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Horne Tooke maintained that words are “the names of things,” a definition most obviously inadequate; others have called them “the pictures of ideas,”[63] and although this definition is not without its value, yet the systematic perversion of the word “idea,” renders it insufficient. Harris devotes a chapter to establishing the definition that “Words are the symbols of ideas, both general and particular; yet, of the general, primarily, essentially, and immediately; of the particular only secondly, accidentally, and mediately.” But this is very questionable and cumbrous; and, on the whole, we believe that no better definition can be given than that of the late Mr. Garnett,[64] that words represent “conceptions founded on perceptions,” or “that words express the relations of things.” They do not and cannot express “an intrinsic meaning, constituting them the counterparts and equivalents of thought. They are nothing more, and can be nothing more, than signs of relations, and it is a contradiction in terms to affirm that a relation can be inherent.” “Our knowledge of beings,” says M. Peisse,[65] “is purely indirect, limited, relative; it does not reach to the beings themselves in their absolute reality and essences, but only to their accidents, their modes, their relations, their limitations, their differences, their qualities; all which are manners of conceiving and knowing, which not only do not impart to knowledge the absolute character which some persons attribute to it, but even positively exclude it. Matter (or existence, the object of sensible perception), only falls within the sphere of our knowledge through its qualities; mind only by its modifications; and these qualities and modifications are all that can be comprehended and expressed in the object. The object itself, considered absolutely, remains out of the reach of all perception.” It is an obvious inference that, as we can only talk of what we know, and as we can only know the relations of things, words are the medium of expressing (not the nature of things, which is incognisable), but the observed relations between things. They are revelations not of the outward, but of the inward,—not of the universe, but of the thoughts of man.