9. To the obvious objection that with a plurality of first causes--each the _fons et origo_ of a new and never-ending stream of causality--the cosmos must sooner or later become a chaos by cumulative intersection of the streams, the answer is to be found in the theory of monism[53]. 10. Nevertheless, the ultimate difficulty remains which is depicted in my essay on the 'World as an Eject[54].' But this, again, is merged in the mystery of Personality, which is only known as an inexplicable, and seemingly ultimate, fact. 11. So that the general conclusion of the whole matter must be--pure agnosticism. FOOTNOTES: [47] [Here it was intended to insert further explanation 'showing that mere observation of causality in external nature would not have yielded idea of anything further than time and space relations.'--ED.] [48] [This theory was suggested in the Burney Essay, p. 136, and ridiculed in the _Candid Examination_; see above, p. 11. Romanes intended at this point to consider at greater length his old views 'on causation as due to being _qua_ being.'--ED.] [49] See, however, Aubrey Moore in _Lux Mundi_, pp. 94-96, and Le Conte, _Evolution in its Relation to Religious Thought_, pp. 335, ff. [N.B. The references not enclosed in brackets are the author's, not mine.--ED.] [50] [Nothing more however was written than what follows immediately.--ED.] [51] [The author intended further to show the vacuity of this theory and point out how Mill himself appears to perceive it by his introduction after the term 'invariably' of the term 'unconditionally'; he refers also to Martineau, _Study of Religion_, i. pp. 152, 3.--ED.] [52] [Romanes' thoughts about Free Will are more lucidly expressed in an essay published subsequently to these Notes in _Mind and Motion and Monism_, pp. 129 ff.--ED.] [53] [See above, p. 31.--ED.] [54] _Contemporary Review_, July 1886. [But the 'ultimate difficulty' referred to above would seem to be the relation of manifold dependent human wills to the One Ultimate and All-embracing Will.--ED.] Sec. 4. FAITH. Faith in its religious sense is distinguished not only from opinion (or belief founded on reason alone), in that it contains a spiritual element: it is further distinguished from belief founded on the affections, by needing an active co-operation of the will. Thus all parts of the human mind have to be involved in faith--intellect, emotions, will. We 'believe' in the theory of evolution on grounds of reason alone; we 'believe' in the affection of our parents, children, &c., almost (or it may be exclusively) on what I have called spiritual grounds--i.e. on grounds of spiritual experience; for this we need no exercise either of reason or of will. But no one can 'believe' in God, or _a fortiori_ in Christ, without also a severe effort of will. This I hold to be a matter of fact, whether or not there be a God or a Christ.