it does not follow that a globe over a career of 90,000 years need furnish 15,000 years of childhood or expectation of harmony. When one says that man is the mirror of the universe it does not follow that the tableaux of the universe reflected in man must be uniform as in a flat mirror. Man is an omni-generic mirror, sometimes flat, sometimes convex, sometimes concave or cylindrical, giving to the reflected object varied but unitary dimensions in system.
Thus although the childhood of a globe, of a human race, is approximately one twentieth of the career and the childhood of a man is approximately one sixth, there is unity of tableau in graduated diminutive because the old age of the human race will also be only one twentieth. Man is therefore for the universe an omniform or infinitely varied mirror; uniform reflection would be contrary to harmony and to the unity of the passions; it would cause lesion of the 11th radical passion called alternating which requires variety, and lesion of unitéisme which requires progression. It remains to explain in which cases the tableaux (reflections) of universes represented in man must be furnished in augmentative or diminutive, in identical or in contrast, by reflection growing in one sense and decreasing in the other.
Extremes meet and the barbarous society which is the most opposed to harmony offers a tableau of the great influence it gives to the religious spirit: the power of the popes in the 9th century, of the Lamas in Tartary, of the Brahmins in Hindustan, of the ancient Daires in Japan, etc., denotes in the human spirit a very strong tendency to bring religious power into shared influence with the administrative. This is what takes place in harmony. Out of four couples of sovereigns (all sovereignty is quadruple in this order) Religion furnishes the two couples of minor order and administration the two of major order. Thus influence is nearly equal save for precedences and