so congenial to the mind of man that, per haps, there is scarcely one that does not purpose to close his life in pious abstraction with a few associates serious as himself."

"Such," said Pekuah, "has often been my wish, and I have heard the princess declare, that she should not willingly die in a crowd."

"The liberty of using harmless pleasures," proceeded Imlac, "will not be disputed; but it is still to be examined what pleasures are harmless. The evil of any pleasure that Nekayah can image is not in the act itself, but in its consequences. Pleasure, in itself harmless, may become mischievous by endearing us to a state which we know to be transient and probatory, and withdrawing our thoughts from that of which every hour brings us nearer to the beginning, and of which no length of time will bring us to the end. Mortification is not virtuous in itself, nor has any other use but that it disengages us from allurements of sense. In the state of future perfection, to which we all aspire, there will be pleasure without danger, and security without restraint."

The princess was silent, and Rasselas, turning to the astronomer, asked him, "whether

he could not delay her retreat by showing her something which she had not seen be fore?"

"Your curiosity," said the sage, "has been so general, and your pursuit of knowledge so vigorous, that novelties are not now very easily to be found; but what you can no longer procure from the living may be given by the dead. Among the wonders of this country are the Catacombs, or the ancient repositories in which the bodies of the earli est generations were lodged, and where, by the virtue of the gums which embalmed them, they yet remain without corruption."

"I know not," said Rasselas, "what pleas ure the sight of the Catacombs can afford; but, since nothing else is offered, I am resolved to view them, and shall place this with many other things which I have done. because I would do something."

They hired a guard of horsemen, and the next day visited the Catacombs. When they were about to descend into the sepulchral caves, "Pekuah," said the princess, "we are now again invading the habitations of the dead; I know that you will stay behind; let me find you safe when I return.""No; I will not be left," answered Pekuah,

'I will go down between you and the prince."

They then all descended, and roved with wonder through the labyrinth of subterraneous passages, where the bodies were laid in rows on either side.

CHAPTER XLVIII.

IMLAO DISCOURSES ON THE NATURE OF THE SOUL.

"WHAT reason," said the prince, "can be given why the Egyptians should thus expensively preserve those carcasses which some nations consume with fire, others lay to mingle with the earth, and all agree to remove from their sight as soon as decent rites can be performed?”

"The original ancient custom," said Imlac, "is commonly unknown; for the prac tice often continues when the cause has ceased; and concerning superstitious cere. monies it is vain to conjecture; for what reason did not dictate, reason cannot explain. I have long believed that the prac tice of embalming arose only from tenderness

to the remains of relations or friends, and to this opinion I am more inclined because it seems impossible that this care should have been general: had all the dead been embalmed, their repositories must in time have been more spacious than the dwellings of the living. I suppose only the rich or honourable were secured from corruption, and the rest left to the course of nature.

"But it is commonly supposed that the Egyptians believed the soul to live as long as the body continued 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 sup pose 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 pow

ers."

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

"He who will determine," returned Imlac,