The Quest - v1 - 1909-1910

A Q uarterly R eview.
E dited by G. R . S. Mead.
V O L UME I .
N UMB E R S1 4.
O ctober, 1909, to July, 1910.
JO H N M. W A TK I N S,
21, Cecil Court, Charing Cross R oad, L ondon, W .C.
1910
A Quarterly Review.
Edited by G. R. S. Mead.
Generated for John Patrick Deveney (University of Chicago) on 2015-01-31 16:15 GMT / http://hdl.handle.net/2027/mdp.39015026246648
VOLUME 1.
Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google
NUMBERS 1-4.
5~_-—.rwin
I
October, 1909, to July, 1910.
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/,
1
JOHN M. WATKINS.
21, Cecil Court, Charing Cross Road, London, W.C.
1910
C0 816
P
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Cougle
CO N TE N TS.
A nimism in the O ld Testament. R ev. H . J.
DUK I N F I E L DA STL E Y , M.A ., L itt.D.
A nthropology and the O ld Testament. R ev. H .
J. DUK I N F I E L DA STL E Y , M.A ., L itt.D.
B
rt, The I
. H avell, A
deals and Philosophy of I
.R .C.A .-
ndian. E .
CONTENTS.
A ugoeides or R adiant B ody, The. G. R . S.
Mead, B .A .-
PAOI
A
B
ura, Concerning the. E
uddhism, R eligion in the F

.R .I
ar E
nnes -
ast: A Study
Animism in the Old Testament. Rev. H. J.
in Japanese. R ev. J. E stlin Carpenter, DUKINFIELD ASTLEY, M.A., Litt.D. - 725
Anthropology and the Old Testament. Rev. H.
M.A ., D.D. - - - 460,
B uddhist Poems, The L ove of N ature in. C.
A .F
China, R
.R hys Davids
eligion in. Prof. E . H . Parker

J. DUKINFIELD ASTLEY, M.A., Litt.D. - 240
Correspondence:
O n the Terms ' A ppearance ' and ' R eality'

Art, The Ideals and Philosophy of Indian. E.
Culture and the Church. R ev. W . F . Cobb, D.D.
B. HAVELL, A.R.C.A. - - - 685
Culture, The N ature of. R ev. W . F . Cobb, D.D.
Augoeides or Radiant Body, The. G. R. S.

Creative Thought. Prof. W . F .B arrett, F .R .S.
MEAD, B.A. 705

Cross, The Sign of the: A Study in the O rigins
- - - -
of Christianity. R ev. K . C. A nderson, D.D.
Aura, Concerning the. E. R. INNES 257

E ucken, The Philosophy of R udolf. W . R .
- -
B oyce Gibson, M.A .
" 91
Buddhism, Religion in the Far East: A Study

in Japanese. Rev. J. ESTLIN CARPENTER,
M.A., D.D. - - -
460, 649
Buddhist Poems, The Love of Nature in. C.
A. F. RHYS DAVIDS - - - 416
China, Religion in. Prof. E. H. PARKER - 1

Correspondence :
On the Terms ' Appearance ' and Reality
‘ '
- 795
Culture and the Church. Rev. W. F. COBB, D.D. 505
Culture, The Nature of. Rev. W. F. COBB, D.D. 201
Creative Thought. Prof. W. F. BARRETT, F.R.S. 601
Cross, The Sign of the : A Study in the Origins
of Christianity. Rev. K. C. ANDERSON, D.D. 665
Eucken, The Philosophy of Rudolf. W. R.

Boron GIBSON, M.A. - - - 384
1
(J0
"I
glee
iv THE QUEST
P56]
TH E Q UE ST
Fecundity, The Divine. Rev. Father GEORGE

TYRRELL, M.A.
F ecundity, The Divine. R ev. F ather George
Tyrrell, M.A . - - 13
- - — 13
Garden, A Child' s. M. U. Green - - 548
Garden, A Child’s. M. U. GREEN 548

Graal, The R omance of the H oly. A rthur
- -
E dward W aite - - 90
Grail, The Q uest of the H oly. Jessie L
W eston .... 524

.
Graal, The Romance of the Holy. ARTHUR

H ades, A nI nnocent in. E .R .I nnes - 536
EDWARD WAITE - - - 90
H earth and the Stars, The. Grace R hys - 152
H ymn-B ook, A nE arly Judseo-Christian. Prof.
Grail, The Quest of the Holy. JESSIE L.

WESTON
J. R endel H arris, M.A ., D.L itt. - 288
H ypnotism, Modern. T. W . Mitchell, M.D. - 44

- - - - 524
I dealism and the Problem of N ature. E .
Hades, An Innocent in. E. R. INNEB 536

Douglas F awcett - - - 449
-
I magination, The Power of. A . H . W ard, F .R .C.S. 61
I ntuition, H ow to Cultivate: or the A
Guessing R ight. E .R .I nnes - - 753

rt of
Hearth and the Stars, The. GRACE RHYS - 152

K
F
alevala, The Gods and Creation-Myths of the
innish E pic. W . F .K irby, F .L .S., F .E .S. 322

Hymn-Book, An Early J udaao-Christian. Prof.
J. RENDEL HARRIS, M.A.,'D.Litt. 288
L earning, The A rt of. Thomas E . Sieve - 108

-
Hypnotism, Modern. T. W. MITCHELL, M.D.

L ight (V erse). A lfred N oyes - - 559
L ife, The O ceanic O rigin of. B ernard S. - 44

A rnulphy, M.D. - - - 489
V
ove and a Day (V
erschoyle .... 762

erse). Catherine M.
Idealism and the Problem of Nature. E.

Maeterlinck, The Mysticism of Maurice. A . S.
DOUGLAS FAWCETT - - - 449
F urnell, M.A . - - 347
Ima.gination,ThePower of. A. H.WARD, F.R.C.S. 61

Intuition, How to Cultivate: or the Art of
Guessing Right. E. R. INNES
- - 753
Kalevala, The Gods and Creation-Myths of the

Finnish Epic. W. F. KIRBY, F.L.S., F.E.S. 322
Learning, The Art of. THOMAS E. SIEVE - 108

Light (Verse). ALFRED Norms - - 559
Life, The Oceanic Origin of. BERNARD S.
ARNULPHY, M.D. - - - 489
Love and a. Day (Verse). CATHERINE M.
VERSCHOYLE - - - - 762
Maeterlinck, The Mysticism of Maurice. A. S.

FURNELL, M.A. - - - 347
CONTENTS
PAGI
Mandasan Traditions of John the Baptist, Frag-
CO N TE N TS v
Mandaean Traditions of John the B aptist, F rag-
ments from the. A .L .B eatrice H ard-
ments from the. A. L. BEATRICE HARD-

castle, M.R .A .S. - - - 435
Matter, W hat is? W m. K ingsland - - 76

CASTLE, M.R.A.S. - - - 435
Matter, What is? WM. KINGSLAND
Mystic, The Modern (V erse). Muriel G. E .
H arris .... 765

- . 76
Mystic, The Modern (Verse). MURIEL G. E.
Mysticism, A N ote upon. E velyn Underhill 742
N otes:
B
uddha, Symbolic H air-tuft of the - - 896
uddha, Triple E mbodiment of the - - 195

HARRIS - - - - 765
B uddhist A
Christian O rigins, Dominant E

theism, Contradictions of - - 599
lement in - 591
Mysticism, A Note upon. EVELYN UNDERHILL 742
Civilisation, A
Civilisation in B
F orgotten - - - 596
ritain, A nA ncient H igh - 598

Notes :
Consecration, L atin B ite of - - 594
Buddha, Symbolic Hair-tuft of the 396

Buddha, Triple Embodiment of the
Criticism and B eauty - - - 892
Dancing as a Profane and Sacred A rt - 797

195
Dancing Day, To-morrow shall be my - 799
Buddhist Atheism, Contradictions of -
599
Dream-Control - - - 892
Christian Origins, Dominant Element in 591

-
Dreams, Control of - - 598
E gyptian I nfluence on E arly Christian Symbolism 897
Civilisation, A Forgotten - - - 596

E ternal as F
H alf-caste Problem, The - - - 600

uture - - - 200
Civilisation in Britain, An Ancient Hig - 598

H ymn-B ook, E arliest K nown Christian - 192
Consecrat-ion, Latin Rite of - - 594
Judaism, L iberal, A ttitude of to F ounder of
Criticism and Beauty - - - 392

Christianity - - - 796
Maakheru - - - 894
Dancing as a Profane and Sacred Art 797
Magic, R
Parallelism, I
ecent Studies in - - - 197
nadeq uacy of - - 199

Dancing Day, To-morrow shall be my - 799
Pneparatio E vangelica - - - 797
Dream-Control - - - 392
Dreams, Control of
Seraphim, The - - 896
- - - 593
Spiritualism, R oman Catholic Church and - 895
Sufis, Sheikhs of the - - - 194 Egyptian Influence on Early Christian Symbolism 897
Time, R ecurrent 399
Eternal as Future - - - 200

i
Half—caste Problem, The - - - 600

Hymn-Book, Earliest Known Christian 192
Judaism, Liberal, Attitude of to Founder of
Christianity 796
Ma-akheru 894
Magic, Recent Studies in 197
Parallelism, Inadequacy of - - 199
Prteparatio Evangelica - - - 797
Seraphim, The - - - 396
Spiritualism, Roman CatholicChurch and - 895
Sfifis, Sheikhs of the - - - 194
Time, Recurrent - - - 399
Co glc
vi THE QUEST
PMII
vi TH E
MM
Q UE ST
Orpheus and the Fisher of Men in Early

O rpheus and the F isher of Men in E arly
Christian Art. ROBERT EISLER,Pl1.D. - 625

Christian A rt. R obert E isler, Ph.D. - 625
O rpheus the F
Q uest, O n the N ature of the. G. R

isher. R obert E isler, Ph.D. 124,306
. S. Mead, B .A . 29
Orpheus-—the Fisher. ROBERT EISLER, Ph.D. 124, 306
R ace, The F igment of. O tto R othfeld, L O S. 401
R esurrection of the B
Mead, B .A . - - - - 271
ody, The. G. R . S.
Quest, On the Nature of the. G. R. S. MEAD, B.A. 29

R eviews and N otices:
888
fter Death W hat? C. L O MB R O SO -
Race, The Figment of. OTTO ROTHFELD, I.C.S. 401

A
178
rcane Schools. J. Y abkeb
Resurrection of the Body, The. G. R. S.

B rowning' s Paracelsus. M. L .L ee
MEAD, B.A. - - - - 271
586
B uddhists, Psalms of the E
Sisters. C. A .F .R hys Davids

arly: I . Psalms of the
Reviews and Notices :

After Death—What ? C. LOMBROSO 388
582
- -
Christian Science, F aith and W orks of. S. Paget
Arcane Schools. J. YARKER 178

870 - -
Christian Science, Mesmerism and. F . PO DMO E E
792
Coming Science, The. H . Carrington

Browning’s Paracelsus. M. L. LEE - - 586
861
Buddhists, Psalms of the Early: I.—Psalms of the
Death the E nd, I s?
Sisters. C. A. F. RHYS DAVIDS - - 582
589
Dee, John. C. F
576
. Smith -
Christian Science, Faith and Works of. S. PAGET 870

E gyptian F aith, The O ld. E .N A V TL L E
Christian Science, Mesmerism and. F. PODMORE 792
782
Coming Science, The. H. CARRINGTON - 861

F iona Macleod, The Collected W orks of
Death the End, Is ? 589

588
- - -
Glastonbury and the Grail, Story of -
877
Dee, John. C. F. SMITH - - - 576
Gospel of R ightness. C. E . W O O DS -
185
H idden Church of the H oly Graal. A .E . W aite -

Egyptian Faith, The Old. E. NAVILLE - 782
Fiona Macleod, The Collected Works of 588

170
H istory, E arly Church. H . M. GW A TK I N
791
I dealism as a Practical Creed. H E N R Y Jones Glastonbury and the Grail, Story of - - 877
878
I ndividual and R eality. E . D. F A W CE TT

Gospel of Rightness. C. E. WOODS - - 185
Hidden Church of the Holy Graal. A. E. WAITE 170

570
L egend of Sir Perceval. J. L . W eston
863
History, Early Church. H. M. GWATKIN - 791
L ight, The Path of. L . D. B A R N E TT -
584
Idealism as a Practical Creed. HENRY JONES - 378

Individual and Reality. E. D. FAWCETT - 570
Legend of Sir Perceval. J. L. WESTON - 363

Light, The Path of. L. D. BARNETT - - 584
CO 8lC
CONTENTS vii
CO N TE N TS
PAGE
vii
Magic, Hindu. H. CARRINGTON -
- 588
PA O S
Mad Shepherds. L. P. JACKS - - 794

Maniac, The
Magic, H indu. H . CA R R I N GTO N - - 588
Mad Shepherds. L . P. JA CK S - - 794

-
- - 191
Maniac, The - - - - 191
Man's Origin, Destiny and Duty. H. MACCOLL -
367
Man' s O rigin, Destiny and Duty. H . MacColl - 867
Meaning and V alue of L ife. R .E ucK E N - 868

Meaning and Value of Life. R. EUCKEN - 868
Meaning of Truth. W . James - - 858 Meaning of Truth. W. JAMES - -
358
Mystic, Thoughts of a Modern. C. C. MA S8E T - 886
Mystic, Thoughts of a Modern. C. C. MASSEY -

386
Mystical Traditions. I. COOPER-OAKLEY
Mystical Traditions. I . CO O PE R -O A K L E Y - 190
Mystical R eligion, Studies in. R . M. JO N E S - 879 . 190

Mysticism, The Mystery of. A . W . H O PK I N SO N - 589
Mystical Religion, Studies in. R. M. JONES -

379
Myth, Magic and Morals. F
N ecromancers, The. R .H .B
. C. CO N Y
enson - - 191
B E A R E - 872
Mysticism, The Mystery of. A. W. HOPKINSON -

589
N utrition and E volution. H . R E I N H E I ME R - 186
Myth, Magic and Morals. F. C. CONYBEARE -
372
O rpheus. S. R E I N A CH - - - 787
Parallel Paths. T. W . R O L L E 8TO N - - 174
Necromancers, The. R. H. BENSON — - 191

Nutrition and Evolution. H. REINHEIMER
Personal R eligion in E gypt before Christianity.
W . M. F linders Petrie - - 161

- 186
Philosophy, The Growth of Modern. C. D. B urns 779
Progressive Creation. H . E . SA MPSO N - 188, 890

Orpheus. S. REINACH - - -
787
Psalter, A nE arly Christian. J. R endel H arris 561
Psychical Science and Christianity. E .K .B ates 361
Parallel Paths. T. W. ROLLESTON ~ -

174
Personal Religion in Egypt before Christianity.
Q uest, The I mmortals' Great. J. W . B arlow - 890
Q uest of the H istorical Jesus. A . Schweitzer - 785
R eincarnation and Christianity - - 888

W. M. FLINDERS PETRIE - -
161
R enaissance, N ew L
Schurman, A nna van. D. B

ight on the. H . B
lR CH - - 578
ayley - 884
Philosophy, The Growth of Modern. C. D. BURNS 779

Progressive Creation. H. E. SAMPSON
Scientific I dealism. W . K lN GSL A N D - - 180
' Secret Doctrine,' The Physics of the. W . -

188, 390
Psalter, An Early Christian. J. RENDEL HARRIS
K lN GSL A N D - - - 687
561
Psychical Science and Christianity. E. K. BATES
Sikh R eligion, The. M. A . Macauliffe - 770
Solomon, O des and Psalms of. J. R endel H arris 561

361
Survival of Man. SI R O .L O DGE - - 861
Symbolism, The R omance of. S. H eath - 590 Quest, The Immortals’ Great. J. W. BARLOW - 390
Synoptic Gospels. C. G. Montefiore 777
Quest of the Historical Jesus. A. SCHWEITZER - 785

Reincarnation and Christianity . . 388
Renaissance, New Light on the. H. BAYLEY - 884
Schurman, Anna van. U. BIRCH -

- 578
Scientific Idealism. W. KINGSLAND - - 180
‘Secret Doctrine,’ The Physics of the. W.
KINGSLAND - .
_ .
587
Sikh Religion, The. M. A. MACAULIFFE -
770
Solomon, Odes and Psalms of. J. RENDEL HARRIS 561
Survival of Man. SIR O. LODGE - - 361
Symbolism, The Romance of. S. HEATH -
590
Synoptic Gospels. 0. G. MONTEFIORE - 777
C0 816
viii THE QUEST
viii
PAGE
TH E Q UE ST
Threefold Life of Man. JACOB BOEHME (Barker

PA DS
Threefold L ife of Man. Jacob B oehme (B arker

Reprint) - - - - 165
R eprint) - - - - 165 Three Principles. JACOB BOEEIME (Barker Reprint) 579
Three Principles. JA
Transmigration of Souls. D. A
CO B B
.B
oehme (B
ebtholet - 190
arker R eprint) 579
Transmigrationof Souls. D. A. BERTHOLET 190

Truth, N o R efuge but in. GO L DW I N Smith - 887 Truth, No Refuge but in. GOLDWIN SMITH 387
Uncle Paul, The E ducation of. A .B L A CK W O O D - 585
V ision of L ove. S. SO L O MA N - - 789

Uncle Paul, The Education of. A. BLACKWOOD 585
W edges. C. B . W heeleb - - 587
W ells, H . G., R eligion of. A . H . CB A UF UB D - 390
Vision of Love. S. SOLOMAN 789

W eltenmantel und H immelszelt. R .E lSL E B - 766
X ystus, The R ing of Pope. F . C. Conybeabe - 798
Z ohar, F rench Translation of. J. DE PA UL E Y - 882

Wedges. C. B. WHEELER 587
Sibyllic (V erse). J. R edwood-A nderson - 158
Wells, H. G., Religion of. A. H. CRAUFURD 390

Simeon Soloman. Cecil F
Spirit-B ody, The: A nE

rench - - 228
x cursion into A lex an-

Welteninantel und Himmelszelt. R. EISLER 766
drian Psycho-Physiology. G. R . S. Mead, B .A . 472
Star, The Dark. Michael W ood - - 140

Xystus, The Ring of Pope. F. C. CONYBEARE 793
Thoughts from the N ote-B ooks of ' F iona
Macleod' - - - - 354
Zohar, French Translation of. J. DE PAULEY 382
' W here there is N othing, there is God.' Maud
Sibyllic (Verse).J. REDWOOD-ANDERSON

Joynt, M.A . - - - 216
- 1 58
Simeon Sololnan. CECIL FRENCH - - 228
Spirit-Body, The: An Excursion into Alexan-
drian Psycho-Physiology. G. R. S. MEAD, B.A. 472
Star, The Dark. MICHAEL W001) 140
- -
Thoughts from the Note-Books of ‘Fiona

Macleod’ - - - —
‘ Where there is Nothing,there is God.’ MAUD

JOYNT, M.A. - - - -
TH E Q UE ST
R E L I GI O N I N CH I N A .
Prof. E . H . PA R K E R .
I t is not easy for us who, however lax our religious
practice may have beeome in E urope, are none the less
THE QUEST.
imbued with hereditary religious instincts, to conceive
of a state of human society where religious feeling, as
we understand it, did not ex ist at all. I n ancient
China, as in modern China, the popular notions may
have had an interest from the point of view of folk-lore,
but they had no more influence upon philosophical
thought than the petty ambitions of the cultivator, the
chafferer, or the artisan had upon the contending
dynastic interests of the oligarchy. I n assuming the
ex istence of philosophical thought, we are here speaking
RELIGION IN CHINA.
only of the ruling classes, whose minds alone shaped
the empire' s course. F rom the dawn of intelligible
Chinese history, state-craft, of which law, religion,
PROF. E. H. PARKER.
morals, and social order were only regarded as branches
was the sole supporting trunk of human society, and
it may be defined as the L aw of God, the L aw of
N ature, or the L aw of H eaven, as ascertained obj ec-
tively by the contemplation of ever-changing life, ever-
IT is not easy for us Who, however lax our religious

practice may have become in Europe, are none the less
1
imbued With hereditary religious instincts, to conceive

of a state of human society Where religious feeling, as
We understand it, did not exist at all. In ancient
China, as in modern China, the popular notions may
have had an interest from the point of View of folk-lore,

but they had no more influence upon philosophical
thought than the petty ambitions of the cultivator, the
chaflerer, or the artisan had upon the contending
dynastic interests of the oligarchy. In assuming the
existence of philosophicalthought, we are here speaking
only of the ruling classes, Whose minds alone shaped
the empire’s course. From the dawn of intelligible
Chinese history, state-craft,—of which law, religion,
morals, and social order were only regarded as branches
—Was the sole supporting trunk of human society, and
it may be defined as the Law of God, the Law of
Nature, or the Law of Heaven, as ascertained objec-
tively by the contemplation of ever-changing life, ever-
1
Co 316
2 THE QUEST
2
varying movement, and as ascertained subjectively by

the Vicar of God, the Mouthpiece of Nature, the Vice-
TH E Q UE ST
varying movement, and as ascertained subj ectively by
the V icar of God, the Mouthpiece of N ature, the V
gerent of H eaven, i.e. by the E mperor or Supreme K

ice-
ing
gerent of Heaven, i.e. by the Emperor or Supreme King
of the W orld; in other words, by the elected R uler of
of the World; in other Words, by the elected Ruler of

China, or the hereditary Ruler representing the
China, or the hereditary R uler representing the
originally elected one.
Subj ect, of course, to the revolutionary thoughts of
the past fifteen years, this simple idea is the sole

originally elected one.
religious idea engrained in the Chinese mind, and it is
Subject, of course, to the revolutionary thoughts of

q uite as obstinate as our own root-conceptions upon
the subj ect of religion; to doubt which, not to say to

the past fifteen years, this simple idea is the sole
attack which, many or most of us consider to be
religious idea engrained in the Chinese mind, and it is

quite as obstinate as our own root-conceptions upon
shameful and blasphemous. A lthough a disturbing
leaven is now working a change in the huge mental
mass of China, many of the highest intellects are
notwithstanding in serious doubt, and most of the

the subject of religion; to doubt which, not to say to
responsible minds are at least convinced of the necessity
attack which, many or most of us consider to be
shameful and blasphemous. Although a disturbing
of caution in introducing change; for it must be
remembered that the Chinese principles of life, what-
ever their defects, have, at any rate, produced a social
leaven is now Working a change in the huge mental

mass of China, many of the highest intellects are
system which, alone amongst such, has endured
practically unchanged for 2,000 or 3,000 years, and
which has steadily maintained its vitality in a good
q uarter of the whole human race.

notwithstanding in serious doubt, and most of the
There is only one conception of after-life in the
responsible minds are at least convinced of the necessity

of caution in introducing change; for it must be
Chinese mind as unaffected by B uddhism, I slam,
Christianity, or other foreign religion imported from
time to time. That conception is of a life ex
the present life. A s the obj ective body remains here

actly like
remembered that the Chinese principles of life, What-

ever their defects, have, at any rate, produced a social
in the grave, the Chinese of course have been forced,
system Which, alone amongst such, has endured

like ourselves, to imagine a spiritual continuation of
some sort. W hilst we have only imagined a spiritual
state of bliss (or of torture), in which divine, diabolical,
practically unchanged for 2,000 or 3,000 years, and

Which has steadily maintained its vitality in a good
and human beings all alike take human form, with
quarter of the whole human race.

There is only one conception of after-life in the
Chinese mind as unaffected by Buddhism, Islam,
Christianity, or other foreign religion imported from
time to time. That conception is of a life exactly like
the present life. As the objective body remains here
in the grave, the Chinese of course have been forced,
like ourselves, to imagine a spiritual continuation of
some sort. Whilst we have only imagined a spiritual
state of bliss (or of torture), in which divine, diabolical,
and human beings all alike take human form, with
C0 glee
RELIGION IN CHINA 8
R E L I GI O N I N CH I N A
perhaps the addition of wings (for the muscular working

of which, however, no provision is made), the Chinese
8
perhaps the addition of wings (for the muscular working
of which, however, no provision is made), the Chinese
have imagined not only a spiritual state minus the

have imagined not only a spiritual state—minus the
divine and diabolical forms in human guise, but also divine and diabolical forms—-in human guise, but also
a perfectly natural human life, unencumbered or unaided
by wings, in which the loves and hates, the passions

aperfectly natural human life,unencumberedor unaided
and the motives of this world are simply repeated in
by Wings, in which the loves and hates, the passions

and the motives of this world are simply repeated in
the nex t or the last. I n fact there is only one life; the
past, the present, and the future being merely stages of
one and the same unsevered ex
Shakespeare' s infancy, youth, manhood, maturity, and

istence; very much as
the next or the last. In fact there is only one life; the
senility are merely stages of that earthly ex istence
past, the present, and the future being merely stages of

and the same unsevered existence ; very much
which is all before our eyes. B efore we ridicule or
blame the Chinese for their simplicity in imagining

one as
things spiritual to be merely a replica of things carnal,
we must ask ourselves whether we are more reasonable

Shakespeare’s infancy,youth, manhood, maturity, and
in imagining impossible ex tra limbs and a dreary, futile
senility are merely stages of that earthly existence
way of spending the time. A s we and the Chinese both
which is all before our eyes. Before We ridicule or

rank ourselves first amongst living things on earth, our
imagination in both cases, accordingly, is driven by
blame the Chinese for their simplicity in imagining

things spiritual to be merely a replica of things carnal,
ignorance to the assumption that no forms of intelli-
gence superior to the human can ex ist in that life
we must ask ourselves whether we are more reasonable

which is not earthly; surely, then, the Chinese are to
be commended, rather than blamed, for not speculating
one iota beyond their earthly ex perience?

in imagining impossible extra limbs and a dreary, futile
way of spending the time. As we and the Chinese both
The most ancient Chinese philosophers, Confucius
included, whilst unable to account for the mystery of
life, and whilst thus perforce accepting in a loose, vague
way the popular superstition or imaginative tradition

rank ourselves first amongst living things on earth, our
imagination in both cases, accordingly, is driven by
of a previous life and a future life, have never taken
this unknown factor too seriously. They elected to
speak of the subj ect with decent awe when it was

ignorance to the assumption that no forms of intelli-
necessary to speak of it at all; but they preferred to
gence superior to the human can exist in that life

which is not earthly; surely, then, the Chinese are to
give a wide berth to a subj ect on which there was no
be commended, rather than blamed, for not speculating

one iota beyond their earthly experience ?
The most ancient Chinese philosophers, Confucius
included, Whilst unable to account for the mystery of
life, and Whilst thus perforce accepting in aloose, vague
way the popular superstition or imaginative tradition
of a previous life and a future life, have never taken
this unknown factor too seriously. They elected to
speak of the subject With decent awe when it was
necessary to speak of it at all; but they preferred to
give a wide berth to a subject on which there Was no
Go glee
4 THE QUEST
4
TH E Q UE ST
human or direct information attainable. As Confucius
human or direct information attainable. A s Confucius
himself said in effect: “We know little enough of
ourselves as men ; how are we likely, then, to obtain a
himself said in effect: " W e know little enough of
ourselves as men; how are we likely, then, to obtain a
better knowledge of what we once were and afterwards
better knowledge of what we once were and afterwards

The Chinese conception of human life on
shall be? " The Chinese conception of human life on
earth is that it begins, not at what we E uropeans call

shall be ?”
birth, but at conception. E
instead of following the average, may either be prema-

x perience shews that birth,
earth is that it begins, not at what we Europeans call

ture, or may be prolonged for and even beyond ten
birth, but at conception. Experience shews that birth,

instead of following the average, may either be prema-
months; it is thus physically impossible to calculate
the ex act number of days, and therefore a safe, if rough,
average is taken in calculating age. I
on the last day of the year, he has, apart from some

f a child is born
ture, or may be prolonged for and even beyond ten

unex plained ex istence in a former life, certainly ex isted
months; it is thus physically impossible to calculate
in invisible and incomplete carnal form on earth for
the greater half of a year; conseq uently he is in his

the exact number of days, and therefore a safe, if rough,
second year the day after his birth; that is, he is then
average is taken in calculating age. If a child is born

on the last day of the year, he has, apart from some
entitled to say: " I am two years old." O n the other
hand, if he is born on the first day of the year, it will
be nearly a whole year before he is entitled to say: "
am two years old" ; and thus two individuals, born

I
unexplained existence in a former life, certainly existed

within a few minutes of each other, may differ one
in invisible and incomplete carnal form on earth for
the greater half of a year; consequently he is in his
whole year in the computation of age; or, if born nearly
a year apart, they may have ex actly the same nominal
age. N o matter how a year be computed, it must
contain a winter and a summer solstice, and the most

second year the day after his birth ; that is, he is then
prematurely born child must have passed two in the entitled to say: “ I am two years old.” On the other
womb.
H aving thus got a life, the nex tq uestion was and

hand, if he is born on the first day of the year, it will
be nearly a whole year before he is entitled to say: “ I
is, in spite of all imported religions H ow are we to
am two years old”; and thus two individuals, born

deal with this life? Dynasty after dynasty has taken
over the answer to this q uestion from its predecessor.
H ere, again, it may be more satisfactory to q
Confucius: " The dynasty (B .C. 1756

uote
1122) preceding
within a few minutes of each other, may differ one
whole year in the computation of age ; or, if born nearly
a year apart, they may have exactly the same nominal
age. No matter how a year be computed, it must

contain a winter and a summer solstice, and the most
prematurely born child must have passed two in the
womb.
Having thus got a life, the next question was—and
is, in spite of all imported religions—How are we to
deal with this life? Dynasty after dynasty has taken
over the answer to this question from its predecessor.
Here, again, it may be more satisfactory to quote
Confucius: “The dynasty (13.0. 1756—1122) preceding
Co 316
RELIGION IN CHINA 5
R E L I GI O N I N CH I N A that under which we live (B.C. 1122-255) continued the
5
that under which we live (b.c. 1122 255) continued the

abstract principles of that before it (B.C. 2205—1766),
abstract principles of that before it (b.c. 2205 1766),
and handed over the same principles to the dynasty now

reigning.” Thus the Book of Rites or Book of Abstract
and handed over the same principles to the dynasty now
reigning." Thus the B ook of R ites or B ook of A bstract
Principles
now have it
whatever its ex
has never been organically changed. I

act history in the form we
t
Principles——whatever its exact history in the form we
itself, or its commentators, may therefore be allowed
now have it—has never been organically changed. It

itself, or its commentators,
to define these principles: " W hat the dynasties carried
over from each other was (1) the three fundamental

may therefore be allowed
relations, and (2) the five general virtues."
" L ove of kin, respect for superiors, deference to age, a

O r, again:
to define these principles: What the dynasties carried

“
proper distance between sex es; in these things the

over from each other was (1) the three fundamental
relations, and (2) the five general virtues.” Or, again:
people must ever remain without change." A s the
most learned of living Chinese statesmen, Chang Chi-
tting, pithily puts it: "
human ideal, and thus he determines the principles of

The perfect sage is the highest
“
Love of kin, respect for superiors, deference to age, a
conduct after those of nature as we find it." O f course
proper distance between sexes; in these things the

there is much of the petitio principii about all this, but
people must ever remain without change.” As the

not more than there must necessarily be about our
favourite W estern ex pression the ' final cause.'
most learned of living Chinese statesmen, Chang Chi-

tung, pithilyputs it : “ The perfect sage is the highest
A ll ancient Chinese literature, complete or in-
complete, genuine or suspect, rings the changes upon
the above simple ideas, or upon developments of
them; and no other principles are discoverable until

human ideal, and thus he determines the principles of
definite dates begin to be assigned to human events in
conduct after those of nature as we find it.” Of course

there is much of the petitio principii about all this, but
842 b.c. B y that time the central king, or emperor,
was already shorn of all but his moral or spiritual
power;
ex
rival states aggrandised themselves at his
pense, and at the ex pense of barbarians encircling

not more than there must necessarily be about our
favourite Western expression the ‘ final cause.’
the central kingdom of federated China; de facto power
All ancient Chinese literature, complete or in-

encroached upon de j ure authority; China, in short,
had its R eformation, R evolution, decay of dogma, and
so on, j
The ancient '

ust as 2,000 years later we had ours in E
royal road,' or simply the '

urope.
road,' was
complete, genuine or suspect, rings the changes upon
the above simple ideas, or upon developments of
them; and no other principles are discoverable until
definite dates begin to be assigned to human events in
842 B.C. By that time the central king, or emperor,
was already shorn of all but his moral or spiritual
power; rival states aggrandised themselves at his
expense, and at the expense of barbarians encircling
the central kingdom of federated China; de facto power
encroached upon de jure authority; China, in short,
had its Reformation, Revolution, decay of dogma, and
so on, just as 2,000 years later we had ours in Europe.
The ancient ‘royal road,’ or simply the ‘road,’ was
Co glee
6 THE QUEST
appealed to just as before, but was tacitly modified to
8
TH E Q UE ST
appealed to j ust as before, but was tacitly modified to
meet new conditions, larger areas, and denser popula-

meet new conditions, larger areas, and denser popula-
tions. R ival schools of philosophy now grew up
tions. Rival schools of philosophy now grew up
concurrently with rival centres of statecraft, in such
concurrently with rival centres of statecraft, in such
wise that law, religion, morals, and social order
gradually each took a separate root of their own and
ceased to be mere subordinate adj uncts of the single

wise that law, religion, morals, and social order
government trunk. The recluse who founded what is
gradually each took a separate root of their own and

often called the Taoist religion in the six
before Christ, simply tried to evolutionise the old royal

th century
ceased to be mere subordinate adjuncts of the single

too, or ' way,' so as to include human actions and
government trunk. The recluse who founded what is

often called the Taoist religion in the sixth century
nature' s laws in one homogeneous system, his obj ect
being to substitute the simple democratic life for class
ambitions, and thus to pacify weltering humanity. A
generation later Confucius, who was off and on both a

before Christ, simply tried to evolutionise the old royal
recluse and a statesman, tried his hand upon the same
two, or ‘way,’ so as to include human actions and

nature's laws in one homogeneous system, his object
familiar old material, but did his best to perpetuate
class distinctions and social order based upon calculated
being to substitute the simple democratic life for class

artificial methods instead of establishing a natural
democracy. The two philosophers had worked in-
dependently of each other before they met and found

ambitions, and thus to pacify weltering humanity. A
themselves rivals.
These two supreme instructors or advisers of

generation later Confucius, who was off and on both a
Chinese mankind were only two out of many, and
recluse and a statesman, tried his hand upon the same

familiar old material, but did his best to perpetuate
perhaps they are considered supreme chiefly because
nearly all the others were practical statesmen or
soldiers during the whole of their careers, and thus
scarcely possessed the leisure to devote their entire

class distinctions and social order based upon calculated
attention to mere precept. H owever that may be, one
artificial methods instead of establishing a natural
democracy. The two philosophers had worked in-

and all of them failed singly and collectively to stay
the disintegrating and fermenting forces of revolutionary
thought; China was drenched with blood;
feudal federation fell to pieces; and an effective

the old
dependently of each other before they met and found

centralised direct government was at last in 221 B .C. themselves rivals.
These two supreme instructors or advisers of
Chinese mankind were only two out of many, and
perhaps they are considered supreme chiefly because
nearly all the others were practical statesmen or
soldiers during the whole of their careers, and thus
scarcely possessed the leisure to devote their entire
attention to mere precept. However that may be, one
and all of them failed singly and collectively to stay
the disintegratingandfermenting forces of revolutionary
thought; China was drenched with blood; the old
feudal federation fell to pieces; and an effective
centralised direct government was at last in 221 B.C.
Co glee
RELIGION IN CHINA 7
established over an exhausted people. The new system
7
established over an ex hausted people. The new system

being once established by force, had inevitably to look
being once established by force, had inevitably to look
round for some reinforcing principle wherewith to

consolidate its power and to appease men's restless
round for some reinforcing principle wherewith to
consolidate its power and to appease men' s restless
minds. Taoism was undeniably in favour for at least
a century, for it was owing to the iconoclastic democracy

minds. Taoism was undeniably in favour for at least
of that teaching that the new dictators had at last
a century, for it was owing to the iconoclastic democracy

of that teaching that the new dictators had at last
succeeded, after five centuries of warfare, in demolishing
the royal caste federations. B ut, towards the beginning
of our Christian era, the class conservatism of Confucius
began to prove itself a more effective instrument and

succeeded, after five centuries of warfare, in demolishing
ally of the new centralisation. I t was precisely whilst
the royal caste federations. But,towards the beginning
of our Christian era, the class conservatism of Confucius
the rival claims of Taoism and Confucianism were thus
adj usting themselves to the spirit of the times that
B uddhism appeared upon the scene, and at once
secured popularity in limited circles owing to its

began to prove itself a more effective instrument and
possessing many of the better q ualities of both the
ally of the new centralisation. It was precisely whilst
other teachings; i.e. the simple needs, the stoicism,
the rival claims of Taoism and Confucianism were thus

the democratic eq uality of Taoism, coupled with the
gentleness, peacefulness, and benevolence of Con-
fucianism. B esides this, the new religion now

adjusting themselves to the spirit of the times that
properly so called introduced a certain measure of
Buddhism appeared upon the scene, and at once
female rights, the theory of rewards and punishments
in the nex t world, the comfortable doctrine of annihila-

secured popularity in limited circles owing to its
tion of human passion and ambition at death, the idea
possessing many of the better qualities of both the

other teachings; i.e. the simple needs, the stoicism,
of self-sacrifice by individuals for the general benefit of
mankind, and many other novelties hitherto uncon-
ceived by the narrower spirit of purely administrative
philosophy.
the democratic equality of Taoism, coupled with the
gentleness, peaoefulness, and benevolence of Con-
There is no real record of B uddhism having become
fuoianism. Besides this, the new religion

officially known to the ruling classes of China before a.d.
65, when some courtiers interpreted an imperial dream

—
now
by suggesting that the W estern divinity, F
written with pictographs then apparently pronounced

u-fu (now
properly so called—introduced a certain measure of

female rights, the theory of rewards and punishments
in the next world, the comfortable doctrine of annihila-
tion of human passion and ambition at death, the idea
of self-sacrifice by individuals for the general benefit of
mankind, and many other novelties hitherto uncon-
ceived by the narrower spirit of purely administrative
philosophy.
There is no real record of Buddhism having become
officially known to the ruling classes of China before A.D.
65, when some courtiers interpreted an imperial dream
by suggesting that the Western divinity, Fu-t'u (now
written with pictographs then apparently pronounced
Co glc
8 THE QUEST
8
Vudu, or Buddh) was the ‘golden man’ dreamt of.
TH E Q UE ST
The same year Buddhist books were brought wholesale

from India; and ever since that time the notion of
V udu, or B uddh) was the ' golden man' dreamt of.
The same year B uddhist books were brought wholesale
from I
spiritual eq
ndia; and ever since that time the notion of
uality, self-sacrifice for humanity' s sake,

spiritual equality, self-sacrifice for humanity's sake,
divine retribution, charity, prayer, control over the
divine retribution, charity, prayer, control over the
passions, and, in a word, religion proper, in our own
passions, and, in a word, religion proper, in our own
E uropean sense, has been distinctly perceived and
conceived by the Chinese mind. A
already then for 200 years or more known of the great

s the Chinese had
European sense, has been distinctly perceived and

I ndo-Soythian, E phthalite-Turk, or K ushan empire of conceived by the Chinese mind. As the Chinese had
the O x us region, and as they seem to have had various
unofficial and traditional records of certain religious

already then for 200 years or more known of the great
features in K ushan civilisation, it is not unreasonable
Indo-Scythian, Ephthalite-Turk,or Kushan empire of

the Oxus region, and as they seem to have had various
to suppose that the new religion may have already
unconsciously or unobtrusively filtered its way into
the recently conq
65;
uered parts of China long before A
in fact, the mere suggestion by a courtier that "

.D.
it
unofficial and traditional records of certain religious
may have been the W estern divinity B uddha" shews
features in Kushan civilisation, it is not unreasonable
to suppose that the new religion may have already

that men' s minds had already contemplated the new
situation, and that B uddha had already been talked of.
E ven in the case of such new ideas as steam-propulsion,
electric light and force, wireless telegraphy, telephony,

unconsciously or unobtrusively filtered its way into
and torpedo-steering, there is nearly always a difficulty
the recently conquered parts of China long before A.D.
65; in fact, the mere suggestion by a courtier that “ it
in tracing back the ex act origins and dates. O f course
it is very hard to make serious Christians believe in, or
even to entertain, the possibility that the same zealous
may have been the Western divinity Buddha” shews

that men’s minds had already contemplated the new
B uddhist emissaries who so profoundly modified the
discredited, or at least practically unsuccessful teach-
ings, philosophy, or ethics of China, may have also
situation, and that Buddha had already been talked of.

suggested analogous reforms to the Jews, as they
certainly did to the Parthians; but it is impossible to
Even in the case of such new ideas as steam-propulsion,

electric light and force, wireless telegraphy, telephony,
deny that the ideas of a Messiah, of salvation, good
works, and so on, may reasonably have suggested
themselves to the N azarenes through the efforts of
and torpedo-steering, there is nearly always a difliculty

in tracing back the exact origins and dates. Of course
it is very hard to make serious Christians believe in, or
even to entertain, the possibilitythat the same zealous
Buddhist emissaries who so profoundly modified the
discredited, or at least practically unsuccessful teach-
ings, philosophy, or ethics of China, may have also
suggested analogous reforms to the Jews, as they
certainly did to the Parthians ; but it is impossible to
deny that the ideas of a Messiah, of salvation, good
works, and so on, may reasonably have suggested
themselves to the Nazarenes through the efforts of
Co glee
RELIGION IN CHINA 9
Buddhist monks. In China the older Taoism and the
9
B uddhist monks. I n China the older Taoism and the

slightly later Confucianism (both,it will be remembered,
slightly later Confucianism (both, it will be remembered,
sublimated from the common ancient natural religion)
were at once profoundly affected by these peripatetic
sublimated from the common ancient natural religion)
were at once profoundly affected by these peripatetic
propagandists, and, besides competing with each other
for Court favour, had both together to contend with

propagandists, and, besides competing with each other
the popular novelty of B uddhism. The complicated for Court favour, had both together to contend with
story of this competition, dynasty by dynasty, has often
been fragmentarily told; but the subj ect has never

the popular novelty of Buddhism. The complicated
been thoroughly worked out as a whole. So far as the
story of this competition, dynasty by dynasty, has often

been fragmentarily told; but the subject has never
government is concerned, B uddhism has usually been
most demonstratively patronised by the Tartar dynas-
ties; this is partly to be accounted for by the fact that
the Tartars have oftener had more complete control of

been thoroughly Worked out as a whole. So far as the
the whole B uddhistic land-route from the W est, and
government is concerned, Buddhism has usually been

most demonstratively patronised by the Tartar dynas-
partly owing to the picturesq ue ex ternals of B uddhist
ritual, appealing as they do more directly to the un-
sophisticated mind than do the abstract reasonings of
ties; this is partly to be accounted for by the fact that

a more artificial and class-bound social and political
philosophy. Taoism has from time to time enj oyed

the Tartars have oftener had more complete control of
the Whole Buddhistic land-route from the West, and
fitful Court favour in China; but such Taoism has
never been, so far as the masses have been able to grasp
it, the pure abstract stoicism of antiq
the corrupted and opportunist forms adapted for

uity, but rather
partly owing to the picturesque externals of Buddhist

opportunist purposes to meet B uddhist and Con-
ritual, appealing as they do more directly to the un-

sophisticated mind than do the abstract reasonings of
fucianist competition. Confucianism, on the other
hand, has steadily gained ground, dynasty by dynasty,
a more artificial and class-bound social and political

with the ruling classes of China, as being best calcu-
lated to secure reverence for the law, privileges for
philosophy. Taoism has from time to time enjoyed

the classes, family rights for the masses, and deference
by all to dynastio rights.
Shamanism, or Tartar superstition, Mazdeanism,

fitful Court favour in China; but such Taoism has
Manichseism, and F ire-worship have never taken deep
never been, so far as the masses have been able to grasp

it, the pure abstract stoicism of antiquity, but rather
root, nor have they ever so much as touched the greater
the corrupted and opportunist forms adapted for

opportunist purposes to meet Buddhist and Con-
fucianist competition. Confucianism, on the other
hand, has steadily gained ground, dynasty by dynasty,
with the ruling classes of China, as being best calcu-
lated to secure reverence for the law, privileges for
the classes, family rights for the masses, and deference
by all to dynastic rights.
Shamanism, or Tartar superstition, Mazdeanism,
Manichaaism, and Fire-worship have never taken deep
root, nor have they ever so much as touched the greater
Co 316
10 THE QUEST
10
part of China proper; nor, again, has J udaism—always
TH E Q UE ST
viewed as a kind of bastard Islam—had more than

local and restricted vogue. The earliest Christianity
part of China proper; nor, again, has Judaism always
viewed as a kind of bastard I slam had more than
local and restricted vogue. The earliest Christianity
in the form of N estorianism, coming as it did by way

in the form of Nestorianism, coming as it did by way
of Persia, was not unnaturally regarded as a kind of
of Persia, was not unnaturally regarded as a kind of

modified Buddhism on the one hand, or was confused
modified B uddhism on the one hand, or was confused
with the Persian religions on the other; it never gained
any aggressive strength. I
very few years later;

slam was introduced only a
and yet, alone of all the other

with the Persian religions on the other; it never gained
foreign importations mentioned in this paragraph, it
any aggressive strength. Islam was introduced only a

very few years later; and yet, alone of all the other
has taken silent, permanent root, and has survived
with vigour to this day; the curious part of this fact is
that it has done so uniformly in a q
ceptible way, being scarcely so much as mentioned at

uiet and imper-
foreign importations mentioned in this paragraph, it

the time when the Persian and N estorian forms were has taken silent, permanent root, and has survived
shewing prospects of early vitality;
after that it was never mentioned at all. Thus it may be

and for 500 years
with vigour to this day; the curious part of this fact is

said that, when the sea-borne Spanish and Portuguese
that it has done so uniformly in a quiet and imper-

ceptible way, being scarcely so much as mentioned at

missionaries first appeared on the China coast, 400
years ago, they had practically only to deal with corrupt
B uddhism as a popular faith, and with Confucianism
as the guiding principle of the governing class. I slam,

the time when the Persian and Nestorian forms were
the most militant of religions in the W est, always lay
shewing prospects of early vitality; and for 500 years

after that it was never mentioned at all. Thus it may be
low in China, receiving its due reward in the shape of
liberal if not contemptuous toleration; it is only
within the past 150 years that it has shewn signs of
aggressiveness, and that aggressiveness seems to have

said that, when the sea.-borne Spanish and Portuguese
had its origin rather in schisms within the fold than in missionaries first appeared on the China coast, 400
years ago, they had practically only to deal with corrupt
hostility against the paganism found outside the pale
of I slam.
The missionaries are full of hope, now that the
Buddhism as a popular faith, and with Confucianism

as the guiding principle of the governing class. Islam,
leaven of new thought has worked up the mentality of
the masses, that China will become more and more
Christian in the sense of accepting doctrine and dogma;
the most militant of religions in the West, always lay

low in China, receiving its due reward in the shape of
liberal if not contemptuous toleration; it is only
within the past 150 years that it has shown signs of
aggressiveness, and that aggressiveness seems to have
had its origin rather in schisms within the fold than in
hostility against the paganism found outside the pale
of Islam.
The missionaries are full of hope, now that the
leaven of new thought has worked up the mentality of
the masses, that China will become more and more
Christian in the sense of accepting doctrine and dogma;
Co 316
RELIGION IN OlCHINA 11
R E L I GI O N I N O I CH I N A
but, as suggested above, the Chinese have never shewn

any jealousy of foreign spirituality, so long as they
11
but, as suggested above, the Chinese have never shewn
any j ealousy of foreign spirituality, so long as they
have been left free to decide for themselves. The

have been left free to decide for themselves. The
Chinese intellect is q uite robust enough to take care of
Chinese intellect is quite robust enough to take care of
itself, and it is not likely that it will ever surrender
itself, and it is not likely that it will ever surrender
itself to the dogmatic teaching of any Christian sect,
Catholic, Protestant, or O rthodox
clearly that, however ex cellent the general effect of

; it sees only too
itself to the dogmatic teaching of any Christian sect,

Christianity may have been in rendering the men of
Catholic, Protestant, or Orthodox; it sees only too

clearly that, however excellent the general effect of
the " W est merciful, charitable towards human and even
animal suffering, more truthful and j ust than the E ast
in j udiciary matters, more honest and public-spirited
in financial and political matters, it has done very

Christianity may have been in rendering the men of
little, and steadily tends to do even less, towards the West merciful, charitable towards human and even
placating race-ambitions, minimising the waste upon
warlike preparations, eq ualising the enj oyment of the

animal suffering, more truthful and just than the East
good things of life, and making men happy. I n short
in judiciary matters, more honest and public-spirited

in financial and political matters, it has done very
they see that the warring nations of the W est, in spite
of their science, their ' faith,' and their philosophy, are
in very much the same parlous state that old China
was in when L ao-tsz and Confucius tried, each in his

little, and steadily tends to do even less, towards
own way, to bring men back to the simple life or to the
placating race-ambitions,minimising the Waste upon

warlike preparations, equalising the enjoyment of the
polite life respectively. They are not contented, and
not happy. There is a keen demand in awakening
China for all that the missionaries can do in the way of
translating books of science, finance, political economy,

good things of life, and making men happy. In short
history, ccmparative religion, the arts of war, the
they see that the warring nations of the West, in spite

of their science, their ‘ faith,’ and their philosophy, are
principles of state right and constitutional right, and
so on; but the most enthusiastic missionaries will
in very much the same parlous state that old China

hardly pretend that any really intellectual Chinese
troubles himself about miracles, holy mysteries, dogma,
or doctrine pure and simple. The state of things that

was in when Lao-tsz and Confucius tried, each in his
own way, to bring men back to the simple life or to the
ex isted in E urope at the time of the R eformation and
the I nq uisition is hardly conceivable in China, where
polite life respectively. They are not contented, and

not happy. There is a keen demand in awakening
China for all that the missionaries can do in the way of
translating books of science, finance, political economy,
history, compamtlive religion, the arts of war, the
principles of state right and constitutional right, and
so on; but the most enthusiastic missionaries will
hardly pretend that any really intellectual Chinese
troubles himself about miracles, holy mysteries, dogma,
or doctrine pure and simple. The state of things that
existed in Europe at the time of the Reformation and
the Inquisition is hardly conceivable in China, where
Co 8l€
12 THE QUEST
12
fanaticism and religious zeal are quite foreign to the
TH E Q UE ST
educated and the ignorant temperament alike. Such
religious persecutions as have taken place have always
fanaticism and religious zeal are q uite foreign to the
educated and the ignorant temperament alike. Such
religious persecutions as have taken place have always
been commanded from above, and have never burst out

been commanded from above, and have never burst out
in the form of spiritual popular enthusiasm; they have in the form of spiritual popular enthusiasm; they have
always had a political and anti-foreign substratum, the
fear being lest the peaceful course of social life and

always had a political and anti-foreign substratum, the
administrative government should be rendered confused
fear being lest the peaceful course of social life and

administrative government should be rendered confused
and anarchical in the apparent interests of strangers
enj oying the hospitality and tolerance of China.
N either Taoism nor Confucianism, which are both
teachings of native growth, in no way religious, has

and anarchical in the apparent interests of strangers
ever been in the least persecuted, ex cept that over-
enjoying the hospitality and tolerance of China.

zealous individuals at Court may have occasionally
been suppressed when their rivalry seemed to threaten

Neither Taoism nor Confucianism, which are both
a breach of the peace.
teachings of native growth, in no way religious, has

ever been in the least persecuted, except that over-
A s things now stand, in spite of a foreign dynasty,
of long-rooted financial corruption, of over half a

century of opium-dissipation, of sq
like incapacity, ingrained contempt (until q

ueezed feet, of war-
uite recently)
zealous individuals at Court may have occasionally
for scientific teaching, and other great handicaps,
been suppressed when their rivalry seemed to threaten
a breach of the peace.
China is making a really brave show in the direction of
political, economical, and moral independence: so far
from there being in her any anti-religious fanaticism,
As things now stand, in spite of a foreign dynasty,

of long-rooted financial corruption, of over half a
she is beginning to shew once more a secular tolerance
all round, and even to welcome missionaries for their
many other virtues, gently ignoring that part of their
' spiritual' and doctrinal teaching which the Chinese

century of opium-dissipation, of squeezed feet, of War-
cannot accept, and which they now see can do little
like incapacity,ingrainedcontempt (untilquite recently)
for scientific teaching, and other great handicaps,

political or social harm so long as a reasonable amount
of outlet is given to it, and no irritating attempts are
made to suppress liberty of opinion.
E . H . Parker.
China is making a really brave show in the direction of
political, economical, and moral independence: so far
from there being in her any anti-religious fanaticism,
she is beginning to shew once more a secular tolerance
all round, and even to Welcome missionaries for their
many other virtues, gently ignoring that part of their
‘spiritual’ and doctrinal teaching which the Chinese
cannot accept, and which they now see can do little
political or social harm so long as a reasonable amount
of outlet is given to it, and no irritating attempts are
made to suppress liberty of opinion.
E. H. PARKER.
TH E DI V I N E F E CUN DI TY .'
R E V . GE O R GE TY R R E L L .
A collective catastrophe such as an earthq uake is
often much more than a sum total of individual
catastrophes. I t differs in kind as well as in degree.
I t implies a frustration not merely of individual lives
but of social life. To the former mystery
frustration of individual lives before their natural

i.e. the
THE DIVINE FECUNDITY.'

ex haustion we are accustomed; the latter is less
familiar and more striking. Y et a state or city has
a life of its own, a history of its own. I t has its REV. GEORGE TYRRELL.
aspirations, ambitions, ideals. Though history shows
us that kingdoms perish, yet for them the law of
death is not an apparent necessity as it is for the
A COLLECTIVE catastrophe such as an earthquake is

often much more than a sum total of individual
individual. They live, act, plan, design, on the
assumption that they will last for ever. A nd so of
institutions, associations and other collectivities.
They allow for, and are not perturbed by, the gradual
catastrophes. It differs in kind as Well as in degree.
elimination and replacement of their individual mem-
It implies a frustration not merely of individual lives
but of social life. To the former mystery—i.e. the
bers. B ut for collective catastrophes that interrupt
their history, or threaten their very ex istence, they do
not allow. The more ex
such a catastrophe is, so much the more does it bring

tensive and socially destructive
frustration of individual lives before their natural

home to us the possibility of what may happen, nay, of
exhaustion—we are accustomed; the latter is less
familiar and more striking. Yet a state or city has
what must happen, though it has never happened yet,
namely, the ex tinction of the human race in the midst
a life of its own, a history of its own. It has its

1 The summary of a paper read before The Q uest Society, at K ensington
Town H all, March 25, 1909.
I S
aspirations, ambitions, ideals. Though history shows

us that kingdoms perish, yet for them the law of
death is not an apparent necessity as it is for the
individual. They live, act, plan, design, on the

assumption that they will last for ever. And so of
institutions, associations and other collectivities.
They allow for, and are not perturbed by, the gradual
elimination and replacement of their individual mem-
bers. But for collective catastrophes that interrupt
their history, or threaten their very existence, they do
not allow. The more extensive and socially destructive
such a catastrophe is, so much the more does it bring
home to us the possibilityof What may happen, nay, of
what must happen, though it has never happened yet,
namely, the extinction of the human race in the midst
‘ The
summary of a paper read before The Quest Society, at Kensington
Town Hall, March 25, 1909.
18
Co 316
14 THE QUEST
of its career, the frustration of its collective hopes,
ideals and aspirations. Religion has probably only
14
TH E Q UE ST
of its career, the frustration of its collective hopes,
ideals and aspirations. R eligion has probably only

canonised and authenticated a spontaneous, and
canonised and authenticated a spontaneous, and
perhaps useful, illusion of the mind, in teaching us to

believe that human history is working towards some
perhaps useful, illusion of the mind, in teaching us to
believe that human history is working towards some
definite and attainable goal in which its destiny will
be accomplished; that, like an individual organism,

definite and attainable goal in which its destiny will
its evolution has a certain inherently determined limit;
be accomplished; that, like an individual organism,
its evolution has a certain inherently determined limit ;
that the process has to end in some kingdom of God
upon earth, some socialist millennium, in which the
wheels of life will spin round monotonously and
without progress.
that the process has to end in some kingdom of God
B ut manifestly, collective humanity is in no way
upon earth, some socialist millennium, in which the

inherently predetermined to any such fix
far as it seems designed for anything, it is for an

ed goal. A s
wheels of life will spin round monotonously and

eternal process of ever ex panding and deepening life.
without progress.
But manifestly, collective humanity is in no way
N ot only to man, but to every living species, N ature
says: " I ncrease, multiply, fill the earth and subdue it" ;
nor is there any inward principle limiting that increase
and ex pansion. The posterity we work for is a to-

inherently predetermined to any such fixed goal. As
morrow that never comes. I t is not some final
far as it seems designed for anything, it is for an
eternal process of ever expanding and deepening life.
generation that is to enter into all the labours, j oys,
tears, and sorrows of the past. E very future generation,
even the most distant we can imagine, will have tears
and sorrows of its own. R elatively, the j oys and

Not only to man, but to every living species, Nature
sorrows of one epoch are probably no greater than
says : “ Increase, multiply,fill the earth and subdue it”;

nor is there any inward principle limiting that increase
those of another. N ew supplies create new demands;
new answers raise new q uestions; new attainments
breed new discontents.
and expansion. The posterity we Work for is a to-

W e progress not in pursuit of a freely chosen end,
such as an earthly paradise, but in obedience to a dire morrow that never comes. It is not some final
law of our nature and because we must. Under
pressure from behind and from around, we are con-

generation that is to enter into all the labours, joys,
strained to live better in order to live at all; to advance
tears, and sorrows of the past. Every future generation,

even the most distant we can imagine, will have tears
and sorrows of its own. Relatively, the joys and
sorrows of one epoch are probably no greater than
those of another. New supplies create new demands;
new answers raise new questions; new attainments
breed new discontents.
We progress not in pursuit of a freely chosen end,
such as an earthly paradise, but in obedience to a dire
law of our nature and because we must. Under
pressure from behind and from around, we are con-
strained to live better in order to live at all; to advance
Co glee
THE DIVINE FECUNDITY 15
TH E DI V I N E F E CUN DI TY
in order not to perish. Apart from such pressure We
15
are inert and even retrograde. We kick against the

goad that spurs us on to elicit and conflict. Once
in order not to perish. A part from such pressure we
are inert and even retrograde. W e kick against the
goad that spurs us on to effort and conflict. O nce
forced into the battle, our love of conq uest may become
forced into the battle, our love of conquest may become
a passion with us. W e then put it down to our own
a passion with us. We then put it down to our own

credit; we interpret it by our ideals. We prefer to
credit; we interpret it by our ideals. W e prefer to
think we are actively pursuing an end, rather than
passively obeying an impulse.
Y et j ust because we assume that we are building

think we are actively pursuing an end, rather than
up some final earthly paradise, we are perplex ed by
passively obeying an impulse.

