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though real, attentions. Cease to sustain unconscious cerebration by voluntary effort, and it will cease to be a noticeable fact. Alien subjects will gain little by delay. Insight, following time and rest, is the fruit of a vigorous habit of mind. This result is due to the normal activity of the thoughts. It is no matter of surprise that the slight, forgotten exertions of the passing days may, at the close of a year, yield a respectable aggregate of results.

Unconscious cerebration as a fact is certainly not easier of comprehension than that which it is here brought forward to explain. If a physical activity, self-directed and self sustaining, can be the exact equivalent in intellectual results of the wisest thought, then thought as thought is no longer coherent, and a chain of reasoning can be made up of alternate links of physical and mental, conscious and unconscious facts. When we do understand a subject, reach a conclusion, we understand it from beginning to end; and in that final act of comprehension we leave no room for any merely physical facts, facts which in their transpiring were not acts of knowledge, nor are now acts of knowledge. The intellectual act of comprehension is complete, and receives no known aid from a previous unconscious act of cerebration. The conscious act is the act, and this is sufficient to itself. It is not in the least plain how an intellectual difficulty can be overcome in unconsciousness, ignorance or error be flanked in the night-time. We must first say that physical states determine mental states, and are themselves determined by previous physical states, before unconscious cerebration can afford us any aid; that is to say, we accept this philosophy first, and then get what light we can from it; we are are not led to it by its own light. But the philosophy takes away all coherence from our intellectual life, subverts all its relations.

A second fact urged by Dr. Carpenter is the sudden entrance