The reason of this is that here Linnæus no longer speaks of _physical_ man, but of man _as a whole_. Now, thanks to the labours of Adanson, Jussieu and Cuvier, naturalists now know that this is the right course to pursue in judging of the relations which exist between beings. The _Natural Method_ no longer allows the choice of such or such a group of characteristics; it demands, together with an appreciation of their relative value, a consideration of all. It is on this account that I have been led to admit the existence of this human kingdom, which has been already proposed under several appellations by some eminent men, but to which I believe myself to have given a more precise and rigorous determination. The table given above must then be completed in the following manner:— +--------+--------------------------------------+-------------+ | | PHENOMENA. | CAUSES. | |--------+--------------------------------------+-------------- | | {Phenomena of the Keplerian movement | Gravitation | | | {Physico-chemical phenomena | Etherodynamy| |Human | {Vital phenomena | Life | |Kingdom | {Phenomena of voluntary movement | Animal mind | | | {Phenomena of morality and religion | Human mind | +--------+--------------------------------------+-------------+ Thus in the human kingdom we find by the side of the phenomena which characterise it all those which we have met with in the inferior kingdoms. We are consequently forced to admit that all the _forces_ and all the _unknown causes_ to which we have attributed these effects are acting in man. From this point of view man deserves the name which has sometimes been given to him of _microcosm_. We have seen that in the vegetable kingdom the inanimate forces perform their functions _under the control_, so to speak, of Life, which afterwards, in the animal, showed incontestable signs of its subordination to the animal mind. Life now appears under similar conditions with regard to the human mind. In the most characteristic human actions, the intelligence almost always plays the most prominent part from the executive point of view; but it is manifestly under the direction of the human mind. All legislation affects to rest upon the one foundation of morality and of justice, which is only a form of it; the immediate cause of the Crusades, of the spread of the Arabs, and the conquests of Islam, was religious fervour. The true legislator and the great leader are indeed necessarily men of high intelligence, but is it not clear that in the cases mentioned the intelligence has been placed at the service of morality or of religion, and consequently of the _Unknown Cause_ to which man owes these faculties?