little veins all over the body." It is the key to his theology, also.
"Man is a kind of very minute heaven, corresponding to the world of
spirits and to heaven. Every particular idea of man, and every
affection, yea, every smallest spark of his affection, is an image and
effigy of him. A spirit may be known from only a single thought. God
is the grand man." The hardihood and thoroughness of his study of
nature required a theory of forms, also. "Forms ascend in order from
the lowest to the highest. The lowest form is angular, or the
terrestrial and corporeal. The second and next higher form is the
circular, which is also called the perpetual-angular, because the
circumference of a circle is a perpetual angle. The form above this
is the spiral, parent and measure of circular forms; its diameters are
not rectilinear, but variously circular, and have a spherical surface
for center; therefore it is called the perpetual-circular. The form
above this is the vortical, or perpetual-spiral; next, the
perpetual-vortical, or celestial; last, the perpetual-celestial, or
spiritual."

Was it strange that a genius so bold should take the last step,
also,--conceive that he might attain the science of all sciences, to
unlock the meaning of the world? In the first volume of the "Animal
Kingdom," he broaches the subject, in a remarkable note.--

"In our doctrine of Representations and Correspondences, we shall treat
of both these symbolical and typical resemblances, and of the
astonishing things which occur, I will not say, in the living body
only, but throughout nature, and which correspond so entirely to supreme
and spiritual things, that one would swear that the physical world was
purely symbolical of the spiritual world; insomuch, that if we choose
to express any natural truth in physical and definite vocalterms, and