tially vital the barrenness of the mechanic system, with which alone his imagination has been familiarised, and which, as hath been justly observed by a contemporary writer, is contradistinguished from the former principally in this respect; that demanding for every mode and act of existence real or possible visibility, it knows only of distance and nearness, composition (or rather compaction) and decomposition, in short, the relations of unproductive particles to each other; so that in every instance the result is the exact sum of the component qualities, as in arithmetical addition. This is the philosophy of Death, and only of a dead nature can it hold good. In Life, and in the view of a vital philosophy, the two component counter-powers actually interpenetrate each other, and generate a higher third, including both the former, "ita tamen ut sit alia et major."
As a complete answer to No. 3, I refer the reader to many passages in the preceding and following pages, in which, on far higher and more demonstrative grounds than the mechanic system can furnish, I have exposed the unmeaningness and absurdity of these finer fluids, as applied even to electricity itself; unless, indeed, they are assumed as its product. But in addition I beg leave to remind the author, that it is incomparably more agreeable to all experience to originate the formative process in the fluid, whether fine or gross, than in corporeal atoms, in which we are not only deserted by all experience, but contradicted by the primary conception of body itself.
Equally inapplicable is No. 4: and of No. 5 I can only repeat, first, that I do not make Life like magnetism, or like electricity; that the difference between
