A God whose influence, though more resplendently manifest in some spheres than in others, interpenetrates the whole of His universe, as in the magnificent opening words of the _Paradiso_— La gloria di colui che tutto move Per l’ universo penetra, e risplende In una parte più, e meno altrove; A human world which reflects the peace of that wider creation which “works like a giant and sleeps like a picture”—a peace built on the only sure foundation, namely, the harmonious co-operation of mighty, God-given forces, working together under the hand of God Himself.[83] With his last breath, as it were, the great Poet reminds us, to look up to the Eternal Love that sways the constellations ... and the hearts of men[84]— L’amor che move il sole e l’altre stelle. III WIT AND HUMOUR IN DANTE Che è ridere, se non una corruscazione della dilettazione dell’ anima, cioè un lume apparente di fuori secondo che sta dentro?—_Conv._ iii. 8.[85] Freedom of spirit—that freedom wherewith the Truth can make us free—is man’s rightful heritage indeed; but a heritage into the full enjoyment of which he often needs must pass through suffering and strenuous struggle. It is not a light, trivial, superficial thing. As Tasso sings— ... In cima all’ erto e faticoso colle Della virtù riposto è nostro bene.[86] There is an easy shallowness that apes freedom, and looks like tolerance which is the full recognition of other men’s right to Freedom. But the Freedom which Dante “goes seeking” through “an eternal place”—through the horror and murk of Hell, and by the steep ascent of the Mountain of Hope, “l’erto e faticoso colle”—is a stern and noble guerdon, and can only be enjoyed in its fulness by one who has attained to the fulness of an ordered and disciplined humanity. It is deep conviction alone, as Bishop Creighton taught us, that can beget true tolerance; the conviction that the Truth is so sacred and so precious that it were impious to try to force any soul to accept it (even were such a thing conceivable) by external pressure. The spirit of “Education by Frightfulness” which devastated the civilised world for five long years cannot, however, be accused of want of conviction. The mission of Teutonic _Kultur_ was taken only too seriously. It is no burst of shallow lightheartedness that has driven a whole people—nay, a group of peoples—forth upon this gruesome and devilish crusade. They have shewn themselves, throughout, in deadly earnest.[87] What is it, then, that has brought forth from the womb of an earnestness that breathes incredible industry and ingenuity and unsurpassed readiness for individual sacrifice, this misbegotten offspring of a cruelly narrow outlook and a ludicrous intolerance?