ventricle, finally the right auricle; so that where the vital force and pulse first begin, there do they also last fail. All of these particulars having been recognized by the senses, it is manifest that the blood passes through the lungs, not through the septum [in its course from the right to the left side of the heart], and only through them when they are moved in the act of respiration, not when they are collapsed and quiescent; whence we see the probable reason wherefore nature has instituted the foramen ovale in the fœtus, instead of sending the blood by the way of the pulmonary artery into the left auricle and ventricle, which foramen she closes when the new-born creature begins to breathe freely. We can also now understand why, when the vessels of the lungs become congested and oppressed, and in those who are affected with serious diseases, it should be so dangerous and fatal a symptom when the respiratory organs become implicated. We perceive further, why the blood is so florid in the lungs, which is, because it is thinner, as having there to undergo filtration. Still further; from the summary which precedes, and by way of satisfying those who are importunate in regard to the causes of the circulation, and incline to regard the power of the heart as competent to everything--as that it is not only the seat and source of the pulse which propels the blood, but also, as Aristotle thinks, of the power which attracts and produces it; moreover, that the spirits are engendered by the heart, and the influxive vital heat, in virtue of the innate heat of the heart, as the immediate instrument of the soul, or common bond and prime organ in the performance of every act of vitality; in a word, that the motion, perfection, heat, and every property besides of the blood and spirits are derived from the heart, as their fountain or original, (a doctrine as old as Aristotle, who maintained all these qualities to inhere in the blood, as heat inheres in boiling water or pottage,) and that the heart is the primary cause of pulsation and life; to those persons, did I speak openly, I should say that I do not agree with the common opinion; there are numerous particulars to be noted in the production of the parts of the body which incline me this way, but which it does not seem expedient to enter upon here. Before long, perhaps, I shall have occasion to lay before the world things that are more wonderful than these, and that are calculated to throw still greater light upon natural philosophy.