Thus the Balance, the Scorpion, the Serpent of Ophiucus, and the Dragon of the Hesperides became malevolent Signs and Evil Genii; and entire nature was divided between the two principles, and between the agents or partial causes subordinate to them. Hence Michael and his Archangels, and Satan and his fallen compeers. Hence the wars of Jupiter and the Giants, in which the Gods of Olympus fought on the side of the Light-God, against the dark progeny of earth and Chaos; a war which Proclus regarded as symbolizing the resistance opposed by dark and chaotic matter to the active and beneficent force which gives it organization; an idea which in part appears in the old theory of two Principles, one innate in the active and luminous substance of Heaven, and the other in the inert and dark substance of matter that resists the order and the good that Heaven communicates to it.

Osiris conquers Typhon, and Ormuzd, Ahriman, when, at the Vernal Equinox, the creative action of Heaven and its demiourgic energy is most strongly manifested. Then the principle of Light and Good overcomes that of Darkness and Evil, and the world rejoices, redeemed from cold and wintry darkness by the beneficent Sign into which the Sun then enters triumphant and rejoicing, after his resurrection.

From the doctrine of the two Principles, Active and Passive, grew that of the Universe, animated by a Principle of Eternal Life, and by a Universal Soul, from which every isolated and temporary being received at its birth an emanation, which, at the death of such being, returned to its source. The life of matter as much belonged to nature as did matter itself; and as life is manifested by movement, the sources of life must needs seem to be placed in those luminous and eternal bodies, and above all in the Heaven in which they revolve, and which whirls them along with itself in that rapid course that is swifter than all other movement. And fire and heat have so great an analogy with life, that cold, like absence of movement, seemed the distinctive characteristic of death. Accordingly, the vital fire that blazes in the Sun and produces the heat that vivifies everything, was regarded as the principle of organization and life of all sublunary beings.

According to this doctrine, the Universe is not to be regarded, in its creative and eternal action, merely as an immense machine, moved by powerful springs and forced into a continual movement, which, emanating from the circumference, extends to the centre, acts and re-acts in every possible direction, and re-produces in succession all the varied forms which matter receives. So to regard it would be to recognize a cold and purely mechanical action, the energy of which could never produce life.

On the contrary, it was thought, the Universe should be deemed an immense Being, always living, always moved and always moving in an eternal activity inherent in itself, and which, subordinate to no foreign cause, is communicated to all its parts, connects them together, and makes of the world of things a complete and perfect whole. The order and harmony which reign therein seem to belong to and be a part of it, and the design of the various plans of construction of organized beings would seem to be graven in its Supreme Intelligence, source of all the other Intelligences which it communicates together with life to man. Nothing existing out of it, it must be regarded as the principle and term of all things.

Chæremon had no reason for saying that the Ancient Egyptians, inventors of the sacred fables, and adorers of the Sun and the other luminaries, saw in the Universe only a machine, without life and without intelligence, either in its whole or in its parts; and that their cosmogony was a pure Epicureanism, which required only matter and movement to organize its world and govern it. Such an opinion would necessarily exclude all religious worship. Wherever we suppose a worship, there we must suppose intelligent Deities who receive it, and are sensible to the homage of their adorers; and no other people were so religious as the Egyptians.

On the contrary, with them the immense, immutable, and Eternal Being, termed "God" or "the Universe," had eminently, and in all their plenitude, that life and intelligence which sublunary beings, each an infinitely small and temporary portion of itself, possess in a far inferior degree and infinitely less quantity. It was to them, in some sort, like the Ocean, whence the springs, brooks, and rivers have risen by evaporation, and to the bosom whereof they return by a larger or shorter course, and after a longer or shorter separation from the immense mass of its waters. The machine of the Universe was, in their view, like that of man, moved by a Principle of Life which kept it in eternal activity, and circulated in all its parts. The Universe was a living and animated being, like man and the other animals; or rather they were so only because the Universe was essentially so, and for a few moments communicated to each an infinitely minute portion of its eternal life, breathed by it into the inert and gross matter of sublunary bodies. That withdrawn, man or the animal died; and the Universe alone, living and circulating around the wrecks of their bodies, by its eternal movement, organized and animated new bodies, returning to them the eternal fire and subtle substance which vivifies itself, and which, incorporated in its immense mass, was its universal soul.

These were the ancient ideas as to this Great GOD, Father of all the gods, or of the World; of this BEING, Principle of all things, and of which nothing other than itself is Principle,—the Universal cause that was termed God. Soul of the Universe, eternal like it, immense like it, supremely active and potent in its varied operations, penetrating all parts of this vast body, impressing a regular and symmetrical movement on the spheres, making the elements instinct with activity and order, mingling with everything, organizing everything, vivifying and preserving everything,—this was the UNIVERSE-GOD which the ancients adored as Supreme Cause and God of Gods.

Anchises, in the Æneid, taught Æneas this doctrine of Pythagoras, learned by him from his Masters, the Egyptians, in regard to the Soul and Intelligence of the Universe, from which our souls and intelligences, as well as our life and that of the animals, emanate, Heaven, Earth, the Sea, the Moon and the Stars, he said, are moved by a principle of internal life which perpetuates their existence; a great intelligent soul, that penetrates every part of the vast body of the Universe, and, mingling with everything, agitates it by an eternal movement. It is the source of life in all living things. The force which animates all, emanates from the eternal fire that burns in Heaven. In the Georgics, Virgil repeats the same doctrine; and that, at the death of every animal, the life that animated it, part of the universal life, returns to its Principle and to the source of life that circulates in the sphere of the Stars.

Servius makes God the active Cause that organizes the elements into bodies, the vivifying breath or spirit, that, spreading through matter or the elements, produces and engenders all things. The elements compose the substance of our bodies: God composes the souls that vivify these bodies. From it come the instincts of animals, from it their life, he says: and when they die, that life returns to and re-enters into the Universal Soul, and their bodies into Universal Matter.

Timæus of Locria and Plato his Commentator wrote of the Soul of the World, developing the doctrine of Pythagoras, who thought, says Cicero, that God is the Universal Soul, resident everywhere in nature, and of which our Souls are but emanations. "God is one," says Pythagoras, as cited by Justin Martyr: "He is not, as some think, without the world, but within it, and entire in its entirety. He sees all that becomes, forms all immortal beings, is the author of their powers and performances, the origin of all things, the Light of Heaven, the Father, the Intelligence, the Soul of all beings, the Mover of all spheres."

God, in the view of Pythagoras, was ONE, a single substance, whose continuous parts extended through all the Universe, without separation, difference, or inequality, like the soul in the human body. He denied the doctrine of the spiritualists, who had severed the Divinity from the Universe, making Him exist apart from the Universe, which thus became no more than a material work, on which acted the Abstract Cause, a God, isolated from it. The Ancient Theology did not so separate God from the Universe. This Eusebius attests, in saying that but a small number of wise men, like Moses, had sought for God or the Cause of all, outside of that ALL; while the Philosophers of Egypt and Phnicia, real authors of all the old Cosmogonies, had placed the Supreme Cause in the Universe itself, and in its parts, so that, in their view, the world and all its parts are in God.

The World or Universe was thus compared to man: the Principle of Life that moves it, to that which moves man; the Soul of the World to that of man. Therefore Pythagoras called man a microcosm, or little world, as possessing in miniature all the qualities found on a great scale in the Universe; by his reason and intelligence partaking of the Divine Nature: and by his faculty of changing aliments into other substances, of growing, and reproducing himself, partaking of elementary Nature. Thus he made the Universe a great intelligent Being, like man—an immense Deity, having in itself, what man has in himself, movement, life, and intelligence, and besides, a perpetuity of existence, which man has not; and, as having in itself perpetuity of movement and life, therefore the Supreme Cause of all.

Everywhere extended, this Universal Soul does not, in the view of Pythagoras, act everywhere equally nor in the same manner. The highest portion of the Universe, being as it were its head, seemed to him its principal seat, and there was the guiding power of the rest of the world. In the seven concentric spheres is resident an eternal order, fruit of the intelligence, the Universal Soul that moves, by a constant and regular progression, the immortal bodies that form the harmonious system of the heavens.

Manilius says: "I sing the invisible and potent Soul of Nature; that Divine Substance which, everywhere inherent in Heaven, Earth, and the Waters of the Ocean, forms the bond that holds together and makes one all the parts of the vast body of the Universe. It, balancing all Forces, and harmoniously arranging the varied relations of the many members of the world, maintains in it the life and regular movement that agitate it, as a result of the action of the living breath or single spirit that dwells in all its parts, circulates in all the channels of universal nature, flashes with rapidity to all its points, and gives to animated bodies the configurations appropriate to the organization of each.... This eternal Law, this Divine Force, that maintains the harmony of the world, makes use of the Celestial Signs to organize and guide the animated creatures that breathe upon the earth; and gives to each of them the character and habits most appropriate. By the action of this Force Heaven rules the condition of the Earth and of its fields cultivated by the husbandman: it gives us or takes from us vegetation and harvests: it makes the great ocean overpass its limits at the flow, and retire within them again at the ebbing, of the tide."

