IL, 197. It is
INDEX OF SUBJECTS. 421
most perfectly determined by the first aura of the world, II., 40, 180, 195,
250. This cmpowers it to he the formative substance of the body, II., 41.
Which involves life, and consequently soul, as the principle of the things
exiBting in the whole series, II., 41, 181, 195, 198. Materiality cannot be
ascribed to the human spirituous fiuid, II., 42, 180. It knows nothing of
resistance, weight, or lightness, ibid., II., 180. It does not communicate
with the body immediately, but mediately, through organic substances,
II., 51. Our view of the circulation of the animal spirits is founded upon
gcneral experience, IL, 139. It expires into the blood, Il., 153. The
soul dwells in it, IL, 175. With those who deny its existence we hold no
disputation, IL, 180. It is not generated from anything in the animal,
vegetable, or minerai kingdorus, II., 180. Its formation cannot be under
stood without the doctrine of series and degrees, and the philosophy of
universals, ibid., 216, 217,219. The proximate cause of its conception is
the soul's representation of her universe, II., 187. Its circulation is from
the cortex into the universal fibres, from the fibres into the blood, from
the blood to the brain, and so back to the cortex, II., 181. It glances
through every point, and continues, irrigates, nourishes, renovates, forms,
actuates, and vivifies everything in the body, II., 182, 210-212. In time,
universality, and excellence, its circulation far precedes that of the red
blood, ibid. The moments of this circulation arc synchronous with the
respirations of the lungs, which wonderfully concur to promote it, II. 183.
It involves all things that ever cQme to the rational sight and bodily
senses, II., 197. It iB the prime determinant of the microcosm, ibid.
It must he explored, if. we would explore aught else in the body, ibid.
~ee Unitlersal. Everything in the body confirms its existence, II., 211.
By its action we live, and by its life we act, II., 212. Wherever it glances
through its fibre, it is analogous to the auras, ibid., 219. It is in the third
degree above the red blood, ibid. It enters the blood as the first, highest,
inmost, remotest, and most perfect substance and force of its body, the
80le and proper animal force, and the determining principle of ail things,
II., 214. It derives its being from a still higher substance, and proximately
from those things on which the principles of natural things are impressed
by the Deity, and in which the most perfect forces of nature are involved,
II.,217-219. To the body it is the form of forms; to the microcosm what
the first aura is to the macrocosm, 11.,219. It i8 the formative 8ubstance,
IL, 220. See Formative Substance. The bodily system exist~ for the
8ake of it, II., 221. It can by no mean8 be 8aid to live; much less, to
feel, perceive, understand, or regard ends, IL, 222, 296. Yet it has a
principle of life from the first Esse, in a word, from the God of the uni·
l'erse, II., 227, 296. It is a substauce with principles imprinted upon it,
II., 230. See Influx. On account of the infiux of the Divine life, which
is the principal cause in the anirnate kingdom, this purest fluid, which is
the instrumental cause, is the spirit and soul of the body; hence we cali it
the spirituous fluid, II., 232-234. It is the purest of aU the organs of the
Dody, iùid.; II.,252. See Organ. Its office is, to represent the universe,
VOL. Il. 36
422 INDEX OF SUBJEOTS.
The simpler series and substances are rendered conscious of a11 changes
that happen in the compound, II., 24. Whatever is determined into act,
is done either by the determination, or with the concurrence and consent,
of the simpler substances, II., 25. This takes place according to Datural
order, from a lower substance to the next higher, or 'Vice 'Verso.; but never
from the highest to the lowest except through the intermediates, II., 27.
The simple, compound, and more compound substances that are determi
nant of things in their series, in proportion to their simplicity or composi
tion, are prior or posterior, superior or inferior, interior or exterior,
remote or proximate, efficient causes or effects, IL, 28. Prior substances
are more universal, and more perfect in every quality, than posterior, IL,
29. As are the substances, so are a11 their adjuncts, II., 32, 287, 288.
Matter joincd to form is substance, ibid. The adjuncts of substances,
like substances themselves, admit of degrees of simplicity, priority, height,
inwardness, universality, and perfection, II., 33. The higher adjuncts in
fluence the lower, and 'Vice 1Jerso., according as the subslJl\nces are formed,
and as they intercommunicate, II., 33, 286-288. Those adjuncts that oc
cupy the higher place are incomprehensible, and appear as continuous, to
the sensory of lower things, II., 33. Those occupying the lower II.re com·
prehensible, II.nd appear as contiguous, to the sensory of higher things,
II., 34. The lower regard the higher as anll.logues II.nd eminents, ibid. A
higher substance is the analogue of the next lower; a still higher, the emi
nent; a still higher, the supereminent, II., 34. See Aggregates. The
universal substance is the spirituous fluid j the general substance is the
rcd blood, II,, 198. Substances and their forces are regarded as identical,
IL, 214, 288. They discovcr their character by the mode of their forces,
II., 216. See Injlu'S. Their quality is determined by their form, II.,
231. Every prior substance rcpresents to itself its posterior substances,
II., 256. And this representation extends as a cause to a11 causlI.tes, ibid.
