"Suppose it were so; so much, then, the better, as we should not want then to show that the soul could become torpid and recover; because, then, it would never be torpid> and, consequently, would be immortal, which is all we want to prove. And this opinion, I believe, is that of the majority of thinking persons, but unfortunately mixed up with divers principles, not orthodox, some of them acknowledging a soul m man, but not in any other living being; others going one step further, and admitting a soul in other animals too, but imagining that it is a different sort of soul to that of man, instead of considering that one soul is similar to another, and that all the difference between one individual and another is corporeal,—the organization of the body or brain, by its variations, alone producing, it would appear, all the varieties of character, without any variation of soul, to which conclusion we are led by the fact that we cannot produce any thought or feeling in the mind but through the instrumentality of the body; and it seems only on the bodily organs, and physical agents upon them, that every perfection and defect of mind depends; an idiot, a philosopher, and a mouse, appearing to have quite similar souls, the difference only being in the organs of sense, which act upon the souls, and are in themselves different. No person can deny that different sensations are produced by bodily causes; why, then, must we look to something else to produce them—namely, to variations of the soul ? Bodily causes are enough, and we are not driven to seek for further causes. The soul is always, if I am correct, the same. It does not grow, it does not decay; and is as perfect in an infant as In a man—the improvement and growth of mind being only of the corporeal part."