“Either Atheism or Theism must be the true doctrine of the Universe. I assume here that no other theory is thinkable. Theism is either Pantheism, Polytheism, or Monotheism. There is, I submit, no other conceivable category. Pantheism affirms one existence, but declares that some qualities are infinite, e.g. that existence is intelligent. Atheism only affirms qualities for phenomena. We know each phenomenon by its qualities; we know no qualities except as qualities of some phenomenon. By infinite I mean illimitable. Phenomena are, of course, finite. By intelligent I mean able to think. Polytheism affirms several Theistic existences—this affirmation being nearly self-contradictory—and also usually affirms at least one non-theistic existence. Monotheism affirms at least two existences: that is, the Theos and that which the Theos has created and rules. Atheism denies alike the reasonableness of Polytheism, Pantheism, and Monotheism. Any affirmation of more than one existence is on the face of the affirmation an absolute self-contradiction, if infinity be pretended for either of the existences affirmed. The word ‘Theos’ or ‘God’ has for me no meaning. I am obliged, therefore, to try to collect its meaning as expressed by Theists, who, however, do not seem to me to be either clear or agreed as to the words by which their Theism may be best expressed. For the purpose of this argument I take Monotheism to be the doctrine ‘that the universe owes its existence and continuance in existence to the wisdom and will of a supreme, self-existent, eternal, infinite, omnipotent, omniscient, righteous, and benevolent personal being, who is distinct from and independent of what he has created.’ By wisdom and will I mean that which I should mean using the same words of any animal able to perceive, remember, reflect, judge, and determine, and active in that ability or those abilities. By supreme I mean highest in any relation of comparison. By self-existent I mean that the conception of which, if it be conceivable, does not involve the conception of antecedent or consequent. By eternal and infinite I mean illimitable in duration and extent. By ‘omnipotent’ I mean supreme in power over everything. By omniscient, knowing everything. By ‘righteous and benevolent’ I mean that which the best educated opinion would mean when applying those words to human beings. This doctrine of Monotheism appears to me to be flatly contradicted by the phenomena we know. It is inconsistent with that observed uniformity of happening usually described as law of nature. By law of nature I mean observed order of event. The word ‘nature’ is another equivalent for the word universe or existence. By uniformity of happening I mean that, given certain conditions, certain results always ensue—vary the conditions, the results vary. I do not attack specially either the Polytheistic, Pantheistic, or Monotheistic presentments of Theism. To me any pretence of Theism seems impossible if