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as they exist, not analytically but synthetically, as the eye colors, or the ear sounds. To reach the primary colors which constitute the tint, the separate notes which form the harmony, calls for attention and discrimination. The mere facts of mind as facts are rendered in consciousness, and to be found there and only there by all who meet the conditions of search.

Discussion is had as to the truthfulness of consciousness. There is no ground for such discussion, since the discussion itself involves the thing doubted. Nothing can be better known than a fact of consciousness, since nothing can be known save through such a fact. Consciousness pervades all knowing, all thinking, distrust equally with trust, denial with affirmation. No man ever does doubt, nor can he philosophically doubt, the existence of a present fact of mind. To do so would rob language of all meaning. The only way in which such a dispute becomes possible is by wrongly regarding consciousness as a faculty, giving direct testimony to certain things, instead of something involved in the very fact of feeling and knowing, making them what they are, and, therefore, never present except through veritable, and, for the instant at least, undeniable, feeling and knowing. Whether the thing known has an independent existence, or the thing thought is correct, are quite other questions. A doubt of the truth of the testimony of one or more of our faculties to the various things declared by them is a scepticism by one step less central and less absurd than the distrust of consciousness. In this there is no show of rationality. There are involved in the one act an affirmation and denial of the same thing.

There can be no rational objection taken to an inquiry into the facts of consciousness, and no uncertainty can attach to them as facts which does not attach in a yet higher degree to all other facts. The phenomena of