concentrated and made powerful, so poetry, philosophy, science and history, aristocratically circumscribed, are the most conspicuous manifestations attained by the elementary forms of acquaintance themselves. Such they could not be, were they not all one with them, just as the mountains could not be, were it not for the earth upon which they are raised and of which they are constituted. It might be said that the forms of knowledge are rich and complex manifestations of the human spirit, if this statement did not open the way to another common prejudice, to the belief that to each of those forms (for instance, to Art, History and Philosophy) several spiritual activities contribute. Were this so, we should have before us a mixture, not a product of an unique and original character, such as we find, as a matter of fact, in a work of Art, a philosophic theory, a narrative, and a theorem. By the law of the unity of the spirit all the forms of the spirit are implicit in one another; and the results, previously obtained from the various forms, condition each one of them. But each one of them is, explicitly, itself and not the others; it absorbs and transforms the results of the others; it does not leave them within itself as extraneous elements, and it therefore makes of them its own results. The strength of each one of those forms of knowledge lies precisely in this _purity,_ which persists in the greatest complexity. A great poem is as homogeneous as the shortest lyric or as a verse; a philosophic system as homogeneous as a definition; the most complicated calculations as the addition of "two and two make four." [Sidenote: _Enumeration and determination of the forms of knowing, corresponding to the forms of acquaintance._] If the forms of acquaintance and the forms of knowledge be identical, it is proved thereby that the second are as many and of the same sort as the first; and the existence of combined or composite forms is also excluded from the forms of knowledge. Thus we are henceforth freed from the obligation of enquiring into the particular nature of the various forms of knowledge, a task that we have already fulfilled when enquiring into the forms of acquaintance. It is sufficient to name them (in correspondence) with the names already given to the forms of acquaintance, for thus they will be clearly distinguished and completely enumerated. The method of denomination itself will not be new and surprising, because it has been, as it were, anticipated, and foreseen from the examples of which we have availed ourselves above, and also from some terminological references. We have now only to make it manifest, to declare it, so to speak, in clear tones.