phenomena of objective nature. Taking this view, we object to Professor Romanes’s conclusion when he says: “Without in any way straining the theory of monism, we may provisionally shade _X_ more deeply than _Z_, and this in some immeasurable degree. “Monism sanctions the shading of _X_ as deeply as we choose; but the shading which it sanctions is only provisional.” While the presence of mind in the phenomena of the stellar universe and of inorganic nature must decidedly be denied, I would not, for that reason, declare that monism is atheistic. Monism is decidedly theistic although not anthropotheistic. It is monotheistic in so far as it recognises that the all-existence in which we live and move and have our being is the ἙΝ ΚΑΙ ΠΑΝ, the One and All. But there is not the slightest reason for the theory, and there are sufficient reasons against it, that the universe is possessed of a huge world-ego, that it is a person or a mind. We maintain on the one hand that the laws of nature are not designs arranged With consciously preconceived purposes. Yet on the other hand, we do not forget, that the world-order possesses quite definite features and that the course of evolution runs in a very unmistakable direction. We can plainly decipher its character, and the great religious teachers of mankind have with a truly prophetic instinct proclaimed the ethical injunctions to be derived therefrom—injunctions which, millenniums after them, science has discovered to be founded in the nature of things. God is no mind, yet God is mentality, the source of all mind: God is not a spirit, but he is spirituality. The subjectivity of the universe from which all consciousness rises is part of his being, and whatever that subjectivity, considered as a whole, be or be not, that much is certain, that in grandeur it corresponds to the objectivity of the world. It does not think in symbols as a man does; it is not a mind: but it exists nevertheless. Whatever it is like we learn from the revelation of its appearance in objective existence, from the cosmic order, the laws of nature, and the moral ideas of mankind. Knowledge of nature means knowledge of God, for nature is God as he appears and the objectivity of being is the revelation of God. We would not limit God to the subjectivity of nature: God is both subjectivity and objectivity combined. He is that All-power that is, was, and will be, thus being the ultimate authority of conduct. God is not a mind, he is more than a mind; God is not a system of symbols, he is the reality symbolised in mind. He is not a person, he is super-personal.