to account for the feeling of infinity inherent in our conceptions of space and time; that apparent infinity is sufficiently accounted for by simpler and universally acknowledged laws. Now, in the case of a geometrical axiom, such, for example, as that two straight lines cannot inclose a space,--a truth which is testified to us by our very earliest impressions of the external world,--how is it possible (whether those external impressions be or be not the ground of our belief) that the reverse of the proposition _could_ be otherwise than inconceivable to us? What analogy have we, what similar order of facts in any other branch of our experience, to facilitate to us the conception of two straight lines inclosing a space? Nor is even this all. I have already called attention to the peculiar property of our impressions of form, that the ideas or mental images exactly resemble their prototypes, and adequately represent them for the purposes of scientific observation. From this, and from the intuitive character of the observation, which in this case reduces itself to simple inspection, we cannot so much as call up in our imagination two straight lines, in order to attempt to conceive them inclosing a space, without by that very act repeating the scientific experiment which establishes the contrary. Will it really be contended that the inconceivableness of the thing, in such circumstances, proves anything against the experimental origin of the conviction? Is it not clear that in whichever mode our belief in the proposition may have originated, the impossibility of our conceiving the negative of it must, on either hypothesis, be the same? As, then, Dr. Whewell exhorts those who have any difficulty in recognising the distinction held by him between necessary and contingent truths, to study geometry,--a condition which I can assure him I have conscientiously fulfilled,--I, in return, with equal confidence, exhort those who agree with him, to study the general laws of association; being convinced that nothing more is requisite than a moderate familiarity with those laws, to dispel the illusion which ascribes a peculiar necessity to our earliest inductions from experience, and measures the possibility of things in themselves, by the human capacity of conceiving them.