"Now, as a consequence of this system, every being containing in itself a portion of the igneous and etherial fluid, common and universal mover, and this fluid soul of the world being God, it followed that the souls of all beings were portions of God himself partaking of all his attributes, that is, being a substance indivisible, simple, and immortal; and hence the whole system of the immortality of the soul, which at first was eternity.* * In the system of the first spiritualists, the soul was not created with, or at the same time as the body, in order to be inserted in it: its existence was supposed to be anterior and from all eternity. Such, in a few words, is the doctrine of Macrobius on this head. Som. Seip. passim. "There exists a luminous, igneous, subtile fluid, which under the name of ether and spiritus, fills the universe. It is the essential principle and agent of motion and life, it is the Deity. When an earthly body is to be animated, a small round particle of this fluid gravitates through the milky way towards the lunar sphere; where, when it arrives, it unites with a grosser air, and becomes fit to associate with matter: it then enters and entirely fills the body, animates it, suffers, grows, increases, and diminishes with it; lastly, when the body dies, and its gross elements dissolve, this incorruptible particle takes its leave of it, and returns to the grand ocean of ether, if not retained by its union with the lunar air: it is this air or gas, which, retaining the shape of the body, becomes a phantom or ghost, the perfect representation of the deceased. The Greeks called this phantom the image or idol of the soul; the Pythagoreans, its chariot, its frame; and the Rabbinical school, its vessel, or boat. When a man had conducted himself well in this world, his whole soul, that is its chariot and ether, ascended to the moon, where a separation took place: the chariot lived in the lunar Elysium, and the ether returned to the fixed sphere, that is, to God: for the fixed heaven, says Macrobius, was by many called by the name of God (c. 14). If a man had not lived virtuously, the soul remained on earth to undergo purification, and was to wander to and fro, like the ghosts of Homer, to whom this doctrine must have been known, since he wrote after the time of Pherecydes and Pythagoras, who were its promulgators in Greece. Herodotus upon this occasion says, that the whole romance of the soul and its transmigrations was invented by the Egyptians, and propagated in Greece by men, who pretended to be its authors. I know their names, adds he, but shall not mention them (lib. 2). Cicero, however, has positively informed us, that it was Pherecydes, master of Pythagoras. Tuscul. lib. 1, sect. 16. Now admitting that