fore us.
In holding that the mind of man perishes with his body, and that above
the mind of man there is no other, Clifford may have been right, or may
have been wrong. I am not here to discuss at length any questions of
such supreme importance. But I feel that I am here to insist upon the
one point which is immediately connected with my subject; and this is,
that whether or not Clifford was right in his conclusions, these
conclusions certainly did not follow by way of any logical sequence from
his premises. Because within the limits of human experience mind is only
known as associated with brain, it clearly does not follow that mind
cannot exist in any other mode. It does not even follow that any
probability upon this matter can be thus established. The basis of
analogy on which Clifford sought to rear an inference of cosmical
extent, was restricted to the one instance of mind as known upon one
planet; and, therefore, it is hard to imagine a more precarious use of
that precarious method which is called by logicians simple enumeration.
Indeed, even for what it is worth, the inference may be pointed with
quite as much effect in precisely the opposite direction. For we have
seen how little it is that we understand of the one mode in which we
certainly know that mind does exist; and if from this little we feel
impelled to conclude that there is a mode of mind which is not
restricted to brain, but co-extensive with motion, is consubstantial and
co-eternal with all that was, and is, and is to come; have we not at
least a suggestion, that high as the heavens are above the earth, so
high above our thoughts may be the thoughts of such a mind as this? I
offer no opinion upon the question whether the general order of Nature
does not require some one explanatory cause; nor upon the question
whether the mind of man itself does not point to something kindred in
the self-existing origin of things. I am not concerned to argue any
point upon which I feel that opinions may legitimately differ. I am only
concerned to show that, in so far as any deductions can be drawn from
the theory which is before us, they make at least as much against as in
favour of the cosmical conclusions arrived at by Clifford.

On February 17, in the year 1600, when the streets of Rome were thronged
with pilgrims from all the quarters of Christendom, while no less than
fifty cardinals were congregated for the Jubilee; into the densely
crowded Campo di Fiori a man