The posterior also represents the prior, the formula being true in either
direction, ibid. The mutations or accidents of substances do not extend
a hair's-breadth beyond substances themselves, II., 270, 272, 273. See
ldeas.
SUCCESSION: see Embryo. A11 things are put forth in successive order,
221; n.,9. What coexists must become extant successively, ibid., 266,
304,502; II., 9. See Contingent, State. Tlle purest fibrils are flrst pro
duced, then the vessels of the purer blood, and lastly those of the red
blood, 241, 284. See Deg?'ee, Order.
SUN. As the universal vortex includes an active sun, so the least vor
ticlcs or parts of the universe include substances having a similar II.ctivity
or gyration, 276. The sun is the principle of motion in the uni verse, II.,
229,230. See God. Beyond naturethere is a purely moral sun, II., 245.
TENDON. Tendinous fibres act in general as muscular fibres act in par
ticular, 513.
TER!IS change as substances pass out of one degree into another, 100,
226; IL, 53, 203. See Degree, Formation, Name, VesseZ. As nature
424 INDEX OF 8UBJECTB.
nscends through her degrees, she lifts herself from the sphere of particular
and ordinary terms, into that of universal and eminent ones, II., 53, 203.
In the highest region of the animal kingdom, where the soul abides, there
is no corporeal language that can adcquately exprcss its nature j still less
the nature of things higher still j whence the necessity for a mathematical
philosophy of universals, with characteristic marks and letters, IL, 68, 203.
TIMES. The ancients surpassed the moderns in wisdom, in the art of
distinguishing things, and in conjectures rcspecting the unknown, 13, 14;
11.,59. The modems surpass the ancients in the accumulation of facts,
13, 14. Each period occupies its province, and its place in the purposes
of Providence, 13, 14. The time has come when we must elicit wisdom
from experience, 14. Men at present regard the kuown as unknown, the
true as probable, and the probable as false, 11.,207.
THEOLOGY. The mind cannot penetrate by philosophy into the sanc
tuary of theology, II., 246. See Revelation.
THORACIC DUCT: see Animal Spirit. When the thoracic duct is not
supplied with chyle, it carries the fine lymph returned from the arte
ries, 40.
THOUGHT consists in revolving intelligible materials according to the
order of the nature of things, II., 259. It is higher than imagination, II.,
260, 296. It approaches somewhat to the most general intuitions of the
soul, IL, 296.
THRESHOLD. There is a thresbold between the vessels of the brain and
heart, but the vessels of the body immediately enter the heart, as their
own proper organ, 502; IL, 78.
TIlYMUS GLAND. Ite lobular substance, surrounding the great arteries,
habituates them to sustain the force of the blood, 267.
TRUTH. When it is present, aU experience', and al! the rules of truc
philosophy, attest it, and such hypotheses as are founded on any common
notion, coincide with it, or indicate points of contact, or approximation,
4, 120,184,260 j IL, 7,65,70,209. The mind that has known the pleasure
of discovering the truth, is carried away whoUy in pursuit of it, 10. The
lovers of truth esteem the arts and sciences only as aids to wisdom, 10.
To suspend our belief in truths till the microscope makes them visible, is
but to appeal to future generations, which will certainly cheat our hope,
II., 253. Order is truth, ibid.
TUNIC: see Fibre. The first tunics are formed by the fixation of the
spirituous fiuid, IL, 302.
UNDERSTANDING. Nothing is further from the understanding than what
is most reaUy present to it, IL, 202.
UNDULATION is the propagation of local motion once begull, without the
translation of the volume or mass on which the first local motion was im
printed, 126, 129. The undulatory motion of the air constitutes modula
tion, ibid., 12i. The undulation of the ether ie modification, ibid., 128. See
Aura, Light, Modification, Motion. There are three cornmon springs of
undulation in the body, viz., the brains, the lungs, and the heart, 121.
INDEX OF 8UBJEOT8. 425
spirituous lI.uid is the universal substance; the medulIary fibre, thll univer
sai vessel; the motive fibre of the first degree, the universal motive fibre,
ibid. From the universal, the series principalIy derives its essence and
nature, and is distinguished from other series, ibid.
