acutely (for, with every allowance for the detection made in Thomas Aquinas of the original suggestion, as recorded in the _Biographia Literaria_ of Coleridge, we must still allow great merit of a secondary kind to Hume for his modern revival and restatement of the doctrine), this same acute philosopher broke down confessedly in his attempt to hunt the game down. His solution is worthless. Kant, however, having caught the original scent from Hume, was more fortunate. He saw, at a glance, that here was a test applied to the Lockian philosophy, which showed, at the very least, its _insufficiency_. If it were good even for so much as it explained--which Burke is disposed to receive as a sufficient warrant for the favourable reception of a new hypothesis--at any rate, it now appeared that there was something which it could _not_ explain. But, next, Kant took a large step in advance _proprio marte_. Reflecting upon the one idea adduced by Hume as transcending the ordinary source of ideas, he began to ask himself whether it were likely that this idea should stand alone? Were there not other ideas in the same predicament; other ideas including the same element of necessity, and, therefore, equally disowning the parentage assigned by Locke? Upon investigation, he found that there were: he found that there were eleven others in exactly the same circumstances. The entire twelve he denominated categories; and the mode by which he ascertained their number--that there were so many and no more--is of itself so remarkable as to merit notice in the most superficial sketch. But, in fact, this one explanation will put the reader in possession of Kant's system, so far as he could understand it without an express and toilsome study. With this explanation, therefore, of the famous categories, I shall close my slight sketch of the system. Has the reader ever considered the meaning of the term _Category_--a term so ancient and so venerable from its connexion with the most domineering philosophy that has yet appeared amongst men? The doctrine of the Categories (or, in its Roman appellation, of the _Predicaments_) is one of the few wrecks from the Peripatetic philosophy which still survives as a doctrine taught by public authority in the most ancient academic institutions of Europe.[19] It continues to form a section in the code of public instruction; and perhaps under favour of a pure accident. For, though, strictly speaking, a _metaphysical_ speculation, it has always been prefixed as a sort of preface to the Organon (or _logical_ treatises) of Aristotle, and has thus accidentally shared in the immortality conceded to that most perfect of human works. Far enough were the Categories from meriting such distinction. Kant was well aware of this: he was aware that the Aristotelian Categories were a useless piece of scholastic lumber: unsound in their first conception; and, though illustrated through long centuries by the schoolmen, and by still