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supposed to control them. "We have, therefore, in it simply a degradation of the word intelligence. The conscious act of thought, and a physical fact in nerve-tissue, or in plant tissue must forever remain incomparable phenomena, things most distinct, most diverse from each other. To call both intelligence, is only to lose a division in one form, which we must speedily restore in another. The things themselves we can not long confound. A physical fact, however subtile, occurring in no matter how impalpable a medium, can not be, nor in any way represent, a thought, a feeling, a volition in consciousness. Even if we were to grant that a definite physical fact is the antecedent of a mental one, it would not follow that the two are equivalent. We can not talk of shadows without light; shadows are not latent in darkness, no more than statues are latent in marble. Shadows are to be thought of and discussed only with the light. When this comes, there are shadows; when consciousness is present, there are thoughts. If we call any lower states thoughts, feelings, intelligence, when the true thoughts approach, we must look about us for a new and more princely appellation. To speak of unconscious intelligence is to discuss shadows, images, and reflections, with no mention of light. To speak of intelligence which is not conscious intelligence, is either to use figurative or unmeaning language. If we say of the plays of Shakespeare, that they are intelligent, we mean either that they sprang from intelligence in him, or awaken intelligence in us; or, under human experience, we mean nothing. Things may be intelligible, they are not intelligent. Neither thought nor language justifies the idea of intelligence in things.

A feeling of which we are not aware, a thought of which we are not conscious, are simply a feeling we do not feel, a thought we do not think. We can only fall back, in