Thus it is no longer by means of a poetic fiction only that the heavens and the earth become animated and personified, and are deemed living existences, from which other existences proceed. For now they live, with their own life, a life eternal like their bodies, each gifted with a life and perhaps a soul, like those of man, a portion of the universal life and universal soul; and the other bodies that they form, and which they contain in their bosoms, live only through them and with their life, as the embryo lives in the bosom of its mother, in consequence and by means of the life communicated to it, and which the mother ever maintains by the active power of her own life. Such is the universal life of the world, reproduced in all the beings which its superior portion creates in its inferior portion, that is as it were the matrix of the world, or of the beings that the heavens engender in its bosom.

"The soul of the world," says Macrobius, "is nature itself" [as the soul of man is man himself], "always acting through the celestial spheres which it moves, and which but follow the irresistible impulse it impresses on them. The heavens, the sun, great seat of generative power, the signs, the stars, and the planets act only with the activity of the soul of the Universe. From that soul, through them, come all the variations and changes of sublunary nature, of which the heavens and celestial bodies are but the secondary causes. The zodiac, with its signs, is an existence, immortal and divine, organized by the universal soul, and producing, or gathering in itself, all the varied emanations of the different powers that make up the nature of the Divinity."

This doctrine, that gave to the heavens and the spheres living souls, each a portion of the universal soul, was of extreme antiquity. It was held by the old Sabræns. It was taught by Timæsus, Plato, Speusippus, Iamblichus, Macrobius, Marcus Aurelius, and Pythagoras. When once men had assigned a soul to the Universe, containing in itself the plenitude of the animal life of particular beings, and even of the stars, they soon supposed that soul to be essentially intelligent, and the source of intelligence of all intelligent beings. Then the Universe became to them not only animated but intelligent, and of that intelligence the different parts of nature partook. Each soul was the vehicle, and, as it were, the envelope of the intelligence that attached itself to it, and could repose nowhere else. Without a soul there could be no intelligence; and as there was a universal soul, source of all souls, the universal soul was gifted with a universal intelligence, source of all particular intelligences. So the soul of the world contained in itself the intelligence of the world. All the agents of nature into which the universal soul entered, received also a portion of its intelligence, and the Universe, in its totality and in its parts, was filled with intelligences, that might be regarded as so many emanations from the sovereign and universal intelligence. Wherever the divine soul acted as a cause, there also was intelligence; and thus Heaven, the stars, the elements, and all parts of the Universe, became the seats of so many divine intelligences. Every minutest portion of the great soul became a partial intelligence, and the more it was disengaged from gross matter, the more active and intelligent it was. And all the old adorers of nature, the theologians, astrologers, and poets, and the most distinguished philosophers, supposed that the stars were so many animated and intelligent beings, or eternal bodies, active causes of effects here below, whom a principle of life animated, and whom an intelligence directed, which was but an emanation from, and a portion of, the universal life and intelligence of the world.

The Universe itself was regarded as a supremely intelligent being. Such was the doctrine of Timæus of Locria. The soul of man was part of the intelligent soul of the Universe, and therefore itself intelligent. His opinion was that of many other philosophers. Cleanthes, a disciple of ZENO, regarded the Universe as God, or as the unproduced and universal cause of all effects produced. He ascribed a soul and intelligence to universal nature, and to this intelligent soul, in his view, divinity belonged. From it the intelligence of man was an emanation, and shared its divinity. Chrysippus, the most subtle of the Stoics, placed in the universal reason that forms the soul and intelligence of nature, that divine force or essence of the Divinity which he assigned to the world moved by the universal soul that pervades its every part.

An interlocutor in Cicero's work, De Natura Deorum, formally argues that the Universe is necessarily intelligent and wise, because man, an infinitely small portion of it, is so. Cicero makes the same argument in his oration for Milo. The physicists came to the same conclusion as the philosophers. They supposed that movement essentially belonged to the soul, and the direction of regular and ordered movements to the intelligence. And, as both movement and order exist in the Universe, therefore, they held, there must be in it a soul and an intelligence that rule it, and are not to be distinguished from itself; because the idea of the Universe is but the aggregate of all the particular ideas of all things that exist.

The argument was, that the Heavens, and the Stars which make part of them, are animated, because they possess a portion of the Universal Soul: they are intelligent beings, because that Universal Soul, part whereof they possess, is supremely intelligent; and they share Divinity with Universal Nature, because Divinity resides in the Universal Soul and Intelligence which move and rule the world, and of each of which they hold a share. By this process of logic, the interlocutor in Cicero assigned Divinity to the Stars, as animated beings gifted with sensibility and intelligence, and composed of the noblest and purest portions of the ethereal substance, unmixed with matter of an alien nature, and essentially containing light and heat. Hence he concluded them to be so many gods, of an intelligence superior to that of other existences, corresponding to the lofty height in which they moved with such perfect regularity and admirable harmony, with a movement spontaneous and free. Hence he made them "Gods," active, eternal, and intelligent "Causes"; and peopled the realm of Heaven with a host of Eternal Intelligences, celestial Genii or Angels, sharing the universal Divinity, and associated with it in the administration of the Universe, and the dominion exercised over sublunary nature and man.

We make the motive-force of the planets to be a mechanical law, which we explain by the combination of two forces, the centripetal and centrifugal, whose origin we cannot demonstrate, but whose force we can calculate. The ancients regarded them as moved by an intelligent force that had its origin in the first and universal Intelligence. Is it so certain, after all, that we are any nearer the truth than they were; or that we know what our "centripetal and centrifugal forces" mean; for what is a force? With us, the entire Deity acts upon and moves each planet, as He does the sap that circulates in the little blade of grass, and in the particles of blood in the tiny veins of the invisible rotifer. With the Ancients, the Deity of each Star was but a portion of the Universal God, the Soul of Nature. Each Star and Planet, with them, was moved of itself, and directed by its own special intelligence. And this opinion of Achilles Tatius, Diodorus, Chrysippus, Aristotle, Plato, Heraclides of Pontus, Theophrastus, Simplicius, Macrobius, and Proclus, that in each Star there is an immortal Soul and Intelligence,—part of the Universal Soul and Intelligence of the Whole,—this opinion of Orpheus, Plotinus, and the Stoics, was in reality, that of many Christian philosophers. For Origen held the same opinion; and Augustin held that every visible thing in the world was superintended by an Angelic Power: and Cosma the Monk, believed that every Star was under the guidance of an Angel; and the author of the Octateuch, written in the time of the Emperor Justin, says that they are moved by the impulse communicated to them by Angels stationed above the firmament. Whether the stars were animated beings, was a question that Christian antiquity did not decide. Many of the Christian doctors believed they were. Saint Augustin hesitates, Saint Jerome doubts, if Solomon did not assign souls to the Stars. Saint Ambrose does not doubt they have souls; and Pamphilus says that many of the Church believe they are reasonable beings, while many think otherwise, but that neither one nor the other opinion is heretical.

Thus the Ancient Thought, earnest and sincere, wrought out the idea of a Soul inherent in the Universe and in its several parts. The next step was to separate that Soul from the Universe, and give to it an external and independent existence and personality; still omnipresent, in every inch of space and in every particle of matter, and yet not a part of Nature, but its Cause and its Creator. This is the middle ground between the two doctrines, of Pantheism (or that all is God, and God is in all and is all), on the one side, and Atheism (or that all is nature, and there is no other God), on the other; which doctrines, after all, when reduced to their simplest terms, seem to be the same.

We complacently congratulate ourselves on our recognition of a personal God, as being the conception most suited to human sympathies, and exempt from the mystifications of Pantheism. But the Divinity remains still a mystery, notwithstanding all the devices which symbolism, either from the organic or inorganic creation, can supply; and personification is itself a symbol, liable to misapprehension as much as, if not more so than, any other, since it is apt to degenerate into a mere reflection of our own infirmities; and hence any affirmative idea or conception that we can, in our own minds, picture of the Deity, must needs be infinitely inadequate.

The spirit of the Vedas (or sacred Indian Books, of great antiquity), as understood by their earliest as well as most recent expositors, is decidedly a pantheistic monotheism—one God, and He all in all; the many divinities, numerous as the prayers addressed to them, being resolvable into the titles and attributes of a few, and ultimately into THE ONE. The machinery of personification was understood to have been unconsciously assumed as a mere expedient to supply the deficiencies of language; and the Mimansa justly considered itself as only interpreting the true meaning of the Mantras, when it proclaimed that, in the beginning, "Nothing was but Mind, the Creative Thought of Him which existed alone from the beginning, and breathed without afflation." The idea suggested in the Mantras is dogmatically asserted and developed in the Upanischadas. The Vedanta philosophy, assuming the mystery of the "ONE IN MANY" as the fundamental article of faith, maintained not only the Divine Unity, but the identity of matter and spirit. The unity which it advocates is that of mind. Mind is the Universal Element, the One God, the Great Soul, Mahaatma. He is the material as well as efficient cause, and the world is a texture of which he is both the web and the weaver. He is the Macrocosmos, the universal organism called Pooroosha, of which Fire, Air, and Sun are only the chief members. His head is light, his eyes the sun and moon, his breath the wind, his voice the opened Vedas. All proceeds from Brahm, like the web from the spider and the grass from the earth.

