both are mortal alike, and death is equally the annihilation of the animal form of both, or of their peculiar organization they live, they procreate their species, and they die alike, and by the same rules, and to the same purpose, as every other organized animal. Every animal has its peculiar sensation, or ideas of pleasure and pain; and man, instead of being the torturer and tormentor of his fellow animals, should, by his powers of reason, become the regulator and preserver of their general happiness, as far as in him lies to effect. Let this apply to every tyrant, to every tormentor and torturer of animals of whatever description. Self-preservation might justify man in the destruction of certain animals, but then, let them be deprived of life with the least possible pain, and not let the pangs of animal death be considered a matter of sport to him who must also die, and who, when dead, is of no more consequence than the animals he has tortured, or who perhaps might in his turn become subject to the torture of some similarly disposed tyrant animal of greater power than himself.

Since it is evident that neither the animal nor the vege table matter dies in its natural transformation, so it is impossible that they can form a simile for the death and resurrection of the human race. There is no part of man that survives the death of the body, but the mere recollection of his actions by other surviving bodies. The living man, or any other living animal, is a compound of matter in all its varieties, and might properly be termed the perfection of matter, exhibiting in one object all its possible varieties, as solid, liquid, and gaseous, or aeriform properties, with all the degrees leading from the one to the other; and it is only in the animal world that this complete variety of matter is centered in one object; from which circumstance I would infer the peculiar organization and properties of animals, and that which gives to them alone the power of sensation, and consequently, to a certain extent, the power of loco-motion. A living animal is the only self-loco-motive power in Nature. The dead man, or any other dead animal, does not complete that variety of matter as when living. The gaseous or aeriform principle is wanting, and the cause of death in

animals is the incapacity of the organized or solid matter to admit the operation of the vital or gaseous matter with in and throughout its frame, which might occur from the decay of the frame by age, or from accidental obstruction in an important part, or a part which leads to an obstruction of the whole machine; then the remaining matter becomes insensate and subject to the same laws and operations with all other insensate matter.

Man's actions are more various and variable than those of any other creature, which can only be accourted for by saying, that such is the perfection and peculiarity of his organization, that he is impelled, or necessitated to other and different actions from his fellow animals. Yet, superior as is his organization, it is not less mortal, or less liable to decay and annihilation, than the most inferior, or that of the meanest animal or vegetable.

As a chemical apparatus, or machine for extending the varieties of matter, or as a minature of the great chemical operations of matter, man excels all other animals in his capacity to refine the particles of matter, which pass through, and reform his body: and this capacity arises from that same peculiarity of organization which enables him to utter a greater variety of sounds than any other animal can utter, to form them into a language which is reciprocally intelligible to his followers of the same species, which language is capable of an infinite extension, and which generates what we call reasons, or ideas, or opinions; which, by a free and uninterrupted clashing are still more refined, until they produce universal truths, or such ideas, &c. in which every human being, who is capable of comparison and examination, consentaneously coincides. A refinement of human ideas I take to be nothing more than a refinement of matter in its fluid or gaseous state. Here is the sole ground of the superiority of man over other animals.

If man has sufficient power and cunning to use or abuse every other animal, the mass of mankind have ever been subject to a similar use and abuse by a few of their more cunning fellows. If the elephant, the camel, the horse, the ox, and the dog, have been trained to do the work and pleasure, and to act the part of slaves to man-man

himself has also ever been subject to his degrees of slavery, and generally a slavery more degrading than that to which he has subjected the beasts of the field or his domestic animals. If the beast of burthen has been forced to toil without being allowed to eat from the produce of his labor, man himself has, in his turn, been continually subject to some robber, priest, or chieftain, or both, who have claimed the right to live in splendid idleness upon the fruits of his labor. The priest has demanded his share for the service, the pleasure, and the conciliation of his idol God; the chieftain pleads his right divine to rule, appeals to the priest for the sacredness of his character, and the genuineness of his appointment, and enforces conviction to his argument, or rather submission to his divine right and authority, by a final appeal to the swords of those armed and idle unproductive slaves whom he calls soldiers. The one fabricates a God, the other pleads his authority from him; and thus, by dint of double terror, the abject laboring slave finds as small a portion of the produce of his labor left for his own use, as he, in his turn, allows his horse, his ass, or his dog. Thus, by this perverted state, the productive laborer, who is by far the most important member of society, is engulphed in the very bottom and lowest sphere, and a slave to the passions of the idle, the worthless, and the unproductive. It should not be so. Man, take advice, and extricate thyself from this state.-Observations, on O. Gregory's Letters.

