seen how little it is that we understand of the one mode in which we certainly know that mind does exist; and if from this little we feel impelled to conclude that there is a mode of mind which is not restricted to brain, but co-extensive with motion, is consubstantial and co-eternal with all that was, and is, and is to come; have we not at least a suggestion, that high as the heavens are above the earth, so high above our thoughts may be the thoughts of such a mind as this? I offer no opinion upon the question whether the general order of Nature does not require some one explanatory cause; nor upon the question whether the mind of man itself does not point to something kindred in the self-existing origin of things. I am not concerned to argue any point upon which I feel that opinions may legitimately differ. I am only concerned to show that, in so far as any deductions can be drawn from the theory which is before us, they make at least as much against as in favour of the cosmical conclusions arrived at by Clifford. On February 17, in the year 1600, when the streets of Rome were thronged with pilgrims from all the quarters of Christendom, while no less than fifty cardinals were congregated for the Jubilee; into the densely crowded Campo di Fiori a man was led to the stake, where, 'silent and self-sustained,' before the eyes of all nations, he perished in the flames. That death was the death of a martyr: it was met voluntarily in attestation of truth. But most noble of all the noble army to which he belonged, the name of that man is written large in history, as the name of one who had fortitude to die, not in the cause of religious belief, but in that of scientific conviction. For why did Bruno suffer? He suffered, as we all know, because he refused to recant his persuasion of the truth of the Copernican theory. Why, then, do I adduce the name of Bruno at the close of this lecture? I do so because, as far as I have been able to ascertain, he was the first clearly to enunciate the monistic theory of things to which the consideration of my subject has conducted us. This theory--or that as to the substantial identity of mind and motion--was afterwards espoused, in different guises, by sundry other writers; but to Bruno belongs the merit of its original publication, and it was partly for his adherence to this publication that he died. To this day Bruno is ordinarily termed a pantheist, and his theory, which in the light of much fuller knowledge I am advocating, Pantheism. I do not care to consider a difference of terms, where the only distinction resides in so unintelligible an idea as that of the creation of substance. It is more to the purpose to observe that in the mind of its first originator--and this a mind which was sufficiently clear in its thought to die for its perception of astronomical truth--the theory of Pantheism was but a sublime extension of the then contracted views of Theism. And I think that we of to-day, when we look