modes of one force; or finally into mere motion, communicable in various
states, but not destructible. We will assume that science has done its
utmost; and that every chemical or animal force is demonstrably
resolvable into heat or motion, reciprocally changing into each other.
I would myself like better, in order of thought, to consider motion as a
mode of heat than heat as a mode of motion; still, granting that we have
got thus far, we have yet to ask, What is heat? or what is motion? What
is this "primo mobile," this transitional power, in which all things
live, and move, and have their being? It is by definition something
different from matter, and we may call it as we choose, "first cause," or
"first light," or "first heat;" but we can show no scientific proof of
its not being personal, and coinciding with the ordinary conception of a
supporting spirit in all things.

59. Still, it is not advisable to apply the word "spirit" or "breathing"
to it, while it is only enforcing chemical affinities; but, when the
chemical affinities are brought under the influence of the air, and of
the sun's heat, the formative force enters and entirely different phase.
It does not now merely crystallize indefinite masses, but it gives to
limited portions of matter the power of gathering, selectively, other
elements proper to them, and binding those elements into their own
peculiar and adopted form.

This force, now properly called life, or breathing, or spirit, is
continually creating its own shell of definite shape out of the wreck
around it; and this is what I meant by saying, in the "Ethics of the
Dust," "you may always stand by form against force." For the mere force
of junction is not spirit; but the power that catches out of chaos
charcoal, water, lime, or what not, and fastens them down into a given
form, is properly called "spirit;" and we shall not diminish, but