“In the beginning” we can admit—indeed we can comprehend—but one _First Cause_—the truly ultimate _Principle_—the Volition of God. The primary _act_—that of Irradiation from Unity—must have been independent of all that which the world now calls “principle”—because all that we so designate is but a consequence of the rëaction of that primary act:—I say “_primary_” act; for the creation of the absolute material particle is more properly to be regarded as a _conception_ than as an “_act_” in the ordinary meaning of the term. Thus, we must regard the primary act as an act for the establishment of what we now call “principles.” But this primary act itself is to be considered as _continuous Volition_. The Thought of God is to be understood as originating the Diffusion—as proceeding with it—as regulating it—and, finally, as being withdrawn from it upon its completion. _Then_ commences Rëaction, and through Rëaction, “Principle,” as we employ the word. It will be advisable, however, to limit the application of this word to the two _immediate_ results of the discontinuance of the Divine Volition—that is, to the two agents, _Attraction_ and _Repulsion_. Every other Natural agent depends, either more or less immediately, upon these two, and therefore would be more conveniently designated as _sub_-principle. It may be objected, thirdly, that, in general, the peculiar mode of distribution which I have suggested for the atoms, is “an hypothesis and nothing more.” Now, I am aware that the word hypothesis is a ponderous sledge-hammer, grasped immediately, if not lifted, by all very diminutive thinkers, upon the first appearance of any proposition wearing, in any particular, the garb of _a theory_. But “hypothesis” cannot be wielded _here_ to any good purpose, even by those who succeed in lifting it—little men or great. I maintain, first, that _only_ in the mode described is it conceivable that Matter could have been diffused so as to fulfil at once the conditions of irradiation and of generally equable distribution. I maintain, secondly, that these conditions themselves have been imposed upon me, as necessities, in a train of ratiocination _as rigorously logical as that which establishes any demonstration in Euclid_; and I maintain, thirdly, that even if the charge of “hypothesis” were as fully sustained as it is, in fact, unsustained and untenable, still the validity and indisputability of my result would not, even in the slightest particular, be disturbed.