FOSSIL FOOTPRINT.-It is reported that H. E. Huford, of Kemper Lane, Walnut Hills, Cincinnati, exhibited before a recent meeting of the Ohio State Academy of Science, a large stone taken from the hillsides four miles north of Parkersburg, on the West Virginia side of Ohio river, about twenty years ago, in which there was the imprint of a perfect human foot, 144 inches in length. The matter will be investigated by the Society.

SPECIAL PAPERS.-Members of the Anthropological Society and subscribers to the Anthropologist who have not received the Special Papers-"Status of the Mind Problem," by Lester F. Ward, and "The Earth, the Home of Man," by W J McGee-will be furnished a copy of each on application to the Curator, 1333 F street, Washington, D. C.

In 1880 I was encamped on a plateau at the edge of a forest above the canyon gorge of a little stream. White men and Indians composed the party with me. Our task was to make a trail down this side canyon into the depths of Grand canyon of the Colorado. While in camp after the day's work was done both Indians and white men engaged in throwing stones across the little canyon, which was many hundreds of feet in depth. The distance from the brink of the wall on which we were camped to the brink of the opposite wall seemed not very great, yet no man could throw a stone across it, though Chuar, the Indian chief, could strike the opposite wall very near its brink. The stones thrown by others fell into the depths of the canyon. I discussed these feats with Chuar and led him on to an explanation of gravity. Now Chuar believed that he could throw a stone much farther along the level of the plateau than over the canyon. His first illusion was thus one very common among mountain travelers-an underestimate of the distance of towering and massive rocks when the eye has no intervening objects to divide the space into parts as measures of the whole.

I did not seek to correct Chuar's judgment, but simply to discover his method of reasoning. As our conversation proceeded he explained to me that the stone could not go far over the canyon, for it was so deep that it would fall before reaching the opposite bank; and he explained to me, with great care, that

* Address of the retiring President before the Anthropological Society of Washington, February 4, 1896.

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the hollow or empty space pulled the stone down. He discoursed on this point quite at length and illustrated it in many ways. "If you stand on the edge of the cliff you are likely to fall; the hollow pulls you down, so that you are compelled to brace yourself against the force and lean back. Any one can make such an experiment and see that the void pulls him down. If you climb a tree, the higher you reach, the harder the pull; if you are at the very top of a tall pine you must cling with your might lest the void below pull you off."

Thus my dusky philosopher interpreted a subjective fear of falling as an objective force; but more, he reified void and imputed to it the force of pull. I afterward found these ideas common among other wise men of the dusky race, and once held a similar conversation with an Indian of the Wintun on Mount Shasta, the sheen of whose snow-clad summit seems almost to merge into the firmament. On these dizzy heights my Wintun friend expounded the same philosophy of gravity.

Now, in Chuar's language, a wise man is said to be a traveler, for such is the metaphor by which they express great wisdom, as they suppose that a man must learn by journeying much. So in the moonlight of the last evening's sojourn in the camp on the brink of the canyon I told Chuar that he was a great traveler, and that I knew of two other great travelers among the white men of the east, one by the name of Hegel, and another by the name of Spencer, and that I should ever remember these three wise men, Chuar, Hegel, and Spencer, who spoke like words of wisdom, for it passed through my mind that all three of these philosophers had reified void and founded a philosophy thereon.

In the history of philosophy an illusion is discovered concerning matter and each of its factors, which are number, extension, motion, and duration. Another illusion is discovered concerning judgment, which is the special factor of mind and which is always found associated with matter. Bodies are related particles of matter, each one of which has four factors; and mind, considered abstractly, is composed of related judgments, and, so far as we know, always associated with bodies. Thus we have relations, and relation itself comes to be the object of illusion. Matter is the substrate of all bodies. Bodies thus have a substrate, and the illusion concerning matter arises from considering that matter, which is the substrate, has also its substrate, which

is sometimes called substrate and sometimes called substance. Classes are orders of number. The illusion concerning number relates to class or kind, and is sometimes called essence. Extensions combined have figure and structure, which produce form, and the illusion concerning extension is an illusion in relation to forms which are derived from extensions, and is called space. Motions, through collisions, are forces, and the illusion concerning motion is also called force. Duration is persistence and change, which give rise to time, and the illusion concerning duration is also called time. Judgment is consciousness and inference, which give rise to ideas, and the illusion concerning idea is called ghost. Bodies are related to one another; hence numbers, extensions, motions, durations, and judgments are related. Certain of the relations of these things are called causality, and the illusion concerning relation is called cause.

Now it must be clearly understood that the terms substrate, essence, space, force, time, ghost, and cause sometimes refer to real things when properly used in science, and to illusions when they are improperly used, as they sometimes are in science and usually are in metaphysics. In general the term ghost is now used only in reference to an illusion, and this is the sole case where we have a term for an illusion which is commonly understood in that sense, but the term spirit is used in both senses for the certitude and the illusion.

The seven illusions here enumerated are perhaps the most fundamental and far-reaching of the vast multitude of illusions which appear in the history of error. The words substrate, essence, space, force, time, ghost, and cause are terms of universal use, and their synonyms appear in all civilized languages and perhaps in all lower languages. They have always stood for certitudes and illusions. Here they require definitions, both as certitudes and as illusions, in so far as we are able to define them.

Substrate is matter; matter is the substrate of all bodies. Essence is any collocation of units into a unit of a higher order, which makes it a kind or one of a class. Space is any extension or any collocation of extensions; force is any collocation of motions that are related by collisions; time is any duration or collocation of durations; mind or spirit or ghost is any judgment or collocation of judgments; cause is any antecedent or collocation of antecedents of a change. Such are the funda

mental meanings of the words when used to designate realities. We shall hereafter see what they mean when they are used to designate illusions.

Substrate

Matter is the substrate of body and has no substrate for itself. All matter has four factors, number, extension, motion, and duration, and some matter at least has a fifth factor, namely, judgment. Matter is not a substrate for these factors, but exists in these factors, which are never dissociated, but constitute matter or are moments of matter, and this matter is the substrate of all bodies.

Essence

The term essence as used in philosophy is employed in a double manner and is thus often ambiguous. It is sometimes used as a synonym for substrate of matter; at other times it is used to designate the occult substrate of class. In this last sense it is here used. Essence, then, is the number essential to make. an order or kind or a class. As the whole number is essential, every one is essential; they are severally and conjointly essential, so that it is possible correctly to speak of them all as being essential and to speak of every one severally as being essential. All of the particles which make up a body are conjointly and severally essential to that body, and the essence of a body is the hierarchy of particles of which it is composed. The term essence, therefore, is a general term or pronoun for all collocations of number and its special meaning is derived from the context. As an illusion, essence is the name of an unknown something which produces a kind or class and is a property of an unknown or unknowable substrate of matter.

If as the chemist believes, with much good reason, the ultimate chemical particles are alike, they are alike only in number, extension, motion, and duration; they are unlike in association, position, direction of motion, and the duration of association, so that likeness and unlikeness is inherent in matter itself. In bodies innumerable combinations of number, extension, motion, and duration are found, and out of these are developed innumerable likenesses and unlikenesses, so that one body is like another in many respects and unlike that other in many other