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and tests of validity in the faculties that directly concern experience, and then deny validity to ideas that must confessedly, if they exist at all, transcend experience and the judgments which unfold it.

The notion of causation is well fitted to be a test of the two schools of philosophy, because of its plainly transcendental character, and because knowledge can not be gained without it. Deny causation and we deny reasons of all sorts. Mere continuity of impressions in the mind can not be the ground of any expectation, unless this succession tends to repeat itself, that is unless there is in it some causal energy. All thoughts equally with all things must fall apart, if there is no coherence between them; apparent order would be no more significant than apparent disorder, as both would be accidental.

A cause is a transcendental, co-existent, co-extensive force, underlying its effect. The effect is its only proof, its only measure, its only expression. The cause is neither less nor more than the effect; no portion of a cause can exist without an effect; no portion of an effect can exist without a cause? While the word in its most explicit use is equivalent to the noumenon underlying the phenomenon, and is the source of the conviction of real being, the noumena and phenomena, at any moment present, imply previous facts, facts from which they have sprung. This second application of the notion is of quite as much interest as the first, since events and our control of events turn upon it. Valid being is the statical force of the idea, and evolution its dynamical force.

Every section of a river is referred to the one next above it. Language suits itself to the convenience of use as certainly as to the facts expressed. In speaking of a river, we divide it, though it is in itself continuous, into portions easily designated by changes in its banks, or by