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be made to rest on the most undeniable proof; nor on that, for the effect even then would be one of general confusion; of speculations wholly at war with practical conclusions; of the discord of knowledge rather than of sound, settled, consistent belief.

A similar line of proof has been carefully applied by Dr. Hickok to the notions of time and space. The reality of space has been shown to be the only condition on which the phenomena of the physical world can be the same for us all, included in " one whole of all space," open to common knowledge and common use. (5) Moreover we distinguish imaginary space space which the fancy furnishes as a setting for its pictures from real space. The space of the senses and that of the imagination are entirely different, showing that space as a form of thought is at once distinguishable by us from space, an external form of real being.

"We may advantageously distinguish between formal entities and real entities. The substance of a pillar is a real entity, the appearance under which it presents itself is a formal entity. An event is a real entity, the time and the space in which it occurs are formal entities. Formal entities share the fortunes of real entities. The mere image of a pillar in a mirror has neither, in actual existence, the substance nor the form of the pillar. If a thought exists so does the consciousness in which it arises. If the one is imaginary, the other is imaginary also.

Other ideas have been offered as intuitions, and great patience and skill of analysis are requisite in settling these first forms of thought. Relation is one of these notions easily presenting itself as intuitive. It is obscure generalizations that are especially open to such a reference. Relation does not express any one specific connection, any one form of dependence, but many and most diverse forms. It is one of the most vague and broad of generalizations.