And all this time he held their hands in one; Then they with chearfull look one thing desired, That he nould break this happy union. I happy union break? quoth he anon: I _Ahad_? Father of Community? Then they: That you nould let your hand be gone Off from our hands. He grants with smiling glee.” (I. 38.) In this way More has expressed his conception of the Christian Trinity. Inasmuch as his purpose in the “Psychozoia” is to relate the experiences of the human soul from the time of its departure from God to its return thither, he has laid especial emphasis upon the third hypostasis of Plotinus,—Soul. In William Drummond’s “An Hymn of the Fairest Fair” attention is centred upon the first person of the Trinity. Drummond is more of a poet and less of a philosopher than More; but the philosophic conceptions which are woven into his poetical description of the nature, attributes, and works of God are drawn from the same system of metaphysics. In Drummond’s “Hymn” there is a mingling of two conceptions of God. He is described, according to the Hebraic idea, as a mighty king, the creator of the universe, dwelling in heaven, and possessing such attributes of personality as justice, mercy, might. Running in and out of this description is a strain of Platonic speculation, in which the conception of God as an essence is very prominent. Thus by means of a poetic device picturing youth standing before God and pouring immortal nectar into His cup, Drummond expresses the Platonic idea of absolute oneness. And this idea is the attribute of God first set forth. “If so we may well say (and what we say, Here wrapt in flesh, led by dim reason’s ray, To show by earthly beauties which we see, That spiritual excellence that shines in thee, Good Lord, forgive), not far from thy right side, With curled locks Youth ever doth abide; Rose-cheeked Youth, who, garlanded with flowers Still blooming, ceaselessly unto thee pours Immortal nectar in a cup of gold, That by no darts of ages thou grow old, And, as ends and beginnings thee not claim, Successionless that thou be still the same.” (ll. 31–42.) After a description of God’s might, Drummond passes on to consider His truth, conceived as the Platonists conceived intellect, embracing all reality as essential form. This attribute is pictured as a mirror in which God beholds all things.