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no mathematician but will confess the present hopelessness of attempting to comprehend the constitution of the hydrogen-atom, the simplest of the elements that can be held to earth.
From speculations on the homogeneities of each Universe, the Muser will naturally pass to the consideration of homogeneities and connections between two different Universes, or all three. Especially, in them all we find one type of occurrence, that of growth, itself consisting in the homogeneities of small parts. This is evident in the growth of motion into displacement, and the growth of force into
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motion. In growth, too, we find that the three Universes conspire; and a universal feature of it is provision for later stages in earlier ones. This is a specimen of certain lines of reflexion which will inevitably suggest the hypothesis of God's reality. It is not that such phenomena might not be capable of being accounted for, in one sense, by the action of chance with the smallest conceivable dose of a higher element; for if by God be meant the Ens necessarium, that very hypothesis requires that such should be the case. But the point is that that sort of explanation
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leaves a mental explanation just as needful as before. Tell me, upon sufficient authority, that all cerebration depends upon movements of neurites that strictly obey certain physical laws, and that thus all expressions of thought, both external and internal, receive a physical explanation, and I shall be ready to believe you. But if you go on to say that this explodes the theory that my neighbour and myself are governed by reason, and are thinking beings, I must frankly say that it will not give me a high opinion of your intelligence. But however
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that may be, in the Pure Play of Musement the idea of God's Reality will be sure sooner or later to be found an attractive fancy, which the Muser will develope in various ways. The more he ponders it, the more it will find response in every part of his mind, for its beauty, for its supplying an ideal of life, and for its thoroughly satisfactory explanation of his whole threefold environment.
The hypothesis of God is a peculiar one, in that it supposes an infinitely incomprehensible object, although every hypothesis, as such,
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supposes its object to be truly conceived in the hypothesis. This leaves the hypothesis but one way of understanding itself; namely, as vague but as true so far as it is definite, and as continually tending to define itself more and more, and without limit. The hypothesis, being thus itself inevitably subject to the law of growth, appears in its vagueness to represent God as so, albeit this is directly contradicted in the hypothesis from its very first phase. But this apparent attribution of growth to God, since it is ineradicable from the hypothesis, cannot, according to