The inanimate order, composed of the aggregate of material substances, imitates the divine _esse_, considered as concrete and real imply; prescinding the idea of vital movement. It imitates the divine being in the lowest and most imperfect manner. The good that is in it can only be apprehended and made to contribute to the happiness of conscious existence when a higher order of existence is created. God loves it only as an artist loves an aqueduct, a building, or a statue, as the medium of contributing to the well-being or pleasure of his creatures. Its hidden essence is impervious to our intelligence. The utmost that we can distinctly conceive of its nature is that it is a _vis activa_, an active force, producing sensible effects or phenomena. This appears to be the opinion which is more common and gaining ground both among physical and metaphysical philosophers. [Footnote 4] By active force is meant a simple, indivisible substance, which exists in perpetual activity. It is material substance, because its activity is blind, unconscious, and wholly mechanical, producing by physical necessity sensible effects, such as extension, resistance, etc. Though not manifest to intelligence in its hidden nature and operation, it is apprehensible by the intelligence through the effects which it operates, as something intelligible. Its sensible {8} phenomena are not illusions, or mere subjective forms of the sensibility, but are objectively real. Nevertheless, our conception of them must be corrected and sublimated by pure reason, in order to correspond to the reality or substance which stands under them. Our imaginary conceptions [Footnote 5] represent only the complex of phenomena presented to the senses. They represent matter as composite, because it is only through composition, or the interaction of distinct material substances upon each other, that the effects and phenomena are produced which the senses present to the imagination. The substance, or active force which stands under them, is concluded by a judgment of the reason. Reason cannot arrest itself at the composite as something ultimate. The common, crude conception of extended bulk as the ultimate material reality, is like the child's conception of the surface of the earth as the floor of the universe having nothing below it, and of the sky as its roof; or like the Indian conception of an elephant supporting the world, who stands himself on the back of a tortoise, who is on the absolute mud lying at the bottom of all things. It is the essential operation of reason to penetrate to the _altissima causa_, or deepest cause of things, and not to stop at anything as its term which implies something else as the reason or principle of its existence. It cannot therefore stop at anything short of the _altissima causa_, in the order of material second causes, any more than it can stop short of the cause of all causes, or the absolute first cause. That which is ultimate in the composite must be