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mind through its senses; the first are within the mind, evincing their existence exclusively by their effects in consciousness. Not to exhibit anywhere, to any actual or supposable organ of sense, any phenomena, is, in the physical world, not to exist. Existence is affirmed only on the ground of some effects, however subtile, in sensible objects, and directly or indirectly in organs of perception. We never hear of physical facts above or below space, beyond all possible tests of perception; since such phenomena would be utterly unable to manifest this existence, to give any proof to it. The very notion of physical being arises from that of physical effects, under suitable circumstances open to observation. Thus also should mental phenomena be regarded. There is likewise only one known field for these consciousness. All, aside from physical facts, that occurs outside of this, is necessarily unknowable. An alleged fact, which is to be found anywhere as a fact, has but two avenues through which it can make itself known, the senses and consciousness. These are the sole means by which we take cognizance of any class of phenomena. To assert, therefore, the existence of other modifications or changes than those which respond to these two methods of knowing, is to affirm some third field, wherein events happen whose nature is utterly unknown to us, and of whose being we can at most have only an hypothetical and inferential knowledge.

Some imperative reason should be given for the acceptance of phenomena utterly unknown, and from the nature of the case unknowable. By what principle are those unknown modifications, if thought to exist, classified as mental facts? Something it would seem should be revealed more distinctly as to their character, before they are assigned to this class rather than to that of physical facts. If these unknown modifications are acts or states of mind, are in