IV

the next chapter that love of locality and of personality that ran through mythology; here it need only be said that there was a truth in it that could not be left out, though it were a lighter and less essential truth. The sorrow of Job had to be joined with the sorrow of Hector; and while the former was the sorrow of the universe the latter was the sorrow of the city; for Hector could only stand pointing to heaven as the pillar of holy Troy. When God speaks out of the whirlwind He may well speak in the wilderness. But the monotheism of the nomad was not enough for all that varied civilisation of fields and fences and walled cities and temples and towns; and the turn of these things also was to come, when the two could be combined in a more definite and domestic religion. Here and there in all that pagan crowd could be found a philosopher whose thoughts ran on pure theism; but he never had, or supposed that he had, the power to change the customs of the whole populace. Nor is it easy even in such philosophies to find a true definition of this deep business of the relation of polytheism and theism. Perhaps the nearest we can come to striking the note, or giving the thing a name, is in something far away from all that civilisation and more remote from Rome than the isolation of Israel. It is in a saying I once heard from some Hindu tradition; that gods as well as men are only the dreams of Brahma; and will perish when Brahma wakes. There is indeed in such an image something of the soul of Asia which is less sane than the soul of Christendom. We should call it despair, even if they would call it peace. This note of nihilism can be considered later in a fuller comparison between Asia and Europe. It is enough to say here that there is more of disillusion in that idea of a divine awakening than is implied for us in the passage from mythology to religion. But the symbol is very subtle and exact in one respect; that it does suggest the disproportion and even disruption between the very ideas of mythology and religion; the chasm between the two categories. It is really the collapse of comparative religion that there is no comparison between God and the gods. There is no more comparison than there is between a man and the men who walk