I will conclude this chapter with an eloquent passage from the same learned writer :

"Our thoughts concerning God reach a stage where silence is the sublimest speech. As the little child that at eventime lifts its eyes to the great blue vault of heaven, and says of the ten thousand stars that twinkle there, these are God's eyes, He is the silent witness and watcher of my deeds; so must we say of this great world that GOD IS EVERYWHERE, in all things He see us, and in all things we see Him. The profoundest philosopher, the man most deeply learned in science, returns to the creed of the world's infancy, and hears in the roar of the thunder that voice which is full of majesty, sees in the lightning the flashes of the divine presence, and in all the manifold operations of Nature's laws the working of AN EVERPRESENT GOD."

The following lines are included in Archbishop Trench's Sacred Latin Poetry; from which, I suppose, we may infer that orthodoxy has no objection to Pantheism, provided that it is written in Latin:

"Supra cuncta, subter cuncta

Extra cuncta, intra cuncta:
Intra cuncta, nec inclusus,
Extra cuncta, nec exclusus:

Supra cuncta, nec elatus

Subter cuncta, nec substratus,

Supra totus providendo,

Subter totus sustinendo:

Extra totus amplectendo,

Intra totus est implendo."

-By HILDEBERT, of Lavardin,

Bishop of Mans, afterwards Bishop of Tours.

T

CHAPTER XXXI

UNITY-DUALITY-TRINITY

"The real Trinity is that of the Father, the Mother, and the Son."-AUGUSTE COMTE.

The three persons of the primordial Trinity correspond to the three great Revelations of Deity.

"Tous les sentiments religieux qui gisent au cœur de l'homme se sont épanouis sous la triple action de Dieu (inward revelation), de la Nature (outward revelation), et de l'histoire (Humanity, the third and completing revelation)."-F. DE ROUGEMONT, "Le Peuple Primitif."

"The psychologist, with all his struggles, never appears to be able to get rid of his body: and the materialist leaves something extremely deficient in the vivacity of his proofs by his ignorance of that primum mobile which is the Soul of everything."-LEIGH HUNT.

THE lowest organism, the monad, animal or vegetable, consists of a single cell. single cell. Here we see unity on the lowest plane, primitive unity. When cells unite to form animated creatures one degree removed above the lowest organism, this primitive unity disappears, and at the same time the foundation of a higher unity is laid. For these lowly types are but agglomerations of simple and unspecialised cells, or in other words, they are repetitions of similar parts. But in the higher organisms a more complex unity is seen. This unity becomes still more evident in the vertebrates, and at last is perfected in

man.

As the monera by slow gradations reached the dignity of man, so man himself upon this higher plane forms the starting-point of a new cycle of progress. For realising, first, the unity of the family made up of members of which he is one, next, that of the race consisting of families of which his own is part, he must rise at last to the conception of a still higher unity, namely, that of humanity in which all the races of mankind unite. Into this supreme unity we must each one of us be built, yet we hope and believe without forfeiting our freedom or our individuality. Thus will be fulfilled that second cycle which commenced when the first spark of reason kindled in the brain of some anthropoid ape, and he became a man! This doctrine was not unknown to the master Epictetus, and by Christ it was most emphatically taught. Tolstoy says: "Good is only possible for me if I accept my unity with all mankind." (What I believe.) The conclusions of modern science point to a mysterious unity in Nature, a oneness underlying the infinite diversity that meets the eye.

Inextricably associated with this unity of Nature there is a mysterious duality. Everything in Nature is bi-polar."1 The granite of the everlasting hills has each felspar crystal twinned: in the vast oolite formation every glistening grain is double. The same law holds good as sex in the animal and vegetable world. Polarity, 1 Emerson, "Character."

sex, duality is part of the constitution of the universe. You cannot avoid or escape it; you may not exclude it from morality, religion, or philosophy. Sex lay at the very heart of Religion in India, Egypt, Palestine, and Greece. A sexless Religion, like a sexless man, is barren. Hermaphroditism which would trample on sex is insane. The ancient devotees of Cybele and those modern fanatics who dwell by the banks of the Obi; the worshippers of Ganymedes and their latter day imitators whose prophet is Walt Whitman: all these defy the law of duality, and they are all blotted from the book of life.

Now every animal in its own degree, and man in a supreme degree, consists of a body or organism animated by a soul or spirit. He is not a body, he is not a soul. He is a duality. This Cartesian doctrine is that of the idealist, and this view it is absolutely useless to discuss, for its acceptance or denial is affected by no reasoning and based on no argument, but depends upon the constitution of the mind. The followers of Sadok in ancient times and our modern materialists regard man's soul as a function of his body, which soul, if it ever existed, disappears at death.

Against the materialist position I have no desire to argue, for I should regard it as a waste of time. I am content to believe with Darwin ("Journal") that "there is more in man than the

As

mere breath of his body," something, in fact, which is not necessarily dissolved by death. This something I call "soul." But I do not define it. Before passing on I will only remark that the materialist view reduces man to an automaton, and robs conscience of any higher sanction than each man pleases to assign to it. The idealist who sees the unseen Soul in Man will also see the unseen Spirit in Nature. These two things stand or fall together. man, the microcosm, without ceasing to be one, is a duality; so, Deity, the macrocosm, is both a unity and a duality. For we know that our bodies are composed of the same elements as those which exist in Nature: and how can we doubt that our souls are akin to the Universal Spirit! Epictetus the master says: "How can you separate man's body from Nature or his soul from the Divinity?'

Some may say that this is anthropomorphism, or supposing the Deity to bear a resemblance to man. But no; it is anthropomorphism to attribute to the Deity our human weakness, our limitations, our passions, and our sins, as did the Hebrews in the case of their tribal god Javeh. From this, and from all irreverence, we would be free. We merely accept the ancient venerable truth that "Man is formed in the image of God," and must therefore share the nature of the Deity. Does not Paul assert that we are the offspring of God" (Acts xvii. 28),