but these laws are differently modified in every individual body, whether animal or vegetable. As these laws are physical, bodies cannot resist their vital functions; their actions are not elective, as physical beings: provided air, nourishment, warmth, &c. be applied to them, they cannot resist living. These remarks apply equally to both animals and vegetables. If an animal put an end to his organic life, it is by moral, not physical, impulse. We have nothing to do at present with the moral propensities of Man and Animals; for we intend to speak of their organic life only.

The difference is so distinct between living and dead matter, as to render it unnecessary for me to define it. The first question that suggests itself to us is this,-What is the cause of this difference?

As long as a body lives, its identity is preserved,-it grows,it moves, either locally, or particularly,—it emits heat, &c.; but, as soon as death has taken place, these phenomena disappear, the body decays, and becomes subject to the laws of inanimate matter. Is this principle of preservation, of growth, and of motion, a real being; or, is it only a power implanted in the constitution of bodies?

Power presupposes a body, of some kind, to exert that power; for we can have no idea of power independent of body. To suppose that a power can exist, independent of body, is contrary to all experience; it is precisely the same as to suppose that an effect can take place without a cause it would be, therefore, impossible for growth, nutrition, motion, &c. to go on, in bodies, without some real, substantial being to produce these effects; we, consequently, conclude that life cannot possibly be a mere power, but that it is an absolute entity, possessing form, occupying space, &c.

We have already shown that the phenomena of life must depend upon some real entity or substance: this substance must be one of two things; that is, it must be either the structure of the body itself, or else some minute, penetrating, subtle, and active substance, pervading the structure. We will, in the first place, inquire, whether it may depend upon the structure or tangible parts of bodies. If life depend upon the structure, it must depend upon a particular state only of that structure, for it cannot depend upon the structure in a state of death; life, consequently, cannot depend upon every state of the structure, because this structure exisis after death. Now, a state of the structure presupposes the existence of the structure. It is evident, that the structure of bodies cannot exist as an organized structure, before the bodies are formed; there can, consequently, be no life, if it depend upon the structure. But, by what power is the body formed? Can

the structure form itself into a living structure? Such an idea is absurd. Before life can depend upon the structure, that structure must possess the power of forming itself,-a thing contrary to reason and experience.

At the earliest period of existence, the functions of life are performed. This is observable in the egg, and also in the seeds of vegetables; but there is no resemblance whatever between the egg and the chick which comes from it, nor between the seed and the vegetable. From this view of the subject, it necessarily follows, that if life depended upon a particular state of the structure, an egg would never change into a chick, nor a seed into a plant; for, the most they could do, would be only to live as an egg and a seed. There must, consequently, be some principle in action before the primitive atoms of the body can be put together. The action cannot proceed from the structure, because it requires action to form that structure.

Again, if life depended upon the structure of the body, there could be no reason why the body should die at all; for the structure of both animals and vegetables, is perfect for some time after death. Is it reasonable to suppose that the structure could form itself, preserve itself, nourish itself, and die before its texture is dissolved? Such an opinion, although a very prevalent one, is, when narrowly examined, too absurd to be entertained for a moment.

As there must be some principle in action before the body can be formed; and, as it is evident, that the structure, even when formed, could not give itself the power of motion, &c. it is reasonable to infer, that it is this first, active principle that gives motion, as well as form, to the structure: it not only gives motion, at first, to the body, but it also continues that motion; for, it is evident that its continuation does not depend upon the organized structure, because the body dies before that structure is destroyed. It follows, from these remarks, that, as long as this principle exists in the body, that body manifests phenomena of life; but, as soon as it becomes extinct, the body also becomes inactive, and ceases to manifest vital phenomena.

It will be asked, what is meant by this principle? and how is the existence of it proved? We have already stated, that every phenomenon must have its cause; that cause indicates power; and that power presupposes a body to exert it. It, therefore, follows, that, as there are phenomena of life, there must be life; and, as every physical cause consists of body, or entity, life must be an entity; and, also, as we have proved, that life cannot consist of the tangible parts or structure of bodies, it must be something pervading that structure. We