Yet it is only the impossibility of expressing in language the origination of matter from spirit, which gives to Hind philosophy the appearance of materialism. Formless Himself, the Deity is present in all forms. His glory is displayed in the Universe as the image of the sun in water, which is, yet is not, the luminary itself. All maternal agency and appearance, the subjective world, are to a great extent phantasms, the notional representations of ignorance. They occupy, however, a middle ground between reality and non-reality; they are unreal, because nothing exists but Brahm; yet in some degree real, inasmuch as they constitute an outward manifestation of him. They are a self-induced hypostasis of the Deity, under which He presents to Himself the whole of animate and inanimate Nature, the actuality of the moment, the diversified appearances which successively invest the one Pantheistic Spirit.

The great aim of reason is to generalize; to discover unity in multiplicity, order in apparent confusion; to separate from the accidental and the transitory, the stable and universal. In the contemplation of Nature, and the vague, but almost intuitive perception of a general uniformity of plan among endless varieties of operation and form, arise those solemn and reverential feelings, which, if accompanied by intellectual activity, may eventually ripen into philosophy.

Consciousness of self and of personal identity is co-existent with our existence. We cannot conceive of mental existence without it. It is not the work of reflection nor of logic, nor the result of observation, experiment, and experience. It is a gift from God, like instinct; and that consciousness of a thinking soul which is really the person that we are, and other than our body, is the best and most solid proof of the soul's existence. We have the same consciousness of a Power on which we are dependent; which we can define and form an idea or picture of, as little as we can of the soul, and yet which we feel, and therefore know, exists. True and correct ideas of that Power, of the Absolute Existence from which all proceeds, we cannot trace; if by true and correct we mean adequate ideas; for of such we are not, with our limited faculties, capable. And ideas of His nature, so far correct as we are capable of entertaining, can only be attained either by direct inspiration or by the investigations of philosophy.

The idea of the universal preceded the recognition of any system for its explanation. It was felt rather than understood; and it was long before the grand conception on which all philosophy rests received through deliberate investigation that analytical development which might properly entitle it to the name. The sentiment, when first observed by the self-conscious mind, was, says Plato, "a Divine gift, communicated to mankind by some Prometheus, or by those ancients who lived nearer to the gods than our degenerate selves." The mind deduced from its first experiences the notion of a general Cause or Antecedent, to which it shortly gave a name and personified it. This was the statement of a theorem, obscure in proportion to its generality. It explained all things but itself. It was a true cause, but an incomprehensible one. Ages had to pass before the nature of the theorem could be rightly appreciated, and before men, acknowledging the First Cause to be an object of faith rather than science, were contented to confine their researches to those nearer relations of existence and succession, which are really within the reach of their faculties. At first, and for a long time, the intellect deserted the real for a hastily-formed ideal world, and the imagination usurped the place of reason, in attempting to put a construction on the most general and inadequate of conceptions, by transmuting its symbols into realities, and by substantializing it under a thousand arbitrary forms.

In poetry, the idea of Divine unity became, as in Nature, obscured by a multifarious symbolism; and the notionalities of transcendental philosophy reposed on views of nature scarcely more profound than those of the earliest symbolists. Yet the idea of unity was rather obscured than extinguished; and Xenophanes appeared as an enemy of Homer, only because he more emphatically insisted on the monotheistic element, which, in poetry, has been comparatively overlooked. The first philosophy reasserted the unity which poetry had lost; but being unequal to investigate its nature, it again resigned it to the world of approximate sensations, and became bewildered in materialism, considering the conceptional whole or First Element as some refinement of matter, unchangeable in its essence, though subject to mutations of quality and form in an eternal succession of seeming decay and regeneration; comparing it to water, air, or fire, as each endeavored to refine on the doctrine of his predecessor, or was influenced by a different class of theological traditions.

In the philosophical systems, the Divine Activity, divided by the poets and by popular belief among a race of personifications, in whom the idea of descent replaced that of cause, or of pantheistic evolution, was restored, without subdivision or reservation, to nature as a whole; at first as a mechanical force or life; afterward as an all-pervading soul or inherent thought; and lastly as an external directing Intelligence.

The Ionian revival of pantheism was materialistic. The Moving Force was inseparable from a material element, a subtle yet visible ingredient. Under the form of air or fire, the principle of life was associated with the most obvious material machinery of nature. Everything, it was said, is alive and full of gods. The wonders of the volcano, the magnet, the ebb and flow of the tide, were vital indications, the breathing or moving of the Great World-Animal. The imperceptible ether of Anaximenes had no positive quality beyond the atmospheric air with which it was easily confused: and even the "Infinite" of Anaximander, though free of the conditions of quality or quantity, was only an ideal chaos, relieved of its coarseness by negations. It was the illimitable storehouse or Pleroma, out of which is evolved the endless circle of phenomenal change. A moving Force was recognized in, but not clearly distinguished from, the material. Space, Time, Figure, and Number, and other common forms or properties, which exist only as attributes, were treated as substances, or at least as making a substantial connection between the objects to which they belong: and all the conditions of material existence were supposed to have been evolved out of the Pythagorean Monad.

The Eleatic philosophers treated conceptions not only as entities, but as the only entities, alone possessing the stability and certainty and reality vainly sought among phenomena. The only reality was Thought. "All real existence," they said, "is mental existence; non-existence, being inconceivable, is therefore impossible; existence fills up the whole range of thought, and is inseparable from its exercise; thought and its object are one."

Xenophanes used ambiguous language, applicable to the material as well as to the mental, and exclusively appropriate to neither. In other words, he availed himself of material imagery to illustrate an indefinite meaning. In announcing the universal being, he appealed to the heavens as the visible manifestation, calling it spherical; a term borrowed from the material world. He said that God was neither moved nor unmoved, limited nor unlimited. He did not even attempt to express clearly, what cannot be conceived clearly; admitting, says Simplicius, that such speculations were above physics. Parmenides employed similar expedients, comparing his metaphysical Deity to a sphere, or to heat, an aggregate or a continuity, and so involuntarily withdrawing its nominal attributes.

The Atomic school, dividing the All into Matter and Force, deemed matter unchangeable in its ultimate constitution, though infinitely variable in its resultant forms. They made all variety proceed from the varied combinations of atoms; but they required no mover nor director of the atoms external to themselves; no universal Reason; but a Mechanical Eternal Necessity, like that of the Poets. Still it is doubtful whether there ever was a time when reason could be said to be entirely asleep, a stranger to its own existence, notwithstanding this apparent materialism. The earliest contemplation of the external world, which brings it into an imagined association with ourselves, assigns, either to its whole or its parts, the sensation and volition which belong to our own souls.

Anaxagoras admitted the existence of ultimate elementary particles, as Empedocles did, from the combinations whereof all material phenomena resulted. But he asserted the Moving Force to be Mind; and yet, though he clearly saw the impossibility of advancing by illustration or definition beyond a reasonable faith, or a simple negation of materiality, yet he could not wholly desist from the endeavor to illustrate the nature of this non-matter or mind, by symbols drawn from those physical considerations which decided him in placing it in a separate category. Whether as human reason, or as the regulating Principle in nature, he held it different from all other things in character and effect, and that therefore it must necessarily differ in its essential constitution. It was neither Matter, nor a Force conjoined with matter, or homogeneous with it, but independent and generically distinct, especially in this, that, being the source of all motion, separation, and cognition, it is something entirely unique, pure, and unmixed; and so, being unhindered by any interfering influence limiting its independence of individual action, it has Supreme Empire over all things, over the vortex of worlds as well as over all that live in them. It is most penetrating and powerful, mixing with other things, though no other thing mixes with it; exercises universal control and cognition, and includes the Necessity of the Poets, as well as the independent power of thought which we exercise within ourselves. In short, it is the self-conscious power of thought extended to the Universe, and exalted into the Supreme External Mind which sees, knows, and directs all things.

Thus Pantheism and Materialism were both avoided; and matter, though as infinitely varied as the senses represent it, was held in a bond of unity transferred to a ruling power apart from it. That Power could not be Prime Mover, if it were itself moved; nor All-Governing, if not apart from the things it governs. If the arranging Principle were inherent in matter, it would have been impossible to account for the existence of a chaos: if something external, then the old Ionian doctrine of a "beginning" became more easily conceivable, as being the epoch at which the Arranging Intelligence commenced its operations.

But this grand idea of an all-governing independent mind involved difficulties which proved insuperable; because it gave to matter, in the form of chaos, an independent and eternal self-existence, and so introduced a dualism of mind and matter. In the Mind or Intelligence, Anaxagoras included not only life and motion, but the moral principles of the noble and good; and probably used the term on account of the popular misapplication of the word "God," and as being less liable to misconstruction, and more specifically marking his idea. His "Intelligence" principle remained practically liable to many of the same defects as the "Necessity" of the poets. It was the presentiment of a great idea, which it was for the time impossible to explain or follow out. It was not yet intelligible, nor was even the road opened through which it might be approached.

