Through self-mesmerising, the blind and eyeless would be extricated occasionally from the shadow leading to the valley of death and be enabled to follow some useful calling. Some blind, illiterate clairvoyant, may have superior _connoisseurship_, entitling him to fill the academic chair. Through mesmerism the resuscitating process can be brought under rules of science. Through clairvoyance the geography of the globe may yet be improved; the northern passage discovered; the astronomer assisted in his stellar speculations beyond the possibility of mere telescopic discovery. On ship-board, the voluntary clairvoyant may make discovery of the haze-hidden lighthouse and wave-hidden shoal. In the hands of the clairvoyant the telescope and microscope, will, in time, make us acquainted with other worlds, other beings, and other of the wonderful works of the GREAT GOD OF NATURE! The Seeker after God from the book of God's own composing, the holy volume of his own works, through voluntary clairvoyance, will feel himself in the enjoyment of a second nature, the fit inhabitant of an intellectual world, in which the powers of thought are without limits. And who can say what discovery of abstract truths may not be elicited from the conversation of two or more clairvoyants in mutual report, all of exalted talent and superior education? Other worlds, ere this be past, may open to our view, and their inhabitants become clairvoyantly familiar to human observation. The idea is pregnant with hope; it presumes that we are not inhabitants of only the earth, but the universe; which may be considered a natural, _never_-dying hope. Why, then, should the science be opposed which has already been so beneficial to our species, and promises to make known the never yet discovered wonders of the animal economy? Surely they will be yet ashamed of having done those things, the fruit of which is the bitterness of remorse. CONTINUOUS MOTION. The motion which continues after the body has ceased to be in contact with the _sensible_ impelling cause, is named continuous motion. The body impelled receives neither force nor motion from the impelling cause: neither force nor motion is anything transferrable or anything communicable; forcible velocity and change of place are but accidents of matter, and but local, casual circumstances of bodies. Being _inert_, the body cannot move itself. Motion, therefore, is but a physical effect, and must have a cause equal to the duration of the effect: motion after impulse has ceased, would be effect without cause--which is an absurdity and impossibility; therefore impulse is constant as motion, however insensible the impelling cause. These dynamic principles cannot be too frequently brought to mind, considering the general erroneous opinion on the subject which maintains, that "a body continues in motion because it cannot stop itself;" which is effect without its equal of cause.