Let us consider a child, when at liberty, and far from the eye of his master. By his exterior actions we may judge of what passes within him. A stranger to thought or reflection, he acts without reason; treads with indifference through all the paths of pleasure; obeys all the impressions of exterior objects; amuses himself like a young animal, in running and bodily exercise; all his actions and motions are without order, or design. Called on by the person who has taught him to think, he composes himself, directs his actions, and proves that he has retained the thoughts which have been communicated to him. In infancy, the material principle is predominant, and would so continue, were not education to develop the spiritual principle and to put it in motion. The existence of these two principles is easily discovered. In life there are moments, nay, hours and days, in which we may not only determine of the certainty of their existence, but also of the contrariety of their action. I allude to those periods of languor, indolence, or disgust, in which we are incapable of any determination, when we wish one thing and do another; I mean that state, or distemper, called _vapours_; a state to which idle persons are so peculiarly subject. If in this situation we observe ourselves, we shall appear as divided into two distinct beings, of which the first, or the rational faculty, blames every thing done by the second, but has not strength sufficient effectually to subdue it; the second, on the contrary, being formed of all the illusions of sense and imagination, constrains, and often overwhelms the first, and makes us either act contrary to our judgment, or remain inactive, though disposed to action by our will.