out of the body, so in the veins of the earth, metals, and fossils, and a rainy vapour are generated.”[13] And in cap. 7, p. 162, after having shown that there is in the earth the sense of touching, that it respires, and is subject in certain parts to languors, and internal vicissitudes of the viscera, and that subterranean heat proceeds from the soul of the earth, he adds, “That a certain image of the zodiac is resplendent in this soul, and therefore of the whole firmament, and is the bond of the sympathy of things celestial and terrestrial.”[14] Bishop Berkeley also was by no means hostile to this opinion, that the world is one great animal, as is evident from the following extract from his Siris, (p. 131). “Blind fate and blind chance are at bottom much the same thing, and one no more intelligible then the other. Such is the mutual relation, connection, motion, and sympathy of the parts of this world, that they seem, as it were, animated and held together by one soul: and such is their harmony, order, and regular course, as shows the soul to be governed and directed by a mind. It was an opinion of remote antiquity that the world was an animal. If we may trust the Hermaic writings, the Ægyptians thought all things did partake of life. This opinion was also so general and current among the Greeks, that Plutarch asserts all others held the world to be an animal, and governed by providence, except Leucippus, Democritus, and Epicurus. And although an animal containing all bodies within itself, could not be touched or sensibly affected from without; yet it is plain they attributed to it an inward sense and feeling, as well as appetites and aversions; and that from all the various tones, actions, and passions of the universe, they supposed one symphony, one animal act and life to result. “Iamblichus declares the world to be one animal, in which the parts, however distant each from other, are nevertheless related and connected by one common nature. And he teaches, what is also a received notion of the Pythagoreans and Platonics, that there is no chasm in nature, but a chain or scale of beings rising by gentle uninterrupted gradations from the lowest to the highest, each nature being informed and perfected by the participation of a higher. As air becomes igneous, so the purest fire becomes animal, and the animal soul becomes intellectual, which is to be understood, not of the change of one nature into another, but of the connection of different natures, each lower nature being, according to those philosophers, as it were, a receptacle or subject for the next above it to reside and act in.