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six, seven, eight, nine, come to designate these numbers as readily as the corresponding Arabic numerals, though at first they involve addition and subtraction. The abbreviation of mental processes by the omission of familiar steps, and by the more direct union of remote ones, is a cardinal fact in mind.

The connection of this idea of a subconscious region with materialism plainly appears in Lewes' Physiology of Common Life. He affirms: "that all nervous centres in action, give rise to Sensation, and thus furnish elements to the general Consciousness" Thus we are made to be -conscious of all the muscular and involuntary movements that take place in the body. This strange affirmation is thrown into the very teeth of consciousness itself, momentarily affirming the reverse truth to us all, on the purely a priori grounds, first, that a similarity of ganglionic structure in these nerve-centres implies similarity of office; and second, that constant, physical impressions must be made upon them, and hence, must enter consciousness.

"Every such excitement of the sensitive organism must be a sensation. These sensations will necessarily be very various, as the organs excited, and the exciting causes, are various; but they must all be sensations, they are all active states of the general property of sensibility. Ergo, they must all be elements of consciousness." Thus, this author so thoroughly identifies physical with mental states, that having established the first, he out-faces the mind itself, and declares that they must be consciously found in its record. This is only a bolder movement in the one general direction, since it pretty much annihilates the distinction between conscious and subconscious phenomena, and brushes lightly aside any testimony the mind itself may offer, as to anything that is, or is not, passing within it. If there is any mockery of consciousness more extreme