say that fire exists without manifesting any of the properties of fire, such as light, heat, &c., or that the principle of life exists without consciousness, or memory, or desire, or motive, is to resign, by an awkward distortion of language, the affirmative of the dispute. To say that the principle of life may exist in distribution among various forms, is to assert what cannot be proved to be either true or false, but which, were it true, annihilates all hope of existence after death, in any sense in which that event can belong to the hopes and fears of men. Suppose, however, that the intellectual and vital principle differs in the most marked and essential manner from all other known substances; that they have all some resemblance between themselves which it in no degree participates. In what manner can this concession be made an argument for its imperishability? All that we see or know perishes and is changed. Life and thought differ indeed from everything else. But that it survives that period, beyond which we have no experience of its existence, such distinction and dissimilarity affords no shadow of proof, and nothing but our own desires could have led us to conjecture or imagine.
Have we existed before birth? It is difficult to conceive the possibility of this. There is, in the generative principle of each animal and plant, a power which converts the substances by which it is surrounded into a substance homogeneous with itself. That is, the relation between certain elementary particles of matter undergo a change, and submit to new combinations. For when we use the words principle, power, cause, &c., we mean to express no real being, but only to class under those terms a certain series of co-existing phenomena; but let it be supposed that this principle is a certain substance which escapes the observation of the chemist and anatomist. It certainly may be; though it is sufficiently unphilosophical to allege the possibility of an opinion as a proof of its truth. Does it see, hear, feel, before
