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would be found in the study of a piece of mechanism, a power-loom, or an electrometer. The brain is indeed more immediately the condition of the mind's action than any other part of the body; but the brain, the body, every machine and instrument it uses, are the conditions to one or more of its activities, and no one of them constitutes the very substance, the very nature of those activities.

A third argument is found in acquired dexterities, as those of the equilibrist, or the musician. It is asked: How shall the separate acts involved in the rapid performance of the musician, each of which was originally preceded by an act of volition, be explained, when established skill has banished from sight this directive power of the mind? One philosopher answers, " The movements of mind remain, but take place too rapidly for distinct observation and memory." A second replies, " They remain, but remain as acts or changes below consciousness." Before we attempt to judge between these opinions, it may be well to inquire for the proof, that these impulses of mind remain at all. We believe that the supposed difficulty arises from overlooking the nature of the connection of the mind and of the body. Much of the nervous, executive play of the body never passes under the cognizance of the mind, does not penetrate the region of consciousness, is purely automatic. Some of this action, on the other hand, which is usually self-sufficient, is yet open to the arrest and modification of the mind. Of this character is the process of breathing. Few will claim that an act of mind is back of each inspiration and expiration, though we can at pleasure shorten or deepen, quicken or retard the movement. I may find myself breathing in a manner that is inadequate or injurious. I may for weeks laboriously strive to enlarge and deepen the play of the lungs. I may succeed, and the improved method become habitual with me. Will it be