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maintained the substantial forms so much decried to-day. But they were not so far from the truth nor so open to ridicule as the common run of our new philosophers imagine. I grant that the consideration of these forms is of no service in the details of physics and ought not to be employed in the explanation of particular phenomena. In regard to this last point, the schoolmen were at fault, as were also the physicians of times past who followed their example, thinking they had given the reason for the properties of a body in mentioning the forms and qualities without going to the trouble of examining the manner of operation; as if one should be content to say that a clock had a certain amount of clockness derived from its form, and should not inquire in what that clockness consisted. This is indeed enough for the man who buys it, provided he surrenders the care of it to someone else. The fact, however, that there was this misunderstanding and misuse of the substantial forms should not bring us to throw away something whose recognition is so necessary in metaphysics. Since without these we will not be able, I hold, to know the ultimate principles nor to lift our minds to the knowledge of the incorporeal natures and of the marvels of God. Yet as the geometer does not need to encumber his mind with the famous puzzle of the composition of the continuum, and as no moralist, and still less a jurist or a statesman has need to trouble himself with the great difficulties which arise in conciliating free will with the providential activity of God, (since the geometer is able to make all his demonstrations and the statesman can complete all his deliberations without entering into