UlIIVEIlSALITY consists in insuring at once the general and particular
good of aIl things, 227.
USE. AlI thïngs are fashioned in anticipation of the use they are to
perform, 221, 222, 227,229. No member is formed for its own use alone,
but for the general use of aIl its fellows, and of innumerable successors
that lie in it, and are its ulterior ends, 222, 227, 228. See End. To arrive
at the use of a member we must contemplate its relations in the subordi·
nation of things, 228. See Order. The antecedent exists for the use of
the consequent, but this use must be previously represenled in the ante
cedent, 228. The sphere of the useful iuvolves 0.11 the endowments of
human life, constituting either its essence or adjuncts, IL, 317.
UT~LITY. We are right in measuring aIl things by their utility, 11., 110.
V ARIETY: see BQIT"TTU)nic Varia'}!. The perfection of the whole arises
from the variety of the parts, II., 285. The higher entities of nature are
the most susceptible of variety, and the most prone to change of state, 11.,
800. By titis means they are the causes of infinite varieties in the poste
rior sphere, II., 800, 801.
VEGETABLES derive their individuality and coherence from the ether of
the third order, II., 8~8.
VEU!: see Arlery. In the veina there is no circulation, but mere im
pletion and depletion, or pressure upon their contents in every direction
equaUy, 150, 261, 268, 50~. The blood enters the veins at dilferent mo
ments from various parts of the body, 154, 158, 261, 504. The blood in
the veins is dissimilar to that in the arteries both in quantity and quality,
!li5, 168, 19~, 285. The natural chemistry of the body, and the recompo
sition of the blood, could not be carried on, if the blood were propelled
into the veina by the sarne violent motion as into tlJe arteries, 156, 285.
The veins are the receptacles or passives of the arteries, 156, i64, 180,
181, 186, 285. See Fat. The entire composition of the blood is elfected
in the veins, 16~, 167, 19~, 285. There is no secret power of attraction
exercised by the veins, but an extrinsic power allocates at their mouths
the matter they seize and swallow, 167, 168, 814. The veins seek out and
procure those substances that the blood and the kingdom require for reno
vation and preservation, 169. The innermost membrane of the artery is
the outermost membrane of the vein, 133, 180, 181. Absorbent stamina
depend from the little veins, 180. The veins do not put forth their ab
sorbent stamina, but these stamina insinuate themselves iuto the veins,
and with the o.rteries, constitute them, 180, 186. See Ooro1Wl1"'}! Vessels,
Courage, Death, Fear, Deare, Vena CQllJa.
VEliA AZYGOS. Almost aIl the veina from the respiratory field meet in
it, 258, 5~8; II.,79. Receiving the blood from the spinal marrow, it gives
the last ald to the motion of the heart, 552. It pours its blood into the
Tena cava synchronously with the respïratory movements, II., 80.
INDEX OF S UBJEOTS. 427
VlIl!lA CAVA: aee Circulation, FOTamen ot'ale, Motion of the HUlIrl.
The venae cave move with the ventricle~, 496. In regard to pressure,
action, and infiux of blood, they are t<l thc right auric1e as the right anri·
cie ia to the right ventricle, 498, The)' cnn vibrate many times while the
auricle vibrates once, 500. The superi•• r "'ena cava acts as far as the
Bervous girth at the vestibule of the n.urich.. ~ the inferior, as far as the
mouth of the right ventricle, but to no didtillO:t vestibule, 501, 501, See
Embryo, Threshold. The tu.J1ic of the vena cau makca common cause
with the blood, 502. The action of the venm cave ~ continuous or pero
petual, and identical with active pressure or living conatus, 503, 501, 509.
See Vein.
VENTR1CLE: see Coronary Vessels, Deart.
VBRTEBRAL ARTERY: see Brain. When it reaches the brain and spinal
marrow it no longer obeys the action of the heart, 318; II., 10, 11. It
enlarges on entering the cranium, 318. It expands and contracte with the
brain, and not with the hem, 319; Il., 11. It undergoes reflection and
infraction in passing to the foramen of the soU, II., 11.
VESSEL8. They are only determinations of the blood, l, 46, 99, 280.
AU parts of the body, in the tenderness of their infancy, consisted of ves
sels and fibres, 2, 45. See Circulation, Fïbre. There would be no action
unless the blood were determined by vessels, 99, 280. The coats of the
vessels are threefold in origin, degree, nature, composition, and name, 100.