Yet just because We assume that we are building
any sort of ex tensive social catastrophe that suggests
the possibility of a racial catastrophe, such as an
up some final earthly paradise, We are perplexed by

universal plague or earthq uake or cosmic collision.
O ur God is in our own image and likeness. H e is the
embodiment and guarantee of our highest aspirations.
any sort of extensive social catastrophe that suggests

W e seem to have no higher aspiration than the final
and permanent perfection of humanity. Can God be

the possibility of a racial catastrophe, such as an
indifferent to this?
universal plague or earthquake or cosmic collision.

Our God is in our own image and likeness. He is the

L et me say in passing that in the present contex t
I use God and N ature indifferently; that is, I speak of
God so far as he is immanent in and parallel with
N ature; and not so far as he is supernatural and

embodiment and guarantee of our highest aspirations.
transcendent. Sometimes N ature sounds too inhuman
We seem to have no higher aspiration than the final

and permanent perfection of humanity. Can God be
for my purpose, and sometimes God sounds too human.
' I ndifference,' that is the problem. N ature or
God is so evidently careful, so evidently careless, about
one and the same interest. Dualism offers a tempting

indifferent to this ?
solution for what seems to be a conflict between two
Let me say in passing that in the present context
I use God and Nature indifferently; that is, I speak of
independent principles, one constructive, the other
destructive. B ut no. Construction and destruction
are too plainly dependent factors of one system.
N ature destroys in creating and creates in destroying.

God so far as he is immanent in and parallel with
Death is but an economy of life in its higher forms,
Nature; and not so far as he is supernatural and

transcendent. Sometimes Nature sounds too inhuman
by no means necessary in the lower. The fly and the
for my purpose, and sometimes God sounds too human.

‘Indiflerence,’ that is the problem. Nature or
God is so evidently careful, so evidently careless, about
one and the same interest. Dualism offers a tempting
solution for what seems to be a_conflict between two
independent principles, one constructive, the other
destructive. But no. Construction and destruction
are too plainly dependent factors of one system.
Nature destroys in creating and creates in destroying.
Death is but an economy of life in its higher forms,
by no means necessary in the lower. The fly and the
Co glee
18 THE QUEST
16
mouse perish thatthe spider and the cat may live. Yet
TH E Q UE ST
Nature is on both sides at once; she pounces with the

cat and she runs with the mouse; she rejoices with
mouee perish that the spider and the cat may live. Y et
N ature is on both sides at once; she pounces with the
cat and she runs with the mouse;
the conq ueror, she weeps with the conq

she rej oices with
uered. I s it
the conqueror, she weeps with the conquered. Is it
not the same throughout the whole world? E very-
not the same throughout the whole world? Every-
where forces, impulses, instincts of self-assertion,
where forces, impulses, instincts of self-assertion,
self-preservation, self-ex pansion, whose frustration is
apparently as much the intention of N ature as is their
realisation.
self-preservation, self-expansion, whose frustration is
N or can we say that it is the lower that yields to
apparently as much the intention of Nature as is their

the higher. Man is the prey of the beast, nay, of the
microbe. N or again that the lower is wholly designed

realisation.
for the use of the higher. N o plant or animal is
Nor can we say that it is the lower that yields to

the higher. Man is the prey of the beast, nay, of the
designed for food, but only for its own life and self-
ex pansion. Many seem designed to prey on and infest
others, but not one instinctively yields itself to be
eaten. I speak under correction; but I know of no

microbe. Nor again that the lower is wholly designed
creature labelled ' food.' A ll N ature' s designs are for
for the use of the higher. No plant or animal is
designed for food, but only for its own life and self-
conq uest and consumption; she has filled the world
with feeders but not with food. F ood is always
artificial. I t is made by the destruction of something
that was constructed for an end of its own. W e

expansion. Many seem designed to prey on and infest
destroy a plant or an animal to feed on its ruins.
others, but not one instinctively yields itself to be
eaten. I speak under correction; but I know of no
B ut its form and function, all that makes it what
it is, is nothing to our purpose. N ature in each
ex isting individual seems to be wholly on its side
creature labelled ‘food.’ All Nature's designs are for

conquest and consumption; she has filled the world
and against all the rest; while at the same time the
very rivalry of types and individuals is the condition
of their ex istence and development. W ere any one
with feeders but not with food. Food is always

type to fulfil the law of its being without check, it
would overspread the whole earth in an incredibly
artificial. It is made by the destruction of something

that was constructed for an end of its own. We
short time, and, in destroying its rivals, would destroy
the condition of its own ex istence. I t is at once
intended to prevail and intended not to prevail. H ereto-
destroy a plant or an animal to feed on its ruins.

But its form and function, all that makes it what
it is, is nothing to our purpose. Nature in each
existing individual seems to be wholly on its side
and against all the rest; while at the same time the
very rivalry of types and individuals is the condition
of their existence and development. Were any one
type to fulfil the law of its being without check, it
would overspread the Whole earth in an incredibly
short time, and, in destroying its rivals, would destroy
the condition of its own existence. It is at once
intended to prevail and intended not to prevail. Hcreto-
Co glee
fore man has willinglybelieved, and made his religion
17
fore man has willingly believed, and made his religion

teach him, that his race is an exception to this universal
teach him, that his race is an ex ception to this universal
law of life; that the strength and direction of its
natural impulses and aspirations is a guarantee of
law of life; that the strength and direction of its
natural impulses and aspirations is a guarantee of
their eventual attainment. I t was thought reasonable
their eventual attainment. It was thought reasonable

that cows and sheep should exist not for themselves
that cows and sheep should ex ist not for themselves
but primarily to supply him with beef and mutton.
Plants ex
the ex
isted for animals;
tinct species that preceded man they were an

animals for man. A s for
but primarily to supply him with beef and mutton.

anomaly; nay, their ex istence was denied. Y et there is
Plants existed for animals; animals for man. As for

the extinct species that preceded man they were an
no guarantee whatever that man in obeying the innate
law of his being, in struggling upwards from bestiality
to civilisation, is a favoured child of N ature;
destined to perpetuity; or that he may not fall the

or is
anomaly; nay, theirexistence was denied. Yetthere is

prey of some new microbe or of some wild upheaval of
no guarantee whatever that man in obeying the innate
law of his being, in struggling upwards from bestiality
the earth' s crust. I ndeed the death of the individual
is not more certain than the eventual death of the
race.
to civilisation, is a favoured child of Nature; or is

destined to perpetuity; or that he may not fall the

I t is this combination of care and carelessness
that constitutes the wastefulness of N ature. She is
prey of some new microbe or of some wild upheaval of

like some fickle genius who, as soon as he has proved
his skill, wearies of his unfinished task and throws it
aside to begin another. She delights in making but
the earth’s crust. Indeed the death of the individual

is not more certain than the eventual death of the
cares nothing for what she has made; infinitely clever,
infinitely heartless. She takes not fifty but fifty
race.
thousand seeds in her heedless hand and flings them into
space, on the chance that j ust one may realise some
little part of that infinite potentiality with which It is this combination of care and carelessness
that constitutes the wastefulness of Nature. She is
she has endowed it; for each is not only a life in itself
but is pregnant with a whole world of teeming life.
" W e look up and see the midnight sky white with star-
like some fickle genius who, as soon as he has proved

his skill, wearies of his unfinished task and throws it
dust; and we recognise her wasteful hand once more.
A nd yet in our preposterous conceit we are still
confident that our own microscopic atom is a favoured
aside to begin another. She delights in making but

cares nothing for what she has made ; infinitely clever,
infinitely heartless. She takes not fifty but fifty
thousand seeds in her heedless hand and flings theminto
space, on the chance that just one may realise some
little part of that infinite potentiality with which
she has endowed it; for each is not only a life in itself
but is pregnant with a whole world of teeming life.
We look up and see the midnight sky white with star-
dust ; and we recognise her wasteful hand once more.
And yet in our preposterous conceit we are still
confident that our own microscopic atom is a favoured
2
C0 glee
18 THE QUEST
World-seed that cannot fail of eventual success. But
What are the chances that its potentialities will come
18
TH E Q UE ST
world-seed that cannot fail of eventual success. B
what are the chances that its potentialities will come

ut
to anything, or that Nature Will deflect her course by

to anything, or that N ature will deflect her course by
a hair’s breadth rather than set her careless heel on
our laboriously constructed ant-hill ? I think none at
a hair' s breadth rather than set her careless heel on
our laboriously constructed ant-hill? I think none at
all.
all.
But We must perforce conceive the eternal and
B ut we must perforce conceive the eternal and
universal labour of N ature in the likeness of some
human enterprise, with beginning, middle and end,
and of which every part and moment bears on every

universal labour of Nature in the likeness of some
other and builds up a final and predetermined result.
human enterprise, with beginning, middle and end,
and of which every part and moment bears on every
F or earlier thought, this order was more static and
architectural; for ours, it is that of a building-process
where nothing is wasted, where every movement
conspires to one unifying end. A nd if the manifest

other and builds up a final and predetermined result.
waste and incoherence of N ature give the lie to this For earlier thought, this order Was more static and
anthropomorphism, we then ascribe this apparent
difficulty merely to the limitation of our view; we

architectural; for ours, it is that of a building-process
Where nothing is Wasted, Where every movement
appeal from knowledge to faith. Could we see all, we
conspires to one unifying end. And if the manifest

think, we should see thrift and economy everywhere
" toil co-operant to an end."
B ut before we go abroad into the stellar universe,
let us look at home and see if the history of this earth

Waste and incoherence of Nature give the lie to this
or of man bears out such an idea of progress of an all-
anthropomorphism, We then ascribe this apparent

difiiculty merely to the limitation of our view; We
embracing plan to which every ex istence and event is
subservient; let us see if we are j ustified in ex tending
the categories of the part to the whole;
the whole as a vast mechanism or organism. May it

in conceiving
appeal from knowledge to faith. Could we see all, We

not be a boundless ocean of chaotic potentialities in
think, We should see thrift and economy everyWhere—
“ toil
co-operant to an end.”
which myriad forms of organism appear, and, by their
mere struggle for ex istence, fall into that hierarchic
order that looks like intelligent design, but is merely
But before We go abroad into the stellar universe,

let us look at home and see if the history of this earth
a mechanical result.
A re we then j ustified in supposing that because
or of man bears out such an idea of progress—of an all-

embracing plan to which every existence and event is
subservient; let us see if We are justified in extending
the categories of the part to the Whole ; in conceiving
the Whole as a vast mechanism or organism. May it
not be a boundless ocean of chaotic potentialities in
which myriad forms of organism appear, and, by their
mere struggle for existence, fall into that hierarchic
order that looks like intelligent design, but is merely
a mechanical result.
Are We then justified in supposing that because
Co 316
TH E DI V I N E F E CUN DI TY 19 progress or development is the innate law of every

progress or development is the innate law of every
individual, and in a sense of every species, it is also

individual, and in a sense of every species, it is also
the law of that world which is the theatre of life; the law of that world which is the theatre of life;
that the whole has been planned with a view to progress?
Does not progress imply an environment; and can the

thatthewhole has been planned with a view to progress ?
whole have an environment?
Does not progress imply an environment; and can the
whole have an environment ?
L et us shut up our sacred books and look at
human history as a whole, or in any of its departments,
as we know it. Can we say that our present civilisation
is the steady, orderly outcome of man' s past history

Let us shut up our sacred books and look at
in the same way that a fully developed organism is human history as a whole, or in any of its departments,
as we know it. Can we say that our present civilisation
the outcome of its first germ? Can we say that all
our past has been co-operant to this end? Manifestly
nct. O nly the barest trickle from the past mingles
is the steady, orderly outcome of man’s past history

in the same way that a fully developed organism is
with its waters. The rest has sunk into the earth or
evaporated into the clouds, and affects us as little as
does the history of Mars or Jupiter. F
concerns us, the history of central A

or all that
frica or aboriginal
the outcome of its first germ ? Can we say that all
A merica is mere waste. I t might never have happened.
our past has been co-operant to this end ? Manifestly

not. Only the barest trickle from the past mingles

W hat we owe to A ssyria constitutes but an infinitesimal
fraction of its civilisation. A nd when we point to our
debts to E gypt and Greece, let us not deceive ourselves.
They have not lived on in us, but have died that we

with its waters. The rest has sunk into the earth or
might live. W e have not steadily built up a structure
evaporated into the clouds, and affects us as little as

that they began, but have gathered stones from their
ruins to build up into a wholly different structure of

does the history of Mars or Jupiter. For all that
our own. There is no more continuity of development
concerns us, the history of central Africa or aboriginal

America is mere waste. It might never have happened.
here, than between the beast of prey and its victim.
Still more futile is it to find a q uasi-organic
relation between the countless species of life, ex tinct
What we owe to Assyria constitutes but an infinitesimal

and ex tant, that have appeared on our globe; to see
them all co-operant and convergent towards some grand

fraction of its civilisation. And when we point to our
debts to Egypt and Greece, let us not deceive ourselves.
final unification. Such order as we find is the result
the almost mechanical result of struggle and competi-
They have not lived on in us, but have died that we

might live. We have not steadily built up a structure
that they began, but have gathered stones from their
ruins to build up into a wholly different structure of
our own. There is no more continuity of development
here, than between the beast of prey and its victim.
Still more futile is it to find a quasi-organic
relation between the countless species of life, extinct
and extant, that have appeared on our globe; to see
them all co-operant and convergent towards some grand
final unification. Such order as we find is the result-
the almost mechanical result———of struggle and competi-
C0 glee
9.0 THE QUEST
20 TH E Q UE ST
tion. The strongest eel, says the proverb, gets to the
tion. The strongest eel, says the proverb, gets to the
top of the pot; the weakest gets to the bottom; and

between the top and the bottom the others are
top of the pot; the weakest gets to the bottom; and
between the top and the bottom the others are
hierarchically arranged according to the degree of their
hierarchically arranged according to the degree of their

strength and efficiency. The history of species and
strength and efficiency. The history of species and
genera is that of a process of division and sub-division
genera is that of a process of division and sub-division

in no way subordinated to some higher complex unity.
E ach goes its way independently, as if it were itself
the whole world: and its relation to the rest, if not

in no way subordinated to some higher complex unity.
Each goes its way independently, as if it were itself
indifferent, is hostile rather than co-operative. H orses
do not volunteer to work for man, nor aphides for ants.
A s far as present species are concerned, most of those
now ex tinct might never have ex isted, so little do they

the whole world; and its relation to the rest, if not
enter into the present resultant. L ife has put forth
indifferent, is hostile ratherthan co-operative. Horses
do not volunteer to work for man, nor aphides for ants.
a thousand branches that have simply perished with-
out trace each a separate world that has lived and
died, but not for us. They might as well have flourished
As far as present species are concerned, most of those

now extinct might never have existed, so little do they
in the most distant stars as far as ex isting flora and
fauna are concerned.

A nd those distant stars
evidence in favour of F echner'

is there the faintest
s beautiful dream of an
enter into the present resultant. Life has put forth
organic unity in which each has its part to play; each
a thousand branches that have simply perished with-

out trace——each a separate world that has lived and
demands and is demanded by all the rest; in which
not one is wasted or fails to contribute to the realisation
of a fore-ordained end?
have ex plain their apparent order as the blind resultant

Does not all the evidence we
died, but not for us. They might as well have flourished
of a competition between brute masses and brute
in the most distant stars as far as existing flora and
fauna are concerned.
forces? A re they not ever crashing, colliding, destroy-
ing one another, in their struggle for free play, senseless
as the furious billows of an angry ocean? L et us not
And those distant stars—is there the faintest

be blinded by our instinctive craving for unity,
understanding, comprehension, which after all is only

evidence in favour of Fechner’s beautiful dream of an
an ex
A
igency of our practical life.
s far then as our ex perience goes, the organic

organic unity in which each has its part to play; each
demands and is demanded by all the rest; in which
not one is wasted or fails to contribute to therealisation
of a fore-ordained end ? Does not all the evidence we
have explain their apparent order as the blind resultant
of a competition between brute masses and brute
forces ‘Z Are they not ever crashing, colliding,destroy-
ing one another, in their struggle for free play, senseless
as the furious billows of an angry ocean ? Let us not
be blinded by our instinctive craving for unity,
understanding, comprehension, which after all is only
an exigency of our practical life.
As far then as our experience goes, the organic
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ca.tegory—the co-ordination of parts by a whole, of
21
category the co-ordination of parts by a whole, of

functions by an end—has no application in Nature
functions by an end has no application in N ature
except to the individual organism. It cannot even be

ex cept to the individual organism. I
applied to the history and development of the species;

t cannot even be
applied to the history and development of the species;

for while the organism left to itself develops, and that
for while the organism left to itself develops, and that

in one fixed way, the species left to itself is inert, if
in one fix ed way, the species left to itself is inert, if
not retrograde; and when forced by ex ternal pressure
to develop, may do so in any one of a thousand
directions determined by the more or less accidental

not retrograde; and when forced by external pressure
nature of that ex ternal pressure. I t accommodates and
to develop, may do so in any one of a thousand

directions determined by the more or less accidental
shapes itself as a river does to its bed 5 and with as
little foresight or design. I ts future cannot be predicted
from any knowledge of its present internal constitution.
O nly then in the individual manifestations of life

nature of that external pressure. It accommodates and
do we find anything that looks like plan or finality in
shapes itself as a river does to its bed ; and with as

little foresight or design. Its future cannot be predicted
N ature. These individuals are, we might say, so
many condensations or nuclei in the shapeless, aimless
nebula of the inorganic; each a little world apart,
from any knowledge of its present internal constitution.

adj usting itself to its surroundings and to its neighbour
worlds, as best it may; leaguing with its like for

Only then in the individual manifestations of life
common advantage and adventure;
for its very ex istence and preservation;

depending on them
yet not consti-

do we find anything that looks like plan or finality in
tuting with them any sort of higher natural organism,
Nature. These individuals are, we might say, so

many condensations or nuclei in the shapeless, aimless
nor conspiring with them to any definite pre-established
goal. N ature is not working to one end; but has j ust
as many ends as there are living individuals. I
of them L ife seeks a new self-ex pression. B

n each
ut its
nebula of the inorganic; each a little world apart,
utterances are not connected, nor has their sum-total
adjusting itself to its surroundings and to its neighbour

worlds, as best it may; leaguing with its like for
a separate or organic meaning.
I s the universe then, as we know it, aimless and
common advantage and adventure; depending on them

meaningless? R ather it teems with aims and meanings,
although it has no one aim or meaning. L ike a great
tree it pushes out its branches, however and wherever

for its very existence and preservation; yet not consti-
tuting with them any sort of higher natural organism,
it can, seeking to realise its whole nature as far as
nor conspiring withthem to any definite pre-established

goal. Nature is not working to one end ; but has just
as many ends as there are living individuals. In each
of them Life seeks a new self-expression. But its
utterances are not connected, nor has their sum-total
a separate or organic meaning.
Is the universe then, as We know it, aimless and
meaningless ? Rather it teems with aims and meanings,
although it has no one aim or meaning. Like a great
tree it pushes out its branches, however and wherever
it can, seeking to realise its whole nature as far as
Co 316
22 THE QUEST
22 TH E Q UE ST
possible in every one of them, but aiming at no
possible in every one of them, but aiming at no
collective effect. This is its play, this is its work, this

is, if you will, its end.
collective effect. This is its play, this is its work, this
is, if you will, its end.
B ut a tree grows in the process;
lives, it dies. H ave we any reason to think that the

it is born, it
But a tree grows in the process; it is born, it

universe grows from anything to anything? N ot the
lives, it dies. Have we any reason to think that the

universe grows from anything to anything? Not the
slightest. A ll we can find is an endless oscillation,
like that of the heaving ocean; a process of making
and unmaking] ; :of condensation and dispersion; periods
slightest. All we can find is an endless oscillation,

like that of the heaving ocean; a process of making
of progress alternating with periods of retrogression.
W e can see in it only the eternal theatre of those self-
manifestations which are, so to say, the pulsations of
the universal life. To suppose that God is working

and unmaking];:of condensation and dispersion; periods
out some ultimate end by means of those self-manifes-
of progress alternating with periods of retrogression. .
We can see in it only the eternal theatre of those self-

tations, that they are not ends in themselves, is to
reduce him to human dependency and poverty to
forget that they are but radiations from the source of
life. A s well look for plan and system among the

manifestations which are, so to say, the pulsations of
blessings that the' sun scatters upon our earth, cheering
the universal life. To suppose that God is working

out some ultimate end by means of those self-manifes-

each heart, tuning each throat, colouring each flower,
fertilising each grain, as though there were none other
in the whole world.
A s far then as God in N ature seems at all to care

tations, that they are not ends in themselves, is to
or provide, it is not for the type, but for the single life;
reduce him to human dependency and poverty—to
forget that they are but radiations from the source of
not for the whole, but for a few of its parts.
These countless billions of separate worlds and
ends; this wasteful lux
lack of any ulterior design in whose realisation the

uriance and fecundity; this
life. As well look for plan and system among the

cosmic labour is to cease; this work for work' s sake
blessings that the:sun scatters upon our earth, cheering

so nearly akin to play all this is perplex ing to us who
each heart, tuning each throat, colouring each flower,

are driven into action only by our needs and limitations.
The artist, the musician, knows something of it. W e
have made our God not in the image of the artist but
fertilising each grain, as though there were none other
in that of the artisan or the man of affairs. W e ask:
in the whole world.
As far then as God in Nature seems at all to care
or provide, it is not for the type, but for the single life;
not for the whole, but for a few of its parts.
These countless billions of separate worlds and
ends ; this wasteful luxuriance and fecundity; this
lack of any ulterior design in Whose realisation the
cosmic labour is to cease; this work for work’s sake
so nearly akin to play—all this is perplexing to us who
are driven into action only by our needs and limitations.
The artist, the musician, knows something of it. We
have made our God not in the image of the artist but
in that of the artisan or the man of affairs. We ask:
Co 316
“ What is he going to make out of it all?” Perhaps
23
nothing; perhaps the universe is only his eternal

keyboard, his eternal canvas. Perhaps each melody,
" W hat is he going to make out of it all? " Perhaps
nothing; perhaps the universe is only his eternal
keyboard, his eternal canvas. Perhaps each melody,
each picture, may have a worth in itself apart from all

each picture, may have a Worth in itself apart from all
the rest. L ost stars, lost species, lost civilisations,
the rest. Lost stars, lost species, lost civilisations,
lost religions——lost as far as any influenceon our own is
lost religions lost as far as any influence on our own is
concerned may have j ustified their ex istence, though
they have led to nothing further.
L et us remember this when we think it an inj ustice

concerned—may have justified their existence, though
that so many generations should have lived in bestiality,
they have led to nothing further.

Let us rememberthisWhen We thinkit an injustice
savagery and barbarism in order, as we imagine, that
our civilisation might at last arise. W ill not future
generations look back on us with a like mistaken pity
that so many generations should have lived in bestiality,

as having ex isted only for their sakes? Do we not feel, _
and rightly, that we ex ist primarily for our own? A nd
savagery and barbarism in order, as We imagine, that

our civilisation might at last arise. Will not future
did not our savage ancestors feel the same? A re we
not mistaking a result for an end? W e conceive
progress as planned, as making for a goal, an earthly
generations look back on us with a like mistaken pity

as having existed only for their sakes ? Do We not feel,

paradise, into which some far-off generation is to enter
for whose sake all previous generations have suffered.
A nd pray when?
scheme is, however, wasted if there be no such scheme,

O ur j ust indignation at such a
and rightly, that we exist primarilyfor our own? And

and if every generation, every individual life, have an
did not our savage ancestors feel the same? Are We
not mistaking a result for an end? We conceive
absolute value of its own and constitute a world apart.
The good of posterity is the result, not the end or
motive, of our living as well and as fully as we can.
progress as planned, as making for a goal, an earthly

paradise, into which some far-off generation is to enter
W e should live, not for a posterity that never comes,
but for the present always remembering that our
present is a little bit of the past tied to a little bit of
for whose sake all previous generations have suffered.

the future; the duration of our actual living interests;
the field of our clear foresight and retrospect.
And pray when? Our just indignation at such a

scheme is, however, wasted if there be no such scheme,
I f then a collective catastrophe, interrupting the
course of progress and civilisation, shocks and dis-
appoints our ex pectation, it is because that ex pectation
and if every generation, every individual life, have an

absolute value of its own and constitute a World apart.
The good of posterity is the result, not the end or
motive, of our living as Well and as fully as We can.
We should live, not for a posterity that never comes,
but for the present—alWays remembering that our
present is a little bit of the past tied to a little bit of
the future ; the duration of our actual living interests;
the field of our clear foresight and retrospect.
If then a collective catastrophe, interrupting the
course of progress and civilisation, shocks and dis-
appoints our expectation, it is becausethatexpectation
Co 316
24 THE QUEST
24 TH E Q UE ST
was ill-grounded; because we had thought Nature
was ill-grounded; because we had thought N ature
pledged to the development of the social organism in

the same way as she is pledged to that of the individual
pledged to the development of the social organism in
the same way as she is pledged to that of the individual
organism.
organism.
No doubt to view the cause of progress as God's
N o doubt to view the cause of progress as God' s
cause, and to live and labour for an ideal society in the
cause, and to live and labour for an ideal society in the

vague future as for the K ingdom of God, has been the
source of no little inspiration and fertile inventiveness.
B ut it has not been an unmix ed blessing. The end is
vague future as for the Kingdom of God, has been the

source of no little inspiration and fertile inventiveness.
easily forgotten in the means. Men come to care more
for universal aims and causes than for the individuals
in whose behalf they are taken up;
Sabbath than for man; more for the temple than for
more for the
But it has not been an unmixed blessing. The end is

him who dwells in it. There is a worship of the future
easily forgotten in the means. Men come to care more

for universal aims and causes than for the individuals
not less blind and pernicious than the worship of the
past; there is a devotion to progress as enslaving as
the most obstinate traditionalism. Man must never
be treated as a means, as a stepping-stone for his

in Whose behalf they are taken up; more for the
fellows. I t is not by living for a remote posterity that Sabbath than for man; more for the temple than for
we shall do most for it, but by living for ourselves and
our children, and by making the best of the present

him who dwells in it. There is a worship of the future
and of that immediate future which is but part of the
not less blind and pernicious than the Worship of the

past; there is a devotion to progress as enslaving as
present.
I f our problem is thus simplified, if we have only
to puzzle over N ature'
it is also in some way intensified. F

s carelessness as to the individual,
or there was at
the most obstinate traditionalism. Man must never
least a vague semblance of a solution in the idea that
be treated as a means, as a stepping-stone for his
fellows. It is not by living for a remote posterity that
the individual was sacrificed to some higher and more
universal end about which N ature was not careless;
we shall do most for it, but by living for ourselves and

and even when her indifference to some such imaginary
end to the triumph of some chosen people or race, to
the progress of all humanity or of the whole sentient

our children, and by making the best of the present
and of that immediate future which is but part of the
world could no longer be denied, the end was only
pushed further away into the darkness of the unknown;
present.
If our problem
is thus simplified, if we have only
to puzzle over Nature’s carelessness as to the individual,
it is also in some way intensified. For there was at
least a vague semblance of a solution in the idea that
the individual was sacrificed to some higher and more
universal end about which Nature was not careless;
and even when her indifference to some such imaginary
end—to the triumph of some chosen people or race, to
the progress of all humanity or of the whole sentient
World—could no longer be denied, the end was only
pushed further away into the darkness of the unknown;
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and in the interests of this unknown end the sacrifice
25
of the individual Was justified by faith if not by
sight.
and in the interests of this unknown end the sacrifice
of the individual was j ustified by faith if not by
sight.
Shall we not perhaps make an hypothesis more

Shall we not perhaps make an hypothesis more
consonant to facts as far as we see them, if we suppose
consonant to facts as far as we see them, if we suppose
God (or Nature, if you like) to be bound by a two-fold
God (or N ature, if you like) to be bound by a two-fold
metaphysical necessity? F irst, by the necessity of
producing and creating in all senses and directions like
the wild vegetation of a tropical forest. Secondly, by

metaphysical necessity ? First, by the necessity of
the necessity according to which such individual pro-
producing and creating in all senses and directions like

ductions interfere with and impede one another.
W hat he produces are the individuals; the totality and

the Wild vegetation of a tropical forest. Secondly, by
its more or less mechanically determined order result,
the necessity according to which such individual pro-

ductions interfere with and impede one another.
but are not produced or intended.
O n this hypothesis he cares and cares supremely
for each individual organism as though it were a world
apart. H e eq uips it for the struggle; he lives, feels,

What he produces are the individuals; the totality and
desires, devises, fights, suffers, and finally dies with it
its more or less mechanically determined order result,

but are not produced or intended.

and for it. H e cannot do otherwise. I f in its rivals
and enemies he fights against it, this again is a
necessity of his nature, which in them also utters itself
as fully as their limitations permit. A s Schopenhauer

On this hypothesis he cares and cares supremely
says, he is on the side of the cat and of the mouse, of
for each individual organism as though it were a world
apart. He equips it for the struggle; he lives, feels,
the spider and of the fly, of the oppressor and of the
oppressed. H e hates, but he cannot help, the conflict
and agony. H is will is plainly to minimise and abolish
the inevitable pressure and suffering as far as possible.

desires, devises, fights, suffers, and finally dies with it
H ere it is that his freedom is ex ercised i.e. in dealing
and for it. He cannot do otherwise. If in its rivals
and enemies he fights against it, this again is a
with the problem produced and ever reserved by his
necessary fecundity. Such progress as we see, is the
work of immanent wisdom and intelligence striving to
necessity of his nature, which in them also utters itself

as fully as their limitations permit. As Schopenhauer
make room for the swarming children of life. I t is then
a libel to say that he is careless of individuals; he
says, he is on the side of the cat and of the mouse, of

cares for them and for nothing else; he does not
the spider and of the fly, of the oppressor and of the

oppressed. He hates, but he cannot help, the conflict
and agony. His will is plainly to minimise and abolish
the inevitable pressure and suffering as far as possible.
Here it is that his freedom is exercised——i.e. in dealing
with the problem produced and ever reserved by his
necessary fecundity. Such progress as we see, is the
work of immanent wisdom and intelligence striving to
make room for the swarming children of life. It is then
a libel to say that he is careless of individuals; he
cares for them and for nothing else; he does not
Co 316
26 THE QUEST
26
sacrifice them as means to some far-off universal and
TH E Q UE ST
impersonal end.
What then is his interest in man’s schemes and
sacrifice them as means to some far-off universal and
impersonal end.
W hat then is his interest in man' s schemes and
dreams of progress? Just his interest in the indivi-

dreams of progress? Just his interest in the indivi-
duals who are to benefit by them; j ust his interest in

duals who are to benefit by them; just his interest in
that problem of life which confronts each of them, so
far as in any degree they are self-conscious and self-

that problem of life which confronts each of them, so
governing the problem of relieving the pressure and
far as in any degree they are self-conscious and self-

governing——the problem of relieving the pressure and
suffering resulting from the fecundity of life, and of
finding room for her multitudinous children. A t first
it would seem to be the self-conserving instinct that
leagues them together for their common and distribu-

suffering resulting from the fecundity of life, and of
tive, rather than for their collective, advantage. B ut
finding room for her multitudinous children. At first

it would seem to be the self-conserving instinct that
eventually we find a diviner type of life in which
sympathy becomes an instinct of the heart, a principle
of the mind;
interest in other individuals

in which the individual shares the divine
first in its fellows, finally

leagues them together for their common and distribu-
in all things both great and small. Thus it is that
tive, rather than for their collective, advantage. But
man consciously co-operates with the divine will in its
care of individuals; in its task of minimising pressure

eventually We find a diviner type of life in which
and suffering; in securing the fullest possible condi-
sympathy becomes an instinct of the heart, a principle

of the mind ; in which the individual shares the divine
tions of life for all; in wrestling with the inevitable
limitations of the finite with all-conq uering death and
decay.
The K ingdom of God or an earthly paradise is not

interest in other individuals-—first in its fellows, finally
a sovereign end in itself, but a means to the multitu-
in all things both great and small. Thus it is that
man consciously co-operates with the divine will in its
dinous ends of individuals. N or is it the product of
an unbroken process of development; nor is it an end
care of individuals ; in its task of minimising pressure

that can ever be realised. I t is an impossible ideal
that fix es the direction of the divine effort to minimise
the inevitable pressure of an inevitable fecundity. W e

and suffering; in securing the fullest possible condi-
tions of life for all; in wrestling with the inevitable
have here, writ large, the eternally insoluble problem
of that over-population which is at once the source of
progress and degradation; of happiness and of misery;
limitations of the finite—With all-conquering death and

decay.
The Kingdom of God or an earthlyparadise is not
a sovereign end in itself, but a means to the multitu-
dinous ends of individuals. Nor is it the product of
an unbroken process of development ; nor is it an end
that can ever be realised. It is an impossible ideal
that fixes the direction of the divine effort to minimise
the inevitable pressure of an inevitable fecundity. We
have here, Writ large, the eternally insoluble problem
of that over-population which is at once the source of
progress and degradation ; of happiness and of misery ;
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TH E DI V I N E F E CUN DI TY of life and of death. If one people or one species
27
of life and of death. I f one people or one species

restrict its fecundity, it will only be to the profit of its
restrict its fecundity, it will only be to the profit of its
rivals. Dam the stream where you will, the torrent of

life rolls on just the same only to fertilise some other
rivals. Dam the stream where you, will, the torrent of
life rolls on j ust the same only to fertilise some other
region.
W e have thus an eternal struggle, without be-

region.
ginning and without end, between being and the
We have thus an eternal struggle, without be-
ginning and without end, between being and the
inevitable limitations of being; between boundless
fecundity and the bounds that result from it. I n each
particular life or branch of life the struggle is main-
tained as long as possible by all the devices and

inevitable limitations of being; between boundless
contrivances of an inex haustible wisdom; but sooner
fecundity and the bounds that result from it. In each

or later, as in the individual, so in the race, so too in
the cosmic system, the problem becomes insoluble and

particular life or branch of life the struggle is main-
death conq uers. Y et there is no rest or repose in the
tained as long as possible by all the devices and

restless ocean of being. A gain and again, in countless
millions of forms, the broken task is taken up patiently,

contrivances of an inexhaustible wisdom; but sooner
or later, as in the individual, so in the race, so too in
and the old riddle attempted anew.
I f time allowed it might be interesting to dwell
upon the religious and moral conseq uences of such a

the cosmic system, the problem becomes insoluble and
death conquers. Yet there is no rest or repose in the
W eltanschauung. I can do no more than give the
headings of such a chapter.
(1) The ex oneration of God from the charge of
willing even permissively the hurt or destruction of

restless ocean of being. Again and again, in countless
any individual life.
millions of forms, the broken task is taken up patiently,
and the old riddle attempted anew.
(2) H is ex oneration from the charge of using such
hurt or destruction as a means j ustified by some
imaginary and future end.
If time allowed it might be interesting to dwell

(3) The detachment of man from the superstitious
belief in and worship of such an imaginary end; and
upon the religious and moral consequences of such a

the concentration of his care on individuals, taken
distributively and not collectively.
(4) The condemnation of the Gospel of Progress
I'Veltanschauung. I can do no more than give the

headings of such a chapter.
(1) The exoneration of God from the charge of
willing even permissively the hurt or destruction of
any individual life.
(2) His exoneration from the charge of using such
hurt or destruction as a means justified by some
imaginary and future end.
(3) The detachment of man from the superstitious
belief in and worship of such an imaginary end; and
the concentration of his care on individuals, taken
distributively and not collectively.
(4) The condemnation of the Gospel of Progress
C0 glee
28 THE QUEST
28 so far as it promises eventual millennium, or
an
TH E Q UE ST
so far as it promises an eventual millennium, or

anything more than an alleviation suificient to balance
anything more than an alleviation sufficient to balance
the increase of individual suffering thatprogress brings

in its wake; or rather, that is itself the compelling
the increase of individual suffering that progress brings
in its wake; or rather, that is itself the compelling
cause of progress.
cause of progress.
(5) The need of fighting against evil purely for the
sake of such alleviation and not in view of ultimate
(5) The need of fighting against evil purely for the

sake of such alleviation and not in view of ultimate
success; but rather of ultimate defeat of fighting
because we must and because we ought; and because
if we do not go forward, we shall fall behind and be
trampled under foot.

success; but rather of ultimate defeat—of fighting
(6) The need of some transcendental other-world because We must and because We ought; and because
hope to oppose to this immediate and provisional
pessimism, as the only alternative to accepting that

if we do not go forward, We shall fall behind and be
ultimate pessimism which is professed by the largest
trampled under foot.

(6) The need of some transcendental other-World
and oldest religion or q uasi-religion in the world, and
that, on a wide basis of ex perience.
(7) The enrichment of the impoverished Christian
hope to oppose to this immediate and provisional

consciousness by the restoration of that prox imate
pessimism to which Christ opposed his message of a
pessimism, as the only alternative to accepting that

ultimate pessimism which is professed by the largest
transcendental hope; and which, even by itself, is more
respectable than the optimism that places its hope in
the triumph of progress;
than that pseudo-Christianity which substitutes such

and far more respectable
and oldest religion or quasi-religion in the World, and

a triumph of Progress for the transcendental K ingdom
that, on a wide basis of experience.

(7) The enrichment of the impoverished Christian
of H eaven promised by Christ.
George Tyrrell.
consciousness by the restoration of that proximate

pessimism to which Christ opposed his message of a
transcendental hope; and Which, even by itself, is more

respectable than the optimism that places its hope in
the triumph of progress; and far more respectable
than that pseudo-Christianity which substitutes such
a triumph of Progress for the transcendental Kingdom
of Heaven promised by Christ.
GEORGE TYRRELL.
O N TH E N A TUR E O F TH E Q UE ST.1
G. R . S. ME A D, B .A .
I n the first place I would warn you that my present
adventure must be regarded as the ex cursion of a free-
lance simply; I am not putting forward a document
approved by a council, nor am I the spokesman of any
settled opinion. W hat I have to say is advanced by
way of suggestion only, as one mode of envisaging a
high ideal, one manner of regarding certain means

ON THE NATURE OF THE QUEST.‘
which have been proposed for winning towards it.
A t this our first meeting, it seems most appropriate
to consider (though of necessity briefly and in very

G. R. s. MEAD, B.A.
general terms) the purpose of our association and the
obj ects we propose to pursue. B y' purpose' I mean
our hopes and aspirations, the ideal we have in mind;
by ' obj ects' those intermediate ways and means

IN the first place I would warn you that my present
which we propose to use for the attainment of this
adventure must be regarded as the excursion of a free-
lance simply; I am not putting forward a document
purpose.
The name we have chosen, ' The Q uest Society,'
is eloq uent of our purpose; the means of furthering it
approved by a council, nor am I the spokesman of any

are briefly summarised in our two obj ects, namely:
" 1. To promote investigation and comparative settled opinion. What I have to say is advanced by
way of suggestion only, as one mode of envisaging a
study of religion, philosophy and science, on the basis
of ex perience.
1 The substance of an address delivered by the President at the
high ideal, one manner of regarding certain means

which have been proposed for winning towards it.
I naugural Meeting of The Q uest Society, at K ensington Town H all,
L ondon, W ., on Thursday, March 11,1909.
29
At this our first meeting, it seems most appropriate

to consider (though of necessity briefly and in very
general terms) the purpose of our association and the
objects we propose to pursue. By ‘ purpose’ I mean

our hopes and aspirations, the ideal We have in mind ;
by ‘objects’ those intermediate ways and means
which we propose to use for the attainment of this
purpose.
The name we have chosen, ‘ The Quest Society,’
is eloquent of our purpose; the means of furthering it
are briefly summarised in our two objects, namely:
“1. To promote investigation and comparative
study of religion, philosophy and science, on the basis
of experience.
‘ The substance of an address delivered by the President at the
Inaugural Meeting of The Quest Society, at Kensington Town Hall,
London, W., on Thursday, ;\Ia.rch 11, 1909.
29
Co 316
80 THE QUEST
“2. To encourage the expression of the ideal in
beautifulforms.”
so
TH E Q UE ST
" 2. To encourage the ex
beautiful forms."
pression of the ideal in
Further, to assure ourselves that We are setting

F urther, to assure ourselves that we are setting forth on no vain undertaking, we have chosen as our
motto the Words of comfort uttered by one who had
forth on no vain undertaking, we have chosen as our
motto the words of comfort uttered by one who had
achieved the end of the Q uest:
achieved the end of the Quest:

Seek, and ye shall find.”
" Seek, and ye shall find."
“
A s to purpose then, let us first consider the name,
As to purpose then, let us first consider the name,

the distinctive title, ' Q uest.' W hy have we so styled
our endeavour? Many other titles were proposed and
considered, some of them ex
their several ways;

cellent names, each in
but the lot has been cast in favour

the distinctive title, ‘Quest.’ Why have We so styled
of The Q uest Society, and this has been received with
our endeavour? Many other titles were proposed and
considered, some of them excellent names, each in
such general favour that we may well be content with
the choice. I t suggests a wealth of meaning; it is a
name into which can be read both depth and dignity.
I n its most pedestrian sense ' q uest' connotes

their several Ways ; but the lot has been cast in favour
simply ' seeking' or ' search ' ; but does it not already, of The Quest Society, and this has been received with
even for the most prosaic, call up before the mind a
further sense, does it not evoke an atmosphere of

such general favour that We may well be content with
romance, of poetry, of things spiritual? H as it not
the choice. It suggests a Wealth of meaning; it is a

name into which can be read both depth and dignity.
already, in common use, a different ' feel' from plain
and simple ' search.'
*
number of the titles suggested favoured the term
research ' ; but as ' research' by itself was too vague

In its most pedestrian sense ‘quest connotes
’
in any case, and for some too ambitious or too cold, it
simply seeking’ or ‘ search ’; but does it not already,

‘
even for the most prosaic, call up before the mind a

had to be q ualified. The great difficulty was to find a
q ualification on which all could agree. L imit of some
sort there must be, no matter how we might chafe at
further sense, does it not evoke an atmosphere of

limitation. Many epithets were suggested, only to be
rej ected. F or instance, ' The Mystical R esearch
romance, of poetry, of things spiritual? Has it not

Society'
req
was favoured by some;
uires further definition, even for those who are

but ' mystical'
already, in common use, a different ‘feel’ from plain

genuine lovers of mysticism in its best sense, while in
and simple ‘ search.’

A numberof the titles suggested favoured the term
‘
research’; but as ‘ research’ by itself was too vague
in any case, and for some too ambitious or too cold, it
had to be qualified. The great difliculty was to find a
qualification on Which all could agree. Limit of some
sort there must be, no matter how We might chafe at
limitation. Many epithets Were suggested, only to be
rejected. For instance, ‘ The Mystical Research
Society was favoured by some; but ‘ mystical’
’
requires further definition, even for those who are

genuine lovers of mysticism in its best sense, while in
C0 316
ON THE NATURE OF THE QUEST 31
modern times the name has so fallen from its high

estate that it has become a veritable stumbling-block
O N TH E N A TUR E O P TH E Q UE ST 81
modern times the name has so fallen from its high
estate that it has become a veritable stumbling-block
for most people.

