of all living creatures.  They added, “That those sparks of the Divine Spirit were the principle of all generations; that animals received them in their conception and at their birth; and that the moment they died those divine particles disengaged themselves from all terrestrial matter in order to fly up to heaven, where they shone and rolled among the stars.  It is this philosophy, at once so magnificent and so fabulous, which Virgil so gracefully expresses in the following verses upon bees:—­

“Esse apibus partem divinae mentis, et haustus
AEtherios dixere:  Deum namque ire per omnes
Terrasque, tractusque maris, caelumque profundum. 
Hinc pecudes, armenta viros, genus omne ferarum,
Quemque sibi tenues nascentem arcessere vitas. 
Scilicet huc reddi deinde, ac resoluta referri
Omnia, nec morti esse locum, sed viva volare
Sideris in numerum, atque alto succedere caelo.”

That is:—­

“Induced by such examples, some have taught
That bees have portions of ethereal thought,
Endued with particles of heavenly fires,
For God the whole created mass inspires. 
Through heaven, and earth, and ocean depth He throws
His influence round, and kindles as He goes. 
Hence flocks, and herds, and men, and beasts, and fowls,
With breath are quickened, and attract their souls. 
Hence take the forms His prescience did ordain,
And into Him, at length, resolve again. 
No room is left for death:  they mount the sky,
And to their own congenial planets fly.”

Dryden’s “Virgil.”

That Divine Wisdom that moves all the known parts of the world had made so deep an impression upon the Stoics, and on Plato before them, that they believed the whole world to be an animal, but a rational and wise animal—­in short, the Supreme God.  This philosophy reduced Polytheism, or the multitude of gods, to Deism, or one God, and that one God to Nature, which according to them was eternal, infallible, intelligent, omnipotent, and divine.  Thus philosophers, by striving to keep from and rectify the notions of poets, dwindled again at last into poetical fancies, since they assigned, as the inventors of fables did, a life, an intelligence, an art, and a design to all the parts of the universe that appear most inanimate.  Undoubtedly they were sensible of the wonderful art that is conspicuous in nature, and their only mistake lay in ascribing to the work the skill of the Artificer.

Sect.  XXX.  Of Man.

Let us not stop any longer with animals inferior to man.  It is high time to consider and study the nature of man himself, in order to discover Him whose image he is said to bear.  I know but two sorts of beings in all nature:  those that are endowed with knowledge or reason, and those that are not Now man is a compound of these two modes of being.  He has a body, as the most inanimate corporeal beings have; and he has a spirit, a mind, or a soul—­that