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the objects or matter of thought. Some of these are very faulty methods of expression, especially if adhered to as complete in themselves to the exclusion of other methods. Indeed, no one word or expression is perfectly applicable to any one of these ideas, and the relation of the mind to it; much less is such a word sufficient to characterize all of them, varying as they do, intrinsically, and in their connections with the phenomena explained by them. One seems to inhere like a quality, as right in action; another to be a condition, as space to the objects in it; another to be the manner in which the mind regards the things to which it applies, as number in connection with the objects numbered. No single expression, therefore, can be analyzed, no particular words tortured to disclose more exactly what is meant by an intuitive idea. In each case the relation itself must be contemplated, and the word be shaped to the fact, rather than the fact be learned by the word.

"We do not understand by this doctrine of innate ideas, that the mind finds in itself a notion as a realized mental product, and applies this to the facts before it; nor that there is in thought certain forms or directions of movement from which it cannot depart, and under which it works up the material brought to it. We understand rather that in the facts, on the occasion of the facts, the mind, not the senses, discerns relations by which it is able to explain them, to think concerning them, and this by means of a certain rational power which it brings with it, or finds evoked under the conditions of the problem before it. Nor do we affirm that these notions come necessarily and at once to every mind on every occasion intrinsically fitted for them; but that they each and all do find, sooner or later, an occasion on which they do arise, and that there is in them a furnishing by the mind itself of other and higher material of thought than the senses alone can supply. In