can frame of existence is derived from ourselves. Hence when we say that anything exists, we can only mean one of two things: either that it exists as a mode of human consciousness, as in the case of material things; or that it exists per se, and is the very substance of consciousness itself. And the former of these modes of existence is altogether dependent upon a conscious subject. A material object is a congeries of material qualities, none of which can be conceived at all except in relation to some percipient subject. Take away the subject, and color, extension, solidity, sound, smell, and every other quality, vanish into nothing. The existence of these qualities, and hence the existence of matter itself in its phenomenal character, is relative and secondary. There remains therefore only the second of these two modes of existence as absolute and primary. The substance of consciousness, then, is the one reality which is known to exist; and in no other form is existence in its purity conceivable by us. For if we attempt to conceive a something as existent which is neither object nor subject, neither that which is felt nor that which feels, neither that which is thought nor that which thinks, we must inevitably fail. There is no tertium quid which is neither mind nor matter of which we can frame the most remote conception. We may, if we please, imagine the existence of such a tertium quid, but the hypothesis is altogether fanciful, and would have nothing in science, nothing in the construction of the human mind, to render it even plausible. Indeed, it would be making an illegitimate use of the word "existence" to apply it in such a sense. Existence to us means consciousness, and never can mean anything else. We cannot by any effort conceive a universe previous to the origin of life in which there was no consciousness; for the moment we attempt to conceive it, we import our own consciousness into it. We think of ourselves as seeing or feeling it. The effort, therefore, to frame an idea of any existing thing without including consciousness in the idea is self-defeating, and when we predicate Existence of the Unknown Cause, we predicate its kinship to that ultimate substance of the mind from which alone our conception of absolute existence is derived.
Here, then, we have a second and more intimate relationship between the objective and the subjective elements in the relig-
