"As opposed to passion, changefulness, or laborious exertion, Repose is the especial and separating characteristic of the eternal mind and power; it is the 'I am' of the Creator, opposed to the 'I become' of all creatures; it is the sign alike of the supreme knowledge which is incapable of surprise, the supreme power which is incapable of labour, the supreme volition which is incapable of change; it is the stillness of the beams of the eternal chambers laid upon the variable waters of ministering creatures." We must proceed. Chapter viii. treats _Of Symmetry, or the Type of Divine Justice_. Perhaps the nature of this chapter will be sufficiently indicated to the reader, now somewhat informed of Mr Ruskin's mode of thinking, by the title itself. At all events, we shall pass on to the next chapter, ix.--_Of Purity, or the Type of Divine Energy_. Here, the reader will perhaps expect to find himself somewhat more at home. One type, at all events, of Divine Purity has often been presented to his mind. Light has generally been considered as the fittest emblem or manifestation of the Divine Presence, "That never but in unapproachëd light Dwelt from eternity." But if the reader has formed any such agreeable expectation he will be disappointed. Mr Ruskin travels on no beaten track. He finds some reasons, partly theological, partly gathered from his own theory of the Beautiful, for discarding this ancient association of Light with Purity. As the _Divine_ attributes are those which the visible object typifies, and by no means the _human_, and as Purity, which is "sinlessness," cannot, he thinks, be predicted of the Divine nature, it follows that he cannot admit Light to be a type of Purity. We quote the passage, as it will display the working of his theory:--