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knowing, each independent of the others, each incapable of affording any light within the field of the others. The various forms of knowing show the various powers of the mind. The independence and diversity of the matter given reveal the independence and ultimate character of the faculty through which it is reached. If one knowing faculty could overlook another, the second would by that very fact be lost or merged in the first; since for the two there would be but one line of perception. "We have two eyes, but only one power of sense or sight, and this sense can do nothing, absolutely nothing, to cover the phenomena of taste or of smell. The additional and independent action of each intuitive faculty is involved in the very fact of its being a faculty, a distinct power of doing a distinct work.

The reverse statement is evidently equally true, and gives us a third postulate, that we have as many faculties as we have distinct forms of impressions or primitive knowledge. The presence of a feeling, a perception, a conclusion, an idea in consciousness, must be explained; and if it can not by analysis be resolved into simpler forms, or by deduction be derived from a more primitive action, it must be accepted as itself primary, and the power to attain it be recognized. The question of elements is not different here from the kindred question in the physical world. Each form of matter ranks as an element, till chemical analysis has resolved it. The classified fruits of knowing imply as many powers of knowing, till the classification can be corrected by a reduction of the number of genera.

A fourth postulate is, that we have intuitive as well as reflective powers. Reflection by its deductive processes exhausts primitive material of its instructional value, and by its inductive processes combines it in forms most suitable for general knowledge. But these methods of action