cluster of related sensations produced by one object, and the special clusters generated by other objects, a wider knowledge is obtained. By assimilating the more or less complex relations exhibited in the actions of things in space and time, with other such complex relations, knowledge of the powers and habits of things is constituted. If we can not so assimilate them, or parts of them, we have no knowledge of their actions. So it is, without definite limit, through those tracts of higher consciousness which are formed of clusters of clusters of feelings held together by extremely involved relations. This law of the composition of mind is, therefore, the assimilation of real feelings and groups of real feelings with the ideal feelings or ideal groups of feelings which objects of the same kind once produced. You can follow out, without my assistance, the correspondence which Mr. Spencer exhibits between the views of mental composition and the general truths respecting nervous structure and nervous functions with which he began the treatment of mind, which consists largely, and in one sense entirely, of feelings. The inferior tracts of consciousness are constituted by feelings; and the feelings are the materials out of which are constituted the superior tracts of consciousness, and thus intellect is evolved by structural combination. "Everywhere feeling is the substance of which, when it is present, intellect is the form. And where intellect is not present, or but little present, mind consists of feelings that are unformed or but little formed."[118] Does not this statement, which in substance is Mr. Spencer's explanation of the formation of mind, explain to you why he denominates it "transfigured realism"?