The first, that of caring for man only; and for the rest of the universe, little, or not at all, which, in a measure, was the error of the Greeks and Florentines; the other, that of caring for the universe only;--for man, not at all,--which, in a measure, is the error of modern science, and of the Art connecting itself with such science. The degree of power which any man may ultimately possess in landscape-painting will depend finally on his perception of this influence. If he has to paint the desert, its awfulness--if the garden, its gladsomeness--will arise simply and only from his sensibility to the story of life. Without this he is nothing but a scientific mechanist; this, though it cannot make him yet a painter, raises him to the sphere in which he may become one. Nay, the mere shadow and semblance of this have given dangerous power to works in all other respects unnoticeable; and the least degree of its true presence has given value to work in all other respects vain. The true presence, observe, of sympathy with the spirit of man. Where this is not, sympathy with any higher spirit is impossible. For the directest manifestation of Deity to man is in His own image, that is, in man. § 10. "In his own image. After his likeness." _Ad imaginem et similitudinem Suam._ I do not know what people in general understand by those words. I suppose they ought to be understood. The truth they contain seems to lie at the foundation of our knowledge both of God and man; yet do we not usually pass the sentence by, in dull reverence, attaching no definite sense to it at all? For all practical purpose, might it not as well be out of the text? I have no time, nor much desire, to examine the vague expressions of belief with which the verse has been encumbered. Let us try to find its only possible plain significance. § 11. It cannot be supposed that the bodily shape of man resembles, or resembled, any bodily shape in Deity. The likeness must therefore be, or have been, in the soul. Had it wholly passed away, and the Divine soul been altered into a soul brutal or diabolic, I suppose we should have been told of the change. But we are told nothing of the kind. The verse still stands as if for our use and trust. It was only death which was to be our punishment. Not _change_. So far as we live, the image is still there; defiled, if you will; broken, if you will; all but effaced, if you will, by death and the shadow of it. But not changed. We are not made now in any other image than God's. There are, indeed, the two states of this image--the earthly and heavenly, but both Adamite, both human, both the same likeness; only one defiled, and one pure. So that the soul of man is still a mirror, wherein may be seen, darkly, the image of the mind of God.