The simple word ‘quest,’ however, seemed to
for most people.
The simple word ' q uest,' however, seemed to
solve all our difficulties. I
both all that is best in research and all that is most

t could be made to include
solve all our diificulties. It could be made to include

desirable in mysticism, and a host of other things as
both all that is best in research and all that is most

desirable in mysticism, and a host of other things as
well. ' Q uest' seems capable of ex pressing all that
the spirit of ' research' suggests and something
more; indeed j
believe is the main purpose of every member of our

ust that something which I venture to
well. ‘Quest’ seems capable of expressing all that

Society.
the spirit of ‘research’ suggests—and something
more; indeed just that something which I venture to
W ith the word ' research' we rightly associate
the most painstaking devotion, the most laborious and
self-sacrificing study, the most brilliant achievements
of the mind of man. B ut research is unending; there

believe is the main purpose of every member of our
is no finality in it. The goal of the scientist, in the
Society.
nature of things, can be but a temporary goal;
every fresh discovery there is a momentary, a temporary

with
With the word ‘research’ we rightly associate

the most painstaking devotion, the most laborious and
reward, but that is all; always more and yet more
self-sacrificingstudy, the most brilliant achievements

remains to be discovered. The scientist is like a
traveller on a mountain path; every new height
attained, every new discovery made, discovers in its
turn but a higher summit beyond, reveals to the weary

of the mind of man. But research is unending; there
though courageous climber only how great, how infinite,
is no finality in it. The goal of the scientist, in the

nature of things, can be but a temporary goal; with
is the further distance he has to cover.
R esearch must be scientific; every stage along the
every fresh discovery there is a momentary, a temporary

path, every step of that stage, is of utmost importance;
from beginning to end of it there must be one complete
chain of reasoning, one unbroken line of demonstration;
reward, but that is all; always more and yet more

remains to be discovered. The scientist is like a

should any link be found missing, any flaw be dis-
covered, any step omitted along the route traversed,
the result is invalidated, the end is not attained, and
the climb must be begun anew. E ven when the

traveller on a mountain path; every new height
attained, every new discovery made, discovers in its
turn but a higher summit beyond, reveals to the weary
though courageous climberonly how great, how infinite,
is the further distance he has to cover.
Research must be scientific ; every stage along the
path, every step of that stage, is of utmost importance;
from beginning to end of it there must be one complete
chain of reasoning, one unbroken line of demonstration;
should any link be found missing, any flaw be dis-
covered, any step omitted along the route traversed,
the result is invalidated, the end is not attained, and
the climb must be begun anew. Even when the
Co glc
32 THE QUEST
temporary goal is achieved, it is but the starting-point
for further research. There is no finality this way;
82 TH E Q UE ST
temporary goal is achieved, it is but the starting-point
for further research. There is no finality this way;
though many virtues are developed in the searcher.

though many virtues are developed in the searcher.
B ut if I may be allowed to declare my own belief
But—if I may be allowed to declare my own belief
freely—in all ages and at all times, there has ever been
freely in all ages and at all times, there has ever been
and ever will be, while man is man, one Q uest. That
Q uest is final and complete;
beginning and end of all things for man. I

when found it is the
t pertains
and ever Will be, while man is man, one Quest. That
to the depths and not to the surfaces of things, to
Quest is final and complete; when found it is the

beginning and end of all things for man. It pertains
life and not to death, to the eternal and not to the
temporal. N o matter what route of research is
traversed, no matter how many steps along the
to the depths and not to the surfaces of things, to

innumerous paths of the ever-becoming, the final result
is in no way affected; for it is something ' more,'

life and not to death, to the eternal and not to the
something '
product or total of any series.

greater,' something ' other' than the
temporal. No matter What route of research is

This one Q uest is the search or call of the soul
traversed, no matter how many steps along the

innumerous paths of the ever-becoming,thefinal result
for That alone which can completely satisfy the whole
man, and make him self-initiative and self-creative.
is in no Way affected; for it is something ‘more,’

The call of the soul for its complement, its fulfilment,
for all that which it seems not to be, may be figured
forth by the mind as the longing of the bride for the
something ‘greater,’ something ‘ other’ than the

product or total of any series.
bridegroom, or the search of the bridegroom for the
bride. I n folk-tale, myth, and sacred story, it has been
set forth in countless modes throughout the ages. I
may be found in all the great mystery-myths of the

t
This one Quest is the search or call of the soul

mystic union, the sacred marriage; in folk-tales it may for That alone which can completely satisfy the Whole
man, and make him self-initiative and self-creative.
be romantically described as the search of the gallant
youngprince who sets forth in the true spirit of adventure
to find the beautiful princess, perchance asleep in some
The call of the soul for its complement, its fulfilment,

for all that Which it seems not to be, may be figured

foreign land. I t may be figured by the noble knight
who fights bravely through the battles of life, whose
one goal is to find the mystic treasure of life immortal
and restore it to the purified temple, its own true

forth by the mind as the longing of the bride for the
bridegroom, or the search of the bridegroom for the
bride. In folk-tale, myth, and sacred story, it has been
set forth in countless modes throughout the ages. It
may be found in all the great mystery-myths of the
mystic union, the sacred marriage; in folk-tales it may
be romantically described as the search of the gallant
youngprince who setsforthin thetrue spirit of adventure
to find the beautiful princess, perchance asleep in some
foreign land. It may be figured by the noble knight
Who fights bravely through the battles of life, Whose
one goal is to find the mystic treasure of life immortal
and restore it to the purified temple, its own true
Co 316
O N TH E N A TUR E O F TH E Q UE ST 88
resting-place. It may be represented by the devout

worshipper, ever kneeling at the feet of the Saviour,
resting-place. I t may be represented by the devout
worshipper, ever kneeling at the feet of the Saviour,
awaiting that supreme moment when all sins shall be
washed away, and he shall rise in a new and perfect

awaiting that supreme moment when all sins shall be
body to live for ever in the immediate Presence of his
washed away, and he shall rise in a new and perfect
body to live for ever in the immediate Presence of his
L ord. I t is the transmutation of every desire and lust
that leads to bondage into the pure love that seeks
the liberty of union with the Divine W ill alone.
There are many other forms in which this Q uest

Lord. It is the transmutation of every desire and lust
can be represented in folk-tale and legend, in story that leads to bondage into the pure love that seeks
and myth, in mystic rite and sacred ordinance;
whatever form may be imprinted by the mind of man

but
the liberty of union with the Divine Will alone.

upon the living idea, or whatever mode maybe impressed
There are many other forms in which this Quest

represented in folk-tale and legend, in story
be
upon the substance of his inmost nature, the goal, the
end of it is one and the same. I t is this: salvation,

can
satisfaction, certitude, completeness, perfection, whole-
ness; relief and rest from our present state of strain

and myth, in mystic rite and sacred ordinance ; but
and tension, freedom from the separateness of bondage, whatever form may be imprinted by the mind of man
upon the living idea, or whatever mode may be impressed
the reconciliation of all opposites in the all-embracing
immediacy of self-realisation.
So while research
study
investigation and comparative
is one of our chief interests, the purpose of our

upon the substance of his inmost nature, the goal, the
Society, I would believe, embraces something far deeper,
end of it is oneand the same. It is this: salvation,
far more subtle, something more spiritual in the highest
and profoundest meaning of the word a more living,

satisfaction, certitude, completeness, perfection, whole-
more vital, more immediate q uest.
ness; relief and rest from our present state of strain

and tension, freedom from the separateness of bondage,
This brings me to the nex t idea which we should,
doubtless, all like to see associated with the activities
of our undertaking that of life, vitality. I sincerely
the reconciliation of all opposites in the all-embracing

immediacy of self-realisation.
hope it may be found that we are not in search of
knowledge only, but that our seeking is also for deeper
and intenser life. A
been chosen can stand us in good stead, for it can be

nd here again the name that has
So while research——investigation and comparative

used very appropriately, as we have seen, to body forth
study—is one of our chief interests, the purpose of our

Society, I would believe, embraces somethingfar deeper,
t
far more subtle, somethingmore spiritual in the highest

and profoundest meaning of the Word—a more living,
more vital, more immediate quest.
This brings me to the next idea which we should,
doubtless, all like to see associated with the activities
of our undertaking—that of life, vitality. I sincerely
hope it may be found that we are not in search of
knowledge only, but that our seeking is also for deeper
and intenser life. And here again the name that has
been chosen can stand us in good stead, for it can be
used very appropriately, as we have seen, to body forth
1
Co 316
34 THE QUEST
84
this idea. Our search is not only for Light but also for
Life, and above all for the Good; for these three are one
TH E Q UE ST
this idea. O ur search is not only for L ight but also for
L ife, and above all for the Good;
in the F ulness of Deity Mind and Soul and Spirit.

for these three are one
in the Fulness of Deity—Mind and Soul and Spirit.

The word ' research' generally calls up before the
The word research’ generally calls up before the
‘
mind the scientist dealing with the mysteries of matter,

mind the scientist dealing with the mysteries of matter,
trying to become master of them, to enslave more and
more the latent powers of the material universe, and
make them do his bidding. W ith the word ' q uest'

trying to become master of them, to enslave more and
other ideas are mirrored in the mind; that into which
more the latent powers of the material universe, and
we search ceases to be dead substance to be coerced by
the monarch man; it becomes living, vital. W e no

make them do his bidding. With the word ‘quest’
longer seek to enslave; we ask to be allowed to co-
other ideas are mirrored in the mind ; that into which

we search ceases to be dead substance to be coerced by
operate. A ll around us is life and intelligence to be
spoken to, to be req uested. The universe of those who
are spiritually awakened is the vital intelligent universe
of the ancients and sages; it has a soul.

the monarch——man; it becomes living, vital. We no
I n this vital q uest, then, man does not seek to
longer seek to enslave; We ask to be allowed to co-

operate. All around us is life and intelligence to be
dominate more and more; he hardly even seeks to
acq uire more and more knowledge for himself. I t is
rather a q uest which transcends his personality
transliminal as well as cisliminal. I t is not simply

spoken to, to be requested. The universe of those who
the searching of the mind after knowledge; it is rather
are spiritually awakened is the vital intelligent universe
of the ancients and sages; it has a soul.
the yearning of the soul for more bountiful life. " A sk,
and it shall be given you; seek, and ye shall find." I t
is not only the mind of man daring to stand up before
In this vital quest, then, man does not seek to

dominate more and more ; he hardly even seeks to
all the worlds of gods and men, saying: ' I will know.'
I t is over and above this the call of the soul, the
gentle voice of the lover to the L
devout worshipper to his L ord. I

oved, the prayer of the
t is the way of
acquire more and more knowledge for himself. It is
rather a. quest which transcends his personality-
knowledge and love united; as Thrice-greatest H ermes
transliminal as well as cisliminal. It is not simply

has it:
" Seek' st thou for God, thou seekest fcr the
B eautiful. O ne is the Path that leadeth unto I
Devotion j oined with Gnosis."

t
the searching of the mind after knowledge ; it is rather

the yearning of the soul for more bountiful life. “
Ask,
and it shall be given you; seek, and ye shall find.” It
is not only the mind of man daring to stand up before
all the worlds of gods and men, saying: ‘ I will know.’
It is over and above this the call of the soul, the
gentle voice of the lover to the Loved, the prayer of the
devout worshipper to his Lord. It is the way of
knowledge and love united; as Thrice-greatest Hermes
has it:
“ Seek’st
thou for God, thou seekest for the
Beautiful. One is the Path that lcadeth unto It—
Devotion joined with Gnosis.”
Co glee
Man must first seek in order to find; and then at
each finding he should call, call to the Beloved to
Man must first seek in order to find; and then at
each finding he should call, call to the B eloved to
awake. H e should refuse to be satisfied with know-
ledge; he should go still further, and call to the Soul

awake. He should refuse to be satisfied with know-
of N ature to array herself in her living robes of glory.
ledge; he should go still further, and call to the Soul

F or not until then will the true lover be satisfied, not
until then will the soul have found its true source and
of Nature to array herself in her living robes of glory.
power -That from which it comes and has departed,
For not until then will the true lover be satisfied, not
until then will the soul have found its true source and
and which alone can perfect it, reform it into a whole-
ness, and so give it the peace which passeth all under-
standing, that true initiation, or consummation of the
spiritual marriage, the unio mystica, or union of the

power—That from which it comes and has departed,
within and the without, which illumines the mind,
and which alone can perfect it, reform it into a whole-
ness, and so give it the peace which passeth all under-
ex pands and intensifies the consciousness, and partakes
of the nature of the deepest and most vital ex perience
of self-realisation. This is the Divine beq uest that has
standing, that true initiation, or consummation of the

spiritual marriage, the unio mystica, or union of the
been willed to us, according to the testimony of the
greatest souls among men.
The chief business of the spiritual soul, then, is
Within and the Without, which illumines the mind,

how to set to work to make itself capable of receiving
more and more bountifully of this its true inheritance.
expands and intensifies the consciousness, and partakes

of the nature of the deepest and most vital experience
Can the obj ects of The Q uest Society serve as means for
the furtherance of this great purpose? They seem to
me to be admirably suited to be so used.
B y the first obj ect we are encouraged to q uestion,

of self-realisation. This is the Divine bequest that has
to dig deep down within the outer appearances of
been willed to us, according to the testimony of the
greatest souls among men.
things for the hidden truth. W e would promote
research, investigation; we would specially commend
the comparative study of religion, philosophy and
The chief business of the spiritual soul, then, is

how to set to work to make itself capable of receiving
science in their bearing on the nature of ex perience.
F or in such study rightly pursued we see man whose
more and more bountifully of this its true inheritance.

consciousness is normally towards ex ternal and chang-
ing things, working to attain to a consciousness of
things internal and eternal.

Can the objects of The Quest Society serve as means for
the furtherance of this great purpose ? They seem to
me to be admirably suited to be so used.
By the first object We are encouraged to question,
to dig deep down Within the outer appearances of
things for the hidden truth. We Would promote
research, investigation; We would specially commend
the comparative study of religion, philosophy and
science in their bearing on the nature of experience.
For in such study rightly pursued we see man Whose
consciousness is normally towards external and chang-
ing things, Working to attain to a consciousness of
things internal and eternal.
Co 316
36 THE QUEST
36 By the second object we would encourage man to
TH E
B
Q UE
y the second obj

ST
ect we would encourage man to

draw forth from himself that glorious heritage of the
draw forth from himself that glorious heritage of the
soul, the power to create, to express the beauty, truth

and harmony that lies within.
soul, the power to create, to ex press the beauty, truth
and harmony that lies within.
H ere we have, I believe, the two great comple-
Here we have, I believe, the two great comple-

mentary courses which must be followed by every
individual soul, by every man who is struggling to free

mentary courses which must be followed by every
himself from the bonds of separateness, in the pursuit
of That which is the O ne Desirable, the true purpose of

individual soul, by every man who is struggling to free
the q uest.
himself from the bonds of separateness, in the pursuit
of That which is the One Desirable, the true purpose of
F irst we have the throwing of the mind outwards
to things beyond, in order to widen and deepen it and
increase its sympathies
and so to unite, in every search, with that Soul of

the attempt to find the truth,
the quest.
I ntelligence which indwells in everything. I n this way First we have the throwing of the mind outwards
to things beyond, in order to widen and deepen it and
we enlarge the mind and ever ex pand further and
further our own field of consciousness, our capacity for
awareness.
increase its sympathies—theattempt to find the truth,

and so to unite, in every search, with that Soul of

Then comes the calling forth of that complementary
power of the soul the passion of the soul to create, to
ex press that which this ex
awakened within its deepest nature.

tension of consciousness has
Intelligence which indwells in everything. In this way

F irst we seek and q uestion in order to arouse in our-
we enlarge the mind and ever expand further and

further our own field of consciousness, our capacity for
selves the dormant powers of the mind; we go forth with
energy to do battle with the world of obj ects around.
N ex t we rest, and call forth that God-given power
awareness.
latent in man, the power to mirror forth in beauteous
forms that understanding of things which we have Then comes the calling forth of that complementary
power of the soul—the passion of the soul to create, to
attempted to make our own, to possess, to master. F or
until this power has been aroused unto creativeness,
wisdom is not truly ours. W isdom is the creative
express that which this extension of consciousness has

awakened within its deepest nature.
power of Deity. " W e may have knowledge of many
different things, we may be learned in many sciences,
but true wisdom, I hold, is other; it carries with it, as
First we seek and question in order to arouse in our-

selves the dormant powers of the mind ; we go forth with
energy to do battle with the world of objects around.
Next We rest, and call forth that God-given power
latent in man, the power to mirror forth in beauteous
forms that understanding of things which we have
attempted to make our own, to possess, to master. For
until this power has been aroused unto creativeness,
wisdom is not truly ours. Wisdom is the creative
power of Deity. We may have knowledge of many
different things, we may be learned in many sciences,
but true wisdom, I hold, is other; it carries with it, as
Co 316
it were, innate, immediate and spontaneous response
an
to things without, as they appear to be ‘without’ to
it were, an innate, immediate and spontaneous response
to things without, as they appear to be ' without' to
normal consciousness. True wisdom is an ever-present
initiator; it is not a fix ed knowledge of any or many

normal consciousness. True wisdom is an ever-present
different appearances. W isdom is a subtle, spiritual,
initiator; it is not a fixed knowledge of any or many
instant power to understand the soul of things, and
also to apply this understanding ever to immediate

difierent appearances. Wisdom is a subtle, spiritual,
opportunity.
instant power to understand the soul of things, and

also to apply this understanding ever to immediate
F rom another point of view the two obj ects of The
Q uest Society might be thought of in connection with
the practices of concentration and meditation
may be permitted to employ these terms without pre-

if we
opportunity.
j udice and in a very ex tended sense. O r, again, to use
From another point of view the two objects of The

Quest Society might be thought of in connection with
one of the most graphic, vital and fundamental of all
figures, one that is very familiar to lovers of I ndian
mystic lore and symbolism,
two obj ects as the out-going and returning breath of

we might think of these
the practices of concentration and meditation—if we

the mind; the two are complementary, indeed they
may be permitted to employ these terms without pre-

judice and in a very extended sense. Or, again, to use
must work together simultaneously for the true life of
immediate understanding.
This brings me to another living idea, a matter of
one of the most graphic, vital and fundamental of all

vital importance, ex pressed in the first obj ect by the
single word' ex perience,' in connection with the investi-
figures, one that is very familiar to lovers of Indian

gation and comparative study of religion, philosophy
and science.
mystic lore and symbolism,—we might think of these
There are many ways of considering religion,
two objects as the out-going and returning breath of

the mind; the two are complementary, indeed they
philosophy and science; they may well be regarded as
a trinity in unity, where no one is before or after
another, no one greater or less than another;
also be thought of as each severally containing the

they may
must work together simultaneously for the true life of

immediate understanding.
others; they may, again, each be looked upon as the
This brings me to another living idea, a matter of

means of at-one-ment between the remaining two. F or
the moment let us regard them in one mode of the last
way only.
vital importance, expressed in the first object by the

single word experience,’ in connection with the investi-
‘
gation and comparative study of religion, philosophy

and science.
There are many ways of considering religion,
philosophy and science; they may well be regarded as
a trinity in unity, where no one is before or after
another, no one greater or less than another; they may
also be thought of as each severally containing the
others; they may, again, each be looked upon as the
means of at-one-ment between the remaining two. For
the moment let us regard them in one mode of the last
way only.
Co 316
88 THE QUEST
88
Religion We might roughly consider as an activity

TH E
R
Q UE ST
eligion we might roughly consider as an activity

of the soul, science as an activityof the mind ; and then
of the soul, science as an activity of the mind; and then
philosophy, in its deepest sense, might not inappro-

priately be regarded as that which alone can unite these
philosophy, in its deepest sense, might not inappro-
priately be regarded as that which alone can unite these
two natural partners. A
barren. R eligion divorced from reason tends towards

part these twain are ever
two natural partners. Apart these twain are ever

fanaticism and superstition; science, when separated
barren. Religion divorced from reason tends towards

fanaticism and superstition; science, when separated
from its lawful partner, the spirit of religion, tends
towards scepticism, materialism, and atheism. Philo-
sophy, in its best sense, is that which should unite
them philosophy as not only the love but also the

from its lawful partner, the spirit of religion, tends
practice of wisdom. I s it too daring to call philosophy
towards scepticism, materialism, and atheism. Philo-
sophy, in its best sense, is that which should unite
an art? I n olden days, at any rate, it was indubitably
regarded as one, in so far as it was something that had
to be lived and practised.
I f we might, then, be allowed to use philosophy in

them—philosophy as not only the love but also the
this its deepest meaning, then in its association with
practice of wisdom. Is it too daring to call philosophy
religion and science, we might even go so far as to
an art ? In olden days, at any rate, it was indubitably

consider it the art of all arts, the craft of uniting, of
j oining together, of at-oning, these two great orders of
regarded as one, in so far as it was something that had

to be lived and practised.
human activity, religion and science the union or
marriage of the activities of the soul with the activities
of the mind, the j
these two eternal partners in a practical form, and

oining of the powers and activities of
If we might, then, be allowed to use philosophyin

through this union the bringing to birth in the man
this its deepest meaning, then in its association with
religion and science, we might even go so far as to
that great consummation the life of spiritual ex perience,
of self-realisation. A nd by ' spiritual ex perience' I do
not mean abnormal happenings these may or may not
consider it the art of all arts, the craft of uniting, of

joining together, of at-oning, these two great orders of
occur but a life of rest, of poise and balance, of peace-
ful understanding, an inner recognition of the great
truths and great powers which are hidden all around
us, and which when brought within the immediate

human activity, religion and science—the union or
consciousness of a man, lead to his co-operating with
marriage of the activitiesof the soul with the activities

of the mind, the joining of the powers and activities of
them in the divine scheme of life, so that though he
these two eternal partners in a practical form, and

through this union the bringing to birth in the man
that great consummationthelife of spiritual experience,
of self-realisation. And by ‘ spiritual experience I do
’
not mean abnormal happenings—these may or may not

occur—but a life of rest, of poise and balance, of peace-
ful understanding, an inner recognition of the great
truths and great powers which are hidden all around
us, and which when brought Within the immediate
consciousness of a man, lead to his co-operating with
them in the divine scheme of life, so that though he
Co glee
apparently still lives in bondage as other men live, he

actually is in a state of freedom which other men know
O N TH E N A TUR E O F TH E Q UE ST 39
apparently still lives in bondage as other men live, he
actually is in a state of freedom which other men know
not of.
Spiritual ignorance bondage;
not of.
Spiritual ignorance is bondage; it is the root of is it is the root of

all bondage with which man is bound. W ith wisdom
comes freedom, and with freedom comes greater power

all bondage with which man is bound. With wisdom
and intenser life. A nd here we are using ignorance in
comes freedom, and with freedom comes greater power

and intenser life. And here we are using ignorance in
its deepest sense; not as the opposite of knowledge
simply, but as the antithesis of that spiritual science or
wisdom which is of the nature of vital Gnosis
one of the many names that have been given to the

to use
its deepest sense; not as the opposite of knowledge

Q uest, as the means of reaching the Divine. I t is vital
simply, but as the antithesis of that spiritual science or

Wisdom which is of the nature of vital Gnosis—to use
rather than material knowledge, spiritual rather than
intellectual; and the inq uiry into its nature and com-
one of the many names that have been given to the

parative study of the many attempts throughout the
centuries that have been made to realise it, are most
potent means to help us in our pursuit of the Q uest.

Quest, as the means of reaching the Divine. It is vital
I would now conclude these brief and fragmentary
reflections on the obj ects of The Q uest Society by

rather than material knowledge, spiritual rather than
intellectual; and the inquiry into its nature and com-
dwelling for a moment on our desire to encourage the
parative study of the many attempts throughout the

ex pression of the ideal in forms of beauty. Speaking
with all hesitation, as a layman and one of the profane,
I would venture to ex
use and purpose of art is to reveal and ex

press my belief that the highest
press the inner

centuries that have been made to realise it, are most
soul of things. B eauty in art seems to consist in
potent means to help us in our pursuit of the Quest.

I would now conclude these brief and fragmentary
clearness of ex pression, or vividness of reflection, of the
ideas and feelings or moods of the soul and of life. Some
arts lend themselves more to the ex
of the soul, others to the ex pression of the passions of

pression of the ideas
reflections on the objects of The Quest Society by

the soul.
dwelling for a moment on our desire to encourage the

expression of the ideal in forms of beauty. Speaking

B eauty and truth from this point of view are seen
to be closely related. The man who speaks dearly
what is in his mind is the man of truth. The man of
shuffling speech, the man who does not try to reveal or

with all hesitation, as a layman and one of the profane,
I would venture to express my belief that the highest
use and purpose of art is to reveal and express the inner
soul of things. Beauty in art seems to consist in
clearness of expression, or vividness of reflection, of the
ideas and feelings or moods of thesoul and of life. Some
arts lend themselves more to the expression of the ideas
of the soul, others to the expression of the passions of
the soul.
Beauty and truth from this point of view are seen
to be closely related. The man who speaks clearly
what is in his mind is the man of truth. The man of
shuflling speech, the man who does not try to reveal or
C0 glc
40 THE QUEST
40
express clearly, but rather tries to conceal, is the man
TH E Q UE ST of untruth. If truth in this connection may be said to
be the intentional and deliberate revealing of idea or
ex press clearly, but rather tries to conceal, is the man
of untruth. I f truth in this connection may be said to
be the intentional and deliberate revealing of idea or
inner motive, then beauty may be considered to be the

unconscious or natural revealing of it. Untruth is
inner motive, then beauty may be considered to be the
unconscious or natural revealing of it. Untruth is
deliberate concealment;
concealment, but it is confusion and the lack of capacity

ugliness may not be deliberate
deliberate concealment; ugliness may not be deliberate

to reveal the truth.
concealment, but it is confusion and the lackof capacity

to reveal the truth.
The formal mind of man may be able admirably to
register and record in words facts, but the artist can
create forms which are ex
that is to say, they are more nearly related to the soul

pressions of vital truths,
The formal mind of man may be able admirably to

of things; there is in them a life beat or rhythm, a
register and record in Words facts, but the artist can

create forms which are expressions of vital truths,-
further method by means of which there can be con-
veyed to the mind of man greater power, intenser
life, and increased stimulus to understanding and
that is to say, they are more nearly related to the soul

of things; there is in them a life beat or rhythm, a
ex periencing. The registration of facts is a record of
the appearances of things, the artistic nature is in

contact with the heart, the depth, the life of things.
F or beauty there must be a certain rhythm and

further method by means of which there can be con-
symmetry and harmony; and when this is found, there
veyed to the mind of man greater power, intenser

life, and increased stimulus to understanding and
is born a soul or atmosphere, as it were, which is a new
power linking the form to that living idea which the
form is trying to ex
This, I take it, is one of the reasons why we are

press.
experiencing. The registration of facts is a record of

anx ious to encourage the ex pression of the ideal in
the appearances of things, the artistic nature is in
contact with the heart, the depth, the life of things.
forms of beauty; and in this connection I have been
struck by a q uotation from a lecture recently (March
5th) delivered at Cambridge by the well-known painter,
For beauty there must be a certain rhythm and

Mr. W . R othenstein.
" W e all know," he said, " the immense stimulus
symmetry and harmony; and when this is found, there

we get from meeting with any profound interpretation
of life, when it is ex pressed in terms of great beauty;

is born a soul or atmosphere, as it were, which is a new
we get this ex citation forcibly from those writings
power linking the form to that living idea which the

form is trying to express.
This, I take it, is one of the reasons why we are
anxious to encourage the expression of the ideal in
forms of beauty; and in this connection I have been
struck by a quotation from a lecture recently (March
5th) delivered at Cambridge by the well-known painter,
Mr. W. Rothenstein.
“We all know,” he said, “the immense stimulus
we get from meeting with any profound interpretation
of life, when it is expressed in terms of great beauty;
we get this excitation forcibly from those writings
Co glc
O N TH E N A TUB E O P TH E Q UE ST 41
which are so impregnated with wisdom, understanding
which are so impregnated with wisdom, understanding
of the hearts of men and grandeur of vision that each
of the hearts of men and grandeur of vision that each
civilisation claims for them a divine origin. Something

civilisation claims for them a divine origin. Something
of this inspiration is found in all true works of art, and
of this inspiration is found in all true works of art, and

this ex altation, this added sense of the value and
significance of life, must, I think, form the basis of our

this exaltation, this added sense of the value and
appreciation of every form of beauty."
A rt, however, is not greater than science, nor

significance of life, must, I think, form the basis of our
science higher than art; art and science are of eq ual
appreciation of every form of beauty.”

Art, however, is not greater than science, nor
dignity and value, they are complementary to one
another. The scientist tries to stand firm on the bed-
rock of knowledge;
life. The beginning and end of science is a fix

the artist bathes in the waters of
ed point;
science higher than art ; art and science are of equal
the goal of the artist is motion. W hat greater praise
dignity and value, they are complementary to one

another. The scientist tries to stand firm on the bed-
can we bestow upon a work of art than to say it is full
of life and movement? The scientist tries to hold life
and force still, to chain and imprison it; the artist
rock of knowledge; the artist bathes in the waters of

life. The beginning and end of science is a fixed point;
endeavours to make that which is still become instinct
with life and motion. The scientist tries to encompass

life;
E
the artist strives to infuse life.
ven from this brief reference to a high subj ect,

the goal of the artist is motion. What greater praise
which many of you are far more competent to treat than
can we bestow upon a work of art than to say it is full

of life and movement ? The scientist tries to hold life
myself, I hope it is clear that our second obj ect works
together with the first as a potent means for the better
realisation of the purpose we have in view.
Such, put very briefly, are a few of the ideas that

and force still, to chain and imprison it ; the artist
have occurred to me in pondering the obj ects of The
endeavours to make that which is still become instinct
with life and motion. The scientist tries to encompass
Q uest Society. There are many other points of view,
and each will naturally regard both purpose and means
from his own special standpoint. I ndeed the scope of
life; the artist strives to infuse life.

our obj ects is so wide and far-reaching that the more
one thinks over them the more amazed does one become Even from this brief reference to a high subject,
at the vistas of possibility that open up in all directions
before the mind' s eye. I f it were a programme of

which many of you are far more competent to treat than
myself, I hope it is clear that our second object works
together with the first as a potent means for the better
realisation of the purpose we have in view.
Such, put very briefly,are a few of the ideas that
have occurred to me in pondering the objects of The
Quest Society. There are many other points of view,
and each will naturally regard both purpose and means
from his own special standpoint. Indeed the scope of
our objects is so wide and far-reaching that the more
one thinks over them the more amazed does one become
at the vistas of possibilitythat open up in all directions
before the mind's eye. If it were a programme of
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42 THE QUEST
42
research simply that we had in view, it would be an
TH E Q UE ST endless undertaking, a hopeless task; but the spirit
research simply that we had in view, it would be an
endless undertaking, a hopeless task; but the spirit

of the Quest can transmute every search equally into a
of the Q uest can transmute every search eq ually into a
means to the same end. There are as many paths

home as there are souls to tread them, and as many
means to the same end. There are as many paths
home as there are souls to tread them, and as many
ways of search as there are types of mind or modes of

ways of search as there are types of mind or modes of
life.
O f the multiplicity and variety of the means of

life.
Of the multiplicity and variety of the means of
search I have said nothing; it is too vast a subj ect to
attempt in a general address such as this must be. I
have, therefore, in the brief time at my disposal, dwelt
rather on the more vital side of such investigation and

search I have said nothing; it is too vast a subject to
comparative study, so as to distinguish between what I
attempt in a general address such as this must be. I

have, therefore, in the brief time at my disposal, dwelt
would call the spirit of the Q uest and the forms of
research in which that Q uest may be pursued.
I f the spirit of the Q uest is realised every type of
rather on the more vital side of such investigation and

comparative study, so as to distinguish between what I
mind and every line of research can be utilised for a
common end; and it is only by such co-operation, I

believe, that results of vital value can be achieved.
The ideal is so sublime that no one dreams it can at

Would call the spirit of the Quest and the forms of
present be realised in any but a small measure; it is,
research in which that Quest may be pursued.

If the spirit of the Quest is realised every type of
however, so desirable, it holds forth such high promise,
that it is well worth while to put forth every effort to
work towards so fair an end with every means in our
power. I f we can do nothing else, an association with

mind and every line of research can be utilised for a
obj ects and aims such as ours should be able to do
common end; and it is only by such co-operation, I

believe, that results of vital value can be achieved.
much to help in arousing interest in the deeper ex peri-
ences of the soul, in the freedom of spiritual life, and
in the possibility of a truly vital science; and this alone
The ideal is so sublime that no one dreams it can at

is a noble and beneficial work.
I ndeed is there anything better or more legitimate
present be realised in any but a small measure; it is,

that one man may do for another than to awaken such
interest in him? I s there any other help so far-reaching

however, so desirable, it holds forth such high promise,
yet so little confining, so devoid of dogmatism and
that it is well worth while to put forth every effort to

Work towards so fair an end With every means in our
power. If we can do nothing else, an association with
objects and aims such as ours should be able to do
much to help in arousing interest in the deeper experi-
ences of the soul, in the freedom of spiritual life, and
in the possibilityof a truly vital science; and this alone
is a noble and beneficialwork.
Indeed is there anything better or more legitimate
that one man may do for another than to awaken such
interest in him ? Is there any other help so far-reaching
yet so little confining, so devoid of dogmatism and
Co glee
coercion ? Where a man’s interests are, there in truth
coercion? W here a man' s interests are, there in truth
does he live; for there is his World of experience, there,

and there only, do mind and soul co-operate in one
does he live; for there is his world of ex perience, there,
and there only, do mind and soul co-operate in one
activity. I f a man'
ties of a deeper and more actual and intimate life, then

s interest is aroused in the possibili-
activity. If a man’s interest is aroused in the possibili-

the spirit of the Q uest becomes alive in him, and he
ties of a deeper and more actual and intimate life, then

the spirit of the Quest becomes alive in him, and he
will start on many a self-initiated adventure to reach
the goal, to work out his own salvation and self-realisa-
tion. H e is started on the j
start is a veritable initiation, the beginning of a new

ourney home. Such a
will start on many a self-initiated adventure to reach

birth, the inbreathing of a new life and spirit.
the goal, to Work out his own salvation and self-realisa-
tion. He is started on the journey home. Such a
G. R S. Mead.
start is a veritable initiation, the beginning of a new

birth, the inbreathingof a new life and spirit.
G. R. S. MEAD.
Co 316
MO DE R N H Y PN O TI SM.
T. W . MI TCH E L L , M.D. (E DI N .).
The occasional occurrence of states of consciousness
characterised by the manifestation of peculiar powers
seems to have been observed in all times of which we
have record. F amiliarity with these states and with
MODERN HYPNOTISM.
their associated phenomena has always been restricted
to a relatively small number of people. The maj ority
of men, confining their attention to the practical affairs
of the world, and lacking the opportunity of encounter-
ing or the knowledge necessary for studying these
unusual states, have either refused to believe in their

T. W. MITCHELL, M.D. (EDIN.).
occurrence or have denied the importance ascribed
to them by those most capable of j
department of scientific inq uiry has progress been so

udging. I n no
THE occasional occurrence of states of consciousness

slow as in that which is concerned with the investiga-
characterised by the manifestation of peculiar powers
seems to have been observed in all times of which we
tion of abnormal states of consciousness, and in no
other branch of knowledge has so much reluctance
been shown in accepting the conclusions arrived at by
have record. Familiarity with these states and with

their associated phenomena has always been restricted
investigators.
I n ancient times as at the present day men' s
interest in these unusual states of consciousness seems
to have turned mainly in two directions. Then as now

to a relatively small number of people. The majority
it was claimed that during trance states supernormal
of men, confining their attention to the practical affairs

of the world, and lacking the opportunity of encounter-
knowledge may sometimes be acq uired. Then as now
artificially induced trance or cognate states were some-
times utilised in the treatment of disease. The modern
developments of these interests are to be found in the

ing or the knowledge necessary for studying these
44
unusual states, have either refused to believe in their
occurrence or have denied the importance ascribed
to them by those most capable of judging. In no
department of scientific inquiry has progress been so

slow as in that which is concerned with the investiga-
tion of abnormal states of consciousness, and in no
other branch of knowledge has so much reluctance
been shown in accepting the conclusions arrived at by
investigators.
In ancient times as at the present day men’s
interest in these unusual states of consciousness seems
to have turned mainly in two directions. Then as now
it was claimed that during trance states supernormal
knowledge may sometimes be acquired. Then as now
artificially induced trance or cognate states were some-
times utilised in the treatment of disease. The modern
developments of these interests are to be found in the
44
Co glc
MODERN HYPNOTISM 45
MO DE R N H Y PN O TI SM
labour which has been devoted in recent years to
labour which has been devoted in recent years to
certain branches of psychical research, and in the
evolution of that form of psychotherapy which is
certain branches of psychical research, and in the
evolution of that form of psychotherapy which is
known as hypnotic suggestion. A
the claims of investigators in regard to the acq

t the present time
uisition
known as hypnotic suggestion. At the present time
of supernormal knowledge during trance states are the claims of investigators in regard to the acquisition
mainly based on evidence afforded by cases of spon-
taneous trance, while the most noteworthy therapeutic

of supernormal knowledge during trance states are
results have been obtained in connection with the
mainly based on evidence afforded by cases of spon-

taneous trance, while the most noteworthy therapeutic
artificially induced trance state known as hypnosis.
The work of the last fifty years in these fields of
research has led to a gradual clarification of our views
in regard to many of the phenomena of trance states,

results have been obtained in connection with the
and although the main developments of men' s original
artificially induced trance state known as hypnosis.

The work of the last fifty years in these fields of
interests in these states are to be found in present-day
psychical research and scientific psycho-therapeutics,
we may see that the increased knowledge of man'
mental constitution which has been acq uired in the

s
research has led to a gradual clarification of our views

study of these subj ects is capable of fruitful application
in regard to many of the phenomena of trance states,
and although the main developments of men’s original

in relation to other fields of human endeavour, and may
be utilised in various ways for the furtherance of
individual and social well-being.
interests in these states are to be found in present-day

psychical research and scientific psycho-therapeutics,
F rom the days of Mesmer, when the artificial
induction of trance states first came to be openly
We may see that the increased knowledge of man’s

studied by men of science, down to the present time,
three main lines of speculation have been brought to
bear on the search into their causation. Mesmer and
mental constitution which has been acquired in the

study of these subjects is capable of fruitful application
his followers carried on the traditions of the mystical
philosophers of the seventeenth century in ascribing
trance phenomena to the ex istence of an imponderable
in relation to other fields of human endeavour, and may

cosmic medium which can be influenced by the will of
certain favoured individuals. I n the middle of the

be utilised in various ways for the furtherance of
individual and social well-being.
nineteenth century when B raid began his investigations
of Mesmerism, it was in harmony with the scientific
From the days of Mesmer, when the artificial

induction of trance states first came to be openly
studied by men of science, down to the present time,
three main lines of speculation have been brought to
bear on the search into their causation. Mesmer and
his followers carried on the traditions of the mystical
philosophers of the seventeenth century in ascribing
trance phenomena to the existence of an imponderable
cosmic medium which can be influenced by the will of
certain favoured individuals. In the middle of the
nineteenth century when Braid began his investigations
of Mesmerism, it was in harmony with the scientific
Co 316
46 THE QUEST
46
and philosophic spirit of the times that a purely
TH E Q UE ST
physical or physiological explanation of the phenomena

should be forthcoming. Braid, however, was a singu-
and philosophic spirit of the times that a purely
physical or physiological ex planation of the phenomena
should be forthcoming. B
larly acute and conscientious observer, and in his later

raid, however, was a singu-
larly acute and conscientious observer, and in his later

works there is clear evidence that he soon discovered
Works there is clear evidence that he soon discovered
the inadequacy of any merely physiological explanation
the inadeq uacy of any merely physiological ex planation
of the hypnotic state, and that he had clearly formu-
lated the psychological hypothesis which was at a later
date put forward by L iebeault and popularised by

of the hypnotic state, and that he had clearly formu-
B ernheim at N ancy.
lated the psychological hypothesis which was at a later
date put forward by Liébeault and popularised by
The transition from the mystical to the physio-
logical ex planation and from the physiological to the
psychological has not been one of unbroken advance.
I t was perhaps inevitable that a pathological ex plana-

Bernheim at Nancy.
tion of hypnotic phenomena should have been put The transition from the mystical to the physio-
forward, but it was unfortunate in many ways that this
ex planation should have been championed by a man of

logical explanation and from the physiological to the
such dominating authority as Charcot. Confining his
psychological has not been one of unbroken advance.

It was perhaps inevitable that a pathological explana-

observations to the hypnotic phenomena ex hibited by a
few hysterics in the Salpetriere, Charcot was hope-
lessly misled as to the real nature of the hypnotic
state; and so great was his authority as a neurologist

tion of hypnotic phenomena should have been put
that, notwithstanding the complete refutation of his
forward, but it was unfortunate in many ways that this

explanation should have been championed by a man of
teaching by the N ancy school, his opinions regarding
the pathological nature of hypnosis have dominated
the medical profession as a whole down to the present
time. A nd it is a curious commentary on the impor-

such dominating authority as Charcot. Confining his
tance of authority in the production of belief that, observations to the hypnotic phenomena exhibited by a
whilst almost everyone who has independently investi-
few hysterics in the Salpétriére, Charcot Was hope-

gated this subj ect and done original hypnotic work is
convinced of the truth of the teaching of the N ancy
lessly misled as to the real nature of the hypnotic

state ; and so great was his authority as a neurologist
school, no one ex cepting Charcot' s pupils can find any
necessary connection between hypnotism and pathology.
A n intelligible account of the hypnotic state can
that, notwithstanding the complete refutation of his

teaching by the Nancy school, his opinions regarding
the pathological nature of hypnosis have dominated
the medical profession as a Whole down to the present
time. And it is a curious commentary on the impor-
tance of authority in the production of belief that,
Whilst almost everyone who has independently investi-
gated this subject and done original hypnotic work is
convinced of the truth of the teaching of the Nancy
school, no one excepting Charcot’s pupils can find any
necessary connection between hypnotism and pathology.
An intelligible account of the hypnotic state can
C0 316
MODERN HYPNOTISM 47
MO DE R N H Y PN O TI SM 47
for the present be given only in psychological terms.
for the present be given only in psychological terms.
For although We are bound to believe that the altera-

tion in consciousness Which takes place when hypnosis
F or although we are bound to believe that the altera-
tion in consciousness which takes place when hypnosis
is established has its correlate in an altered neural
state, we can trace no physical nex us between the

is established has its correlate in an altered neural
postulated neural change and the means employed for
state, we can trace no physical nexus between the

postulated neural change and the means employed for
the induction of hypnosis. Given suggestion the
presentation of appropriate ideas under appropriate
conditions
eliminated
and hypnosis will ensue. Suggestion
if that be possible no physical or physio-

the induction of hypnosis. Given suggestion——the
logical means of which we have any knowledge will
presentation of appropriate ideas under appropriate

conditions—and hypnosis will ensue. Suggestion
produce hypnosis. A nd when the hypnotic state is
established we find no constant physiological change
which can be regarded as characteristic of it. A ll
eliminated—if that be possible—no physical or physio-

logical means of which we have any knowledge will
observable change from the physiological norm is the
result of suggestion. N o constant physiological altera-
tion is found which is not the result of psychological
appeal. The only physiological peculiarity pertaining

produce hypnosis. And when the hypnotic state is
to hypnosis is an increased potentiality in various
established we find no constant physiological change

which can be regarded as characteristic of it. All

directions, but the manifestation of this increased
power is not spontaneously ex hibited. I t must always
be called forth by suggestion.
B ut although we can give an intelligible account of

observable change from the physiological norm is the
hypnotic phenomena in psychological terms, we are still
result of suggestion. No constant physiological altera-
tion is found which is not the result of psychological
far from being able to give any adeq uate ex planation of
them. Suggestion seems to be the prime instigator of
hypnotic responsiveness, but it does not ex
that responsiveness is brought about or on what condi-

plain how
appeal. The only physiological peculiarity pertaining

tions it depends. The capacity for such response would to hypnosis is an increased potentiality in various
seem to be inherent in the constitution of the mind,
directions, but the manifestation of this increased

and the induction of hypnosis merely an artifice that
removes the inhibitions which normally prevent its
power is not spontaneously exhibited. It must always

be called forth by suggestion.
manifestations. The discovery that the hypnotic state
itself may be induced by suggestion compels us to
But although We can give an intelligible account of

hypnotic phenomena in psychological terms, We are still
far from being able to give any adequate explanation of
them. Suggestion seems to be the prime instigator of
hypnotic responsiveness, but it does not explain how
that responsiveness is brought about or on what condi-
tions it depends. The capacity for such response would
seem to be inherent in the constitution of the mind,
and the induction of hypnosis merely an artifice that
removes the inhibitions which normally prevent its
manifestations. The discovery that the hypnotic state
itself may be induced by suggestion compels us to
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48 THE QUEST
48
believe that suggestibility is a normal characteristic of
TH E Q UE ST
the human mind. Yetthe suggestions that are effective
in bringing about hypnosis must be given under appro-
believe that suggestibility is a normal characteristic of
the human mind. Y et the suggestions that are effective
in bringing about hypnosis must be given under appro-
priate conditions, and when hypnosis is being induced

for the flrst time they must as a rule be supplemented
priate conditions, and when hypnosis is being induced
for the first time they must as a rule be supplemented
by certain adjuvants whose importance, at present

by certain adj uvants whose importance, at present
perhaps under-estimated, was at one time thought to be
paramount. The most usual adj uvants or accompani-
perhaps under-estimated, was at one time thought to be

paramount. The most usual adjuvants or accompani-
ments of suggestion in the primary induction of hypnosis
are fix ed gazing for a longer or shorter period and passes
with or without contact;
deny any efficiency to these processes apart from the

and although it is usual to
ments of suggestion in the primary induction of hypnosis

indirect suggestions which their use may convey, it
are fixed gazing for a longer or shorter period and passes

with or without contact; and although it is usual to
seems more probable that rather than acting as sugges-
tions themselves they bring about some change in
consciousness which facilitates response to the direct
verbal suggestions of the operator. B ut why ideas

deny any efficiency to these processes apart from the
presented to the mind in this way should have such an
indirect suggestions which their use may convey, it
seems more probable that rather than acting as sugges-

ex traordinary effect on bodily and mental functions is
ex ceedingly difficult to understand.
A lmost the only hypothesis which seems applicable
to the whole range of hypnotic phenomena is that

tions themselves they bring about some change in
which postulates in the mind a region of subconscious consciousness which facilitates response to the direct
or subliminal activity to which access can be obtained
by employment of those artifices which are made use of

verbal suggestions of the operator. But Why ideas
in the induction of hypnosis. The most elaborate
presented to the mind in this way should have such an

extraordinary effect on bodily and mental functions is
presentation of this hypothesis is to be found in the
writings of F . W . H . Myers. B ut although in the
particular field of research in which Myers was
exceedingly difficult to understand.

especially interested, his doctrine of the Subliminal may
appear to be, as he himself claimed, a limiting and

Almost the only hypothesis which seems applicable
to the whole range of hypnotic phenomena is that
rationalising hypothesis, it is felt by many to be
ex travagant and needless in so far at least as the
ex planation of hypnotic phenomena is concerned.
which postulates in the mind a region of subconscious

or subliminal activity to which access can be obtained
by employment of those artifices which are made use of
in the induction of hypnosis. The most elaborate
presentation of this hypothesis is to be found in the
Writings of F. W. H. Myers. But although in the
particular field of research in which Myers was
especially interested, his doctrine of the Subliminal may
appear to be, as he himself claimed, a limiting and
rationalising hypothesis, it is felt by many to be
extravagant and needless in so far at least as the
explanation of hypnotic phenomena is concerned.
Co glc
MODERN HYPNOTISM 49
Many observers, however, are glad to adopt some modi-
49
fied form of this doctrine as a working hypothesis, for

they feel that any other that has as yet been put
Many observers, however, are glad to adopt some modi-
fied form of this doctrine as a working hypothesis, for
they feel that any other that has as yet been put
forward is inadeq uate to the description or ex planation

forward is inadequate to the description or explanation
of all the observed phenomena. The difficulties in the
of all the observed phenomena. The difliculties in the

way of accepting this hypothesis are great, and many of
way of accepting this hypothesis are great, and many of
the leading psychologists of the world refuse to adopt
it. They deny, moreover, the necessity for making such
assumptions as its acceptance demands, and they think

the leading psychologists of the world refuse to adopt
that the phenomena of hypnotism can be ex plained
it. They deny, moreover, the necessity for making such
assumptions as its acceptance demands, and they think
satisfactorily as being the outcome of normal mental
processes occurring in a state of mental dissociation.
The hypothesis of mental dissociation as the basis
of subconscious phenomena is at the present time

that the phenomena of hypnotism can be explained
the dominant doctrine amongst writers on abnormal
satisfactorilyas being the outcome of normal mental

processes occurring in a state of mental dissociation.
psychology, and its adoption has led to rapid advance
in clinical methods and to some modification in our
ways of utilising psychotherapy in mental disorders.
The hypothesis of mental dissociation as the basis

of subconscious phenomena is at the present time

B ut fruitful as this hypothesis has been in regard to
the interpretation and treatment of abnormal states,
there seems to be a tendency to over-estimate the ex
of the field of its legitimate application and to put it

tent
the dominant doctrine amongst Writers on abnormal

forward as sufficient ex planation of facts which it in
psychology, and its adoption has led to rapid advance

in clinical methods and to some modification in our
no way ex plains. Some observers feel that this is
especially true in regard to many of the phenomena of
ways of utilising psychotherapy in mental disorders.

hypnotism, and this feeling is generally strongest
amongst those who have had the widest opportunities
of investigating the peculiarities of hypnotic and post-

But fruitful as this hypothesis has been in regard to
the interpretation and treatment of abnormal states,
hypnotic states. Those psychologists who are most
confident that the principles of mental dissociation laid
down by Janet in his studies of hysteria are applicable
there seems to be a tendency to over-estimate the extent

of the field of its legitimate application and to put it
to all the phenomena of hypnotism, are prone to
ex aggerate the resemblance between hypnotic and
hysterical states. They almost invariably describe the
forward as suflicient explanation of facts which it in

no way explains. Some observers feel that this is
especially true in regard to many of the phenomena of
hypnotism, and this feeling is generally strongest
amongst those who have had the widest opportunities
of investigating the peculiarities of hypnotic and post-
hypnotic states. Those psychologists who are most
confident thatthe principles of mental dissociation laid
down by Janet in his studies of hysteria are applicable
to all the phenomena of hypnotism, are prone to
exaggerate the resemblance between hypnotic and
hysterical states. They almost invariably describe the
4
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60 THE QUEST
GO
hypnotic state as being characterised by a limitation of

awareness and of will, and they cannot apparently get
TH E Q UE ST
hypnotic state as being characterised by a limitation of
awareness and of will, and they cannot apparently get
away from the old idea thata deeply hypnotised person

is merely a remarkably intricate automaton. But
away from the old idea that a deeply hypnotised person
is merely a remarkably intricate automaton. B ut
there is in hypnosis no limitation of awareness save
such as is produced by suggestion; and by suggestion

there is in hypnosis no limitation of awareness save
the field of awareness may be ex tended in all directions
such as is produced by suggestion; and by suggestion

the field of awareness may be extended in all directions
beyond what is possible in the waking state. The
limitation of the will is only a seeming limitation
brought about by the acq
person with regard to all unobj

uiescence of the hypnotised
ectionable suggestions;
beyond what is possible in the waking state. The
and the independence of the will in hypnosis may be
limitation of the will is only a seeming limitation
brought about by the acquiescence of the hypnotised
readily discovered by anyone who cares to suggest to a
hypnotised person something which is without any
person with regard to all unobjectionable suggestions;

doubt opposed to that person' s convictions as to what
and the independence of the Will in hypnosis may be

is right and proper. Such a suggestion is never accepted
or acted upon. W e may, indeed, by suggestion, diminish
to some ex tent the power of volition as we may restrict
readily discovered by anyone who cares to suggest to a

the field of awareness, but we can also increase the
power of the one as we can ex tend the field of the other.
hypnotised person something which is Without any

doubt opposed to that person's convictions as to what
A nd there is no reason why we should regard the one
series of phenomena any more than the other, as
especially characteristic of the hypnotic state.
I f the scope of consciousness in hypnosis were as

is right and proper. Such a suggestion is never accepted
restricted as it would necessarily be if the hypnotic
or acted upon. We may, indeed, by suggestion, diminish

to some extent the power of volition as we may restrict
consciousness originated in disaggregation of the normal
waking consciousness, and had as content only the
perceptions and memories of a split-off portion of the
full personality, its dissociated status should be in no

the field of awareness, but we can also increase the
power of the one as we can extend the field of the other.
direction more manifest than in the domain of memory.
And there is no reason why we should regard the one

B ut the memory in hypnosis is more ex tensive and
precise than in the waking state, including as it does
memories of the events of previous hypnoses as well as
series of phenomena any more than the other, as

especially characteristicof the hypnotic state.
all the memories of waking life. I t would seem that
If the scope of consciousness in hypnosis were as

restricted as it would necessarily be if the hypnotic
consciousness originated in disaggregation of the normal
waking consciousness, and had as content only the
perceptions and memories of a split-off portion of the
full personality, its dissociated status should be in no
direction more manifest than in the domain of memory.
But the memory in hypnosis is more extensive and
precise than in the waking state, including as it does
memories of the events of previous hypnoses as well as
all the memories of waking life. It would seem that
Co 316
MODERN HYPNOTISM 51
the range of hypnotic memory must be regarded as
evidence opposed to the hypothesis of dissociation put
51
the range of hypnotic memory must be regarded as
evidence opposed to the hypothesis of dissociation put
forward in ex planation of the hypnotic state. W e cannot

forward in explanation of the hypnotic state. We cannot
legitimately speak of a mind being dissociated when all
legitimatelyspeak of a mind being dissociated when all

the associations of which it is normally capable can be
effected.
the associations of which it is normally capable can be
N evertheless it is the varying relations of memory-
effected.
Nevertheless it is the varying relations of memory-
awareness in connection with the hypnotic state which
afford the best evidence of something that may correctly
awareness in connection with the hypnotic state which

enough be described as mental dissociation. W hen a
deeply hypnotised person is awakened he may be found
to have no recollection of anything that has transpired

afiord the best evidence of somethingthat may correctly
enough be described as mental dissociation. When a
during hypnosis. I n relation to the field of awareness
manifested in hypnosis his normal waking state may
be described as a state of dissociation. There is now
a gap in his memory which no associative process is

deeply hypnotised person is awakened he may be found
capable of bridging until the hypnotic state is re-induced. to have no recollection of anything that has transpired
W hen he is again hypnotised, the memory-chain is once
during hypnosis. In relation to the field of awareness

more unbroken and he can recollect the events of the
previous hypnosis and also the events of the subseq uent
manifested in hypnosis his normal waking state may

be described as a state of dissociation. There is now
waking period. H e can in hypnosis even recollect his
loss of recollection in the waking state. I f the hypnotic
a gap in his memory which no associative process is

consciousness were only a split-off or dissociated portion
of the normal consciousness these relations of memory-
awareness would be reversed, so that the split-off
capable of bridging untilthe hypnotic state is re-induced.

