ave touched and touched and
touched other living beings till they meet back on a common substance in
which they are rooted, and from which they all branch forth so as to be
one animal. Will he not in this real and tangible existence find a God
who is as much more worthy of admiration than the God of the ordinary
Theologian-as He is also more easy of comprehension?

For the Theologian dreams of a God sitting above the clouds among the
cherubim, who blow their loud uplifted angel trumpets before Him, and
humour [sic] Him as though He were some despot in an Oriental tale; but
we enthrone Him upon the wings of birds, on the petals of flowers, on
the faces of our friends, and upon whatever we most delight in of all
that lives upon the earth. We then can not only love Him, but we can
do that without which love has neither power nor sweetness, but is a
phantom only, an impersonal person, a vain stretching forth of arms
towards something that can never fill them-we can express our love and
have it expressed to us in return. And this not in the uprearing of
stone temples-for the Lord dwelleth [sic] in temples made with other
organs than hands-nor yet in the cleansing of our hearts, but in the
caress bestowed upon horse and dog, and kisses upon the lips of those we
love.

Wide, however, as is the difference between the orthodox Theologian and
ourselves, it is not more remarkable than the number of the points on
which we can agree with him, and on which, moreover, we can make his
meaning clearer to himself than it can have ever hitherto been. He, for
example, says that man has been made in the image of God, but he cannot
mean what he says, unless his God has a material body; we, on the other
hand, do not indeed believe that the body of God-the incorporation of
all life-is like the body of a man, more than we believe each one of our
own cells or subordinate personalities to be like a man in miniature;
but we nevertheless hold that each of our tributary selves is so far
made after the likeness of the body corporate that it possesses all our
main and essential characteristics-that is to say, that it can waste
and repair itself; can feel, move, and remember. To this extent, also,
we-who stand in mean proportional between our tributary personalities
and God-are made in the likeness of God; for we, and God, and our
subordinate cells alike possess the essential characteristics of life
which have been above recited. It is more true, ther