This denial he soon repeats, adding the words: "and this is taught excellently well by our observations." According to Aristotle the soul in the semen is associated with a body diviner than the four lower elements, viz.: the generative heat, an analogue of the element of the stars, which analogue resides in spirits, _i.e._, in hot vapor within bubbles of seminal foam. In the case of the blood, according to Harvey, it is the heat itself, the innate heat _alias_ the blood, which is associated with "another body and that more divine," and Harvey, having denied the reality of the spirits, uses the word "spirits" as equivalent to "some power" in the blood, which power is "very conspicuous in the nourishing and preserving of the several parts of an animal." In the spirits, so understood, and the blood, dwells the soul; and it is the soul itself which Harvey states to be "a nature analogous [_respondens_ not _proportione respondens_] to the element of the stars." Even as the word "spirits" has become, in effect, a label for powers of the blood, so the analogue of the ether becomes, in effect, a pious epithet applied to the soul; and only to the soul itself can Harvey have referred as "another body and that more divine." In the next page to the passage now under discussion he says:-- "The blood, therefore, is spirits, because of its extraordinary virtues and powers. It is also celestial, inasmuch as in the spirits aforesaid is lodged a nature, the soul, to wit, which is analogous to the element of the stars; something, that is, analogous to heaven, the instrument of heaven, vicarious of heaven....[362] The heat of the blood is psychical, inasmuch as it is governed in its operations by the soul;[363] it is also celestial, because subservient to heaven; and divine, because the instrument of God, the best and greatest....[364] The lower world, according to Aristotle, is so connected with the courses on high that all its motives and changes seem to take thence their origin and to be governed thence.[365] Truly, in that world which the Greeks called the 'Cosmos' from the beauty of its order,[366] lower and corruptible things are subject to other higher and incorruptible things; but all are beneath the highest, the omnipotent and eternal Creator, and obey Him."[367]