yourself that there is indeed a Lord and Parent of the whole ... do not enquire for the name of God--God is his name.... If I should call Him Father, you would imagine Him earthly; if King, carnal; and if Lord, mortal. Remove all epithets, and then you will be sensible of His glory....' How like Faust's confession of faith to Gretchen: Him who dare name And yet proclaim, Yes! I believe... The All-embracer, All-sustainer, Doth he not embrace, sustain, Thee, me, Himself? Lifts not the Heaven its dome above? Doth not the firm-set earth beneath us rise?... And beaming tenderly with looks of love Climb not the everlasting stars on high?... Fill thence thy heart, how large so e'er it be, And in the feeling when thou'rt wholly blest, Then call it what thou wilt--Bliss! Heart! Love! God! I have no name for it--'tis feeling all Name is but sound and smoke Shrouding the glow of Heaven. Such statements of belief were not rare in the Apologists; but Nature at this time was losing independent importance in men's minds, like life itself, which after Cyprian was counted as nothing but a fight with the devil.[14] There is deep reverence for Nature in the lyrics, the hymns of the first centuries A.D., as a work of God and an emblem of moral ideas. Ebert observes[15] In comparison with the old Roman, one can easily see the peculiarities and perfect originality of these Christian lyrics. I do not mean merely in that dominance of the soul life in which man appeared to be quite merged, and which makes them such profound expressions of feeling; but in man's relationship to Nature, which, one might say, supplies the colour to the painter's brush.[16] Nature appears here in the service of ideal moral powers and robbed of her independence;[17] the servant of her Creator, whose direct command she obeys. She is his instrument for man's welfare, and also at times, under the temporary mastery of the devil, for his destruction. Thus Nature easily symbolizes the moral world. 'Bountiful Giver of light, through whose calm brightness, when the time of night is past and gone, the daylight is suffused abroad, Thou, the world's true morning star, clearer than the full glorious sun, Thou very dayspring, very light in all its fulness, that dost illumine the innermost recesses of the heart,' sings St Hilary in his Morning Hymn; and in another hymn, declaring himself unworthy to lift his sinful eyes to the clear stars, he urges all the creatures, and heaven, earth, sea and river, hill and wood, rose, lily, and star to weep with him and lament the sinfulness of man. In the Morning Hymn of St Ambrose dawn is used symbolically; dark night pales, the light of the world is born again, and the new birth of the soul raises to new energy; Christ is called the true sun, the source of light; 'let modesty be as the dawn, faith as the noonday, let the mind know no twilight.'