When he is again hypnotised, the memory-chain is once
portion would not know the ex periences of the normal
life, while the ex periences of the split-off portion would
more unbroken and he can recollect the events of the

be known by the normal personality when, on awakening
from hypnosis, the disaggregated consciousness was
previous hypnosis and also the events of the subsequent

once more resynthetised. I t seems indeed easier to
believe that the waking consciousness is a split-off
portion of the total consciousness potential in man than

waking period. He can in hypnosis even recollect his
that the hypnotic consciousness is a split-off portion of
loss of recollection in the waking state. If the hypnotic

consciousness were only a split-off or dissociated portion
the waking consciousness.
of the normal consciousness these relations of memory-

awareness would be reversed, so that the split-off
portion would not know the experiences of the normal
life, While the experiences of the split-off portion would
be known by the normal personality when, on awakening
from hypnosis, the disaggregated consciousness was
once more resynthetised. It seems indeed easier to
believe that the Waking consciousness is a split-off
portion of the total consciousness potential in man than
that the hypnotic consciousness is a split-off portion of
the waking consciousness.
Co 8lC
52 THE QUEST
52
Some Writers who believe in the existence of a
TH E Q UE
Some writers who believe in the ex

ST
istence of a
subconscious self distinct from the waking self although
subconscious self distinct from the waking self although
in close functional relation with it, describe hypnosis as

being due to a dissociation of the one self from theother.
in close functional relation with it, describe hypnosis as
being due to a dissociation of the one self from the other.
Such a use of the term dissociation is to be deprecated
because this word has already been appropriated to

Such a use of the term dissociation is to be deprecated
indicate a splitting-up or disintegration of the normal
because this Word has already been appropriated to
indicate a splitting-up or disintegration of the normal
waking consciousness. A ccording to some authorities
such a disintegration of consciousness occurs normally
and so gives rise to a subconscious field in every mind;
according to others it occurs only in morbid states and

waking consciousness. According to some authorities
the presence of any subconsciousness is said to be such a disintegration of consciousness occurs normally
evidence of pathological dissociation.
A lthough there is no unanimity of opinion regard-

and so gives rise to a subconscious field in every mind ;
ing the ex planation or interpretation of hypnotic
according to others it occurs only in morbid states and

the presence of any subconsciousness is said to be
phenomena there is far less room for divergence of view
as to their nature and importance. The facts are clear
and indisputable. I f in the q uiescence and lack of
evidence of pathological dissociation.

initiative of the hypnotised person we seem to have
evidence of a curtailment of his natural powers, we find
Although there is no unanimity of opinion regard-

ing the explanation or interpretation of hypnotic
abundant proof of unsuspected potentialities in the
control of physiological functioning that may be
obtained in response to ex
suggestion. O rgans or functions which are normally

perimental or therapeutic
phenomena there is far less room for divergence of view

apparently independent of the will may be affected in a
as to their nature and importance. The facts are clear
and indisputable. If in the quiescence and lack of
determinate way by suggestion during hypnosis. The
normal periodicity of involuntary muscle functioning
may be modified. I rregularities may be corrected or

initiative of the hypnotised person we seem to have
evidence of a curtailment of his natural powers, We find
ex perimentally produced. The secretory and vaso-
motor functions can often be influenced in a very
remarkable manner. Secretions may be induced,
augmented, diminished, or arrested, and it is asserted

abundant proof of unsuspected potentialities in the
by some observers that local redness of the skin,
control of physiological functioning that may be
obtained in response to experimental or therapeutic
blistering, and even actual bleeding have been produced
suggestion. Organs or functions which are normally

apparently independent of the will may be affected in a
determinate Way by suggestion during hypnosis. The
normal periodicity of involuntary muscle functioning
may be modified. Irregularities may be corrected or
experimentally produced. The secretory and vaso-
motor functions can often be influenced in a very
remarkable manner. Secretions may be induced,
augmented, diminished, or arrested, and it is asserted
by some observers that local redness of the skin,
blistering, and even actual bleeding have been produced
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MODERN HYPNOTISM 58
MO DE R N H Y PN O TI SM by suggestion during hypnosis. The response to such

58
by suggestion during hypnosis. The response to such

suggestions affords us a veritable revelation of an
suggestions affords us a veritable revelation of an
unsuspected range of psycho-neural interaction which

seems to be co-extensive with the Whole nervous
unsuspected range of psycho-neural interaction which
seems to be co-ex tensive with the whole nervous
system. The sympathetic system in particular seems
to become emancipated from its customary automatism

system. The sympathetic system in particular seems
and to be guided in its workings by some form of to become emancipated from its customary automatism
mental activity.
B esides the manifestation of increased potentiali-

and to be guided in its Workings by some form of
ties afforded by such modes of physiological response to
mental activity.
Besides the manifestation of increased potentiali-
psychological appeal, an ex tensive range of mental
phenomena may also be ex hibited which are of much
theoretic interest and of great practical importance.
The various forms of sensation and of feeling may be

ties afiorded by such modes of physiological response to
affected in a variety of ways. Sensory acuteness may
psychological appeal, an extensive range of mental

phenomena may also be exhibited which are of much
be increased or diminished and the manifestations of
normal sensory and emotional activity may be arrested
or distorted. H allucinations of the senses, anaesthesia
theoretic interest and of great practical importance.

and analgesia more or less profound, increase or decrease
of appetites and desires, and changes in the emotional

The various forms of sensation and of feeling may be
affected in a variety of Ways. Sensory acuteness may
tone, may all be brought about by suggestion during
hypnosis.
The theoretic interest of the ex
mainly of a technical character and appeals only to the

perimental data is
be increased or diminished and the manifestations of

professional psychologist, but their practical importance normal sensory and emotional activity may be arrested
or distorted. Hallucinations of the senses, anaasthesia
should be recognised and appreciated by everyone. The
control of physiological functions is of prime impor-
tance in the treatment of all bodily disorders, and it
and analgesia more or less profound, increase or decrease

of appetites and desires, and changes in the emotional
may be readily understood that hypnotic suggestion is
a valuable adj unct to our other therapeutic measures.
tone, may all be brought about by suggestion during

B ut the capability of response to psychological appeal
in hypnosis is not confined to physiological functions,
and the influence of suggestion on character and con-
hypnosis.
The theoretic interest of the experimental data is
duct is no less remarkable than its influence on bodily
mainly of a technical character and appeals only to the

professional psychologist, but their practicalimportance
should be recognised and appreciated by everyone. The
control of physiological functions is of prime impor-
tance in the treatment of all bodily disorders, and it
may be readily understood that hypnotic suggestion is
a. valuable adjunct to our other therapeutic measures.
But the capability of response to psychological appeal
in hypnosis is not confined to physiological functions,
and the influence of suggestion on character and con-
duct is no less remarkable than its influence on bodily
Co 316
54 THE QUEST
54
well-being. The values of life are no doubt differently
TH E Q UE ST
well-being. The values of life are no doubt differently

estimated by different people, but probably few will
estimated by different people, but probably few will
deny that on the whole and in the long run a man’s

conduct is of more importance than his bodily welfare.
deny that on the whole and in the long run a man' s
conduct is of more importance than his bodily welfare.
A nd the power of suggestion to influence conduct is
And the power of suggestion to influence conduct is

the feature above all others which entitles us to regard
the feature above all others which entitles us to regard
it as a branch of scientific enq uiry whose importance
it as a branch of scientific enquiry whose importance

should be recognised by all students of psychology,
ethics and religion.
The influence of suggestion in increasing self-
should be recognised by all students of psychology,

ethics and religion.
control is well seen in the results of its use in the
treatment of those aberrations of conduct that are of
such a character as to bring them within the sphere of
the physician' s work. I n children we meet with

The influence of suggestion in increasing self-
certain forms of deficient control over bodily move-
control is well seen in the results of its use in the

treatment of those aberrations of conduct that are of
ments, such as nail-biting and other ' tricks,' in which
it has been found that suggestion is a very useful
method of treatment. I n adults more serious forms of
such a character as to bring them within the sphere of

loss of control, such as the impulsions of the drunkard
or opium-eater and even graver kinds of moral perver-

the physician’s work. In children we meet with
certain forms of deficient control over bodily move-
sion, may often be successfully dealt with in the same
way. B ut apart from the treatment of such morbid
conditions there are possibilities which have not yet
been generally recognised, in regard to the use of

ments, such as nail-bitingand other ‘ tricks,’ in which
suggestion in the moral up-bringing of the people and
it has been found that suggestion is a very useful
in particular in the training of the young. F
reasons the successful application of suggestion by

or obvious
method of treatment. In adults more serious forms of

teachers and reformers cannot be made by the employ-
loss of control, such as the impulsions of the drunkard

or opium-eater and even graver kinds of moral perver-
ment of any formal hypnosis; and it is here that the
practical importance of further investigation into the
operation of the laws of suggestion in the waking state
will be most apparent. Up to the present there has

sion, may often be successfully dealt with in the same
been too much theorising and too little scientific
way. But apart from the treatment of such morbid

conditions there are possibilities which have not yet
investigation into the factors which favour or hinder
been generally recognised, in regard to the use of

suggestion in the moral up-bringing of the people and
in particular in the training of the young. For obvious
reasons the successful application of suggestion by
teachers and reformers cannot be made by the employ-
ment of any formal hypnosis; and it is here that the
practical importance of further investigation into the
operation of the laws of suggestion in the waking state
will be most apparent. Up to the present there has
been too much theorising and too little scientific
investigation into the factors which favour or hinder
C0 glee
MODERN HYPNOTISM 55
the operation of suggestion in what is somewhat
55
the operation of suggestion in what is somewhat

loosely termed the Waking state. It seems probable
loosely termed the waking state. I t seems probable that a mental condition may be somehow brought
that a mental condition may be somehow brought
about which for all practical purposes may be regarded

about which for all practical purposes may be regarded
as the ordinary waking state, but which for the purpose
as the ordinary waking state, but which for the purpose

of making suggestion effective may be regarded as a
of making suggestion effective may be regarded as a
very light stage of hypnosis. Some good work has
very light stage of hypnosis. Some good work has

already been done towards the elucidation of the
factors on which effective suggestion in the apparently
normal state depends, and many instances may be
already been done towards the elucidation of the

factors on which effective suggestion in the apparently
given of the use made of suggestion by great leaders of
men in the spheres of politics and religion; but a more
thorough investigation of the subj
before we can lay down any rules as to the best way of

ect is necessary
normal state depends, and many instances may be

increasing the susceptibility to suggestion which is
given of the use made of suggestion by great leaders of

men in the spheres of politics and religion; but a more
inherent in every human being, and of utilising the
power of suggestion as an adj unct to our ordinary
methods of instructing the people in the principles of
thorough investigation of the subject is necessary

right conduct and of helping them to put these
principles into practice. before We can lay down any rules as to the best way of
A bout twenty years ago great activity was displayed
in hypnotic research. Many psychologists, physicians,

increasing the susceptibility to suggestion which is
and j urists recorded their ex periences and put forward
inherent in every human being, and of utilising the

power of suggestion as an adjunct to our ordinary
hypotheses regarding the nature and significance of
hypnotic phenomena. The assertion by responsible
men in our own time that they had verified the accuracy
of many of those observations of the mesmerists which

methods of instructing the people in the principles of
we had been taught to believe were ex plicable only by
right conduct and of helping them to put these

principles into practice.
fraud or by faulty observation, had a profound effect on
the educated public and even on the less plastic minds
of scientific men. B ut, in this country at least, the
enthusiastic ex pectations of those days do not seem to
have been realised, and people who are conversant with

About twenty years ago great activity was displayed
in hypnotic research. Many psychologists, physicians,
and jurists recorded their experiences and put forward
hypotheses regarding the nature and significance of
hypnotic phenomena. The assertion by responsible
men in our own time that they had verified the accuracy
of many of those observations of the mesmerists which
we had been taught to believe were explieable only by
fraud or by faulty observation, had a profound effect on
the educated public and even on the less plastic minds
of scientific men. But, in this country at least, the
enthusiastic expectations of those days do not seem to
have been realised, and people who are conversant with
Co glc
56 THE QUEST
56 TH E Q UE ST
the results that were then obtained, express surprise
the results that were then obtained, ex
that so little apparent progress has been made in what

press surprise
that so little apparent progress has been made in what

seemed to be a most promising field of research. The
seemed to be a most promising field of research. The
neglect of hypnotism in medical practice seems
neglect of hypnotism in medical practioe seems
especially strange to those who know its value as a
therapeutic method. The number of medical men in
especially strange to those who know its value as a

therapeutic method. The number of medical men in
this country who have any intelligent knowledge of
the possibilities of suggestion as a curative agent is
ex tremely small, and the number who use suggestion in
their daily work is infinitesimal. Y et its therapeutic

this country who have any intelligent knowledge of
value is as well attested as anything in the whole range
the possibilities of suggestion as a curative agent is

extremely small, and the number who use suggestion in
of medical science, and it must be only a q uestion of
time for a knowledge of this to become the common
possession of the whole medical world. I
time the blame for this almost universal ignorance must

n the mean-
their daily work is infinitesimal. Yet its therapeutic

be laid on the teachers in the medical schools. Y ear
value is as well attested as anything in the Whole range
of medical science, and it must be only a question of
after year they send out into the world men q ualified
to practise all branches of the healing art who have not
received the slightest instruction as to what value
time for a knowledge of this to become the common

suggestion may or may not have as a therapeutic agent.
The attitude of the leaders of the profession and of the
possession of the whole medical world. In the mean-

time the blame for this almost universal ignorance must
medical press towards hypnotism as a branch of science,
and towards the ex ponents of hypnotic suggestion as a
therapeutic measure, is on the whole little different
to-day from what it was in the days of Mesmer and of

be laid on the teachers in the medical schools. Year
B raid; but while such an attitude may have been after year they send out into the world men qualified
to practise all branches of the healing art who have not
ex cusable in those pioneer days, at the present time it
seems a mere impertinence.
A lthough the backward state of hypnotic research
received the slightest instruction as to what value

suggestion may or may not have as a therapeutic agent.
and practice in this country is mainly due to the
ignorance of those by whom such work should have
been undertaken, there is at the bottom of the long
neglect of hypnotism something besides ignorance.

The attitude of the leaders of the profession and of the
There is something else something based on ignorance
medical press towards hypnotism as a branch of science,
and towards the exponents of hypnotic suggestion as a
therapeutic measure, is on the whole little different
to-day from what it was in the days of Mesmer and of
Braid; but While such an attitude may have been
excusable in those pioneer days, at the present time it
seems a mere impertinence.
Although the backward state hypnotic research
of
and practice in this country is mainly due to the
ignorance of those by whom such work should have
been undertaken, there is at the bottom of the long
neglect of hypnotism something besides ignorance.
There is somethinge1se—somethingbased on ignorance
C0 glee
MODERN HYPNOTISM 57
it is true, but quite different from mere not knowing-
57
it is true, but q uite different from mere not knowing

there is prejudice. Hypnotism and everythingconnected
there is prej udice. H ypnotism and everything connected
with it is viewed with great distrust by the majority of
people who know little or nothing about it. So general
with it is viewed with great distrust by the maj ority of
people who know little or nothing about it. So general
is this feeling of distrust that it must almost certainly
have its roots in some profound social instinct, and

is this feeling of distrust that it must almost certainly
history teaches us that such instincts cannot be dis- have its roots in some profound social instinct, and
regarded. There is little doubt, however, that the
prej udice against hypnotism has arisen from false

history teaches us that such instincts cannot be dis-
notions of the nature and possibilities of the hypnotic
regarded. There is little doubt, however, that the

prejudice against hypnotism has arisen from false
state, derived from popular fiction and the ' shows ' of
the professional mesmerist. The ridiculous perform-
ances of hypnotised subj
hall ex hibitions, when considered as unwilled actions,

ects sometimes seen at music
notions of the nature and possibilities of the hypnotic

are rightly looked upon as being derogatory to human
state, derived from popular fiction and the ‘ shows of '
the professional mesmerist. The ridiculous perform-

dignity; and the belief that these subj ects are unresist-
ing automata whose wills are in abeyance or completely
ances of hypnotised subjects sometimes seen at music

under the control of the operator, may well make any
self-respecting person decide that under no circum-
stances would he consent to allow himself to be so

hall exhibitions, when considered as unwilled actions,
are rightly looked upon as being derogatory to human
much under the influence of any other human being.
I f the conclusions drawn from these ex hibitions were
j ustly founded, there can be little doubt that such a
decision would be wise, and the conscientious advocacy

dignity ; and thebelief that these subjects are unresist-
of hypnotic suggestion as a therapeutic measure would
ing automata whose wills are in abeyance or completely

under the control of the operator, may well make any
be difficult indeed. B ut the impressions derived from
such ex hibitions are totally misleading to anyone who
is ignorant of the real possibilities of the hypnotic state.
A hypnotised person is never unconscious. H e is

self-respecting person decide that under no circum-
stances would he consent to allow himself to be so
never a mere automaton. H e can never be compelled
to do anything that he really obj
an increased power over his own body, his power of

ects to doing. H e has
much under the influence of any other human being.

j udgment is not suspended, his moral sense is unim-
If the conclusions drawn from these exhibitions were

justly founded, there can be little doubt that such a
paired. H e is withdrawn to some ex tent within
decision would be Wise, and the conscientious advocacy

of hypnotic suggestion as a therapeutic measure would
be diflicult indeed. But the impressions derived from
such exhibitions are totally misleading to anyone who
is ignorant of the real possibilitiesof the hypnotic state.
A hypnotised person is never unconscious. He is
never a mere automaton. He can never be compelled
to do anything that he really objects to doing. He has
an increased power over his own body, his power of
judgment is not suspended, his moral sense is unim-
paired. He is withdrawn to some extent within
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53 THE QUEST
58
himself, his life of relation may be somewhat restricted,

but he is master of his own soul. He will do what the
TH E Q UE ST
himself, his life of relation may be somewhat restricted,
but he is master of his own soul. H e will do what the
operator tells him to do only when he so pleases.

operator tells him to do only when he so pleases.
A nything to the contrary that may appear is a result
Anything to the contrary that may appear is a result

of a false belief by the subject regarding the nature
of a false belief by the subj ect regarding the nature
and possibilities of hypnotism. I f a person is firmly
convinced that during hypnosis his will can be controlled
by the operator, he may effectually suggest to himself

and possibilitiesof hypnotism. If a person is firmly
the necessity for passive obedience, but if he has been convinced that during hypnosis his will can be controlled
by the operator, he may effectually suggest to himself
taught the truth he will remain a free agent during all
stages or degrees of hypnosis. H e will accept no
suggestion of which he does not approve. H e will
the necessity for passive obedience, but if he has been

taught the truth he will remain a free agent during all
perform no act which he considers wrong.
A lthough there is a consensus of opinion on all
important points amongst those who have had practical
ex perience of the N ancy methods, and although the

stages or degrees of hypnosis. He will accept no
whole subj ect of hypnotism has been dealt with very
suggestion of which he does not approve. He will

perform no act which he considers wrong.
fully within recent years in special tex t-books and
j ournals, the general public have had very little oppor-
tunity of learning the truth as to the value of hypnotic
suggestion in the treatment of disease. I t may be

Although there is a. consensus of opinion on all
conceded that it is in functional nervous disorders that
important points amongst thosewho have had practical

experience of the Nancy methods, and although the
it has achieved its most brilliant results, but we should
fall into serious error if we declared it to be of no value
in organic disease. L
there are limits to its usefulness, but what these limits

ike all other modes of treatment
whole subject of hypnotism has been dealt with very

are cannot be decided a priori but must be learned by
fully within recent years in special text-books and

ex perience. A t present we must confess that we do
not know enough to enable us to say definitely in what

journals, the general public have had very little oppor-
tunity of learning the truth as to the value of hypnotic
ailments it will be of no value whatsoever.
suggestion in the treatment of disease. It may be

Putting on one side all such conditions as in the
present state of knowledge may be legitimately termed
incurable, we know that there are many organic diseases
in which recovery more or less complete takes place

conceded that it is in functional nervous disorders that
it has achieved its most brilliant results, but we should
fall into serious error if we declared it to be of no value
in organic disease. Like all other modes of treatment
there are limits to its usefulness, but what these limits
are cannot be decided at prion’ but must be learned by
experience. At present we must confess that We do
not know enough to enable us to say definitely in what
ailments it will be of no value whatsoever.
Putting on one side all such conditions as in the
present state of knowledge may be legitimately termed
incurable, we know that there are many organic diseases
in which recovery more or less complete takes place
Co 316
MODERN HYPNOTISM 59
without any treatment at all. There are others in
59
without any treatment at all. There are others in

which nature seems to be assisted by the administra-
which nature seems to be assisted by the administra- tion of remedies wisely applied ; and there are probably
not a few in which recovery takes place in spite of the
tion of remedies wisely applied; and there are probably
not a few in which recovery takes place in spite of the
ex tra work which the natural curative powers have
extra work which the natural curative powers have

thrown upon them owing to misapplied zeal on the
thrown upon them owing to misapplied zeal on the
part of the physician. N ow the reasonableness of the
employment of hypnotic suggestion as a therapeutic
measure in these cases lies in the fact that by its means

part of the physician. Now the reasonableness of the
the natural curative powers of the body can be made
employment of hypnotic suggestion as a therapeutic

measure in these cases lies in the fact that byits means
more potent. E very organic disease is associated with
functional disability. The endeavour to control such
functional disturbance is often the only line of attack
open to the physician, and it is difficult to say how far

the natural curative powers of the body can be made
encouragement to adeq uate functional activity may help
more potent. Every organic disease is associated with
functional disability. The endeavour to control such
towards organic restitution. N ow we know that
suggestion during hypnosis is a most efficacious method
of controlling certain bodily functions. The ex tent to
functional disturbance is often the only line of attack

which this is possible is perhaps still undetermined,
but that it is possible to a degree which is q uite
open to the physician, and it is difficult to say how far

encouragement to adequate functional activity may help
unsuspected by the ordinary medical man is well
known to every practical hypnotist.
A mongst teachers of therapeutics there are a few
towards organic restitution. Now we know that

suggestion during hypnosis is a most efficaciousmethod
who have evidently been convinced that hypnotism may
occasionally be useful in some conditions which have
defied all other forms of treatment, and the limited
amount of hypnotic work done in this country is mainly

of controlling certain bodily functions. The extent to
concerned with these seemingly hopeless cases. The
which this is possible is perhaps still undetermined,

but that it is possible to a degree which is quite
hypnotic specialist' s field of labour has become, as has
been said, the dust-bin of medical practice. H e gets
consulted in cases of inveterate insomnia, of confirmed
drunkenness, of nervous troubles of long-standing. A ll

unsuspected by the ordinary medical man is well
the hopeless neurasthenics are as a last resort drafted
known to every practical hypnotist.

Amongst teachers of therapeutics there are a few
on to him. Under such circumstances it is surprising
who have evidently been convinced that hypnotism may

occasionally be useful in some conditions which have
defied all other forms of treatment, and the limited
amount of hypnotic work done in this country is mainly
concerned with these seemingly hopeless cases. The
hypnotic specialist’s field of labour has become, as has
been said, the dust—bin of medical practice. He gets
consulted in cases of inveterate insomnia, of confirmed
drunkenness, of nervous troubles of long-standing. All
the hopeless neurasthenics are as a last resort drafted
on to him. Under such circumstances it is surprising
Co 316
60 THE QUEST
60
how good a record of important results he can show.
TH E Q UE ST
how good a record of important results he can show.

But the inevitable outcome of such a custom is to
B ut the inevitable outcome of such a custom is to
restrict in a most unfortunate Way the sphere of use-
fulness of hypnotic suggestion. If suggestion is found
restrict in a most unfortunate way the sphere of use-
fulness of hypnotic suggestion. I f suggestion is found
to be sometimes of value in the most intractable cases
of insomnia, why should it not be used in milder cases?

to be sometimes of value in the most intractable cases
W hy try all the sedative drugs in the pharmacopoeia
of insomnia, why should it not be used in milder cases?
Why try all the sedative drugs in the pharmacopceia
first? W hy suggestion as a last resort? This seeming
application of the dictum that desperate diseases need
desperate remedies, must always seem curious to
anyone having practical knowledge of modern hypnotic

first? Why suggestion as alast resort ? This seeming
methods.
application of the dictum that desperate diseases need

A lthough in this country the study of hypnotism
has been so long neglected by psychologists and

desperate remedies, must always seem curious to
therapeutists, there are some indications that this
anyone having practical knowledge of modern hypnotic

methods.
neglect is to continue no longer. The psychologists
are awakening to the fact that their ex position of the
workings of the mind is incomplete without some
Although in this country the study of hypnotism

reference to the peculiarities of hypnotic and post-
hypnotic states. A medical society for the study of

has been so long neglected by psychologists and
therapeutists, there are some indications that this
suggestive therapeutics has been in ex istence for over
two years and has now about ninety members. I t may
reasonably be hoped that as a result of its labours the
whole medical profession in this country may ere long

neglect is to continue no longer. The psychologists
recognise the importance of suggestion as a therapeutic
are awakening to the fact that their exposition of the
workings of the mind is incomplete without some
agent, and that the reproach of ignorance of hypnotism
may no longer be made against the countrymen of
James B
T. W . Mitchell.
raid.
reference to the peculiarities of hypnotic and post-

hypnotic states. A medical society for the study of
suggestive therapeutics has been in existence for over

two years and has now about ninety members. It may
reasonably be hoped that as a result of its labours the
whole medical profession in this country may ere long
recognise the importance of suggestion as a therapeutic
agent, and that the reproach of ignorance of hypnotism
may no longer be made against the countrymen of
James Braid.
T. W. MITCHELL.
Co glc
TH E PO W E R O F I MA GI N A TI O N .
A .H .W A R D.
The poet' s eye in a fine frenzy rolling
Doth glance from heaven to earth, from earth to heaven;
A nd as imagination bodies forth
The forms of things unknown, the poet' s pen
Tarns them to shapes, and gives to airy nothing
A local habitation and a name.

THE POWER OF IMAGINATION.
The hypothesis of reincarnation, together with the
A. H. WARD.
idea of the retention in the sub-eonsciousness of all
the ex periences and attainments of past lives, throws
a new light upon the problem of the creative power of
the imagination; while the mystical notion of an
eternal being, figured as a child born within a man

THE poet's eye in a fine frenzy rolling
at a certain stage of the great pilgrimage, and growing
through many lives to the stature of a son of God,

Doth glance from heaven to earth, from earth to heaven ;
gives a reasonable basis for the comprehension of the
And as imagination bodies forth
phenomena of genius, and of the powers of sanctity.
The forms of things unknown, the poet's pen

A ll definitions and ex planations of the power of the
imagination conceived from the point of view of one

Turns them to shapes, and gives to airy nothing
physical life only, are, so far as I can see, essentially
A local habitation and a name.

inadeq uate. F or ex ample (I q uote from Calderwood' s
V ocabulary of Philosophy): "
of representation by which the mind keeps before it an

I magination is the faculty
THE hypothesis of reincarnation, together with the

image of visible forms. This power is (1) simply
idea of the retention in the sub-consciousness of all

the experiences and attainments of past lives, throws
reproductive; (2) creative. W hile a past knowledge is
being recalled obj ects in themselves and their relations
a new light upon the problem of the creative power of

are figured to the mind." A ccording to this view
61
the imagination; while the mystical notion of an

eternal being, figured as a child born within a man
at a certain stage of the great pilgrimage, and growing

through many lives to the stature of a son of God,
gives a reasonable basis for the comprehension of the
phenomena of genius, and of the powers of sanctity.
All definitions and explanations of the power of the
imagination conceived from the point of View of one
physical life only, are, so far as I can see, essentially
inadequate. For example (I quote from Calderwood’s
Vocabulary of Philosophy) : “Imagination is the faculty
of representation by which the mind keeps before it an
image of visible forms. This power is (1) simply
reproductive; (2) creative. While a past knowledge is
being recalled objects in themselves and their relations
are figured to the mind.” According to this view
61
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62 THE QUEST
62
imagination seems to be merely the visualisation of
TH E Q UE ST
past perceptions, and their combination in fresh

patterns. “In a higher form of original activity,
imagination seems to be merely the visualisation of
past perceptions, and their combination in fresh
patterns. " I n a higher form of original activity,
imagination contributes to theelevation of intellectual

life, in the exercise of literary and poetic gifts." Here
imagination contributes to the elevation of intellectual
life, in the ex ercise of literary and poetic gifts." H ere
We are told what the higher imagination does, but

we are told what the higher imagination does, but
neither what it is nor how it works. I will not trouble
my readers with more q uotations, but will beg to
neither What it is nor how it works. I will not trouble

my readers with more quotations, but will beg to
refer them to current works on psychology, where they
will find the subj ect discussed at length, and in
" Mediterranean words that go round and round,"
the author of the N ew W ord puts it, and I

as
wish them
refer them to current works on psychology, where they
j oy of their q uest.
will find the subject discussed at length, and in

“Mediterranean words that go round and round,” as
There is, however, a saying of W ordsworth which
is really to the point, although I suppose he never
entertained any idea so hideously unorthodox
theory of rebirth: " I magination, in the sense of the

as the
the author of the New Word puts it, and I wish them
poet, has no reference to images that are merely a
joy of their quest.

There is, however, a saying of Wordsworth which

faithful copy ex isting in the mind, of absent ex ternal
obj ects; but it is a word of higher import, denoting
operations of the mind upon those obj
processes of creation or composition governed by fix

ects, and
ed
is really to the point, although I suppose he never
laws." " To imagine in this sense," Calderwood
entertained any idea so hideously unorthodox as the
theory of rebirth: “Imagination, in the sense of the
remarks, " is to realise the ideal, to make intelligible
truths descend into the forms of sensible nature, to
represent the invisible by the visible, the infinite by
poet, has no reference to images that are merely a

faithful copy existing in the mind, of absent external
the finite." H ere, in my view, is a true definition, and
the aim of the present study is to try to suggest the
way in which this transcendental work is done, and
objects; but it is a word of higher import, denoting

the source of the power employed.
I think that under no circumstances can the
operations of the mind upon those objects, and

processes of creation or composition governed by fixed
imagination be said to create images, it clothes ideas in
images derived from without through the perceptions,
and stored in the memory. I am conscious, when I
laws.” “ To imagine in this sense,” Calderwood

remarks, “is to realise the ideal, to make intelligible
truths descend into the forms of sensible nature, to
represent the invisible by the visible, the infinite by
the finite.” Here, in my view, is a true definition, and
the aim of the present study is to try to suggest the
Way in which this transcendental work is done, and
the source of the power employed.
I think that under no circumstances can the
imagination be said to create images, it clothes ideas in
images derived from without through the perceptions,
and stored in the memory. I am conscious, when I
Go 316
THE POWER OF IMAGINATION 63
TH E PO W E R O PI MA GI N A TI O N 63
am trying to invent anything, of moulding and
am trying to invent anything, of moulding and
modelling the airy nothing, of fitting this and that

form to my idea, just as though I were actuallymaking
modelling the airy nothing, of fitting this and that
form to my idea, j ust as though I were actually making
the obj ect in clay with my fingers. O r I
and draw it in every conceivable way, or try over in

take a pencil
the object in clay With my fingers. Or I take a pencil

thought any number of verbal formulae, to find the one and draw it in every conceivable Way, or try over in
thought any number of verbal formulas, to find the one
which describes it best. B ut all the forms or words I
use are taken from the stores of memory, and the
power of imagination consists in grasping the idea
which describes it best. But all the forms or words I

in the abstract mind which works in that sphere, and
in selecting those remembered images, or immediate

use are taken from the stores of memory, and the
power of imagination consists in grasping the idea

perceptions in the concrete mind which embody it, and
illustrate its working out in ex perience. I conceive
that an ideal is a stream of energy, a movement of a
in the abstract mind which Works in that sphere, and

in selecting those remembered images, or immediate
certain wave-length in a fine grade of ' mind-stuff,' and
that it is comparable to the beam of a search-light in
the physical ether. This, when held by the will in
the mind, and directed onto the brain, causes those

perceptions in the concrete mind which embody it, and
memory-images which are in harmony with it, and are
illustrate its Working out in experience. I conceive
that an ideal is a stream of energy, a movement of a

instances of its manifestation in ex perience, to vibrate
more strongly, and conseq uently to present in con-
sciousness. I n this way the mind'
heaven where the ideals abide, to earth where their

s eye glances from
certain Wave-length in a fine grade of ‘ mind-stuff,’ and

concrete details are working out in place and time. F or
that it is comparable to the beam of a search-light in
the physical ether. This, when held by the will in
ex ample, in Portia' s great speech, the poet employs this
power:
Portia. " Then must the Jew be merciful."
the mind, and directed onto the brain, causes those

memory-images which are in harmony With it, and are
Shylock. " O n what compulsion must I ? Tell
me that."
instances of its manifestation in experience, to vibrate

Portia' s assertion has to be j ustified, and Shake-
speare concentrates on the ideal mercy, till its search-
light ray permeates his concrete mind and brain, and
more strongly, and consequently to present in con-

sciousness. In this way the mind’s eye glances from
there illuminates that matchless series of images
illustrating the idea, which many think one of his most
heaven where the ideals abide, to earth Where their

concrete details are working out in place and time. For
example, in Portia’s great speech, the poet employs this
power:
PORTIA. “ Then must the Jew be merciful."
SHYLOCK. “On what compulsion must I? Tell
me that.”
Portia’s assertion has to be justified, and Shake-
speare concentrates on the ideal mercy, till its search-
light ray permeates his concrete mind and brain, and
there illuminates that matchless series of images
illustrating the idea, which many think one of his most
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84 THE QUEST
64
beautiful creations. It is evident that these images
TH E Q UE ST
are all drawn from his past experiences, or acquired
knowledge. First the notion of compulsion has to be

beautiful creations. I t is evident that these images
are all drawn from his past ex periences, or acq uired
knowledge. F
got rid of:

irst the notion of compulsion has to be
got rid of :
" The q uality of mercy is not strained,"
“ The
quality of mercy is not strained,”
he writes; and then dawns in his mind the picture of
he writes; and then dawns in his mind the picture of
a soft warm E nglish day, with a gentle dropping rain,
a soft warm English day, with a gentle dropping rain,

and all the little green things growing up; no blustering
beating storm, no pelting down-pour, but all-q uiet;
such is the ideal mercy:

and all the little green thingsgrowing up ; no blustering
beating storm, no pelting down-pour, but all-quiet;
" I t droppeth like the gentle rain from heaven
Upon the place beneath."
H ere the inner light by its mercy-ray arouses an image
such is the ideal mercy :

droppeth like the gentle rain from heaven
corresponding to itself, which was derived from many
an observation of nature, when her tender beneficence

“ It
had been marked, idly enough perhaps at the time, by
the artist' s eye.

Upon the place beneath.”
N ex t an image more personal and concrete presents
Here the inner light by its mercy-ray arouses an image

corresponding to itself, which was derived from many

itself, of one giving and another taking, and the idea
of mercy is further elaborated and enhanced:
an observation of nature, when her tender beneficence

" I t is twice blessed;
I t blesseth him that gives and him that takes."
I t was plain to all men that mercy blessed him that

had been marked, idly enough perhaps at the time, by
the artist's eye.
took, but it needed the triple intuition of a Shakespeare
to see that it also blessed him that gave; unless
indeed he was but following the Master who had said
that it is more blessed to give than to receive. Then

Next an image more personal and concrete presents
the idea is glorified by an image drawn from the highest
itself, of one giving and another taking, and the idea

of mercy is further elaborated and enhanced:
earthly state:
" ' Tis mightiest in the mightiest, it becomes
The throned monarch better than his crown."
So flashed into his mind the picture of the great Q ueen,

“ It is twice
blessed;
Gloriana herself in full state, wearing the sparkling It blesseth him that gives and him that takes.”
emblem of empire, and again the ideal shines forth
It was plain to all men that mercy blessed him that

took, but it needed the triple intuition of a Shakespeare
to see that it also blessed him that gave; unless
indeed he was but following the Master who had said
that it is more blessed to give than to receive. Then
the idea is glorified by an image drawn from the highest
earthly state:
’Tis mightiest in the mightiest, it becomes
“
The throned monarch better than his crown.”

So flashed into his mind the picture of the great Queen,
Gloriana herself in full state, Wearing the sparkling
emblem of empire, and again the ideal shines forth
C0 316
TH E PO W E R
more brightly. N ow, to heighten the effect, he points a

O F I MA GI N A TI O N 65
more brightly. Now, to heighten the effect, he points a

contrast, and introduces the sceptre with its attributes
contrast, and introduces the sceptre with its attributes

of awe and majesty:
of awe and maj esty:
" B ut mercy is above this sceptred sway,"
“ But
mercy is above this sceptred sway,”
he sings, as he soars from the pinnacle of earth on the
wings of metaphor:
" I t is enthroned in the hearts of kings,

he sings, as he soars from the pinnacle of earth on the
wings of metaphor:
I t is an attribute to God himself,"
and the words of his final intuition fall from the ideal
empyrean, like the notes of a lark from a clear sky:
" A nd earthly power doth then show likest God' s,

“ It is enthroned in the
hearts of kings,
W hen mercy seasons j ustice." It is an attribute to God himself,”
O nly when the inner light streams into the mind of a
master-artist, can such a mighty act of the creative

and the words of his final intuition fall from the ideal
imagination be achieved, and clothed in fitting words;
empyrean, like the notes of a lark from a clear sky:

“And earthly power doth then show likest God's,
and all the world has wondered at the truth and beauty
of it ever since.
B ut perhaps it is not altogether a metaphor, to say
that mercy is enthroned in the heart, for ' occultists'

When mercy seasons justice.”
Only when the inner light streams into the mind of a
tell us that the spiritual man is ' seated ' in the region
master-artist, can such a mighty act of the creative

of the physical heart. Thence streams that beam of
inner light which comprises every conceivable ideal,
to illuminate the memory-images in the brain which is
tuned to respond to its intensely rapid vibrations. I t

imagination be achieved, and clothed in fitting words;
is this intensification of mental images by a ray of the and all the world has wondered at the truth and beauty
ideal light, that is the secret of the power of the poetic
mind to leap from image to image, all q uite relevant

of it ever since.
to the subj ect, but which have no lower seq uence of
But perhaps it is not altogether a metaphor, to say

that mercy is enthroned in the heart, for ‘occultists’
the nature of that association of ideas, by which the
pedestrian thought of the ordinary man moves step by
tell us that the spiritual man is ‘ seated in the region

step. The images are aroused by a central power from

’
within, and may appear in any q uarter of the manifold
of the poet' s garnered ex perience. H is thought moves

of the physical heart. Thence streams that beam of
inner light which comprises every conceivable ideal,
from the idea at the centre of his thought-sphere, to
to illuminate the memory-images in the brain which is

tuned to respond to its intensely rapid vibrations. It
is this intensification of mental images by a ray of the
ideal light, that is the secret of the power of the poetic
mind to leap from image to image, all quite relevant
to the subject, but which have no lower sequence of
the nature of that association of ideas, by which the
pedestrian thought of the ordinary man moves step by
step. The images are aroused by a central power from
Within, and may appear in any quarter of the manifold
of the poet’s garnered experience. His thought moves
from the idea at the centre of his thought-sphere, to
5
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66 THE QUEST
any point on its surface; the ordinary man's thought
66 TH E Q UE ST
any point on its aurface; the ordinary man' s thought
moves from one point of the surface to the nex t by
moves from one point of the surface to the next by

association; hence the difference in the results, and
association; hence the difference in the results, and
hence the reason why nobody reads poetry and everybody
reads the papers.
This power of dominating the concrete mind and

hence the reason why nobody reads poetry and everybody
brain by the cosmic insight of the spiritual man is, I reads the papers.
think, the essential q
is the genius in fact, and he must be highly developed

uality of genius; the inner man
This power of dominating the concrete mind and

through the ex perience of many lives, and must also
brain by the cosmic insight of the spiritual man is, I

think, the essential quality of genius; the inner man
have harmonised his ex isting personality with himself
in the present life, before he can produce the works
acclaimed as those of genius. I
of devotion to any branch of art to attain this stage of

t must take many lives
is the genius in fact, and he must be highly developed

development; and naturally, the accumulation of so
through the experience of many lives, and must also

have harmonised his existing personality with himself
much power along one line, would tend to the neglect
of all-round growth; hence the freq uent defects of men
of genius in the social and political virtues. The
harmony between a genius and his personality, may be

in the present life, before he can produce the Works
acclaimed as those of genius. It must take many lives
compared to that of two strings tuned to the same
note, but one an octave higher than the other. W hen
the higher string is struck, its high note is reproduced

of devotion to any branch of art to attain this stage of
on the lower string, according to the laws of harmonics;
development; and naturally, the accumulation of so

much power along one line, would tend to the neglect
when the lower string is out of tune the higher note is
not reproduced. So when the personality of a man of
genius on any line is out of harmony through illness,
or emotion, or fatigue, or any other cause, he says his

of all-round growth; hence the frequent defects of men
light has gone out, that he cannot work, or that
of genius in the social and political virtues. The
harmony between a genius and his personality, may be
spiritual darkness has come upon him; and so St.
Teresa, when her nuns were plunged in gulfs of dark
compared to that of two strings tuned to the same

despair, bade them remember that they were ill. W ith
recovery of health and balance the harmony is re-
established, the afflatus descends, the spiritual light

note, but one an octave higher than the other. When
shines again.
the higher string is struck, its high note is reproduced

on the lower string, according to the laws of harmonics;
when the lower string is out of tune the higher note is
not reproduced. So When the personality of a man of
genius on any line is out of harmony through illness,
or emotion, or fatigue, or any other cause, he says his
light has gone out, that he cannot work, or that
spiritual darkness has come upon him; and so St.
Teresa, when her nuns were plunged in gulfs of dark
despair, bade them remember that they were ill. With
recovery of health and balance the harmony is re-
established, the afllatus descends, the spiritual light
shines again.
Go 316
TH E PO W E R O PI MA GI N A TI O N
But if the power of imaginationintensifies mental

images gained through the perceptions, it will also
67
B ut if the power of imagination intensifies mental
images gained through the perceptions, it will also
intensify the immediate perceptions which establish

intensify the immediate perceptions which establish
those images in the organ of memory. This heightening
those images in the organ of memory. This heightening

of a range of perceptions, by the vibratory power of an
of a range of perceptions, by the vibratory power of an
idea with which they harmonise, may I think be
illustrated by turning a coloured light upon a group of
variegated obj ects, a bunch of flowers, for instance. I f

idea with which they harmonise, may I think be
a red light be used, all the red blooms will stand out
illustrated by turning a coloured light upon a group of
variegated objects, a bunch of flowers, for instance. If
intensely, and the yellow and blue ones will seem dim
and dull; j ust so an idea held in the mind of an artist
intensifies those percepts which correspond to it, and
a red light be used, all the red blooms will stand out
intensely, and the yellow and blue ones will seem dim
blurs those which are inharmonious. This is the cause
of the power of selection, which leads a painter to
choose certain aspects of his subj
ideal, and so produce a work of art. L

ect to embody his
et us suppose
and dull ; just so an idea held in the mind of an artist
he is painting some haunt of ancient peace, on a sunny
intensifies those percepts which correspond to it, and

blurs those which are inharmonious. This is the cause
day in June. H e is well, and rested, and free from
care and all personal emotions, and so becomes
penetrated by the ideal which his subj
The inner irradiation of peace intensifies all his

ect embodies.
of the power of selection, which leads a painter to

perceptions of the innumerable details in his subj ect
choose certain aspects of his subject to embody his
ideal, and so produce a work of art. Let us suppose
which suggest it, and naturally he puts these in, and
leaves out any j arring element, which he may hardly
notice. The fall of shadows, the droop of branches,
the blending of colours, the stillness of reflections, the

he is painting some haunt of ancient peace, on a. sunny
shaded greens of lawns, the age-long growth of lichens,
day in June. He is well, and rested, and free from
care and all personal emotions, and so becomes
the weathering of venerable stone, the whole bathed in
mellow sunlight, all combine to suggest the impres-
penetrated by the ideal which his subject embodies.

sion; and as a result the finished work breathes out
The inner irradiation of peace intensifies all his

an atmosphere of peacefulness, indefinable, unspeak-
able, but to the trained and sympathetic eye undoubtedly
there.
Take an ex ample from the portrait painter the

perceptions of the innumerable details in his subject
which suggest it, and naturally he puts these in, and
leaves out any jarring element, which he may hardly
notice. The fall of shadows, the droop of branches,
the blending of colours, the stillness of reflections, the
shaded greens of lawns, the age-long growth of lichens,
the weathering of venerable stone, the whole bathed in
mellow sunlight,-—all combine to suggest the impres-
sion ; and as a result the finished work breathes out
an atmosphere of peacefulness, indefinable, unspeak-
able, but to the trained and sympatheticeye undoubtedly
there.
Take an example from the portrait painter—the
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68 THE QUEST
68
magnificent fat man Alessandro del Borro, generally

attributed to Velasquez. The picture, even in re-pro-
TH E Q UE ST
magnificent fat man A lessandro del B orro, generally
attributed to V
ductions, veritably ex
elasq uez. The picture, even in re-pro-
udes unctuous insolence and

ductions, veritably exudes unctucus insolence and
pride, with an element of devil-may-care j ollity. H ere
pride, with an element of devil-may-carejollity. Here

the idea. caught and held by the painter was the actual
the idea caught and held by the painter was the actual
' word,' or essential characteristic of the man himself,
that which worked out in his life as his ruling passion.
To have seized it must have involved singular

‘
word,’ or essential characteristic of the man himself,
detachment and sympathy on the painter' s part, so
that which worked out in his life as his ruling passion.
To have seized it must have involved singular
that the distinctly disagreeable idea could be held in
his mind, there to intensify all his perceptions of the
traits of the sitter which corresponded to it, and to
detachment and sympathy on the painter’s part, so

that the distinctly disagreeable idea could be held in
blur out any pose or pretence of goodness on the fat
man' s part, or the traces of any merely superficial
q ualities. H ence the amazing result, in which the
grossness of that cantankerous soul stands revealed for

his mind, there to intensify all his perceptions of the
all time. O r take the great portrait of the Pope
traits of the sitter which corresponded to it, and to

blur out any pose or pretence of goodness on the fat
I nnocent X ., in which all the low cunning of the
peasant nature shows through, in spite of his high
position and splendid dress. Small wonder that his
H oliness remarked that the picture was ' troppo vero.'

man's part, or the traces of any merely superficial
There is little conventional beauty in V elasq uez' s work,
qualities. Hence the amazing result, in which the

grossness of that cantankerous soul stands revealed for
because his sitters were not as a rule beautiful, and his
motto was ' V erdad nopintura' (' Truth not painting' ).
' Painting' in this sense means, I
current convention of stout ladies flying about in

suppose, the then
all time. Or take the great portrait of the Pope

clouds, with impossible lighting, and totally inadeq uate Innocent X., in which all the low cunning of the
drapery, in fact the R
highest sense beauty is truth, truth beauty, and there

ubens' school. B ut in the
peasant nature shows through, in spite of his high

position and splendid dress. Small Wonder that his
V elasq uez is a master of the beautiful, and achieves his
Holiness remarked that the picture was ‘ troppo vero.’

end.
A gain, take an ex ample from the sculptor' s art the
Moses of Michelangelo, instinct with the maj
dominance of the lawgiver. N o mortal man ever looked

esty and
There is little conventional beautyin Velasquez’s Work,

because his sitters were not as a rule beautiful, and his
motto Was ‘ Verdad no pintwra. (‘ Truth not painting’).
’
‘Painting’ in this sense means, I suppose, the then

current convention of stout ladies flying about in
clouds, With impossible lighting, and totally inadequate
drapery,—in fact the Rubens’ school. But in the
highest sense beauty is truth, truth beauty,and there
Velasquez is a master of the beautiful,and achieves his
end.
Again, take an example from the sculptor's art—the
Moses of Michelangelo, instinct with the majesty and
dominance of the lawgiver. No mortal man ever looked
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like that, but the idea grasped by the artist, caused

him so to select and intensify the traits of his models
like that, but the idea grasped by the artist, caused
him so to select and intensify the traits of his models
who embodied it more or less, that at last it was
manifested in enduring marble.

who embodied it more or less, that at last it was
I am inclined to believe that all the great
manifested in enduring marble.
I am inclined to believe that all the great
characters in poetry and fiction are built in a similar
way round one essential idea, which is elaborated by
placing the man or woman in a variety of circumstances,
amidst the clash of which the corresponding character-

characters in poetry and fiction are built in a similar
istics are developed. The imaginative power consists
way round one essential idea, which is elaborated by

in being able to hold this idea at the back of the mind,
all the while that the person is being described; in this

placing the man or woman in a variety of circumstances,
way the unity of the character and its seeming reality
amidst the clash of which the corresponding character-

istics are developed. The imaginative power consists
are achieved. This power, I suggest, inheres in the
spiritual sphere of the writer, it is the cosmic grip on
the essential of the genius within, now more or less
full grown, and perfectly conscious in his own sphere

in being able to hold this idea at the back of the mind,
out of the physical body. " W hile in the body, his
all the while that the person is being described; in this
way the unity of the character and its seeming reality
thought is dragged down to the personal point of view,
but at the moment of creation the brain is so
harmonised with the real self, that the consciousness
are achieved. This power, I suggest, inheres in the

can rise into the spiritual sphere, and there grasp the
idea req uired, and thence cause it to dominate the
spiritual sphere of the writer, it is the cosmic grip on

brain, intensify the perceptions, and arouse the
corresponding memories by its potent energy. A n

the essential of the genius within, now more or less
ex ample of this process may, I think, ex ist in the case
full grown, and perfectly conscious in his own sphere

out of the physical body. While in the body, his
of Mme. Magdaleine, whose unharmonised personality
is brought under the control of her genius by means of
hypnosis, so that it is enabled by ex
gesture to manifest the ideas suggested to it by music

pression and
thought is dragged down to the personal point of view,

but at the moment of creation the brain is so
and poetry. I n another incarnation her imagination
harmonised with the real self, that the consciousness

will be in the power of her waking will, and her genius
will be manifested in a normal way. This is actually
the case in a great actress like Duse, who can so
can rise into the spiritual sphere, and there grasp the
idea required, and thence cause it to dominate the
brain, intensify the perceptions, and arouse the
corresponding memories by its potent energy. An
example of this process may, I think, exist in the case
of Mme. Magdaleine, whose unharmonised personality
is brought under the control of her genius by means of
hypnosis, so that it is enabled by expression and
gesture to manifest the ideas suggested to it by music
and poetry. In another incarnation her imagination
will be in the power of her waking will, and her genius
will be manifested in a normal way. This is actually
the case in a great actress like Duse, who can so
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70 THE QUEST
70
TH E Q UE ST
dominate her personality by the root-idea of the
dominate her personality by the root-idea of the character she is playing, that every tone and gesture
expresses it, and she becomes the suffering broken-
character B he is playing, that every tone and gesture
ex presses it, and she becomes the suffering broken-
hearted Canaille, or A drienne, or F edora, for the time
hearted Camille, or Adrienne, or Fédora, for the time

being. It is a true impersonation, a realisation of the
being. I t is a true impersonation, a realisation of the
essential idea which the character illustrates. The
spiritual power causes even the flow of real tears, so
strongly does it affect the body and its functions, when

essential idea. which the character illustrates. The
the harmony between the permanent and transitory
spiritual power causes even the flow of real tears, so

strongly does it affect the body and its functions, when
phases of the self is very perfect. I do not believe that
this ex pression of emotion is the outcome of study, or
anything that can be taught;
imagine so strongly and '

the people of genius
let themselves go' so fully,

the harmony between the permanent and transitory
that their tones, movements, and gestures follow the
phases of the self is very perfect. I do not believethat

this expression of emotion isthe outcome of study, or
central idea automatically, they are natural, not studied.
O f course right poses, and graceful movements, have to
be practised in cold blood beforehand;
the ideal is thrown on the screen of the flesh, it is

and then when
anything that can be taught; the people of genius

imagine so strongly and ‘let themselves go’ so fully,
perfectly ex pressed without taking any thought at the
time.
So it would seem that the clear vision, the

that their tones, movements, and gestures follow the
penetrating insight, the ' cosmio consciousness' of the
central idea automatically,they are natural, not studied.

Of course right poses, and graceful movements, have to
pilgrim of eternity within, appears as the power of the
imagination in the personality; and that it acts by
intensifying and selecting the memory-images and
perceptions, and by dominating the tones, gestures and

be practised in cold blood beforehand; and then when
techniq ue of the artist. The practice of his art,
the ideal is thrown on the screen of the flesh, it is
perfectly expressed without taking any thought at the
whatever it is, is the real ' yoga,' or method of union
and harmony with his greater self, for the man on the
time.
way of art. " Y oga," the B hagavad GUd says, " is skill
in action" ; and the techniq ue of any art is supreme
skill in action; by it the inner harmony is induced.

