for making the organized beings at the foot of the scale in either class-a mass of irritable matter formed by attraction, and a repulsive principle to introduce into it and form a cellular tissue, are the only ingredients necessary. Mix them, and you have an animal which begins to absorb fluid, and move about as a monad or a vibrio, multiplies itself by scissions or germes, one of which being stimulated by a want to take its food by a mouth, its fluids move obediently towards its anterior extremity, and in time a mouth is obtained; in another generation, a more talented individual discovering that one or more stomachs and other intestines would be a convenient addition to a mouth, the fluids immediately take a contrary direction, and at length this wish is accomplished; next a nervous collar round the gullet is acquired, and this centre of sensation being gained, the usual organs of the senses of course follow. But enough of this.

Let any one examine the whole organization and structure, both internal and external, of any animal, and he will find that it forms a whole, in which the different organs and members have a mutual relation and

dependence, and that if one is supposed to be abstracted, the whole is put out of order and cannot fulfill its evident functions. If we select, as a well known instance, the Hive-bee for an example. Its long tongue is specially formed to collect honey; its honey stomach to receive and elaborate it either for regurgitation, or for the formation of wax; and other organs or pores are added, by which the latter can be transmitted to the wax pockets under its abdomen; connected with these, are its means and instruments to build its cells, either for store cells to contain its honey and bee-bread, or its young brood, such as the form of its jaws, and the structure and furniture of its hind legs. Now here are a number of organs and parts that must have been contemporary, since one is evidently constructed with a view to the other and the whole organization and structure of the whole body forming the societies of these wonder-working beings, that I mean, of the males, females, and workers, is so nicely adjusted, as to concur exactly in producing the end that an intelligent Creator intended, and directing each to that function and office which he devolved upon them, and to exercise which he adapted them. Were we

to go through the whole animal kingdom the same mutual relation and dependence between the different parts and organs of the structure and their functions would be found.

Can any one in his rational senses believe for a moment that all these adaptations of one organ to another, and of the whole structure to a particular function, resulted originally from the wants of a senseless animal living by absorption, and whose body consisted merely of cellular tissue, which in the lapse of ages, and in an infinity of successive generations by the motions of its fluids, directed here and there, produced this beautiful and harmonious system of organs all subservient to one purpose; and which in numerous instances vary their functions and organs, but still preserving their mutual dependence, by passing through three different states of existence.

Lamarck's great error, and that of many others of his compatriots, is materialism; he seems to have no faith in any thing but body, attributing every thing to a physical, and scarcely any thing to a metaphysical cause. Even when, in words, he admits the being of a God, he employs the whole strength of his intellect to prove that he had nothing to

do with the works of creation. Thus he excludes the Deity from the government of the world that he has created, putting nature in his place; and with respect to the noblest and last formed of his creatures into whom he himself breathed the breath of life; he certainly admits him to be the most perfect of animals, but instead of a son of God, the root of his genealogical tree, according to him, is an animalcule, a creature without sense or voluntary motion, or internal or external organs, at least in his idea-no wonder therefore that he considers his intellectual powers, not as indicating a spiritual substance derived from heaven though resident in his body, but merely as the result of his organization,' and ascribes to him in the place of a soul, a certain interior sentiment, upon the discovery of which he prides himself. In one of his latest descriptions of it, he thus describes the office of this internal sentiment: 66 Every action of an intelligent individual, whether it be a movement or a thought, or an act amongst the thoughts, is

1 N. Dict. D'Hist. Nat. xvi. Artic. Intelligence, 344. comp. Ibid. Artic. Idée, 78, 80.

2 Ibid. 332.

necessarily preceded by a want of that which has power to excite such action. This want felt immediately moves the internal sentiment, and in the same instant, that sentiment directs the disposeable portion of the nervous fluid, either upon the muscles of that part of the body which is to act, or upon the part of the organ of intelligence, where are impressed the ideas which should be rendered present to the mind, for the execution of the intellectual act which the want demands." In fact Lamarck sees nothing in the universe but bodies, whence he confounds sensation with intellect. Our Our eyes certainly shew us nothing but bodies their actions and motions, their structure, their form and colour; our ears the sounds they produce; our touch their degree of resistance, or comparative softness or hardness; our smell their scent; our taste their flavour; but though our senses. can conduct us no further, we find a very active substance in full power within us that can. At a very early period of life we feel a wish to know something further concerning the objects to which our senses introduce

1 N. Dict. D'Hist. Nat. xvi. Artic. Intelligence, 350.