thing from the living principle within them and around them, and that therein lay the meaning of the enigmatical expression of Christ (Mat. viii. 22), "Let the dead bury their dead." In thought and expression the expositions of Spinoza had something sacred and biblical, and this is exactly the spirit which, penetrates to the origin of all life; the eternal word is his also, if even it arises in a new form and with a partially new signification. Oldenburg, as well as Meyer, was often surprised at Spinoza's "philosophical naïveté," as the former called it, while Meyer designated it "an intellectually clean tongue." There seemed to be a contradiction in speaking of "philosophical naïveté," and yet this formed the original foundation of free thought as defined by Spinoza. In nothing could he accept the ordinary or traditional point of view; his individual perceptions remained uninfluenced by the doctrines set before him. He grasped the things of the material as well as the ideal world in a wholly original and unbiassed manner as though they were originated in him; as if he were the first to comprehend this given external world as well as the inner life of intellect.
