If the soul of brutes be not composed of parts, it cannot perish by disorganization; what has no organizable parts is not organized, and what is not organized cannot be disorganized. Hence we infer that the soul of brutes cannot perish by corruption, properly so called; for no being not composed of matter can. We see not what difficulty can arise from this view; but the question is only resolved in its negative part, for thus far we know only that the soul of brutes cannot die, or be corrupted by decomposition; we must know what is done with it. Is it annihilated? Does it continue to exist? And if so, in what way? These are different questions. First of all we must observe, that we have here only conjectures, and these rather as to the possibility than as to the reality. Philosophy may indeed enable us to see what may be, but not what is, for we can know the reality only by experience, which in the present case we cannot have. When sound philosophy, examining this point, is asked what is, its best reply is, that it knows not; if it is asked what may be, it enters into an argumentation founded on general principles, and more especially upon analogy. 18. It is usually said that nothing is annihilated; but this needs some explanation. What is the meaning of _annihilation_? To cease to be, so that nothing, which before was, remains. If a body be disorganized, it ceases to be as an organized body; but the matter remains, and there is no annihilation. Is it true that nothing is annihilated? Some say we must distinguish between substances and accidents; for, as these latter are a kind of incomplete beings, there is no reason why they should not cease to exist, and nothing of them remain; but in this disappearance there is no annihilation, strictly so called; thus we see things continually transformed, and undergoing a succession of accidents which cease to exist whenever the thing ceases to be modified by them. As to substances, there would indeed be true annihilation should they cease to exist, but this they do not, because no substance is annihilated. Thus some think; we know not how true this system may be, for we know not upon what solid foundation it rests. If a substance be destined to an end, why may it not be annihilated when this end no longer exists? A created being incessantly needs the conservatory action of the Creator, for which reason conservation is said to be a continued creation; when, then, the end to which the created substance was destined ceases, why may it not be annihilated? We see nothing in its being annihilated repugnant to the wisdom or goodness of God. The artificer abandons a tool no longer serviceable; this, in God, would be equivalent to the withdrawal of his conservatory act, and in the creature, to the reduction to non-existence. If it be not repugnant to the wisdom and goodness of God for an organized being to be disorganized, or cease to exist as an organized being, why may he not allow a substance which has