It may be well therefore at this point to observe that whenever in our study of the objective world we are engaged in quantitative determinations, it is in all cases Measure which we have in view, as the goal of our operations. This is hinted at even in language, when the ascertainment of quantitative features and relations is called measuring. We measure, _e.g._ the length of different chords that have been put into a state of vibration, with an eye to the qualitative difference of the tones caused by their vibration, corresponding to this difference of length. Similarly, in chemistry, we try to ascertain the quantity of the matters brought into combination, in order to find out the measures or proportions conditioning such combinations, that is to say, those quantities which give rise to definite qualities. In statistics, too, the numbers with which the study is engaged are important only from the qualitative results conditioned by them. Mere collection of numerical facts, prosecuted without regard to the ends here noted, is justly called an exercise of idle curiosity, of neither theoretical nor practical interest. 107.] Measure is the qualitative quantum, in the first place as immediate,--a quantum, to which a determinate being or a quality is attached. Measure, where quality and quantity are in one, is thus the completion of Being. Being, as we first apprehend it, is something utterly abstract and characterless: but it is the very essence of Being to characterise itself, and its complete characterisation is reached in Measure. Measure, like the other stages of Being, may serve as a definition of the Absolute: God, it has been said, is the Measure of all things. It is this idea which forms the ground-note of many of the ancient Hebrew hymns, in which the glorification of God tends in the main to show that He has appointed to everything its bound: to the sea and the solid land, to the rivers and mountains; and also to the various kinds of plants and animals. To the religious sense of the Greeks the divinity of measure, especially in respect of social ethics, was represented by Nemesis. That conception implies a general theory that all human things, riches, honour, and power, as well as joy and pain, have their definite measure, the transgression of which brings ruin and destruction. In the world of objects, too, we have measure. We see, in the first place, existences in Nature, of which measure forms the essential structure. This is the case, for example, with the solar system, which may be described as the realm of free measures. As we next proceed to the study of inorganic nature, measure retires, as it were, into the background; at least we often find the quantitative and qualitative characteristics showing indifference to each other. Thus the quality of a rock or a river is not tied to a definite magnitude. But even these objects when closely inspected are found not to be quite