effect, by a long life of fatigue, and anxiety, and peril, and guilt. Of the generalship of Alexander, and the valour of his armies,--of all which he suffered, and planned, and executed, what permanent vestiges remain, but in the writings of historians! In a very few years, after the termination of his dazzling career, every thing on the earth was almost as if he had never been. A few phrases of Aristotle achieved a much more extensive and lasting conquest, and are, perhaps, even at this moment, exercising no small sway on the very minds which smile at them with scorn, and which, in tracing the extent of their melancholy influence on the progress of science, in centuries that are past, are unconscious that they are describing and lamenting prejudices, of which they are themselves still, in a great measure, the slaves. How many truths are there, of which we are ignorant, merely because one man lived! To return, however, to the objections, which we are to consider. Diversity of any kind, it is said, is inconsistent with absolute identity, in any case, and in the _mind_, which is by supposition _indivisible_, nothing can be added to it or taken away, and no internal change can take place, in the relative positions and affinities of parts which it has not. Joy and sorrow are _different_ in themselves; that which is joyful, therefore, and that which is sorrowful, cannot be _precisely_ the same, or diversity of any kind might be consistent with absolute identity. That the joyful and sorrowful mind are precisely the same, is not asserted, if the sameness be meant to imply sameness of state; for it is admitted, that the _state_ of the mind is different in joy and sorrow! and the only question is, whether this difference, to which we give the name of difference of state, be incompatible with complete and absolute sameness of substance.