we are able, in this limited sphere, to form some satisfactory conclusions as to the plants and animals of those other spheres which move at such immense distances from us."-" We see that matter has originally been diffused in one mass, of which spheres are portions. Consequently, inorganic matter must be presumed to be everywhere the same; although, probably, with differences in the proportions of ingredients in different globes, and also some difference of conditions. Out of a certain number of the ele

ments of inorganic matter are composed organic bodies, both vegetable and animal : such must be the rule in Jupiter and Sirius, as it is here. We therefore are all but certain that herbaceous and ligneous fibre, that flesh and blood, are the constituents of the organic beings of all those spheres which are as yet seats of life. Gravitation we see to be an all-pervading principle: therefore there must be a relation between the spheres and their respective organic occupants, by virtue of which they are fixed, as far as necessary, on the surface. Such a relation, of course, involves details as to the density and elasticity of structure, as well as size, of the organic tenants, in proportion to the gravity of the respective planets; peculiarities, however, which may quite well consist with the idea of a universality of general types, to which we are about to come. Electricity we also see to be universal; if, therefore, it be a principle concerned in life and in mental action, as science strongly suggests, life and mental action must everywhere be of one general character. We come to comparatively a matter of detail, when we advert to heat and light; yet it is important to consider that these are universal agents, and that, as they bear marked relations to organic life and structure on

earth, they may be presumed to do so in other spheres also. The considerations as to light are particularly interesting; for, on our globe, the structure of one important organ, almost universally distributed in the animal kingdom, is in direct and precise relation to it. Where there is light there will be eyes; and these in other spheres will be the same, in all respects, as the eyes of tellurian animals, with only such differences as may be necessary to accord with minor peculiarities of conditions and of situation. It is but a small stretch of the

argument to suppose that, one conspicuous organ of a large portion of our animal kingdom being thus universal, a parity in all other organs, species for species, class for class, kingdom for kingdom, is highly likely; and that thus the inhabitants of all the other globes of space bear not only a gene. ral, but a particular resemblance to those of our own."-Vestiges, p. 123-4-5. See also pp. 29, 30.

"It is also now ascertained that the great laws of our own planet, and of the solar

system to which it belongs, prevail in all other and the most remote systems, so as to make the visible universe, in the strictest sense, one system, indicating one origin, and showing the presence of one controlling Power. Thus the law of gravitation, with all the conditions it implies, and the laws of light, are demonstrated to be in regions incalculably remote; and just so far as the physical constitution of the other planets of our system can be either traced, or reasonably conjectured, it appears that, amid great diversities of constitution, the same great principles prevail in all; and therefore our further conjecture, concerning the existence of sentient and rational life, in other worlds, is borne out by every sort of analogy, abstract and physical; and this same rule of analogy impels us to suppose that rational and moral agents, in whatever world found, and whatever diversity of form may distinguish them, would be such that we should soon feel ourselves at home in their society, and able to confer with them; to communicate knowledge to them, and to receive knowledge from them."-Physical Theory, p. 176. See also pp. 248-9, 250, where the author expands these ideas, but at too great length for quotation.

3. The mind immortal, but depending on organization.

"There is, in reality, nothing to prevent our regarding man as specially endowed with an immortal spirit, at the same time that his ordinary mental manifestations are from organization: those of the lower anilooked upon as simple phenomena resulting mals being phenomena absolutely the same in character, though developed within much narrower limits."-Vestiges, p. 244. lations apart,) not because his mind is separable from animal organization, but because his intellectual and moral constitution is

"Man we believe to be immortal, (reve

such as to demand a future development of his nature."-Physical Theory, p. 273.

"There are those, probably, who would not wish even to see the materialist confuted, if it must be on the strange and offensive condition, a condition so derogatory to the dignity of man, of our acknowledging a brotherhood of mind, such as shall include the polypus, the sea-jelly, and the animalcule of a stagnant pool. But science knows no aversions, and must hold on its way through evil report and good report. Truth, in the end, will not fail to justify itself, in all its consequences and relations."-Physical Theory, p. 274.