The vessel and the blood conjointly are one thing, 101, 134, 138,502. The
tunic or coat is of the blood, and the blood is of the tunic, ibid., 184, 131,
139, 140, 502. The blood being given, the nature of the tunic may be
inferred, and vice versd, ibid., 134, 502. The membranes of the vessels
correspond to the degrees of the blood, 102, 134, 163, 113. The vessels
have three essential membranes or coate; the others are but auxiliary to
the sanguineo-muscular coat, ibid., 103, 104, 145. The most universal
coat is the inmost or nerveo-membranous, ibid. The next in universality
ia a nerveo-motive membrane discoverable in the smallest vessels, 103.
The third is the sanguineo-muscular, 103. The latter coat belongs to the
'l"essels of the lower region, or of the body, but not to those of the brain,
104. Of the coate of the vessels, one is prior to, and more universal, sim
ple, and perfect than the other, 105. Three tunics couvey the red blood,
]05,186. Fewer and simpler tunics enclose and carry the purer blood, 106.
A single membrane encloses and conveys the spirituous fluid, ibid. The
vessels of the il-rstrOOgree are the blood-vessels: those of the second, the
exsanguious vessels: those of the third are the fibres of the nerves, 101.
See NerrJe. The third degree of vessels is Ilot succeeded by the second
cxcept in the brains, 108, 109, 140, 163. As the red blood passes from its
own vessels into those of the second order, it is divided into the purer
blood, 109. As the blood passes from the vessels of the second order into
those of the first, it is divided into spirituous fiuid, 110, 163. After passing
through the fibres, the blood returns into the second and third (or first)
orders of vessels, and is recompounded as it was divided, 110. The blood·
vessels have their determinate maximum and minimum, and proceed from
428 INDEX OF SUBJECTS.
their maximum to their minimum, and '!lice '!lersd, 114, 115. Aiso the ves
sels of the second order, and thoRe of the first, or the fibres, 115. See
Artery, Blood, Cause, Glands, Vet".. More blood is contained in the minute
vessels collectively than in the trunks, 137. The muscular coat of the
vessels is required to promote the general pressure and circulation, 145.
In the muscular coat lie ail the strength and force of the artery, 145. An
inner membrane is requircd to co11ect the muscular rings of the arteries,
and d~termine thorn iuto effect, 148. The heads of the science of tlle ves
~els are as fol1ow: 1. That proper liquids and elements be conveyed to
the blood. II: That they be duly mingled with it, 158, 159. III. And
duly insinuated into, and presented to, the blood, 159. IV. And duly
separated, viz., the heterogeneous from the mixed homogeneous, and the
latter from the pure, 160. V. And sequestrated, 161. VI. And aner
sequestration, eliminated, or reabsorbed, 161. The perpetuai anastomo
ses of the vessels prevent undue aversions of the arteries, or appetencies
of the veins, from injuring the animal economy, 171. See Leasts, Muscle.
The mutations are perpetuai in the field of least vessels, being according
to the actions and affections of the brains, 190. Every mutation in this
field, which is one extreme of the blood-system, produces a corresponding
result at the other, or in the pulse of the heart, 191. Besides the ductus
arteriosus and umbilical vessels, there is an infinity of others in the body
that oocome impervious, forming various kinds of cords and fibres, 326.
Ail lower vessels, as being' produced by the fibre of the spirituouB fiuid,
may be called derived fibres, 478.
VISOUS: see Embryo.
VISION. At the point of no vision, infinitely more numerous and dis
~ct tlûngs begin than the eye can ever detect, II., 136. 'When we arrive
at this point, the mind must take up the subject, ibid.
W ATER: see Serum. The particles of water are rough spherules, some
what hard, and nearly inert, 51. See Spirit.
WILL. The will is not determinable into bodily acts without the cortical
substance, and the disposition of it we see in the cerebrum, II., 176. It
proceeds always pari passu with the science possessed by the cerebrum,
or with the understanding, II., 183, 310. It is rea11y the conclusion of the
judgment, IL, 238, 260, 808, 313. Our will calls forth the Divine consent,
but God's will never compels us to act, II., 244, 323, 328. Action is per
petuai will, and ail the essentials of action lie in the will, II., 309, 322.
A single will is formed of as many wills as there are intermediate ends
leading to whatever is regarded as the ultimate end, ibid. The more in
telligent the man, the more free his will, II., 310. See Liberty, Mind.
Will is perpetuai determination to act, II., 322.
WISDOM. The means by which we can mount from ignorance to wis
dom, are not provided by the soul, but by the Creator, n., 284. Wisdom
makes ail things into something, II., 354. See BrY/il.
WOMB: see Egg.
W ORLD: see Aura.