what was not theirs, or to govern the world which they had conquered; nor did they, like the Hebrews, look upon the exact fulfilment of the law as the highest object of their life on earth. Even while passing through this world, their eyes were for ever fixed on the Beyond. They strove to pierce through the dark roof of their forests, to travel to the distant sources of their rivers, and to transcend even the snowy peaks of the Himâlaya Mountains. Their hearts would never forget the life that lay behind them, and their minds were for ever set on the life that was to come. The old questions of Whence? Why? and Whither? fascinated and enthralled their thoughts. They may have but little of practical wisdom to teach us, for they paid but small attention to the arts of peace and war. But, though they fell in consequence an easy prey to their neighbours, they had something nevertheless which their barbarous conquerors had not. They had their own view of the world, and this view, different as it is from our own, deserves to be looked at carefully and seriously by us. Whatever we may think of the world which they had built up for themselves, and in which they lived, their idea of the Godhead is certainly higher, purer, and more consistent than that of Greeks, Romans, and Hebrews. They passed through polytheism, henotheism, and monotheism, and they arrived at last at what is generally called pantheism, but a pantheism very different from vulgar pantheism. They started with the firm conviction that what we mean by God must be a Being without a second, without beginning or end, without limitations of any kind. Whatever there is or seems to be, call it mind or matter, man or nature, can have one substance only, one and the same, whatever we name it, God, or Brahman, the Absolute, or the Supreme Being. They never say, like other pantheists, that everything in this phenomenal world is God, but that everything has its being in God.