Meanwhile, these approximate expressions of truth during the long ages (it may be) through which they have been believed, have taken such a hold upon the minds of men that all signs of their imperfect exactitude are at first utterly discredited. Ultimately, however, it is by means of these slight discrepancies that we are led forward to higher generalisations. This was well pointed out by Sir J. Herschel in his _Discourse on the Study of Natural Philosophy_. In fine, does not something analogous to the principle of continuity prevent us from supposing that we can ever arrive at the ultimate expression of truth on any, however limited, subject? Whenever, therefore, the language in which any scientific truth is embodied appears to us to savour too much of the absolute, is it not a proper and hopeful task to endeavour to break this down? It is on this account that we welcome all attempts to modify the expression of the law of gravitation, which, as our knowledge of it stands at present, seems to present too much of the appearance of an absolute and final truth.[32] 76. Our readers will now perhaps wish to have an example of what we should term a breach of Continuity,—this is easily given. Let us suppose for instance that the sun, moon, and stars were to move about in strange and fantastic orbits during one day, after which they returned to their previous courses. Here we should have an excellent example of a breach of Continuity, for even if things were so arranged as to prevent physical disaster, it is evident that the whole intelligent universe would be plunged into irretrievable mental confusion. Never again could it be said that astronomy is competent to explain the varied motions of the heavenly bodies. The observers would lay down their instruments, and the mathematicians their calculations, and the science would come to an end. Other examples of a breach of Continuity may be as easily imagined. Suppose for instance that the gold of the world were to disappear for six hours and then return to it again,—should we not have all the social relations of men as well as their conceptions of matter thrown into irretrievable confusion? This would not, however, be due to the mere fact that something had disappeared from the visible universe. Individual consciousness we have seen is seemingly in the habit of doing so and again reappearing, and we do not trouble ourselves much about it. Continuity, in fine, does not preclude the occurrence of strange, abrupt, unforeseen events in the history of the universe, but only of such events as must finally and for ever put to confusion the intelligent beings who regard them.