infinity depends on whether the universe itself is finite or infinite; and that is a bigger question than our small wits can settle. And if it is so with a pen, will it not be more so with greater things? We measure things against the foot-rule of our own selves. We can imagine something much greater than those selves, both physical and spiritual. But when it comes to conceiving the whole physical universe of which we form an insignificant part, I do not feel that we can know whether it is finite or not. It is too big for our foot-rule. Even when dealing with the distances of the stars, we realise that the billions of miles which we can talk about so glibly do not convey much to our minds. We can think of a distance of a few miles fairly clearly, recalling how long it takes us to walk so far; but greater distances soon become mere figures, not representing anything that we can picture. And when we reach the conception of the whole physical universe, we get quite out of our depth. We do not know whether it is finite or infinite; we know only that it is inconceivably greater than we are. So with the spirit which energises through it. Beginning with what we know best, we find ourselves acquainted with a world of mental phenomena bound together in and by what we call our self. Whatever we think of Hume's argument that a mass of experiences do not involve a soul that has them, it is reasonable and useful to have a name for the active thing which perceives and thinks and acts and feels, whether we call it soul or spirit or mind or self or _x_. It is something which maintains a sort of identity, in spite of growth and change; and it is marked off from other selves. John Smith has John Smith's experiences, not William Jones's. This individual spirit energises through each of our bodies. Of our own spirit we have a very close knowledge, of other spirits we have a rather more remote knowledge from inference; we infer their states of mind from the states of body which we observe, or from the material effects which they cause in speaking or writing. Passing from the inferred human spirits (inferred because certain lumps of matter act in a way similar to that of the lumps which we call our own bodies), we come to other and larger and very different pieces of matter such as planets. It may seem at the first glance an absurd idea, but I for one cannot think of matter as dead, or of a whole planet without any soul except what is in the human bodies which make up an infinitesimal portion of its mass. It seems to me that there must be some sort of mind energising through the planet-mass as my own mind energises through my body-mass. And, carrying the idea further, we arrive at a conception of the whole universe as ensouled by a Being who in the material immanent manifestation is the Logos of the Christian doctrine, but who also transcends the material part as indeed the Christian doctrine teaches. This spirit, transcending the physical universe as