Mind cannot advance in metaphysics beyond self-deification. In attempting to go further, it only enacts the apotheosis of its own subtle conceptions, and so sinks below the simpler ground already taken. The realities which Plato could not recognize in phenomena, he discovered within his own mind, and as unhesitatingly as the old Theosophists installed its creations among the gods. He, like most philosophers after Anaxagoras, made the Supreme Being to be Intelligence; but in other respects left His nature undefined, or rather indefinite through the variety of definitions, a conception vaguely floating between Theism and Pantheism. Though deprecating the demoralizing tendencies of poetry, he was too wise to attempt to replace them by other representations of a positive kind. He justly says, that spiritual things can be made intelligible only through figures; and the forms of allegorical expression which, in a rude age, had been adopted unconsciously, were designedly chosen by the philosopher as the most appropriate vehicles for theological ideas.

As the devices of symbolism were gradually stripped away, in order, if possible, to reach the fundamental conception, the religious feeling habitually connected with it seemed to evaporate under the process. And yet the advocates of Monotheism, Xenophanes and Heraclitus, declaimed only against the making of gods in human form. They did not attempt to strip nature of its divinity, but rather to recall religious contemplation from an exploded symbolism to a purer one. They continued the veneration which, in the background of poetry, has been maintained for Sun and Stars, the Fire or Ether. Socrates prostrated himself before the rising luminary; and the eternal spheres, which seem to have shared the religious homage of Xenophanes, retained a secondary and qualified Divinity in the Schools of the Peripatetics and Stoics.

The unseen being or beings revealed only to the Intellect became the theme of philosophy; and their more ancient symbols, if not openly discredited, were passed over with evasive generality, as beings respecting whose problematical existence we must be "content with what has been reported by those ancients, who, assuming to be their descendants, must therefore be supposed to have been well acquainted with their own ancestors and family connections." And the Theism of Anaxagoras was still more decidedly subversive, not only of Mythology, but of the whole religion of outward nature; it being an appeal from the world without, to the consciousness of spiritual dignity within man.

In the doctrines of Aristotle, the world moves on uninterruptedly, always changing, yet ever the same, like Time, the Eternal Now, knowing neither repose nor death. There is a principle which makes good the failure of identity, by multiplying resemblances; the destruction of the individual by an eternal renewal of the form in which matter is manifested. This regular eternal movement implies an Eternal Mover; not an inert Eternity, such as the Platonic Eidos, but one always acting, His essence being to act, for otherwise he might never have acted, and the existence of the world would be an accident; for what should have, in that case, decided Him to act, after long inactivity? Nor can He be partly in act and partly potential, that is, quiescent and undetermined to act or not to act, for even in that case motion would not be eternal, but contingent and precarious. He is therefore wholly in act, a pure, untiring activity, and for the same reasons wholly immaterial. Thus Aristotle avoided the idea that God was inactive and self-contemplative for an eternity, and then for some unknown reason, or by some unknown motive, commenced to act outwardly and produce; but he incurred the opposite hazard, of making the result of His action, matter and the Universe, be co-existent with Himself; or, in other words, of denying that there was any time when His outward action commenced.

The First Cause, he said, unmoved, moves all. Act was first, and the Universe has existed forever; one persistent cause directing its continuity. The unity of the First Mover follows from His immateriality. If He were not Himself unmoved, the series of motions and causes of motion would be infinite. Unmoved, therefore, and unchangeable Himself, all movement, even that in space, is caused by Him: He is necessary: He cannot be otherwise than as He is; and it is only through the necessity of His being that we can account for those necessary eternal relations which make a science of Being possible. Thus Aristotle leaned to a seemingly personal God; not a Being of parts and passions, like the God of the Hebrews, or that of the mass even of educated men in our own day, but a Substantial Head of all the categories of being, an Individuality of Intelligence, the dogma of Anaxagoras revived out of a more elaborate and profound analysis of Nature; something like that living unambiguous Principle which the old poets, in advance of the materialistic cosmogonists from Night and Chaos, had discovered in Ouranos or Zeus. Soon, however, the vision of personality is withdrawn, and we reach that culminating point of thought where the real blends with the ideal; where moral action and objective thought (that is, thought exercised as to anything outside of itself), as well as the material body, are excluded; and where the divine action in the world retains its veil of impenetrable mystery, and to the utmost ingenuity of research presents but a contradiction. At this extreme, the series of efficient causes resolves itself into the Final Cause. That which moves, itself unmoved, can only be the immobility of Thought or Form. God is both formal, efficient, and final cause; the One Form comprising all forms, the one good including all good, the goal of the longing of the University, moving the world as the object of love or rational desire moves the individual. He is the internal or self-realized Final Cause, having no end beyond Himself. He is no moral agent; for if He were, He would be but an instrument for producing something still higher and greater. One sort of act only, activity of mind or thought, can be assigned to Him who is at once all act yet all repose. What we call our highest pleasure, which distinguishes wakefulness and sensation, and which gives a reflected charm to hope and memory, is with Him perpetual. His existence is unbroken enjoyment of that which is most excellent but only temporary with us. The divine quality of active and yet tranquil self-contemplation characterizing intelligence, is pre-eminently possessed by the divine mind; His thought, which is His existence, being, unlike ours, unconditional and wholly act. If He can receive any gratification or enjoyment from that which exists beyond Himself, He can also be displeased and pained with it, and then He would be an imperfect being. To suppose pleasure experienced by Him from anything outward, supposes an insufficient prior enjoyment and happiness, and a sort of dependency. Man's Good is beyond himself; not so God's. The eternal act which produces the world's life is the eternal desire of good. The object of the Absolute Thought is the Absolute Good. Nature is all movement, and Thought all repose. In contemplating that absolute good, the Finality can contemplate only itself; and thus, all material interference being excluded, the distinction of subject and object vanishes in complete identification, and the Divine Thought is "the thinking of thought". The energy of mind is life, and God is that energy in its purity and perfection. He is therefore life itself, eternal and perfect; and this sums up all that is meant by the term "God". And yet, after all this transcendentalism, the very essence of thought consists in its mobility and power of transference from object to object; and we can conceive of no thought, without an object beyond itself, about which to think, or of any activity in mere self-contemplation, without outward act, movement, or manifestation.

Plato endeavors to show how the Divine Principle of Good becomes realized in Nature: Aristotle's system is a vast analogical induction to prove how all Nature tends toward a final good. Plato considered Soul as a principle of movement, and made his Deity realize, that is, turn into realities, his ideas as a free, intelligent Force. Aristotle, for whom Soul is the motionless centre from which motion radiates, and to which it converges, conceives a correspondingly unmoved God. The Deity of Plato creates, superintends, and rejoices in the universal joy of, His creatures. That of Aristotle is the perfection of man's intellectual activity extended to the Universe. When he makes the Deity to be an eternal act of self-contemplation, the world is not excluded from His cognizance, for He contemplates it within Himself. Apart from and beyond the world, He yet mysteriously intermingles with it. He is universal as well as individual; His agency is necessary and general, yet also makes the real and the good of the particular.

When Plato had given to the unformed world the animal life of the Ionians, and added to that the Anaxagorean Intelligence, overruling the wild principle of Necessity; and when to Intelligence was added Beneficence; and the dread Wardours, Force and Strength, were made subordinate to Mildness and Goodness, it seemed as if a further advance were impossible, and that the Deity could not be more than The Wise and The Good.

But the contemplation of the Good implies that of its opposite, Evil. When God is held to be "The Good," it is not because Evil is unknown, but because it is designedly excluded from His attributes. But if Evil be a separate and independent existence, how would it fare with His prerogative of Unity and Supremacy? To meet this dilemma, it remained only to fall back on something more or less akin to the vagueness of antiquity; to make a virtual confession of ignorance, to deny the ultimate reality of evil, like Plato and Aristotle, or, with Speusippus, the eternity of its antithetical existence, to surmise that it is only one of those notions which are indeed provisionally indispensable in a condition of finite knowledge, but of which so many have been already discredited by the advance of philosophy; to revert, in short, to the original conception of "The Absolute," or of a single Being, in whom all mysteries are explained, and before whom the disturbing principle is reduced to a mere turbid spot on the ocean of Eternity, which to the eye of faith may be said no longer to exist.

But the absolute is nearly allied to the non-existent. Matter and evil obtruded themselves too constantly and convincingly to be confuted or cancelled by subtleties of Logic. It is in vain to attempt to merge the world in God, while the world of experience exhibits contrariety, imperfection, and mutability, instead of the immutability of its source. Philosophy was but another name for uncertainty; and after the mind had successively deified Nature and its own conceptions, without any practical result but toilsome occupation; when the reality it sought, without or within, seemed ever to elude its grasp, the intellect, baffled in its higher flights, sought advantage and repose in aiming at truth of a lower but more applicable kind.

The Deity of Plato is a Being proportioned to human sympathies; the Father of the World, as well as its Creator; the author of good only, not of evil. "Envy," he says, "is far removed from celestial beings, and man, if willing, and braced for the effort, is permitted to aspire to a communion with the solemn troops and sweet societies of Heaven. God is the Idea or Essence of Goodness, the Good itself [ ]: in goodness, He created the World, and gave to it the greatest perfection of which it was susceptible; making it, as far as possible, an image of Himself. The sublime type of all excellence is an object not only of veneration but love." The Sages of old had already intimated in enigmas that God is the Author of Good; that like the Sun in Heaven, or Æsculapius on earth, He is "Healer," "Saviour," and "Redeemer," the destroyer and averter of Evil, ever healing the mischiefs inflicted by Herè, the wanton or irrational power of nature.