So it would seem that the clear vision, the
penetrating insight, the cosmic consciousness’ of the
The rhythmic beat of his verse is helpful, and tunes
‘
the brain of the poet, in his effort to body forth the
pilgrim of eternity within, appears as the power of the

imagination in the personality; and that it acts by
intensifying and selecting the memory-images and
perceptions, and by dominating the tones, gestures and
technique of the artist. The practice of his art,
whatever it is, is the real ‘yoga,’ or method of union
and harmony with his greater self, for the man on the
way of art. “ Yoga,” the Bhagavad Gitci says, “ is skill
in action”; and the technique of any art is supreme
skill in action; by it the inner harmony is induced.
The rhythmic beat of his verse is helpful, and tunes
the brain of the poet, in his effort to body forth the
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TH E PO W E R O PI MA GI N A TI O N
forms ofthings unknown; and by this means he can
71
forms of things unknown; and by this means he can

get things said which he could never express in cold
get things said which he could never ex press in cold
prose. similar way, some executive artists, actors,

In a
musicians, and singers, attain the harmony within, and
prose. I n a similar way, some ex ecutive artists, actors,
musicians, and singers, attain the harmony within, and
so cause the power of the spirit to radiate from them-

so cause the power of the spirit to radiate from them-
selves onto their audience. They are ' magnetic,'
people say; and it is these who can thrill and ' hold the selves onto their audience. They are ‘ magnetic,’
house,'
leave it cold. B
when others of eq
ut this ex
ual technical accomplishment
posure of the brain and body

people say; and it is these who can thrilland ‘ hold the
to the powerful energisings of the spirit is naturally a
house,’ when others of equal technical accomplishment

leave it cold. But this exposure of the brain and body
frightful strain, and is followed by much lassitude and
ex haustion; hence the loafing lazy life, so deprecated
to the powerful energisings of the spirit is naturally a

by the hustling Philistine in all artists. B ut it is
largely a matter of recuperation; for flesh and blood
cannot endure the tension often or for long, until, in
frightful strain, and is followed by much lassitude and

exhaustion; hence the loafing lazy life, so deprecated
the course of development, the harmony becomes perfect
and permanent, and unless a life of great temperance
is followed. B ut most artists are at the prodigal-son
by the hustling Philistine in all artists. But it is

stage, and waste their substance in riotous living in
one way or another; and so they go on till the period
largely a matter of recuperation; for flesh and blood

cannot endure the tension often or for long, until, in
of the' great famine,' by which they are driven to arise,
and come to themselves, and so to seek the ' way of
return.'
I have dwelt so far on the artistic manifestation

the course of development, the harmony becomes perfect
cf the power of imagination, because the term is
and permanent, and unless a life of great temperance
is followed. But most artists are at the prodigal-son
generally restricted to that phase of the problem. B ut
I believe that it is essentially the same power which
lies at the root of all intuitions, both of the true, and
of the good. I n the philosopher and man of science,

stage, and waste their substance in riotous living in
one way or another; and so they go on till the period
the power of receiving, and holding in the mind the
rays of the inner light, is sometimes called '
grasp of the abstract' ; and the results of its activity are

having a
of the great famine,’ by which they are driven to arise,

‘
spoken of as laws of nature, hypotheses, and theories,
and come to themselves, and so to seek the ‘way of

by which the phenomena of the physical world are
return.’
I have dwelt so far on the artistic manifestation
of the power of imagination, because the term is
generally restricted to that phase of the problem. But
I believe that it is essentially the same power which
lies at the root of all intuitions, both of the true, and
of the good. In the philosopher and man of science,
the power of receiving, and holding in the mind the
rays of the inner light, is sometimes called ‘ having a
grasp of the abstract’; and the results of its activity are
spoken of as laws of nature, hypotheses, and theories,
by which the phenomena of the physical world are
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72 THE QUEST
72
explained. I take it that the three gyeatest are the
TH E Q UE ST
law of the conservation of energy, the nebular hypo-

thesis, and the evolution theory. The details into
ex plained. I take it that the three greatest are the
law of the conservation of energy, the nebular hypo-
thesis, and the evolution theory. The details into
which these great creative ideas have worked out in

which these great creative ideas have Worked out in
ex perience are commensurate with the facts of nature,
experience are commensurate with the facts of nature,

and they are supposed to have been arrived at by the
and they are supposed to have been arrived at by the
consideration of numbers of such facts, and the
subseq
them
uent abstraction of the principles which underlie
by the famed inductive method in short. B ut I

consideration of numbers of such facts, and the
am inclined to believe that these profound principles
subsequent abstraction of the principles which underlie

them—bythe famed inductive method in short. But I
were, in the first place, really intuitions of the
imagination, aroused perhaps by one, or a small group of
am inclined to believe that these profound principles

striking facts, which demanded an ex planation, and that
this ' flashed into the mind' of the thinker, in the true
poetic way. Then more correlative facts were illumin-
were, in the first place, really intuitions of the

ated in his memory, gaps were seen in the demonstration,
and facts sought to fill them, ex periments were made,

imagination, aroused perhaps by one, or a small group of
researches carried on for years and years, and verifica-
striking facts, which demanded an explanation,and that

this ‘ flashed into the mind’ of the thinker,in the true

tions re-verified with consummate patience; till at last
the root-principle, together with countless ex amples of
its working-out in ex
epoch-making book, like the O rigin of Species, which

perience, was presented in some
poetic way. Then more correlative facts were illumin-

revolutionised the thought of the world. H ere the
ated in his memory, gaps were seen in the demonstration,
and facts sought to fill them, experiments were made,
principle of evolution is the search-light of the spirit
which illuminates the facts, and unifies them into a
rational and convincing system of knowledge.
I believe that the mystical W ay of K nowledge lies

researches carried on for years and years, and verifica-
open before the thinker at the present day. The
tions re-verified with consummate patience; till at last
the root-principle, together with countless examples of
possibility of investigating the super-physical spheres,
of developing the power to do this for himself, instead
of merely observing the phenomena of psychics and
mystics from without, is within his reach if he will

its working-out in experience, was presented in some
make the req uisite efforts and sacrifices. B y following
epoch-making book, like the Origin of Species, which

that q uest he may reach the truth of the instinctual
revolutionised the thought of the world. Here the

principle of evolution is the search-light of the spirit
which illuminates the facts, and unifies them into a
rational and convincing system of knowledge.
I believe that the mystical Way of Knowledge lies
open before the thinker at the present day. The
possibility of investigating the super-physical spheres,
of developing the power to do this for himself, instead
of merely observing the phenomena of psychics and
mystics from without, is within his reach——if he will
make the requisite eflorts and sacrifices. By following
that quest he may reach the truth of the instinctual
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TH E PO W E R O F I MA GI N A TI O N 73
and intellectual regions, and even attain to the spiritual
and intellectual regions, and even attain to the spiritual
sphere where truth is one, and where the fair haven of

sphere where truth is one, and where the fair haven of
the monist abides. There he will come to his eternal
the monist abides. There he will come to his eternal

self, and identify himself with his own daimon, the
self, and identify himself with his own daimon, the
' man ' who was, and is, and will be, for whom the hour
never strikes. H is is the Path of K
distinguished from the Paths of Devotion and of

nowledge as
‘man who was, and is, and will be, for whom the hour
’
Perfection.
never strikes. His is the Path of Knowledge as

distinguished from the Paths of Devotion and of
This last is the way of art of which I have given
some ex amples above. The Path of Devotion is the
way of love, trodden by the saint and the philanthropist
love of the Supreme Self, as presented in the anthro-

Perfection.
pomorphic symbolism of some of the great religions,
This last is the way of art of which I have given
some examples above. The Path of Devotion is the
or love of the Supreme Self as embodied in humanity;
love of the O ne or of the Many. This is the profound
mctive for all the watching, praying and charitable
effort in the world. I t may, however, be well to point

way of love, trodden by the saint and the philanthropist
out here, that the saints and philanthropists have no —love of the Supreme Self, as presented in the anthro-
pomorphic symbolism of some of the great religions,
monopoly of ' goodness ' ; and that in the language of
the schools, the camps, the studios, and the hospitals,
a' good man' is not a pious, or even a virtuous one,
or love of the Supreme Self as embodied in humanity ;

but a man who knows his work and does it well. These
as truly serve their day and generation, as do the

love of the One or of the Many. This is the profound
devotees and humanitarians;
takes all sorts to make a world. B

and very fortunately it
ut men do not
motive for all the watching, praying and charitable
choose their way; it is the deepest power of their being
efiort in the world. It may, however, be well to point

out here, that the saints and philanthropistshave no
and draws them in spite of themselves. They may
turn from it for a time, but sooner or later they will
follow it to the end, since for them it is the easiest
road.
monopoly of‘ goodness’; and that in the language of
the schools, the camps, the studios, and the hospitals,
So till some one shows me a better theory, I hold
a. ‘good man’ is not a pious, or even a virtuous one,

that the imagination is the thought-power of their
immortal self, which leads men on, and supports
them through the great pilgrimage. I t is the Gleam,
but a man who knows his work and does it well. These
as truly serve their day and generation, as do the
devotees and humanitarians; and very fortunately it
takes all sorts to make a world. But men do not
choose their way; it is the deepest power of their being
and draws them in spite of themselves. They may
turn from it for a time, but sooner or later they will
follow it to the end, since for them it is the easiest
road.
So till some one shows me a better theory, I hold
that the imagination is the thought-power of their
immortal self, which leads men on, and supports
them through the great pilgrimage. It is the Gleam,
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74 THE QUEST
74 TH E Q UE ST
the light Within the Grail, the radiation of Atman,
the light within the Grail, the radiation of A
the ' Three-tongued F lame of the four wicks'

tman,
these
the ‘Three-tongued Flame of the four wicks'——these
last being the physical, instinctual, intellectual, and
last being the physical, instinctual, intellectual, and

spiritual bodies,’ or elements of the total make-up of
spiritual' bodies,' or elements of the total make-up of
‘
the Perfect Man. B ut there is a profound distinction
drawn, I understand, between the region whence
instinctive animal impulses emerge, and that whence

the Perfect Man. But there is a profound distinction
come those manifestations of genius, which I have
drawn, I understand, between the region whence

instinctive animal impulses emerge, and that whence
been trying to account for on the hypothesis of a
permanent re-incarnating self, ever developing, and
come those manifestations of genius, which I have

retaining the powers acq uired in a series of earth-lives.
B oth classes of powers tend to manifest through
rhythmic movements, but up-rushes from the instinc-

been trying to account for on the hypothesis of a
permanent re-incarnating self, ever developing, and
tual sphere are comparatively simple, such as the clonic
spasms of hysteria, and the rhythmic sq uirmings of
St. V itus' s dance; while the spiritual powers, the
retaining the powers acquired in a series of earth-lives.

Both classes of powers tend to manifest through
inspirations of poets and prophets, come from other-
where, clothing themselves in the forms of the reason
as they emerge, and then so dominate the instinctual
rhythmic movements, but up-rushes from the instinc-

region, as to constrain it to produce rhythmic move-
ments of the highest complex ity and beauty. H ence
tual sphere are comparativelysimple, such as the clonic

spasms of hysteria, and the rhythmic squirmings of
the magical metres of a Swinburne, and the speaking
poses of a Duse. To distinguish this region the term
' trans-liminal'
to have a close connection with the transcendental

might perhaps be suggested, as it seems
St. Vitus’s dance; while the spiritual powers, the

sphere.
inspirations of poets and prophets, come from other-

where, clothing themselves in the forms of the reason
The instinctual region is the habitat of those
moods which are caused by physical states, and
as they emerge, and then so dominate the instinctual

impressions from without; and nothing shows the
greatness of an artist more than his ability to dominate
region, as to constrain it to produce rhythmic move-

such moods by the power of his imagination. O nly
ments of the highest complexity and beauty. Hence

when the genius is full-grown can he sweep his mood
from grave to gay, from lively to severe, in response to
the ideals which he wills to ex press; so in the case of
the magical metres of a Swinburne, and the speaking

poses of a Duse. To distinguish this region the term
‘trans-liminal might perhaps be suggested, as it seems
'
to have a close connection with the transcendental

sphere.
The instinctual region is the habitat of those
moods which are caused by physical states, and
impressions from Without; and nothing shows the
greatness of an artist more thanhis ability to dominate
such moods by the power of his imagination. Only
when the genius is full-grown can he sweep his mood
from grave to gay, from lively to severe, in response to
the ideals which he wills to express; so in the case of
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of
Heine, the most distressing and terrible conditions

his ‘living grave were overcome, nothing could quench
H eine, the most distressing and terrible conditions of
’
his ' living grave ' were overcome, nothing could q uench
The
his spirit, and he Wrote and jested to the last.
his spirit, and he wrote and j ested to the last. The
when
lesser man has to wait, and seize the moment
lesser man has to wait, and seize the moment when
his mood is favourable to the embodiment of his idea,
his mood is favourable to the embodiment of his idea,

hence his delays and difficulties. B ut the only failure
is to cease to strive, and by persistent effort all
personal limitations can be broken through, if not in
hence his delays and difficulties. But the only

failure
this birth, then in another. So I
I n my view, the q uest of the artist lies in striving

think.
is to cease to strive, and by persistent

effort all
personal limitations can be broken through, if not in
to develope his genius, whose manifestation in the
lower spheres he himself is, and to harmonise his
body and brain as the organ through which that genius
this birth, then in another. So I think.

In my view, the quest of the artist lies in striving
may manifest his creative powers. This is the aaonic
struggle for perfection in intellect, action, and vitality
in the
to develope his genius, whose manifestation
of the poetic race. So in the course of lives of effort,
his
lower spheres he himself is, and to harmonise
even the physical body will become the ex act counter-
part of the A ugoeides, and after its own type perfectly
beautiful; and thus will the single ray of the Supreme
body and brain as the organ through which that genius

This is the aeonic

B eauty, which is the root-base of every living soul, be
may manifest his creative powers.

at last manifested on earth. I n a similar way the
and vitality
struggle for perfection in intellect, action,
perfect development and harmony of the instinctual
sphere will manifest the Good, and the complete growth
of the poetic race. So in the course of lives of effort,

and balance of the intellect the True. Such is the
the exact counter-

triple organ of manifestation of the Perfect Man who
even the physical body will become

becomes the beautiful, does the good, and knows the
true. Then is he a flawless emanation of the Divine
Trinity in the worlds of form; and it is in this manner
part of the Augoeides, and after its ownoftype perfectly

that, at the long last, the infinite perfections of the
beautiful; and thus will the single ray the Supreme

Beauty, which is the root-base of every living soul,the
I neffable O ne will become manifest here below, in the
be
persons of the perfected human race.
at last manifested on earth. In a similar way

A . H . W ard.
perfect development and harmony of the instinctual

sphere will manifest the Good, and the complete growth
the
and balance of the intellect the True. Such is
Man who
triple organ of manifestation of the Perfect knows the
becomes the beautiful, does the good, and
true. Then is he aflawless emanation
of the Divine
Trinityin the worlds of form ; and it is in this manner
of the
that, at the long last, the infinite perfections
the
Ineffable One will become manifest here below, in
persons of the perfected human race.
A. H. WARD.
W H A TI S MA TTE R ?
W m. kingsland.
N othing is more common or obvious in our every-day
ex perience than the ex istence of Matter. So common
and obvious is it, indeed, that at first sight the q uestion
' W hat is Matter? ' might almost appear to be a
foolish one.
F ew people realise what the q
that in truth the problem of matter is j

uestion involves;
ust as profound
WHAT IS MATTER?
as the problem of mind and consciousness if, indeed,
it is not essentially the same.
I f we could analyse matter back to its very root, if
WM. KINGSLAND.
we could penetrate to the very inmost recesses of that
mysterious obj ect which no eye has ever seen, but yet
NOTHING is more common or obvious in our every-day

upon which the whole of our wonderful and beautiful
science of chemistry is built, namely the atom, we
should perchance find that the problem of mind and
the problem of matter are at root one and the same.

experience than the existence of Matter. So common
Scientifically, the problem of matter, if completely
and obvious is it, indeed, that at first sight the question
‘ What is Matter? might almost appear to be a
solved, would give us the key to the whole problem of
’
the universe, which is essentially a problem of life and
consciousness, as well as of matter and force.
B ut if we ask the average individual W hat is

foolish one.
Matter? the only reply he can give us is, that matter
Few people realise What the question involves;
that in truth the problem of matter is just as profound
is well, j ust matter.
This answer is not q uite a foolish one, for strange
as the problem of mind and oonsciousness—if, indeed,

to say it is only q uite recently that the most learned
76
it is not essentially the same.

If we could analyse matter back to its very root, if
we could penetrate to the very inmost recesses of that
mysterious object which no eye has ever seen, but yet

upon which the whole of our wonderful and beautiful
science of chemistry is built, namely the atom, we
should perchance find that the problem of mind and
the problem of matter are at root one and the same.
Scientifically, the problem of matter, if completely
solved, would give us the key to the Whole problem of
the universe, which is essentially a problem of life and
consciousness, as well as of matter and force.
But if we ask the average individual What is
Matter? the only reply he can give us is, that matter
is—well, just matter.
This answer is not quite a foolish one, for strange
to say it is only quite recently that the most learned
vs
C0 316
WHAT IS MATTER? 77
W H A T 18 MA TTE R ?
scientist could give any positive answer which was
77
scientist could give any positive answer which was

substantially difierent from this; that he could say for
substantially different from this; that he could say for
certain that matter—by which we now mean pl:/ysical
ma.tter—was not something wholly sui generis ; that it
certain that matter by which we now mean physical
matter was not something wholly sui generis; that it
did not stand wholly by itself as a uniq
' created' thing; that it was not resolvable into

ue, and possibly
did not stand wholly by itself as a unique, and possibly

something else which certainly is not matter in any
‘ created’
thing; that it was not resolvable into
something else which certainly is not matter in any
sense in which we at present understand the term.
I t is in fact only since the discovery of radium that
sense in which we at present understand the term.

we have been able to get behind or inside the atom; to
know for certain that the physical atom of chemistry
is not the ultimate particle; that it is built up of It is in fact only since the discovery of radium that
we have been able to get behind or inside the atom; to
something still smaller; and that that something is
probably not physical matter at all.
Speculations as to the atomio nature or constitution
know for certain that the physical atom of chemistry

is not the ultimate particle; that it is built up of
of matter date back to the very earliest times of which
we have any record, and are especially associated with
the name of Democritus (470 B .C.).
something still smaller; and that that something is

I t was, however, only at the beginning of last
century that what is known as the modern atomio
probably not physical matter at all.

Speculations as to the atomic nature or constitution
theory, that upon which all modern chemistry is based,
took shape and obtained definite recognition. That
theory will ever be associated with the name of Dalton.
The distinguishing feature of Dalton' s theory was, that

of matter date back to the very earliest times of which
he assigned to every atom of any particular substance
we have any record, and are especially associated with

the name of Democritus (470 B.c.).
a definite weight; a special weight corresponding to the
definite proportions in which the various elementary
substances are known to combine. Thus, for ex
the smallest q uantity of ox ygen which will enter into

ample,
It was, however, only at the beginning of last

century that what is known as the modern atomic
combination with another substance is always six teen
times heavier than the smallest q
I t does not matter whether we weigh these two

uantity of hydrogen.
theory, that upon which all modern chemistry is based,

substances in pounds, ounces, or grains; the combining
took shape and obtained definite recognition. That

theory will ever be associated withthe name of Dalton.
proportion will always be six teen to one. Dalton
The distinguishing feature of Dalton’s theory was, that

he assigned to every atom of any particular substance
a definite weight ; a special weight corresponding to the
definite proportions in which the various elementary
substances are known to combine. Thus, for example,
the smallest quantity of oxygen which will enter into
combinationwith another substance is always sixteen
times heavier than the smallest quantity of hydrogen.
It does not matter whether we weigh these two
substances in pounds, ounces, or grains; the combining
proportion will always be sixteen to one. Dalton
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78 THE QUEST
78
argued from this, that if We could isolate a single atom

of oxygen, and also a single atom of hydrogen, we should
TH E Q UE ST
argued from this, that if we could isolate a single atom
of ox ygen, and also a single atom of hydrogen, we should
find that the one is six teen times heavier than the
find that the one is sixteen times heavier than the
other.
other.
This theory very quickly became the basis of all
This theory very q uickly became the basis of all
chemical operations; and even if there were no such
things as atoms in reality it would still be true as an
empirical fact, that there is a certain minimum q uantity

chemical operations; and even if there were no such
of every elementary substance which can enter into
things as atoms in reality it would still be true as an

chemical combination, and it is that q
called the atom.

uantity which is
empirical fact, thatthere is a certain minimum quantity

B ut the mind of man cannot rest there. W e must
of every elementary substance which can enter into

chemical combination, and it is that quantity which is
push the enq uiry still further back, and ask what is
the nature of the atom itself. A lthough Dalton' s
theory is perfectly true within its own limitations,
there still remains a theoretical and philosophical

called the atom.
difficulty. I t arises thus.
But the mind of man cannot rest there. We must
push the enquiry still further back, and ask What is
I f the atom is a perfectly definite mass of matter,
and, as such, must necessarily occupy a certain amount
of space, however minute that space may be, how is it
that it cannot be subdivided? I t is impossible to

the nature of the atom itself. Although Dalton’s
conceive of anything which has bulk or ex tension in
theory is perfectly true Within its own limitations,

there still remains a theoretical and philosophical
space, which may not be subdivided, at all events in
imagination and if in imagination, why not in
actuality?
structure of the atom itself?

I n other words, what is the nature and
A gain, if the atom

difficulty. It arises thus.
cannot be subdivided, but yet has mass or bulk, are we If the atom is a perfectly definite mass of matter,
and, as such, must necessarily occupy acertain amount
to conceive of it as a hard, rigid, impenetrable particle,
as some phenomena would lead us to conclude; or
of space, however minute that space may be, how is it

are we to conceive of it as possessing elasticity, as
other phenomena most certainly necessitate?
B ut if the atom is elastic, it must have parts which

that it cannot be subdivided? It is impossible to
can move relatively to each other, for that is the essential
of elasticity. I t must in fact be compressible, and

conceive of anything Which has bulk or extension in
space, which may not be subdivided, at all events in
imagination—and if in imagination, Why not in
actuality? In other words, what is the nature and
structure of the atom itself? Again, if the atom
cannot be subdivided, but yet has mass or bulk, are We
to conceive of it as a hard, rigid, impenetrable particle,
as some phenomena would lead us to conclude; or
are We to conceive of it as possessing elasticity, as
other phenomena most certainly necessitate?
But if the atom is elastic, it must have parts which
can move relativelyto each other, for that is theessential
of elasticity. It must in fact be compressible, and
C0 glee
WHAT IS MATTER‘? 79
being thus composed of parts it is not the simple
79
being thus composed of parts it is not the simple

indivisible thing which the term atom’ implies.
‘
indivisible thing which the term ' atom' implies.

Thence arise the questions : If the atom can actually
be subdivided, how far may that subdivision be carried,
Thenee arise the q uestions: I f the atom can actually
be subdivided, how far may that subdivision be carried,
and what is the nature of the various parts of which it
is then presumably composed? A re we to conceive

and what is the nature of the various parts of which it
that each of these smaller parts is still matter, possess-
is then presumably composed ? Are we to conceive
thateach of these smaller parts is still matter, possess-
ing the same characteristics and properties as the
chemical atom itself; that gold, for ex ample, is always
gold, however much it might be subdivided; or are we
ing the same characteristics and properties as the

chemical atom itself; that gold, for example, is always
to conceive that the atoms are built up of some rarer
or more subtle element, which might possibly possess
none whatever of the characteristics of physical matter?
These and similar q uestions have oocupied the

gold, however much it might be subdivided ; or are we
most acute minds in science and philosophy during the
to conceive that the atoms are built up of some rarer

or more subtle element, which might possibly possess
past century; and many and various, and mutually
contradictory, have been the theories which have been
none whateverof the characteristics of physical matter ?

put forward to cover the observed phenomena and
ex perimental ex igencies of the case. The atom has
been attacked ex perimentally, mathematically, and

These and similar questions have occupied the
most acute minds in science and philosophyduring the
metaphysically from all sides, and in every conceivable
manner; yet, down to the very close of the century, it
continued to present in practice a hard impassable
barrier, an apparently impenetrable veil which defied

past century; and many and various, and mutually
all man' s efforts to pierce into the arcane region beyond,
contradictory, have been the theories which have been

put forward to cover the observed phenomena and
and perchance to read there the solution of the ' riddle
of the universe.'
L et us glance for a moment at the ultimate-particle
theory, or as it is usually called, the atomo-mechanical

experimental exigencies of the case. The atom has
been attacked experimentally, mathematically, and
theory, which largely prevailed down to the very close
of the century which has j
1704, Sir I saac N ewton wrote as follows:

ust passed. A bout the year
metaphysicallyfrom all sides, and in every conceivable

" I t seems probable to me that God in the beginning
manner; yet, down to the very close of the century, it

continued to present in practice a hard impassable
formed matter in solid, massy, hard, impenetrable,
barrier, an apparently impenetrable veil which defied

all man’s efforts to pierce into the arcane region beyond,
and perchance to read there the solution of the ‘riddle
of the universe.’
Let us glance for a moment at the ultimate-particle
V
theory, or as it is usually called, the atomo-mechanical

theory, which largely prevailed down to the very close
of the century which has just passed. About the year
1704, Sir Isaac Newton Wrote as follows :
“ It
seems probable to me that God in the beginning
formed matter in solid, massy, hard, impenetrable,
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80 THE QUEST
80
movable particles, of such sizes and figures, and with
TH E Q UE ST
movable particles, of such sizes and figures, and with

such other properties, and in such proportion to space,
such other properties, and in such proportion to space,
as most to conduce to the end for Which He formed
them; and that these primitive particles being solids,
as most to conduce to the end for which H e formed
them; and that these primitive particles being solids,
are incomparably harder than any porous body com-
are inoomparably harder than any porous body com-

pounded of them; even so very hard as never to Wear
pounded of them; even so very hard as never to wear
or break to pieces; no ordinary power being able to
or break to pieces; no ordinary power being able to

divide what God H imself made one in the first
creation."
N ow this is probably not merely a clear statement
divide What God Himself made one in the first

of the popular conception of matter, but it is also one
which held the minds of many leading scientists all

creation.”
through the last century, and may even be said to
prevail in some minds to-day. I t is a common and

N ow this is probably not merely a clear statement
natural thing that in all cases where the human mind
of the popular conception of matter, but it is also one

which held the minds of many leading scientists all
endeavours to penetrate into the unseen or arcane, the
ideas and concepts which are formed should be merely
an ex tension of ideas already received and familiar to
through the last century, and‘ may even be said to

the senses. I t takes an immense amount of thought to
realise fully that at the root of phenomena, at the other
prevail in some minds to-day. It is a common and

natural thing that in all cases Where the human mind
< pole' of the universe as it were, things must be ex actly
the opposite of what they appear to be ' down here' ;
that any final definition of matter must in fact be given
in terms of consciousness. W e are not dealing now

endeavours to penetrate into the unseen or arcane, the
with metaphysics however; nevertheless we must note
ideas and concepts which are formed should be merely
an extension of ideas already received and familiar to
that while on the one hand physicists were bound
to hold to their ultimate and indivisible particle theory,
since any abandonment of that would lead them right
into the region of metaphysics which they abhor, for,

the senses. It takes an immense amount of thought to
realise fully that at the root of phenomena, at the other
as stated by B uchner, " to accept the infinite divisibility
pole’ of the universe as it Were, thingsmust be exactly

of matter is absurd, and amounts to doubting the very
‘
ex istence of matter " on the other hand, philosophers
such as H erbert Spencer could find no other logical
the opposite of What they appear to be ‘ down here’;

that any final definition of matter must in fact be given
conclusion than that of infinite divisibility.
in terms of consciousness. We are not dealing now

With metaphysics however; nevertheless We must note
that While on the one hand physicists Were bound
to hold to their ultimate and indivisible particle theory,
since any abandonment of that would lead them right
into the region of metaphysics—which they abhor, for,
as stated by Biichner, “ to accept the infinite divisibility
of matter is absurd, and amounts to doubting the very
existence of matter ”——on the other hand, philosophers
such as Herbert Spencer could find no other logical
conclusion than that of infinite divisibility.
C0 glee
WHAT IS MATTER? 81
Here may be given a quotation from a scientific
81
H ere may be given a q uotation from a scientifio

work published as late as 1899, which shows clearly
work published as late as 1899, which shows clearly
how little some minds had yet been emancipated from
the old rigid-particle theory enunciated by Newton. In
how little some minds had yet been emancipated from
the old rigid-particle theory enunciated by N ewton. I n
Matter, E ther, and Mcticn, by Prof. Dolbear, of Tufts
Matter, Ether, and Motion, by Prof. Dolbear, of Tufts

College, Mass., U.S.A., we read as follows :
College, Mass., U.S.A ., we read as follows:
" There is nothing to indicate that attrition among
atoms or molecules ever removes any of their material.
I t appears as if one might affirm in the strongest way

“ There is
nothing to indicate that attrition among
that the atoms of matter never wear out. ... So
atoms or molecules ever removes any of their material.

It appears as if one might aflirm in the strongest way
one may be led to the conclusion that whatever else
may decay, atoms do not, but remain as types of
permanency through all imaginable changes
manent bodies in form and all physical q

per-
ualities, and
that the atoms of matter never wear out. . .
So .
permanent in time, capable apparently of enduring
one may be led to the conclusion that whatever else
may decay, atoms do not, but remain as types of

through infinite time. Presenting no evidence of
growth or decay, they are in strong contrast with such
permanency through all imaginable changes—per-

bodies of visible magnitude as our senses directly
perceive . . .; there appears to be nothing stable
but atoms."
manent bodies in form and all physical qualities, and
permanent in time, capable apparently of enduring
B ut in 1899 R adium was discovered; and all such
long cherished ideas and much else besides were
blown to the winds. F
the discovery of radium is simply this: that we have

or the great fact represented by
through infinite time. Presenting no evidence of

got behind the atom. H ere at last we have broken
growth or decay, they are in strong contrast with such
through the hitherto impenetrable barrier of the physical
atom, the seemingly impregnable wall, built of those

bodies of visible magnitude as our senses directly
atoms which have over and over again been called ' the
perceive . . .; there appears to be nothing stable

but atoms.”
foundation stones of the universe.' Possibly they
might more appropriately have been called the founda-
tion stones of materialism. I
radium, then, we have discovered a substance in which

n the phenomenon of
But in 1899 Radium was discovered; and all such

the chemical atom is actually and spontaneously
long cherished ideas—and much else besides—were

blown to the Winds. For the great fact represented by
breaking itself up, disintegrating into something else.
the discovery of radium is simply this: that we have

got behind the atom. Here at last We have broken
through the hitherto impenetrable barrier of the physical
atom, the seemingly impregnablc wall, built of those
atoms which have over and over again been called ‘the
foundation stones of the universe.’ Possibly they
might more appropriately have been called the founda-
tion stones of materialism. In the phenomenon of
radium, then, we have discovered a substance in which
the chemical atom is actually and spontaneously
breaking itself up, disintegrating into something else.
6
C0 316
82 THE QUEST
82
Incidentally we find that some of the products of that
TH E Q UE ST
disintegration are other chemical elements; that in fact

We have here an actual case of the transmutation of
I ncidentally we find that some of the products of that
disintegration are other ehemical elements; that in fact
one metal into another, that dream——-or fact——of the old

we have here an actual case of the transmutation of
one metal into another, that dream or fact of the old
alchemists, so long looked upon with scorn by modern
alchemists, so long looked upon with scorn by modern

scientists. But the real interest in the phenomenon of
scientists. B ut the real interest in the phenomenon of
radium does not lie so much in this fact even, as in
that of other and rarer products of the disintegration of
the radium atom. The main interest lies in certain

radium does not lie so much in this fact even, as in
small particles, called ccrpuscles, or electrcns. These are
that of other and rarer products of the disintegration of
the radium atom. The main interest lies in certain
of such a nature that it would almost appear that they
should be classed as electricity rather than as matter.
They are almost certainly some form of motion a whirl,
small particles, called corpuscles, or electrons. These are

of such a nature that it would almost appear that they
a vortex , or a knot in that impalpable, invisible, and
imponderable substance known to science as the ether.
N ow ether is certainly not matter, in the ordinary
sense of the term; though it may be called substance.

should be classed as electricity rather than as matter.
I t is conceived of as a perfect, homogeneous, continuous
They are almost certainly some form of motion—a whirl,

a vortex, or a knot—in that impalpable, invisible, and

' fluid,' filling all space; and its principal recognised
function has hitherto been, to form the basis or medium
for the vibrations of light, and for electrical and
magnetic phenomena.
imponderable substance known to science as the ether.
Conceive, then, of all space as filled with this
Now ether is certainly not matter, in the ordinary
sense of the term; though it may be called substance.
something, of the real nature of which science has as
yet not the remotest conception. Conceive of matter
as being some kind of motion of this impalpable
something. Conceive of electricity, light, heat, and all

It is conceived of as a perfect, homogeneous, continuous
other forms of energy, as also being due to various forms
‘fluid,’ filling all space; and its principal recognised
of motion of this one cosmic substance and you have
function has hitherto been, to form the basis or medium

the modern position of scientific knowledge and specu-
lation as to the constitution of matter, and the nature
for the vibrations of light, and for electrical and

magnetic phenomena.
of energy. Matter has in fact resolved itself into ether.
Many and various are the speculations as to the
nature of ether itself, that mysterious substance which
Conceive, then, of all space as filled with this

something, of the real nature of which science has as
yet not the remotest conception. Conceive of matter
as being some kind of motion of this impalpable
something. Conceive of electricity, light, heat, and all
other forms of energy, as also being due to various forms
of motion of this one cosmic substance—and you have
the modern position of scientific knowledge and specu-
lation as to the constitution of matter, and the nature
of energy. Matter has in fact resolved itself into ether.
Many and various are the speculations as to the
nature of ether itself, that mysterious substance which
C0 glee
WHAT IS MATTER? 83
—being conceived of as continuous, not atomic or

structural—must be exactlyopposite in all its character-
W H A T 18 MA TTE R ?
83
being conceived of as ccntinuous, not atomic or
structural must be ex actly opposite in all its character-

istics to what we know as matter. For instance, there
istics to what we know as matter. F or instance, there
cannot be more of it in one part of space than another;

and since all matter is ether, the apparent density of
cannot be more of it in one part of space than another;
and since all matter is ether, the apparent density of
matter is an illusion, in so far as it is not due to the
actual presence of more matter in one place than

matter is an illusion, in so far as it is not due to the
another, but only of more motion. Matter may in fact
actual presence of more matter in one place than
another, but only of more motion. Matter may in fact
virtually be said to have resolved itself into motion;
atoms being simply centres of motion in a substance
or ' fluid' which, but for that motion, would be no-thing
virtually be said to have resolved itself into motion;

atoms being simply centres of motion in a substance
though certainly not nothing, but on the contrary the
very fulness of all things.
or ‘ fluid which, but for that motion, would be no-thing

This point ought to be very clearly understood.
’
The air we breathe, and which fills all the space around
us, is invisible to us, and to our unaided senses it
—though certainly not nothing, but on the contrary the

very fulness of all things.
appears to be what the ether is defined to be, i.e. a
homogeneous, continuous medium. I f, for ex ample,

we make vortex
done by tapping a small cardboard box

-rings in the air which can easily be
which has a
This point ought to be very clearly understood.
small round hole, about the size of a two-shilling piece,
The air we breathe, and which fills all the space around
us, is invisible to us, and to our unaided senses it
cut in one side we are not able to perceive these rings.
Their presence may be detected, however, by making
appears to be what the ether is defined to be, i.e. a

them impinge upon a light strip of silk; and if a lighted
candle be placed a short distance away, it will be snuffed
out if the vortex -ring hits the flame. W e may make
homogeneous, continuous medium. If, for example,

we make vortex-rings in the air—which can easily be
the vortex -rings visible, however, by putting a little
smoke in the box . The ex periment is a very pretty
and instructive one which anyone can make.
done by tapping a small cardboard box which has a

I magine, then, that the atoms of matter or rather
the ultimate corpuscles into which the physical atoms

small round hole, about the size of a tWo-shilling piece,
cut in one side-—we are not able to perceive these rings.
may be broken up are simply very minute vortex -rings
formed in the substance of the ether. I magine that
all matter is built up of these minute vortex -rings, in
Their presence may be detected, however, by making

them impinge upon alight strip of silk ; and if a lighted
candle be placed a short distance away, it will be snuffed
out if the vortex-ring hits the flame. We may make
the vortex-rings visible, however, by putting a little
smoke in the box. The experiment is a very pretty
and instructive one which anyone can make.
Imagine, then, thatthe atoms of matter—or rather
the ultimate cmpuscles into which the physical atoms
may be broken up—are simply very minute vortex-rings
formed in the substance of the ether. Imagine that
all matter is built up of these minute Vortex-rings, in
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84 THE QUEST
84
various quantities or in different combinations,forming
TH E Q UE ST
thereby the various chemical elements—and you have

the modern theory of matter, known as the continuous-
various q uantities or in different combinations, forming
thereby the various chemical elements and you have
the modern theory of matter, known as the continuous-
fluid theory, which may now be said to have definitely

fluid theory, which may now be said to have definitely
taken the place of the older rigid-particle, or atomo-
taken the place of the older rigid-particle, or atomo-
mechanical theory. In the words of Sir Oliver Lodge,
mechanical theory. I n the words of Sir O liver L odge,
" W e cannot go back to mere impact of hard bodies
after having allowed ourselves a continuous medium "
or as Sir J. J. Thomson says in his work, E lectri-

;
“We cannot go back to mere impact of hard bodies

city and Matter, " A ll mass is mass of the ether, all after having allowed ourselves a continuous medium” ;
or as Sir J. J. Thomson says in his work, Electri-
momentum, momentum of the ether, all kinetic energy,
kinetic energy of the ether."
I t must not be supposed, however, that this theory
city and Matter, “ All mass is mass of the ether, all

momentum, momentum of the ether, all kinetic energy,
is the immediate result of the discovery of radium.
I t has long been foreshadowed, but only definitely
proved by the phenomenon of radium. I
K elvin then Sir W in. Thomson

n 1867, L
published his cele-

ord
kinetic energy of the ether.”

brated vortex -atom theory, which is practically the same
It must not be supposed, however, that this theory
is the immediate result of the discovery of radium.

as that which we now find replacing the older theories.
I n 1887 Sir W m. Crookes published a remarkable paper
on ' The Genesis of the E
forward the theory of a gradual evolution of the various

lements,' in which he put
It has long been foreshadowed, but only definitely

chemical elements from one primordial world-stuff,
proved by the phenomenon of radium. In 1867, Lord

Kelvin—then Sir Wm. Thomson—published his cele-
which he called protyle. These theories, however, as is
so often the case, were much in advance of their time
when first enunciated, and were by no means commonly
accepted by the more conservative or orthodox scientists.

brated vortex-atom theory, which is practicallythe same ,
Speaking of L ord K elvin' s theory, the late Prof. Tait

as that which we now find replacing the older theories.
of E dinburgh says, in his B ecent A dvances in Physical
In 1887 Sir Wm. Crookes published a remarkable paper

Science, " I ts very basis implies the absolute necessity of
an intervention of Creative Power to form or to destroy
on The Genesis of the Elements,’ in which he put

‘
forward the theory of a gradual evolution of the various

one atom even of dead matter." A re we then to
conclude that we have such intervention in the
phenomenon of radium in which case we must dismiss
chemical elements from one primordial world—stufl,

which he called protyle. These theories, however, as is
so often the case, were much in advance of their time
when first enunciated, and were by no means commonly
accepted by the more conservative or orthodoxscientists.
Speaking of Lord Ke1vin's theory, the late Prof. Tait
of Edinburgh says, in his Recent Advances in Physical
Science, “ Its very basis implies the absolute necessity of
an intervention of Creative Power to form or to destroy
one atom even of dead matter.” Are we then to
conclude that we have such intervention in the
phenomenon of radium——inwhich case we must dismiss
Co 8l€
WHAT IS MATTER? 85
W H A TI S MA TTE R ? it from our minds as, a natural phenomenon—or is

85
it from our minds as,a natural phenomenon or is

the Professor speaking here as an ‘ unconscious
the Professor speaking here as an ' unconscious
metaphysician,’ or even as a theologian?

The concept of the atom as being some kind of a
metaphysician,' or even as a theologian?
The concept of the atom as being some kind of a
vortex
very inadeq
-ring in the substance of the ether, is no doubt a
uate one in many respects, especially when

vortex-ring in the substance of the ether, is no doubt a
we push all these q uestions a little further back, and
very inadequate one in many respects, especially when

we push all these questions a little further back, and
ask what is the relation of matter, or substance, to life
and consciousness. N evertheless it has the great merit
of simplicity; it enables us to form a comparatively
simple mental picture of the atom, and any such picture

ask What is the relation of matter, or substance, to life
is better than nothing. I t forms a sketch as it were, a and consciousness. Neverthelessit has the great merit
' working hypothesis,'
which, if not held too rigidly, can be modified from time

upon which we can build, and
of simplicity; it enables us to form a comparatively

to time as further knowledge is gained.
simple mental picture of the atom, and any such picture

is better than nothing. It forms a sketch as it were, a
H aving obtained this mental picture, then, it only
remains for us to realise clearly how the motion of such
a subtle, impalpable medium as the ether can give rise
‘working hypothesis,’ upon which we can build, and

to that sensation of mass, or density, which is our
common ex perience of ether in that modified form or
which, if not held too rigidly, can be modified from time

to time as further knowledge is gained.
mode in which we know it as physical matter. W e
must clearly realise that the ether cannot be compressed
or densified at all. The free ether of space is apparently
of so rare and subtle a nature, that it offers no

Having obtained this mental picture, then, it only
impediment whatever to the motion through it of what remains for us to realise clearly how the motion of such
a subtle, impalpable medium as the ether can give rise
we call solid bodies. " W e know, however, that there is
in reality no such thing as a solid body; the densest
physical substance, if magnified millions of times,
to that sensation of mass, or density, which is our

common experience of ether in that modified form or
would be found to be composed of atoms none of
which touch each other; in fact, scientists are now
telling us that if the physical atoms could be magnified
to the size of the planets of our solar system, the

mode in which we know it as physical matter. We
distance between the atoms would be found to be
must clearly realise thatthe ether cannot be compressed
or densified at all. The free etherof space is apparently
comparable to the inter-spaces between the planets.
of so rare and subtle a nature, that it offers no

impediment whatever to the motion through it of what
We call solid bodies. We know, however, that there is
in reality no such thing as a solid body; the densest
physical substance, if magnified millions of times,
would be found to be composed of atoms none of
which touch each other; in fact, scientists are now
telling us that if the physical atoms could be magnified
to the size of the planets of our solar system, the
distance between the atoms would be found to be
comparable to the inter-spaces between the planets.
C0 glee
86 THE QUEST
86
How then can this inconoeivably rare medium ever

come to possess the apparent solidity of our physical
TH E Q UE ST
H ow then can this inconceivably rare medium ever
come to possess the apparent solidity of our physical
obj ects? The answer is: B ecause of its inconceivably

objects? The answer is: Because of its inconceivably
rapid motion.
rapid motion.
In order to realise this clearly we have only to
I n order to realise this clearly we have only to
remember what an enormous force the air may become
when in motion. E
becomes more or less solid;

ven in a strong wind, the air
we may lean against it.

remember what an enormous force the air may become
I n a hurricane or a tornado the force is so tremendous
when in motion. Even in a strong wind, the air
becomes more or less solid ; we may lean against it.
as to uproot trees and tear down buildings. Y et it is
the same air as that which we breathe, and whose
presence we do not notice when it is still. I
reality no denser in the tornado; its destructive force is

t is in
In a hurricane or a tornado the force is so tremendous

due simply to its motion. A t Grenoble there is a j et of
as to uproot trees and tear down buildings. Yet it is
water issuing from a pipe under tremendous pressure.
I t is only a small j et, not q uite an inch in diameter,

the same air as that which we breathe, and whose
yet such is the velocity of the water that it acts like a
presence we do not notice when it is still. It is in

reality no denser in the tornado ; its destructive force is
solid rod of steel. I t cannot be cut through with a
sword, the sword is simply splintered.
N ow the velocity which we may impart to any
physical substance is nothing to the enormous velocity

due simply to its motion. At Grenoble there is a jet of
with which the constituent particles or corpuscles of an
water issuing from a pipe under tremendous pressure.
It is only a small jet, not quite an inch in diameter,
atom are moving. Some of the corpuscles thrown off by
the radium atom are moving with a velocity of 120,000
miles per second. The energy which is thus being
continually liberated by radium is sufficient to raise

yet such is the velocity of the Water that it acts like a
its own weight of water from freezing to boiling point solid rod of steel. It cannot be cut through with a
in one hour; yet the actual q
is thus given off by the radium itself is so small that

uantity of matter which
sword, the sword is simply splintered.

Now the velocity which we may impart to any
no change in the weight of the radium can possibly be
physical substance is nothing to the enormous velocity

detected, and probably would not be detected even in
thousands of years.
A ll matter is now supposed to be thus slowly
changing and disintegrating, though in most substances

with which the constituent particles or corpuscles of an
atom are moving. Some of the corpuscles thrown off by
the radium atom are moving with a velocity of 120,000
miles per second. The energy which is thus being
continually liberated by radium is sufficient to raise
its own weight of water from freezing to boiling point
in one hour ; yet the actual quantity of matter which
is thus given off by the radium itself is so small that
no change in the weight of the radium can possibly be
detected, and probably would not be detected even in
thousands of years.
All matter is now supposed to be thus slowly
changing and disintegrating,though in most substances
C0 316
WHAT IS MATTER? 87
the change is too slight to be detected by any physical
means. But if matter is thus an evolved product-
87
the change is too slight to be detected by any physical
means. B ut if matter is thus an evolved product

evolved through countless ages from the substance of
the ether by a process of which we are as yet entirely
evolved through countless ages from the substance of
the ether by a process of which we are as yet entirely
ignorant and if we have also evidence that some
matter at all events is disintegrating, must we not take

ignorant——and if we have also evidence that some
it, by all laws of analogy, that the reverse process will
matter at all events is disintegrating, must we not take
it, by all laws of analogy, that the reverse process will
some day be fully completed, and all matter return to
its primordial state of ether, or even possibly to some
some day be fully completed, and all matter return to

other form, mode, or ' plane ' of substance beyond the
ether.
The progress of the physical science of the its primordial state of ether, or even possibly to some
nineteenth century may be said to be identified with
the realisation of the all-importance of the ether. A t

other form, mode, or ‘ plane of substance beyond the
’
the beginning of the century the ether was not even
ether.
The progress of the physical science of the
accepted as a hypothetical agent by many leading men
of science. Sir David B rewster is stated by Tyndall to
have said that " he could not think the Creator guilty
nineteenth century may be said to be identified with

of so clumsy a contrivance as the filling of space with
ether in order to produce light." This of course is
the realisation of the all-importance of the ether. At

the beginning of the century the ether was not even
anything but a scientific obj ection, and Tyndall remarks
thereon that " the q uarrel of science with Sir David,
on this point, as with many estimable persons on other
points, is, that they profess to know too much about

accepted as a hypothetical agent by many leading men
the mind of the Creator."
of science. Sir David Brewster is stated by Tyndall to
have said that “ he could not thinkthe Creator guilty
A t the close of the century, however, we find the
ether no longer a mere hypothetical agent which can
undulate in light waves;
all physical phenomena. The free ether literally ensouls

it is the immediate source of
of so clumsy a contrivance as the filling of space with

ether in order to produce light.” This of course is
matter; without it no single physical phenomenon
anythingbut a scientific objection, and Tyndall remarks

could possibly take place. A t the beginning of the
twentieth century it is discovered that physical matter
it ether a mode or form of ether, due to certain forms
thereon that “the quarrel of science with Sir David,

on this point, as with many estimable persons on other
or modes of motion.
points, is, that they profess to know too much about

the mind of the Creator.”
At the close of the century, however, we find the
ether no longer a mere hypothetical agent which can
undulate in light Waves; it is the immediate source of
all physical phenomena. The free ether literally ensouls
matter; without it no single physical phenomenon
could possibly take place. At the beginning of the
twentieth century it is discovered that physical matter
is ether-—a mode or form of ether, due to certain forms
or modes of motion.
Co glc
88 THE QUEST
88 But the ether, qud ether, must be called substance,
TH E
B
Q UE
ut the ether, q
ST
ud ether, must be called substance,

not matter. It sub-stands matter. Thus science dis-
not matter. I t sub-stands matter. Thus science dis-
closes to us at least two distinct and definite planes

‘ ’
in the structure of the universe ; and if, as seems more

closes to us at least two distinct and definite ' planes'
in the structure of the universe; and if, as seems more
than likely, the ether itself proves to be structural, not
continuous, then we must look beyond the ether for

than likely, the ether itself proves to be structural, not
another plane of substance of the real primordial
continuous, then We must look beyond the ether for

another plane of substanoe—of the real primordial
substance which perchance is not substance at all in
any conceivable physical sense.
May we not hazard a guess as to what this higher
or deeper ' plane1 might be? May we not conj ecture

substance-—Which perchance is not substance at all in
that even as the science of the nineteenth century cul-
any conceivable physical sense.

May we not hazard a guess as to what this higher
minated in the discovery of the all-embracing (physical)
energy of the ether, so the science of the twentieth
century will culminate in the discovery of another
' plane' beyond the etheric; a plane of substance

or deeper plane’ might be ? May
‘
we not conjecture
ensouling the etheric, even as the etheric ensouls the that even as the science of the nineteenth century cul-
physical? A nd if we must give a name to this higher
minated in the discovery of the all-embracing(physical)

form or mode of substance, what more likely than that
it should turn out to be ' mind-stuff' (to use Professor
energy of the ether, so the science of the twentieth

century will culminate in the discovery of another
Clifford' s term), and mind itself (Cosmic Mind), the
fcns et origo of all phenomena.
A s we get more inwards to the root of phenomena,
we must necessarily find that all physical analogies fail

‘
plane’ beyond the etheric; a plane of substance
us in our attempt to understand what is the nature
ensouling the etheric, even as the etheric ensouls the

physical ? And if we must give a name to this higher
of substance. They fail us even in our attempts to
understand what ether is. W e see plainly now how
this must be, simply because physical matter has no
real ex istence per se. W e may ex plain matter in terms

form or mode of substance, what more likely than that
it should turn out to be mind-stuff (to use Professor
‘ ’
of the ether from which it is derived, but we cannot
Clifford's term), and mind itself (Cosmic Mind), the

ex plain the ether in terms of matter. L ikewise we
may possibly be able at some future time to ex plain
both ether and matter in terms of mind;
ex plain mind in terms of either of its derivatives.

but we cannot
fans et origo of all phenomena.

As we get more inwards to the root of phenomena,
we must necessarily find that all physical analogies fail
us in our attempt to understand what is the nature
of substance. They fail us even in our attempts to
understand what ether is. We see plainly now how
this must be, simply because physical matter has no
real existence per se. We may explain matter in terms
of the ether from which it is derived, but we cannot
explain the ether in terms of matter. Likewise we
may possibly be able at some future time to explain
both ether and matter in terms of mind; but we cannot
explain mind in terms of either of its derivatives.
Co glee
WHAT IS MATTER? 89
Thediscovery of radium removes many of our
89
The discovery of radium removes many of our

philosophicaldiificulties about matter, which appear to
philosophical difficulties about matter, which appear to
have been due hitherto principally to the fact that We
have been due hitherto principally to the fact that we
have treated it as a thing per se, as an independent

have treated it as a thing per se, as an independent
reality, and not as an aspect or mode of a deeper
reality, and not as an aspect or mode of a deeper

underlying substantiality.
underlying substantiality.
A toms can no longer be regarded as the' foundation
stones of the universe.'
permanency through all imaginable changes,'

They are no longer ' types of
to the
Atoms can no longer be regarded as the ‘foundation
man who can think cosmically, not in centuries but in
stones of the universe.’ They are no longer types of
‘
permanency through all imaginable changes,’ to the

aeons. Such a one may now realise scientifically
the profound insight of Shakespeare when he wrote:
man who can think cosmically, not in centuries but in

" The cloud-capp' d towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Y ea, all which it inherit, shall dissolve

teens. Such a one may now realise scientifically
the profound insight of Shakespeare when he wrote :
A nd, like this insubstantial pageant faded,
L eave not a rack behind."
The cloud-capp’d towers, the gorgeous palaces,

Y et it cannot dissolve into ncthing. A t the root
“
of all there must be O ne R eality, which ' stood, stands,
and will stand.'
is not substance in any material sense, yet it is

A lthough perchance this O ne R eality
The solemn temples, the great globe itself,

certainly that which ' sub-stands' all physical
Yea, all which it inherit, shall dissolve
phenomena, and also all life and consciousness.
W m. K ingsland.
And, like this insubstantial pageant faded,
Leave not a rack behind.”
Yet it cannot dissolve into nothing. At the root
of all there must be One Reality, which ‘stood, stands,
and will stand.’ Although perchance this One Reality
is not substance in any material sense, yet it is

certainly that which ‘ sub-stands all physical
’
phenomena, and also all life and consciousness.

