this implies a beginning and an end,
with a process originating in the one, and consummated in the other. But
such a process, though most actual on the finite scale, and joyfully or
painfully real to us, contemplating, as we do only infinitesimal parts
of the Universe, and always under the forms of time and space, is yet
incongruous and incommensurate with the thought of one All in All,
unlimited by time or space, and whose lifetime is an Eternal Now. Thus
true Pantheism takes the Universe, as it is, in its infinity; regards it
as without beginning or end; and worships it. Not that Pantheism denies
the existence of evil or is unmoved by the struggle between evil and
good, or is uninspired by faith in the reiterated triumph of good
wherever the local conflict arises. But it insists that evil is relative
to the finite parts of the Universe in their supposed isolation, and
cannot possibly affect the Eternal All. It allows of no creation or
emanation which would put any part of the "wondrous Whole" in opposition
to, or separation from, the Eternal. But from its point of view all
change, evolution, progress retrogression, sin, pain, or any other good
or evil is local, finite, partial; while the infinite coordination of
such infinitesimal movements make one eternal peace.

[Sidenote: Pantheism in Ancient Egypt]

[Sidenote: Permanent Effects of Prehistoric Animism.]

[Sidenote: Isis, according to Plutarch.]

Egyptian Religion need not detain us. For though, there are clear traces
of Pantheistic speculation among the Priests, it can scarcely be
contended that such speculations had the same influence on the cultured
laity as the teaching of the Rishis had in ancient India. But the truth
seems to be that the oldest popular theology of Egypt was only a variety
of Negro animism and fetishism.[9] Yet these grovelling superstitions,
as is often the case, evolved in unbroken continuity a higher faith.
For, in the attempt made to adapt this savage cult to the religious
needs of various districts, all alike gradually advancing in culture,
the number and variety of divinities became so bewildering to the
priests, that the latter almost inevitably adopted the device of
recognising in parochial gods only so many hints of one
all-comprehensive divine energy. Not that they ever embraced
monotheism--or the belief in one personal God distinct from the
Universe. But if Plutarch be accurate--as there seems no reason to
doubt, in his record o