[Footnote 38:  Origen in Matth., Com.  Series, 100; Contra Celsum, ii. 64.  Referred to by Bigg, Christian Platonists of Alexandria, p. 191.]

[Footnote 39:  Paradiso viii. 13—­

  “Io non m’accorsi del salire in ella;
   Ma d’esserv’ entro mi fece assai fede
   La donna mia ch’io vidi far piu bella.” ]

[Footnote 40:  “Deo nihil opponitur,” says Erigena.]

[Footnote 41:  Compare Bradley, Appearance and Reality, where it is shown that the essential attributes of Reality are harmony and inclusiveness.]

[Footnote 42:  I.e. “necessary” or “expedient.”]

[Footnote 43:  Life, vol. i. p. 55.]

[Footnote 44:  J. Smith, Select Discourses, v.  So Bernard says (De Consid. v.  I), “quid opus est scalis tenenti iam solium?”]

[Footnote 45:  Aug. De Libero Arbitrio, ii. 16, 17.]

[Footnote 46:  Troilus and Cressida, Act III.  Scene 3.]

[Footnote 47:  This idea of the world as a living being is found in Plotinus:  and Origen definitely teaches that “as our body, while consisting of many members, is yet an organism which is held together by one soul, so the universe is to be thought of as an immense living being which is upheld by the power and the Word of God.”  He also holds that the sun and stars are spiritual beings.  St. Augustine, too (De Civitate Dei, iv. 12, vii. 5), regards the universe as a living organism; and the doctrine reappears much later in Giordano Bruno.  According to this theory, we are subsidiary members of an all-embracing organism, and there may be intermediate will-centres between our own and that of the universal Ego.  Among modern systems, that of Fechner is the one which seems to be most in accordance with these speculations.  He views life under the figure of a number of concentric circles of consciousness, within an all-embracing circle which represents the consciousness of God.]

[Footnote 48:  [Greek:  psuches peirata ouk an exeuroio pasan epiporeuomenos hodon outo bathyn logon echei], Frag. 71.]

[Footnote 49:  J.P.  Richter, Selina.  Compare, too, Lotze, Microcosmus:  “Within us lurks a world whose form we imperfectly apprehend, and whose working, when in particular phases it comes under our notice, surprises us with foreshadowings of unknown depths in our being.”]

[Footnote 50:  As Lotze says, “The finite being does not contain in itself the conditions of its own existence.”  It must struggle to attain to complete personality; or rather, since personality belongs unconditionally only to God, to such a measure of personality as is allotted to us.  Eternal life is nothing than the attainment of full personality, a conscious existence in God.]