Of an infinite number of plans of different works, that I saw drawn on the leaves of the Fantastical Tree, I remember three. In the first, the point in question is very abstract, but treated in so singular a manner, that perhaps it will not be disagreeable to give here a slight sketch of it. “When I have examined matter, it has appeared to me, that it could not think, and I have readily admitted Beings purely spiritual. It is true, the least ideas of such substances have never been formed. This proves the sagacity of man does not 275reach very far: But does it prove there is nothing beyond?
“When I have considered the animals, I have not been able to help thinking them intelligent, and that so much ingenuity was not without some understanding. They are, therefore, said I, provided with a spiritual substance. But what! these insects, these worms, these microscopical animals, who increase without number in the shortest space, have they each a spiritual, that is to say, an unchangeable, immortal soul? I do not imagine, any such thought ever entered into a sound head.
“Then calling to mind that intelligent Being diffused through the whole earth, and perhaps farther, 276that immense spirit of whom some antient philosophers have talked, under the name of the universal soul; I have thought that, without multiplying infinitely spiritual substances, that soul was very proper to supply their place, and alone sufficient to give life to all the animals. I have therefore embraced the opinion of the antients, but with one restriction.
“They were persuaded that every thinking organized Being, is animated by a particle of the universal soul; That cannot be. If this soul is capable of perceptions, it is spiritual, and indivisible, and if it is indivisible, it cannot separate from itself any part to go and animate any Being whatever. If this spirit informs different bodies, it is because 277it operates at the same time in different places; and not because it sends any where some emanation of its substance.
“Farther: The antients believed that man, like the animals, derived from the universal soul all the intelligence he is endowed with; another mistake. If we consider in man, that hidden principle which carries him so efficaciously to follow the impressions of sense, though ever so repugnant to reason, we shall agree, with the antients, that this principle must be the same with that which animates, rules, and directs the animals; the pure sensitive nature of the universal soul is visible in it. But when I perceive in man another agent, which 278tends to subject all his actions to the rules of justice; which so often opposes the senses (though seldom with success) which, even when it succeeds not to hinder the sin, never fails to sting him with remorse and repentance; I cannot help thinking, that besides the universal spirit, there is in man another principle of a superior order: A principle known by the name of rational soul. It is manifest by the clashing between the passions and reason, that there are in us two contradictory Beings, which oppose one another. If I may be allowed to compare things of so different a nature, I should say that every thing which partakes of the universal soul is like a spunge soaked in water, and immersed in the sea; and 279that if, moreover, the body is endued with a reasonable soul (which is the case of man) it is like the same spunge soaked in water, but in which a drop of oil has found its way.
“In fine, the antients believed, that the universal soul was diffused every where; but neither can That be. Perhaps it pervades the terrestrial globe, or, it may be, the whole solar system, or even farther: But still it is certain, it has its bounds, it is God alone that fills immensity.
“But how shall the existence of a thinking Being be admitted, which, bounded as it is, has however so prodigious an extension? What ideas can be formed of its capaciousness and its limits? How can it animate 280so many bodies physically separated one from the other, and forming so many individuals? Let us fathom, as far as in us lies, these depths of obscurity.
“Since spiritual substances have no solidity, they are penetrable, and take up no room. From their penetrability it follows, that several spirits may exist in one and the same space, and that a body may also be in the same place. From their taking up no room it follows, that they have neither length, nor breadth, nor depth; that they have no extension properly so called. But still a spirit is a real Being, a substance: Though it takes up no room, it is necessarily some-where; and, though it has no 281extension properly so called, it has necessarily its bounds. So, in a metaphysical sense, all spiritual Beings may be said to be more or less extended, to contain, and to be contained: And then we may return to our companion of the spunge, penetrated by a drop of oil, impregnated with water, and immersed in the sea.”
“On the other hand, by virtue of the laws of combination, the result of the unions necessarily differs from the substances that are united; and it does not appear, that the soul and the body should make an exception. When the spirit and matter are united, think not the spirit the same as before; it is, in some measure, materialized; 282think not the matter such as it was before; it is, in some measure, spiritualized. From this mixture results a new Being, different from pure spirit, though it retains its noblest virtue; different from brute matter, though it partakes of its qualities: It is a particular Being, forming an individual, and thinking apart; in fine, it is such a Being as you that are reading, such as I that am writing. Therefore, what perceives in us, is p............