In connection with this part of his subject the writer adds several of the comments he had appended to the Pagnini Bible, particularly the one in which he discusses the verse of Isaiah, beginning: ‘A virgin shall conceive and bear a son,’ &c., in which he maintains that the Almah, the marriageable woman mentioned, refers immediately to Abija, the youthful wife of Ahaz, then pregnant with Hezekiah. * * * * * Thus far advanced, it is now that we find the pantheistic conceptions of our author most fully enunciated. Referring to the words quoted by St. Paul, ‘In God we live, and move, and have our being,’ Servetus maintains that God is in all things, and all things are in God; in his own words, ‘It is God who gives its ESSE or essential being to every existing thing--to inanimate creation, to living creatures in general, and to man in especial.’ * * * * * The fifth book treats of the Holy Spirit. ‘As the essence of God is the Word,’ says our author, ‘in so far as manifestation is made in the world, so, and in so far as communication is made, it is Spirit; manifestation and communication, however, being ever co-ordinate and conjoined. It is spirit that is the architype, eternally present in God, from whom it proceeds’ (p. 163). And it is in this place that our author explains or illustrates some of his metaphysical positions by a reference to Anatomy, with which in various interesting particulars he shows himself more satisfactorily intelligible than in his transcendental speculations. ‘There is commonly said to be a threefold spirit in the body of man, derived from the substance of the three superior elements--a natural, a vital, and an animal spirit; there are, however, not really three, but only two distinct spirits. One of these, the first, characterised as _natural_, is communicated from the arteries to the veins by their anastomoses, and is primarily associated with the blood, the proper seat or home of which is the liver and veins. The second is the _vital_ spirit, whose seat or dwelling-place is the heart and arteries. The third, the _animal_ spirit, comparable to a ray of light, has its home in the brain and nerves. In each and all of these is the force--_energeia_--of the one spirit and light of God comprised. Now, that the natural spirit is imparted from the heart to the liver, and not from the liver to the heart, is proclaimed by the formation of man in the womb; for we see an artery associate with a vein sent from the mother through the navel of the fœtus; and in the adult body we always find an artery and a vein conjoined. But it was truly into the heart of Adam that God breathed the breath of life or the soul. From the heart, therefore, it is that life is communicated to the liver; for by the breathing into the mouth and nostrils it was that the soul was first truly imparted, the breath tending directly to the heart.