the harmonies of Beethoven and Mozart, because it cannot hear all the music the stars are making as they move through the heavens? Whatever is real and true the mind can know, because the mind is correlated to the real and the true. It cannot know what is unreal and untrue. It cannot know that two and two make five, because that is unreal and untrue. It cannot know that a crooked line is the shortest distance between two points, because that is unknowable. It cannot know that it is more rational to tell a lie than to tell the truth, because that is unknowable and untrue. There is much that is unknowable, but whatever is, we may be sure is irrational and unreal. Whatever is true in being, cause, time, space, mind, matter, force, motion may be known. The finite mind cannot know it at once, and can never, throughout all infinite time, directly take it into the intelligence; but it is knowable, because the underlying, fundamental, prior thing in the universe is mind, the mind of the absolute and eternal One. All things are set in order and reason. The external universe is the expression of mind, and is therefore intelligible. The human intelligence is the expression of the same mind, and is therefore capable of grasping and turning into thought the intelligible order without. According to the theory of Locke, Berkeley, Hume, Mill, and Spencer, any knowledge whatsoever is impossible. If the knowing subject and the knowable object, the two factors of knowledge, can only come together in a mechanical way, as basket and potatoes, kettle and water, paper and letters, then the very conditions of knowledge are denied, and we are shut up to blank, square ignorance. Things come together to form knowledge, as things come together to form a tree, and not as house, calico, pins, lace, shoes, and blankets come together to form a store. An acorn is a living something. It is not a tree, but within itself are the germs of a tree. When grown, it may be said to have forms, as root, trunk, and branches. These were potentially and ideally contained in the acorn. But their realization and active expression involved a process, in which the ideal forms, tendencies, and forces contained in germ in the acorn met and united with the elements of the outside world. Suppose we consider the acorn the subject, and the particles in soil and rain and atmosphere capable of making a tree as the object. What happens when an oak with all its beauty stands out upon the hillside? This subject and object have come together in unity, in an organism. Suppose Locke should have undertaken the work of understanding how a tree came to be, instead of how knowledge came to be. We will say he began by analyzing a full grown tree. After thorough examination of its contents, he finds that all the parts of the tree, carbon, water, etc., are found outside of it in the external world.