the several terms and articles in the development of thought as they present themselves. These terms merely require to be apprehended. They stand in no immediate need of illustration from our experience. What we have to bring to the work, is patience, self-restraint, the sacrifice of our cherished habits of mind, the surrender of the natural wish to see at once what it all comes to, what it is good for, how it squares with other convictions. As Bacon reminded his age, Into the kingdom of philosophy, as into the kingdom of heaven, none can enter, _nisi sub persona infantis_: i. e. unless he at least steadfastly resolve to renounce that world which lieth in the Evil. Ordinary knowledge consists in referring a new object to a class of objects, that is to say, to a generalised image with which we are already acquainted. It is not so much cognition as re-cognition. '"What is the truth?"' asked Lady Chettam of Mrs. Cadwallader in _Middle-march_. "The truth" he is as bad as the wrong physic--nasty to take, and sure to disagree." "There could not be anything worse than that," said Lady Chettam, with so vivid a conception of the physic that she seemed to have learned something exact about Mr. Casaubon's 'disadvantages.' Once we have referred the new individual to a familiar category or a convenient metaphor, once we have given it a name, and introduced it into the society of our mental drawing-room, we are satisfied. We have put a fresh object in its appropriate drawer in the cabinet of our ideas: and hence, with the pride of a collector, we can calmly call it our own. But such acquaintance, proceeding from a mingling of memory and naming, is not the same thing as knowledge in the strict sense of the term.[2] 'What is he?' 'Do you know him?' These are our questions: and we are satisfied when we learn his name and his calling. We may never have penetrated into the inner nature of those objects, with whose _tout ensemble,_ or rough outlines, we are so much at home, that we fancy ourselves thoroughly cognisant of them. Classifications are only the first steps in science: and we do not understand a thought because we can view it under the guise of some of its illustrations.