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 ledge, are facts or events affirmed, not images seen or topics merely entertained. Existence is accordingly not only doubtful to the sceptic, but odious to the logician. To him it seems a truly monstrous excrescence and superfluity in being, since anything existent is more than the description of it, having suffered an unintelligible emphasis or materialisation to fall upon it, which is logically inane and morally comic. At the same time, existence suffers from defect of being and obscuration; any ideal nature, such as might be exhaustively given in intuition, when it is materialised loses the intangibility and eternity proper to it in its own sphere; so that existence doubly injures the forms of being it embodies, by ravishing them first and betraying them afterwards.

Such is existence as approached by belief and affirmed in animal experience; but I shall find in the sequel that considered physically, as it is unrolled amidst the other realms of being, existence is a conjunction of natures in adventitious and variable relations. According to this definition, it is evident that existence can never be given in intuition; since no matter how complex a datum may be, and no matter how many specious changes it may picture, its specious order and unity are just what they are: they can neither suffer mutation nor acquire new relations: which is another way of saying that they cannot exist. If this whole evolving world were merely given in idea, and were not an external object posited in belief and in action, it could not exist nor evolve. In order to exist it must enact itself ignorantly and successively, and carry down all ideas of it in its own current.