about the many and the one. For our spiritual genealogy is not from them, but from a nearer and double line of begetters, including seers—in the true sense of the word—and saints, for both are represented by Kepler and Hooker, Newton and Jeremy Taylor, Descartes and Spinoza, Leibnitz and Wesley, Spencer and Newman. The Secret of Pantheism is Within us. And even these have authority not through any divine right of genius or acquired claim of learning, but because they illumine and interpret obscure suggestions of our own thoughts. Indeed, to the sacrament of historic communion with the past, as well as to the chief rite of the Church, the apostolic injunction is applicable: "Let a man examine himself; and so let him eat of that bread."

Obeying that injunction, any man possessing ordinary powers of Suggestions of Nature. observation and reflection may, in the course of a summer day's walk, find abundant reason for interest in the speculations of historic Pantheism. For the aspect of nature then presented to him is one both of movement and repose, of variety and harmony, of multiplicity and unity. Thus the slight breeze, scarcely stirring the drowsy flowery the monotonous cadences of the stony brook, and the gliding of feathery flecks of cloud across the blue, create a peace far deeper than absolute stillness, and suggest an infinite life in which activity and repose are one. Besides, there is evident everywhere an interplay of forces acting and reacting so as mutually to help and fulfil one another. For instance, the falling leaves give back the carbon they gathered from the air, and so repay the soil with interest for the subtler essences derived therefrom and dissolved in the sap. The bees, again, humming among the flowers, while actuated only by instincts of appetite and thrift, fructify the blooms, and become a connecting link between one vegetable generation and another. The heat of the sun draws up water from ocean and river and lake, while chilly currents of higher air return it here and there in rain. So earth, sea, and air are for ever trafficking together; and their interchange of riches and force is complicated ten thousandfold by the activities of innumerable living things, all adapting themselves by some internal energy to the ever varying balance of heat and cold, moisture and drought, light and darkness, chemical action and reaction. And all this has been going on for untold millions of years; nor is there any sign of weariness now.

Sympathy thus awakened with the old Pantheistic Aspiration to find the One in the Many.

In the mood engendered by such familiar experiences of a holiday saunter, it may well occur to anyone to think with interest and sympathy of the poets and seers who, thousands of years ago, first dared to discern in this maze of existence the varied expression of one all-embracing and eternal Life, or Power. Such contemplations and speculations were entirely uninfluenced by anything which the Christian Church, recognises as revelation.^[2] Yet we must not on that account suppose that they were without religion, or pretended to explain anything without reference to superhuman beings called gods and demons. On the contrary, they, for the most part, shared, subject to such modifications as were imperatively required by cultivated common sense, the beliefs of their native land. But the difference between these men and their unthinking contemporaries lay in this; that the former conceived of one supreme and comprehensive divinity beyond the reach of common thought, an ultimate and eternal Being which included gods as well as nature within its unity. So, for them, Indra, Zeus, or Jove were mere modes of the one Being also manifest in man and bird and tree.

The Vedas and Related Literature.

Every race possessing even the rudiments of culture has been impelled by a happy instinct, which, if we like, we may call inspiration, to record in more or less permanent form its experience of nature, of life, and of what seemed the mysteries of both. To this inspiration we owe the sacred books of the Jews. But it is now generally recognised that an impulse not wholly dissimilar also moved prophetic or poetic minds among other races, such, for instance, as the Egyptians, the Chaldaeans, and the Aryan conquerors of India, to inscribe on papyrus or stone, or brick or palm-leaf, the results of experience as interpreted by free imagination, traditional habits of thought, and limited knowledge. Of this ancient literature a considerable part is taken up by the mysteries apparently involved in life, conduct, and death. Most notably is this the case with the ancient Indian literature called the Vedas, and such sequels as the Upanishads, Sutras, and—much later—the Bhagavad Gîtâ. This collection, like our Bible, forms a library of writings issued at various dates extending over much more than a thousand years.

The forgotten singers and preachers of this prehistoric wisdom were as much haunted as we ourselves are with the harassing questions suggested by sin and sorrow, by life and death, and by aspirations after a higher state. And many, perhaps we may say most of them, found comfort in the Indian Pantheism. thought that essentially they belonged to an all comprehensive and infinite Life, in which, if they acted purely and nobly, their seeming personality might be merged and find peace. Their frame of mind was religious rather than philosophical. But their philosophy was naturally conformed to it; and in their contrast of the bewildering variety of finite visible things with the unity of the Eternal Being of which all are phases, those ancients were in close sympathy with the thoughts of the modern meditative saunterer by field and river and wood.

Differences between Ancient and Modern Conditions of Thought.

But the enormous interval of time separating us from those early Indian thinkers necessarily involves very great differences in conditions of thought. And we should not be surprised if amidst much in their writings that stirs our sympathy, there is also a great deal which is to us incongruous and absurd. Therefore, it may be well before quoting these writings to note one or two points marking an almost incommensurable difference between their mode and ours of regarding the world.

1. Survival In their day of Fetishistic and Animistic Ideas.

1. First, they were much less removed than we are from the influence of fetishistic and animistic traditions. Even in the Greek and Roman classics the casual reader is often revolted by the grossly absurd stories told of gods and heroes. And, indeed, it is impossible to conceive of the amours of Zeus (or Jove), for instance, with Leda, Europa or Danaë as having been first conceived during an age marked by the poetic genius and comparative culture evinced in the most ancient epics. But the most probable solution of the puzzle is that the earliest civilization inherited a number of animal stories, such as are characteristic of savagery in all parts of the world, and that the first literary generations into whose poetic myths those stories were transferred, being as much accustomed to them as to other surroundings of their childhood, such as bloody sacrifices, mystic expiations, and fantastic initiations, saw no incongruity in anything told them of the gods. Besides, as those wild myths were associated with sacred rites, the inveterate conservatism of religion, which insisted on stone knives in sacrifices long after bronze and iron came in, was likely enough to maintain the divine importance of those fables, just as the historicity of Balaam's ass and Jonah's whale is in some churches piously upheld still.

2.