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the first terms of expression, and which are the physical symbols of words, may well be present and take the place in their supporting power of written or spoken language. Thus the musician may lightly touch the keys of his keyboard, as a means of helping onward the inventive process. In each case the perception of the mind is not in its familiar symbols, but is simply sustained by them.

Intense thought is fatiguing, because it involves constant movement among the physical counters of the mind, these incipient symbols of utterance in the molecular changes of the brain. We know what a relief it is to substitute the passive for the active symbol, a bit of paper with its few figures, for the vanishing figures of a problem worked out, as we say, in the head. The fatigue of extemporary speech is very great, for all these active signs of thought are fully present, and completely uttered, with even-paced rapidity. Intense thought without utterance is less fatiguing, because the process of expression is abridged, the words hastening by us with large representative power and the movement is left to shape itself to the inner impulse. Mere revery is scarcely fatiguing, because an indolent impulse is obeyed, both in direction and rapidity. Our inference then is that the brain, as the medium of all expression, becomes, in its definite molecular changes, a sustaining force to the language of the mind; as written words, through another set of impressions, more passive, are an occasion of an apprehension by the mind of another's thought. The very essence of thought therefore, is no more held in the molecular type of the brain, than in the type of the printed page; indeed hardly so much so, as the one is an unrecognized, and the other a recognized, condition of the appropriate thought. In each case it is the presence of pure spirit that evokes thought, and carries it forward; the symbols, whether those of receptivity or activity, whether those