4. The brain is a voltaic pile or galvanic battery.

"The nervous system, the more comprehensive term for its organic apparatus, is variously developed in different classes

and species, and also in different individuals: the volume or mass bearing a general relation to the amount of power." There are many facts which tend to prove that the action of this apparatus is of an electric nature: a modification of that surprising agent, which takes magnetism, heat and light, as other subordinate forms, and of whose general scope in the great system of things, we are only beginning to have a right conception. It has been found that simple electricity, artificially produced, and sent along the nerves of a dead body, excites muscular action. The brain of a newly killed animal being taken out, and replaced by a substance which produces electric action, the operation of digestion, which had been interrupted by the death of the animal, was renewed: showing the absolute identity of the brain with a galvanic battery."-Vestiges, pp. 249, 250.

"All we are conscious of is the volition; and all we learn from physiology is, that muscular contraction requires a certain galvanic influence; of which influence the brain appears to be the secreting viscus, and the nerves the channel."-Physical Theory, p. 50. "Now this exceptive case, accidentally made known to us, naturally suggests the belief that what the brain supplies is galvanic excitement merely; or a stimulus, of whatever kind, equivalent to that furnished by galvanism," Ibid, p. 275. "But now let it be supposed that the nervous system, connecting the brain and spinal process with the entire muscular apparatus, serves no other purpose than that of conveying, from the former to the latter, a copious efflux of galvanic power; which power the cerebral mass incessantly generates."-Ibid, p. 211. "The tremendous (voltaic) apparatus which fills the cranium, has relation, as we suppose, to the inertness and the inelasticity of the animal body."-Ibid, p. 213.

5. Phrenology the true science of

mind.

"Gall, however, has shown, by induction from a vast number of actual cases, that there is a part of the brain devoted to perception; and that even this is subdivided into portions which are respectively dedicated to the reception of different sets of ideas; as of form, size, color, weight, objects in their totality, events in their progress or occurrence, time, musical sounds, &c. The system of mind invented by this philosopher, the only one founded upon nature, or which even pretends to or admits of that necessary basis, shows a portion of the brain acting as a faculty of comic ideas, another of imitation, another of wonder, one for discriminating or observing differences, and another in which resides the power of tracing effects to causes."-Vestiges, p. 255.

"In every mental process, and in every movement of the affections, there is an attendant organic action: a subsidiary operation of the medullary mass, and of the arterial system, not to say of the vital organs; and inasmuch as this accompaniment is necessarily clogged with the conditions that attach to inert matter, the mind is so far bound down to those conditions, and is restrained from moving at any other rate than that at which the body can safely follow, and duly perform its part. Reason (in man) is not reason absolute, but a reasoning faculty, dependent, to a great extent, upon, and characterized by, the particular cerebral conformation, and by the constitution or temperament of the individual. The same manifestly is true of the purest and most elevated of the moral sentiments.' Physical Theory, pp. 64-5.

It is interesting to observe the progress of Mr. Taylor's mind, (on the supposition of his being the author of the Vestiges,) in the province of Metaphysics. From a passage of the Natural History of Enthusiasm, it is evident that he sought, with Reid, Stewart and others, all the phenomena of mind in personal consciousness; while he treated the phrenologist with marked contempt. (Nat. Hist. of Enthusiasm, p. 273: Leavitt's Ed. 1831.) In his Physical Theory, however, as we have seen, he asserts the dependence of mind for its manifestations on cerebral volume and conformation; and in a passage we have not quoted on account of its length, he avows his belief that the phenomena of mind are not to be sought in personal consciousness alone, but in a comparison with those which present themselves in brutes; that is, of course, on the principle of Gall. Again, as he advances from Reid and Stewart in the Natural History of Enthusiasm, to Gall in the Physical Theory, so now we see him advancing from Gall in the Physicial Theory, to the utmost limits of materialism in the Vestiges of the Natural History of Creation. In the Theory, the brain, in his opinion, is a voltaic pile or galvanic battery which supplies to the nerves, at the pleasure of the mind, a copious stream of electricity. The mind itself is not a resident of the brain, but exists diffused throughout the body. It is not the brain, nor the electric current; but something perfectly distinct from both. (Physical Theory, pp. 276-7-8.) Between the publication of the Physical Theory and that of the Vestiges, he has obtained more light. Mind is no longer distinct from electricity; it is electricity: as such, the velo

