the mind applies itself, in turns, to different objects. The mind must act at all points at once, if it would attain a comprehensive knowledge of the most momentous truths, or be qualified to reason satisfactorily concerning the principles of the divine government. A capacity of this kind, Mr. Taylor supposes, will be enjoyed by the mind in its connection with a spiritual body, either through a higher degree of refinement in the corporeal, mental mechanism, or by having the mental process, so far as dependent on the body, placed in analogy with the involuntary animal functions, and thus be free to move on without expending the organic force. An enlarged intuition of abstract truths, whether they be mathematical or metaphysical, he supposes, will be another prerogative of the future life. Let the mind be disengaged from the organic confinement or sluggishness of the brain, and it may intuitively discern principles, now ascertained only by laborious calculations, or by difficult and indirect processes of reasoning. The author's hypothesis includes also, in a spiritual corporeity, an incalculable improvement in the manner of interchanging knowledge and feeling, either by means of an arbitrary language absolutely perfect and framed from intellectual, not material types, or by an immediate revelation of the inmost mind. There is still another point of advantage, which is conceived to belong to the contrast between animal organization and spiritual life, and that is, the spiritual body, whether etherial or palpable, shall be the instrument of the mind and nothing else,--there will be in its constitution no purely organic welfare to be provided for.

The author follows the account of these supposed prerogatives of the future life, with observations on the probability of happiness or misery involved in his Physical Theory of Another Life. He supposes it to be evenly balanced,-that the fact of an enlargement of powers by no means involves an increase of happiness, but on the contrary is, in itself, as likely to bring with it an intensity of suffering. The question, whether we are to be more happy in another world than at present, or less so, can be determined only from a different quarter. In respect to the visible structure of the future body he expresses his belief, that the die of human nature as to its forms and figure, is to be used again in a new world, that the paradisaical model shall enjoy its birthright of immortality, as originally intended, that as the natural body is complex in its parts, the spiritual body may be homogenous in its elements; and yet shall stand related to all, or almost all, the powers and properties both of the material and immaterial universe, and include an epitome of all being. In the progress of his theory Mr. T. comes to the supposition, that the transition from animal to spiritual corporeity is a natural, not a miraculous event. We believe in another life, or are required to believe in it, on the VOL. VIII. 82

authority of scripture; but, although from this circumstance we are apt to suppose, that the change is produced by a special exer tion of divine power, no proof can be adduced that such is the fact. Human immortality is, after all, a natural effect: something like an independent proof be considers as involved in this proposition, viz., the idea or expectation of another life, is an element of human nature or an original article in the physiology of man. The survivance of individual character and of moral consciousness he also insists on, as essential in the scheme of a future, spiritual economy. The moral sentiments and feelings cannot be changed by a change of the mode of existence, and they will doubtless be far more intense in the future state than they are at present. He supposes furthermore, that the active principles of our nature, and our intellectual habits shall, in the future life, come into actual use.

The author now attempts to give a hypothetical consistency to his theory of another life, as related to the theater on which it is to take its course; and for this purpose he puts forth three conjectures, each of which he thinks is sustained by a degree of probability, although a combination may be nearer to the truth than any one alone. The first of these conjectures is, that as there are two species of corporeity and two classes of sidereal bodies, the primary and secondary, and the latter would seem to be the places of animal organization, so the former may be the places of spiritual bodies, or the sun of each system is the home of immortal beings. Holding this however in abeyance, and on the contrary assuming, that the planets and suns alike are the theaters of animal life merely, his second conjecture is, that within the field occupied by the visible universe and on all sides of us, there is existing and moving, another element fraught with another species of life, corporeal indeed, and various in its orders, but not open to the cognizance of those who are confined to the conditions of animal organization. In a course of reasoning on this hypothesis, he comes to the suggestion, that the state of departed souls is not one of unconsciousness indeed, but of comparative inaction or suspended energy, that it is a transition-state, during the continuance of which the passive faculties of our nature rather than the active, are awake, a state of seclusion involving, perhaps, an unconsciousness of the lapse of time. In this connection he supposes, also, that a more attenuated corporeity may be held to belong to the intermediate state of human nature, than shall befit its ultimate condition. His third conjecture is, that the visible universe is to fill one period only in the great history of the moral system, and that it is destined in a moment to disappear, and to give place to new elements and to higher expressions of the divine power and wisdom. He here explains the different senses, in which he proposes that as hypothetical which seems to be ex

pressly declared in the sacred volume. His speculations on this subject, are professedly based on the reality of the external world, a belief in which, he thinks may consist with more than one bypothesis concerning its occult constitution.

