We have not here followed out the exact line of argument pursued by Dr. Mivart, whose strictures on Huxley in regard to his absurd position must be attentively read in order to be appreciated; but we hope to have indicated enough to enable the reader to judge of the fitness of our neoterists to become the leaders of thought. Having established, then, the implied existence of self in consciousness, Dr. Mivart proceeds, in a chain of the most solid reasoning, to marshal around this central truth those having a direct dependence upon it, and from the admission of which Huxley had fondly hoped to escape by perverting the true data of consciousness. Memory is the corner-stone of all knowledge outside of direct consciousness, and Dr. Mivart clearly shows that its testimony is constantly invoked by the most outspoken nescients, so that, in regard to its echoings, the choice is absurd between what it attests generally and the circumscribed field of operation to which Herbert Spencer seems anxious to confine it. But Dr. Mivart is satisfied in this chapter with having demonstrated the sufficiency of rightly understood consciousness to be the “starting point” of our knowledge of the objective, and properly dismisses the argument in these words: “But it is hoped that the cavils of the Agnostics have been here met by arguments sufficient to enable even the most timid and deferential readers and hearers of our modern sophists to hold their own rational convictions, and to maintain they know what they are convinced they do know, and not to give up a certain and absolute truth (their intellectual birthright) at the bidding of those who would illogically make use of such negation as a ground for affirming the relativity of all our knowledge, and consequently for denying all such truths as, for whatever reason, they may desire to deny.”