Perhaps, if we are to use the word Cause at all, we should do well to use it in the old sense in which the _final_ cause and the _efficient_ cause are one (the _eidos_ of Aristotle)--to use it not so much to link phenomena or externals to _each other_ as to link each phenomenon in a group to the thought or feeling which underlies that group. The notes in the Dead March in Saul, for instance. We cannot say that one note is the cause of another, but we might say that each note stands in a causal subordination to the feeling which inspired the piece--which is the _origin_ of the piece and the _result_ of its performance--the alpha and omega of it. Similarly, the ground floor in a house is not the cause of the first floor, nor the first floor of the second floor, nor that of the roof; but these actualities and the whole house itself stand in strict relationship to a mental something which is not in the same plane with them at all, nor an actuality in the same sense. According to this view the notion that one configuration of atoms or bodies determines the next configuration turns out to be illusive. Both configurations are determined by a third something which does not belong to quite the same order of existence as the said atoms or bodies. Chance "laws" of succession may doubtless be found among physical events, and are valuable for practical purposes, but at any moment--owing to their superficiality--they may fail. Thus, an insect observing the expansion of the petals of a chrysanthemum might frame a law of their order of succession in size and colour, which would be valid for a time, but would fail entirely when the stamens appeared. Or, to take another illustration, physical science acts like a man trying to find direct causal relations between the various leaves of a tree, without first finding the relations of these to the branches and trunk--and so solving the problem indirectly. It deals only with the _surface_ of the world of Man.