TWO:Chemistry also received valuable extensions of its field. Dr. John Mayow published new facts respecting nitre, and on the phenomena of respiration and combustion, as revealed by experiments on this and other substances. At the commencement of the eighteenth century Stahl, a German chemist, propounded his theory of phlogiston as the principle of combustion, which was only exploded by the further discoveries of Dr. Black, Cavendish, and Priestley. Soon after, Dr. Hales threw new light on a?riform bodies, or, as they are now termed, gases; and finally, Dr. Black demonstrated the presence of a gas in magnesia, lime, and the alkalies, which had long before been noticed by Van Helmont, but had been forgotten. This was then termed fixed air, but has now acquired the name of carbonic acid gas, or carbon dioxide. At the end of this period chemistry was extensively studied, and was rapidly revealing its secrets.The religious tendency of Senecas philosophy appears rather in his psychology than in his metaphysics, in the stress which he lays on human immortality rather than in his discussions on creation and divine providence. His statements on this subject are not, indeed, very consistent, death being sometimes spoken of as the end of consciousness, and at other times, as the beginning of a new life, the birthday of eternity, to quote a phrase afterwards adopted by Christian preachers. Nor can we be absolutely certain that the promised eternity is not merely another way of expressing the souls absorption into and identification with the fiery element whence it was originally derived. This, however, is an ambiguity to be met with in other doctrines of a spiritual existence after death, nor is it entirely absent from the language even of Christian theologians. What deserves attention is that, whether the future life spoken of by Seneca be taken in a literal or in a figurative sense, it is equally intended to lead our thoughts away from the world of sensible experience to a more ideal order of things; and, to that extent, it falls in with the more general religious movement of the age. Whether Zeller is, for that reason, justified in speaking of him as a Platonising Stoic seems more questionable; for the Stoics always agreed with Plato in holding that the soul is distinct from and superior to the body, and that it is consubstantial with the animating principle of Nature. The same circumstances which were elsewhere leading to a revival of Platonism, equally tended to develope this side of Stoicism, but it seems needless to seek for a closer connexion between the two phenomena.376
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