er, "Science of Language," 2d series, p. 433.]

It is an obvious truth, attested by the voice of universal consciousness
as revealed in history, that the human mind can never rest satisfied
within the sphere of sensible phenomena. Man is impelled by an inward
necessity to pass, in thought, beyond the boundary-line of sense, and
inquire after causes and entities which his reason assures him must lie
beneath all sensible appearances. He must and will interpret nature
according to the forms of his own personality, or according to the
fundamental ideas of his own reason. In the childlike subjectivity of
the undisciplined mind he will either transfer to nature the phenomena
of his own personality, regarding the world as a living organism which
has within it an informing soul, and thus attain a _pantheistic_
conception of the universe; or else he will fix upon some extraordinary
and inexplicable phenomenon of nature, and, investing it with
_super-natural_ significance, will rise from thence to a religious and
_theocratic_ conception of nature as a whole. An intelligence--a mind
_within_ nature, and inseparable from nature, or else _above_ nature and
governing nature, is, for man, an inevitable thought.

It is equally obvious that humanity can never relegate itself from a
supernatural origin, neither can it ever absolve itself from a permanent
correlation with the Divine. Man feels within him an instinctive
nobility. He did not arise out of the bosom of nature; in some
mysterious way he has descended from an eternal mind, he is "the
offspring of God." And furthermore, a theocratic conception of nature,
associated with a pre-eminent regard for certain apparently supernatural
experiences in the history of humanity, becomes the foundation of
governments, of civil authority, and of laws. Society can not be founded
without the aid of the Deity, and a commonwealth can only be organized
by Divine interposition. "A Ceres must appear and sow the fields with
corn." And a Numa or a Lycurgus must be heralded by the oracle as

"Dear to Jove, and all who sit in the halls of the Olympus."

He must be a "descendant of Zeus," appointed by the gods to rule, and
one who will "prove himself a god." These divinely-appointed rulers were
regarded as the ministers of God, the visible representatives of the
unseen Power which really governs all. The divine government must also
have its invisible agents--its Nemesis, and Themis, and Dike, the
m