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 reach 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, that 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 it 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 tends 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 that 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 so 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 extension 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; think 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 properly speaking, neither the universal spirit nor the rational soul, nor organized matter: but a compound of all three. Just as when a lion roars, it is not the universal soul, that is in a rage; it is the compound of that soul and the brain of the lion. Hence it comes, that each animal forms a separate thinking individual, though all the animals think only by virtue of one and the same spirit, the universal soul. Let us proceed without losing sight of the faint light which guides us thro’ these dark paths.

“We have seen that, to form an animal, there needs only a combination of organized matter, and the universal soul; and, to form a man, there must be another union of organized matter, universal spirit, and rational soul. If the universal spirit was wanting; ever obedient to the dictates of the rational soul, we should see none but virtuous and spotless men, such as are no where to be found. If the rational soul was wanting, abandoned to this instinct of the universal spirit, which always follows the allurements of sense, we should see none but monsters of vice and disorder.

“The rational soul is united to the human body, the instant the motion essential to life is settled there, it is separated the instant that motion is destroyed; and, once separated, it is known to return no more, it departs for-ever; and enters into a state of which there is to be no end.

“The universal soul is united and separated in the same circumstances: But it is not always separated for-ever. Let, in any person, the motion essential to life, after having totally ceased, come to be renewed, (a thing which every physician knows to be very possible) and what will be the consequence? The rational soul, which departed upon the ceasing of the vital motion, cannot return; but the universal soul, always present, cannot fail of re-uniting with the organized body set in motion again. The man is dead, for his soul is separated from his body. He preserves, however, the air of a living man; because the universal soul is re-settled in his brain, which it directs tolerably well.

“Such to you appears a person perfectly recovered from an apoplectic or lethargic fit, who is but half come to life; his soul is flown; there remains only the universal spirit. Excess of joy, or of grief, any sudden opposition may occasion death, and does occasion it, in fact, oftener than is imagined. Let a fit of jealousy or passion affect you to a certain degree, your soul, too strongly shocked, quits its habitation for-ever: And, let your friends say what they please, or say what you will yourself, you are dead, positively dead. However, you are not buried: the universal soul acts your part to the deception of the whole world, and even of yourself.

“Do not complain therefore, that a relation forgets you, that a friend forsakes you, that a wife betrays you. Alas! perhaps it is a good while since you had a wife, or relations, or friends; they are dead; their images only remain.

“How many deaths of this kind have I seen at Babylon? Never, for instance, did contagious distemper make such havock as the late pious broils. It is true, the Babylonians are so constituted, that their soul sits very loose; the least shock parts it from the body; this is confirmed by observation. Call to mind their notorious quarrel about musick, their rage, their fury: How few heads were untouched? They are mad, said some reasonable people: But for my part, I knew they were dead.

“God rest the soul of the author of the Petites Lettres a de grands Philosophes! He had long been declining; and at last died some months ago. Instantly, the universal soul, possessed of his brains, dislodged some shreds of verses, jumbled them together, and framed that lifeless comedy, the indecency of which gave offence to all the Babylonians that remained alive.

“I shall now speak of the signs by which the living may be distinguished from the dead: And, doubtless, the reader sees already what these signs may be. To behold wickedness with unconcern; to be unmoved by virtue, to mind only self-interest; and without remorse, to be carried away with the torrent of the age, are signs of death. Be assured, no rational soul inhabits such abandoned machines. What numbers of dead amongst us! you will say. What numbers of dead amongst us! will I answer.

“As there are signs which declare that such a particular person, who thinks himself, and whom you think full of life, is however deprived of it; so there are signs which show the ravages, these concealed deaths have made in the world. For instance, there must have been, of late years, a great mortality among the learned: For, if you observe almost all the productions of modern literature, you will find only a playing with words, destructive principles, dangerous assertions, dazzling hints. Alas! our authors are manifestly but machines, actuated by the universal soul.

“And, very lately, have we not had fresh proofs of this mortality? What is meant by these libels unworthy of the light? These when’s? These if’s? These what-d’ye-calls? These wherefore’s? And I know not how many more with which we are deluged. Be not persuaded that rational souls are capable of such excesses.

“I will conclude with opening a door to new reflections. Suppose a man, like so many others, vegetates only, and is reduced to the universal soul, I demand whether the race of such a man is not in the same state. If so, I pity our posterity. Rational souls were scarce among our fore-fathers; they are still more so among us; surely there will be none left among our offspring. All are degenerating, and we are very near the last stage.”