Plato only asserts with more distinctness the dogma of antiquity when he recognizes LOVE as the highest and most beneficent of gods, who gives to nature the invigorating energy restored by the art of medicine to the body; since Love is emphatically the physician of the Universe, the Æsculapius to whom Socrates wished to sacrifice in the hour of his death.

A figurative idea, adopted from familiar imagery, gave that endearing aspect to the divine connection with the Universe which had commanded the earliest assent of the sentiments, until, rising in refinement with the progress of mental cultivation, it ultimately established itself as firmly in the deliberate approbation of the understanding, as it had ever responded to the sympathies. Even the rude Scythians, Bithynians, and Scandinavians, called God their "Father"; all nations traced their ancestry more or less directly to Heaven. The Hyperborean Olen, one of the oldest symbols of the religious antiquity of Greece, made Love the First-born of Nature. Who will venture to pronounce at what time God was first worthily and truly honored, or when man first began to feel aright the mute eloquence of nature? In the obscure physics of the mystical Theologers who preceded Greek philosophy, Love was the Great First Cause and Parent of the Universe. "Zeus," says Proclus, "when entering upon the work of creation, changed Himself into the form of Love: and He brought forward Aphrodite, the principle of Unity and Universal Harmony, to display her light to all. In the depths of His mysterious being, He contains the principle of love within Himself; in Him creative wisdom and blessed love are united."

"From the first Of Days on these his love divine be fixed, His admiration; till in time complete What he admired and loved, his vital smile Unfolded into being."

The speculators of the venerable East, who had conceived the idea of an Eternal Being superior to all affection and change, in his own sufficiency enjoying a plenitude of serene and independent bliss, were led to inquire into the apparently inconsistent fact of the creation of the world. Why, they asked, did He, who required nothing external to Himself to complete His already-existing Perfection, come forth out of His unrevealed and perfect existence, and become incorporated in the vicissitudes of nature? The solution of the difficulty was Love. The Great Being beheld the beauty of His own conception, which dwelt with Him alone from the beginning, Maia, or Nature's loveliness, at once the germ of passion and the source of worlds. Love became the universal parent, when the Deity, before remote and inscrutable, became ideally separated into the loving and the beloved.

And here again recurs the ancient difficulty; that, at whatever early period this creation occurred, an eternity had previously elapsed, during which God, dwelling alone in His unimpeached unity, had no object for His love; and that the very word implies to us an existing object toward which the love is directed; so that we cannot conceive of love in the absence of any object to be loved; and therefore we again return to this point, that if love is of God's essence, and He is unchangeable, the same necessity of His nature, supposed to have caused creation, must ever have made His existence without an object to love impossible: and so that the Universe must have been co-existent with Himself.

The questions how and why evil exists in the Universe: how its existence is to be reconciled with the admitted wisdom and goodness and omnipotence of God; and how far man is a free agent, or controlled by an inexorable necessity or destiny, have two sides. On one, they are questions as to the qualities and attributes of God; for we must infer His moral nature from His mode of governing the Universe, and they ever enter into any consideration of His intellectual nature: and on the other, they directly concern the moral responsibility, and therefore the destiny, of man. All-important, therefore, in both points of view, they have been much discussed in all ages of the world, and have no doubt urged men, more than all other questions have, to endeavor to fathom the profound mysteries of the Nature and the mode of Existence and action of an incomprehensible God.

And, with these, still another question also presents itself: whether the Deity governs the Universe by fixed and unalterable laws, or by special Providences and interferences, so that He may be induced to change His course and the results of human or material action, by prayer and supplication.

God alone is all-powerful; but the human soul has in all ages asserted its claim to be considered as part of the Divine. "The purity of the spirit," says Van Helmont, "is shown through energy and efficaciousness of will. God, by the agency of an infinite will, created the Universe, and the same sort of power in an inferior degree, limited more or less by external hindrances, exists in all spiritual beings." The higher we ascend in antiquity, the more does prayer take the form of incantation; and that form it still in a great degree retains, since the rites of public worship are generally considered not merely as an expression of trust or reverence, as real spiritual acts, the effect of which is looked for only within the mind of the worshipper, but as acts from which some direct outward result is anticipated, the attainment of some desired object, of health or wealth, of supernatural gifts for body or soul, of exemption from danger, or vengeance upon enemies. Prayer was able to change the purposes of Heaven, and to make the Devs tremble under the abyss. It exercised a compulsory influence over the gods. It promoted the magnetic sympathy of spirit with spirit; and the Hind and Persian liturgies, addressed not only to the Deity Himself, but to His diversified manifestations, were considered wholesome and necessary iterations of the living or creative Word which at first effectuated the divine will, and which from instant to instant supports the universal frame by its eternal repetition.

In the narrative of the Fall, we have the Hebrew mode of explaining the great moral mystery, the origin of evil and the apparent estrangement from Heaven; and a similar idea, variously modified, obtained in all the ancient creeds. Everywhere, man had at the beginning been innocent and happy, and had lapsed, by temptation and his own weakness, from his first estate. Thus was accounted for the presumed connection of increase of knowledge with increase of misery, and, in particular, the great penalty of death was reconciled with Divine Justice. Subordinate to these greater points were the questions, Why is the earth covered with thorns and weeds? whence the origin of clothing, of sexual shame and passion? whence the infliction of labor, and how to justify the degraded condition of woman in the East, or account for the loathing so generally felt toward the Serpent Tribe?

The hypothesis of a fall, required under some of its modifications in all systems, to account for the apparent imperfection in the work of a Perfect Being, was, in Eastern philosophy, the unavoidable accompaniment and condition of limited or individual existence; since the Soul, considered as a fragment of the Universal Mind, might be said to have lapsed from its pre-eminence when parted from its source, and ceasing to form part of integral perfection. The theory of its reunion was correspondent to the assumed cause of its degradation. To reach its prior condition, its individuality must cease; it must be emancipated by re-absorption into the Infinite, the consummation of all things in God, to be promoted by human effort in spiritual meditation or self-mortification, and completed in the magical transformation of death.

And as man had fallen, so it was held that the Angels of Evil had, from their first estate, to which, like men, they were, in God's good time, to be restored, and the reign of evil was then to cease forever. To this great result all the Ancient-Theologies point; and thus they all endeavored to reconcile the existence of Sin and Evil with the perfect and undeniable wisdom and beneficence of God.

With man's exercise of thought are inseparably connected freedom and responsibility. Man assumes his proper rank as a moral agent, when with a sense of the limitations of his nature arise the consciousness of freedom, and of the obligations accompanying its exercise, the sense of duty and of the capacity to perform it. To suppose that man ever imagined himself not to be a free agent until he had argued himself into that belief, would be to suppose that he was in that below the brutes; for he, like them, is conscious of his freedom to act. Experience alone teaches him that this freedom of action is limited and controlled; and when what is outward to him restrains and limits this freedom of action, he instinctively rebels against it as a wrong. The rule cf duty and the materials of experience are derived from an acquaintance with the conditions of the external world, in which the faculties are exerted; and thus the problem of man involves those of Nature and God. Our freedom, we learn by experience, is determined by an agency external to us; our happiness is intimately dependent on the relations of the outward World, and on the moral character of its Ruler.

Then at once arises this problem: The God of Nature must be One, and His character cannot be suspected to be other than good. Whence, then, came the evil, the consciousness of which must invariably have preceded or accompanied man's moral development? On this subject human opinion has ebbed and flowed between two contradictory extremes, one of which seems inconsistent with God's Omnipotence, and the other with His beneficence. If God, it was said, is perfectly wise and good, evil must arise from some independent and hostile principle: if, on, the other hand, all agencies are subordinate to One, it is difficult, if evil does indeed exist, if there is any such thing as Evil, to avoid the impiety of making God the Author of it.

The recognition of a moral and physical dualism in nature was adverse to the doctrine of Divine Unity. Many of the Ancients thought it absurd to imagine one Supreme Being, like Homer's Jove, distributing good and evil out of two urns. They therefore substituted, as we have seen, the doctrine of two distinct and eternal principles; some making the cause of evil to be the inherent imperfection of matter and the flesh, without explaining how God was not the cause of that; while others personified the required agency, and fancifully invented an Evil Principle, the question of whose origin indeed involved all the difficulty of the original problem, but whose existence, if once taken for granted, was sufficient as a popular solution of the mystery; the difficulty being supposed no longer to exist when pushed a step further off, as the difficulty of conceiving the world upheld by an elephant was supposed to be got rid of when it was said that the elephant was supported by a tortoise.

The simpler, and probably the older, notion, treated the one only God as the Author of all things. "I form the light," says Jehovah, "and create darkness; I cause prosperity and create evil; I, the Lord, do all these things." "All mankind," says Maximus Tyrius, "are agreed that there exists one only Universal King and Father, and that the many gods are His Children." There is nothing improbable in the supposition that the primitive idea was that there was but one God. A vague sense of Nature's Unity, blended with a dim perception of an all-pervading Spiritual Essence, has been remarked among the earliest manifestations of the Human Mind. Everywhere it was the dim remembrance, uncertain and indefinite, of the original truth taught by God to the first men.

