despite its glittering appeal to the imagination. To make spirits and innate heat convertible terms may pass as but one among many phases of speculation. But to bring down actual ether from heaven to earth, although attempted by eminent thinkers[348] centuries before Scaliger and Fernelius, is to bring chaos into that conception of the universe which requires the "first element" to revolve forever on high, above that lower world which lies beneath the sphere of the moon. To Aristotle such chaos surely would have been abhorrent; indeed, it runs counter to his expressed description of the ether.[349] Moreover, Aristotle's application of the term "analogue" to the generative heat is equivalent to a denial that the generative heat is actually ether; for analogues do frequent service in his doctrines and he explicitly states the analogue of a thing to be something different from the thing itself.[350] What that mysterious analogue of the ether may be with which the generative heat is identified we are not explicitly told, as we are not told what the analogue of the heat may be in bloodless animals. We are left to judge for ourselves after deeper investigation of nature or deeper study of the Aristotelian writings. Had Aristotle been ready to define and describe the body which is more divine than the four lower elements, but is not the first element on high, he probably would not have chosen an analogue as the fittest vehicle for his thought. According to Harvey the horse of battle of his criticized predecessors was the argument stated by him as follows: "That nothing composed of the elements can work beyond the powers of these, unless it be associated at the same time with another body and that more divine; and ... therefore, that the spirits aforesaid consist in part of the elements, in part of some ethereal and celestial substance."[351] The "spirits aforesaid" are held to be one and the same with the innate heat and reside in the blood. Aristotle had written, we remember: "The virtue or potency of every soul seems to be associated with a body other than the so-called elements and more divine,"[352] viz.: the generative seminal heat, which is not fire but an analogue of the ether. It would seem fairly probable that largely from this doctrine of Aristotle was developed the doctrine about the "powers of the elements" which Harvey sets forth in his polemic. Nothing can be more emphatic than his disagreement with the advocates of this doctrine. "Such persons," he says, "seem to me to have drawn their conclusions ill. For you shall find scarcely any elemental body which, when in action, will not exceed its own proper powers."[353] On the same page with this sweeping statement we find it supported by the following very simple line of thought:--