city of its action may be measured as you would measure the velocity of a cartwheel. (Vestiges, pp. 250-1, and Note, compared with the italic portion of another note on p. 245, quoted with approbation from Hope, On the Origin and Prospects of Man.) We proceed :

6. The consistency of his views, especially his fundamental idea, with Revelation.

On this point both the Vestiges and the Physical Theory disclose an extraordinary solicitude. In both, a strong desire is manifested to convince the reader of the author's deference to the authority of Scripture, and to leave an impression on his mind of the author's elevated religious character. In both, there is betrayed the same consciousness of handling a delicate topic, and giving utterance to views, the boldness of which may perchance startle some who are not as conversant as himself with the secrets of nature. In both, we have the same methods of softening and insinuation; the same appeals from present ignorance and prejudice to the knowledge and liberality of the future; the same dependence on time and progress to familiarize the extraordinary facts of science, and reconcile them with the severest interpretations of the sacred vol

ume.

In fine, notwithstanding all that has been affirmed, and more that has been intimated by the press as to the scepti. cism of the author of the Vestiges, it is all but absolutely certain, that he is a professed believer in Divine revelation, and regards the doctrines taught by him as being consistent with it. This is the case, we need scarcely say, with the author of the Physical Theory; and this peculiarity, while it identifies the two, satisfactorily explains their anxiety to avert the imputation of being hostile to the Sacred Scriptures; of which anxiety, and the unique manner in which it betrays itself in the two works, we confess our selves unable by extract to give any adequate conception. They should be read -especially the following references.Vestiges pp. 118-19, 142, 290. Physical Theory, pp. 13, 172-4, 220-1, 269, 270.

It appears from the preface to the Physical Theory, that the earlier works of Mr. Taylor, from which so large a share of his reputation as a religious writer has been derived, were the fruit of suspending, for a season, his favorite studies-a digression from the general direction of his selected literary course; and he informs us that having achieved by that digression all it was possible to achieve, he returned to his original path

"to the favorite and peaceful themes of his earlier meditations and studies;" declaring himself "most happy to find himself in a region not exposed to storms." The result of this agreeable relapse was the composition of the Physical Theory of a Future Life; and from this, in connection with the preface, we readily divine what the themes of his earlier meditations and studies were; namely, NATURAL HISTORY, with special reference to the origin, progress and ultimate destination of man.

The influence of this study on the mind is well known. Men, pursuing it with any degree of enthusiasm, and unhappily not subject to a conservative religious faith-and in proportion as they are not subject-imperceptibly acquire the habit of looking at every event in the social and political, and every fact in the material, world, through the medium of second causes: as if it were the effect of general laws impressed, at the beginning of things, by the Deity on mind and matter.

Those utterances of nature, which to other men, perhaps not less enlightened and profound, are the significant and awe-inspiring symbols of a present God overshadowing and surrounding, are to them mere signs of certain formularies, written in the text-books of the physiologist, the geologist or the astronomer. With them, a special Provi dence, that sublime consolation of the Sacred Scriptures, which has smoothed the path of many a struggle with the world's fierce storms, thrown around tried constancy impregnable defences, drawn melodies of the heart from prison-vaults, shed" poppies and roses upon the lids of the unhappy, and diffused through the chamber of the dying martyr of many sorrows the fragrance of "crushed spices," ceases to be a special truth, and is struck from the roll of recognized facts: even miracles, the avowed testimony and earnest expostulation of God himself against the sovereignty of general laws, are either discarded as the obsolete device

of a crafty priesthood, or explained away by referring them to the operation of some obvious or unknown physical cause. In short, under the materializing influence of these studies, some of the noblest names written in the annals of science, have ultimately recognized_no God, or him only of Epicurus-a God remote, absorbed in the contemplation of his own perfections, indifferent alike to the existence, circumstances, wants, cares and cries of his creatures.

