"But, at least," urge the Christians, "we owe the sublime idea of the UNITY OF GOD to revelation, and this is grander than the Polytheism of the Pagan world." Is it not, however, true, that just as Christians urge that the Father, Son, and Holy Ghost, are but one God, so the thinkers of old believed in one Supreme Being, while the multitudinous gods were but as the angels and saints of Christianity, his messengers, his subordinates, not his rivals? All savages are Polytheists, just as were the Hebrews, whose god "Jehovah" was but their special god, stronger than the gods of the nations around them, gods whose existence they never denied; but as thought grew, the superior minds in each nation rose over the multitude of deities to the idea of one Supreme Being working in many ways, and the loftiest flights of the "prophets" of the Jewish Scriptures may be paralleled by those of the sages of other creeds. Zoroaster taught that "God is the first, indestructible, eternal, unbegotten, indivisible, dissimilar" ("Ancient Fragments," Cory, p. 239, quoted by Inman). In the Sabaean Litany (two extracts only of this ancient work are preserved by El Wardi, the great Arabic historian) we read: "Thou art the Eternal One, in whom all order is centred.... Thou dost embrace all things. Thou art the Infinite and Incomprehensible, who standest alone" ("Sacred Anthology," by M.D. Conway, pp. 74, 75). "There is only one Deity, the great soul. He is called the Sun, for he is the soul of all beings. That which is One, the wise call it in divers manners. Wise poets, by words, make the beautiful-winged manifold, though he is One" ("Rig-Veda," B.C. 1500, from "Anthology," p.76). "The Divine Mind alone is the whole assemblage of the gods.... He (the Brahmin) may contemplate castle, air, fire, water, the subtile ether, in his own body and organs; in his heart, the Star; in his motion, Vishnu; in his vigour, Hara; in his speech, Agni; in digestion, Mitra; in production, Brahma; but he must consider the supreme Omnipresent Reason as sovereign of them all" ("Manu," about B.C. 1200; his code collected about B.C. 300; from "Anthology," p. 81). On an ancient stone at Bonddha Gaya is a Sanscrit inscription to Buddha, in which we find: "Reverence be unto thee, an incarnation of the Deity and the Eternal One. OM! [the mysterious name of God, equivalent to pure existence, or the Jewish Jhvh] the possessor of all things in vital form! Thou art Brahma, Veeshnoo, and Mahesa!... I adore thee, who art celebrated by a thousand names, and under various forms" ("Asiatic Researches," Essay xi., by Mr. Wilmot; vol. i., p. 285). Plato's teaching is, "that there is but one God" (ante, p. 364), and wherever we search, we find that the more thoughtful proclaimed the unity of the Deity. This doctrine must, then, go the way of the rest, and it must be acknowledged that the boasted revelation is, once more, but the speculation of man's unassisted reason.