*h. 1.1 THE RELATIVITY OF KNOWLEDGE. 9 



dependent upon such other form of existence, and cannot be 

 the First Cause. Thus the First Cause, besides being infinite 

 must be complete in itself, existing independently of all 

 relations, — that is, it must be absolute. 



To such conclusions, following the most refined meta- 

 physical philosophy of the day, are we easily led. By the 

 very limitations of our faculties, we are compelled to think 

 of a First Cause of all phenomena ; and we are compelled to 

 think of it as both infinite and absolute. 



Nevertheless, it will not be difficult to show that such a 

 conclusion is utterly illusive; and that in joining together the 

 three conceptions of Cause, of Infinite, and of Absolute, we 

 have woven for ourselves a network of contradictions more 

 formidable, more disheartening than any that we have yet 

 been required to contemplate. 



For, in the first place, that which is a cause cannot at the 

 same time be absolute. For the definition of the Absolute is 

 that which exists out of all relations ; whereas a cause not 

 only sustains some definite relation to its effect, but it exists, 

 as a cause, only by virtue of such relation. Suppress the 

 effect, and the cause has ceased to be a cause. The phrase 

 " Absolute Cause," therefore, which is equivalent to " non- 

 relative Cause," is like the phrase " circular triangle." The 

 two words stand for conceptions which cannot be made to 

 unite. " We attempt," says Mr. Mansel, " to escape from this 

 apparent contradiction by introducing the idea of succession 

 in time. The Absolute exists first by itself, and afterwards 

 becomes a Cause. But here we are checked by the third 

 conception, that of the Infinite. How can the Infinite 

 become that which it was not from the first ? If causation 

 is a possible mode of existence, that which exists without 

 causing is not infinite ; that which becomes a cause has 

 passed beyond its former limits." 



But supposing all these obstacles overcome, so that we 

 might frame a valid conception of a Cause which is also 



