Without further evidence, we venture to think our case is made out. The imperfections of statement which brevity has necessitated, do not, we believe, militate against the propositions laid down. The qualifications here and there demanded would not, if made, affect the inferences. Though in one instance, where sufficient evidence is not attainable, we have been unable to show that the law of Progress applies; yet there is high probability that the same generalization holds which holds throughout the rest of creation. Though, in tracing the genesis of Progress, we have frequently spoken of complex causes as if they were simple ones; it still remains true that such causes are far less complex than their results. Detailed criticisms cannot affect our main position. Endless facts go to show that every kind of progress is from the homogeneous to the heterogeneous; and that it is so because each change is followed by many changes. And it is significant that where the facts are most accessible and abundant, there are these truths most manifest.
However, to avoid committing ourselves to more than is yet proved, we must be content with saying that such are the law and the cause of all progress that is known to us. Should the Nebular Hypothesis ever be established, then it will become manifest that the Universe at large, like every organism, was once homogeneous; that as a whole, and in every detail, it has unceasingly advanced towards greater heterogeneity; and that its heterogeneity is still increasing. It will be seen that as in each event of to-day, so from the beginning, the decomposition of every expended force into several forces has been perpetually producing a higher complication; that the increase of heterogeneity so brought about is still going on, and must continue to go on; and that thus Progress is not an accident, not a thing within human control, but a beneficent necessity.
A few words must be added on the ontological bearings of our argument. Probably not a few will conclude that here is an attempted solution of the great questions with which Philosophy in all ages has perplexed itself. Let none thus deceive themselves. Only such as know not the scope and the limits of Science can fall into so grave an error. The foregoing generalizations apply, not to the genesis of things in themselves, but to their genesis as manifested to the human consciousness. After all that has been said, the ultimate mystery remains just as it was. The explanation of that which is explicable, does but bring out into greater clearness the inexplicableness of that which remains behind. However we may succeed in reducing the equation to its lowest terms, we are not thereby enabled to determine the unknown quantity: on the contrary, it only becomes more manifest that the unknown quantity can never be found.
Little as it seems to do so, fearless inquiry tends continually to give a firmer basis to all true Religion. The timid sectarian, alarmed at the progress of knowledge, obliged to abandon one by one the superstitions of his ancestors, and daily finding his cherished beliefs more and more shaken, secretly fears that all things may some day be explained; and has a corresponding dread of Science: thus evincing the profoundest of all infidelity—the fear lest the truth be bad. On the other hand, the sincere man of science, content to follow wherever the evidence leads him, becomes by each new inquiry more profoundly convinced that the Universe is an insoluble problem. Alike in the external and the internal worlds, he sees himself in the midst of perpetual changes, of which he can discover neither the beginning nor the end. If, tracing back the evolution of things, he allows himself to entertain the hypothesis that all matter once existed in a diffused form, he finds it utterly impossible to conceive how this came to be so; and equally, if he speculates on the future, he can assign no limit to the grand succession of phenomena ever unfolding themselves before him. On the other hand, if he looks inward, he perceives that both terminations of the thread of consciousness are beyond his grasp: he cannot remember when or how consciousness commenced, and he cannot examine the consciousness that at any moment exists; for only a state of consciousness that is already past can become the object of thought, and never one which is passing.
When, again, he turns from the succession of phenomena, external or internal, to their essential nature, he is equally at fault. Though he may succeed in resolving all properties of objects into manifestations of force, he is not thereby enabled to realize what force is; but finds, on the contrary, that the more he thinks about it, the more he is baffled. Similarly, though analysis of mental actions may finally bring him down to sensations as the original materials out of which all thought is woven, he is none the forwarder; for he cannot in the least comprehend sensation—cannot even conceive how sensation is possible. Inward and outward things he thus discovers to be alike inscrutable in their ultimate genesis and nature. He sees that the Materialist and Spiritualist controversy is a mere war of words; the disputants being equally absurd—each believing he understands that which it is impossible for any man to understand. In all directions his investigations eventually bring him face to face with the unknowable; and he ever more clearly perceives it to be the unknowable. He learns at once the greatness and the littleness of human intellect—its power in dealing with all that comes within the range of experience; its impotence in dealing with all that transcends experience. He feels, with a vividness which no others can, the utter incomprehensibleness of the simplest fact, considered in itself. He alone truly sees that absolute knowledge is impossible. He alone knows that under all things there lies an impenetrable mystery.
[A] For detailed proof of these assertions see essay on Manners and Fashion.
[B] A correlative truth which ought also to be taken into account (that the state of homogeneity is one of unstable equilibrium), but which it would greatly encumber the argument to exemplify in connection with the above, will be found developed in the essay on Transcendental Physiology.
[C] The idea that the Nebular Hypothesis has been disproved because what were thought to be existing nebulæ have been resolved into clusters of stars is almost beneath notice. A priori it was highly improbable, if not impossible, that nebulous masses should still remain uncondensed, while others have been condensed millions of years ago.
[D] "Personal Narrative of the Origin of the Caoutchouc, or India-Rubber Manufacture in England." By Thomas Hancock.
II.
MANNERS AND FASHION.
Whoever has studied the physiognomy of political meetings, cannot fail to have remarked a connection between democratic opinions and peculiarities of costume. At a Chartist demonstration, a lecture on Socialism, or a soirée of the Friends of Italy, there will be seen many among the audience, and a still larger ratio among the speakers, who get themselves up in a style more or less unusual. One gentleman on the platform divides his hair down the centre, instead of on one side; another brushes it back off the forehead, in the fashion known as "bringing out the intellect;" a third has so long forsworn the scissors, that his locks sweep his shoulders. A considerable sprinkling of moustaches may be observed; here and there an imperial; and occasionally some courageous breaker of conventions exhibits a full-grown beard.[E] This nonconformity in hair is countenanced by various nonconformities in dress, shown by others of the assemblage. Bare necks, shirt-collars à la Byron, waistcoats cut Quaker fashion, wonderfully shaggy great coats, numerous oddities in form and colour, destroy the monotony usual in crowds. Even those exhibiting no conspicuous peculiarity, frequently