(_b_) On account of this type of individuality, however, Greek polytheism is unable to make up an essentially systematic and self-integrated totality. At the first glance, it is true, it appears imperative to require of the Olympus of the gods, that the numerous gods that are there assembled, should, as thus collected together, and if their separable unities have real truth in them, and their content is to be classic in the true sense, also express essentially the totality of the Idea, should exhaust the entire sphere of the necessary forces of Nature and Spirit, and give to themselves therefore constructive completeness, in other words, manifest themselves as subject to a principle of necessity. This demand, however, would be liable from the first to the qualification that those forces present in the emotions and, generally speaking, assertive in the sphere of spiritual life in the absolute significance[193] which becomes operative first in the later and higher religion, must remain excluded from the sphere of the classic gods, so that the range of content, the particular aspects of which succeed in making an appearance in Greek mythology, would be already thereby curtailed. Moreover, apart from this, we have also on the one hand, necessarily introduced by virtue of the essentially varied character of this individuality, the accidental incidents of a definition, which avoids the rigorous articulation of the differences inherent in the notion, and does not suffer these divinities to maintain the abstraction of merely _one_ mode of determination. And, on the other hand, the universality, in the elemental medium of which the divine personalities secure their blessed state, abolishes any hard and fast particularity, and the loftiness of the eternal powers exalts itself jubilant over the cold seriousness of finite fact, wherein, if this inconsequence did not prevail, the divine presences would be evolved through the medium of their limitations. However much, therefore, even the principal forces of the world, as the totality of Nature and Spirit, are reproduced in Greek mythology, this aggregation, quite as much in the interests of the universal Divine as in those of the individuality of particular gods, cannot assert itself as a _systematic_ whole. If this were not so, instead of _individual_ characters the gods would approximate rather to allegorical beings, and instead of being _divine_ personalities would be characters wholly limited to finite and abstract modes.