(_a_) The most direct way of bringing home to ourselves the significance of the above contrasted relations may be expressed in the statement that here for the first time we have Nature and the human form set before us _cut off from the Divine_, prosaic fact in short. It is a Greek tale that when the heroes of the Argonautic Expedition passed in their ships through the straits of the Hellespont, the rocks which hitherto had crashed open and shut like shears suddenly came to a standstill rooted firmly for evermore in the ground. In a manner somewhat similar the process of the finite toward stability in intelligible definition, as contrasted with the infinite essence, moves onward in the sacred poetry of the Sublime, while in the conceptions of symbolism, where we have the finite overturned in the Divine and the latter quite as frequently thrust forth from its own substance into temporal existence, nothing is permitted to keep its due position. If we turn, for example, from ancient Hindoo poetry to the Old Testament we find ourselves at once in a totally different atmosphere, one in which we feel ourselves thoroughly at home, however much we may discover in the circumstances, events, actions, and characters an environment either alien or different to that in which we live. From a world of tumble and confusion we are transported to another, and have human figures presented to us, which appear as natural as those we see with our eyes, characters with the stable outlines of patriarchal life, which in the truth of their delineation stand so near that they receive an immediate assent from our intelligence. (_b_) In a general view of existence such as the above which is able to grasp the natural process of life and to accept as valid the claim of natural laws, _wonder_ for the first time is a really active force. In Hindooism everything is a wonder and consequently is no longer wonderful. No wonder can enter a world where the intelligible connection of facts is invariably broken, where everything is wrested from its place and turned topsy-turvy. For the wonderful presupposes the rational sequence of events no less than the clear perceptions of ordinary consciousness which, when it meets with some example of causal effect produced by a higher law breaking the customary chain of events now for the first time notifies the exception as a wonder. Wonders of this kind, however, are no real or specific expression of the Sublime, for the reason that the ordinary course of natural phenomena is conceived as quite as much the product of the Will of God and evidence of Nature's submission as such interruption of the same. (_c_) We must rather look for the real Sublime in the fact that under this view the entire created world is limited in time and space, with no independent stability or consistency, and as such an adventitious product which exists solely to celebrate the praise of Almighty God.