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 unity. Nothing exists but as it is perceived. The difference is merely nominal between those two classes of thought, which are vulgarly distinguished by the names of ideas and of external objects. Pursuing the same thread of reasoning, the existence of distinct individual minds, similar to that which is employed in now questioning its own nature, is likewise found to be a delusion. The words I, you, they, are not signs of any actual difference subsisting between the assemblage of thoughts thus indicated, but are merely marks employed to denote the different modifications of the one mind.

Let it not be supposed that this doctrine conducts to the monstrous presumption that I, the person who now write and think, am that one mind. I am but a portion of it. The words I, and you, and they are grammatical devices invented simply for arrangement, and totally devoid of the intense and exclusive sense usually attached to them. It is difficult to find terms adequate to express so subtle a conception as that to which the Intellectual Philosophy has conducted us. We are on that verge where words abandon us, and what wonder if we grow dizzy to look down the dark abyss of how little we know!

The relations of things remain unchanged, by whatever system. By the word things is to be understood any object of thought, that is, any thought upon which any other thought is employed, with an apprehension of distinction. The relations of these remain unchanged; and such is the material of our knowledge.

What is the cause of life? that is, how was it produced, or what agencies distinct from life have acted or act upon life? All recorded generations of mankind have wearily busied themselves in inventing answers to this question; and the result has been,—Religion. Yet, that the basis of all things cannot be, as the popular philosophy alleges, mind, is sufficiently evident. Mind,