power of recalling and recombining words lodged in the memory, for the
purpose of asserting no other propositions except such as declare facts
which he knows, or beliefs which he really entertains. But how either
_seeing_, or _hearing_, or _veracity_, in these senses, can be
predicated of God, we are at a loss to understand. And if they are to
be predicated of God in a different sense, this admits the same license
as Mr Mansel contends for in respect to Goodness, when he feels that
undeniable facts preclude him from predicating that epithet univocally
respecting God and respecting man.[12]

On the whole, it seems to us, that though Mr Mill will consent to
worship only a God of perfect goodness, he has thrown no new light on
the grave problem--frankly stated though imperfectly solved, by Mr
Mansel--how such a conception of God is to be reconciled with the extent
of evil and suffering actually pervading human life and animal life
throughout the earth. We are compelled to say, respecting Mr Mill's
treatment of this subject--what we should not say respecting his
treatment of any other--that he has left an old perplexing problem not
less perplexing than he found it.

Reverting, not unwillingly, from theology to philosophy, we now pass on
to Mr Mill's ninth chapter (p. 128 seq.), of the Interpretation of
Consciousness. There is assuredly no lesson more requiring to be taught
than the proper mode of conducting such interpretation; for the number
of different modes in which Consciousness has been interpreted is
astonishing. Mr Mill begins by citing from Sir W. Hamilton's lectures a
passage of some length, upon which he bestows considerable praise,
regarding it as--

'One of the proofs that, whatever may be the positive value