12 SIR M. MONIER WILLIAMS ON THE MONISM, PANTHEISM, AND 
to lend some support to dualistic doctrines, inasmuch as it 
asserts the personality of Satan, and takes for granted the 
existence of evil spirits hostile to the spirits of men. 
I need scarcely, however, point out that the Bible account 
of the origin, nature, and destiny of Satan and his angels 
differs, toto cwlo, from the Zoroastrian description of Ahriman 
and his host. 
Nor need I add that the various monistic, pantheistic, and 
dualistic theories, briefly indicated by me in this paper, are 
utterly at variance with the Christian doctrine of a Personal, 
Eternal, and Infinite Being existing and working outside man 
and outside the material universe which He has Himself 
created, and controlling both, and im the case of human 
beings working not only outside man but in and through 
him. 
Our Church of England Prayer Book tells us in one place 
that God “made all things of nothing,”’* and this, no doubt, is 
the meaning we give to the word “ create ” in the first chapter 
of Genesis. But we are nowhere told, either in the Bible or 
Prayer Book, that, having created material germs on the one 
hand and the spirits of men on the other, He willed to endow 
these two distinct creations with an eternal independent 
separate existence and an independent capacity for self 
evolution. 
We know, indeed, that God is Spirit (IIvedua 6 Oeds),t 
and that, having created man’s spint with a separate person- 
ality of its own, He has endowed it with moral free agency ; 
that is, with the power to choose or reject the good or the evil. 
We know, too, that this freedom of choice is held by 
acute thinkers to furnish a fairly satisfactory explanation of 
the origin of evil without having recourse to the Indian 
method of solving the difficulty through the doctrine of 
metempsychosis.{ But the exact relationship of man’s spit 
to material organization is not revealed to us. Nor can we 
tell whether the dissolution of man’s body at death releases 
his spirit from all connection with even the subtlest forms of 
matter, so that an intermediate conscious existence of entire 
separation from matter is possible to it. 
* See the third prayer at the end of the Marriage Service ; and com- 
pare Psalm xe, 2. 
+ So also, 6 Gcds das ear, “God is Light,” 1 John i, 5. 
t Iam reminded by the Rev. C. G. Chittenden, of Hoddesdon (who has 
sent me some able remarks on my paper), that Butler (Anal. 1., 5 ; iv., 2) 
considers that the gift of moral free agency only furnishes a partial ex- 
planation of the origin of evil, and that the same writer thinks it possible 
