it is not at the sprouting and falling of foliage, nor at the metamorphosis of insects that they marvel, but only at the manifestations of the supernatural world; though of a truth, the whistling of the wind and the movement of streams, with nothing to set the one in motion or give sound to the other, might well be ranked among extraordinary phenomena. We are accustomed to these, and therefore do not note them. We marvel at devils and foxes : we do not marvel at man. But who is it that causes a man to move and to speak?—to which question comes the ready answer of each individual so questioned, "I do." This "I do," however, is merely a personal consciousness of the facts under discussion. For a man can see with his eyes, but he cannot see what it is that makes him see ; he can hear with his ears, but he cannot hear what it is that makes him hear ; how, then, is it possible for him to imderstand the rationale of things he can neither see nor hear? Whatever has come within the bounds of their own ocular or auricular experience men regard as proved to be actually existing; and only such things.[1] But this term "experience" may be understood in various senses. For instance, people speak of something which has certain attributes as form, and of something else which has certain other attributes as substance ; ignorant as they are that form and substance are to be found existing without those particular attributes. Things which are thus constituted are inappreciable, indeed, by our ears and eyes; but we cannot argue that therefore they do not exist. Some persons can see a mosquito's eye, while to others even a mountain is invisible; some can hear the sound of ants battling together, while others, again, fail to catch the roar of a thunder-peal. Powers of seeing and hearing vary; there should be no
- ↑ "Thus, since countless things exist that the senses can take account of, it is evident that nothing exists that the senses can not take account of."—The " Professor " in W. H. Mallock's New Paul and Virginia.
This passage recalls another curious classification by the great Chinese philosopher Han Wên-kung. “There are some things which possess form but are devoid of sound, as, for instance, jade and stones; others have sound, but are without form, such as wind and thunder; others, again, have both form and sound, such as men and animals; and lastly, there is a class devoid of both, namely, devils and spirits”