The above is an abstract of Mr. Taylor's Physical Theory of Another Life, as gathered from an examination of the successive parts of the volume. We have given it somewhat in detail, and in many instances in his own phraseology. This has been done because we wished to lay before our readers the real plan of the writer, and the peculiarities of a speculation so novel and interesting, in several of its features. It is a splendid and imposing scheme of thought, and elaborated with consummate art. He has given an air of plausibility to it, or to much of it, which we should not have been prepared to expect, amid the sober views and more direct theological or biblical reading of the religious community among us. His strength and glow of expression, his philosophical turn of sentiment, and his richness of illustration, are brought to bear with great effect on this picture of his mind. It is a wonderful part of the attempt, in which he has contrived to bring aid to it from so many scattered and incidental remarks of the sacred writers, although he does not consider himself permitted to undertake any biblical investigations. A person who had no such theory in view, would probably not have understood the inspired allusions in the light represented by Mr. T.; and yet it is very conceivable, that with such a scheme before him, he would feel that those allusions were, some of them at least, very much in point. It is needless, perhaps, to say, that many portions of his theory,-detached portions of it, seem to be amply sustained by the intimations of scripture; and not unlikely, his hypotheses may serve to throw light on several passages relating to the subject of a future life. Probably, the most valuable portions of the book consist in that powerful moral painting, of which he is a master, that sententious, profound philosophy, which opens to the reader's view the human heart and the springs of action,those vivid representations of trains of thought, or cherished sentiments and fancies, of which the reader, when he sees them upon paper is conscious, though he may never have given utterance to them, or supposed, that they had passed through other minds. Any person, however, may see, that as a whole, his speculations on the subject of another life, will not readily be adopted by the christian community. They may be read, be thought of, and excite admiration, but will be apt to form no part of the philosophical or religious creed of christians in general. As an entire theory it needs to be better sustained, if better sustained it can be, in order to command any thing like the persuasion of moral demonstration. In its nature, as constituted of a series of hypotheses, it

would seem to be a very doubtful matter. If it were based, in every instance, on correct principles, it consists of too many parts and appendages to admit the probability of a universal, or perhaps of substantial accuracy. There is occasionally a discrepancy in the details, though in general, the author is entitled to the commendation of being consistent with himself. Certainly as a theory, with its wide ramifications and minute specialities, it is too bold,it assumes too much, and is too far removed from commonly-received opinions, and the general understanding which prevails in regard to the import of scripture records on the subject. Some things must be considered certain, which could hardly be otherwise, and they are admirably said,-but enough is uncertain to make us hesitate in adopting it, especially, as far as the former part of the book is concerned.

For instance, in his definition or description of body itself, which lies at the foundation of his whole theory, there is something not a little unintelligible. "Body, whether animal or spiritual, is a third essence, it is the amalgam of two substances wherein the properties of both are so blended, as to constitute a mean essentially unlike what could have resulted from any possible construction of the one by itself." We have been accustomed to think, that our bodies, and all bodies, consist of matter, though matter in that form which is called organized and endowed with life, that body in itself is matter as opposed to spirit. The mind, we have been disposed to believe, was an essence entirely distinct from matter, indeed immaterial and immortal, though united to matter, as in human beings, for important purposes. What that can be which is neither matter nor mind, it is not easy to understand. The third essence,--the amalgam, the mean which is essentially unlike either matter or mind, the author calls body; but as it is, on his scheme, neither matter nor mind, how shall we conceive of it? And when its organization ceases, when it dies, as the animal body does, has all that belonged to it departed? Is the dust into which it falls, all that constituted the third essence? On his plan, we do not know how to conceive of it in this event. We do not see, but that the being itself is no more. That amalgamated matter and mind which constitutes the body, according to his definition, is at an end. On the common plan, however, of thinking of the body as having the mind united to it, yet as distinct and capable of separation, we know how to conceive of it, upon the dissolution of the body. While "the dust returns to the earth as it was, the spirit returns to God who gave it." Mr. Taylor's description of body as applied particularly to the spiritual body, spoken of by the apostle, is not less difficult to be conceived of, than when applied to the animal body. As it is a mean, unlike either matter or mind, it would seem to exclude

the very thing which Paul, perhaps, would have us to understand by a spiritual body, viz. a body whose essence is spirit,—the word body, therefore, being employed in a tropical sense. It may not, however, be proper to insist on this, as it is possibly true, that the apostle intended to speak of a change in the human condition, which, in its nature, can be comprehended only in the eternal world,-which the languages of earth are inadequate to describe.

In the views now advanced, is implied or expressed, the immateriality of the soul; but on no plan of reasoning in respect to matter and mind, do we seem to be able to proceed without it. It is so with Mr. T. himself. For, although he has avowed the opinion, that the doctrine concerning what is called the immateriality of the soul, may be passed by as unimportant to the christian profession, and from some of his speculations, might be supposed not steadfastly to believe in it, yet he has in one instance at least, formally admitted "the reality and independence of mind and matter." He thinks, at the same time, that they are always, with the exception of the Infinite Spirit, actually blended in intelligent beings. Mere spirit, in a finite being he conjectures, may be only a latent essence or inert power. The coming into a corporeal state, may be "its birth into the world of knowledge and action." This too we consider to be a matter of much uncertainty, though it is partly on this basis, as will soon be seen, he has ventured a strange hypothesis concerning the intermediate state. As to the immateriality of the soul, it need not be demonstrated, if it could be done. In one sense, we have a higher assurance of it than demonstration by a process of reasoning could impart to us. It is too original and elementary a principle of our nature, to be made plainer or surer by demonstration. We are conscious, that the operations of mind,-thought, will, reason, and memory, are not the properties of matter.

Again, there is something quite too uncertain in his assertion, for he speaks of it as being "without question," that body is the necessary means of bringing mind into relationship with space and extension, and so of giving it PLACE. An unembodied spirit, or sheer mind, is NO WHERE! We are aware, that this is designed to be a philosophical statement, having reference to the present constitution of the universe, which is believed to include both matter and mind. But may we not infer, that there is a higher philosophy? In other words, are we not permitted to conceive of mind under relations proper to itself alone? Must we think of it under symbols, that are appropriated to a different kind of existences than that of minds, viz. material existences? Mr. T. would not be thought to convey the idea that mind is not, that there is no mind because in itself, as he supposes, it can be no where. He would not take advantage of the difficulty in which we are placed,