The Day After Death (New Edition). Our Future Life According to Science - Figuier Louis

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of the sun. It is by means of the respiration of the plants, which restores oxygen to the atmospheric air, that nature makes up for the withdrawal of oxygen by the respiration of animals, by the continual absorption of that gas by numerous mineral substances, and by the frequent combustions, natural and artificial, which occur in the world. The result of these combustions would be the disappearance of the greater portion of the oxygen contained in the air, if there did not exist a permanent machinery for the restitution of that oxygen. This permanent machinery is the respiration of plants, produced by solar light. So absolute is the dependence of plants for their respiration on the action of the sun's light, that if it be intercepted by clouds, the escape of oxygen from them suffers a marked diminution. If the light of the sun be suddenly stopped, which occurs during a total solar eclipse, the escape of oxygen ceases, and the plants transpire carbonic acid only, as they always do during the night.

      It is for this reason that a plant kept in complete darkness loses its colour, and becomes white. It does not respire, it emits carbonic acid gas without retaining carbon, it becomes etiolated, according to the scientific phrase, which means that the plant no longer lives at the cost of the external air, or of gas furnished by the soil, but consumes its own substance. The whitened salads which we prefer are not green only because they are grown in darkness, and the mushrooms brought to table are white only because they are reared in cellars.

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      1

      Ch. XV.

      2

      Rambosson. "The Laws of Life." Paris, 1871. P. 121.

      3

      "We must consider," says Bremser, "that man is not a spirit, but only a spirit

1

Ch. XV.

2

Rambosson. "The Laws of Life." Paris, 1871. P. 121.

3

"We must consider," says Bremser, "that man is not a spirit, but only a spirit limited, in different ways, by matter. In a word, man is not a god, but, notwithstanding the captivity of his spirit in his corporality, it retains sufficient freedom to enable him to perceive that he is governed by a spirit more exalted than his own, that is to say, by a God.

"It is to be presumed, in the supposition that there will be a new creation, that beings far more perfect than those produced by preceding creations will see the light. In the composition of man, spirit holds to matter the proportion of fifty to fifty, with slight occasional differences, because it is now matter, and again spirit which predominates. In a subsequent creation, should that which has formed man not prove to be the last, there will apparently be organizations in which spirit will act more freely, and be in the proportion of seventy-five to twenty-five.

"It results from this consideration that man, as such, was formed at the most passive epoch of the existence of our earth. Man is a wretched intermediary between animal and angel, he aspires to elevated knowledge, and he cannot attain to it; though our modern philosophers sometimes think so, it is really impossible. Man wishes to make out the primary cause of all that exists, but he cannot get at it. With less intellectual faculty, he would not have had the presumption even to desire to know these causes; and, if he were more richly endowed, they would have been clear to him."—L'Univers, pp. 760-761.

4

On this subject see the book of Dupont de Nemours, "Philosophie de l'Univers," quoted by M. Pezzani in his "Pluralité des existences de l'âme," pp. 216-218.

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