he conclusion go beyond the premises, there must be either four
terms, or illicit process of the major or minor term. But, taking it
materially, the conclusion may cover facts which were not in view when
the major premise was laid down; facts of which we predicate something
not as the result of direct observation, but because they resemble in a
certain way those facts which had been shown to carry the predicate when
the major premise was formed.

'What sort of resemblance is a sufficient ground of inference?' is,
therefore, the important question alike in material Deduction and in
Induction; and in endeavouring to answer it we shall find that the
surest ground of inference is resemblance of causation. For example, it
is due to causation that ruminants are herbivorous. Their instincts make
them crop the herb, and their stomachs enable them easily to digest it;
and in these characters camels are like the other ruminants.

Sec. 5. In ch. ix, Sec. 3, the _Dictum de omni et nullo_ was stated: 'Whatever
may be predicated of a term distributed may be predicated of anything
that can be identified with that term.' Nothing was there said (as
nothing was needed) of the relations that might be implied in the
predication. But now that it comes to the ultimate validity of
predication, we must be clear as to what these relations are; and it
will also be convenient to speak no longer of terms, as in Formal Logic,
but of the things denoted. What relations, then, can be determined
between concrete facts or phenomena (physical or mental) with the
greatest certainty of general truth; and what axioms are there that
sanction mediate inferences concerning those relations?

In his _Logic_ (B. II. c. 2, Sec. 3) Mill gives as the axiom of syllogistic
reasoning, instead of the _Dictum_: "A thing which co-exists with
another thing, which other co-exists with a third thing, also co-exists
with that third thing." Thus the peculiar properties of Socrates
co-exist with the attributes of man, which co-exist with mortality:
therefore, Socrates is mortal. But, again, he says that the ground of
the syllogism is Induction; that man is mortal is an induction. And,
further, the ground of Induction is causation; the law of causation is
the ultimate major premise of every sound induction. Now causation is
the principle of the succession of phenomena: how, then, can the
syllogism rest on an axiom concerning co-existence? On reflection, too,
it must appear tha