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carelessly caught up from the physical world. We believe, therefore, in the constant activity of the mind, as the only state under which we know it at all, or in consistency with what we do know of its nature, can at all conceive it. The notion of total rest leaves the mind as mind without any possible manifestation or proof of existence to any being under any circumstances. The only known phenomena of mind are removed, and with them pass away the evidence of its present being.

Urging, however, no farther this consideration, we believe the strictly inductive proof sufficient to render the conclusion, that the mind is always active, at least probable. As it is dwelt on at length by Hamilton, we shall treat it briefly. The chief difficulty to be overcome in the affirmation, is the admitted fact, that the memory does not retain and report the movements of the mind in hours of sleep or of syncope. How strong is this objection? Much the larger share of the thoughts and the feelings of yesterday have entirely passed from the mind, and yet we readily believe in their existence. "We have no doubt of the continuity of thought in our waking moments; yet we arrive at the conclusion more from our present experience than because we can recall one in ten thousand of the feelings which have passed through the mind in the last dozen years. Now the impressions of dreams, when these are known to have occurred, are of a much more evanescent character. At the very instant of waking we may be able to recall them, and yet we lose all hold on them in a few moments. We also know that in proportion as sleep is sweet and sound these impressions of the night are fleeting, and must be caught almost in the very act of passage, or they are wholly lost. It has happened to many, perhaps to most, to awake in a dream, and to take delight in the images left by it, and yet after another hour's sleep to be unable to restore them.