Let us be understood. When we speak of a materializing influence exerted by these studies, we are far from meaning a necessary influence. As none are more attractive, so, in our opinion, none are naturally more healthful, bracing and invigorating. We believe that their natural tendency is to kindle the imagination, enlarge the understanding, and purify the heart; to exalt our conceptions both of nature and of God; and paralyzed be the arm that would hang a single impediment on the limbs, or lay a single obstruction in the way, of the most ardent, bold, and even adventurous inquiry. Rather would we quicken its diligence, and multiply its facilities: rather would we throw open every door, fling wide every window, and lift every veil in the vast temple of nature, and, like Wisdom," cry at the gates, at the entry of the city, at the coming in of the doors, Unto you, O men, I call, and my voice is unto the sons of men."" Still in the midst of this general enthusiasm, we would drop a word of caution to the worshiper: for, unhappily, that which is not merely good, but transcendantly good, in this world of anomalies, becomes, by its perversion, death. As food which, to a healthy man, brings strength and enjoyment, only the more debilitates the diseased and aggravates his sufferings, so the same truth which, to a proper adjustment of the moral powers, imparts a deeper conviction of Divine existence and government, and inspires a more awful reverence for the Divine character, coming in contact with a deranged moral system, causes a wider estrangement from the Divine: a deplorable scepticism. Of the manner in which this extraordinary result is reached, or how it is truth produces these singular effects, it is unnecessary to speak. We are not writing a metaphysical treatise, but stating a fact, for the confirmation of which we may adduce, if we please, with a few brilliant exceptions, the entire annals of science.

of these exceptions, Mr. Taylor, assuredly, is not one. Fresh from "the themes of their earlier meditations and studies," we perceive their influence on his mind in the very first of his episodi cal productions, the Natural History of Enthusiasm; the title of which, if nothing more, betrays already a developed, (to use a favorite term of his own) a developed tendency to look at every subject through a physical medium; in his Spiritual Despotism, so simple a thing as its progress must have its geological periods, epochs, eras and cycles; and in his Physical Theory, this tendency to the earth, earthy, assumes a portentous aspect. It trenches on the spiritual and supernatural at almost every point of their circles from centre to circumference: still, however, with some degree of timidity; with reservations, with qualifications, with saving clauses. His doubts, as yet, are half suppressed, or cautiously insinuated, or covertly implied, as if he were himself half afraid of his own possible conclusions. He is apparently yet unprepared to take his stand and speak out boldly; his courage falters in view of the point to which he but half perceives himself hastening; he has quaffed an intoxicating cup, but so much only as rather to bewilder than determine his vision. Some glimmerings of received thought remain: some old moral restraints are felt. He has much in him that partakes of the nature of insurrection," but the "mortal instruments" are not yet ready for the outbreak. The "council" deliberates, but cannot decide. Sufficient, however, has transpired, to to assure us that a decision is certain, and to make known its tenor to the multitude in suspense. If Mr. Taylorspeaking always on the supposition that it is he, which we think, indeed, has been clearly shown-continues, after "resuming his earlier meditations and studies," and matures another work in the line of the Physical Theory of a Future Life, we have, in this, the premonitory signs of its appearance, and a programme of its contents. Rationalism will have reached its crisis. Development by law, confined, in the Physical Theory, to the future new creation, will extend to the past old. Man naturally passing into a higher order of being, will as naturally have passed from a lower. In fine, consistency and the obviously progressive influence of his meditations and studies, demand from Mr. Taylor

