that the great Apollonicon in London can produce a single sound, much more the wonderful concert of sounds it is made to produce, without a player, or some agent to give it a first impetus, and I will yield to the power of the specious words you have used;but not till then.'

Tremaine paused much upon this.

"Do I convince you," said Evelyn," or are you prepared to show that my philosophy is incorrect?" His friend said he was not; at least not then.

“Then neither is my illustration of the ship and the victims incorrect," pursued Evelyn. "For see where we are. You said it was fallacious, because I supposed that we saw them carried off, whereas in death, we see them remain. Now, I think I have proved to you the fallacy is yours, because you suppose you saw the soul remain, which you do not."

"Still you imagine it carried off in your sight," answered Tremaine; "which, as you at least never saw the soul, you will not say you do."

"I do not," said Evelyn; "but its effects disappear on the dissolution of the body; and though there is every reason to be convinced it is distinct from the body, we know not its fate. If it shock you, therefore, to suppose that it is actually carried off, I will content myself with supposing that it merely disappears, or to favour your feeling still more, that it is lost, when its effects are no longer produced.

Now, what should we say, if merely the body disappeared upon being touched by the lance of my armed messenger, and we were ever after left ignorant what became of it?"

"It would be a most awful event," said Tremaine.

"Well, then, proving, as I again think I have, that the animating power of the body is in this con. dition," observed Evelyn, " is not my illustration to be admitted, and is not the soul in the same situation I have supposed-namely, that of a victim to a periodical visit, carried off, at least we know not whither, and of whose annihilation we have at least no proof."

"You have made this out better than I expected," said Tremaine.

"You rejoice me," said Evelyn, " and now if you please we will go back to our ship."

"Not yet," replied Tremaine, after a pause-" for as to this volition, thought, judgment, and even consciousness itself-in short, all that you call the soul-where were they ever known, after all, but in the body? and in the body, but through the senses? without which, we should have no ideas, nor any thing for thought or volition to work upon."

"Granting that supposition," answered Evelyn, your intended conclusion is far from conclusive;

because nothing is more distinct than a power of working, and the tools with which it works. I suppose I need not ask whether, if you destroy the tools, you destroy the power also? The eye, for example: let it be quenched would you therefore say the power, whatever it is, which used to perceive through it, has also perished? As well might you say you had lost your power of seeing, because, when darkness supervenes, you cannot see. Still, however, you would say, that all this is material, or according to the old atheistical, or at best sceptical doctrine, that matter thinks."

"In the course of the argument, and with a view to an answer, I should," said Tremaine.

"Why then the tools of this material thought, as ideas and memory, must be material too."

"Certainly," allowed Tremaine.

"Let me look at your head," said Evelyn. ""Tis a very little head; a very small piece of matter, indeed, to contain the number and the size of the ideas of which those of so accomplished a man must be composed. If ideas are actually material, where have you room in the brain for the idea of the world, for example, together with all its stupendous train of attendant reflections ?” *

*On this subject, see the excellent Treatises on the Nature of the Soul, by Rotherham, Colliber, and Baxter.

"I am not exactly prepared for this," observed Tremaine.

"Nor any one else, I assure you," answered Evelyn, "for never did I know it got over, any more than those millions of operations which compose what is called ratiocination, or rather ideas."

"As how?" asked Tremaine.

"Take the easiest," rejoined his friend." I see two, and two more, of any given material thing; the first two, and the second two, are objects of sense, and the mind possesses itself of them through the sense. Having got them, it retires within itself, and, by reflection, acquires a new idea, namely, that two are equal to two, or the idea of equality. Was this an object of sense, or acquired by the mind's own operation, employed originally indeed on sensible objects, but coming to this conclusion through something of its own?-Again-how do you arrive at the idea of a quality, benevolence for example, except by internal reflection? The things, indeed, upon which it is employed, you may have seen; the power by which you reflect, you cannot see.”

"Your inference," said Tremaine.

"That mind is distinct from matter; that you have never seen it, heard it, touched it, tasted it; yet it exists; and you at least know not that it dies merely because you see the poor machine, through which it operated (as the eye does through a tele

scope,) lying and rotting in this cold obstruction.' For aught you know, therefore, it is no more annihilated than the eye itself, because the glass with which it was wont to see is dashed to pieces."

"This is calling upon us for a negative proof," answered Tremaine ; 66 no man can prove a negative."

"And yet you have assumed it as positive," returned Evelyn: "you have taken it for granted that it does die with the body, when you give the destruction of the one as the proof of the destruction of the other. I am not at present assuming that it lives, but merely answering your supposition, that because the body through which it operated dies, and the effects of the mind disappear, the mind itself is therefore dead. This is no more true, than that because a man disappears, he must therefore be killed.”

Tremaine faltered, which Evelyn perceiving, added, "You have of course considered, and are prepared to refute, the great argument founded upon the extension and impenetrability of matter; that is, you are prepared to prove that thought, like all other matter, has length, breadth, and thickness, and that one thought cannot succeed another thought in the mind, (or, according to you, the material brain,) without actually making it retire and taking its place. You will also be prepared to say into what corner space the displaced thought actually retires."

of