In contemplating the stupendous organization which coustitutes animal and vegetable life in Nature's infinite variety, all varying, yet all connected by one common link, operating by one common cause, and to one common end, a successive production and decay, decay and production, the human mind may find an exercise as infinite, and have ideas stirred up equally stupendous. The child or the man may here learn that the organization of the vegetable is not less stupendous than that of the animal-that the life and the death of the vegetable is as near alike the life and the death of the animal as that the life and the death of any two animals of a different species are alike each otherthat there are animal-vegetables and vegetable-animals, or living substances, in life and vegetation, that partake

both of the properties of animals and vegetables-that this is an evident link between animals and vegetables which unites them in the great chain of Nature-that they exist by the same cause, for the same purpose, and to the same effect.

Man, as a part of a whole, or as an atom of matter, is immortal, but with whatever he may amalgamate after his frame has passed its dissolution, and has evaporated like a dunghill, or a bed of rotten vegetables, that atom can retain no sense of a former existence. The system of Pythagoras would have been strictly correct and rational, if he or his disciples had not imagined a sense of (recollected) former existence, or that an animal under one shape could retain a sense of his existence under a former shape, although the two might form two distinct animals of a different species. Pythagoras, and his followers, have erred only on this point. I would bring the whole race of mankind back to a conviction that they exist to no other purpose, and by no other cause than every other animal and vegetable. Let mankind be once sensible of this important fact, and they will cease to persecute, harrass, to rob, and to destroy each other. They would then make the best use of their time, and view their animal existence but as a moment in the space of eternity. They would sedulously endeavor to increase the sum of human happiness, and lessen the sum of human misery, and this alone would form the first and the last object of their wish and existence. Let our youth be educated upon this basis, let even grown persons, re-edu cate themselves in the same manner, and we shall soon see mankind in its proper character.

I feel assured that no impartial and disinterested man ever read a copy of Thomas Paine's Age of Reason without having his faith shaken in the Christian religion, and if ever he has read Mirabaud's System Nature he will find his faith shaken on the subject of all religion. He will see that the whole has arisen from one common fault -the ignorance and credulity of mankind. [Address to Men of Science.

Locke traced mind in its source to animal sensations. The phrenologist grants the deduction of Locke, but has

gone farther, and has traced the variety of mind, apart from education, in its source, to the variety of cerebral formation. I go still farther, and to the sensations of Locke, and the cerebral formation of the phrenologist, add the physiognomical and chemical presentations of the whole body, to make up the due estimation of the whole mind of the individual.

There is one great object in my constant view, in daily thoughts and nightly dreams, in which all my others concentre, and from which, as from a focus, they radiate; and that is, the study and desire to meliorate the condition of the human race, and if possible, of animal nature generally; but more particularly of the human race, as the more sentient beings and most susceptible of pleasure and pain, and still more particularly, to begin with neighbors and countrymen. I have no curiosity, no taste, no desire, no pleasure in any object or purpose distinct from this. It is wholly a matter of self-love.

There are four grounds on which my "Every Woman's Book" and its recommendations can be defended, and each of them in itself sufficient to justify the publication, and to make it meritorious.

First-the political or national ground; which refers to the strength and wealth of the nation, and the greatest happiness of the greatest number of the people.

Second-the local or commercial ground, or the ground of the wages of labor, and its supply, in the several trades and districts.

Third-the domestic or family ground, where the pa rents may think they have already children enough, and that more will be an injury.

Fourth-the individual ground, where the state of health in the female, or her situation in life, will not justify a pregnancy; but where the abstinence from love becomes as great an evil.

It has been a sort of common but ill-judged maxim, that the strength and wealth of a nation consist in the number, the greater number, of its people.

The error in the judgment of the maxim is, in not taking into consideration, whether that number be well or ill employed, well or ill fed, clothed and housed. If the