therefore the light of the sun being only predominant, we are not affected with the actions of the stars.... This decaying sense, when we would express the thing itself (I mean fancy itself), we call imagination, as I said before, but when we would express the Decay, and signify the sense is fading, old and past, it is called Memory: so that imagination and memory are but one thing, which, for divers considerations, hath divers names." * Such is the commencement of this celebrated book, it is based upon materialism; every argument must stand this test upon Hobbes's principles, and characteristically are they elaborated. Hobbes ("De Cive") says of the immortality of the soul, "It is a belief grounded upon other men's sayings, that they knew it supernaturally; or that they knew those who knew them, that knew others, that knew it supernaturally." A sparkling sneer, and perhaps the truest answer to so universal an error. Dugald Stewart, in his analysis of the works of Hobbes, says, ** The fundamental doctrines inculcated in the political works of Hobbes, are contained in the following propositions:--All men are by nature equal, and, prior to government, they had all an equal right to enjoy the good things of this world. Man, too, is by nature, a solitary and purely selfish animal; the social union being entirely an interested league, suggested by prudential views of personal advantage. The necessary consequence is, that a state of nature must be a state of perpetual warfare, in which no individual has any other means of safety than his own strength or ingenuity; and in which there is no room for regular industry, because no secure enjoyment of its fruits. In confirmation of this view of the origin of society, Hobbes appeals to facts falling daily within the cycle of our experience. "Does not a man, (he asks) when taking a journey, arm himself, and seek to go well accompanied? When going to sleep, does he not lock his doors? Nay, even in his own house, does he not lock his chests? Does he not there accuse mankind by his action, as I do by my words?" For the sake of peace and security, it is necessary that each individual should surrender a part of his natural right, and be contented with such a share of liberty as he is willing to allow to others; or, to use Hobbes's own language, "every man must divest himself of the right he has to all things by nature; the right of all men to all things, being in effect no better than if no man had a right to anything." In consequence of this transference of natural rights to an individual, or to a body of individuals, the multitude become one person, under the name of a State, or Republic, by which person the common will and power are exercised for the common defence. The ruling power cannot be withdrawn from those to whom it has been committed; nor can they be punished for misgovern-ment. The interpretation of the laws is to be sought, not from the comments