Here then we have Divinity torn up and lodged, in infinitely small particles, in an immense number of beings of all sexes, ages, races, and colors. This is an excessively inconvenient and unhappy situation, for the divine particles are so little acquainted with each other at the outset of their human existence that they begin by devouring each other. Moreover, in the midst of this state of barbarism and wholly animal brutality, these divine particles, human souls, retain as it were a vague remembrance of their primitive divinity, and are irresistibly drawn towards their whole; they seek each other, they seek their whole. It is Divinity itself, scattered and lost in the natural world, which looks for itself in men, and it is so demolished by this multitude of human prisons in which it finds itself strewn, that, in looking for itself, it commits folly after folly. Beginning with fetichism, it searches for and adores itself, now in a stone, now in a piece of wood, now in a rag. It is quite likely that it would never have succeeded in getting out of the rag, if _the other_ divinity which was not allowed to fall into matter and which is kept in a state of pure spirit in the sublime heights of the absolute ideal, or in the celestial regions, had not had pity on it. Here is a new mystery--that of Divinity dividing itself into two halves, both equally infinite, of which one--God the Father--stays in the purely immaterial regions, and the other--God the Son--falls into matter. We shall see directly, between these two Divinities separated from each other, continuous relations established, from above to below and from below to above; and these relations, considered as a single eternal and constant act, will constitute the Holy Ghost. Such, in its veritable theological and metaphysical meaning, is the great, the terrible mystery of the Christian Trinity. But let us lose no time in abandoning these heights to see what is going on upon earth.