2o6 Traces of Unity in the Personal, 



been said, is no empty dream. And if this doctrine of 

 unity be the only true foundation of sociology then it 

 ceases to be matter of wonder that the social and per- 

 sonal life of man are not to be disjoined, and that the 

 second great law should be " thou shalt love thy neigh- 

 bour as thyself," for how can it be otherwise if the 

 being of man is connatural with that of Him whose 

 name is Love ? 



Nor is this conclusion at variance with that which 

 may be drawn from certain passages in the religious life 

 of man to which I am at liberty to refer here. In these 

 passages man is represented as imperfect now, and as 

 remaining imperfect unless he become the recipient of 

 certain divine gifts which are at his disposal if he seek 

 for them in the right quarter and in the right way. 

 This seems to be the main purport of these passages ; 

 and it is not at all surprising that it should be so. It is 

 certainly true that man is imperfect now. It is certainly 

 true that man is not content to remain in this state, and 

 that a way has been already opened out by which he 

 has been able to effect a partial escape from it. How 

 this way has been opened out is not so certain, but the 

 facts would seem to point to superhuman rather than to 

 merely human means. Much genius and talent has 

 been at work, but it is difficult for man to claim sole 

 credit on this score. It is usual to speak of genius and 

 talent in every form as imparted as gifts as divine 

 gifts : and, to say the least, it is very difficult to say that 

 it is not right to say so. Do what he will, man cannot 

 get rid of the feeling that the divine gifts which, for 

 instance, are symbolized in the cap of Hephaistos, in the 

 winged sandals and diamond-bladed weapon of Hermes, 

 and in the shield of Pallas Athene, are real necessities, 

 and that he must be endowed and empowered, as 



