ce of all religion, this was the highest, the most abstract, and
the most general expression that could be found for the wide domain of the
transcendent; it had of course nothing to do with the historical
beginnings of religion. When the Aryans felt, thought, and named their
god, their Dyaus, in the blue sky, they meant the blue sky within the
limits of the horizon. We know, however, that while they called the sky
Dyaus, they had in mind an infinite subject, a Deva, a God. But, as
stated, these things were remote from the Horseherd, and he would scarcely
have had anything to object.

His chief objection was of a quite different nature. He wished to show
that the human mind was a mere phantom of man's making, that there are
only bodies in the world, and that the mind has sprung from the body, and
therefore constituted, not the _prius_, but the _posterius_ of those
bodies. This view is evidently widely disseminated and has found very
abundant support, at least in the letters addressed to me. "The mind," so
wrote the Horseherd, "is not a _prius_, it is a development, a
self-evolving phenomenon." Everything is now development, and there is no
better salve for all ills than development. If our knowledge of
development is taken in the sense of scientific historical inquiry, then
we all agree, for how can there be anything that has not developed? In
order to know what a thing is, we must learn how it became what it is. A
much-admired philosopher, recently deceased, Henry Drummond, who was quite
intoxicated with evolution, nevertheless admits quite plainly in his last
work, _The Ascent of Man_, that "Order of events is history, and evolution
is history" (p. 132). With this I am of course quite satisfied, for it is
what I have been preaching in season and out of season for at least thirty
years. But this order, or this sequence of facts, must be proved with
scientific accuracy, and not merely postulated. If then my Horseherd had
been content to say, "The human mind is also a development," certainly no
student of history, least of all a philologist, would have contradicted
him. But he says: "Max, all German savants, or, if you please, the
majority of them, still labour under the delusion that mind is a _prius_.
But nonsense, Max, mind is a development, a self-evolving phenomenon. One
would consider it impossible that a thinking man, who has ever observed a
child, could be of any other opinion; why seek ghosts behind matter? Mind
i