as he says, 'In the excellent Jeláleddín Rumi in particular we find the unity of the soul with the One set forth, and that unity described as Love; and this spiritual unity is an exaltation above the finite and common, a transfiguration of the natural and spiritual in which the externalism and transitoriness of nature is surmounted: in _this_ poetry, which soars over all that is external and sensuous, who would recognise the prosaic ideas current about so-called Pantheism?' No; Jelál is not to be tabooed, off-hand, and labelled merely as a Pantheist! With Hegel's correction of Tholuck and his vindication of the speculative standpoint of the Persian Poet, we are entirely agreed; but Hegel is himself here not quite adequate. All students of philosophy know that in this very relation has lain the chief ambiguity and weakness of his own System, and it is reflected in his view of Jeláleddín. With his dominating passion for systematising the evolution of History and conforming it to a logical scheme of thought, he yet fails to see—largely owing to the limitation of his material—how practically modern and how spiritually personal Jelál really is. For, after all, Jeláleddín is no mere idle dreamy mediaeval Mystic; he _is_ essentially a modern poet and thinker, and is _not_ to be pushed back into the dim vagueness and impersonal materialism of ancient thought. He has twelve centuries of Christian life and reflection behind him, with all the dogmatic development of the ancient orthodox Church, on the one hand; all the forms of Indian pantheistic and Greek freethought on the other; and six centuries of austere restraining Mohammedan Monotheism as his central curb and check—and well and clearly he knows them all. He is at once universally eclectic and originally constructive, and he moves freely and joyously with a larger insight all his own. The East and the West meet in him again, more richly than they have done in any other for centuries, and he binds them into a new, happy harmony, the 'heavenly harmony' of poesy. He is a true Seer, like his own ancient Zarathustra, like Lao-tse, like Buddha, and much more akin to Jesus, and Paul, and John, than to the fierce, relentless, one-sided Prophet of Arabia, whose barren religion he redeems from its mechanical inhumanity and quickens with the breath of a purer and Diviner love. His intellectual kinship is with Plato and the speculative Theologians of the Christian Church, and with the deep dreamers who live in the highest vision and lose themselves sweetly and gladly in God. He is the veritable Morning Star of the new Day of the World, rising in pure brightness, afar in the East—and after barbaric crusade and mad war, heralding, in a clearer and sweeter Song of Divine Love, the triumph of the new time. And the Nightingale thought, 'I have sung many songs, But never a one so gay, For he sings of what the world will be When the years have died away'!