WM. KINGSLAND.
TH E R O MA N CE O F TH E H O L Y
GR A A L .1
A R TH UR E DW A R DW A I TE .
The soul' s motives, her pretex ts also and warrants,
with her glorious encouragements in all paths of search,
are so much everywhere, and out of all materials does
THE ROMANCE OF THE HOLY

she so educe and adapt the elements req uired by her
shaping spirit of sanctity, that there is nothing too
ready to her hand, as within the region of attainment
there is nothing too remote, for her service. O f her
is all philosophy its reveries and revelations; of her is

GRAAL.‘
that ex ternal knowledge embraced by the official name
of science; of her is poetry and the violet light of its
vision; of her, too, is romance. The ex
soul on her course from the circumference to the centre

periences of the
ARTHUR EDWARD WAITE.

are that which I understand by the mystic life, out of
THE soul’s motives, her pretexts also and warrants,

which comes the mystic doctrine. I propose to con-
sider in this article whether a specific development of
romantic literature embodies any rumour or ex
any phase of this life, so that it may perhaps call to be

presses
with her glorious encouragements in all paths of search,

are so much everywhere, and out of all materials does
regarded as some part of our concern and a record
thereof;
the H oly Graal.

my title indicates that it is the literature of
she so educe and adapt the elements required by her

N ow the Graal was a palladium of wonderful
shaping spirit of sanctity, that there is nothing too

ready to her hand, as—Within the region of attainment
virtue which reposed in a secret place, and in those
1 Tin: summary of a paper read before The Q uest Society, at K ensington
Town liall, A
90
pril 29, 1909.
—there is nothing too remote, for her service. Of her

is all philosophy—itsreveries and revelations; of her is
that external knowledge embraced by the oflicial name
of science; of her is poetry—and the violet light of its
vision; of her, too, is romance. The experiences of the

soul onher course from the circumference to the centre
are that which I understand by the mystic life, out of
which comes the mystic doctrine. I propose to con-
sider in this article Whether a specific development of
romantic literature embodies any rumour or expresses
any phase of this life, so that it may perhaps call to be
regarded as some part of our concern and a record
thereof; my title indicates that it is the literature of
the Holy Graal.
Now the Graal was a palladium of wonderful
virtue which reposed in a. secret place, and in those
‘ Tim
summary of a. paper read before The Quest Society, at Kensiugton
Town Hall, April 29, 1909.
90
C0 316
THE ROMANCE OF THE HOLY GRAAL 91
TH E R O MA N CE O P TH E H O L Y GR A A L 91
who sought to discover it certain qualifications were
necessary. As there were stages of growth in the
who sought to discover it certain q ualifications were
necessary. A s there were stages of growth in the
literature, these titles began with the idea of asking an
literature, these titles began with the idea of asking an

arbitrary question, but they ended in the imputed
arbitrary q uestion, but they ended in the imputed
possession of the chief gifts of sanctity on the part of
the seeker. So also the palladium, from a dubious
miraculous obj ect, grew in grace and holiness, till the

possession of the chief gifts of sanctity on the part of
mystery which encompassed it and the concealment in the seeker. So also the palladium, from a dubious
which it abode made it too ex
fine, as the world passed from evil into greater evil, as

alted for earth, and, in
miraculous object, grew in grace and holiness, till the

the elect were fewer and still fewer, it was withdrawn
into heaven, or alternatively into an inaccessible fast-

mystery which encompassed it and the concealment in
ness, removed from all but the chosen keepers. F or which it abode made it too exalted for earth, and, in
the rest, it is usually described as a cup or chalice, and
in this form it was a precious Christian hallow. The

fine, as the World passed from evil into greater evil, as
literature is in part concerned with the history and in
the elect were fewer and still fewer, it was withdrawn

into heaven, or alternatively into an inaccessible fast-
part with the q uest of this sacred obj ect.
Considered as the matter of romance, the H oly
ness, removed from all but the chosen keepers. For

Graal does not antecedently suggest any obvious mystic
concern; moreover, the Graal books are books of
knightly adventure, and so far as they belong which
the rest, it is usually described as a cup or chalice, and

in this form it was a precious Christian hallow. The
some of them do indeed, and signally to the ideal
world, the high world on the sky of which is written the
word aspiration, this aspiration and that ideality are of
the domain of chivalry.

literature is in part concerned with the history and in
There is, however, one counsel which is desirable at
part with the quest of this sacred object.

Considered as the matter of romance, the Holy
this point. I know that all things testify concerning
the Divine Q uest to those who are following that Q uest;
I know that literature itself is a q
unending; I know that all good things belong to the

uest great, holy and
Graal does not antecedently suggest any obvious mystic

concern; moreover, the Graal books are books of
mystic by the legitimacy of his dedication, and that
knightly adventure, and so far as they belong—which

there is no part of the gods which is not a part of him;
I know that we can set the seal of our own implicits
on all legends and history; and that all great things
some of them do indeed, and signally—to the ideal

world, the high world on the sky of which is written the
word aspiration, this aspiration and that ideality are of
the domain of chivalry.
There is, however, one counsel which is desirable at
this point. I know that all things testify concerning
the Divine Quest to those who are following that Quest;
I know that literature itself is a quest—g1-eat, holy and
unending; I know that all good things belong to the
mystic by the legitimacy of his dedication, and that
there is no part of the gods which is not a part of him;
I know that we can set the seal of our own implicits
on all legends and history; and that all great things
Co glc
92 THE QUEST
92 TH E Q UE ST
meet in the great height. But even if we can dis-
meet in the great height. B
cern in our simplicity or subtlety an encompassing

ut even if we ean dis-
cern in our simplicity or subtlety an encompassing

atmosphere of likeness in things which otherwise are
atmosphere of likeness in things which otherwise are

separated widely, we must find our proper justification
separated widely, we must find our proper j ustification
in the eyes of the logical understanding; in literatures,
we must be free from the impeachment of reading in
in the eyes of the logical understanding; in literatures,

we must be free from the impeachment of reading in
meanings that are purely arbitrary; and in using any
argument drawn from ideological similarity as a ground
of comparison, apart from manifest or probable con-
nection in history, we must be very careful not to

meanings that are purely arbitrary; and in using any
confuse the historical issues. W e must not, for
argument drawn from ideological similarity as a ground

of comparison, apart from manifest or probable con-
ex ample, suppose transmission through space and
time when there are no ex ternal evidences. The Graal
after all is, as I
Q uest is the sum of all religion. R

have said, of romance, and the Mystic
ealising the neces-

nection in history, we must be very careful not to
sity of these reserves, we can proceed to consider
confuse the historical issues. We must not, for
example, suppose transmission through space and
the H oly Graal as, ex hypothesi, the crown of per-
fection, as this was conceived at the period. Though
destined for very few, at times it rewarded those who
time when there are no external evidences. The Graal

sought it; so also God is, and H e recompenses those
who seek H im with a whole heart of dedication, and

after all is, as I have said, of romance, and the Mystic
Quest is the sum of all religion. Realising the neces-
who carry certain warrants which correspond to some
that were req uired of the Graal-q uesters.
A s regards the origin of the literature, those who
are acq uainted with the subj ect will be aware that non-
sity of these reserves, we can proceed to consider
Christian Celtic folk-lore is generally recognised as the the Holy Graal as, ea: hypothesi, the crown of per-
first matter of the Graal-myth. I
therefore, that it began badly enough for my admitted

t will be thought,
fection, as this was conceived at the period. Though

interest, but the Graal is a myth transfigured, and its
destined for very few, at times it rewarded those who

sought it; so also God is, and He recompenses those
primitive stage is not now the q uestion at issue. There
was nothing in the old mystery of a certain building
guild which mattered to the soul of man till that
material was somehow married to symbolical Masonry,

who seek Him with a whole heart of dedication, and
with its apparatus of mystical death and resurrection
who carry certain warrants which correspond to some

that were required of the Graal-questers. '
As regards the origin of the literature, those who

are acquainted with the subject will be aware that non-
Christian Celtic folk-lore is generally recognised as the
first matter of the Graal-myth. It will be thought,
therefore, that it began badly enough for my admitted
interest, but the Graal is a myth transfigured, and its
primitive stage is not now the question at issue. There
was nothing in the old mystery of a certain building
guild which mattered to the soul of man till that
material was somehow married to symbolical Masonry,
with its apparatus of mystical death and resurrection
C0 glee
and the secrets of the house not made with hands.
and the secrets of the house not made with hands.
We meet, however, occasionally, with the myth which
must have signified from the beginning, and this
W e meet, however, occasionally, with the myth which
must have signified from the beginning, and this
characteristic is not altogether wanting in some folk-
lore precursors of Graal-tradition. There was never a

characteristic is not altogether wanting in some folk-
time and there was never a place, there was never a lore precursors of Graal-tradition. There was never a
rite of old or a religion of the dead past in which the
sense of dawning consciousness as to things of all most

time and there was never a place, there Was never a
true, and of all highest, was not present in some degree;
rite of old or a religion of the dead past in which the

sense of dawning consciousness as to things of all most
it was fitful sometimes, at others it was an abiding
presence; of these is the cauldron which mystically
restored to life, but did not restore to speech;
is the draught of wisdom which destroyed those who

of these
true, and of all highest, was not present in some degree;

drank thereof too deeply. They are not without a
it was fitful sometimes, at others it was an abiding

presence; of these is the cauldron which mystically
message to us at this day.
A s an alternative to Celtic folk-lore, it has been
suggested in certain q
earlier and a much higher origin may be found for the

uarters of research that a much
restored to life, but did not restore to speech ; of these

Graal in the E ast, and that its root-matter is to be
is the draught of Wisdom which destroyed those Who
drank thereof too deeply. They are not without a

sought in O riental sacred books. W e make contact in
many of the views thus put forward with the high
preoccupations which are ours: the communion between
God and man, the imparted vision of God, the eternal

message to us at this day.
life of the spirit these are the things that we seek, and As an alternative to Celtic folk-lore, it has been
if the q uest of the H oly Graal can be truly understood
as the search after and attainment of such magnolia

suggested in certain quarters of research that a much
Dei et natures, we shall hold ourselves prepared at all
earlier and a much higher origin may be found for the

Graal in the East, and that its root-matter is to be
points to seek that sacred obj ect. I n such case there
is an ex ceedingly profound and far-reaching aspect of
the romantic literature. B ut unhappily the allocation
sought in Oriental sacred books. We make contact in

of Graal-symbolism to ends so high as these, and the fact
that the same ends have been symbolised everywhere
many of the views thus put forward with the high

preoccupations Which are ours : the communion between
in the world, have led to a doctrine of transmission
from age to age and from country to country for which
God and man, the imparted vision of God, the eternal

life of the spirit-these are the things that We seek, and
if the quest of the Holy Graal can be truly understood
as the search after and attainment of such magnalia
Dei et naturaa, We shall hold ourselves prepared at all
points to seek that sacred object. In such case there
is an exceedingly profound and far-reaching aspect of
the romantic literature. But unhappily the allocation
of Graal-symbolism to ends so high as these, and thefact
that the same ends have been symbolised everywhere
in the world, have led to a doctrine of transmission
from age to age and from country to country for which
Co 316
94 THE QUEST
94
there is little or no evidence. Dreams of this kind are
TH E Q UE ST
like the vocal and other identities found in words which

belong to widely different languages ; such pitfalls con-
there is little or no evidence. Dreams of this kind are
like the vocal and other identities found in words which
belong to widely different languages;
tinually engulfed the old etymologists;

such pitfalls con-
and to myself at
tinually engulfed the old etymologists ; and to myself at
least the ex perience of past generations serves as a
least the experience of past generations serves as a

prolonged counsel of caution.
prolonged counsel of caution.
Many Graal antecedents have been inferred on the
q uestion of formal symbolic correspondence, but they
serve little purpose ex cept to mislead research. The

Many Graal antecedents have been inferred on the
consecrated cup of the A gathodaimon in the Mysteries
question of formal symbolic correspondence, but they

serve little purpose except to mislead research. The
of B acchus may recall, if we like, the E ucharistic
celebration of Christendom, but it is not the E ucharist,
nor is it the Graal cup, though this also connects, as
we shall see, with the E ucharist. The chalices of

consecrated cup of the Agathodaimon in the Mysteries
bitterness and sweetness in the F rench Craft R ite of of Bacchus may recall, if we like, the Eucharistic
celebration of Christendom, but it is not the Eucharist,
Masonry are no part of our subj ect, though Galahad
thought that the Graal communion was " so sweet that
it was marvellous to tell." I n the Templar Grade of
nor is it the Graal cup, though this also connects, as

Masonry there are three cups: let us say, if we must,
that they recall a R ite of the Gnostics, but do not infer, we shall see, with the Eucharist. The chalices of
because this was sacramental, that the Graal, which
was also sacramental, was therefore a Gnostic dream.

bitterness and sweetness in the French Craft Rite of
Z oroaster is said in one of the dubious traditions to
Masonry are no part of our subject, though Galahad

thought that the Graal communion was “so sweet that
have consecrated wine, a rose, a cup and the kernel of
a pomegranate, which things were used in his sacred
mysteries. O ne commentator has testified in his reverie
that the cup in q uestion was the Shekinah; but let us,
it was marvellous to tell.’’ In the Templar Grade of
on our part, refrain from supposing that the Graal is
Masonry there are three cups: let us say, if We must,

that they recall a Rite of the Gnostics, but do not infer,
for such reason a symbol belonging to K abalistic
Jewry; or, if we set aside the interpretation and cleave
to the tex t of the tradition, do not let us conclude that the
Graal dates from primaeval Z oroastrianism. I t is said

because this was sacramental, that the Graal, which
that the ancients received the blood of the sacrificial
was also sacramental, was therefore a Gnostic dream.
victim in a cup or patera; we find allusion also to a
Zoroaster is said in one of the dubious traditions to

have consecrated wine, a rose, a cup and the kernel of
a pomegranate, which things were used in his sacred
mysteries. One commentator has testified in his reverie
that the cup in question was the Shekinah; but let us,
on our part, refrain from supposing that the Graal is
for such reason a symbol belonging to Kabalistic
Jewry; or, if We set aside the interpretation and cleave
to the text of the tradition,do not let us conclude thatthe
Graal dates from primaeval Zoroastrianism. It is said
that the ancients received the blood of the sacrificial
victim in a cup or patera; we find allusion also to a
Co 316
Winged cup. The Graal Went about through the realm
winged cup. The Graal went about through the realm
of L ogres in the days of q uest, and the Graal also con-

of Logres in the days of quest, and the Graal also con-
tained sacrificial blood, but it is not for this reason to tained sacrificial blood, but it is not for this reason to
be allocated as regards its origin to the time immemorial
be allocated as regards its origin to the time immemorial
of A bel' s offering. I n Persian mythology, the goblet
of Dj amschid was the symbol of the happiness and
of Abel's offering. In Persian mythology, the goblet

of Djamschid was the symbol of the happiness and
abundance which the people enj oyed during the reign
of this traditional K ing. I t is on record in H oly W rit
that Joseph divined in a silver cup, and the Graal
sometimes gave oracles, but the Christian palladium was

abundance which the people enjoyed during the reign
not Joseph' s cup, nor yet that of libation mentioned,
of this traditional King. It is on record in Holy Writ

that Joseph divined in a silver cup, and the Graal
I believe, in the I liad. A nd, in fine, to make an end of
these parables, as we come nearer in time and place to
the proper antecedents and environment of the Graal-
literature, let it be only with caution that we remember

sometimes gave oracles,but the Christian palladium was
the scalds of the N orth and the B reton bards, for
not Joseph’s cup, nor yet that of libation mentioned,
I believe, in the Iliad. And, in fine, to make an end of
whom poetry was likened to a cup filled with a precious
liq uid. L et it be only under great reservations that we
mention General V allancey, in whose Collections, for
these parables, as we come nearer in time and place to

what they are worth, it is stated that a double-cupped
patera of gold was found in I reland with an O gham

the proper antecedents and environment of the Graal-
literature, let it be only with caution that we remember
inscription thereon. There is nothing so probable, but
the Collections add that the written word signified
O siris, and this I am dissuaded from believing, but how
the scalds of the North and the Breton bards, for

whom poetry was likened to a cup filled with a precious
much more from supposing that the I rish relic was a
type of the Graal, though the Graal also was heard of
in I reland, and what I
once contained it, is credibly or otherwise affirmed to be

suppose to be the A rk which
liquid. Let it be only under great reservations that we

reposing at this moment somewhere in the depths of
mention General Vallancey, in Whose Collections, for

What they are worth, it is stated that a double-cupped
Tara' s hill.
The general lesson is not to go otherwise than
warily either to E
connect the sacred vessel which is our subj

ast or W est that we may more fully
ect with
patera of gold was found in Ireland with an Ogham
the stray relics of antiq uity. The cup is not only
inscription thereon. There is nothing so probable, but

the Collections add that the written word signified
Osiris, and this I am dissuaded from believing,but how
much more from supposing that the Irish relic was a
type of the Graal, though the Graal also was heard of
in Ireland, and what I suppose to be the Ark which
once contained it, is credibly or otherwise affirmed to be
reposing at this moment somewhere in the depths of
Tara's hill.
The general lesson is not to go otherwise than
Warily either to East or West that we may more fully
connect the sacred vessel which is our subject with
the stray relics of antiquity. The cup is not only
C0 glee
96 THE QUEST
96
characteristic of every table but of innumerables rites
TH E Q UE ST
characteristic of every table but of innumerables rite9

of religion, and the cup of our present concern did not
of religion, and the cup of our present concern did not
become the Graal till it was incorporated in the history

of Christian relics, while to the very end it remained a
become the Graal till it was incorporated in the history
of Christian relics, while to the very end it remained a
reliq uary transfigured. I
far from any goal of ours, but as, at least on the

t will seem even now to be
reliquary transfigured. It will seem even now to be

sentimental side of spirituality, it has become a mode
far from any goal of ours, but as, at least on the
sentimental side of spirituality, it has become a mode
of the moment to speak of the Q uest of the Graal as of
something which carries with it the implication of high
intent and holy, it is worth while to see how things
stand literally what is essential to the subj ect, what

of the moment to speak of the Quest of the Graal as of
has accreted, and whether after all we are within the
something which carries with it the implication of high
ideological law in connecting this Christian legend with
great mysteries of the soul.

intent and holy, it is Worth while to see how things
B eginning at the beginning, let us take the ante-
stand literally—what is essential to the subject, what

has accreted, and whether after all We are within the
cedents in folk-lore and be content for that purpose
with the pedigree in outline which has been traced by
scholarship. Prior to the genesis of the Christian
ideological law in connecting this Christian legend with

Graal in N orthern and Middle F rance, there was a
cloud of floating tradition, part of which had no doubt
great mysteries of the soul.

Beginning at the beginning, let us take the ante-
passed into writing, and it belonged to the old religion,
a mix ture of many elements which may be included for
my purpose under the term of Druidism. I
signify whether it is ex haustively correct, as it is a

t does not
cedents in folk-lore and be content for that purpose

reasonably close approx imation. There was above all
with the pedigree in outline which has been traced by
scholarship. Prior to the genesis of the Christian
A rmorica, with its Druidic colonisation from Cornish
B ritain. There was finally W ales, where it may even
be that we must seek the root of all. O f I
not speak, for ordinary space would fail me, but the
reland I must
Graal in Northern and Middle France, there was a

cloud of floating tradition, part of which had no doubt
wealth of its pre-Christian memorials will be known to
some of my readers. I
that the first matter of the Graal ex

n all these places it is believed
isted long prior to

passed into writing, and it belonged to the old religion,
their colonisation by Christianity. There was the bowl
a mixture of many elements which may be included for
my purpose under the term of Druidism. It does not

of eternal festival, there was the cup of supernatural
signify whether it is exhaustively correct, as it is a

reasonably close approximation. There was above all
Armorica, with its Druidic colonisation from Cornish
Britain. There was finally Wales, where it may even
be that We must seek the root of all. Of Ireland I must
not speak, for ordinary space would fail me, but the
wealth of its pre-Christian memorials will be known to
some of my readers. In all these places it is believed
that the first matter of the Graal existed long prior to
their colonisation by Christianity. There was the bowl
of eternal festival, there was the cup of supernatural
C0 316
knowledge, there was the cauldron of wisdom. Of the
knowledge, there was the cauldron of wisdom. O f the
first, ex cept by some subtle process of reading in, we

first, except by some subtle process of reading in, we
cannot say that it is much to our purpose. The material cannot say that it is much to our purpose. The material
hunger and thirst, the material desire of good things,
the fear of want, the rude lessons of lean years and of

hunger and thirst, the material desire of good things,
dreadful famine, inevitably created an ideal symbol of
the fear of want, the rude lessons of lean years and of

dreadful famine, inevitably created an ideal symbol of
unfailing plenty; and though this fact may remind us
of the hunger and thirst after righteousness, of the meat
that does not perish, and the vineyards and the wine-
press of the eternal K ingdom, it remains that the dream

unfailing plenty; and though this fact may remind us
of food was term enough in itself for the myth which is
of the hunger and thirstafter righteousness, of the meat
that does not perish, and the vineyards and the Wine-
now in our minds.
W hen the time came for the Graal-tradition to be
declared in the realm of romance, it assumed main
press of the eternal Kingdom, it remains that the dream

of food was term enough in itself for the myth which is
aspects as follows: (1) a cycle of stories which accounted
for the origin of the vessel, for its nature, its power
now in our minds.

and the circumstances under which it attained a defined
location; (2) a cycle of romantic adventures connected
with its discovery; and (3) the epilogue of its ultimate

When the time came for the Graal-tradition to be
declared in the realm of romance, it assumed main

departure. W e must take each of these aspects
separately, and subdivision is req uired in some of them.
The first or historical portion is separable into three
chief sections. I n respect of Section A , the vessel of

aspects as follows: ( 1) a cycle of stories which accounted
the Graal was that Chalice, Cup or Patera, in which
for the origin of the vessel, for its nature, its power
and the circumstances under which it attained a defined
Christ consecrated at the L ast Supper the element of
the E ucharistic wine. The Jewish F east of the
Passover included eating unleavened cakes and drinking
location; (2) a cycle of romantic adventures connected

with its discovery; and (3) the epilogue of its ultimate
from cups of wine. L ightfoot says that the third of
these was the Cup of B lessing, and he suggests that it
was this which was blessed by Christ. H owever this
departure. We must take each of these aspects

may be, there can be no doubt that when our L ord took
and blessed bread it was the unleavened bread of the
separately, and subdivision is required in some of them.

The first or historical portion is separable into three
rite, and that when H e took the cup into H is hands it
was the ordinary cup of the rite. The Graal is not,
chief sections. In respect of Section A, the vessel of

the Graal was that Chalice, Cup or Patera, in which
Christ consecrated at the Last Supper the element of
the Eucharistic wine. The Jewish Feast of the
Passover included eating unleavened cakes and drinking
from cups of wine. Lightfoot says that the third of
these was the Cup of Blessing, and he suggests that it
was this which was blessed by Christ. However this
may be, there can be no doubt that when our Lord took
and blessed bread it was the unleavened bread of the
rite, and that when He took the cup into His hands it
was the ordinary cup of the rite. The Graal is not,
7
Co 316
98 THE QUEST
98
therefore, a complete Eucharistic symbol, because it

does not account for the element of bread which was
TH E Q UE ST
therefore, a complete E ucharistic symbol, because it
does not account for the element of bread which was
consecrated at the same time. The tradition, however,

consecrated at the same time. The tradition, however,
added several other hallows, and among them there was
added several other hallows, and among them there was
a dish, the purpose of which is not always clear in the
a dish, the purpose of which is not always clear in the
stories. Considering, furthermore, the genesis of the
vessel in folk-lore and its subseq
highest mystery of the Christian religion, the elements

uent allocation to the
stories. Considering, furthermore, the genesis of the

which entered into its composition were conflicting
vessel in folk-lore and its subsequent allocation to the
highest mystery of the Christian religion, the elements
enough and brought about an amazing superincession
in the mind of romance. I t was thus a dish of plenty,
a reliq uary enshrining the most precious of all hallows,
which entered into its composition were conflicting

enough and brought about an amazing superincession
the chalice of the new and eternal testament, and
a ciborium containing the living bread of Christian
salvation.
I must, speak, however, of an alternative theory in

in the mind of romance. It was thus a dish of plenty,
section B , for which the Graal-vessel was the Paschal
a reliquary enshrining the most precious of all hallows,

the chalice of the new and eternal testament, and
Dish in which the Paschal L amb was eaten at the L ast
Supper; in such case it was not an E ucharistic vessel
a ciborium containing the living bread of Christian

at all, but, notwithstanding, the documents belonging
to the cycle from which the notion is drawn continued
to connect it with the B ody and B lood of Christ. This

salvation.
I must, speak, however, of an alternative theory in
was effected after twomanners; the vessel officiated from
time to time at an arch-natural Mass; and in all the
stories now under review its permanent and unchanging
content was the Precious B lood collected by Joseph of

section B, for which the Graal-vessel was the Paschal
A rimathgea, either from the sacred side while the body Dish in which the Paschal Lamb was eaten at the Last
Supper; in such case it was not an Eucharistic vessel
was still suspended from the Cross, or alternatively at
the foot of the Tree when that body was being prepared
at all, but, notwithstanding, the documents belonging

for sepulture. B y the intervention of the Jews, and to
to the cycle from which the notion is drawn continued

punish him for his supposed active part in the drama
of the resurrection, Joseph was cast into prison, where
to connect it with the Body and Blood of Christ. This

he remained for forty years; but the reliq uary was
with him, and as he contemplated it in ecstasy he lost
was efiected after twomanners; thevessel ofliciatedfrom

time to time at an arch-natural Mass; and in all the
stories now under review its permanent and unchanging
content was the Precious Blood collected by Joseph of
Arimathzea, either from the sacred side while the body
was still suspended from the Cross, or alternatively at
the foot of the Tree when that body was being prepared
for sepulture. By the intervention of the Jews, and to
punish him for his supposed active part in the drama
of the resurrection, Joseph was cast into prison, where
he remained for forty years ; but the reliquary was
with him, and as he contemplated it in ecstasy he lost
C0 316
TH E R O MA N CE O F TH E H O L Y GR A A L 99
all senseof time and had scarcely a notion of days
elapsing when he was at last set free by Vespasian.
all sense of time and had scarcely a notion of days
elapsing when he was at last set free by V espasian.
Thereafter, under divine command, he, or his appointed
legatee, brought the V essel into B ritain, where it

Thereafter, under divine command, he, or his appointed
remained either in the care of his kinsman B rons,
legatee, brought the Vessel into Britain, Where it

whose life was prolonged through the centuries, or
alternatively in the hands of successive keepers, till in

remained either iii the care of his kinsman Brons,
either case came the reign of K ing A rthur in B ritain.
whose life was prolonged through the centuries, or

alternatively in the hands of successive keepers, till in
I t was then that the Q uests began.
B ut in respect of historical Section C, the Graal
was not a vessel, E
mysterious stone brought from heaven by angels, and

ucharistic or otherwise; it was a
either case came the reign of King Arthur in Britain.

for which a shrine was erected on Mont Salvatch, a
It was then that the Quests began. '
But in respect of historical Section C, the Graal

hypothetical peak of the Pyrenees. W hy it was
brought does not especially transpire, and its history
was not a vessel, Eucharistic or otherwise; it was a

in the chief tex t of this cycle is really that of its keeping
and its q uest. I t is without antecedents even in the
symbolical order and there is evidence that the deficiency
mysterious stone brought from heaven by angels, and

for which a shrine was erected on Mont Salvatch, a
was felt, for at a later period a new account was
grafted on the older legend, and ex plained that the
stone was once in the crown of L
section belongs to the German cycle of the Graal, and

ucifer. This historical
hypothetical peak of the Pyrenees. Why it was

more especially to the Parzifal of W olfram von
brought does not especially transpire, and its history

in the chief text of this cycle is really that of its keeping
E schenbach. The poem did not entirely satisfy the
mind of its age, and later writers reverted to the
E ucharistic ex planation.
and its quest. It is without antecedents even in the

symbolical order and there is evidence thatthe deficiency
The second aspect is that of the q uests which took
place for the invention of the sacred and mysterious
was felt, for at a later period a new account was

obj ect; but as I am dealing here and throughout
with a large literature, it is obvious that I can give
grafted on the older legend, and explained that the

only a bare and unadorned outline. I shall again divide
stone was once in the crown of Lucifer. This historical

the matter of research under three heads A and B con-
taining the q uests of Perceval that is to say, their
various and commonly ex clusive versions and G that
section belongs to the German cycle of the Graal, and

more especially to the Pa7'zi_fal of Wolfram von
Eschenbaeh. The poem did not entirely satisfy the
mind of its age, and later writers reverted to the
Eucharistic explanation.
The second aspect is that of the quests which took
place for the invention of the sacred and mysterious
object; but as I am dealing here and throughout
with a large literature, it is obvious that I can give
only a bare and unadorned outline. I shall again divide
the matter of research under three heads——A and B con-
taining the quests of Perceval——that is to say, their
various and commonly exclusive versions—and C that
Co 8lC
100 THE QUEST
100
of Galahad. A and B are rather an artificial distinction,
TH E
of Galahad. A
Q UE ST
and B are rather an artificial distinction,

but it is desirable from the standpoint of scholarship
but it is desirable from the standpoint of scholarship
to say that the share of Chrétien de Troyes in the
great metrical romance called the Conte del Graal
to say that the share of Chretien de Troyes in the
great metrical romance called the Conte del Graal
represents roughly the period of transition from folk-
represents roughly the period of transition from folk-

lore to Christian symbolism, and leaves everything
lore to Christian symbolism, and leaves everything
regarding the V essel, its nature and its history, so
vague that the poet'
reaches its sudden pause with little manifestation

s beginning of the vast story
regarding the Vessel, its nature and its history, so

of his intention. This is enough in respect of
vague that the poet's beginning of the vast story

reaches its sudden pause with little manifestation
Section A .A nd now generally concerning the
q uests of Perceval, there are five conflicting versions
F
that of the Conte del Graal, which is the only ex
rench metrical rendering; that of the shorter prose

tant
of his intention. This is enough in respect of

Perceval; the longer Perceval in prose; that which
Section A. And now generally concerning the
quests of Perceval, there are five conflicting versions
incorporates this knightly hero' s mission with the
higher mission of Galahad; and lastly, the epic of
W olfram, including the lost F rench original which the
—that of the Conte del Graal, which is the only extant

German singer reflects. 1 leave out of consideration
for the moment the Titurel of A lbrecht von Scharfenberg, French metrical rendering; that of the shorter prose
because it belongs to the end of thp X
though I regard it, in its own way, as both interesting

H I th century,
Perceval; the longer Perceval in prose; that which

and important. I leave out also the considerable share
incorporates this knightly hero's mission with the

higher mission of Galahad; and lastly, the epic of
in q uest which is attributed to certain knights of
K ing A rthur' s Court who had a partial success only.
W e know that according to the romance of Tristram,
the royal palace was almost denuded of its chivalry

Wolfram, including the lost French original which the
when the Q uest was first proclaimed; but of the rank and
German singer reflects. I leave out of consideration

for the moment the Titurel of Albrecht von Scharfenberg,
file there is no record in the stories. L ancelot attained
in part, but was only permitted to stand at the door of
the sanctuary, and see from that distance what was pro-
ceeding within it at the great Mass of the Graal. I n

because it belongs to the end of the XIIIth century,
one of the tex ts Gawain is covered with confusion;
though I regard it, in its own way, as both interesting

and important. I leave out also the considerable share
in another he neither sees nor hears anything; in a
in quest which is attributed to certain knights of

King Arthur’s Court who had a partial success only.
We know that according to the romance of Tristram,
the royal palace was almost denuded of its chivalry
when the Quest was first proclaimed; but of the rank and
file there is no record in the stories. Lancelot attained
in part, but was only permitted to stand at the door of
the sanctuary, and see from that distance what was pro-
ceeding within it at the great Mass of the Graal. In
one of the texts Gawain is covered with confusion;
in another he neither sees nor hears anything; in a
Go glee
TH E R O MA N CE O P TH E H O L Y GR A A L 101 third he beholds more than he is capable of under-
third he beholds more than he is capable of under-
standing; and there is one German poem in which he

standing; and there is one German poem in which he
is the successful q uester, but this is out of harmony
is the successful quester, but this is out of harmony

with the whole spirit of the literature, although it was
with the whole spirit of the literature, although it was
inclined to give him a fair share in the high enterprise,
till the prose L ancelot and the Q uest of GalaJiad
intervened to efface so many of the old offices.

inclined to give him a fair share in the high enterprise,
The keynote of the Perceval q uests is the
till the prose Lancelot and the Quest of Galahad

intervened to efface so many of the old offices.
asking of a certain q uestion, and in spite of all kinds
of cautions, or alternatively because of cautions, on his
first visit to the Castle of H allows, he fails and retires in
disgrace. The conseq uence is that he has years of ex ile

The keynote of the Perceval quests is the
and wandering. H e returns, however, at last, and at
asking of a certain question, and in spite of all kinds

of cautions, or alternatively because of cautions, on his
last also inq uires regarding the Graal and its service;
so is he entitled not only to learn its ministry, with
some part of its mystery, but in fine to be the nex
custodian of the Sacred V essel. I n the Conte del Graal,

t
first visit to the Castle of Hallows, he fails and retires in

the poet who gives the conclusion says that Perceval
disgrace. The consequence is that he has years of exile

and wandering. He returns, however, at last, and at
became a priest and had the Graal with him till he
died, after which it was probably removed from earth
to heaven. The shorter prose Perceval
the Didot Perceval leaves its hero in the unknown

called usually
last also inquires regarding the Graal and its service;

sanctuary still guarding the V essel. I n the German
so is he entitled not only to learn its ministry, with
some part of its mystery, but in fine to be the next
Parzifal he also remains at Mont Salvatch, two of
the earlier custodians abiding with him. I n the
later poem of Titurel, on account of the evil time
which fell upon the world, he is concerned in its

custodian of the Sacred Vessel. In the Conte del Gmal,
passage to the far E ast, where, in the realm of Presbyter the poet who gives the conclusion says that Perceval
Johannes, it attains a final resting place. I
Prose Perceval he dwells with it in the Castle until all

n the L onger
became a priest and had the Graal with him till he

died, after which it was probably removed from earth
his kindred die, and he is then told to divide the sacred
to heaven. The shorter prose Perceval——called usually

things among certain hermits. I t does not appear
definitely whether this includes the H oly Graal, but
in either case a ship comes from over the sea to carry
the Didot Perceval——leaves its hero in the unknown

sanctuary still guarding the Vessel. In the German
Parzzfal he also remains at Mont Salvatch, two of
the earlier custodians abiding with him. In the
later poem of Titurel, on account of the evil time
which fell upon the world, he is concerned in its
passage to the far East, where, in the realm of Presbyter
Johannes, it attains a final resting place. In the Longer
Prose Perceval he dwells with it in the Castle until all
his kindred die, and he is then told to divide the sacred
things among certain hermits. It does not appear
definitely whether this includes the Holy Graal, but
in either case a ship comes from over the sea to carry
C0 glee
102 THE QUEST
102
him away, and where it takes him there the Vessel
TH E Q UE ST
abides.
The object of all these quests is difierently ac-
him away, and where it takes him there the V essel
abides.
counted for. The presumption, under several reserves,

The obj ect of all these q uests is differently ac-
counted for. The presumption, under several reserves,
is that in Chretien'
vessel is a ciborium and contains Sacred H osts. I

s portion of the Ccnte del Q raal the
n the
is that in Chrétien’s portion of the Conte del Gmal the
part which was written by Gautier it provides a feast vessel is a ciborium and contains Sacred Hosts. In the
part which was written by Gautier it provides a feast
of good things, and this is its office in the concluding
section of Manessier. Y et for both it is also a reliq uary
and for one of them it was brought into B ritain by
of good things, and this is its office in the concluding

section of Manessier. Yet for both it is also a reliquary
Joseph of A rimathaea. A poet named Gerbert wrote
an independent continuation of the great Conte, and
perhaps brought it to a term, or at least designed to
do so, and he also followed or invented some variant of

and for one of them it was brought into Britain by
the Joseph legend. The original metrical romance of
Joseph of Arimathaea. A poet named Gerbert wrote

an independent continuation of the great Come, and
Joseph is followed by the Didot Perceval, and the
mystery which is communicated to the successful
q uesting knight is that of certain sacramental words
perhaps brought it to a term, or at least designed to

which cannot be written. These are words used in the
consecration at the Mass, or such at least is the only

do so, and he also followed or invented some variant of
the Joseph legend. The original metrical romance of
conclusion that I can reach concerning them. I n the
L onger Prose Perceval everything concerning the Graal
is part of the great mystery of an arch-natural Mass,
in which Christ appears visibly. O n the other hand,

Joseph is followed by the Didot Perceval, and the
in the German Parzifal the only connection with
mystery which is communicated to the successful

questing knight is that of certain sacramental words
Mass and E ucharist resides in the fact that the virtues
of the mystic stone are renewed annually by a H ost
from heaven, brought down by a symbolic dove.
which cannot be written. These are words used in the

consecration at the Mass, or such at least is the only
W e come now to the third section of the Q uest
matter, being that contained in the romance of Galahad,
who is here the head and crown of all the wonderful
achievement, though Perceval and B ors are concerned

conclusion that I can reach concerning them. In the
with him therein. H ere also the Graal is a reliq uary
Longer Prose Perceval everything concerning the Graal

is part of the great mystery of an arch-natural Mass,
though it is termed the Paschal Dish; here also it is
in which Christ appears visibly. On the other hand,

in the German Pwrzifal the only connection with
Mass and Eucharist resides in the fact that the virtues
of the mystic stone are renewed annually by a Host
from heaven, brought down by a symbolic dove.
We come now to the third section of the Quest
matter, being that contained in the romance of Galahad,
who is here the head and crown of all the wonderful
achievement, though Perceval and Bors are concerned
with him therein. Here also the Graal is a reliquary—
though it is termed the Paschal Dish; here also it is
Go 316
-
the vessel of Joseph; and here in fine the great mystery
the vessel of Joseph; and here in fine the great mystery of all is a. Mass-mystery. The deeps and the heights
of all is a Mass-mystery. The deeps and the heights
thereof are communicated to the triad at the term of

thereof are communicated to the triad at the term of
the Q uest, and they are instructed to carry the sacred
the Quest, and they are instructed to carry the sacred

object to the East whence it came. There Galahad
obj ect to the E ast whence it came. There Galahad
receives a final revelation of the deep below the deep
and the height beyond the height. A
also the literature reaches the utmost ex

nd in this way
altation of its
receives a final revelation of the deep below the deep
term.
and the height beyond the height. And in this way
also the literature reaches the utmost exaltation of its
The q uestion which now recurs for our determina-
tion is how far this wonderful cycle of romance can or
may be held to concern us. W hat have we to do with
the wonders of a feeding-dish, and how much must we

term.
set aside before any interpretation which we attempt The question which now recurs for our determina-
will carry an appeal to our hearts?
it not be rather artificial, even arbitrary in a high

E ven then, will
tion is how far this wonderful cycle of romance can or

degree? A nd is it worth while? I know that all the
may be held to concern us. What have we to do with

the wonders of a feeding-dish, and how much must we
stones about us can be and are daily changed into
supernatural bread, that after all manners esurientes

implevit bonis, and that by all consecrated and even
unconsecrated obj ects shall man remember in his

set aside before any interpretation which we attempt
heart the one thing needful; but with so many means
will carry an appeal to our hearts? Even then, will
it not be rather artificial, even arbitrary in a high
of transmutation so close to our hands, why should we
trouble about strange, old literature? W e have seen,
however, that the feeding dish is but one part of the
subj ect into which we have briefly entered, and when

degree? And is it worth while ? I know that all the
the Q uest of Galahad came to be written, this charac- stones about us can be and are daily changed into
teristic was only on the ex
drag-net to carry those whom it called from the notion

ternal side, acting as a
supernatural bread, that after all manners esurientes

of the food which is without to the spiritual nourish-
-implevit bonis, and that by all consecrated and even

unconsecrated objects shall man remember in his

ment which is received only within. A t the beginning
of the story, when there is high feasting at Camelot,
because it is the time of Pentecost, the Graal enters the
K ing' s banq ueting hall and those present are fed with
heart the one thing needful; but with so many means
of transmutation so close to our hands, why should we
trouble about strange, old literature? We have seen,
however, that the feeding dish is but one part of the
subject into which we have briefly entered, and when
the Quest of Galahad came to be written, this charac-
teristic was only on the external side, acting as a
drag-net to carry those whom it called from the notion
of the food which is without to the spiritual nourish-
ment which is received only within. At the beginning
of the story, when there is high feasting at Camelot,
becauseit is the time of Pentecost, the Graal enters the
King’s banqueting hall and those present are fed with
Co glc
104 THE QUEST
101
meats which never were on land or sea. And becauseof
TH E Q UE ST
this wonder the Quest is proclaimed by Gawain, who

desires to eat again after the same manner. But
meats which never were on land or sea. A nd because of
this wonder the Q uest is proclaimed by Gawain, who
desires to eat again after the same manner. B
according to the romance of Tristram, he who first

ut
according to the romance of Tristram, he who first

takes the pledge of the Q uest is Galahad, who has said
takes the pledge of the Quest is Galahad, who has said
nothing, for he knows that the term of research is not
nothing, for he knows that the term of research is not
earthly food. So when in the course of the Q uest, the
triad of achievement, with the mysterious K
Gaul, I reland and Denmark, even the half-rej

nights of
ected
earthly food. So when in the course of the Quest, the
L ancelot, arrive at Corbenic, the Graal Castle, they
triad of achievement, with the mysterious Knights of
Gaul, Ireland and Denmark, even the half-rejected
ex perience no magical supper of Cagliostro et hoc genus
cmne. The feeding dish has been voided; the reliq uary
is also voided; there is no word of the Precious B
and how it was preserved, but only the most secret and
lood
Lancelot, arrive at Corbenic, the Graal Castle, they

intimate communion between Christ and the soul
experience no magical supper of Cagliostro et Iwc genus

omne. The feeding dish has been voided ; the reliquary
under the veils of bread and wine. A ll the houses of
wonder and all their portents have dissolved at length
and Galahad attains that which he has sought from
is also voided; there is no word of the Precious Blood

the beginning in the plenary sense. H is mortal life is
closed therein; he says: I n manus tuas commendo and how it was preserved, but only the most secret and
spiritum meum
The mystery and wonder of the Graal resides

and his soul is assumed by the angels.
intimate communion between Christ and the soul

therefore in the manifestation of the noumenal world
under the veils of bread and wine. All the houses of

wonder and all their portents have dissolved at length
across or behind the phenomena of the Christian
sacraments, and the removal of the sacred obj ect
notifies in symbolism the rarity of such an ex
in the life of the world. W as the clerk, priest or monk

perience
and Galahad attains that which he has sought from

who wrote the Q uest of Galahad conscious to the full
the beginning in the plenary sense. His mortal life is
closed therein; he says: In manus tuas commando
ex tent of what he was doing? The truest answer is
perhaps that he saw enough to help us to see further.
The words H oly, H oly, H oly, are so written and over-
written on every leaf of the romance that I for one

spiritum meum—and his soul is assumed by the angels.
should be sorry to put any limit to his realisation. I
The mystery and wonder of the Graal resides
therefore in the manifestation of the noumenal world
should be sorry to say that in using as he did certain
across or behind the phenomena of the Christian

sacraments, and the removal of the sacred object
notifies in symbolism the rarity of such an experience
in the life of the world. Was the clerk, priest or monk
who wrote the Quest of Galahad conscious to the full
extent of what he was doing? The truest answer is
perhaps that he saw enough to help us to see further.
The words Holy, Holy, Holy, are so written and over-
written on every leaf of the romance that I for one
should be sorry to put any limit to his realisation. I
should be sorry to say that in using as he did certain
(30 glee
gross thaumaturgic veils of transubstantiation, he did

gross thaumaturgic veils of transubstantiation, he did
net see that they were veils and approx imations

not see that they were veils and approximations
only. God knows; but it is certain that he threw
only. God knows; but it is certain that he threw

them aside at the term of all. His contribution
them aside at the term of all. H is contribution
remains as a message put forth from the heart of
Christian doctrine and symbolism for the guidance of
the children of Christendom. B ut as there are many

remains as a message put forth from the heart of
schools, so it is not all mystics at this day who will
Christian doctrine and symbolism for the guidance of
the children of Christendom. But as there are many
confess to this kind of leading. The individual
meaning must lie therefore in the individual hands of
those who receive the tex
many, almost as the sands of the sea, by which the

t; assuredly the paths are
schools, so it is not all mystics at this day who will

ex ternal universe, with its sacraments and symbols,
confess to this kind of leading. The individual
meaning must lie therefore in the individual hands of
opens for the prepared heart to the Divine within the
universe.
I have reached the utmost limits of this paper, and
there is a further side of the whole subj ect to which I

those who receive the text; assuredly the paths are
can allude only. The literature is catholic and at that
many, almost as the sands of the sea, by which the

it is L atin catholic, but it also incorporated certain
external universe, with its sacraments and symbols,

rumours which came from very far away remote, I
mean, from all the purpose of romance. They are not
vestiges of V edic hymns or any of those possibilities

opens for the prepared heart to the Divine within the
which I have mentioned and set aside previously, but
universe.
something almost undemonstrable respecting the life-
sources of Christianity an evaded recognition that

I have reached the utmost limits of this paper, and
life on the highest plane had slipped away from the
there is a. further side of the whole subject to which I
can allude only. The literature is catholic and at that
ex ternal churches, and yet no line nor episode suggests
that they are dead. To this side of the subj ect there
are two manifest keys given in the books themselves, or
rather in two cycles of the literature. F or one of these

it is Latin catholic, but it also incorporated certain
rumours which came from very far aWay——remote, I
the Mystery of the Graal was that Mystery of Secret
mean, from all the purpose of romance. They are not

W ords mentioned heretofore words of consecration,
words used at the Mass, but words unknown in the
ex ternal sanctuaries. F or the second, the noumenal
vestiges of Vedic hymns or any of those possibilities

which I have mentioned and set aside previously, but
something almost undemonstrable respecting the life-
sources of Christianity—an evaded recognition that
life on the highest plane had slipped away from the
external churches, and yet no line nor episode suggests
that they are dead. To this side of the subject there
are two manifest keys given in the books themselves, or
rather in two cycles of the literature. For one of these
the Mystery of the Graal was that Mystery of Secret
Words mentioned heretofore—words of consecration,
words used at the Mass, but words unknown in the
external sanctuaries. For the second, the noumenal
C0 glee
106 THE QUEST
106
Graal was placed in the hands of a priesthoodwhich did
TH E Q UE ST
not derive from the apostles, but by a direct title from
Christ. And it is precisely the equivalent of these
Graal was placed in the hands of a priesthood which did
not derive from the apostles, but by a direct title from
Christ. A
implicits which I
nd it is precisely the eq
have found permeating the books of

uivalent of these
implicits which I have found permeating the books of

the secret tradition in Christian times. I t is in the
the secret tradition in Christian times. It is in the
strange parables of alchemy; it is in the cryptic rites
strange parables of alchemy; it is in the cryptic rites
of Masonry. The secret behind these keys is that of
the communication of Divine Substance by an interior
ex perience to the soul in the last stage of the condition

of Masonry. The secret behind these keys is that of
which high theosophical Christianity, especially of the the communication of Divine Substance by an interior
L atin type, recognises under the term ecstasy. W hen
Galahad knelt in Sarras to receive the noumenal

experience to the soul in the last stage of the condition
E ucharist, when he saw Christ face to face and the
which high theosophical Christianity, especially of the

Latin type, recognises under the term ecstasy. When
hidden things of H im, we are reading of the same
ex perience, drawn into romance, which concerned the
H ermetic Philosophers on the spiritual side, with which
R osicrucianism, under some of its guises, was and is

Galahad knelt in Sarras to receive the noumenal
now concerned, which in fine is the proper term of
Eucharist, when he saw Christ face to face and the

hidden things of Him, we are reading of the same

all the instituted mysteries, and because I believe that
this end is that also which must be understood in the
mind of the mystic when he testifies concerning religion
on the basis of ex perience, I affirm in conclusion that

experience, drawn into romance, which concerned the
he is on the Q uest of the Graal. A nd this statement
Hermetic Philosophers on the spiritual side, with which
Rosicrucianism, under some of its guises, was and is
is apart from all confusions and all arbitrary identifica-
tions on the historical plane.
now concerned, Which—in fine—is the proper term of

L et us therefore be content with what we have,
confessing that of all the great things which have ever
moved the heart and mind of man the analogies are all the instituted mysteries, and because I believe that
this end is that also which must be understood in the
everywhere, but the likeness is of nature and necessity
and by no means signifies that they are transmitted
and perpetuated like a secret doctrine through the
ages. W hen Maltre F rancois R abelais wrote his great

mind of the mystic when he testifies concerning religion
book of divertistement for the j oy of the F rench nation,
on the basis of experience, I affirm in conclusion that
he being a learned man drew ribaldry and wisdom
he is on the Quest of the Graal. And this statement

is apart from all confusions and all arbitrary identifica-
tions on the historical plane.
I
Let us therefore be content with what We have,

confessing that of all the great things which have ever
moved the heart and mind of man the analogies are
everywhere, but the likeness is of nature and necessity
and by no means signifies that they are transmitted
and perpetuated like a secret doctrine through the
ages. When Maltre Francois Rabelais Wrote his great
book of divertissement for the joy of the French nation,
he——being a learned man—dreW ribaldry and wisdom
C0 glee
TH E R O MA N CE O P TH E H O L Y GR A A li 107
from many sources; but the chronicle of Gargantua is
from many sources; but the chronicle of Gargantua is
a. creation after its own kind, and is not a model copied

from any part of the greater or lesser world. When
a creation after its own kind, and is not a model copied
from any part of the greater or lesser world. " W hen
the ex tant literature of the H oly Graal came into being,
practically during the brief period of fifty or six ty years,

the extant literature of the Holy Graal came into being,
I think that there was nothing more sui generis in the
practicallyduring the brief period of fifty or sixty years,

I thinkthat there was nothing more sui generis in the
wide world of romance. O n the side of its mystery it
connects, as it must connect, with other cognate
mysteries, and there are many things in the E
the W est which are comparable thereto in respect of

ast and
wide World of romance. On the side of its mystery it

the term thereof; but on the side of its invention it
connects, as it must connect, with other cognate

mysteries, and there are many things in the East and
is of the soul at work in literature, and therein it
followed and ex tended the precedents belonging to its
proper place and time.
A rthur E dward W aite.

the West Which are comparable thereto in respect of
the term thereof; but on the side of its invention it
is of the soul at work in literature, and therein it
followed and extended the precedents belonging to its
proper place and time.

ARTHUR EDWARD WAITE.
Co 816
TH E A R TO F L E A R N I N G.
TH O MA SE . SI E V E .
The main idea to connect with learning should be the
art of ex pression. W e should learn knowledges, arts,
and sciences, in order to attain to further powers of
ex pression, for it is as essential to the life and growth of
THE ART OF LEARNING.

the soul to be able to ex press itself as it is essential to
man to breathe. The soul longs to blossom forth into
ex pression and is helped towards this by the light of
knowledge, even as the flower yearns to blossom forth
THOMAS E. SIEVE.
and ex press its own inherent divinity stimulated and
aided by the light of day. I f a person studies only in
order to repeat or copy then he entirely misses the true
art of learning. W e should learn in order to ex pand our
minds; and we ex
soul, or man within, may have a further field for activity,

pand our minds in order that the true
THE main idea to connect with learning should be the

a vaster scope for ex pression and manifestation.
art of expression. We should learn knowledges, arts,
and sciences, in order to attain to further powers of
W e should not learn in order to become walking
encyclopaedias; we should learn so as to provide material
for our own inherent genius (or spirit) to work upon.
expression, for it is as essential to the life and growth of

The encyclopsedic man is often a man of little genius;
the genius is often a man of less knowledge, for he

the soul to be able to express itself as it is essential to
man to breathe. The soul longs to blossom forth into
devours all his little stock of knowledge and digests it,
and the product is the growth and ex pression of his
own genius; but this growth is not always knowledge,
his store of facts may be few. Genius is not the power

expression and is helped towards this by the light of
to record or remember facts; it is the art of manipu-
knowledge, even as the flower yearns to blossom forth

108
and express its own inherent divinity stimulated and

aided by the light of day. If a person studies only in
order to repeat or copy then he entirely misses the true
art of learning. We should learn in order to expand our

minds; and we expand our minds in order that the true
soul, or man within,may have a further field for activity,
a vaster scope for expression and manifestation.
We should not learn in order to become walking
encyclopaadias ; we should learn so as to provide material
for our own inherent genius (or spirit) to work upon.
The encyclopaadic man is often a man of little genius;
the genius is often a man of less knowledge, for he
devours all his little stock of knowledge and digests it,
and the product is the growth and expression of his
own genius; but this growth is not always knowledge,
his store of facts may be few. Genius is not the power
to record or remember facts; it is the art of manipu-
me
Go glee
THE ART OF LEARNING 109
TH E A R TO PL E A R N I N G
lating them. It is the power to attain to an original
109
and searching point of vieW——a point of view from
which facts are no longer only facts, but revealers of
lating them. I t is the power to attain to an original
and searching point of view a point of view from
which facts are no longer only facts, but revealers of
inner truths. To the genius in art, music and painting

inner truths. To the genius in art, music and painting
are not merely sounds and sights, they are ciphers or
are not merely sounds and sights, they are ciphers or
physical powers capable of recording the emotions of
the soul; and by means of these the genius sends forth

physical powers capable of recording the emotions of
his innermost soul, by means of these the genius
the soul ; and by means of these the genius sends forth

his innermost soul, by means of these the genius
ex presses or recreates himself. I t is a putting forth of
life into manifestation, the supreme act, beyond which
expresses or recreates himself. It is a putting forth of

no man can rise. H e ensouls the form.
To learn and to practise are in many instances
synonymous terms. I t is proverbial that if you want
life into manifestation, the supreme act, beyond which

rise. He ensouls the form.
to leam any art or science you must practise it; also
that man only learns by ex perience, that is by practice. no man can

F rom this we may deduce that true learning is very
intimately connected with activity; it is in fact, as I

To learn and to practise are in many instances
said at the beginning, the art of ex pression or bringing
synonymous terms. It is proverbial that if you want

to learn any art or science you must practise it; also

into activity. N ow if we accept this idea with regard
to learning that it is the applying of our own innate
genius to the outer facts and activities of life, we shall
find that three things are necessary: first, faith in the

that man only learns by experience, that is by practice.
inner; second, interest in the outer; third, capacity to
From this we may deduce that true learning is very
intimately connected with activity; it is in fact, as I
unite the two. F irst, we must not only believe that
there is innate genius in everybody, ourselves included,
but we must be willing to act upon this belief. I
am not meaning by genius any wonderful technical

said at the beginning, the art of expression or bringing
aptitude; I am meaning rather that true spiritual
into activity. Now if we accept this idea with regard
to learning—that it is the applying of our own innate
sense or insight, that capacity to play with any know-
ledge gained through any art or science and turn it to
further account, make it mean more than other people
genius to the outer facts and activities of life, we shall

find that three things are necessary : first, faith in the
do. Just as true musical genius is not so much the
capacity to play more difficult music than anyone else,
inner; second, interest in the outer; third, capacity to

but the capacity to make whatever is played mean
unite the two. First, we must not only believe that

there is innate genius in everybody, ourselves included,
but We must be Willing to act upon this belief. I
am not meaning by genius any wonderful technical
aptitude; I am meaning rather that true spiritual
sense or insight, that capacity to play with any know-
ledge gained through any art or science and turn it to
further account, make it mean more than other people
do. Just as true musical genius is not so much the
capacity to play more diflicult music than anyone else,
but the capacity to make Whatever is played mean
Co glc
110 THE QUEST
no
more; and as in composition the genius is not the man

who puts together successfully the most uncommon
TH E Q UE ST
more; and as in composition the genius is not the man
who puts together successfully the most uncommon
and ex travagant harmonies, but the man who by some

and extravagant harmonies, but the man who by some
q uite indefinable touch, the stroke of genius, produces
quite indefinable touch, the stroke of genius, produces

the simplest phrases or harmonies and gives them
the simplest phrases or harmonies and gives them
new meaning, further depth. N othing ex travagant,
new meaning, further depth. Nothing extravagant,

but originality within simplicity seems to be the
key-note of genius.
N ow the art of learning is essentially the art of

but originality within simplicity seems to be the
key-note of genius.
being child-like. The child has a natural aptitude for
learning. W e generally find the man who goes through
life learning from every incident, whatever age he may
be, has from many points of view a child-like nature.

