And this scheme, of like disposition seeking a like place, is then carried out, by the help of the theory of transmigration, as a re-incarnation of these various characters into environments, bodies, exactly corresponding to them: gluttonous souls are assigned to asses’ bodies, tyrannous souls to those of wolves, and so on: in a word, “there is no difficulty in assigning to all ‘a whither’ (a place) answering to their general natures and propensities.”[206] For this corresponds to a law which runs throughout all things,--a determinism of consequences which does not prevent the liberty of causes. “The King of the universe contrived a general plan, by which a thing of a certain nature found a seat and place of a certain kind. But the formation of this nature, he left to the wills of individuals.” Or, with the further spacial imagery of movements up, level, or down, we get: “All things that have a soul change … and, in changing, move according to law and the order of destiny. Lesser changes of nature move on level ground, but great crimes sink … into the so-called lower places …; and, when the soul becomes greatly different and divine, she also greatly changes her place, which is now altogether holy.”[207] The original, divinely intended “places” of souls are all high and good, and similar to each other though not identical, each soul having its own special “place”; and for this congenital “place” each soul has a resistible yet ineradicable home-sickness. “The first incarnation” of human souls which “distributes each soul to a star,” is ordained to be similar for all.… “And when they have been of necessity implanted in bodily forms, should they master their passions … they live in righteousness; if otherwise, in unrighteousness. And he who lived well through his allotted time shall be conveyed once more to a habitation in his kindred star, and there shall enjoy a blissful and congenial life; but failing this he shall pass into … such a form of (further) incarnation as fits his disposition … until he shall overcome, by reason, all that burthen that afterwards clung around him.”[208] If from all this we exclude the soul’s existence before any beginning of its body, its transmigration into other bodies, and the self-sufficiency of reason; and if we make it all to be penetrated by God’s presence, grace, and love, and by our corresponding or conflicting emotional and volitional as well as intellectual attitude: we shall get Catherine’s position exactly.