In the earlier part of this essay I made the remark that Pantheism as a religion is almost entirely modern. The context, however, clearly showed what was meant; for several pages have been occupied with indications of the ideas and teaching of individual Pantheists from Xenophanes to Spinoza. But we do not usually take much note of a religion that is confined to one or two men in an age. If it dies out we treat it merely as a curiosity, or an intellectual puzzle, like the dreams of Jacob Boehme, or the atheistic ecclesiasticism of Comte. But, if it afterwards shows symptoms of unexpected adaptation to the mental and moral conditions of a newer world, and if, on account of this adaptation, it gains a hold on men who are neither philosophers nor metaphysicians, but only religious, it demands our consideration on far other grounds than those of intellectual curiosity. [Sidenote: Pantheistic Tendencies of Contemporary Thought] Now it has only been during the second half of the last century that Pantheism has been able to claim attention as a religion in such a sense as this. As to the fact there can hardly be any dispute. For not only has it become ever a more prominent motive in the music of the poets, and not only are all rationalizations of Christianity more or less transparent disguises of Pantheism, but I may safely appeal to those ordinary members of intelligent society who are neither poets, nor divines, nor philosophers, whether the freest and most confidential interchange of religious thought does not continually verge on a faith which merges everything in God. [Sidenote: Caused by the Mutual Pressure of Science and Faith.] [Sidenote: The Nebular Hypothesis taken alone Involves Absurdity.]