The Divine Aspect of History

it I do not believe that the view can stand. Further, considering the mysterious nature of life, the possibility follows that life of a very exalted kind exists in the sun and stars now. This addition to the theory Sir Oliver Lodge does not (I think) hold; but it explains a very great deal, if it be true.

But now I must refer to another point-a small one. I trust that the reader will not think the absence of capital letters, in pronouns indicating God or Jesus Christ, a sign of want of reverence; which reverence I truly feel. But I think that in naming the most exalted beings, it is a wrong habit of mind to feel oneself obliged to express that exaltation by a particular sign; and it has a tendency to lead other people into hypocrisy ; for there are sceptics in the world who do not want to flaunt their scepticism, and yet are harmfully affected if through custom they express themselves so as to imply belief. The practice of using capital letters, in these cases, is a modern one.

I must not forget to express my thanks to those private friends, who during a long course of years have helped me, in one way or another, in the work which is now completed. There are too many of these for me to mention them all by name. But I cannot leave unnamed Henry Sidgwick, now departed, who represented to me the duty, for candour's sake, of giving a careful account of my opinions, for the benefit of persons interested in religion; or Henry Graham Dakyns, also departed, whose continual sympathy and encouragement were of the greatest value to me; or Warren Maude Moorsom, whose interest in the book has been unfailing, and who told me when it ceased to be amorphous and became an organism. To my three surviving children I am also greatly indebted; to my elder son, Edward, for a great deal of excellent criticism; to my younger son, Kenneth, for information concerning the early Christian writers and also concerning modern continental opinion; and to my daughter, Eleanor, for some valuable suggestions. I trust my readers clearly understand that the kind help thus acknowledged is no indication that the helpers are in agreement with the views expressed in these volumes. In these difficult and delicate subjects a helping hand is often given where agreement cannot be reached; and it would be a great pity if the acknowledgment of such help were debarred by reason of intellectual differences.

This also is the best place for me to say that I am sorry if I give pain to any by disturbing ancient landmarks; but, conversely, I may ask my readers not to judge of my book by reading a few

casual pages, without giving the trouble necessary to grasp the purport of the whole.

Finally, let me not omit to mention the many benefits for which I am indebted to the University of Cambridge, from the time when I first entered her walls as an undergraduate in the year 1858, down to the present day, when she has done me the honour of publishing my book.

May, 1916.

J. R. M.

THE UNIVERSE IN RELATION TO MAN

The contrast between history and physical science; the lesser range

of history more than compensated for by its emotional interest. The

importance of organisation as a method of progress wielded by man;

the question raised, whether this progress will always find support in new

energy continually evolved. The view of Herbert Spencer as to this;

the alliance, though not identity, of Herbert Spencer's view with the

religious view. Organisation declared to be probably the secret of the

evolution of the stellar universe, and Divine Power the secret of eternal

organisation. The relation of this theory to the theories of Helmholtz

and of Darwin drawn out at length

CHAPTER II

pages 1-27

ANCIENT RELIGION: BABYLONIA, EGYPT, INDIA

As speech is the characteristic faculty which most distinguishes man

from the lower animals, so writing is the characteristic art which most

distinguishes civilised from uncivilised man. Writing probably invented

either in Babylonia or in Egypt, two countries in which religion had a

strong development; a brief statement as to their religious character.

A more detailed account of the Brahminical religion of India, especially

as known to us in the Rig-Veda, the Upanishads, and the Laws of

Manu

28-56

CHAPTER III

INDIA CONTINUED: SIDDARTHA THE BUDDHA

Buddhism a purification of Brahminism: an account of the founder of

Buddhism, known as Siddartha personally, Gautama by his family name,

and finally as "the Buddha." The great value of his teaching lies in the

love for mankind which he felt and inculcated: he was however defective

in the hope of happiness, and in trust towards God. His death very

touching in the peace and harmony which breathed through it; an

account of it given

57-77

CHAPTER IV

ANCIENT RELIGION: PERSIA

Extraordinary difficulty attends the inquiry into the religion of ancient
Persia, whether it be thought of as the religion of Zoroaster (Zarathustra)
or as the religion of the Magi. Zoroaster is here first described; the

Gâthas, the most ancient part of the sacred books known collectively as
the Avesta, are the authority concerning him, and were no doubt partly
written by him. He was one of the Magi; but the Magi had existed
long before him, and had had some religious insight, though he had a
religious insight much surpassing theirs. He is here treated as having
lived in the first half of the sixth century before Christ (reasons are given
for this opinion, which in modern times is novel); the Magi inherited that
increased authority which he had won for them, but unluckily (soon after
his death) deteriorated greatly; this was the result of their blamable revolt
against the Persians, which was put down by Darius, son of Hystaspes.
They never quite recovered their integrity, and the Vendîdâd, the part of
the Avesta which is most characteristically theirs, was no doubt written
after the revolt just named, and exhibits their later and very strange
doctrines. Yet the Parsis, the modern descendants of the ancient
Persians, have liberated themselves from most of these errors. Mithraism
is here regarded (following Cumont) as the outcome, not of the original
Magianism of Media, but of the side current, the Magianism of Babylon
78-109