Pantheism, then, being a term derived from two Greek words signifying
"all" and "God," suggests to a certain extent its own meaning. Thus, if
Atheism be taken to mean a denial of the being of God, Pantheism is its
extreme opposite; because Pantheism declares that there is nothing but
God. This, however, needs explanation. For no Pantheist has ever held
that _everything_ is God, any more than a teacher of physiology, in
enforcing on his students the unity of the human organism, would insist
that every toe and finger is the man. But such a teacher, at least in
these days, would almost certainly warn his pupils against the notion
that the man can be really divided into limbs, or organs, or faculties,
or even into soul and body. Indeed, he might without affectation adopt
the language of a much controverted creed, so far as to pronounce that
"the reasonable soul and flesh is one man"--"one altogether." In this
view, the man is the unity of all organs and faculties. But it does not
in the least follow that any of these organs or faculties, or even a
selection of them, is the man.

[Sidenote: The Analogy Imperfect but Useful.]

If I apply this analogy to an explanation of the above definition of
Pantheism as the theory that there is nothing but God, it must not be
supposed that I regard the parallelism as perfect. In fact, one purpose
of the following exposition will be to show why and where all such
analogies fail. For Pantheism does not regard man, or any organism, as a
true unity. In the view of Pantheism the only real unity is God. But
without any inconsistency I may avail myself of common impressions to
correct a common mis-impression. Thus, those who hold that the
reasonable soul and flesh is one man--one altogether--but at the same
time deny that the toe or the finger, or the stomach or the heart, is