with the ascription of intelligence. Not to dwell on the seriality and limitation implied as before, we may note that intelligence, as alone conceivable by us, presupposes existences independent of it and objective to it. It is carried on in terms of changes primarily wrought by alien activities—the impressions generated by things beyond consciousness, and the ideas derived from such impressions. To speak of an intelligence which exists in the absence of all such alien activities is to use a meaningless word. If, to the corollary that the First Cause, considered as intelligent, must be continually affected by independent objective activities, it is replied that these have become such by act of creation, and were previously included in the First Cause, then the reply is that in such case the First Cause could, before this creation, have had nothing to generate in it such changes as those constituting what we call intelligence, and must therefore have been unintelligent at the time when intelligence was most called for. Hence it is clear that the intelligence ascribed answers in no respect to that which we know by the name. It is intelligence out of which all the characters constituting it have vanished.
These and other difficulties, some of which are often discussed but never disposed of, must force men hereafter to drop the higher anthropomorphic characters given to the First Cause, as they have long since dropped the lower. The conception which has been enlarging from the beginning must go on enlarging, until, by disappearance of its limits, it becomes a consciousness which transcends the forms of distinct thought, though it forever remains a consciousness.
"But how can such a final consciousness of the Unknowable, thus tacitly alleged to be true, be reached by successive modifications of a conception which was utterly untrue? The ghost-theory of the savage is baseless. The material double of a dead man in which he believes never had any existence. And if by gradual dematerialization of this double was produced the conception of the supernatural agent in general—if the conception of a deity, formed by the dropping of some human attributes and transfiguration of others, resulted from continuance of this process is not the developed and purified conception reached by pushing the process to its limit a fiction also? Surely, if the primitive belief was absolutely false, all derived beliefs must be absolutely false."
This objection looks fatal; and it would be fatal were its premise valid. Unexpected as it will be to most readers, the answer here to be made is that at the outset a germ of truth was contained in the primitive conception—the truth, namely, that the power which manifests itself in consciousness is but a differently-conditioned form of the power which manifests itself beyond consciousness.
Every voluntary act yields to the primitive man proof of a source of energy within him. Not that he thinks about his internal expe-
