undissolved, and therefore tried this method of eluding death."

Could the wise Egyptians," said Nekayah, “think so grossly of the soul? If the soul could once survive its separation, what could it afterwards receive or suffer from the body?"

"The Egyptians would doubtless think erroneously," said the astronomer, "in the darkness of heathenism, and the first dawn of philosophy. The nature of the soul is still disputed amidst all our opportunities of clearer knowledge; some yet say that it may be material, who nevertheless believe it to be immortal."

"Some," answered Imlac, " have indeed said that the soul is material, but I can scarcely believe that any man has thought it who knew how to think; for all the conclusions of reason enforce the immateriality of mind, and all the notices of sense and investigations of science concur to prove the unconsciousness of matter.

"It was never supposed that cogitation is inherent in matter, or that every particle is a thinking being. Yet, if any part of matter be devoid of thought, what part can we suppose to think? Matter can differ from matter only in form, density, bulk, motion, and direction of motion: to which of these, however varied or combined, can consciousness be annexed? To be round or square, to be solid or fluid, to be great or little, to be moved slowly or swiftly one way or another, are modes of material existence, all equally alien from the nature of cogitation. If matter be once without thought, it can only be made

to think by some new modification; but all the modifications which it can admit are equally unconnected with cogitative powers."

"But the materialists," said the astronomer, "urge that matter may have qualities with which we are unacquainted."

"He who will determine," returned Imlac, "against that which he knows, because there may be something which he knows not; he that can set hypothetical possibility against acknowledged certainty, is not to be admitted among reasonable beings. All that we know of matter is, that matter is inert, senseless, and lifeless; and if this conviction cannot be opposed but by referring us to something that we know not, we have all the evidence that human intellect can admit. If that which is known may be overruled by that which is unknown, no being, not omniscient, can arrive at certainty."

"Yet let us not," said the astronomer, "too arrogantly limit the Creator's power."

"It is no limitation of omnipotence," replied the poet, "to suppose that one thing is not consistent with another, that the same proposition cannot be at once true and false, that the same number cannot be even and odd, that cogitation cannot be conferred on that which is created incapable of cogitation."

"I know not," said Nekayah, "any great use of this question. Does that immateriality which, in my opinion, you have sufficiently proved, necessarily include eternal duration?"

"Of immateriality," said Imlac, "our ideas are negative, and therefore obscure. Immateriality seems

to imply a natural power of perpetual duration as a consequence of exemption from all causes of decay: whatever perishes is destroyed by the solution of its contexture, and separation of its parts; nor can we conceive how that which has no parts, and therefore admits no solution, can be naturally corrupted or impaired."

"I know not," said Rasselas, "how to conceive anything without extension. What is extended must have parts, and you allow that whatever has parts may be destroyed."

"Consider your own conceptions," replied Imlac, "and the difficulty will be less. You will find substance without extension. An ideal form is no less real than material bulk; yet an ideal form has no extension. It is no less certain, when you think on a pyramid, that your mind possesses the idea of a pyramid, than that the pyramid itself is standing. What space does the idea of a pyramid occupy more than the idea of a grain of corn? or how can either idea suffer laceration? As is the effect, such is the cause; as thought, such is the power that thinks; a power impassive and indiscerptible."

"But the Being," said Nekayah, "whom I fear to name, the Being which made the soul, can destroy it."

"He surely can destroy it," answered Imlac, "since, however unperishable, it receives from a superior nature its power of duration. That it will not perish by any inherent cause of decay, or principle of corruption, may be shown by philosophy; but philosophy can tell no more. That it will not be

annihilated by him that made it, we must humbly learn from higher authority."

The whole assembly stood awhile silent and collected. "Let us return," said Rasselas, "from this scene of mortality. How gloomy would be these mansions of the dead to him who did not know that he should never die; that what now acts shall continue its agency, and what now thinks shall think on for ever. Those that lie here stretched before us, the wise and the powerful of ancient times, warn us to remember the shortness of our present state; they were, perhaps, snatched away while they were busy like us in the choice of life."

"To me," said the princess, "the choice of life is become less important; I hope hereafter to think only on the choice of eternity."

They then hastened out of the caverns, and, under the protection of their guard, returned to Cairo.

CHAPTER XLIX.

THE CONCLUSION, IN WHICH NOTHING IS

CONCLUDED.

IT was now the time of the inundation of the Nile: a few days after their visit to the Catacombs the river began to rise.

They were confined to their house. The whole region, being under water, gave them no invitation to any excursions, and, being well supplied with materials for talk, they diverted themselves with comparisons of the different forms of life which they had observed, and of various schemes of happiness which each of them had formed.

Pekuah was never so much charmed with any place as the convent of St. Anthony, where the Arab restored her to the princess, and wished only to fill it with pious maidens, and to be made prioress of the order: she was weary of expectation and disgust, and would gladly be fixed in some unvariable state.

The princess thought, that of all sublunary things knowledge was the best; she desired first to learn all sciences, and then proposed to found a college of learned women, in which she would preside, that, by conversing with the old, and educating the