doing good to his people, felt his work was done, and God’s hand was laid upon him, and recognising the nothingness of that semblance of power, turned from it, gave it up to despicable men, and men he despised, and could only say:

‘‘Not to us, not to us, but to Thy Name! I too am a man like all of you; let me live like a man, and think of my soul and of God.’’

Just as the sun and every atom of ether is a sphere complete in itself, and at the same time is only a part of a whole inconceivable to man through its vastness, so every individuality bears within it its own ends and yet bears them so as to serve general ends unfathomable by man.

A bee settling on a flower has stung a child. And the child dreads bees, and says the object of the bee is to sting people. A poet admires the bee, sipping honey from the cup of the flower, and says the object of the bee is to sip the nectar of the flower. A beekeeper, noticing that the bee gathers pollen and brings it to the hive, says that the object of the bee is to gather honey. Another beekeeper, who has studied the life of the swarm more closely, says the bee gathers honey to feed the young ones, and to rear a queen, that the object of the bee is the perpetuation of its race. The botanist observes that the bee flying with the pollen fertilises the pistil, and in this he sees the object of the bee. Another, watching the hybridisation of plants, sees that the bee contributes to that end also, and he may say that the bee’s object is that. But the final aim of the bee is not exhausted by one or another, or a third aim, which the human intellect is capable of discovering. The higher the human intellect rises in the discovery of such aims, the more obvious it becomes that the final aim is beyond its reach.

All that is within the reach of man is the observation of the analogy of the life of the bee with other manifestations of life. And the same is true with the final aims of historical persons and of nations.

  By PanEris using Melati.

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