Next, that everything, every single thing, has many aspects. Even such a thing as water, for instance. Water, regarded by the chemist, is an assemblage or aggregate of complex molecules; regarded by the meteorologist and physiographer, it is an element of singular and vitally important properties; every poet has treated of some aspect of beauty exhibited by this common substance; while to the citizen it is an ordinary need of daily life. All the aspects together do not exhaust the subject, but each of them is real. The properties of matter of which our senses tell us, or enable us to inquire into in laboratories, are true properties, real and true. They are not the whole truth, a great deal more is known about them by men of science, but the more complex truths do not make the simpler ones false. Moreover, we must admit that the whole truth about the simplest thing is assuredly beyond us; the Thing-in-itself is related to the whole universe, and in its fulness is incomprehensible. Furthermore, I have learned that while positive assertions on any given subject are often true, error creeps in when simple aspects are denied in order to emphasise the more complex, or _vice versa_. A trigonometrical sine, for instance, may be expressed in terms of imaginary exponentials in a way familiar to all mathematical students; also as an infinite series of fractions with increasing factorials in the denominators; also in a number of other true and legitimate and useful ways; but the simple geometrical definition, by aid of the chord of a circle or the string of a bow, survives them all, and is true too. So it is, I venture to say, with the concept God. It can be regarded from some absolute and transcendental standpoint which humanity can only pretend to attain to. It can be regarded as the highest and best idea which the human mind has as yet been able to form. It can be regarded as dominating and including all existence, and as synonymous with all existence when that is made sufficiently comprehensive. All these views are legitimate, but they are not final or complete. God can also be represented by some of the attributes of humanity, and can be depicted as a powerful and loving Friend with whom our spirits may commune at every hour of the day, one whose patience and wisdom and long-suffering and beneficence are never exhausted. He can, in fact, be regarded as displayed to us, in such fashion as we can make use of, in the person of an incarnate Being who came for the express purpose of revealing to man such attributes of deity as would otherwise have been missed. The images are not mutually exclusive, they may all be in some sort true. None of them is complete. They are all aspects--partly true and partly false as conceived by any individual, but capable of being expressed so as to be, as far as they go, true.