These were the lurking Satyrs, a wild brood Of gamesome Deities; or Pan himself, The simple shepherd's awe-inspiring God![3] Growing experience of the unity of Nature, of the interdependence of all the various forces and departments of Nature, have made such a view of it impossible to civilized and educated man. Primitive man was quite right in arguing that, where he saw motion, there must be consciousness like his own. But we have been led by Science to believe that whatever is the cause of any one phenomenon (at least in inanimate nature), must be the cause of all. The interconnexion, the regularity, the order observable in phenomena are too great to be the result of chance or of the undesigned concurrence of a number of {44} independent agencies: and perhaps we may go on further to argue that this one cause must be the ultimate cause even of those events which are directly and immediately caused by our own wills. But that is a question which I will put aside for the present. At least for the events of physical nature there must be one Cause. And if the only sort of cause we know is a conscious and rational being, then we have another most powerful reason for believing that the ultimate reality, from which all other reality is derived, is Mind--a single conscious Mind which we may now further describe as not only Thought or Intelligence but also Will.[4] Let me add this additional consideration in support of the conclusion that the world is not merely thought by God but is also willed by God. When we talk about thought without will, we are talking about something that we know absolutely nothing about. In all the consciousness that we know of, in every moment of our own immediate waking experience, we find thought, feeling, willing. Even in the consciousness of animals there appears to be something analogous to these three sides or aspects of consciousness: but at all events in developed human consciousness we know of no such thing as thinking without willing. All thought involves attention, and to attend is to will. If, therefore, on the grounds {45} suggested by the Hegelian or other post-Kantian Idealists, we have been led to think that the ultimate Reality is Mind or Spirit, we should naturally conclude by analogy that it must be Will as well as Thought and--I may add, though it hardly belongs to the present argument to insist upon that--Feeling. On the other hand if, with men like Schopenhauer and Edouard von Hartmann,[5] we are conducted by the appearances of design in Nature to the idea that Nature is striving after something, that the ultimate Reality is Will, we must supplement that line of argument by inferring from the analogy of our own Consciousness that Will without Reason is an unintelligible and meaningless abstraction, and that (as indeed even Hartmann saw) Schopenhauer's Will without Reason was as impossible an abstraction as the apparently will-less universal Thinker of the Hegelian:[6] while against