innocence, to slay his father and become the husband of his mother, to the desolation of his people and his own headlong ruin. Or to step, for a moment, beyond the chronological limits I have set myself, what constitutes the sempiternal attraction of Hamlet but the appeal to deepest experience of that history of a no less blameless dreamer, dragged, in spite of himself, into a world out of joint; involved in a tangle of crime and misery, created by one of the prime agents of the cosmic process as it works in and through man?
Thus, brought before the tribunal of ethics, the cosmos might well seem to stand condemned. The conscience of man revolted against the moral indifference of nature and the microcosmic atom should have found the illimitable macrocosm guilty. But few, or none, ventured to record that verdict.
In the great Semitic trial of this issue, Job takes refuge in silence and submission; the Indian and the Greek, less wise perhaps, attempt to reconcile the irreconcilable and plead for the defendant. To this end, the Greeks invented Theodicies; while the Indians devised what, in its ultimate form, must rather be termed a Cosmodicy. For, though Buddhism recognizes gods many and lords many, they are products of the cosmic process; and transitory, however long enduring, manifestations of its eternal activity. In the doctrine of transmigration, whatever its origin, Brahminical and Buddhist speculation found, ready to hand, (4) the means of constructing a plausible vindication of the ways of the cosmos to man. If this world is full of