m-i, me, t-ibi, te, and all the personal pronouns in which the
vowels i, e, ei, oi, denote personality in general, and the
consonants, m or n, s or t, serve to indicate the number of the
person. For the rest, let who will dispute over these analogies;
I have no objections: at this depth, the science of the
philologist is but cloud and mystery. The important point to
which I wish to call attention is that the phonetic relation of
names seems to correspond to the metaphysical relation of ideas.



God appeared to man, then, as a me, as a pure and permanent
essence, placing himself before him as a monarch before his
servant, and expressing himself now through the mouth of poets,
legislators, and soothsayers, musa, nomos, numen; now through the
popular voice, vox populi vox Dei. This may serve, among other
things, to explain the existence of true and false oracles; why
individuals secluded from birth do not attain of themselves to
the idea of God, while they eagerly grasp it as soon as it is
presented to them by the collective mind; why, finally,
stationary races, like the Chinese, end by losing it.[2] In the
first place, as to oracles, it is clear that all their
accuracy depends upon the universal conscience which inspires
them; and, as to the idea of God, it is easily seen why isolation
and statu quo are alike fatal to it. On the one hand, absence of
communication keeps the mind absorbed in animal
self-contemplation; on the other, absence of motion, gradually
changing social life into mechanical routine, finally eliminates
the idea of will and providence. Strange fact! religion, which
perishes through progress, perishes also through quiescence.