This need the pagan feeling of a living divinity obviated by polytheism. It is the agglomeration of its gods, the republic of them, that really constitutes its Divinity. The real God of Hellenic paganism is not so much Father Zeus (_Jupiter_) as the whole society of gods and demi-gods. Hence the solemnity of the invocation of Demosthenes when he invoked all the gods and all the goddesses: _tois theohis euchomai pasi kahi pasais_. And when the rationalizers converted the term god, _theos_, which is properly an adjective, a quality predicated of each one of the gods, into a substantive, and added the definite article to it, they produced _the_ god, _o theos_, the dead and abstract god of philosophical rationalism, a substantivized quality and therefore void of personality. For the masculine concrete god (_el_ dios) is nothing but the neuter abstract divine quality (_lo_ divino). Now the transition from feeling the divinity in all things to substantivating it and converting the Divinity into God, cannot be achieved without feeling undergoing a certain risk. And the Aristotelian God, the God of the logical proofs, is nothing more than the Divinity, a concept and not a living person who can be felt and with whom through love man can communicate. This God is merely a substantivized adjective; He is a constitutional God who reigns but does not govern, and Knowledge is His constitutional charter. And even in Greco-Latin paganism itself the tendency towards a living monotheism is apparent in the fact that Zeus was conceived of and felt as a father, _Zeus patêr_, as Homer calls him, the _Ju-piter_ or _Ju-pater_ of the Latins, and as a father of a whole widely extended family of gods and goddesses who together with him constituted the Divinity. The conjunction of pagan polytheism with Judaic monotheism, which had endeavoured by other means to save the personality of God, gave birth to the feeling of the Catholic God, a God who is a society, as the pagan God of whom I have spoken was a society, and who at the same time is one, as the God of Israel finally became one. Such is the Christian Trinity, whose deepest sense rationalistic deism has scarcely ever succeeded in understanding, that deism, which though more or less impregnated with Christianity, always remains Unitarian or Socinian.