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 be "immaterial, invisible, unborn, uncreated, without beginning or end;" to be "inapprehensible by the understanding, at least until that is freed from the film of mortal blindness;" to be devoid of attributes, or to have only purity, and to be "susceptible of no interest in the acts of man or the administration of the affairs of the universe." Conformably to these views, adds Wilson, "no temples are erected, no prayers are even addressed to the Supreme" (W. W., vol. ii. p. 91). Thus Brahma, the God, is but little worshiped; Brahm, the infinite being, and âtman, spirit, are not worshiped at all. Now Brahma, the creative and formative power, corresponds to God the Father; while Brahm and âtman, especially the latter, bear more resemblance to the Holy Ghost; a fact to be especially noted in reference to the comparison hereafter to be made between the positions occupied by the more and the less spiritual members of the Christian Trinity.

Thus we have this singular neglect of the Supreme Divinity prevailing among ancient heathens, among modern Africans, among Hindus of all ages, and among pre-Christian Mexicans and Peruvians. Do Judaism, and its offshoot, Christianity, offer no sign of a similar relegation of the highest to an invisible background? I think they do. The evidence is not indeed quite so simple as in the other cases. But it is deserving of remark that the ordinary name for God in Hebrew, Elohim, is plural, and must at one time have signified gods; while the word which is sometimes used alone, but more commonly in combination with it, is regarded as so sacred that the Jews in reading the Scriptures never pronounce it, but substitute Adonai, my lord, in its place. Owing to this ancient custom the very sound of the word has been absolutely forgotten, and Jehovah, by which we commonly render it, has been merely constructed by supplying the vowels from Adonai. Now the existence of a most holy name, but rarely used, and then only with great reverence, is a manifestation of religious feeling exactly corresponding to that related by Reade concerning the African name Njambi. Suppose that with the progress of theological dogmas and ecclesiastical usages the use of the word Njambi should be entirely dropped, its pronunciation might then be entirely lost (if, as in Hebrew, its vowel sounds were never