rit with which it is in close alliance, it

may elude through the whole progress of human life, those accidents and misfortunes to which the gross materials are exposed. And, by partially retiring into anose recesses which are provided for its safety, by dilating or contracting, as circumstances shall direct ine immaterial spirit, which must be its guide; it shall remain perfect and entire through all the muJations, amputations, and changes through which the Dody passes, from an embryo in the womb, to full maturity and hoary age.

But, when the immaterial principle shall be separated from its union with this portion, and retire within the confines of a future world, it is not improbable that this principle of identity will retire within itself by an innate contraction, which results from the absence of its immaterial partner, which is now presumed to have taken its flight. In this case, the natural result must be, that the whole mass bereft of its spiritual inhabitant, which diffused this principle of identity through its remotest parts, which has, through the loss of its spiritual director, retired also from its diffused station, and deposited itself within some inaccessible confine; the natural result, I say, must be, that the particles of matter which composed the whole system, now deprived by these means of their animating cement, become no longer adhesive, but drop gradually away through corruption into their primitive elements to mingle, devoid of life, and of that association which gave to us the idea of body, with the common masses of matter never dignified with life.

Nevertheless, in the midst of these probable conjectures, while this principle of identity, in union with the spirit in the present life, must be considered as different through the corporeal mass; we cannot avoid thinking, that by some ligaments or attenuated fibres, it must be united to several, perhaps, mediately or immediately, to all the parts of the gross materials, and that through this medium it must be confined within the superfices of the adhering parts, from which it cannot be separated without occasioning immediate death. And from hence it appears probable also, that whatever the nature of those filaments may be, the violence which will separate them from the gross and fluctuating parts to which they are in some places united, must break at the same time the connection between the principle of identity itself, and the immaterial spirit, to which it is united, both by contact and manner of existence.

The continuance of this principle of bodily identity amidst the shocks of life, and the desolation of surrounding parts, is not the decision of theory but of fact; and its preservation amidst the ravages of death may be inferred from just analogy. And though from hence it will follow, that it is capable of a separate state of existence, when perfectly disunited from all other matter and from spirit, yet it will not follow, that it will possess any active energy, or be capable of loco-motion. In this state of total separation, it can have nothing more than a kind of vegetative existence, totally destitute of animal pow

ers.

Shrivelled and folded in itself, it must retire to mix with common matter, and continue in a torpid state; in which it may undergo in a way and manner which surpass our comprehensions, a passive process somewhat analogous to that of a germinating atom, which is included in grain. And in this state it may ripen towards the grand result of things, when it shall come forth in a matured state,-unfold all its latent powers,--put forth all its bloom,--and flourish throughout eternity.

Should, however, the doctrine of its separate and abstract existence be applied to the present life, while the common appendages of body are in close connection with it, we cannot but conclude, that it must on that account be erroneous. In this connection no distinct existence can be assigned to it, independently of that general state of being, which it possesses in common with nerves, and muscles, and flesh, and blood. And as no distinct mode of existence can be assigned to the component parts of the body, and to the identity of that body, the latter must be included in the former; both must be included in our general idea of body, the whole of which becomes necessary, when we consider it as applying to the material part of man.

It may perhaps be asked, " In what does the identity of that leg or arm consist, which I have supposed may be amputated, without destroying the identity of that body from whence it was taken ?” To this question I would reply, that as no two parts of an individual man can survive their separa

tion from each other, it is natural to conclude that only one identity of that body can exist; and consequently, the amputated part can have no other identity than that which consists either in the numerical parts of which it is composed, or in the modification which those parts had assumed, and from whence we had derived that complex idea.

And hence then arises the unreasonableness of supposing, that any particular idea of bodily personality can be annexed to any amputated part. For, when any part is separated from that common union in which the identity of the body resides, it is bereft of that principle, or portion of matter, from which its identity was denominated, and from which it partook of the general name. It now possesses no rallying point; its particles now join in no common union; and therefore can have no other identity than that which consists in numerical particles, or the modification of them. It now no longer enjoys an union with those parts with which it was before connected, and through which it enjoyed an interest in that common point of union of which it is now deprived, but without life, and without a natural centre of adherence, it drops into corruption, and mingles with common dust.

In this utmost division of body, which can take place, without a privation of life; that portion in which its identity is lodged, while retaining its union with the immaterial principle, must be that to which the vital atoms adhere, and which through their adherence must become the centre of resort, to all

those particles, which, from time to time incorporate in the system, and occasionally fill up those vacancies which accident, insensible perspiration, or some diminutive acts of amputation might have made. While on the contrary we cannot annex to any amputated part the idea even of animation, unless we first suppose the part in question to be united to some other portion of matter, possessed of that peculiar organization which is necessary to give us the idea of animal life. God, no doubt could give to this amputated part all the organs which are necessary to the functions of dependent beings. But then it must be remembered, that in such case it will be no longer either leg or arm, but a distinct individual of some unknown species of being, for which we, perhaps, have not a name.