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Lawrence proceeded to unpack his parcel. Inside were two cases which he opened and exposed in the light of the flaming gas.

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So do the nights blind eye and suns bright orbThe principal business of reason is, as we have seen, to376 form abstract ideas or concepts of things. But before the time of Aristotle it had already been discovered that concepts, or rather the terms expressing them, were capable of being united in propositions which might be either true or false, and whose truth might be a matter either of certainty or of simple opinion. Now, in modern psychology, down to the most recent times, it has always been assumed that, just as there is an intellectual faculty or operation called abstraction corresponding to the terms of which a proposition is composed, so also there is a faculty or operation called judgment corresponding to the entire proposition. Sometimes, again, the third operation, which consists in linking propositions together to form syllogisms, is assigned to a distinct faculty called reason; sometimes all three are regarded as ascending steps in a single fundamental process. Neither Plato nor Aristotle, however, had thought out the subject so scientifically. To both the framing, or rather the discovery, of concepts was by far the most important business of a philosopher, judgment and reasoning being merely subsidiary to it. Hence, while in one part of their logic they were realists and conceptualists, in other parts they were nominalists. Abstract names and the definitions unfolding their connotation corresponded to actual entities in Naturethe eternal Ideas of the one and the substantial forms of the otheras well as to mental representations about whose existence they were agreed, while ascribing to them a different origin. But they did not in like manner treat propositions as the expression of natural laws without, or of judgments within, the mind; while reasoning they regarded much more as an art of thinking, a method for the discovery of ideas, than as the Systematisation of a process spontaneously performed by every human being without knowing it; and, even as such, their tendency is to connect it with the theory of definition rather than with the theory of synthetic propositions. Some approach to a realistic view is, indeed, made by both. The377 restless and penetrating thought of Plato had, probably towards the close of his career, led him to enquire into the mutual relations of those Ideas which he had at first been inclined to regard as absolutely distinct. He shows us in the Sophist how the most abstract notions, such as Being, Identity, and so forth, must, to a certain extent, partake of each others nature; and when their relationship does not lie on the surface, he seeks to establish it by the interposition of a third idea obviously connected with both. In the later books of the Republic he also points to a scheme for arranging his Ideas according to a fixed hierarchy resembling the concatenation of mathematical proofs, by ascending and descending whose successive gradations the mind is to become familiarised with absolute truth; and we shall presently see how Aristotle, following in the same track, sought for a counterpart to his syllogistic method in the objective order of things. Nevertheless, with him, as well as with his master, science was not what it is with us, a study of laws, a perpetually growing body of truth, but a process of definition and classification, a systematisation of what had already been perceived and thought.
THREE:It was natural that one who ranged with such consummate mastery over the whole world of apparent reality, should believe in no other reality; that for him truth should only319 mean the systematisation of sense and language, of opinion, and of thought. The visible order of nature was present to his imagination in such precise determination and fulness of detail that it resisted any attempt he might have made to conceive it under a different form. Each of his conclusions was supported by analogies from every other department of enquiry, because he carried the peculiar limitations of his thinking faculty with him wherever he turned, and unconsciously accommodated every subject to the framework which they imposed. The clearness of his ideas necessitated the use of sharply-drawn distinctions, which prevented the free play of generalisation and fruitful interchange of principles between the different sciences. And we shall have occasion to show hereafter, that, when he attempted to combine rival theories, it was done by placing them in juxtaposition rather than by mutual interpenetration. Again, with his vivid perceptions, it was impossible for him to believe in the justification of any method claiming to supersede, or even to supplement, their authority. Hence he was hardly less opposed to the atomism of Democritus than to the scepticism of Protagoras or the idealism of Plato. Hence, also, his dislike for all explanations which assumed that there were hidden processes at work below the surface of things, even taking surface in its most literal sense. Thus, in discussing the question why the sea is salt, he will not accept the theory that rivers dissolve out the salt from the strata through which they pass, and carry it down to the sea, because river-water tastes fresh; and propounds in its stead the utterly false hypothesis of a dry saline evaporation from the earths surface, which he supposes to be swept seawards by the wind.205 Even in his own especial province of natural history the same tendency leads him astray. He asserts that the spider throws off its web from the surface of its body like a skin, instead of evolving it from within, as Democritus had taught.206 The same thinker had320 endeavoured to prove by analogical reasoning that the invertebrate animals must have viscera, and that only their extreme minuteness prevents us from perceiving them; a view which his successor will not admit.207 In fact, wherever the line between the visible and the invisible is crossed, Aristotles powers are suddenly paralysed, as if by enchantment.Whether there exist any realities beyond what are revealed to us by this evidence, and what sensible evidence itself may be worth, were problems already actively canvassed in Aristotles time. His Metaphysics at once takes us into the thick of the debate. The first question of that age was, What are the causes and principles of things? On one side stood the materialiststhe old Ionian physicists and their living representatives. They said that all things came from water or air or fire, or from a mixture of the four elements, or from the interaction of opposites, such as wet and dry, hot and cold.332 Aristotle, following in the track of his master, Plato, blames them for ignoring the incorporeal substances, by which he does not mean what would now be understoodfeelings or states of consciousness, or even the spiritual substratum of consciousnessbut rather the general qualities or assemblages of qualities which remain constant amid the fluctuations of sensible phenomena; considered, let us observe, not as subjective thoughts, but as objective realities. Another deficiency in the older physical theories is that they either ignore the efficient cause of motion altogether (like Thales), or assign causes not adequate to the purpose (like Empedocles); or when they hit on the true cause do not make the right use of it (like Anaxagoras). Lastly, they have omitted to study the final cause of a thingthe good for which it exists.

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ONE:Leona Lalage was raging up and down the room as Balmayne entered. The first saffron streaks of dawn were making the electrics thin and yellow. Evidently something had gone wrong. Balmayne waited for his companion to speak.

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