Now the art of learning is essentially the art of
I t must be remembered that by learning I do not here
being child-like. The child has a natural aptitude for

learning. We generally find the man who goes through
mean the amassing of facts of knowledge; the so-called
learned man, better called the encyclopaedic man, or the
man of dead desiccated details, is seldom child-like to
life learning from every incident, whatever age he may

be, has from many points of view a child-like nature.
any marked degree.
Most children show a certain amount of genius,
many children show a very decided amount of genius;
for most children are very original in their own way

It must be remembered that by learning I do not here
and capable of making much out of very little until
mean the amassing of facts of knowledge; the so-called

learned man, better called the encyclopaadic man, or the
' education' (that system of upbringing warranted to
eradicate as speedily as possible every trace of originality
and genius) crams them with so many and so varied
superficial facts that the poor little genius dies an early

man of dead desiccated details, is seldom child-like to
death from suffocation. I t is given no time and less
any marked degree.

Most children show a certain amount of genius,
opportunity to play around and transform and trans-
mute, to add depth, richness and meaning to all these
many children show a very decided amount of genius ;

superficial structures of the intellect; it is in fact never
given the chance to perform its true duty, that of
ensouling these mental forms and changing them from

for most children are very original in their own way
and capable of making much out of very little until
dead dry facts into vital truths. That some amount of
genius is essential for the production of any work of
‘education’ (that system of upbringing warranted to

eradicate as speedily as possible every trace of originality
and genius) crams them with so many and so varied
superficial facts that the poor little genius dies an early
death from sufiocation. It is given no time and less
opportunity to play around and transform and trans-
mute, to add depth, richness and meaning to all these
superficial structures of the intellect ; it is in fact never
given the chance to perform its true duty, that of
ensouling these mental forms and changing them from
dead dry facts into vital truths. That some amount of
genius is essential for the production of any work of
Co 8l€
TH E A R TO PL E A R N I N G art is more or less an accepted fact, and so in branches

111
art is more or less an accepted fact, and so in branches

of art genius is less stifled ; but that genius is absolutely
of art genius is less stifled; but that genius is absolutely
essential for the formation of any true and living

concept is not yet so widely accepted. People still
essential for the formation of any true and living
concept is not yet so widely accepted. People still
think that you can tell a child or a man something,
and if the child or man can reproduce in words the

think that you can tell a child or a man something,
following week what you told them, that they have
and if the child or man can reproduce in Words the
following week what you told them, that they have
learned, that they have seized a living idea. Memory,
however, plays a very small part in the creation of
living ideas and vital truths;
be really alive and awake, it is wonderful how much it

for if the spark of genius
learned, that they have seized a living idea. Memory,

can make out of the scantiest and most insignificant
however, plays a very small part in the creation of

living ideas and vital truths; for if the spark of genius
material; it is very independent of memory.
I n children as a rule there is more genius than
fact, so that their mental creations may often be not
be really alive and awake, it is Wonderful how much it

vital truths but vital fancies but none the less
important for being fancies, none the less capable of

can make out of the scantiest and most insignificant
being turned to account by the competent teacher; for
material ; it is very independent of memory.

they are to the children vital, and this is the all-
important point. W e see in children a certain faith in
In children as a rule there is more genius than

fact, so that their mental creations may often be not
themselves, a spontaneous belief in their own innate
capacity to tackle and make something out of whatever
is put before them. Children do not, as a rule, think
whether they can or cannot do a thing if they are

vital truths but vital fancies—but none the less
interested, they j ust do it; and whatever they achieve
important for being fancies, none the less capable of

being turned to account by the competent teacher; for
it is generally to their own complete satisfaction, for
children have a marvellous capacity for adapting their
ideal to the actual. They are q
by instinct to know that for happiness the ideal and

uite philosophers enough
they are to the children vital, and this is the all-

important point. We see in children a certain faith in
the actual must correspond or unite; so when they tire
themselves, a spontaneous belief in their own innate

of striving to make the actual shape itself according to
the ideal with which they had set out, they, without
any q ualms of conscience, promptly shift their ideal till
it bears a comfortable relationship to the actual.

capacity to tackle and make something out of whatever
is put before them. Children do not, as a rule, think
whether they can or cannot do a thing if they are
interested, theyjust do it; and whatever they achieve
it is generally to their own complete satisfaction, for
children have a marvellous capacity for adapting their
ideal to the actual. They are quite philosophersenough
by instinct to know that for happiness the ideal and
the actual must correspond or unite ; so when they tire
of striving to make the actual shape itself according to
the ideal with which they had set out, they, Without
any qualms of conscience, promptly shift their ideal till
it bears a comfortable relationship to the actual.
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112 THE QUEST
112
Children are delicious creatures before they have been
TH E Q UE ST
educated; they have so little conscience!

Now to how great an extent is it desirable for
Children are delicious creatures before they have been
educated; they have so little conscience!
grown-ups to imitate this phase of child-lifewhen they

N ow to how great an ex tent is it desirable for
grown-ups to imitate this phase of child-life when they
are struggling to acq uire knowledge, and how far is it

are struggling to acquire knowledge, and how far is it
undesirable ‘? I would not, of course, suggest thatthey
undesirable? I would not, of course, suggest that they
should entirely dispense with conscience and be child-
like in that way; it is a most estimable medicine or cor-
rective only when not taken in over-doses. Still it is

should entirely dispense with conscience and be child-
always better, when possible, to keep healthy without like in thatway ; it is a most estimable medicine or cor-
resorting to correctives. Conscience is really only
something by means of which we register our move-

rective only when not taken in over-doses. Still it is
ments to and from a given norm. This is thrown out
always better, when possible, to keep healthy without

resorting to correctives. Conscience is really only
as a suggested definition of conscience for the con-
sideration of those who love to ex tol it as something
rather more God-given than any of our other mental
eccentricities.
something by means of which we register our move-
F irst of all, then, the learner might be recommended
ments to and from a given norm. This is thrown out
as a suggested definition of conscience for the con-

to copy children to this ex tent: Do not stop to
consider whether you can or whether you cannot do a
thing, but do it. O f course if you have no head for
mathematics do not take up mathematics, if you have

sideration of those who love to extol it as something
no eye for colour do not try to be an artist; but once
rather more God-given than any of our other mental
having decided what you intend to work at, cease to
consider whether you can or whether you cannot; be

eccentricities.
child-like.
First of all, then, the learner might be recommended

to copy children to this extent: Do not stop to
H ow much more q uickly a man learns a foreign
language, for instance, if he will j ust start talking it
without stopping to consider whether he knows the
consider whether you can or whether you cannot do a

necessary words or not. W hat a much better and more
interesting letter a person writes if he sits down and
thing, but do it. Of course if you have no head for

mathematicsdo not take up mathematics,if you have
chats to his pen and does not wait to consider what he
ought to say. H ow thankful many a teacher would be
no eye for colour do not try to be an artist; but once

if only his pupil would move, no matter in what
having decided What you intend to work at, cease to

consider whether you can or whether you cannot; be
child-like.
How much more quickly a man learns a foreign
language, for instance, if he will just start talking it
without stopping to consider whether he knows the
necessary words or not. What a much better and more
interesting letter a person writes if he sits down a11d
chats to his pen and does not wait to consider what he
ought to say. How thankful many a teacher would be
if only his pupil would move, no matter in what
C0 816
TH E A R TO PL E A R N I N G 118
direction. Guidance is the business of the teacher, not

of the pupil. But even if you are learning unaided by
direction. Guidance is the business of the teacher, not
of the pupil. B ut even if you are learning unaided by
any teacher, the first thing to think of is a rough and

any teacher, the first thing to think of is a rough and
ready collecting of material and some sort of activity
connected with that material. I t is the people who
ready collecting of material and some sort of activity

connected with that material. It is the people who
start learning very late in life who are so dreadfully
cautious and always want to be right not the children.
Y ou can learn j
you do not remain wrong for too long a time. The first
ust as much by being wrong, provided
start learning very late in life who are so dreadfully

ax iom then that I would suggest for the would-be
cautious and always want to be right—not the children.
You can learn just as much by being wrong, provided
learner is: L eap before you look; leap first, look
afterwards! The only ex ception to this rule is in
Ski-ing, for instance;
for if you leap first there will probably be for you no look-
it is as well then to look first,
you do not remain wrong for too long a time. The first
ing at all! I do not of course wish to underrate the value axiom then that I would suggest for the would-be
of scrutiny; in fact later I
upon the necessity for the utmost scrutiny if one wishes

shall insist at great length
learner is: Leap before you look ; leap first, look

really to learn; I would only insist here that the
afterwards! The only exception to this rule is in

Ski-ing, for instance; it is as well then to look first,
scrutiny is more advantageous when it comes second,
not first. W hy is it that children are so much more
easy to teach, as a rule, than grown-ups?
because they mimic more readily (the answer given by

I t is not
for if you leap first there will probably be for you no look-
so many people), for as I have said elsewhere I do not
ing at all ! I do not of course wish to underrate the value

of scrutiny; in fact later I shall insist at great length
consider mimicking learning, I do not consider ex ample
and imitation a legitimate form of teaching. I t is
upon the necessity for the utmost scrutiny if one wishes

because they j ust go ahead; while if you teach a grown
man he first looks, then he listens, then he looks again
before he moves at all, and then when you have
really to learn; I would only insist here that the

succeeded in setting him in activity, he stops to recon-
sider or to ask an ' intelligent q uestion.' A lways

scrutiny is more advantageous when it comes second,
not first. Why is it that children are so much more
q uestion what you have done, not what you are going
easy to teach, as a rule, than grown-ups? It is not

to do. So many q uestions get answered in action and
can only be answered in the language of ex perience.
8
ct first, then you will probably find all the q uestions
because they mimic more readily (the answer given by

so many people), for as I have said elsewhere I do not
consider mimicking learning, I do not consider example
and imitation a legitimate form of teaching. It is
because theyjust go ahead; While if you teach a grown
man he first looks, then he listens, then he looks again
before he moves at all, and then when you have
succeeded in setting him in activity, he stops to recon-
sider or to ask an ‘intelligent question.’ Always
question what you have done, not what you are going
to do. So many questions get answered in action and
can only be answered in the language of experience.
Act first, then you will probably find all the questions
b
C0 glee
114 THE QUEST
114
you intended asking have answered themselves, and an

entirely new set of questions, far more advanced, has
TH E Q UE ST
you intended asking have answered themselves, and an
entirely new set of q
arisen in your mind. This advice, of course, is not

uestions, far more advanced, has
arisen in your mind. This advice, of course, is not

intended to be given to children, or is only likely to be
intended to be given to children, or is only likely to be
necessary for the very difiident child, a rare creature
necessary for the very diffident child, a rare creature
now-a-days. Most children act without sufficient
consideration. I have in view chiefly the person of
now-a-days. Most children act without sufiicient

consideration. I have in view chiefly the person of
mature age who returns after years of dissipation to
study the art of learning, having, in a moment of true
mature age who returns after years of dissipation to

illumination, seen it to be the art par ex cellence, the one
great art of life, the art of bringing our own innate
genius to bear upon the facts of life, a further union
study the art of learning, having, in a moment of true

illumination,seen it to be the art par excellence, the one
between the inner and outer for greater understanding,
for recreation.
L et us nex t consider the child-like method of
suiting the ideal to the actual, as soon as the actual is

great art of life, the art of bringing our own innate
found to refuse stubbornly to shape itself according to
genius to bear upon the facts of life, a further union

between the inner and outer for greater understanding,
the ideal; let us consider the q uestion of shifting or
movable ideals. I t is a shocking suggestion, I know,
and will strike horror into the breast of many a virtuous
learner. I can see many obj ections to the plan

for recreation.
myself, but for all that I think there is something to Let us next consider the child-like method of
be learned from the idea;
W hen a child begins to learn anything he has no

so let us consider it.
suiting the ideal to the actual, as soon as the actual is

standard whatsoever by which to measure himself; so
found to refuse stubbornly to shape itself according to

the ideal; let us consider the question of shifting or
he plods away q uite happily, with the result that he
learns q uickly. N ow this is not the case with grown-
ups; if a man starts to study or re-study philosophy,
for instance, his ideal may, very likely, be Plato; if he

movable ideals. It is a shocking suggestion, I know,
and will strike horror into the breast of many a virtuous
is taking up poetry he has ever in mind as a standard
learner. I can see many objections to the plan

of reference Shakespeare, Goethe or Dante; if he works
at musio he has before him B eethoven, W agner or B ach,
Paderewski or Paganini;
V inci, and so on. I

if art perhaps L
do not suggest for one moment

eonardo da
myself, but for all that I thinkthere is something to

be learned from the idea; so let us consider it.
When a child begins to learn anything he has no
standard whatsoever by which to measure himself ; so
he plods away quite happily, with the result that he
learns quickly. Now this is not the case with grown-
ups; if a man starts to study or re-study philosophy,
for instance, his ideal may, very likely, be Plato; if he
is taking up poetry he has ever in mind as a standard
of reference Shakespeare, Goethe or Dante; if he works
at music he has before him Beethoven, Wagner or Bach,
Paderewski or Paganini; if art perhaps Leonardo da
Vinci, and so on. I do not suggest for one moment
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TH E A R TO PL E A R N I N G
that the man is constantly comparing his little efforts
with the result of the life-work of these geniuses (at
115
that the man is constantly comparing his little efforts
with the result of the life-work of these geniuses (at
least the comparison is wholly unconscious on his part);

least the comparison is wholly unconscious on his part) ;
but the difference between the grown man and the but the difference between the grown man and the
child is this: whereas the child works all the time in
great glee and with a certain amount of surety, spurred

child is this: whereas the child works all the time in
on with delight at each small accomplishment, the
great glee and with a certain amount of surety, spurred

on with delight at each small accomplishment, the
grown man plods away with a certain knowledge that
he will never attain, in this life at any rate, to his ideal,
grown man plods away with a certain knowledge that

and he freq uently has fits of despair wondering whether
it is all worth while. The one works with spontaneous
delight, the other works nominally for the pleasure of

he will never attain, in this life at any rate, to his ideal,
and he frequently has fits of despair wondering whether
recreation, but in reality he does it as a sort of duty to
his conscience. H e works for the j oy that he believes
it will bring, not for the immediate j
of each moment. The child watches himself grow;

oy and ex citement
the
it is all worth while. The one works with spontaneous
man only sees the long pilgrimage between himself and
delight, the other works nominally for the pleasure of

recreation, but in reality he does it as a sort of duty to
his ideal.
A weeping warrior never wins. W orry and dis-
content never furthered growth;
in immediate details always help forward each step.

interest and delight
his conscience. He works for the joy that he believes

That is one reason why the plodding man proverbially
it will bring, not for the immediate joy and excitement
of each moment. The child watches himself grow; the
wins. H e is not always and continually bothered and
hampered with high ideals. H e does j ust what is in
front of him without any sort of reference to anything
man only sees the long pilgrimage between himself and

or anybody. I q uite believe in high ideals, very high
ones; but they should be kept strictly for ' best,' and
his ideal.
only brought out into view on special and great
occasions. I believe in plenty of lesser every-day ideals

A weeping warrior never wins. Worry and dis-
content never furthered growth; interest and delight
for common use. Grand ideals are no true stimulus to
in immediate details always help forward each step.

thorough work, and they are very apt to get shattered
if always about. I t is not really good for them or us.
So at the end of a day, or week, or month, do not let us
be weary because unconsciously we are regretting that

That is one reason why the plodding man proverbially
wins. He is not always and continually bothered and
hampered with high ideals. He does just what is in
front of him without any sort of reference to anything
or anybody. I quite believe in high ideals, very high
ones; but they should be kept strictly for ‘best,’ and

only brought out into view on special and great
occasions. I believe in plenty of lesser every-day ideals
for common use. Grand ideals are no true stimulus to
thorough work, and they are very apt to get shattered
if always about. It is not really good for them or us.
So at the end of a day, or week, or month, do not let us
be weary because unconsciously we are regretting that
Co glee
116 THE QUEST
116
We are not yet a Goethe, a Wagner, or a Plate; it is

better to cast aside all such standards and try to see what
TH E Q UE ST
we are not yet a Goethe, a W agner, or a Plato; it is
We have done, and then, with the true philosophy of a

better to cast aside all such standards and try to see what
we have done, and then, with the true philosophy of a
child, decide that if it is not j ust what we originally
child, decide that if it is not just what we originally

meant to do, it is somethingWorthy of accomplishment,
meant to do, it is something worthy of accomplishment,
though possibly not q uite on the direct route to our
ideal. Did we but know the truth, we should probably
find that the direct route to any ideal is always a

though possibly not quite on the direct route to our
yery devious way; the way to ideals is not as the crow ideal. Did we but know the truth, we should probably
flies. I t is necessary to watch and see to it that work
is not done for any prize or for any result, not even for
find that the direct route to any ideal is always a
the prize of seeing oneself advance in learning. I t is
yery devious way ; the way to ideals is not as the crow

flies. It is necessary to watch and see to it that work
better to work simply for the love of work, for the love
of doing the utmost each day. This is the way to work
if we want to grow and not only to amass prizes or be
able to register results. K nowledge can be weighed

is not done for any prize or for any result, not even for
and measured; growth is so subtle and so much a thing
the prize of seeing oneself advance in learning. It is
better to work simply for the love of work, for the love
of the soul that it can scarcely be perceived. Y et it
is j ust this growth which brings true ex pansion of
consciousness.
The good old-fashioned teacher thought that the

of doing the utmost each day. This is the Way to work
world was made up of conceited and lazy people, and if we want to grow and not only to amass prizes or be
that the fundamental principle of teaching was to
correct and snub. N o doubt there are some people who

able to register results. Knowledge can be weighed
need snubbing, but I think they are the ex ception.
and measured; growth is so subtle and so much a thing

of the soul that it can scarcely be perceived. Yet it
W ith most people, I think the more they are j udiciously
encouraged, not foolishly flattered, the better. L earners
should remember to encourage themselves;
stimulates growth. They should try to see what they

courage
is just this growth which brings true expansion of

consciousness.
have done, and not harp on what they have not yet done.
The good old-fashioned teacher thought that the

So far I have been talking about the first of the
three req uisites; I have been trying to stimulate
learners to have faith in themselves and courage to go
ahead more or less blindly; this I believe to be most

world was made up of conceited and lazy people, and
that the fundamental principle of teaching was to
correct and snub. No doubt there are some people who
need snubbing, but I think they are the exception.
With most people, I think the more they are judiciously
encouraged, not foolishlyflattered, the better. Learners
should remember to encourage themselves; courage
stimulates growth. They should try to see what they
have done, and not harp on what they have not yet done.
So far I have been talking about the first of the
three requisites; I have been trying to stimulate
learners to have faith in themselves and courage to go
ahead more or less blindly; this I believe to be most
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TH E A R TO F L E A R N I N G
essential at the start, for with grown men and women
117
there is often the greatest repugnance to move until

they have seen exactlywhy and where. But if one is
essential at the start, for with grown men and women
there is often the greatest repugnance to move until
they have seen ex
beginning an entirely new subj

actly why and where. B
ect it is not always

ut if one is
beginning an entirely new subject it is not always

possible to know why and where; we must provide
possible to know why and where; we must provide

some causes and results before the teacher can point
some causes and results before the teacher can point
out the reason, and it is far better to have actual living
causes and results than imaginary ones. I
possible for the teacher to guide our boat until we have

t is not
out the reason, and it is far better to have actual living

got it under way; the whole foundation upon which
causes and results than imaginary ones. It is not
possible for the teacher to guide our boat until we have
the system of steering operates is not yet in ex istence.
A ct, is the rule, then you will soon see, know and
understand.
The nex t req uisite I have spoken of is interest in

got it under way; the whole foundation upon which
and careful attention towards the outer. L et us the system of steering operates is not yet in existence.
assume that we are now alive and awake in our subj
and have got somewhat under way; now is the time to

ect
Act, is the rule, then you will soon see, know and
look around, scrutinise everything and ask as many
understand.
The next requisite I have spoken of is interest in

q uestions as possible. This is the state of the normal
child. H e plunges along merrily without bothering his
head as to whys and wherefores. The difficulty is to
make him think and notice how he attains his results,

and careful attention towards the outer. Let us
the difficulty is to make him see cause and effect; he
assume that we are now alive and awake in our subject

and have got somewhat under way; now is the time to
learns simply by mimicking, if he is allowed to. The
child has a natural, almost automatic capacity for doing
things; it is when you try to make him think and
really understand processes that the difficulties begin.

look around, scrutinise everything and ask as many
L earners may roughly be divided into two classes:
questions as possible. This is the state of the normal

child. He plunges along merrily without bothering his
those who always practise what they cannot do; those
who invariably practise what they can do. A t first
glance one naturally praises the first class and laughs
at the second, but in reality both methods are essential,

head as to whys and wherefores. The difficulty is to
and it is upon a j udicious mix ture of these two that make him think and notice how he attains his results,
rapidity in learning very largely depends. I t is not
the difiiculty is to make him see cause and effect; he

learns simply by mimicking, if he is allowed to. The
child has a natural, almost automatic capacity for doing
things; it is when you try to make him think and
really understand processes that the difficulties begin.
Learners may roughly be divided into two classes :
those who always practise what they cannot do; those
who invariably practise what they can do. At first
glance one naturally praises the first class and laughs
at the second, but in reality both methods are essential,
and it is upon a judicious mixture of those two that
rapidity in learning very largely depends. It is not
Co 316
118 THE QUEST
118
desirable to be always breaking fresh ground; it is very
TH E Q UE ST
desirable to be always breaking fresh ground; it is very

desirable to be constantly revising, provided the
desirable to be constantly revising, provided the
revision is most thorough and critical and not in any
way automatic. A skilful teacher will use the utmost
revision is most thorough and critical and not in any
way automatic. A skilful teacher will use the utmost
discretion in the use of these two opposites. I
that we belong chiefly to the first class of learners, if

f we find
discretion in the use of these two opposites. If we find

we are continually thirsting for new fields to conq uer,
that we belong chiefly to the first class of learners, if
we are continually thirsting for new fields to conquer,
it is wiser to go back again and again, and tell ourselves
that we are too superficial, that we must add depth to
our present knowledge before we attempt to go further.
it is Wiser to go back again and again, and tell ourselves

that we are too superficial, that we must add depth to
I t is wise to tell yourself when you feel you know a
thing that this is the moment when real study begins;
our present knowledge before we attempt to go further.

you can cnly study what you know, all before has been
preliminary preparation. A nd by study I mean waiting
while your own innate genius plays upon acq uired
It is wise to tell yourself when you feel you know a

thing that this is the moment when real study begins;
knowledge or facts and ensouls them and adds depth
and new meaning to them. This is something further
you can only study what you know, all before has been
even than clearly seeing cause and result. I f you
belong to the second class of student, if you are very
painstaking and thorough and delight to retrace, or if
preliminary preparation. And by study I mean waiting

while your own innate genius plays upon acquired
you are very lazy and only do what is easy, if you can
seldom bring yourself to tackle something q uite new,
you must be continually forcing yourself to go on and
knowledge or facts and ensouls them and adds depth

and new meaning to them. This is something further
not deceive yourself with good sounding words such as
' thoroughness' ; say rather laziness or want of push and
even than clearly seeing cause and result. If you

pluck. I n looking over your course of study look out
for these two opposites and see if you have paid due
attention to each. True skill in learning consists in
belong to the second class of student, if you are very

painstaking and thorough and delight to retrace, or if
introducing each of these methods at the most opportune
moments.
you are very lazy and only do what is easy, if you can
I have now tried to give a few hints as to the
second req uisite, namely, critical study of all that one
does or all that surrounds one; but before leaving this

seldom bring yourself to tackle something quite new,
you must be continually forcing yourself to go on and
second req uisite something must be said that may
not deceive yourself with good sounding Words such as

‘
thoroughness’ ; say rather laziness or want of push and
pluck. In looking over your course of study look out
for these two opposites and see if you have paid due
attention to each. True skill in learning consists in
introducing each of these methods at the most opportune
moments.
I have now tried to give
few hints as to the
a
second requisite,—namely, critical study of all that one
does or all that surrounds one; but before leaving this
second requisite something must be said that may
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THE ART OF LEARNING I19
TH E A R TO F L E A R N I N G
appear alittle to contradict what was said about high
119
ideals. If the reader will consider carefully, however,

he will see that what is recommended for gaining the
appear a little to contradict what was said about high
ideals. I f the reader will consider carefully, however,
he will see that what is recommended for gaining the
second req uisite is likely to be very different from the

second requisite is likely to be very different from the
methods suggested for acq uiring the first. F or these
methods suggested for acquiring the first. For these
two requisites are by nature opposed. In learning to
two req uisites are by nature opposed. I n learning to
acq uire push and faith in oneself, the learner is recom-
mended to look only at what is j
to have temporary and movable ideals always at hand

ust in front of him,
acquire push and faith in oneself, the learner is recom-

as definite stepping-stones. B ut there are certain mended to look only at what is just in front of him,
to have temporary and movable ideals always at hand
classes of pupils to whom I would never recommend
this. There are some students who are ever ready to
work up for or to the latest little goal which the teacher
as definite stepping-stones. But there are certain

classes of pupils to whom I would never recommend
holds in view, and with each fresh stimulus they
entirely forget and set aside all that has been said
before. A
six months one'

s a rule when one has studied a subj
s teacher ceases to talk about the things

ect for
this. There are some students who are ever ready to

which he laid most stress on at the beginning, but this
work up for or to the latest little goal which the teacher
holds in view, and with each fresh stimulus they

does not mean that the pupil is to cease to consider
them; he must keep up all he has been already taught
and not only work at the separate details which are put
forward by the teacher each lesson.

entirely forget and set aside all that has been said
W e have now to consider the third req uisite
before. As a rule when one has studied a subject for
six months one’s teacher ceases to talk about the things
namely, the combining of the inner and the outer, the
combining of faith and push with ex treme care and the
ex ercise of the utmost critical faculty.
The arguments have so far been founded very

which he laid most stress on at the beginning, but this
largely upon the generally accepted fact that youth is does not mean that the pupil is to cease to consider
the period, par ex cellence, for learning. A nd certainly
them; he must keep up all he has been already taught

the average child has far more aptitude for learning
than the average man. B ut if you ask me to name the
and not only work at the separate details which are put
forward by the teacher each lesson.
ideal pupil or the ideal learner I should without hesita-
tion say not the man nor the child, but the man with a
child-like nature. A fter teaching boys all day what a
We have now to consider the third requisite—

namely, the combining of the inner and the outer, the
combining of faith and push with extreme care and the
exercise of the utmost critical faculty.
The arguments have so far been founded very
largely upon the generally accepted fact that youth is
the period, par excellence, for learning. And certainly
the average child has far more aptitude for learning
than the average man. But if you ask me to name the
ideal pupil or the ideal learner I should without hesita-
tion say not the man nor the child, but the man with a
child-like nature. After teaching boys all day what a
Co 316
120 THE QUEST
relief and what a joy to coach a man, a creature with
some amount of common sense, with a fund of learning
120
TH E Q UE ST
on to which you can attach that which you have to say !

relief and what a j oy to coach a man, a creature with
some amount of common sense, with a fund of learning
on to which you can attach that which you have to say!

In the man you get one trained in the science of cause
and effect, one trained to look deeply and watch
I n the man you get one trained in the science of cause
and effect, one trained to look deeply and watch
carefully ex actly what he does and how he did it. O ne
of the great principles ever to keep in mind when teach-

carefully exactly what he does and how he did it. One
ing or learning is the association of what you are of the great principles ever to keep in mind when teach-
ing or learning is the association of what you are
studying with what you already know. W hen speaking
of the two classes of pupils, the one who always prefers
to break fresh ground and the other who always prefers
studying withwhat you already know. When speaking

of the two classes of pupils, the one who always prefers
to revise, I ought to have pointed out how the happy
mean between these two ex tremes, or the point where
the student should be most continuously, is with one
foot firmly planted on what he has already acq uired and

to break fresh ground and the other who always prefers
the other foot stepping forward as boldly and as far as
to revise, I ought to have pointed out how the happy

mean between these two extremes, or the point where
possible. H e should work continually j ust at the
outermost verge of his own acq uired knowledge, for
the student should be most continuously, is with one

thus he slowly but surely ex tends his capacity, and
pushes out the boundary or limit of his mind. I n
teaching men one can be fairly assured of a firm basis

foot firmly planted on what he has already acquired and
the other foot stepping forward as boldly and as far as
of knowledge of real ideas thoroughly acq uired; but
children are such will-o' -the wisps you never ex actly
know where they are or on what foundation they
stand. W onderful flashes of natural aptitude appear

possible. He should work continually just at the
here or there without being founded on anything stable; outermost verge of his own acquired knowledge, for
so they may go out at any moment unless the teacher
is able to establish them. I n teaching children one

thus he slowly but surely extends his capacity, and
often finds the rock of previously acq uired knowledge
pushes out the boundary or limit of his mind. In

teaching men one can be fairly assured of a firm basis

on to which you are endeavouring to attach some new
information, crumbles and breaks at the first little pull,
and your whole line of reasoning gives way. B
is not so with men. B y a man of child-like nature I

ut this
of knowledge of real ideas thoroughly acquired; but

mean one who still retains keen interest in everything,
children are such will-o’-the wisps you never exactly
know where they are or on what foundation they
stand. Wonderful flashes of natural aptitude appear
here or there without being founded on anythingstable ;
so they may go out at any moment unless the teacher
is able to establish them. In teaching children one
often finds the rock of previously acquired knowledge
on to which you are endeavouring to attach some new
information, crumbles and breaks at the first little pull,
and your whole line of reasoning gives way. But this
is not so with men. By a man of child-like nature I
mean one who still retains keen interest in everything,
Co glee
TH E A E TO F L B A E N I N G 121
who is ever awake and alive to notice all that is going
who is ever awake and alive to notice all that is going
on, who loves to work just for the sake of being up to

on, who loves to work j
something, not for desire of gain, not even the gain of

ust for the sake of being up to
something, not for desire of gain, not even the gain of

amassing knowledge. B
of blase. The true genius can never be blase"

y child-like I mean the reverse
, for genius
amassing knowledge. By child-like I mean the reverse
is the portal into the eternities, into the regions of of blase’. The true genius can never be blasé, for genius
never-ending j
I
oy and bliss, of never-ending interest.
n talking to a child, if you have succeeded in

is the portal into the eternities, into the regions of
interesting him at all and without the capacity to
never-ending joy and bliss, of never-ending interest.

In talking to a child, if you have succeeded in
create interest none can teach he j umps whole-
heartedly to all you say. I t is not so with a man;
as a rule a man moves an inch of himself at a
time. I fancy that is a very ridiculous and homely

interesting him at all—a.nd without the capacity to
way of ex pressing two perfectly well-known methods of
create interest none can teach—he jumps whole-
heartedly to all you say. It is not so with a man;
mind-operation; but not being versed in psychological
nomenclature I cannot ex press myself in the accepted
as a rule a man moves an inch of himself at a

terms, only in terms of common ex perience. B ut if
you can alight upon an idea with the whole of yourself
at once it is much better than if you creep into an time. I fancy that is a very ridiculous and homely
way of expressing two perfectly well-known methods of

idea an inch at a time. The grown man seldom takes
these mental leaps unless he is of a child-like nature.
The child learns like this all the time j it is much
mind-operation; but not being versed in psychological

nomenclature I cannot express myself in the accepted
q uicker and j ust as sure provided the teacher supplies
the points to leap to. Perhaps some people will think
that I
boys, I
am ex tolling the child too much;
know, boys who never spring to any idea, boys

there are lazy
terms, only in terms of common experience. But if

who have lost all eagerness; but, if the truth must be
you can alight upon an idea with the whole of yourself

at once it is much better than if you creep into an
confessed, in the vast maj ority of cases my sympathies
are entirely with the boys. They show such wisdom in
their laziness, so much more wisdom than is shown in
idea an inch at a time. The grown man seldom takes

our modern system of over-work. I only wish more boys
would go out on a strike. I t is q uite time an eight hour

these mental leaps unless he is of a child-like nature.
The child learns like this all the time; it is much
bill was insisted on in schools as well as in factories.
I know a boy who broke down in health a few
quicker and just as sure provided the teacher supplies

the points to leap to. Perhaps some people will think
that I am extolling the child too much; there are lazy
boys, I know, boys who never spring to any idea, boys
who have lost all eagerness; but, if the truth must be
confessed, in the vast majority of cases my sympathies
are entirely with the boys. They show such wisdom in
their laziness, so much more wisdom than is shown in
our modern system of over-work. I only wish more boys
would go out on a strike. It is quite time an eight hour
billwas insisted on in schools as well as in factories.
I know a boy who broke down in health a few
C0 316
122 THE QUEST
TH E Q UE ST
months ago from over-work; I asked him on returning
months ago from over-work; I asked him on returning
to school if he was working less, and his reply was,

Oh yes, I have given up working late at night because
to school if he was working less, and his reply was,
“
" O h yes, I have given up working late at night because
of my eyes."
and he replied, "

I asked him at what hour he stopped now,
10.30 p.m." This is a boy of 16 at

of my eyes.” I asked him at what hour he stopped now,
one of our public schools. This is what he calls giving
and he replied, “ 10.30 p.m.” This is a boy of 16 at
one of our public schools. This is what he calls giving
up early. A nd he always works before breakfast too.
The folly of our public schools is only eq ualled or
up early. And he always works before breakfast too.

surpassed by the folly of the parents. W hat chance
has the poor little genius to survive such education! I
believe, at present, girls' schools are nothing like as bad. The folly of our public schools is only equalled or
surpassed by the folly of the parents. What chance
I n this sort of education one sees an entire
absence of this third req uisite, namely, the union of
the inner and the outer, the play of the innate genius
has the poor little genius to survive such education! I

upon the material accumulated. Modern schools take
the utmost advantage of the child' s natural eagerness

believe, at present, girls’ schools are nothinglike as bad.
and push, using it to involve the poor little victim
deeper and deeper. The modern school always appears

In this sort of education one sees an entire
to me like a great sorting office; the child is thrown
absence of this third requisite, namely, the union of

the inner and the outer, the play of the innate genius
packet after packet which he receives, glances at,
registers, stamps, and then throws into this, that, or
upon the material accumulated. Modern schools take

the other pigeon-hole; the man at the sorting office
acq uires a marvellous agility and some little knowledge
of geography; the child acq uires much agility and

the utmost advantage of the child's natural eagerness
and push, using it to involve the poor little victim
some little knowledge concerning his own mind. A t
the end of his school days he has stored away packets
upon packets of facts all neatly done up, stamped and
registered, all put away in a certain amount of order; but

deeper and deeper. The modern school always appears
he has never opened one of the packets to find the living
to me like a great sorting oflice; the child is thrown
packet after packet which he receives, glances at,
idea inside, he has been handling all the time outer
coverings; he has not even been taught that there is
something inside worth getting at.
I t is fairly easy to think out for one' s self ways of

registers, stamps, and then throws into this, that, or
acq uiring faith and push, and it is fairly easy to think the other pigeon-hole; the man at the sorting office
acquires a marvellous agility and some little knowledge
of geography; the child acquires much agility and
some little knowledge concerning his own mind. At
the end of his school days he has stored away packets
upon packets of facts all neatly done up, stamped and
registered, all put away in a certain amount of order; but
he has never opened one of the packets to find the living
idea inside, he has been handling all the time outer
coverings; he has not even been taught that there is
something inside worth getting at.
It is fairly easy to think out for one’s self ways of
acquiring faith and push, and it is fairly easy to think
C0 glee
TH E A R TO F L E A R N I N G 128
out how to train to be more thorough, more exact,
out how to train to be more thorough, more ex act,
more analytical; the difiiculty always appears to me to

more analytical; the difficulty always appears to me to
lie in the true mix ing and blending of the two. I t is lie in the true mixing and blending of the two. It is
not suficient to practise first one, then the other, for
not sufficient to practise first one, then the other, for
in this way we may be simply progressing along two
parallel lines, and that which should be one is still
in this way we may be simply progressing along two

parallel lines, and that which should be one is still
twain; there must be definite mix ing and blending.
The symbol of the potter and his day has some-
times been used to represent some of the workings of
the higher mind. The Potter is the God or R uler of

twain; there must be definite mixing and blending.
the highest faculties of mind; it is he who moulds and
The symbol of the potter and his clay has some-

times been used to represent some of the workings of
shapes the living ideas, vessels to contain the true
spirit; the clay is the material out of which he moulds
them. B y learning we are simply providing this
material, this clay. L et us think of learning as the

the higher mind. The Potter is the God or Ruler of
forming of this clay, this ultimate or fundamental
the highest faculties of mind ; it is he who moulds and
shapes the living ideas, vessels to contain the true
mind-stuff. H ere in this symbol we can trace out
three req uisites: W e can see the water of life, what I
have been speaking of as genius, push and pluck,
spirit; the clay is the material out of which he moulds

combining with dust to form the true clay; we see how
the critical mind must pulverise and reduce to dust

them. By learning we are simply providing this
material, this clay. Let us think of learning as the
everything around before the true genius or water of
life can transform these dry facts into a living mind-
substance capable of becoming a vehicle of higher
intuitions. I t is not sufficient to have genius; it is

forming of this clay, this ultimate or fundamental
not sufficient to push along blindly and boldly like a mind-stuff. Here in this symbol we can trace out
rushing torrent. I
with our intellects at the hard facts of life;

t is not sufficient to hammer away
the dust
three requisites : We can see the water of life, what I
and the water must combine to form the living sub-
have been speaking of as genius, push and pluck,

combining with dust to form the true clay; we see how
stance of mind, and it is in the bringing about of this
union that the true art of learning consists. This is
the marriage of mind at whose reunion vital substance
capable of being moulded into vessels of truth is born.

the critical mind must pulverise and reduce to dust
Thomas E . Sieve
everything around before the true genius or water of

life can transform these dry facts into a living mind-
M
substance capable of becoming a vehicle of higher

intuitions. It is not sufiioient to have genius; it is
not sufficient to push along blindly and boldly like a
rushing torrent. It is not sufficient to hammer away
with our intellects at the hard facts of life; the dust
and the water must combine to form the living sub-
stance of mind, and it is in the bringing about of this
union that the true art of learning consists. This is
the marriage of mind at Whose reunion vital substance
capable of being moulded into vessels of truth is born.
THOMAS E. SIEVE
Co glc
O R PH E US TH E F I SH E R .
I .
R O B E R TE I SL E R , Ph. D.
ORPHEUS—THE FISHER.
" O rpheus is in vogue." Since 1895, when E rwin R ohde
wrote these ironical words in his brilliant criticism of
an utterly worthless book upon the subj ect, this fashion
does not seem to have declined. N umerous books and
papers on O rphism have appeared since then, and

I.
ROBERT EISLER, PH. D.
although we find names like A lbrecht Dieterich, Salomon
R einach and O tto Gruppe among the contributors to
this recent literature, the problem is still very far from
ORPHEUS is in vogue.” Since 1895, when Erwin Rohde

being solved. A nd yet nobody can fail to perceive that
“
gradually one of the most fundamental problems in
the history of Greek religion has arisen out of what
had been before merely one of those puzzling enigmas,

wrote these ironical words in his brilliant criticism of
attractive chiefly on account of their mysterious
an utterly Worthless book upon the subject, this fashion
does not seem to have declined. Numerous books and
obscurity at once to the most learned and to the most
fantastic antiq uarians of a bygone period.
A n O rphic association, a '
funeral rites1 and conseq

thiasos '
uently a particular eschatology,1

with particular
papers on Orphism have appeared since then, and

although We find names like Albrecht Dieterich,Salomon
1A ccording to the well-known passage of H erodotus (H . 81), they
ex
ex
ecrated woollen garments and would be buried in linen only. A
cavated stone-slab (photographic reproduction, N otizie degli Scavi, 1905,

recently
Reinach and Otto Gruppe among the contributors to

p. 387) from a Greek graveyard in Cuma bears an inscription, dating from the
this recent literature, the problem is still very far from

being solved. And yet nobody can fail to perceive that
first half of the V th century B .C., as follows: " I t is not lawful for anyouo to
be buried here, unless he has been initiated into the Dionysiac mysteries."
This proves that the O rphics had already in this remote period reserved
burial grounds, j ust as the Christians in later antiq uity. N ot even the bodies
gradually one of the most fundamental problems in
of the ' pure' or ' holy ones' (katJiaroi or hosioi), as they called themselves,
the history of Greek religion has arisen out of what
had been before merely one of those puzzling cnigmas,
might be defiled by the prox imity of unpurified, uninitiated fellow-citizens.
" I come, a pure one from among the pure," boasts the soul of an initiate,
attractive chiefly on account of their mysterious

according to the inscription on one of the O rphic funeral gold tablets,
published by Murray in the A ppendix to Miss J. E . H arrison' s Prolegomena.
(Cambridge, 1903, p. 661 ff.) I do not know another instance of such
obscurity at once to the most learned and to the most

fantastic antiquarians of a bygone period.
' eschatological' intolerance in the whole pagan world.
1I ts main features were the doctrines of metempsychosis, considered
124
An Orphic association, a thiasos’ with particular

‘
funeral rites‘ and consequently a particular eschatology,'

1 Accordin to the well-known passage of Herodotus (II. 81), they
execratcd wool on garments and would be buried in linen only. A recently
excavated stone-slab (photographic reproduction, Notizie degli Scam’, 1905,
p. 387) from a Greek graveyard in Curna bears an inscription, dating from the
first half of the Vth century n.c., as follows : “ It is not lawful for anyone to
be buried here, unless he has been initiated into the Dionysiac mysteries."
This proves that the Orphics had already in this remote period reserved
burial grounds, just as the Christians in later antiquit '. Not even thebodies
of the ‘pure‘ or ‘ holy ones’ (katharoi or hoaioi), as they called themselves,
might be defiled by the proximity of unpurified, uninitiated fellow-citizens.
“I come, a pure one from among the pure,” boasts the soul of an initiate,
according to the inscription on one of the Orphic funeral gold tablets,
published by Murray in the Appendix to Miss J. E. Harrison's I-’1-olcgorncna.
(Cambridge, 1903, p. 661 if.) I do not know another instance of such
‘
eschatological intolerance in the whole pagan world.
’
’ Its main features

were the doctrines of Inetempsychosis, considered
124
C0 glee
ORPHEUS—-THE FISHER 125
O R PH E US TH E F I SH E R 125
formerly known to us only through a rathercontroversial
formerly known to us only through a rather controversial
passage in Herodotus, is now palpably attested by those

quaint gold tablets with Orphic inscriptions, excavated
passage in H erodotus, is now palpably attested by those
q uaint gold tablets with O rphic inscriptions, ex cavated
from Greek graves in L
fact nobody can venture to pretend any longer that the

ower I taly. I n the light of this
from Greek graves in Lower Italy. In the light of this

hieratic organisation of an O rphic community, as
fact nobody can venture to pretend any longer that the

hieratic organisation of an Orphic community, as
presupposed in the well-known O rphic prayer-book, is
merely a literary fiction. N or is there any reason to
believe that, from the time of H erodotus and these
South I talian O rphic inscriptions of the V th, I V th,

presupposed in the well-known Orphic prayer-book, is
I lI rd and I I nd centuries, down to the last years before
merely a literary fiction. Nor is there any reason to

believe that, from the time of Herodotus and these
our era, when the O rphic hymnology was finally brought
into its present shape, there has been a single interval
of time when the often-mentioned, wandering O rphic
priests and priestly beggars could not find local support

South Italian Orphic inscriptions of the Vth, IVth,
on their j ourneys from settled O rphic communities, j ust
IIIrd and IInd centuries, down to the last years before
our era, when the Orphic hymnology was finally brought
as did the Christian missionaries of the first centuries,
when travelling from one church to another along the
highways of the R oman empire. L iterary as well as
into its present shape, there has been a single interval

archaeological remains principally the latest O rphic
poems dating from the I V th century of our era, and of time when the often-mentioned, wandering Orphic
countless representations of O rpheus among his beasts
on I mperial coins and on R oman mosaics, scattered all

priests and priestly beggars could not find local support
over the empire from Palestine and A frica to Great
on their journeys from settled Orphic communities, just

as did the Christian missionaries of the first centuries,
B ritain attest the continued vitality of these cults in
later antiq uity. R omans as well as Greeks were among
the initiated, and, if we may trust Philostratus, even
as a ' circle of rebirths' and as an ex piation for a mythological crime, a kind

when travelling from one church to another along the
of ' original sin,' committed by the remote ancestors of humanity; of a final
highways of the Roman empire. Literary as well as

archaeological remains—principalIy the latest Orphic
deliverance from this merciless ' wheel of necessity' ; and precisely as in
the parallel traditions in I ndia of a ' double way' to the au-dela, one
poems dating from the IVth century of our era, and

to blissful light for the initiates, one to dirt and darkness for the unclean.
E mpedocles and the ' V ision of E x ' in Plato' sB epublic give the best idea of
the classical development in O rphic eschatology, which ex pected a tran-

countless representations of Orpheus among his beasts
on Imperial coins and on Roman mosaics, scattered all
scendental retribution for good and bad actions, q uite unlike the dogma of
other mysteries, where as for ex ample at E leusia " a better lot was
promised for the pickpocket Pataikios, if he had been initiated, than to the
over the empire from Palestine and Africa to Great

great A ristides, his uninitiated rival."
Britain—attest the continued vitality of these cults in

later antiquity. Romans as well as Greeks were among
the initiated, and, if we may trust Philostratus, even
as a ‘ circle of rebirths'and
as an expiation for s. mythological crime, a kind
of ‘ original sin,’ committed by the remote ancestors of humanity; of a final
deliverance from this merciless ‘wheel of necessity’; B.I1d—-p1‘eClSCly as in
the parallel traditions in India—of a ‘double way’ to the nu-dcld, one
toblissful light for the initiates,_ one to dirt and darkness for the unclean.
Empedocles and the ‘ Vision_of Er in Plato's Republic give the best idea of
‘
the classical development in Orphic eschatology, which expected a tran-

scendental retribution for good and bad actions, uite unlike the dogma of
other mysteries, where——as for example at E eusis—“a better lot was
promised for the pickpocket Pataikios, if he had been initiated, than to the
great Aristides, his uninitiated rival."
Co glee
126 THE QUEST
126
in Babylonia frequent representations of Orpheus or at
TH E
in B
Q UE
abylonia freq
ST
uent representations of O rpheus or at

least of a synonymous native deity or hero—possibly,
least of a synonymous native deity or hero possibly,
as a Christian author! allows us to suspect, Nebo of

Mabug—prove the unparallelled popularity of these
as a Christian author1 allows us to suspect, N ebo of
Mabug prove the unparallelled popularity of these
mysteries.
I n addition to this, the cult or at least the legends

mysteries.
and influence of the mystic hierophant was by no
In addition to this, the cult-—or at least the legends
and influence—-of the mystic hierophant was by no
means confined to the O rphic communities properly so
designated. F rom the V I th century B .C. onwards,
means confined to the Orphic communities properly so

that is to say in a period when the ex istence of special
O rphic confraternities as such, although scarcely
deniable, is not yet ex plicitly stated, we find that
designated. From the VIth century 13.0. onwards,

apparently independent mystery-cults, such as the
imposing ceremonies at E leusis, were already being

that is to say in a period when the existence of special
put under his personal patronage. I t is tolerably
Orphic confraternities as such, although scarcely

deniable, is not yet explicitly stated, we find that
certain that the Sicilian O rpheotelests at the court of
Pisistratus were officially intrusted with certain reforms
at E leusis, possibly with the addition of the so-called
apparently independent mystery-cults, such as the

minor mysteries of Dionysus in A gra2 to the ceremonial
previously adhered to. F rom that time at any rate the
imposing ceremonies at Eleusis, were already being

put under his personal patronage. It is tolerably
name of O rpheus is connected not only with nearly
all the mystery, but also with a great many of the
ordinary chthonic cults in Greece and I
L ykomids at Phlya pretended that their hymns were

taly. The
certain that the Sicilian Orpheotelests at the court of

composed by the venerable prophet; he is brought into
Pisistratus were oficiallyintrusted with certain reforms
at Eleusis, possibly with the addition of the so-called
1 The Sardian bishop Melito (Corp. A pol. I X ., 426) says in one of his
letters: " W hat shall I write to you about the god N ebo [ the B abylonian
Mercury; lit. = ' the prophet'
the priests in Mabug know that he is only a copy (timulacrurn) of O rpheus,

] in Mabug [ = ' place of emerging' ] ? F or all
minor mysteries of Dionysus in Agra’ to the ceremonial

previously adhered to. From that time at any rate the
the Thracian wizard."
name of Orpheus is connected not only with nearly

* E rnst Maass, in his O rpheus, p. 88 ff., was the first to assert the
ex istence of O rphic elements in the mysteries at A gra), but, as R ohde has
shown, on altogether inconclusive arguments. Y et the place-name ' A gree' and
all the mystery, but also with a great many of the

ordinary chthonic cults in Greece and Italy. The
the tradition (Clemens A lex ., Protrept., p. 12, P., after A pollod., De Siii) that
the orgies had been founded by a hunter named Myus (from myein, the verb
underlying the noun mysteria) point to the fact that Dionysus, the real Myiis
or ' initiator,' was worshipped there under the form of ' A greus,' the ' Great
Lykomids at Phlya pretended that their hymns were
H unter,'
O rphic rdle.
or' Z a-agreus' (see below, p. 186), that is to B ay, in hiB specifically
composed by the venerable prophet; he is brought into

‘ The Sardian
bishop Melito (Corp. Apol. UL, 426) says in one of his
letters: “What shall I write to you about the god Nebo [the Babylonian
Mercury; lit. = ‘ the prophet '] in Mabu [= ‘place of emerging '] ‘P For all
the priests in Mabu know that he is on y a copy (ulmulacrum) of Orpheus,
the Thracian wizar ."
9 Ernst Maass, in his
Orpheus, p. 88 6., was the first to assert the
existence of Orphic elements in the mysteries at Agrm. but, as Rohde has
shown, on altogetherinconclusivearguments. Yetthe place-name‘ A re ' and
the tradition (Clemens Alex., Protrept., p. 12, P., after Apollod., De '12:) that
the orgies had been founded by a hunter named Myus (from myein, the verb
underlying the noun myateria) point to the fact that Dionysus, the real Mytis
or ‘ initiator,’ was worshipped there under the form of ‘ Agreus,' the ‘ Great
Hunter,‘ or‘ Za-agreus ' (see below, p. 186), that is to say, in his specifically
Orphic 7610.
Go glee
ORPHEUS—'1‘HE FISHER 127
O R PH E US TH E F I SH E R
connection with the Samothracian and Theban mys-
127
connection with the Samothracian and Theban mys-

teries of the ‘ Great Gods," with the Laconian cults of
teries of the ' Great Gods,' 1 with the L aconian cults of Koré Chthonié, with the orgies of Hekate in }Egina,9
K ore Chthonie, with the orgies of H ekate in JSgina,*
with the cults of B endis and K ybele. F inally, we

with the cults of Bendis and Kybele. Finally, We
cannot doubt that Christian faith took its first
cannot doubt that Christian faith took its first

tentative steps into the reluctant world of Graeco-
R oman paganism under the benevolent patronage of

tentative steps into the reluctant world of Greece-
O rpheus; the fact is attested not only by numerous
Christian interpolations in the hieratic tex ts of O rphism,

Roman paganism under the benevolent patronage of
but also by several well-known representations of
Orpheus; the fact is attested not only by numerous

Christian interpolations in thehieratic texts of Orphism,
O rpheus among his beasts in early Christian cemeterial
paintings and sculptured sarcophagi. B oth facts,
strange as this may seem, have up to the present day
never been sufficiently accounted for.

but also by several well-known representations of
I n addition to this fundamental importance of
Orpheus among his beasts in early Christian cemeterial

paintings and sculptured sarcophagi. Both facts,
O rpheus for the history of ancient cults, his name is
traditionally connected not only with the origin of
Greek music, poetry, writing, and even agriculture, but
strange as this may seem, have up to the present day

also with the dawn of ancient philosophy. N early all
the current mystic cosmogony of different periods was

never been sufficiently accounted for.
ascribed to him, at least in a transparently pseudepi-
graphic way, which often left the real author' s name a

In addition to this fundamental importance of
public secret.
Orpheus for the history of ancient cults, his name is

traditionally connected not only with the origin of
The oldest mass of that literature (so-called
Pelasgian inscriptions on certain time-honoured
Thracian stone or wood slabs, whose ex
attested only by E uripides and H eracleides Ponticus,

istence, although
Greek music, poetry, writing, and even agriculture, but

1 The so-called ' K abiri' ; this is the Semitic name (meaning the ' Great
also with the dawn of ancient philosophy. Nearly all

the current mystic cosmogony of different periods was
O nes' ) for an enigmatical trinity of Prehellenic gods; their Greek names
A x ieros, A x iokersos and A x iokersa have been successfully ex plained by A .B .
Cook (Transact. I
holy donble ax e (ax

llrd I
ia, ax
nt. Congr. H ist. B
inS).
el., I I . p. 194) with reference to the
ascribed to him, at least in a transparently pseudepi-

9 Pans. 2,80, 2; the first hymn of the O rphic prayer-book is dedicated to
graphic way, which often left the real author'sname a

public secret.
H ekate, and with reference to the title and thesis of the present essay I may
at once call the reader' s attention to the fact that H ekate was generally
believed to grant an abundant catch to fishermen (H esiod, Theog., 443 f., and
the scholia to these verses; ep. O ppian' sB alieutica, 8, 28).

