Setting this aside, we recognise in the three unconditioneds, to which, according to Kant, reason, following its essential laws, must come, the three principal subjects round which the whole of philosophy under the influence of Christianity, from the Scholastics down to Christian Wolf, has turned. Accessible and familiar as these conceptions have become through all these philosophers, and now also through the philosophers of pure reason, this by no means shows that, without revelation, they would necessarily have proceeded from the development of all reason as a production peculiar to its very nature. In order to prove this it would be necessary to call in the aid of historical criticism, and to examine whether the ancient and non-European nations, especially the peoples of Hindostan and many of the oldest Greek philosophers, really attained to those conceptions, or whether it is only we who, by quite falsely translating the Brahma of the Hindus and the Tien of the Chinese as “God,” good-naturedly attribute such conceptions to them, just as the Greeks recognised their gods everywhere; whether it is not rather the case that theism proper is only to be found in the religion of the Jews, and in the two religions which have proceeded from it, whose followers just on this account comprise the adherents of all other religions on earth under the name of heathen, which, by the way, is a most absurd and crude expression, and ought to be banished at least from the writings of the learned, because it identifies and jumbles together Brahmanists, Buddhists, Egyptians, Greeks, Romans, Germans, Gauls, Iroquois, Patagonians, Caribbeans, Otaheiteans, Australians, and many others. Such an expression is all very well for priests, but in the learned world it must at once be shown the door: it can go to England and take up its abode at Oxford. It is a thoroughly established fact that Buddhism, the religion which numbers more followers than any other on earth, contains absolutely no theism, indeed rejects it. As regards Plato, it is my opinion that he owes to the Jews the theism with which he is periodically seized. On this account Numenius (according to Clem. Alex., _Strom._, i. c. 22, Euseb. _præp. evang._, xiii. 12, and Suidas under Numenius) called him the _Moses græcisans_: Τι γαρ εστι Πλατων, η Μωσης αττικιζων; and he accuses him of having stolen (αποσυλησας) his doctrine of God and the creation from the Mosaical writings. Clemens often repeats that Plato knew and made use of Moses, _e.g._, _Strom._, i. 25.—v. c. 14, § 90, &c., &c.; _Pædagog._, ii. 10, and iii. 11; also in the _Cohortatio ad gentes_, c. 6, where, after he has bitterly censured and derided the whole of the Greek philosophers in the preceding chapter because they were not Jews, he bestows on Plato nothing but praise, and breaks out into pure exultation that as Plato had learnt his geometry from the Egyptians, his astronomy from the