systematically to natural changes. Its illusions, when noticed, are regarded as scandals calculated to foster scepticism. The spiritual world is, on the other hand, a constant theme for poetry and speculation. In the absence of ideal science, it can be conceived only in myths, which are naturally as shifting and self-contradictory as they are persistent. They acquire no fixed character until, in dogmatic religion, they are defined with reference to natural events, foretold or reported. Nature is what first acquires a form and then imparts form to the other spheres. Sense admits definition and distribution only as an effect of nature and spirit only as its principle.
The form nature acquires is, however, itself vague and uncertain and can ill serve, for long ages, to define the other realms which depend on it for definition. Hence it has been common, for instance, to treat the spiritual as a remote or finer form of the natural. Beyond the moon everything seemed permanent; it was therefore called divine and declared to preside over the rest. The breath that escaped from the lips at death, since it took away with it the spiritual control and miraculous life that had quickened the flesh, was itself the spirit. On the other hand, natural processes have been persistently attributed to spiritual causes, for it was not matter that moved itself but intent that moved it. Thus spirit was barbarously taken for a natural substance and a natural force. It