and warmth, and says to himself, "He is alive." With the intellectual perception there is associated emotion. He feels that the sun is kind to him, and bows his head as he would to his chief, partly to express his thanks and partly in order that others may share his thoughts and feelings. This is religion. It comprises the three elements of thought, emotion, and action. Religion is at first exceptional. Every primitive man is not a seer or maker of religious myth. His ordinary attitude towards the powers of nature is that of the Chinaman, who thought that the moon was "all the same lamp pigeon." He is an unconscious Agnostic, and knows nothing of volition in the inanimate world.
The deification of men, although involving a contradiction in terms, has yet a substantial and most important truth associated with it. Great captains, wise rulers, inspired poets, sages and seers, whether alive or dead, deserve honour to which it is not easy to place a limit. Napoleon said that one of his generals was worth an army division. Who shall estimate the value to their respective races, and, indeed, to humanity, of such men as Shakespeare, Confucius, Mahomet, or Buddha? Nor are they dead. They live in their works, and subjectively in the hearts and minds of their countrymen. And may we not go a step further? Our actions, even the most insignificant, do not remain locked up in ourselves. As by sensation the whole universe affects us, so does every impulse of our ego react upon the universe, leaving an impression which is indelible. The physical world is different for the most trifling act of the meanest human being that ever lived. All our emotions and thoughts have a counterpart in our physical constitution, which is resolvable into motion, and is therefore indestructible. The doctrine of the conservation of energy is the physical counterpart of the doctrine of the immortality of the soul. Each involves the other. Assuming, therefore, that all motion is accompanied by something