that he should land precisely at that point on the shore of inquiry, where, on the supposition of his being the author of the Vestiges of the Natural History of Creation, we find him. There is, therefore, on his own showing, the strongest antecedent probability that he wrote this work. If, in connection with this probability, we consider, what appears to be the almost unmistakable similarity of style and the identity of titles, (the Natural History of Creation, the Natural History of Enthusiasm) already adverted to; (and they are by no means common titles ;) if, still farther, we consider the fact that the real though suppressed title of the " Physical Theory" is, the Vestiges of the Natural History of the future creation, it is believed we can scarcely doubt that both "Vestiges" and "Theory" sprang from the same brain, and were suggested by the same course of Physical investigation.

We have but little to add: if we have justly attributed this work to Mr. Taylor, there are vestiges of the natural history of his mind from which we may draw the most impressive moral lessons. We learn the hazard of speculation when it treads along the extreme boundaries of human knowledge; especially when it passes beyond them. Remote from the region of positive facts, they of necessity offer merely a few faint traces of truth, or dim analogies on which to exercise its power. From the practice of dealing with these alone, it comes imperceptibly, though surely, to regard them as the highest class of proofs; and so from the slenderest, most attenuated thread, mere gossamer, it weaves a fabric which, though easily demolished by the breath of a sleeping infant, it presses on mankind as a substitute for finer, durable, and withal, comfortable textures. Thus has it been with Mr. Taylor. Possessing an intellect acute, penetrating, comprehensive, powerful, which, properly directed, might have largely contributed to the precious stores of science and literature, he rashly, in an evil hour, abandons the sphere of legitimate inquiry, and commits himself to the chaos of conjecture, where, assailed by

"A universal hubbub wild Of stunning sounds and voices all confused, Borne through the hollow dark,"

he soon loses his self-command: his brain reels: he falls into an ecstacy of lunatic conceit, orders the attendance of

his amanuensis, dictates his crazy philosophy for publication, and calls upon sane men to receive it as an oracular response from the tripod. Alas, the man! It is as if we again saw Lucifer, son of the morning, sinking from the constellated splendors of the empyrean to quench anew his lustre in the utter dark. The example is pregnant with admonition.

But the practical inference, german to the matter under consideration, which we draw from identifying the author of the Vestiges in Mr. Taylor, is his total incompetency to compose a reliable work on such a subject. This, manifestly, required a man profoundly versed in geology, physiology and astronomy; not merely in their general ideas, but particular. He should be familiarly and minutely acquainted with all the facts in each of those sciences, and in the different departments of these sciences, hitherto ascertained; and in order to estimate the value of these facts, he should be quite as familiarly acquainted with the various processes of experiments by which they were ascertained. Then, too, if these facts are to be harmonized into a cosmical theory consistent with revelation, an equally profound knowledge of the Hebrew language and literature is requisite. In fine, there is needed by the man who would undertake a work on the subject of the Vestiges without presumption, a kind and amount of scientific knowledge, almost infinitely beyond the possible attainments of Mr. Taylor. During the longer portions of his life, he has been engaged in writing such works asthe Natural History of Enthusiasm, Saturday Evening, Spiritual Despotism, and the Physical Theory. He has had no time, therefore, to acquire the necessary scientific knowledge of which we speak; nor if he had, will his long devotion to the composition of these works form a very acceptable guaranty, to those who understand the difference between moral and demonstrative reasoning, of his qualifications to construct a physical theory of the creation. What he has written, then, on the supposition of his being the author of the Vestiges, is destitute of the first element of influence on sober minds. listened to Science speaking from her It has no authority. We might have throne, but to a mere tyro, babbling about he knows not what, whose presumption is in proportion with his superficial attainments, we confess, it is a few grains worse than our patience can bear.