The Deity of the Old Testament is everywhere represented as the direct author of Evil, commissioning evil and lying spirits to men, hardening the heart of Pharaoh, and visiting the iniquity of the individual sinner on the whole people. The rude conception of sternness predominating over mercy in the Deity, can alone account for the human sacrifices, purposed, if not executed, by Abraham and Jephthah. It has not been uncommon, in any age or country of the world, for men to recognize the existence of one God, without forming any becoming estimate of His dignity. The causes of both good and ill are referred to a mysterious centre, to which each assigns such attributes as correspond with his own intellect and advance in civilization. Hence the assignment to the Deity of the feelings of envy and jealousy. Hence the provocation given by the healing skill of Æsculapius and the humane theft of fire by Prometheus. The very spirit of Nature, personified in Orpheus, Tantalus, or Phineus was supposed to have been killed, confined, or blinded, for having too freely divulged the Divine Mysteries to mankind. This Divine Envy still exists in a modified form, and varies according to circumstances. In Hesiod it appears in the lowest type of human malignity. In the God of Moses, it is jealousy of the infringement of the autocratic power, the check to political treason; and even the penalties denounced for worshipping other gods often seem dictated rather by a jealous regard for His own greatness in Deity, than by the immorality and degraded nature of the worship itself. In Herodotus and other writers it assumes a more philosophical shape, as a strict adherence to a moral equilibrium in the government of the world, in the punishment of pride, arrogance, and insolent pretension.

God acts providentially in Nature by regular and universal laws, by constant modes of operation; and so takes care of material things without violating their constitution, acting always according to the nature of the things which He has made. It is a fact of observation that, in the material and unconscious world, He works by its materiality and unconsciousness, not against them; in the animal world, by its animality and partial consciousness, not against them. So in the providential government of the world, He acts by regular and universal laws, and constant modes of operation; and so takes care of human things without violating their constitution, acting always according to the human nature of man, not against if, working in the human world by means of man's consciousness and partial freedom, not against them.

God acts by general laws for general purposes. The attraction of gravitation is a good thing, for it keeps the world together; and if the tower of Siloam, thereby falling to the ground, slays eighteen men of Jerusalem, that number is too small to think of, considering the myriad millions who are upheld by the same law. It could not well be repealed for their sake, and to hold up that tower; nor could it remain in force, and the tower stand.

It is difficult to conceive of a Perfect Will without confounding it with something like mechanism; since language has no name for that combination of the Inexorable with the Moral, which the old poets personified separately in Ananke or Eimarmene and Zeus. How combine understandingly the Perfect Freedom of the Supreme and All-Sovereign Will of God with the inflexible necessity, as part of His Essence, that He should and must continue to be, in all His great attributes, of justice and mercy for example, what He is now and always has been, and with the impossibility of His changing His nature and becoming unjust, merciless, cruel, fickle, or of His repealing the great moral laws which make crime wrong and the practice of virtue right?

For all that we familiarly know of Free-Will is that capricious exercise of it which we experience in ourselves and other men; and therefore the notion of Supreme Will, still guided by Infallible Law, even if that law be self-imposed, is always in danger of being either stripped of the essential quality of Freedom, or degraded under the ill-name of Necessity to something of even less moral and intellectual dignity than the fluctuating course of human operations.

It is not until we elevate the idea of law above that of partiality or tyranny, that we discover that the self-imposed limitations of the Supreme Cause, constituting an array of certain alternatives, regulating moral choice, are the very sources and safeguards of human freedom; and the doubt recurs, whether we do not set a law above God Himself; or whether laws self-imposed may not be self-repealed: and if not, what power prevents it.

The Zeus of Homer, like that of Hesiod, is an array of antitheses, combining strength with weakness, wisdom with folly, universal parentage with narrow family limitation, omnipotent control over events with submission to a superior destiny;—DESTINY, a name by means of which the theological problem was cast back into the original obscurity out of which the powers of the human mind have proved themselves as incapable of rescuing it, as the efforts of a fly caught in a spider's web to do more than increase its entanglement.

The oldest notion of Deity was rather indefinite than repulsive. The positive degradation was of later growth. The God of nature reflects the changeful character of the seasons, varying from dark to bright. Alternately angry and serene, and lavishing abundance which she again withdraws, nature seems inexplicably capricious, and though capable of responding to the highest requirements of the moral sentiment through a general comprehension of her mysteries, more liable, by a partial or hasty view to become darkened into a Siva, a Saturn, or a Mexitli, a patron of fierce orgies or blood-stained altars. All the older poetical personifications exhibit traces of this ambiguity. They are neither wholly immoral nor purely beneficent.

No people have ever deliberately made their Deity a malevolent or guilty Being. The simple piety which ascribed the origin of all things to God, took all in good part, trusting and hoping all things. The Supreme Ruler was at first looked up to with unquestioning reverence. No startling discords or contradictions had yet raised a doubt as to His beneficence, or made men dissatisfied with His government. Fear might cause anxiety, but could not banish hope, still less inspire aversion. It was only later, when abstract notions began to assume the semblance of realities, and when new or more distinct ideas suggested new words for their expression, that it became necessary to fix a definite barrier between Evil and Good.

To account for moral evil, it became necessary to devise some new expedient suited both to the piety and self-complacency of the inventor, such as the perversity of woman, or an agent distinct from God, a Typhon or Ahriman, obtained either by dividing the Gods into two classes, or by dethroning the Ancient Divinity, and changing him into a Dev or Dæmon. Through a similar want, the Orientals devised the inherent corruption of the fleshy and material; the Hebrew transferred to Satan everything illegal and immoral; and the Greek reflection, occasionally adopting the older and truer view, retorted upon man the obloquy cast on these creatures of his imagination, and showed how he has to thank himself alone for his calamities, while his good things are the voluntary gifts, not the plunder of Heaven. Homer had already made Zeus exclaim, in the Assembly of Olympus, "Grievous it is to hear these mortals accuse the Gods; they pretend that evils come from us; but they themselves occasion them gratuitously by their own wanton folly." "It is the fault of man," said Solon, in reference to the social evils of his day, "not of God, that destruction comes;" and Euripides, after a formal discussion of the origin of evil, comes to the conclusion that men act wrongly, not from want of natural good sense and feeling, but because knowing what is good, they yet for various reasons neglect to practise it.

And at last reaching the highest truth, Pindar, Hesiod, Æschylus, Æsop, and Horace said, "All virtue is a struggle; life is not a scene of repose, but of energetic action. Suffering is but another name for the teaching of experience, appointed by Zeus himself, the giver of all understanding, to be the parent of instruction, the schoolmaster of life. He indeed put an end to the golden age; he gave venom to serpents and predacity to wolves; he shook the honey from the leaf, and stopped the flow of wine in the rivulets; he concealed the element of fire, and made the means of life scanty and precarious. But in all this his object was beneficent; it was not to destroy life, but to improve it. It was a blessing to man, not a curse, to be sentenced to earn his bread by the sweat of his brow; for nothing great or excellent is attainable without exertion; safe and easy virtues are prized neither by gods nor men; and the parsimoniousness of nature is justified by its powerful effect in rousing the dormant faculties, and forcing on mankind the invention of useful arts by means of meditation and thought."

Ancient religious reformers pronounced the worship of "idols" to be the root of all evil; and there have been many iconoclasts in different ages of the world. The maxim still holds good; for the worship of idols, that is, of fanciful conceits, if not the source of all evil, is still the cause of much; and it prevails as extensively now as it ever did. Men are ever engaged in worshipping the picturesque fancies of their own imaginations.

Human wisdom must always be limited and incorrect; and even right opinion is only a something intermediate between ignorance and knowledge. The normal condition of man is that of progress. Philosophy is a kind of journey, ever learning, yet never arriving at the ideal perfection of truth. A Mason should, like the wise Socrates, assume the modest title of a "lover of wisdom"; for he must ever long after something more excellent than he possesses, something still beyond his reach, which he desires to make eternally his own.

Thus the philosophic sentiment came to be associated with the poetical and the religious, under the comprehensive name of Love. Before the birth of Philosophy, Love had received but scanty and inadequate homage. This mightiest and most ancient of gods, coeval with the existence of religion and of the world, had been indeed unconsciously felt, but had neither been worthily honored nor directly celebrated in hymn or pæan. In the old days of ignorance it could scarcely have been recognized. In order that it might exercise its proper influence over religion and philosophy, it was necessary that the God of Nature should cease to be a God of terrors, a personification of mere Power or arbitrary Will, a pure and stern Intelligence, an inflictor of evil, and an unrelenting Judge. The philosophy of Plato, in which this charge became forever established, was emphatically a mediation of Love. With him, the inspiration of Love first kindled the light of arts and imparted them to mankind; and not only the arts of mere existence, but the heavenly art of wisdom, which supports the Universe. It inspires high and generous deeds and noble self-devotion. Without it, neither State nor individual could do anything beautiful or great. Love is our best pilot, confederate, supporter, and saviour; the ornament and governor of all things human and divine; and he with divine harmony forever soothes the minds of men and gods.

