as for instance, in relation to any of God's attributes; suppose holiness or happiness, she feels, (though analytically she could not explain,) that God is not holy or is not happy by way of participation, after the manner of other beings: that is, he does not draw happiness from a fountain separate and external to himself, and common to other creatures, he drawing more and they drawing less; but that he, himself _is_ the fountain; that no other being can have the least proportion of either one or the other but by drawing from that fountain; that as to all other good gifts, that as to life itself, they are, in man, not on any separate tenure, not primarily, but derivatively, and only in so far as God enters into the nature of man; that 'we live and move' only so far and so long as the incomprehensible union takes place between the human spirit and the fontal abyss of the divine. In short, here, and here only, is found the outermost expansion, the centrifugal, of the TO catholic, united with the innermost centripetal of the personal consciousness. Had, therefore, the pagan gods been less detestable, neither impure nor malignant, they could not have won a salutary veneration--being so merely concrete individuals. Next, it must have degraded the gods, (and have made them instruments of degradation for man,) that they were, one and all, incarnations; not, as even the Christian God is, for a transitory moment and for an eternal purpose; but essentially and by overruling necessity. The Greeks could not conceive of spirituality. Neither can _we_, metaphysically, assign the conditions of the spiritual; but, practically, we all feel and represent to our own minds the agencies of God, as liberated from bonds of space and time, of flesh and of resistance. This the Greeks could _not_ feel, could _not_ represent. And the only advantage which the gods enjoyed over the worm and the grub was, that they, (or at least the Paladins amongst them--the twelve supreme gods,) could pass, fluently, from one incarnation to another.