at this point. There was a touch of grimness too in the rumour that religious fanaticism was behind the movement, and that the patient East proposed at last to proselytise by the modern equivalents of fire and sword those who had laid aside for the most part all religious beliefs except that in Humanity. To Oliver it was simply maddening. As he looked from his window and saw that vast limit of London laid peaceably before him, as his imagination ran out over Europe and saw everywhere that steady triumph of common sense and fact over the wild fairy-stories of Christianity, it seemed intolerable that there should be even a possibility that all this should be swept back again into the barbarous turmoil of sects and dogmas; for no less than this would be the result if the East laid hands on Europe. Even Catholicism would revive, he told himself, that strange faith that had blazed so often as persecution had been dashed to quench it; and, of all forms of faith, to Oliver’s mind Catholicism was the most grotesque and enslaving. And the prospect of all this honestly troubled him, far more than the thought of the physical catastrophe and bloodshed that would fall on Europe with the advent of the East. There was but one hope on the religious side, as he had told Mabel a dozen times, and that was that the Quietistic Pantheism which for the last century had made such giant strides in East and West alike, among Mohammedans, Buddhists, Hindus, Confucianists and the rest, should avail to check the supernatural frenzy that inspired their exoteric brethren. Pantheism, he understood, was what he held himself; for him “God” was the developing sum of created life, and impersonal Unity was the essence of His being; competition then was the great heresy that set men one against another and delayed all progress; for, to his mind, progress lay in the merging of the individual in the family, of the family in the commonwealth, of the commonwealth in the continent, and of the continent in the world. Finally, the world itself at any moment was no more than the mood of impersonal life. It was, in fact, the Catholic idea with the supernatural left out, a union of earthly fortunes, an abandonment of individualism on the one side, and of supernaturalism on the other. It was treason to appeal from God Immanent to God Transcendent; there was no God transcendent; God, so far as He could be known, was man.

Yet these two, husband and wife after a fashion—for they had entered into that terminable contract now recognised explicitly by the State—these two were very far from sharing in the usual heavy dulness of mere materialists. The world, for them, beat with one ardent life blossoming in flower and beast and man, a torrent of beautiful vigour 

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