u hast not believed
them? . . . I am Istar of Arbela; in front of thee and at thy side do I
march. Fear not, thou art in the midst of those that can heal thee; I am
in the midst of thy host." [10]

Egyptian nationality was identified rather with the principles of
agriculture and political organization. The deity is the fertilizing
Nile, or the judge of right conduct. There is recorded in {239} the
_Book of the Dead_ the pleading of a soul before Osiris, in which the
commands of the god are thus identified with the conditions of national
welfare:

I have not committed fraud and evil against men.
I have not diverted justice in the judgment hall.
I have not known meanness.
I have not caused a man to do more than his day's work.
I have not caused a slave to be ill treated by his overseer.
I have not committed murder.
I have not spoiled the bread of offering in the temple.
I have not added to the weight of the balance.
I have not taken milk from the mouths of children.
I have not turned aside the water at the time of inundation.
I have not cut off an arm of the river in its course.[11]

Similar illustrations might be drawn from the nationalistic phase of
Hebraism. The same principle appears in mediaeval Christianity, and is
thus embodied in the prologue of the Salic Law, "Long live the Christ,
who loves the Franks." In more recent times one might point to the
Christianity of the Puritan revolution, not wholly misrepresented by the
maxim popularly attributed to Cromwell, "Put your trust in God and keep
your powder dry," or in Poor Richard's observation that "God helps them
that help themselves."

Such is the religion of nationalism, {240} sectarianism, of sustained but
narrow purpose. I shall not attempt to formulate exhaustively the ideas
through which this religion has been corrected. It is clear that its
defect lies in its partisanship. All forms of partisanship yield slowly
but inevitably to the higher conception of social solidarity. Such
enlightenment reflects a recognition of community of interest, and a
widening of sympathy through intercourse and acquaintance. Tutelary
religion, in short, is corrected through the validity of the ethical
principles of justice and good-will. The cosmological correction of this
type of religion is due to the same enlightenment that discredits
superstition, a knowledge, namely, of the systematic unity of the cosmos.
The laws of nature are as i