kindly exhibition of the soul of good in things evil. But he did neither of these things; and the conclusion plainly is that the omission arose from a defect in his mental constitution, which curtailed the reverential faculties of their fair proportions. From all which we learn a most important lesson: that the analytic work of the mere understanding, even when practised by a Titan like Aristotle, is an inadequate method of reaching the highest form of vital reality, or, to use the words of Grant, it forces even the greatest minds at times to degenerate into a sort of smallness; and, generally, that mere intellectual culture never can of itself produce a complete and healthy manhood--never can elaborate for a human soul that rich blood which then only appears when the watery element of the understanding is thoroughly permeated by the red particles of the moral and emotional nature. So true is it, to use St. Paul’s language, that “_knowledge puffeth up, but charity edifieth;_” and of charity there is no perfect form except that reverential recognition of the common fatherhood of God, and the common brotherhood of man, which we call religion. Let this want of the devout element, therefore, stand {189} strongly pronounced as a defect in the ethical system of Aristotle; he is less than Socrates and Plato as a moralist, principally because he is less in this. Omitting from his calculation one element of that Nature which is stronger than all philosophies and wider than all churches, he has so far failed; and the failure of such a man in such a field should teach our modern philosophers, physical, mechanical, and utilitarian, to beware of following his example. CHRISTIANITY. {190} AN ancient Greek poet, of grave thoughts and weighty words, describing the character and functions of one of the great primeval divinities of his country, says that she is πολλῶν ὀνομάτων μορφὴ μία, One shape of many names, an expression which might have been varied with equal truth, as One Power of many shapes,