“Nay,” said the other, “as Mr. Atkinson says, from the recognition of a universal law we shall develop a universal love; the disposition and ability to love without offence or ill-feeling towards any; or, as Miss Martineau represents it,—­When the mind has completely surmounted every idea of a personal God, of a supreme will, ’what repose begins to pervade the mind!  What clearness of moral purpose naturally ensues! and what healthful activity of the moral faculties!’ (p. 219) ....  What a new perception we obtain of the “beauty of holiness,”—­the loveliness of a healthful moral condition,—­accordant with the laws of natures, and not with the requisitions of theology!’” (p. 219.)

I got him afterwards to show me these passages, for I could hardly believe that he had quoted them right.

“And as for morality,” continued he, “the knowledge which mesmerism gives of the influence of body on body, and consequently of mind on mind, will bring about a morality we have not yet dreamed of.  And who shall disguise his nature and his acts when we cannot be sure at any moment that we are free from the clairvoyant eye of some one who is observing our actions and most secret thoughts; and our whole character and history may be read off at any moment!” (H.  G. A. to H. M., p. 280.)

What an admirable substitute, thought I, for the idea of an omnipresent and omniscient Deity!  Who will not abstain from lying and stealing when he thinks, there is possibly some clairvoyant at the antipodes in mesmeric rapport with his own spirit, and perhaps, by the way, in very sympathizing rapport, if the clairvoyant happen to be in Australia?

It was at this point that our young friend from Germany broke in.  “I hold that you are right, Sir,” he said to the last speaker, “in saying that God is not a person; but then it is because, as Hegel says, he is personality itself—­the universal personality which realizes itself in each human consciousness, as a separate thought of the one eternal mind.  Our idea of the absolute is the absolute itself; apart from and out of the universe, therefore, there is no God.”

“I think we may grant you that,” said Harrington, laughing.

“Nor,” continued the other, “is there any God apart from the universal consciousness of man.  He—­”

“Ought you not to say it?” said Harrington.

“It, then,” said our student, “is the entire process of thought combining in itself the objective movement in nature with the logical subjective, and realizing itself in the spiritual totality of humanity.  He (or it, if you will) is the eternal movement of the universal, ever raising itself to a subject, which first of all in the subject comes to objectivity and a real consistence, and accordingly absorbs the subject in its abstract individuality.  God is, therefore, not a person, but personality itself.”

Nobody answered, for nobody understood.

“Q.  E. D.,” said Harrington, with the utmost gravity.