knowledge, and that no form of man, incarnation of the deity,
prophet, apostle or sage, has ever produced an idea not conceived
within his brain by the sole operation of these vulgar material
agents. Evidently he is neither spiritualist nor idealist.

He then proceeds to show that man depicts himself in his God, and
that "God is the racial expression"; a pedagogue on the Nile, an
abstraction in India, and an astrologer in Chaldaea; where
Abraham, says Berosus (Josephus, Ant. I. 7, Sec. 2, and II. 9,
Sec. 2) was "skilful in the celestial science." He notices the
Akarana-Zaman (endless Time) of the Guebres, and the working
dual, Hormuzd and Ahriman. He brands the God of the Hebrews with
pugnacity and cruelty. He has heard of the beautiful creations of
Greek fancy which, not attributing a moral nature to the deity,
included Theology in Physics; and which, like Professor Tyndall,
seemed to consider all matter everywhere alive. We have adopted a
very different Unitarianism; Theology, with its one Creator;
Pantheism with its "one Spirit's plastic stress"; and Science
with its one Energy. He is hard upon Christianity and its "trinal
God": I have not softened his expression ({Arabic} = a riddle),
although it may offend readers. There is nothing more enigmatical
to the Moslem mind than Christian Trinitarianism: all other
objections they can get over, not this. Nor is he any lover of
Islamism, which, like Christianity, has its ascetic Hebraism and
its Hellenic hedonism; with the world of thought moving between
these two extremes. The former, defined as predominant or
exclusive care for the practice of right, is represented by
Semitic and Arab influence, Koranic and Hadisic. The latter, the
religion of humanity, a passion for life and light, for culture
and intelligence; for art, poetry and science, is represented in