Man is capable of a higher Love, which, marrying mind with mind and with the Universe, brings forth all that is noblest in his faculties, and lifts him beyond himself. This higher love is neither mortal nor immortal, but a power intermediate between the human and the Divine, filling up the mighty interval, and binding the Universe together. He is chief of those celestial emissaries who carry to the gods the prayers of men, and bring down to men the gifts of the gods. "He is forever poor, and far from being beautiful as mankind imagine, for he is squalid and withered; he flies low along the ground, is homeless and unsandalled; sleeping without covering before the doors and in the unsheltered streets, and possessing so far his mother's nature as being ever the companion of want. Yet, sharing also that of his father, he is forever scheming to obtain things good and beautiful; he is fearless, vehement, and strong; always devising some new contrivance; strictly cautious and full of inventive resource; a philosopher through his whole existence, a powerful enchanter, and a subtle sophist."

The ideal consummation of Platonic science is the arrival at the contemplation of that of which earth exhibits no express image or adequate similitude, the Supreme Prototype of all beauty, pure and uncontaminated with human intermixture of flesh or color, the Divine Original itself. To one so qualified is given the prerogative of bringing forth not mere images and shadows of virtue, but virtue itself, as having been conversant not with shadows, but with the truth; and having so brought forth and nurtured a progeny of virtue, he becomes the friend of God, and, so far as such a privilege can belong to any human being, immortal.

Socrates believed, like Heraclitus, in a Universal Reason pervading all things and all minds, and consequently revealing itself in ideas. He therefore sought truth in general opinion, and perceived in the communication of mind with mind one of the greatest prerogatives of wisdom and the most powerful means of advancement. He believed true wisdom to be an attainable idea, and that the moral convictions of the mind, those eternal instincts of temperance, conscientiousness, and justice, implanted in it by the gods, could not deceive, if rightly interpreted.

This metaphysical direction given to philosophy ended in visionary extravagance. Having assumed truth to be discoverable in thought, it proceeded to treat thoughts as truths. It thus became an idolatry of notions, which it considered either as phantoms exhaled from objects, or as portions of the divine pre-existent thought; thus creating a mythology of its own, and escaping from one thraldom only to enslave itself afresh. Theories and notions indiscriminately formed and defended are the false gods or "idols" of philosophy. For the word idolon means image, and a false mind-picture of God is as much an idol as a false wooden image of Him. Fearlessly launching into the problem of universal being, the first philosophy attempted to supply a compendious and decisive solution of every doubt. To do this, it was obliged to make the most sweeping assumptions; and as poetry had already filled the vast void between the human and the divine, by personifying its Deity as man, so philosophy bowed down before the supposed reflection of the divine image in the mind of the inquirer, who, in worshipping his own notions, had unconsciously deified himself. Nature thus was enslaved to common notions, and notions very often to words.

By the clashing of incompatible opinions, philosophy was gradually reduced to the ignominious confession of utter incapacity, and found its check or intellectual fall in skepticism. Xenophanes and Heraclitus mournfully acknowledged the unsatisfactory result of all the struggles of philosophy, in the admission of a universality of doubt; and the memorable effort of Socrates to rally the discomfited champions of truth, ended in a similar confession.

The worship of abstractions continued the error which personified Evil or deified Fortune; and when mystical philosophy resigned its place to mystical religion, it changed not its nature, but only its name. The great task remained unperformed, of reducing the outward world and its principles to the dominion of the intellect, and of reconciling the conception of the supreme unalterable power asserted by reason, with the requisitions of human sympathies.

A general idea of purpose and regularity in nature had been suggested by common appearances to the earliest reflection. The ancients perceived a natural order, a divine legislation, from which human institutions were supposed to be derived, laws emblazoned in Heaven, and thence revealed to earth. But the divine law was little more than an analogical inference from human law, taken in the vulgar sense of arbitrary will or partial covenant. It was surmised rather than discovered, and remained unmoral because unintelligible. It mattered little, under the circumstances, whether the Universe were said to be governed by chance or by reason, since the latter, if misunderstood, was virtually one with the former. "Better far," said Epicurus, "acquiesce in the fables of tradition, than acknowledge the oppressive necessity of the physicists"; and Menander speaks of God, Chance, and Intelligence as undistinguishable. Law unacknowledged goes under the name of Chance: perceived, but not understood, it becomes Necessity. The wisdom of the Stoic was a dogged submission to the arbitrary behests of one; that of the Epicurean an advantage snatched by more or less dexterous management from the equal tyranny of the other.

Ignorance sees nothing necessary, and is self abandoned to a power tyrannical because defined by no rule, and paradoxical because permitting evil, while itself assumed to be unlimited, all-powerful, and perfectly good. A little knowledge, presuming the identification of the Supreme Cause with the inevitable certainty of perfect reason, but omitting the analysis or interpretation of it, leaves the mind chain-bound in the ascetic fatalism of the Stoic. Free-will, coupled with the universal rule of Chance; or Fatalism and Necessity, coupled with Omniscience and fixed and unalterable Law,—these are the alternatives, between which the human mind has eternally vacillated. The Supernaturalists, contemplating a Being acting through impulse, though with superhuman wisdom, and considering the best courtier to be the most favored subject, combines contradictory expedients, inconsistently mixing the assertion of free action with the enervating service of petition; while he admits, in the words of a learned archbishop, that "if the production of the things we ask for depend on antecedent, natural, and necessary causes, our desires will be answered no less by the omission than the offering of prayers, which, therefore, are a vain thing."

The last stage is that in which the religion of action is made legitimate through comprehension of its proper objects and conditions. Man becomes morally free only when both notions, that of Chance and that of incomprehensible Necessity, are displaced by that of Law. Law, as applied to the Universe, means that universal, providential pre-arrangement, whose conditions can be discerned and discretionally acted on by human intelligence. The sense of freedom arises when the individual independence develops itself according to its own laws, without external collisions or hindrance; that of constraint, where it is thwarted or confined by other Natures, or where, by combination of external forces, the individual force is compelled into a new direction. Moral choice would not exist safely, or even at all, unless it were bounded by conditions determining its preferences. Duty supposes a rule both intelligible and certain, since an uncertain rule would be unintelligible, and if unintelligible, there could be no responsibility. No law that is unknown can be obligatory; and that Roman Emperor was justly execrated, who pretended to promulgate his penal laws, by putting them up at such a height that none could read them.

Man commands results, only by selecting among the contingent the pre-ordained results most suited to his purposes. In regard to absolute or divine morality, meaning the final cause or purpose of those comprehensive laws which often seem harsh to the individual, because inflexibly just and impartial to the universal, speculation must take refuge in faith; the immediate and obvious purpose often bearing so small a proportion to a wider and unknown one as to be relatively absorbed or lost. The rain that, unseasonable to me, ruins my hopes of an abundant crop, does so because it could not otherwise have blessed and prospered the crops of another kind of a whole neighboring district of country. The obvious purpose of a sudden storm of snow, or an unexpected change of wind, exposed to which I lose my life, bears small proportion to the great results which are to flow from that storm or wind over a whole continent. So always, of the good and ill which at first seemed irreconcilable and capriciously distributed, the one holds its ground, the other diminishes by being explained. In a world of a multitude of individuals, a world of action and exertion, a world affording, by the conflict of interests and the clashing of passions, any scope for the exercise of the manly and generous virtues, even Omnipotence cannot make it, that the comfort and convenience of one man alone shall always be consulted.

Thus the educated mind soon begins to appreciate the moral superiority of a system of law over one of capricious interference; and as the jumble of means and ends is brought into more intelligible perspective, partial or seeming good is cheerfully resigned for the disinterested and universal. Self-restraint is found not to imply self-sacrifice. The true meaning of what appeared to be Necessity is found to be, not arbitrary Power, but Strength and Force enlisted in the service of Intelligence. God having made us men, and placed us in a world of change and eternal renovation, with ample capacity and abundant means for rational enjoyment, we learn that it is folly to repine because we are not angels, inhabiting a world in which change and the clashing of interests and the conflicts of passion are unknown.

The mystery of the world remains, but is sufficiently cleared up to inspire confidence. We are constrained to admit that if every man would but do the best in his power to do, and that which he knows he ought to do, we should need no better world than this. Man, surrounded by necessity, is free, not in a dogged determination of isolated will, because, though inevitably complying with nature's laws, he is able, proportionately to his knowledge, to modify, in regard to himself, the conditions of their action, and so to preserve an average uniformity between their forces and his own.

Such are some of the conflicting opinions of antiquity; and we have to some extent presented to you a picture of the Ancient Thought. Faithful, as far as it goes, it exhibits to us Man's Intellect ever struggling to pass beyond the narrow bounds of the circle in which its limited powers and its short vision confine it; and ever we find it travelling round the circle, like one lost in a wood, to meet the same unavoidable and insoluble difficulties. Science with her many instruments, Astronomy, particularly, with her telescope, Physics with the microscope, and Chemistry with its analyses and combinations, have greatly enlarged our ideas of the Deity, by discovering to us the vast extent of the Universe in both directions, its star-systems and its invisible swarms of minutest animal life; by acquainting us with the new and wonderful Force or Substance we call Electricity, apparently a link between Matter and Spirit: and still the Deity only becomes more incomprehensible to us than ever, and we find that in our speculations we but reproduce over and over again the Ancient Thought.

