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connections of physical things. These half-reclaimed servants, when closely questioned, have betrayed their low relations, and in so doing have lost to liberty its high, ethereal form. Like its household, it has been thought to be mud-born:

The facts before us for discussion must one and all reappear in language as a condition of their consideration; and this difficulty subdivides itself into four obscure and shifting forms. (1) There may be no word in the language to express a mental fact or relation. Thus we are now borrowing noumena to oppose to phenomena. (2) The exact attachment of a word may be uncertain, and different for different persons. Thus consciousness is still very vague in its application. (3) Words of fundamental importance may have several meanings, and play in a most perplexing manner between them. Thus right may designate that which is intellectually or socially or morally right. (4) The images of the physical world so pervert our psychological words as oftentimes to constitute a false connection between the things covered by them. Thus the doctrine of association has been built up on the idea of a certain coherence, affinity, or what not, between thoughts and feelings aside from the powers of mind expressed in them.

The last difficulty is allied to this, and arises from the uniqueness of the department. It refuses to receive illustrations from the analogies of matter; or rather it refuses to accept as the exact types and counterparts of its own facts and dependencies those of a realm at the farthest possible remove from it, at the very nadir of the sphere of being. Yet the mind, familiar with certain processes, certain forms of explanation, certain couplings of thought, is uneasy and dissatisfied with all others, is only content when it has put the new matter under the old law, the new wine into the old bottles. Unable to hold it in these stiff, inflexible casements,