phenomena of our nervous or dynamic and sensitive existence change with the health or the lesion by accident or poison, of these solids and fluids, so should we expect the manifestations of the earth's dynamic and sensitive life in her animal existences to change with the health or disease of her solids and fluids, and we should expect this change to be not partial but integral.

In

To comprehend clearly the principle on which this depends we must realize that the passional principles determine corresponding creations. The passions eternally cause. Creatures and things are their fugitive effects and manifestations, in which such or such a phase of the Creator's life is manifested. Let us use a few illustrations. Why do one and one make two? What is the cause, of which the principle of addition is an effect? To bring this into a concrete and intelligible form, we must allow the unit one to represent an individual power, such as that of a man. given outward conditions we find a man capable of exerting just so much force, muscular or mental. Say his strength is equal to raising a weight of three hundred pounds. Now if he has occasion to lift one of six hundred pounds, he cannot accomplish it under the same physical conditions, any more at the second or the twentieth trial than at the first. Whilst one remains alone, no process of addition, multiplication, subtraction or division can exist; any more than the passions of friendship, ambition, love or familism, can act; without objects to draw them forth. To the first unit, say Robinson Crusoe on his island; bring another unit, which we will call his man Friday. Now if Robinson's perigua weighs six hundred pounds and he can raise three hundred pounds, and Friday three

hundred pounds, how shall Robinson succeed in getting his canoe launched? Why, let him and Friday try together, you answer; add one to one and you have two, add three hundred to three hundred and you have six hundred. Good, but how will Robinson cause or determine this addition? The passion of Friendship, the co-operative principle must first develop itself between him and Friday. There are many degrees in its accords, but unless some one of them exist, Robinson and Friday will continue always distinct units, and the perigua will never get launched. Friendship then causes or creates the rule of addition.

Now let the Spaniards come to Robinson's island. By saving their lives and treating them kindly, he first establishes with them relations of friendship; then as numbers increase, and a necessity arises for some order and system of action, he becomes the natural chief of their little group; Ambition, the source of order and degrees, manifests itself, and as one of its effects, Robinson finds his force multiplied by that of the associated family.

Of the minor Passional principles, every one recognizes at once, that Love is the great maker of presents. It renders the miser generous. In Genesis it is illustrated by opening the side of Adam and tak ing out one of his ribs whereof to form Eve, and its physiological expression is not less striking. Love always determines donation or the subtraction of something from oneself or one's property.

Division is the effect of Familism, the property with the personal and moral qualities of the parents, being divided among the children.

Thus the four rules of arithmetic are essentially

determined by the four cardinal passions. Laverdant, in his beautiful analysis of Property, has developed this subject, showing the cardinal passions as the serial principles. I have illustrated the causation of phenomena in the mineral kingdom and in the vege table and animal organisms, by the Passional principles, in a work entitled "Three Lectures on Man,” (Fowlers and Wells.) See article, on "Organic Refraction."

It seems a very wide step from the creation of the rules of arithmetic to the creation of dogs and lions. They do not apparently lie in the same field of analogy. But analogy is universal.

*

As one or another cardinal passion, and the mathematical principles and serial character which flows from it, predominate in such or such a living type; this becomes a creation, (if we may use the expres sion,) of that passion. Fourier considers the planets as holding with each other in the seasons of eternity, aromal relations, which generate on each its successive creations. According to the passional principle then dominant, its purity and its intensity; will, as in the analogous phenomena of human generation, be the character of the creation resulting.

Whatever be the agency, it is certain that in proportion as the nature and properties of animals and vegetables are revealed to us by observation, experiment and sympathy; we find in them the strongly marked types of the passions and tempers which have presided over their creation, as clearly as our own children proclaim the characters of their parents and

*I have treated of plants and animals as Passional hieroglyphics in my work entitled "Allegorical Portraits of Nature or Vegetable and Animal Allegories." (Fowlers and Wells.)

the truer or falser conditions of their union. The dog, for example, is very clearly a living expression of the passion of Friendship, the horse of Ambition; which have presided over their creation. The different species and varieties of dogs will type the dif ferent species and varieties of Friendship which have determined them.

Now of all the passions in all their branches, we observe this general law; that evil in its two forms of defective development and perverted development re sults from their collision or conflict; and that good, in its two modes of integral development and harmonic development results from their accords. Given a sphere of incoherence, of unorganized industry and social relations, you have resulting all forms of disease, falsehood, deformity and misery, grave in proportion to the intensity of the passions. Given a sphere of organized interests, variety in unity; and you have resulting, all forms of health, truth, beauty and happiness, in the same ratio to the intensity of the passions. This is the law of direct and inverse. development. The first is the essential, the last the exceptional state of a planet or a race. Now it is evident, that our planet has been since the Fall in a rudimental and infantile state. It is only on the smaller part of its surface that the land or solid tissue is yet formed. Immense deltas and marshes with their alligators and other crude monsters still remind us of the pre-Adamite world of the Saurians, when after the crust had sufficiently cooled to permit the condensation of its waters, the whole became a prolific mud. Earthquakes, volcanoes, and the irregularity of climates, winds, &c., render many regions so inconvenient and unsalutary for man, as to be scarcely com

patible with his existence; and among the species of vegetable and animal life now existing, we find only the germ of harmonic relations in a small exception, just as in human society the passions of man produce harmonies and tend to the collective social interest only in a small exception. God, in assigning to man the regency of terrestrial movement, has delegated to him an immense influence, a greater power than he claims, than he is yet prepared to believe in,-the power of giving to nature the signal of new creations, transforming and regenerating their evil into good. In fact, man already co-operates with nature in the work of creation. She produces classes and orders, but he determines species and varieties. Thus, in the mineral kingdom, man from zinc and copper, creates the compound mineral, brass; and thus many other compounds of similar character among the metals. Man creates a whole genus of visual accords with the earth in the manufacture of transparent glasses, mirrors, lenses, microscopes, telescopes, &c.

To attain this, it is necessary that man should ascend through the three subversive societies; the Savage, the Barbarous, and the Civilized. The savage can make no glasses: when he develops his industry to that point, he is no longer a savage. Thus in the vegetable and animal kingdoms, the savage simply takes all as he finds it, and subsists on the usufruct of the earth. The civilized man becomes initiated into the science of causes, and in his hot-house or his farmyard, by grafting, budding, or peculiar methods of culture, or by applying the law of reproduction, he creates new varieties of roses, peaches, cabbages, pigeons, dogs, or horses.