heights for some direction on his seemingly inscrutable life path.

Whatever came to primordial man concerning his relationship to the High Eternal First Cause he called inspiration, as it seemed to come along with his inward breathing. "The inspiration of the Almighty giveth them understanding," he said.

Hesiod, poor, despised, lonely, felt the wooing of some higher influence and called it Spirit, or Breath of Heaven, and he founded a new school of poetry with something like the power of "thrice ten thousand spirits round our pathway gliding, rewarding some with glory, some with gold," as the key teaching of his successful school.

Joshua set up twelve stones in the midst of the Jordan River to commemorate the dividing of the waters by heavenly influence where the feet of the priests bearing the ark of the covenant of the Lord of all the earth stood firm, rewarding the Hebrews with what Hesiod's poetry would call glory.

The miracle-working Unseen had been the glad theme of inspired men before Joshua and Hesiod. They all taught that a great unseen world swings close to this world, an imperishable world, whose substance is Zeus, or Brahma, or Ra, or God, or Gaea who sprang from Chaos, or Cimah the queen of heaven to whom the Hebrew women offered cakes and worshipping incense in the streets of Jerusalem. Jeremiah was angry with the women for not calling the ruling other world that swings so close to this world, Jehovah; but the women said that they had had plenty of victuals, and had been well, and had seen no evil while worshipping the queen of heaven,