Hitherto we have observed the abstract principles; the following is to be noticed regarding the creation of the concrete actuality of the universe. The bodily creation consists of the soul habited in a material body; it comprehends eight orders of higher beings and five orders of lower beings, which constitute—with men, who form a single class—fourteen orders, and these are divided into three worlds or classes. The first eight orders have appellations which appear in Indian mythology, viz. Brahma, Prajapatis, Indra, &c.; there are both gods and demi-gods, and Brahma himself is represented here as if he were created. The five lower orders are composed of animals: the four-footed animals are in two classes, birds come third, reptiles, fishes, and insects fourth, and, finally, vegetable and inorganic nature comes fifth. The abode of the eight higher classes is in heaven; they are, it is said, in the enjoyment of that which is good and virtuous, and consequently are happy, though still they are but imperfect and transient; underneath is the seat of darkness or delusion, where beings of the lower orders live; and between is the world of men, where untruth or passion reigns. Against these three worlds, which have their place in the material creation, the system places yet another creation, and that is the Intellectual, consisting of the powers of understanding and the senses. These last are again divided into four classes, viz. those determinations which impede, those which incapacitate, those which satisfy, and those which perfect the intelligence. 1. Sixty-two of the impeding determinations are adduced; eight kinds of error, as many of opinion or of illusion, ten of passion as being illusion carried to extremity, eighteen of hate or sullenness, and the same of grief. Here there is shown somewhat of an empirical, psychological, and observing mode of treatment. 2. The incapacity of intelligence has again eight-and-twenty variations: injury, want of organs, &c. 3. Satisfaction is either inward or outward. The inward satisfaction is fourfold; the first concerns nature, the whole universal or substantial, and is set forth in the opinion that philosophic knowledge is a modification of the principle of nature itself, with which there is immediately united the anticipation of a liberty given through the act of nature; yet the true liberty is not to be expected as an act of nature, for it is the soul which has to bring forth that liberty through itself and through its thinking activity. The second satisfaction is in the belief of securing liberty through ascetic exercises, pains, torments, and penances. The third has to do with time—the idea that liberty will come in the course of time and without study. The fourth satisfaction is obtained in a belief in luck—in believing that liberty depends on fate. The external mode of obtaining satisfaction relates to continence from enjoyment, but continence