things, motionless and moving. There moves among them a race that is in its relation to others a race of gods. The fact is not lessened but emphasised because it can behave like a race of demons. Its distinction is not an individual illusion, like one bird pluming itself on its own plumes; it is a solid and a many-sided thing. It is demonstrated in the very speculations that have led to its being denied. That men, the gods of this lower world, are linked with it in various ways is true; but it is another aspect of the same truth. That they grow as the grass grows and walk as the beasts walk is a secondary necessity that sharpens the primary distinction. It is like saying that a magician must after all have the appearance of a man; or that even the fairies could not dance without feet. It has lately been the fashion to focus the mind entirely on these mild and subordinate resemblances and to forget the main fact altogether. It is customary to insist that man resembles the other creatures. Yes; and that very resemblance he alone can see. The fish does not trace the fish-bone pattern in the fowls of the air; or the elephant and the emu compare skeletons. Even in the sense in which man is at one with the universe it is an utterly lonely universality. The very sense that he is united with all things is enough to sunder him from all.
Looking around him by this unique light, as lonely as the literal flame that he alone has kindled, this demigod or demon of the visible world makes that world visible. He sees around him a world of a certain style or type. It seems to proceed by certain rules or at least repetitions. He sees a green architecture that builds itself without visible hands; but which builds itself into a very exact
