hich forbids us to suppose that the whole of Nature is known to
more than one of the spirits which make up Reality, though not to all, or
indeed any, of the human and non-human spirits known to us. I should
reply (_a_) that the considerations which lead to the hypothesis of one
omniscient Being do not require more than one such spirit, and _entia non
sunt multiplicanda praeter necessitatem_; (_b_) such a scheme would still
be open to Objection 7. If it is a speculative possibility that all
Nature may exist in the knowledge of more than one spirit, it cannot well
be thought of as willed by more than one spirit. If the Universe,
admitted to form an ordered system, is caused by rational will at all, it
must surely be caused by one Will. But perhaps a serious discussion of a
polytheistic scheme such as this may be postponed till it is seriously
maintained. It has not been suggested, so far as I am aware, by Dr.
McTaggart himself.

(9) The real strength of Dr. McTaggart's system must be measured by the
validity of his objections to a Theism such as I have defended. I have
attempted to reply to those objections in the course of these Lectures,
and more at length in a review of his _Some Dogmas of Religion_ in _Mind_
(N.S.), vol. xv., 1906.

[1] Cf. Flint's _Theism_, Ed. v., p. 117 and App. xi.

[2] The most illuminating discussion of time and the most convincing
argument for its 'objectivity' which I know, is to be found in Lotze's
_Metaphysic_, Book II. chap. iii., but it cannot be recommended to the
beginner in Metaphysic. A brilliant exposition of the view of the
Universe which regards time and change as belonging to the very reality
of the Universe, has recently appeared in M. Bergson's L'Evolution
Creatrice, but he has hardly attempted to deal with the metaphysical
difficulties indicated above. The book, however, seems to me the most
important philosophical work that has appeared since Mr. Bradley's
_Appearance and Reality_, and though the writer has hardly formulated his
Natural Theology, it constitutes a very important contribution to the
theistic argument. Being based upon a profound study of biological
Evolution, it may be specially commended to scientific readers.

[3] Such a view is expounded in Dr. Schiller's early work _The Riddles of
the Sphinx_ and in Professor Howison's _The Limits of Evolution_. The
very distinguished French thinker Charles Renouvier (_La Nouvelle
Monadologie_, etc.), like Or