Where, then, amid all these conflicting opinions, is the True Word of a Mason?

My Brother, most of the questions which have thus tortured men's minds, it is not within the reach and grasp of the Human Intellect to understand; but without understanding, as we have explained to you heretofore, we may and must believe.

The True Word of a Mason is to be found in the concealed and profound meaning of the Ineffable Name of Deity, communicated by God to Moses; and which meaning was long lost by the very precautions taken to conceal it. The true pronunciation of that name was in truth a secret, in which, however, was involved the far more profound secret of its meaning. In that meaning is included all the truth than can be known by us, in regard to the nature of God.

Long known as AL, AL SCHADAI, ALOHAYIM, and ADONAI; as the Chief or Commander of the Heavenly Armies; as the aggregate of the Forces [ALOHAYIM] of Nature; as the Mighty, the Victorious, the Rival of Bal and Osiris; as the Soul of Nature, Nature itself, a God that was but Man personified, a God with human passions, the God of the Heathen with but a mere change of name, He assumes, in His communications to Moses, the name [IHUH], and says to Him, [AHIH ASHR AHIH], I AM WHAT I AM. Let us examine the esoteric or inner meaning of this Ineffable Name.

[HIH] is the imperfect tense of the verb To BE, of which [HIHI] is the present; [AHI— being the personal pronoun "I" affixed] the first person, by apocope; and [IHI] the third. The verb has the following forms: ... Preterite, 3d person, masculine singular, [HIH], did exist, was; 3d person com. plural, [HIU] ... Present, 3d pers. masc. sing. [IHIH], once [IHUA], by apocope , [AHI, IHI].. Infinitive, , [HIH, HIU] ... Imperative, 2d pers. masc. sing., [HIH], fem. [HUI] ... Participle, masc. sing., [HUH], ENS—EXISTING .. EXISTENCE.

The verb is never used, as the mere logical copula or connecting word, is, was, etc., is used with the Greeks, Latins, and ourselves. It always implies existence, actuality. The present form also includes the future sense,... shall or may be or exist. And and [HUH and HUA] Chaldaic forms of the imperfect tense of the verb, are the same as the Hebrew and [HUH and HIH], and mean was, existed, became.

Now and [HUA and HIA] are the Personal Pronoun [Masculine and Feminine], HE, SHE. Thus in Gen. iv. 20 we have the phrase, [HUA HIH], HE WAS: and in Lev. xxi. 9, [ATH ABIH HIA], HER Father. This feminine pronoun, however, is often written [HUA], and [HiA] occurs only eleven times in the Pentateuch. Sometimes the feminine form means IT; but that pronoun is generally in the masculine form.

When either ,,, or [Yod, Vav, He, or Aleph] terminates a word, and has no vowel either immediately preceding or following it, it is often rejected; as in [GI], for [GIA], a valley.

So - [HUA-HIA], He-She, could properly be written - [Hu-HI]; or by transposition of the letters, common with the Talmudists, - [IH-UH], which is the Tetragrammaton or Ineffable Name.

In Gen. i. 27, it is said, "So the ALHIM created man in His image: in the image of ALHIM created He him: MALE and FEMALE created He them."

Sometimes the word was thus expressed; triangularly:



And we learn that this designation of the Ineffable Name was, among the Hebrews, a symbol of Creation. The mysterious union of God with His creatures was in the letter , which they considered to be the Agent of Almighty Power; and to enable the possessor of the Name to work miracles.

The Personal Pronoun [HuA], HE, is often used by itself, to express the Deity, Lee says that in such cases, IHUH, IH, or ALHIM, or some other name of God, is understood; but there is no necessity for that. It means in such cases the Male, Generative, or Creative Principle or Power.

It was a common practice with the Talmudists to conceal secret meanings and sounds of words by transposing the letters.

The reversal of the letters of words was, indeed, anciently common everywhere. Thus from Neitha, the name of an Egyptian Goddess, the Greeks, writing backward, formed Athenè, the name of Minerva. In Arabic we have Nahid, a name of the planet Venus, which, reversed, gives Dihan, Greek, in Persian, Nihad, Nature; which Sir William Jones writes also Nahid. Strabo informs us that the Armenian name of Venus was Anaitis.

Tien, Heaven, in Chinese, reversed, is Neit, or Neith, worshipped at Sais in Egypt. Reverse Neitha, drop the i, and add an e, and we, as before said, Athenè. Mitra was the name of Venus among the ancient Persians. Herodotus, who tells us this, also informs us that her name, among the Scythians, was Artim pasa. Artim is Mitra, reversed. So, by reversing it, the Greeks formed Artemis, Diana.

One of the meanings of Rama, in Sanscrit, is Kama, the Deity of Love. Reverse this, and we have Amar, and by changing a into o, Amor, the Latin word for Love. Probably, as the verb is Amare, the oldest reading was Amar and not Amor. So Dipaka, in Sanscrit, one of the meanings whereof is love, is often written Dipuc. Reverse this, and we have, adding o, the Latin word Cupido.

In Arabic, the radical letters rhm, pronounced rahm, signify the trunk, compassion, mercy; this reversed, we have mhr, in Persic, love and the Sun. In Hebrew we have Lab, the heart; and in Chaldee, Bal, the heart; the radical letters of both being b and l.

The Persic word for head is Sar. Reversed, this becomes Ras in Arabic and Hebrew, Raish in Chaldee, Rash in Samaritan, and Ryas in Ethiopic; all meaning head, chief, etc. In Arabic we have Kid, in the sense of rule, regulation, article of agreement, obligation; which, reversed, becomes, adding e, the Greek dikè justice. In Coptic we have Chlom, a crown. Reversed, we have in Hebrew, Moloch or Malec, a King, or he who wears a crown.

In the Kou-onen, or oldest Chinese writing, by Hieroglyphics, [Glyph] Ge [Hi or Khi, with the initial letter modified], was the Sun: in Persic. Gaw: and in Turkish Giun. Yue, was the Moon; in Sanscrit Uh, and in Turkish Ai. It will be remembered that, in Egypt and elsewhere, the Sun was originally feminine, and the Moon masculine. In Egypt, Ioh was the moon; and in the feasts of Bacchus they cried incessantly, Euoï Sabvi! Euoï Bakhè! Io Bakhe! lo Bakhe!

Bunsen gives the following personal pronouns for he and she;

He She

Christian Aramtic Hû Hî

Jewish Aramaic Hû Hî

Hebrew Hû Hî

Arabic Huwa Hiya

Thus the Ineffable Name not only embodies the Great Philosophical Idea, that the Deity is the ENS, the TO ON, the Absolute Existence, that of which the Essence is To Exist, the only Substance of Spinoza, the BEING, that never could not have existed, as contradistinguished from that which only becomes, not Nature or the Soul of Nature, but that which created Nature; but also the idea of the Male and Female Principles, in its highest and most profound sense; to wit, that God originally comprehended in Himself all that is: that matter was not co-existent with Him, or independent of Him; that He did not merely fashion and shape a pre-existing chaos into a Universe; but that His Thought manifested itself outwardly in that Universe, which so became, and before was not, except as comprehended in Him: that the Generative Power or Spirit, and Productive Matter, ever among the ancients deemed the Female, originally were in God; and that He Was and Is all that Was, that Is, and that Shall be: in Whom all else lives, moves, and has its being.

This was the great Mystery of the Ineffable Name; and this true arrangement of its letters, and of course its true pronunciation and its meaning, soon became lost to all except the select few to whom it was confided; it being concealed from the common people, because the Deity thus metaphysically named was not that personal and capricious, and as it were tangible God in whom they believed, and who alone was within the reach of their rude capacities.

Diodorus says that the name given by Moses to God was . Theodoras says that the Samaritans termed God IABE, but the Jews . Philo Byblius gives the form ; and Clemens of Alexandria . Macrobius says that it was an admitted axiom among the Heathen, that the triliteral was the sacred name of the Supreme God. And the Clarian oracle said: "Learn thou that is the great God Supreme, that ruleth over all." The letter signified Unity. and are the first and last letters of the Greek Alphabet.

Hence the frequent expression: "I am the First, and I am the Last; and besides Me there is no other God. I am A and , the First and the Last. I am A and , the Beginning and the Ending, which Is, and Was, and Is to come: the Omnipotent." For in this we see shadowed forth the same great truth; that God is all in all—the Cause and the Effect—the beginning, or Impulse, or Generative Power: and the Ending, or Result, or that which is produced: that He is in reality all that is, all that ever was, and all that ever will be; in this sense, that nothing besides Himself has existed eternally, and co-eternally with Him, independent of Him, and self-existent, or self-originated.

And thus the meaning of the expression, ALOHAYIM, a plural noun, used, in the account of the Creation with which Genesis commences, with a singular verb, and of the name or title IHUH-ALHIM, used for the first time in the 4th verse of the 2d chapter of the same book, becomes clear. The ALHIM is the aggregate unity of the manifested Creative Forces or Powers of Deity, His Emanations; and IHUH-ALHIM is the ABSOLUTE Existence, or Essence of these Powers and Forces, of which they are Active Manifestations and Emanations.