prove the existence of the vital principle by the same rule, which we have laid down; that is, by inference or induction. There are two ways of proving the existence of a thing; 1st, by the evidence of our senses; 2ndly, by the phenomena which the thing produces. The relation which the thing has with our senses is the best proof of its existence; but this is not always, although generally, identical with truth; for the senses are liable to err, either from their mode of application, or from disease: but this kind of proof is, in general, more to be relied on than inferred proof. The degree of inferred proof is in proportion to its relation to our reason; the mode of obtaining it is this:-The existence of an effect is proved by its relation with our senses; if an effect exists, it must have a cause; that cause must be of some kind; if it be of one kind, it cannot be of another; if it be not of one kind, it must be of another kind; its true kind must be according to its relation with our reason; and the truth of reason depends upon experience. According to the same rule, that is, the rule of causation, we prove the existence of the vital principle by its phenomena; and we prove its nature by the nature of these phenomena, as they relate to our senses. Caloric, or heat, is not tangible; but its existence is proved by its effects. These effects are, expansion, emission of light, chemical decomposition, &c. When these phenomena all occur, in combination, in bodies, no one will deny the existence of heat in these bodies, because heat always produces these effects, in certain degrees; and no other substance, with which we are acquainted, will produce these effects, but heat. All agree, that there exists heat in such bodies, although they have never seen it It will be said, that we can prove its existence from its relation with our nerves, in producing pleasure, or pain, according to its degree;-granted; but what is that but proving its existence from its phenomena ? Is the existence of the vital principle not proved in the same way, by the impulse which it gives to our bodies; by the manner in which it preserves these bodies from dissolution and decay; by its preserving their identity, and promoting their growth, nutrition, and reproduction?

We agree to call every thing with which we are acquainted, Matter; but we find great diversities in bodies formed of matter; thus, electricity is very different from wood,heat is very different from iron,-acids are different from alkalies, oil is different from water,-spirits are different from oil, &c. ;-thus, we find matter in every form, and modification, we can imagine. Again, if we mix an acid and an alkali together, the product will be different from either; a mixture of oil and spirits is neither like oil nor spirits; a

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This pro, erty of matter is generally supposed to be i with Attraction; but there seems to me to be no resend between the two. There is not the least resembla tween gravitation-between the atractive phenom the load-stone, or between that of glass, wax, and ot stances, and the ass which is perceptible between mociications of matter. Attraction disposes bodies proach each other, but Af produces an entire in their form and mac bra on: for instance, an acid a property for an altail but, if the two b Dragia catact, one bertraizes the other, and cut is verf c is a.f-rezt fr com either of the two caus I wore a pear, from these phenomena, that ents rion à millte sciistance pervading bodian beer Erency exisines : 40t that Affinity depends the nets of mater: it is the effect of the ties in Doces aang IT on each other UPLA, undergang a change in their modificatio 1 Low me, 22 peser to bring further powe PTI UNS DALER WLich might be easily done. Most of the phenomena c Nature appear to t for and a seat be from matter; they are differentiations of these laws: they a Ime GUNE Wch procured I and no other

Lane & presenet :P OUT VE in three grands galet alt entower CD SENSL30 though, VA murgazet. Simic organized: and We save as ofereix remarks with re THE . vich we considered necessary É 20 of what is to follow. It has been not char pe is that of changing its form, and water is different modifications like matter o ferat fines in a solid form, in a find form difierat eses. We perceive the same substa action date. We also infer that there are orig of malese gros and tangible, as stone. active and imperceptible to our ses item, we find it exist in innumera fund, beat, & Light is another pe die game poduced by dodies wich produces phenomena peculi tions of these bodies

These are gened by the same!

laws are differently modified in every individual ther animal or vegetable. As these laws are phyes cannot resist their vital functions; their actions ective, as physical beings: provided air, nourishnth, &c. be applied to them, they cannot resist hese remarks apply equally to both animals and If an animal put an end to his organic life, it is not physical, impulse. We have nothing to do at h the moral propensities of Man and Animals; for o speak of their organic life only.

rence is so distinct between living and dead matter, r it unnecessary for me to define it. The first quesggests itself to us is this,-What is the cause of

ce?

is a body lives, its identity is preserved,-it grows, ther locally, or particularly,-it emits heat, &c. ; n as death has taken place, these phenomena disle body decays, and becomes subject to the laws of natter. Is this principle of preservation, of growth, tion, a real being; or, is it only a power implanted titution of bodies?

resupposes a body, of some kind, to exert that we can have no idea of power independent of suppose that a power can exist, independent of body, to all experience; it is precisely the same as to at an effect can take place without a cause: it herefore, impossible for growth, nutrition, motion, on, in bodies, without some real, substantial being these effects; we, consequently, conclude that life sibly be a mere power, but that it is an absolute sessing form, occupying space, &c.

e already shown that the phenomena of life must on some real entity or substance: this substance ne of two things; that is, it must be either the f the body itself, or else some minute, penetrating, d active substance, pervading the structure. We e first place, inquire, whether it may depend upon ire or tangible parts of bodies. If life depend upon re, it must depend upon a particular state only of that -for it cannot depend upon the structure in a state life, consequently, cannot depend upon every state ructure, because this structure exisis after death. tate of the structure presupposes the existence of the It is evident, that the structure of bodies cannot n organized structure, before the bodies are formed; 1, consequently, be no life, if it depend upon the But, by what power is the body formed? Can