In some cases the problem of induction assumes a much higher degree of complexity. If we examine the properties of crystallized substances we may find some properties which are common to all, as cleavage or fracture in definite planes; but it would soon become requisite to break up the class into several minor ones. We should divide crystals according to the seven accepted systems--and we should then find that crystals of each system possess many common properties. Thus crystals of the Regular or Cubical system expand equally by heat, conduct heat and electricity with uniform rapidity, and are of like elasticity in all directions; they have but one index of refraction for light; and every facet is repeated in like relation to each of the three axes. Crystals of the system having one principal axis will be found to possess the various physical powers of conduction, refraction, elasticity, &c., uniformly in directions perpendicular to the principal axis; in other directions their properties vary according to complicated laws. The remaining systems in which the crystals possess three unequal axes, or have inclined axes, exhibit still more complicated results, the effects of the crystal upon light, heat, electricity, &c., varying in all directions. But when we pursue induction into the intricacies of its application to nature we really enter upon the subject of classification, which we must take up again in a later part of this work. *Solution of the Inverse or Inductive Problem, involving Two Classes*. It is now plain that Induction consists in passing back from a series of combinations to the laws by which such combinations are governed. The natural law that all metals are conductors of electricity really means that in nature we find three classes of objects, namely-- 1. Metals, conductors; 2. Not-metals, conductors; 3. Not-metals, not-conductors. It comes to the same thing if we say that it excludes the existence of the class, “metals not-conductors.” In the same way every other law or group of laws will really mean the exclusion from existence of certain combinations of the things, circumstances or phenomena governed by those laws. Now in logic, strictly speaking, we treat not the phenomena, nor the laws, but the general forms of the laws; and a little consideration will show that for a finite number of things the possible number of forms or kinds of law governing them must also be finite. Using general terms, we know that A and B can be present or absent in four ways and no more--thus: AB, A*b*, *a*B, *ab*;