The oldest of that literature (so-called
mass
Pelasgian inscriptions on certain time-honoured

Thracian stone or wood slabs, whose existence, although
attested only by Euripides and Heracleides Ponticus,
‘ The so-called ‘ Kahiri’; this is the Semitic name (meaning the ‘Great
Ones’) for an enigmatical trinity of Prehellenic gods; their Greek names
Axieros, Axiokersos and Axiokersa have been successfully explained by A. B.
Cook (Trwmact.IIIrd Int. Congr. Hist. Rel., II. p. 194) with reference to the
holy double axe (aria, amine).
' Pans. 2, 30, 2; the first
hymn of the Orphic prayer-book is dedicated to
Hekate. and with reference to the title and thesis of the present essay I may
at once call the reader's attention to the fact that Hekate was generally
believedto grant an abundant catch to fishermen (Hesiod, Theog., 443 f., and
the scholia to these verses; cp. 0ppian's Habieutica, 3, 28).
Co 316
123 THE QUEST
128
need not be questioned) is inaccessible to our researches.
TH E
need not be q
Q UE ST
uestioned) is inaccessible to our researches.

We have, however, among the remains of three or four
W e have, however, among the remains of three or four
other cosmogonies of minor importance, one of which
is considered as Prehomeric by Gruppe and Dyroff,
other cosmogonies of minor importance, one of which
is considered as Prehomeric by Gruppe and Dyroff,
abundant fragments of the principal O rphic teaching,
the so-called rhapsodic theogony. This great mystic

abundant fragments of the principal Orphic teaching,
poem, again and again commented on by the N eopla- the so-called rhapsodic theogony. This great mystic
poem, again and again commented on by the Neopla-
tonists, was considered for a long time, e.g. by E duard
Z eller and his school, as a pasticcio from a period not
earlier than the first century B .C., strongly tinted with
tonists, was considered for a long time, e.g. by Eduard

Zeller and his school, as a pasticcio from a period not
Stoic pantheism and therefore unknown to Plato,
A ristotle, and so of course to Presocratic philosophers,
such as, for ex ample, E
ever, it is attributed by our best authorities, namely

mpedocles. A t present, how-
earlier than the first century B.C., strongly tinted with

Diels, Gomperz, K ern and Gruppe, as it had been by
Stoic pantheism and therefore unknown to Plato,
Aristotle, and so of course to Presocratic philosophers,
Christian L obeck, to the period before the Persian wars,
a date which I too consider as definitely established.
O n the other hand, I have attempted in a recent publi-
such as, for example, Empedocles. At present, how-

cation to show that the current belief in an A ttic origin
for this q uaint and most fantastic theogony with its
ever, it is attributed by our best authorities, namely

Diels, Gomperz, Kern and Gruppe, as it had been by
absolutely unhellenic bisex ual and polymorphous gods,
as set forth by these competent authors, is rash and
unfounded, at least as far as the ideas themselves
the final literary redaction of the rhapsodies are

not
Christian Lobeck, to the period beforethe Persian wars,

concerned.
a date which I too consider as definitely established.
A mong many other arguments, the ex
dence between the O rphic descriptions of the Time-god

act correspon-
On the other hand, I have attempted in a recent publi-

Chronos ageratos (' undecaying Time' ) and the Mithraic
cation to show that the current belief in an Attic origin

for this quaint and most fantastic theogony with its
representations of Z rvan akarana (' endless Time ' ); the
close relations between the O rphic Z eus ' Diskos' in
his pantheistic shape, and the familiar type of A
Mazda in the winged disk, representing, as H erodotus

hura
absolutely unhellenic bisexual and polymorphous gods,

ex pressly states, the whole circle of the sky; the
as set forth by these competent authors, is rash and

unfounded, at least as far as the ideas themse1ves—not
strange coincidence that the god Mithras has a son
the final literary redaction of the rhapsodies—are

concerned.
Among many other arguments, the exact correspon-
dence between the Orphic descriptions of the Time-god
Chronos agératos (‘undecaying Time’) and the Mithraic
representations of Zrvan akarana (‘ endless Time ’); the
close relations between the Orphic Zeus ‘ Diskos’ in
his pantheistic shape, and the familiar type of Ahura
Mazda in the winged disk, representing, as Herodotus
expressly states, the whole circle of the sky; the
strange coincidence that the god Mithras has a son
Co 316
ORPHEUS-THE FISHER 129
called ‘ Di-orphos ; and last, not least, the striking fact
’
called '
that the only ex

Di-orphos' ; and last, not least, the striking fact
isting O rphic idol (a representation of

that the only existing Orphic idol (a representation of
the mystic primeval god Phanes, born from the cosmic
the mystic primeval god Phanes, born from the cosmic
egg), exactly corresponding, as it does, to the rhapsodic
egg), ex actly corresponding, as it does, to the rhapsodic
description of that deity, has been able to deceive an
authority of Cumont'
into mistaking it for a Mithraic image

s unq uestionable competence
all this, I say,

description of that deity, has been able to deceive an
sufficiently proves that the so-called rhapsodic cos-
authority of Cumont’s unquestionable competence

into mistaking it for a Mithraic image—a1l this, I say,
mogony, or at least the cosmogonical and religious ideas
underlying it, could only have been conceived in
surroundings where I ranian theology of a peculiar form,
sufiiciently proves that the so-called rhapsodic cos-

mogony, or at least the cosmogonical and religious ideas
well known to scholars under the name of Z rvanism
that is, a fatalistic cult of ' E ternal Destiny' conceived
as ' E ndless Time'
influenced by the mysticism of B

and ' B oundless Space n strongly
abylonian star-lore
underlying it, could only have been conceived in
could ex ercise a powerful fascination on the mind of
surroundings where Iranian theology of a peculiar form,

well known to scholars under the name of Zrvanism—
Greek truth-seekers, dissatisfied with their own com-
paratively primitive and unsophisticated national
religion. N ow the only milieu where such a syncretism
that is, a. fatalistic cult of ‘ Eternal Destiny’ conceived

can, nay must, have evolved, is the I onian colonies in
A sia Minor, in the very period before they came under

as ‘Endless Time’ and ‘Boundless Space " strongly
actual Persian government. '
1 The oldest ex plicit testimony for the ex

Medismos,' as the later
istence of this creed is a passage

influenced by the mysticism of Babylonian star-lore-
of A ristotle' s favourite pupil E udemos of R hodes, q uoted by the N eoplatonist
could exercise a powerful fascination on the mind of

Greek truth-seekers, dissatisfied with their own com-
Damascius (De Princip., 125 bis, p. 822, R uelle). Y et the absolute identity of
the Z rviinistic cosmogonical system with the doctrines concerning ' K ala,'
that is the divinity ' Time,'
Maha.bha.rata, and in the Puranas (see my W eltenmantel, Munich, 1909, pp. 495
in certain passages of the A tharvaveda, in the
paratively primitive and unsophisticated national

ff.)can only be ex plained with regard to the Persian dominion over the I ndus
religion. Now the only milieu where such a syncretism

can, nay must, have evolved, is the Ionian colonies in
valley in the V lth century B .C. This proves that I ranian Z rvanism goes
back at least to the V llth and V lllth centuries b.c. A n eschatology, based
on metempsychosis and on an eternal circle of rebirths, is q
of this Persian cult of ' E ternity.' A

uite characteristic
s it is absolutely alien to the old V edic

Asia Minor, in the very period before they came under
literature and appears in I ndian mysticism ex actly at the same time as the
actual Persian government. ‘Médismos,’ as the later
K ala-cosmogonies, even as it reappears in the same significant connection with
an A eon-cult in the H ermetic writings in E gypt, composed in the very period 1 The oldest
explicit testimony for theexistence of thiscreed isa passage
when E gypt was under Persian sway (cp. F linders Petrie, Personal R eligion
of Aristotle's favourite pupil Eudemos of Rhodes, quoted by the Neoplatonist
in E gypt, L ondon, 1909) while it is entirely unknown to the genuine Damascius (De Pr1'nc1lp., 125 bis. p. 822. Ruelle). Yet the absolute identity of
E gyptian literature it cannot be overlooked that in Greece also the O rphic
the Zrvzinistic cosmogonical system with the doctrines concerning ‘ Kala,’
that is the divinity I‘ime,' in certain of the Atharuaveda, in the
Chronos-cult and the O rphic eschatology of metempsychosis were introduced
‘
passages
Mahdbluirata, and in the Puranas (see my We temnantel, Munich, 1909, pp. 495
fl.) can only be explained with regard to the Persian dominion over the Indus
together into the national beliefs of H ellas, which knew nothing at all either
valley in the Vlth century B.C. This proves that Iranian Zrvimism goes
of a divinity of ' E ndless Time ' or of an eternal' circle of rebirths.'
back at least to the Vllthand VIIIth centuries B.C. An eschatology, based

9
on rnetempsychosis and on an eternal circle of rebirths,is quite characteristic

of this Persian cult of ‘ Eternity.’ As it is absolutely alien to the old Vedic
literature and appears in Indian mysticism exactly at the same time as the
Kala-cosmogonies, even as it reappears in the same significant connection with
an Aeon-cu t in the Hermetic writings in Egypt, composed in the
vex; period
when Egypt was under Persian sway (cp. Flinders Petrie, Personal eligion
in Egypt, London, 1909)—while it is entirely unknown to the genuine
Egyptian literature—it cannot be overlooked that in Greece also the Orphic
Chronos-cult and the Orphic
together into the eschatology of metempsychosis were introduced
national beliefs of He as, which knew nothing at all either
of a divinity of ‘ Endless Time or of an eternal ‘circle of rebirths.'
’
Co glee
180 THE QUEST
180
Greeks styled it, must have been a spiritual creed in
TH E Q UE ST
Greeks styled it, must have been a spiritual creed in

Ionia long before it began to be a political movement
I onia long before it began to be a political movement there and in Greece. The later degeneration of
there and in Greece. The later degeneration of
O rphism, attested by Plato' s contemptuous attitude

Orphism, attested by Plato’s contemptuous attitude
towards its wandering prophets, was the result of the
towards its Wandering prophets, was the result of the

victorious wars of Hellas against Persia.
victorious wars of H ellas against Persia.
This theory of the origin and character of O rphic
theology is in harmony with all that can be said of the
peculiar O rphic rites. N o sound connoisseur of Greek

This theory of the origin and character of Orphic
moods and manners could or would have believed that,
theology is in harmony with all that can be said of the

peculiar Orphic rites. N 0 sound connoisseur of Greek
any more than the mystic and fantastic doctrines which
occur in the rhapsodic theogony, archaic rites of the
crudest and most naive symbolism (such as the O rphic
' sparagmos,' the devouring of the sacred bull' s living

moods and manners could or would have believed that,
flesh and the magical reviving of the sacrificial lamb by
any more than the mystic and fantastic doctrines which

occur in the rhapsodic theogony, archaic rites of the
boiling it in its mother' s milk1 a rite already prohibited
1 O ne of the most important' symbols' of O rphism seems to have been
the formula " A s a kid have I fallen into the milk," recurring on most of the
crudest and most naive symbolism (such as the Orphic

sparagmos,’ the devouring of the sacred bull’s living

above-mentioned gold tablets from O rphic graves. The words had certainly
‘
an astral and cosmic significance, for, according to a well-known Pythagorean
doctrine, the souls had to pass on their way down as well as on their return
to the sky through the Galax y. A nd another tradition (Pliny, N at. H ist., I I .
flesh and the magical reviving of the sacrificial lamb by
91; Jo. L
cannot be q
yd., O stent., 10), overlooked until now although its O rphic origin
uestioned, says, that comets, passing through the Galax y, as if

boiling it in its mother’s milk‘—arite already prohibited
' One of the most
important ‘ symbols ’ of Orphism seems to have been
drinking of the heavenly milk, were called ' tragoi' (goats). This leads to
the conclusion, that comets or shooting stars, crossing the Milky W ay, were
the formula “As a kid have I fallen into the milk," recurring on most of the
believed to be the souls of those blessed and redeemed ones, returning to
above-mentioned gold tablets from Orphic graves. The words had certainly
an astral and cosmic significance, for, according toa well-known hagorean
their heavenly home after escaping from the ' circle of necessity.' Such a
soul, a B uddha, as the I ndian would say, had become a god, one of the " few
doctrine, the souls had to pass on their way down as well as on t eir return
to the sk through the Galaxy. And another tradition (Pliny, Nat. Hist, II.
real B acchi from among the many thyrsus-bearers." The God himself
being worshipped under the form of the sacred kid and later on as the sacred
91 ; Jo. yd., 0ctent., 10), overlooked until now although its Orphic origin
goat, as Dionysus ' E riphios' or ' Tragios,' the highest aim of his worshippers cannot be questioned, says, that comets, passing through the Galaxy, as if
must have been to become themselves ' tragoi' or ' eriphoi' (cp. the satyrs,
drinking of the heavenly milk, were called ' trago£' (goats). This leads to
or rather goat-skinned acolytes, surrounding O rpheus on early vase paintings;
the conclusion, that comets or shooting stars, crossing the Milky Way, were
believed to be the souls of those blessed and redeemed ones, returning to
their heavenly home after escapi from the ‘ circle of necessity.’ Such a
for the eq uation of ' satyr ' and ' eriphos ' see Corp. I nter. L atin., I I I ., 686).
soul, a Buddha, as the Indian won d say, had become a god, one of the “ few
O nly as such could they hope to pass the Galax y and reach the blissful fields
real Bacchi from among the man thyrsus-bearers." The God himself
of heaven. Many analogies, treated at greater length in the late W .
R obertson Smith' s masterly article' Sacrifice' in the E ncyclopedia B ritannica,
being worshipped under the form 0 the sacred kid and later on as the sacred
suggest that this mystic aim was realised symbolically by wrapping oneself
goat, as Dionysus ‘ Eriphios ’ or ‘ Tragios,’ the highest aim of his worshippers

in a goatskin and by devouring at the same time the sacred animal, which
must have been to become themselves ‘ tragoi' or ‘ emlpiw-i’ (op. the satyrs,
was believed to resuscitate in the bodies of his theophagic worshippers.
or rather goat-skinnedacolytes, surrounding Orpheus on early vase paintings ;

The ' falling into the milk' must have been symbolised by cooking the
for the equation of ‘ satyr’ and ‘eriphos see Corp. Inwr. Latin, III., 686).
'
sacrificial meat in a milk broth; for many a popular tale notably the story Onl as such could they hope to pass the Galaxy and reach the blissful fields
of Medea dismembering and cooking first a kid and then old Pelias, or of eaven. Many analogies, treated at greater length in the late W.
Demeter cooking and restoring the ' satyrs ' to eternal youth bears testimony
RobertsonSmith'smasterly article ‘ Sacrifice in theEncyclopwdia Britannica,
'
suggest that this mystic aim was realised symbolically by wrappin oneself
in a goatskin and by devouring at the same time the sacred anim , which
to the custom of boiling the victim, intended as a reviving ceremony. More-
was believed to resuscitate in the bodies of his theoph ‘c worshippers.

The ‘ falling into the milk must have been symbolised y cooking the
‘
sacrificialmeat in a milk broth ; for many a popular tale—notably the story

of Medea dismembering and cooking first a kid and than old Pelias, or
Demeter cookin and restoring the ‘ satyrs to eternalyouth—bearstestimony
'
to the custom o boiling the victim, intended as a reviving ceremony. More-
o glee
ORPHEUS—-THE FISHER 131
as heathenish by Biblical law) could have been the
as heathenish by B iblical law) could have been the
offspring of the most humane, most enlightened of all

nations, such as we, after a due allowance for the possibly
offspring of the most humane, most enlightened of all
nations, such as we, after a due allowance for the possibly
somewhat idealised pictures of the H omeric accounts,
believe the earliest Greek population to have been.

somewhat idealised pictures of the Homeric accounts,
O n the contrary, the Cretans always claimed O rphic believe the earliest Greek population to have been.
and all other kindred mysteries as their own invention,
since they were openly performed in that country but

On the contrary, the Cretans always claimed Orphic
secretly everywhere else. The validity of this classical
and all other kindred mysteries as their own invention,

since they were openly performed in that country but
argument is undeniable. I t agrees not only with our
alleged origin of O rphic theology and cosmogony in
*
sia Minor, but also with the universally acknowledged
Thracian ' aspects of O rpheus, and with the fact that

secretly everywhere else. The validity of this classical
his cult, as well as the legends concerning him, is
argument is undeniable. It agrees not only with our

alleged origin of Orphic theology and cosmogony in
deeply rooted only in Thracia, Macedonia, A sia Minor
and the islands on its coast.
I f, then, O rphic rites really belonged to the religion
of the Prehellenic so-called Pelasgian, Carian or

Asia Minor, but also withthe universally acknowledged
L elegian population of Greece, A sia Minor and the
‘Thracian aspects of Orpheus, and with the fact that
’
his cult, as Well as the legends concerning him, is

I slands, to those H ethites or whatever they may have
been, who adored the wild bull caught in hunting nets
and sacrificed by means of the holy double-ax
easily understand how deeply repulsive and antipathetic

e,1 we can
deeply rooted only in Thracia, Macedonia, Asia Minor

they must have been to the Greek conq uerors, whose and the islands on its coast.
serene religion and mythology were as unsullied by such
orgies as the original cult-system of their R oman brethren.

If, then, Orphic rites really belonged to the religion
Just as the B ritish Government succeeded in
of the Prehellenic so-called Pelasgian, Carian or
Lelegian population of Greece, Asia Minor and the
over milk, being the food of the newborn, must have been considered as a
life-giving and life-restoring principle par ex cellence, so that boiling in milk
-would be considered a doubly efficacious charm.
Islands, to those Hethites or whatever they may have

1 Dionysus ' A x ios Tauros,' as the god is called by the women of E lis in
an old hymn (Plutarch, Q uaest. O raec, 86) is, according to an ex cellent
been, who adored the wild bull caught in hunting nets

and sacrificed by means of the holy double-axe,‘ we can
remark of Salomon R einach' s at the last Congress for the H istory of R eligions,
not at all the ' worthy bull,' but the; ax e-bull,' the very god represented by
the bull-heads with the sacred double-ax
Mycense as well as in the Minoan palace of Cnossus. The hunting of the

e between the horns, found at
easilyunderstand how deeply repulsive and antipathetic

sacred bull with enormous nets is illustrated on the famous gold cups from
they must have been to the Greek conquerors, whose
serene religion and mythology were as unsullied by such
the graves of V aphio, now in the N ational Museum at A thens.
orgies as theoriginalcult-system of their Roman brethren.

Just as the British Government succeeded in
over
life-
milk,
being‘ the food of the newborn, must have been considered
'ving and 'fe-restoring principle par excellence, so that boiling in milk
as a
won (1 be considered a doubly eflicaciouscharm.

‘ Dionysus Axios Tauros,' as the
‘
god is called by the women of Elis in
an old hymn (Plutarch, Quaest. Gra.cc., 36) is, according to an excellent
remark of Salomon Reinach's at. the last Congress for the History of Religions,
not at all the worthy bull,‘ but the‘ axe-bull,’ the very god represented by
‘
the bull-heads with the sacred double-axe between the horns, found at
Mycenw as well as in the Minoan palace of Cnossus. The hunting of the
sacred bull with enormous nets is illustrated on the famous gold cups from
the graves of Vaphio, now in the National Museum at Athens.
Co 316
132 THE QUEST
132 imposing on its Indian subjects the salutary necessity
TH E Q UE
imposing on its I
ST
ndian subj ects the salutary necessity

of performing gentle rites such as the burning alive of
of performing gentle rites such as the burning alive of
widows, and other equally amiable ceremonies, in a
widows, and other eq
severely guarded secrecy, and under continual dread of

ually amiable ceremonies, in a
severely guarded secrecy, and under continual dread of

being surprised by ' uninitiated' enemies of such
being surprised by uninitiated’ enemies of such

‘
spectacles, even so may the Achaean aristocracy have

spectacles, even so may the A chaean aristocracy have
forced a similar constraint upon the conq uered so-called
Pelasgian population. F
any cult, at least in a primitive age, would assume

or it is hardly probable that
forced a similar constraint upon the conquered so-called

voluntarily the humble and burdensome character of
Pelasgian population. For it is hardly probable that

any cult, at least in a primitive age, would assume
secret mysteries; on the contrary, the greatest possible
pomp and publicity have always been the glory of
a triumphant religion. Moreover, supposing that
' O rphism' was the religion of the vanq uished Prehel-

voluntarily the humble and burdensome character of
lenic population, we understand at once not only the
secret mysteries; on the contrary, the greatest possible
pomp and publicity have always been the glory of
syncretistic character of its doctrines and the secrecy
of its orgies, but also the nearly ex clusive relation of
its peculiar myths to two gods of distinctly barbarian
a. triumphant religion. Moreover, supposing that

Orphism’ was the religion of the vanquished Prehel-

origin, such as Dionysus and A pollo, the former being
‘
universally considered as the national god of the
Thracophrygian nation, the latter having been traced
but lately to his cradle in A sia Minor by an authority

lenic population, we understand at once not only the
of such rank as Ulrich von " W ilamowitz-Mollendorf.
syncretistic character of its doctrines and the secrecy

of its orgies, but also the nearly exclusive relation of
The very intimate relation between these two gods
remember that Delphi, for ex ample, remained half a
year under A
protection
pollo' s, the other half year under Dionysus'
would account also for the close connection

its peculiar myths to two gods of distinctly barbarian
between the so-called O rphic or Dionysiac and the so-
origin, such as Dionysus and Apollo, the former being

universally considered as the national god of the
called Pythagorean communities. This connection is
firmly established through the testimony of H erodotus,
as well as by all our historical evidence concerning the
authors of the various O rphic poems, and ultimately

Thracophrygian nation, the latter having been traced
by a marked affinity of rites, prescriptions and beliefs but lately to his cradle in Asia Minor by an authority
(to be still more emphasised in the further progress of
of such rank as Ulrich von Wilamowitz-Mollendorf.

The very intimate relation between these two gods
—remember that Delphi, for example, remained half a
year under Apollo's, the other half year under Dionysus’
protection—would account also for the close connection
between the so—called Orphic or Dionysiac and the so-
called Pythagorean communities. This connection is
firmly established through the testimony of Herodotus,
as well as by all our historical evidence concerning the
authors of the various Orphic poems, and ultimately
by a marked aflinity of rites, prescriptions and beliefs
(to be still more emphasised in the further progress of
C0 316
ORPHEUS—THE FISHER 188
these researches), inasmuch as the mythicalparallelism
these researches), inasmuch as the mythical parallelism
of Pythagorasand Apollo seems to correspond exactly
to that of Orpheus and Dionysus. Just as the different
of Pythagoras and A pollo seems to correspond ex actly
to that of O rpheus and Dionysus. Just as the different
historical ' O rpheuses'
named after their mythical prototype, so, in all

of K roton and K amarina are
historical ‘Orpheuses’ of Kroton and Kamarina are

probability, the * Pythagorases' of Samos and of K roton named after their mythical prototype, so, in all
person
there is no evidence that both are one and the same
as well as the famous sculptor of R hegium, are

probability,the ‘ Pythagorases’ of Samos and of Kroton
all named after the mythical Pythagoras. This was the
—there is no evidence that both are one and the same

person—as Well as the famous sculptor of Rhegium, are
V irgin' s son, who, five times reincarnated and once
witness, as Mannhardt perceived, his legendary golden
leg dismembered and resuscitated by a magical cooking,
travelled together with the sun from his eastern

all named after the mythicalPythagoras. This was the
birthplace to the golden evening lands of H esperia in
Virgin’s son, Who, five times reincarnated and once——

Witness, as Mannhardt perceived, his legendary golden
the " W est, where he died, burnt by his enemies in his
own house or rather sanctuary, j ust as A pollo was wont
to be at the end of every four-year period in the great
Delphian Septerion-festival, commemorated in the

leg—dismemberedand resuscitated bya magical cooking,
well-known legend of Phlegias burning the Delphic
travelled together with the sun from his eastern
birthplaceto the golden evening lands of Hesperia in

sanctuary, or, as H ermann Usener has endeavoured to
show, in the famous myth of the ' I liou Persis' through
Pyrrhos or Perseus, the mythical incendiary.
The only difference is, that while the name of the

the West, Where he died, burnt by his enemies in his
mythical Pythagoras according to the analogous title
own house or rather sanctuary, just as Apollo was Wont
to be at the end of every four-year period in the great
of ' Pyl-agorai' for the messengers to the A mphictyonic
assembly, once held at Pylae, it signifies " him who
speaks in Pytho " clearly confirms his identity with
Delphian Septerion-festival, commemorated in the

Well-known legend of Phlegias burning the Delphic
the Delphic god, the not less obvious connection
between the personality and fate of the mythical O rpheus
sanctuary, or, as Hermann Usener has endeavoured to

and the sufferings of the bull-god Dionysus well-known
even to ancient theologians1 seemstobe most cunningly
1 Proclus (in Plat. B ern Publ. 398; p. 274 f., ed. K roll) says: " O rpheus, as
show, in the famous myth of the Iliou Persis’ through

‘
Pyrrhos or Perseus, the mythicalincendiary.

the founder of the Dionysiac mysteries, is said in the myths to have suffered
the same fate as the god himself; and the tearing in pieces is one of the
Dionysiac rites."
The only difference is, that While the name of the

mythical Pythagoras—accordingto the analogous title
of ‘ Pyl-agorai’ for the messengers to the Amphictyonic
assembly, once held at Pylae, it signifies “ him who
speaks in Pytho”—c1early confirms his identity with
the Delphic god, the not less obvious connection
between the personalityandfate of the mythicalOrpheus
and the sufferings of the bull-god Dionysus—we1l—knoWn
even to ancienttheologians’——seemstobemost cunningly
' Proclus
(in Plat. Rem Publ. 398; p. 274 f.,ed. K1-oll) says: “ Orpheus, as
the founder of the Dion siac mysteries, is said in the myths to have sufiered
the same fate as the go himself ; and the tearing in pieces is one of the
Dionysiac rites."
C0 316
134 THE QUEST
184
and purposely hidden behind the deep mystery lingering
TH E Q UE ST
and purposely hidden behind the deep mystery lingering

about the yet unknown meaning of this enigmatical
about the yet unknown meaning of this enigmatical
name.
generally admitted that no satisfactory
It is
name.
I t is generally admitted that no satisfactory
etymology has been proposed for '
W e need not waste time in reconsidering the

O rpheus ' until now.
etymology has been proposed for Orpheus until now. ‘ ’
footless theories establishing a connection between We need not waste time in reconsidering the
O rpheus and the I
classical pun about the '

ndian R
blooming voice'
ibhus, any more than the
(' Jidraia
footless theories establishing a connection between
pJidne ' ) of the hero. Just as the Greek eq uivalent for
Orpheus and the Indian Bibhus, any more than the

classical pun about the blooming voice’ (‘luimia
' R ibhu' would be, according to all phonetic laws,
‘
* L apheus,' so the German word ' A lbe, E lbe,' compared
with ' O rpheus '
in Greek. Still less satisfactory is Max

by other linguists, ought to be '
imilian Mayer' s
A lphos'
phéné ’) of the hero. Just as the Greek equivalent for

introduction of the H arpies, under their name ' A rpa' or
‘Bibhu’ would be, according to all phonetic laws,

Lapheus,’ so the German word Albe, Elbe,’ compared
' O ripsa,' into the entirely alien camp of O rphism.
‘ ‘
More recent etymologies, among them an old Semitio
one, comparing a H ebrew root meaning ' obscure'
with Orpheus by other linguists, ought to be Alphos

‘ ’ ‘ ’
and the Greek words ' orphnos' and ' orphnaios' for
' dark,' or ' E rebos11 for the cosmic night, literally

in Greek. Still less satisfactory is Maximilian Mayer’s
introduction of the Harpies, under their name Arpa’ or
grope in the deepest darkness, and are obviously very
‘
far from elucidating the character and origin of O rphism.
They seem to rest merely on the vague supposition
that the name could be derived from the so-called

‘Oripsa,’ into the entirely alien camp of Orphism.
chthonic character of O rpheus, notably from his More recent etymologies, among them an old Semitic
one, comparing a Hebrew root meaning ‘obscure’
pilgrimage to the dark underworld. Y et the hero, who
tried to bring back, or perhaps originally succeeded in
delivering, his wife E urydice from the terrors of H ades,
and the Greek words ‘orplmos’ and ‘orphnaios’ for

‘dark,’ or ‘Erebos" for the cosmic night, literally
j ust as Dionysus rescued Semele, could not easily have
been identified with his great enemy, the ruler of
grope in the deepest darkness, and are obviously very

perpetual darkness, A ides, the ' invisible' one.
A ccordingly the evident failure of these ex plana-
1 W hich is itself certainly the Se itic ' ereb = ' evening,' that is ' evening-
far from elucidating the character and origin of Orphism.
They seem to rest merely on the vague supposition
land.'
that the name could be derived from the so-called

chthonic character of Orpheus, notably from his
pilgrimage to the dark underworld. Yet the hero, who
tried to bring back, or perhaps originally succeeded in
delivering, his wife Eurydice from the terrors of Hades,
just as Dionysus rescued Semele, could not easily have
been identified with his great enemy, the ruler of
perpetual darkness, Aides, the ‘invisible’ one.
Accordingly the evident failure of these explana-
‘ Which is itself certainly the Se itic ‘ ereb =‘ evening,‘ that is evening-
‘
land.'
C0 316
O R PH E US-TH E F I SH E R
tions leaves but two possibilities: either the name is
135
borrowed from an unknown Prehellenic language, call
it Pelasgian, Carian or Lelegian as you please—and
tions leaves but two possibilities: either the name is
borrowed from an unknown Prehellenic language, call
it Pelasgian, Carian or L
then all further research is in vain until the H ethite

elegian as you please and
then all further research is in vain until the Hethite

inscriptions of A sia Minor or Dr. E vans' ' Scripta Minoa'
inscriptions of Asia Minor or Dr. Evans’ ‘ Scripta Minoa’
have been deciphered
suggested by Paul K
or, following a hypothesis
retschmer for all analogous cases,

have been deciphered ——-or, following a hypothesis
we have to consider the name as a derivation from an
suggested by Paul Kretschmer for all analogous cases,

we have to consider the name as a derivation from an
obsolete Greek word, which at a very early date had
entirely or nearly disappeared from secular language.
'
think that this is obviously the case with
O rpheus,' and simply wonder why this perfectly fitting

obsolete Greek word, which at a very early date had
key to the purposely locked and bolted doors of the
entirely or nearly disappeared from secular language.

I think that this is obviously the case with
O rphic telesterion has not been used before. I ndeed we
need no ghost resuscitated from the graves of an O rphio
cemetery to tell us what may easily be found not only
in Gruppe' s learned and valuable article in R oscher' s

‘
Orpheus,’ and simply wonder why this perfectly fitting
mythological lex icon, but even in every ordinary Greek
key to the purposely locked and bolted doors of the

dictionary.
W e have ample evidence that the sacred fish in

Orphic telestérion has not been used before. Indeed we
the sanctuaries of A pollo in L ycia on the very spot
need no ghost resuscitated from the graves of an Orphic

cemetery to tell us what may easily be found not only
where we are most inclined to presuppose the roots of
I onian O rphism were called ' orphoi.' A s in many
analogous cases, this word does not seem to have been
from the beginning a special zoological denomination of

in Gruppe’s learned and valuable article in Roscher’s
a single species, although it is used as such by later
mythological lexicon, but even in every ordinary Greek

dictionary.
authors. W hether the word be originally L ycian, that
is to say of H ethite origin, or Semitic, or genuine Greek
there is no reason to give the preference to this or
We have ample evidence that the sacred fish in

to that assumption I feel inclined to think that its
original meaning was simply ' fish' in general. L ater

the sanctuaries of Apollo in Lycia—on the very spot
where we are most inclined to presuppose the roots of
on the use of this obsolete and perhaps foreign word
must have been confined to the peculiar kind of sacred
fish revered at the L ycian sanctuaries.
Ionian Orphism——-were called ‘ 07-phoi.’ As in many

analogous cases, this word does not seem to have been
from the beginning a special zoological denomination of
a single species, although it is used as such by later
authors. Whether the word be originally Lycian, that
is to say of Hethite origin, or Semitic, or genuine Greek
—there is no reason to give the preference to this or
to that assumption—I feel inclined to think that its
original meaning was simply ‘fish’ in general. Later
on the use of this obsolete and perhaps foreign word
must have been confined to the peculiar kind of sacred
fish revered at the Lycian sanctuaries.
C0 glee
186 THE QUEST
If this be admitted, the word ‘orpheus’ is an
136
TH E Q UE ST
absolutely regular derivation from that old noun and
I f this be admitted, the word ' orpheus' is an
means simply the ‘fisher.’ This etymology, plain

and artless as it is, fits every possible requirement.
absolutely regular derivation from that old noun and
means simply the ' fisher.' This etymology, plain
and artless as it is, fits every possible req
F irst, the name, so ex plained, is perfectly synonymous

uirement.
First, the name, so explained, is perfectly synonymous

with a well-established epiklesis of Dionysus, worshipped
with a well—established epiklésis of Dionysus, worshipped
in the city of Haliaa in Argos under thetitle of ‘ Halieus’
in the city of H aliae in A rgos under the title of' H alieus'
(' F isher ' ). Moreover, it corresponds perfectly to the
well-known cult-name of that specific Dionysian incar-
nation ' Z agreus,' universally acknowledged as having

(‘Fisher’). Moreover, it corresponds perfectly to the
been the centre of O rphic rites and beliefs. B eing well-known cult-name of that specific Dionysian incar-
composed of the magnifying prefix
(archi-divine), zadelos (very clear, plain), zatheres (glow-

za used e.g. in zatheos
nation ‘Zagreus,’ universally acknowledged as having

ing hot) and of the familiar word ' agreus,' the god' s
been the centre of Orphic rites and beliefs. Being

composed of the magnifying prefix za—used e.g.inzatheos
name can mean j ust as well the ' Great F isher' as the
' Great H unter.'
Until now, only the first meaning has been taken
into account, and indeed there is no reason for denying

(archi-divine), zadélos (very clear, plain), zatherés (glow-
ing hot)—and of the familiar word ‘agreus,’ the god’s
its appropriateness. Primitive hunting with nets could
name can mean just as well the Great Fisher’ as the

be used without considerable change of methods for
‘
terrestrial as well as for aq uatic animals. W e need
not wonder, therefore, that both in the Greek and
‘ Great Hunter.’
Semitic languages (71) identical terms were used
originally for both the ' hunter' and the ' fisherman.'
Until now, only the first meaning has been taken
into account, and indeed there is no reason for denying
To avoid possible ambiguity, determinating composites
had therefore to be used.
The genealogy of O rpheus affords an ex
instance: the name of his legendary father '

cellent
O iagros'
its appropriateness. Primitive hunting with nets could
could never mean, as E rnst Maass suggested, the be used without considerable change of methods for
' lonely hunter,'
Jdger'
for the '
never hunts alone, i.e. without his heavenly

grand veneur' or the ' tvilde
terrestrial as well as for aquatic animals. We need

host. I t must, like ' Meleagros,' signify the ' sheep-
not wonder, therefore, that both in the Greek and

Semitic languages ('12) identical terms were used
hunter' (ois in Greek, ovis in L atin = sheep) and points
to the well-known rite of the ' kriobclia,' or ram-slaying,
originally for both the ‘hunter’ and the ‘fisherman.’

To avoid possible ambiguity,determinating composites
had therefore to be used.
The genealogy of Orpheus affords an excellent
instance: the name of his legendary father ‘Oiagros’
could never mean, as Ernst Maass suggested, the
‘lonely hunter,’ for the ‘grand veneur’ or the wilde‘
Jdger’ never hunts alone, z'.e. without his heavenly

host. It must, like ‘Meleagros,’ signify the ‘sheep-
hunter’ (o'z's in Greek, ovis in Latin = sheep) and points
to the well-known rite of the ‘ kriobolia,’ or ram-slaying,
Co glee
ORPHEUS—THE FISHER 1 37
just ‘Leagros’ means the lion-hunter’ and refers

as ‘
oonfictio leonwm,’ practised in the Kybele cults.‘

187
to the ‘
j ust as *
to the '
L
confictio leonum,'
eagros' means the '
practised in the K
lion-hunter' and refers
ybele cults.1
‘Taurobolos’ and Aigobolos,’ the popular epithets of
‘
* Taurobolos' and ' A igobolos,' the popular epithets of

Artemis and Dionysus, are the characteristic names for
the merciless catcher and slaughterer of the sacred
A rtemis and Dionysus, are the characteristic names for
the merciless catcher and slaughterer of the sacred
bull and the sacred goat. N ow there is ample evidence
that the hero or the divinity called ' O rpheus' was

bull and the sacred goat. Now there is ample evidence
indeed the ' hunter' as well as the ' fisher.' The
that the hero or the divinity called ‘Orpheus’ was
indeed the ‘hunter’ as Well as the ‘ fisher.’ The
familiar scene of O rpheus playing on his lyre amidst a
group of fascinated animals of every kind, so freq uent
in art and literature from Simonides and ^ E
onwards, is generally ex plained to be an idyllic panegyric

schylus
familiar scene of Orpheus playing on his lyre amidst a

on the supreme power of music. Such an interpretation,
group of fascinated animals of every kind, so frequent

natural as it must have been to an art-loving, enthusi-
astic, highly cultivated nation like the classic Greeks

in art and literature from Simonides and Ailschylus
witness Plato' s theories on the ethical influence of
onwards, is generallyexplained to be an idyllic panegyric

on the supreme power of music. Such an interpretation,
music would be entirely out of place among those
rough Thracian or Phrygian tribes, accustomed to

devour the palpitating flesh of the living bull. N o
doubt these tribes also conceived music as a charm,

natural as it must have been to an art-loving, enthusi-
but not in the refined spiritual sense of later times.
astic, highly cultivated nation like the classic Greeks-

Witness Plato’s theories on the ethical influence of
F or them the sound of the lyre as well as that of the
flute was an enchantment in the most literal sense, a
hunting-spell intended to allure the wild beasts into the
* great hunter' s' nets.

music—would be entirely out of place among those
I f anybody doubts this statement, I invite a closer
rough Thracian or Phrygian tribes, accustomed to

inspection of a very significant passage in the N atural
H istory of ./E lian (x ii. 46), which is invaluable for our

devour the palpitating flesh of the living bull. No
purpose, because it professes to render a ' Tyrrhenic,'
doubt these tribes also conceived music as a charm,

that is to say again a specific A sia Minor tradition. I t
relates that wild boars as well as stags were magically but not in the refined spiritual sense of later times.
1 Gp. A
- _i_ i'
ugustin, City of God, 24: "
. M 1 T" » 1' e 1 ,'

Do the tympana, the civic crowns,
For them the sound of the lyre as well as that of the

flute was an enchantment in the most literal sense, a
hunting-spell intended to allure the wild beasts into the
‘
great hunter’s nets. ’
If anybody doubts this statement, I invite a closer

inspection of a very significant passage in the Natural
History of }Elian (xii. 46), which is invaluable for our
purpose, because it professes to render a ‘Tyrrhenic,’
that is to say again a specific Asia Minor tradition. It
relates that wild boars as Well as stags were magically
'
Cp. Augustin, City of God, 24: “ Do the tympana, the civic crowns,
the insane agitating of your bodies, the noise of the c mbals, or the sparring
(confictio) of the lion: give you any hope of an eterna. life ?
"
C0 glee
138 THE QUEST
188
drawn into the hunting nets by the cunning melodies
TH E Q UE ST
of a skilled flute-player.
We have, besides this, in Herodotus (i. 141), the
drawn into the hunting nets by the cunning melodies
of a skilled flute-player.
very significant simile used by Cyrus in his address to

W e have, besides this, in H erodotus (i. 141), the
very significant simile used by Cyrus in his address to
an embassy of the I onian Greeks. (N ote here again the

an embassy of the Ionian Greeks. (Note here again the
nationality of the actors in this quaint little scene.)
nationality of the actors in this q uaint little scene.)
A fisherman, said the king, watching some fishes in the
sea, played on his flute, in the hope that they would
A fisherman, said the king, Watching some fishes in the

sea, played on his flute, in the hope that they would
come ashore. H aving waited in vain, he took his net
and caught them. A s the victims floundered in the
come ashore. Having Waited in vain, he took his net

meshes, he said: " Y ou need not dance now, if you were
not willing to dance when I was playing the flute."
Considering all these testimonies on the use of

and caught them. As the victims floundered in the
meshes, he said: You need not dance now, if you were
music as a hunting-charm, we cannot doubt that
“
O rpheus the musician is but the mystic net-hunter
himself, whether he is conceived as L
A igobolos, K riobolos or O iagros, or finally as

eagros, Taurobolos,
not Willing to dance when I was playing the flute.”

' I chthyobolos,' or' F ish-catcher,' in the proper sense of
Considering all these testimonies on the use of

music as a hunting-charm, we cannot doubt that

' O rpheus.' I f, then, we find in the Palatine A nthology
an epitaph dedicated by the ' ichthybolon thiasos,' the
thiasos of the ' fishermen,' and if we remember that the
Orpheus the musician is but the mystic net-hunter

himself, whetherhe is conceived as Leagros, Taurobolos,
latter word is never used for a secular corporation, no
doubt is possible that this brotherhood of fishermen
must have been a religious community;
I can see the easiest solution of the problem seems to

and as far as
Aigobolos, Kriobolos or Oiagros, or finally as

be that ' ichthyoboloi ' here is but a synonym for' O rphic'
‘
Ichthyobolos,’or Fish-catcher,’ in the proper sense of
‘
Orpheus.’ If, then, We find in the Palatine Anthology

initiates.
‘
Thus O rpheus-Z agreus-H alieus seems to have
an epitaph dedicated by the ichthybolén thiasos,’ the

‘
been originally the god of a primitive hunting tribe,
catching living animals of all kinds, as his worshippers
did, after alluring them with music, charms and incan-

thiasos of the ‘ fishermen,’ and if we remember that the
latter word is never used for a secular corporation, no
tations, devouring them in a raw state, as they used to
do, and perhaps occasionally keeping alive an animal big
with young, in order to tame its offspring.
doubt is possible that this brotherhood of fishermen

must have been a religious community; and as far as
I can see the easiest solution of the problem seems to
be that ichthyoboloi here is but a synonym for Orphic
‘ ’ ‘ ’
initiates.
Thus Orpheus-Zagreus-Halieus seems to have
been originally the god of a primitive hunting tribe,
catching living animals of all kinds, as his worshippers
did, after alluring them with music, charms and incan-
tations, devouring them in a raw state, as they used to
do, and perhaps occasionally keeping alive an animal big
with young, in order to tame its offspring.
C0 glee
In this way he must have developed gradually,
139
together with his worshippers, into a less savage deity,

chiefly concerned with the care of tame animals.
I n this way he must have developed gradually,
together with his worshippers, into a less savage deity,
chiefly concerned with the care of tame animals.
O rpheus, formerly the ' hunter' and ' fisher,' is

Orpheus, formerly the ‘ hunter’ and ‘ fisher,’ is
transformed into O rpheus the ' herdsman,' the ' good
transformed into Orpheus the ‘herdsman,’ the ‘good
shepherd (Eunomos, Euphorbos), being
shepherd' (E unomos, E uphorbos), being no more a
’
taurobolos, aigobolos, Jcriobolos, or oiagros, but a' bouholos'
no more a
and ' poimen' ; l O rpheus, not only the cunning ' fisher-
taurobolos, aigobolos, kriobolos, or oiagros, but

boukolos ’ a ‘
and ‘poimén ;‘ Orpheus, not only the cunning ‘ fisher-

man ' but also the cautious warden of the sacred fish,
’
which know his voice or the sound of his musical
man but also the cautious warden of the sacred fish,

instrument and take their food willingly from his hand.
’
R obert E islbr.
(This paper, of which Part I I . will follow, was read last
which know his voice or the sound of his musical

instrument and take their food willinglyfrom his hand.
September at O x ford before the I H rd I nternational Congress for
the H istory of R eligions. A few only of the notes have been added
ROBERT EISLER.
in its present form. F ull references and illustrations will be given
when it is published in book-form, by Mr. J. M. W atkins, together
with two other essays that are to follow on ' John the B aptist'
and ' The O rigins of the E ucharist,' all three dealing with the rites
and cult-symbols of the ' F isher-god.' E d.)
1B ouholos (= cowherd), was the official title of certain O rphic and
Dionysiac priests. Poimen (=
Dionysus, A pollo, Pan, H ermes and other gods.

herdsmau) is a well-known epiklesis of
(THIS paper, of which Part II. will follow, was read last
A dd to p. 130, 1. 6. W e should remember that Cyrus had once been
September at Oxford before the IIIrd International Congress for
welcomed by the oracle of the ' O rpheus head' in L esbos with the significant
the History of Religions. A few only of the notes have been added
in its present form. Full references and illustrationswill be given
" Mine are also thine " ; while H erodotus tells us that O nomacritus
chief priest of the A ttic O rphics fled to the court of Darius together with
the ex iled son of Pisistratus. when it is published in book-form, by Mr. J. M. Watkins, together
with two other essays that are to follow on ‘John the Baptist’
and ‘ The Origins of the Eucharist,‘ all three dealing with the rites
and cult-symbols of the ‘ Fisher-god.'—ED.)
1 Boukolos (= cowherd), was the official title of certain Orphic and

Dionysiac priests. Poimin (= herdsmau) is a. well-known epikléais of
Dionysus. Apollo, Pan, Hermes and other gods.
Add to p. 130, l. 6.—-We should remember that Cyrus had once been
welcomed by the oracle of the ‘ Orpheus head’ in Lesbos with the significant
greeting: “ Mine are also thine "; while Herodotus tells us that Ononmcritus
the chief riest of the Attic Orphics fled to the court of Darius together with
the exil son of Pisistratus.
Co glee
TH E DA R K STA R .
MI CH A E L W O O D.
A N D the devil said unto him, A ll this power will I give thee
and the glory of them: for that is delivered unto me. L uke, iv. 6.
W ho is able to abide his frost ? Psalm, cx lvii. 17.
A lthough it was late in May, though the gorse was
like living fire, though the birch-leaves shone vivid
green like j ewels, and the bog-myrtle was flushed with

THE DARK STAR.
bronze-rose bloom in the boggy hollows where marsh-
marygold glowed and forget-me-nots grew thickly,
though the pine trees were covered with sticky pale- MICHAEL WOOD. ‘
green knobs, though the ' time of the singing of birds
was come ' and the slumberous purr-purr of the wood-
pigeons and the sinful and sardonic j okes of the j ays
AND the devil said unto him, All this power will I give thee
and the glory of them : for that is delivered unto me.—Luke, iv. 6.
echoed through the woods, though all these things
were, yet the land was wrapped in a ' death damp
dripping autumn mist.'

Who is able to abide his frost ‘?—Psalm, cxlvii. 17.
Swathes of white rolling vapour filled with faint
ALTHOUGH it was late in May, though the gorse was

sea smells, and perfumes of peaty earth and wet leaves
and moss, swept like the ghosts of dead and gone
like living fire, though the birch-leaves shone vivid

springs over the heathery spaces beyond the pines;
they stole about the tree boles and became lit with
shadowy hues of lavender, violet, blue-green, and rose-
green like jewels, and the bog-myrtle was flushed with

bronze-rose bloom in the buggy hollows where marsh-
red. They wreathed the great grey Cornish cross in
the daisied q uadrangle at B rent; they covered every
blade of grass with a water-veil; they anointed with
marygold glowed and forget-me-nots grew thickly,

though the pine trees were covered with sticky pale-
the same holy-anointing the leaves and boughs of the
140
green knobs, though the ‘time of the singing of birds

was come and the slumberous purr-purr of the Wood-
’
pigeons and the sinful and sardonic jokes of the jays

echoed through the woods,—though all these things
were, yet the land was wrapped in a ‘death damp
dripping autumn mist.’
Swathes of white rolling vapour filled with faint
sea smells, and perfumes of peaty earth and wet leaves
and moss, swept like the ghosts of dead and gone
springs over the heathery spaces beyond the pines;
they stole about the tree boles and became lit with
shadowy hues of lavender, violet, blue-green, and rose-
red. They Wreathed the great grey Cornish cross in
the daisied quadrangle at Brent; they covered every
blade of grass with a water-veil; they anointed with
the same holy-anointing the leaves and boughs of the
140
C0 316
THE DARK STAR 141
TH E DA R K STA R
blossoming sweet-briar by the cloisters; they hung
141
gleaming drops on every pine needle.

But though this autumn-baptised spring was
blossoming sweet-briar by the cloisters; they hung
gleaming drops on every pine needle.
B ut though this autumn-baptised spring was
unearthly fair to see, it was very chilly; and the

unearthly fair to see, it was very chilly; and the
playwright, a townsman and not particularly robust,
playwright, a townsman and not particularly robust,

grumbled at the English climate and shivered as he
grumbled at the E nglish climate and shivered as he
motored from town (as he ofttimes did) to spend a
week-end at F ather Standish'
the pines. H e was glad to see a peat fire burning on

s H ouse of Q uiet among
motored from town (as he ofttimes did) to spend a

the wide open hearth of the guest-room. H e was alone
week-end at Father Standish’s House of Quiet among
the pines. He was glad to see a peat fire burning on
in the big, q uiet, plainly furnished room, with its wide
window-seat, latticed windows, and great oak beams.
H e saw a crucifix
the H ouse of Q uiet. I

on the wall which was a new gift to
t was of ancient Spanish work,

the wide open hearth of the guest—room. He was alone
of painted wood, the work of a genius whose name had in the big, quiet, plainly furnished room, with its wide
been blotted out by a mist other than that which was
now causing the playwright to shiver. The work was

window-seat, latticed windows, and great oak beams.
wonderful, the colours mellow and subdued; the
He saw a crucifix on the wall which was a new gift to

the House of Quiet. It was of ancient Spanish work,

representation of the F igure had at once a terrible
realism and a kind of holy reticence of ex pression
which could only have arisen from a faith which was
at once poignantly real, and profoundly awed and

of painted wood, the work of a genius whose name had
reverent.
been blotted out by a mist other than that which was
now causing the playwright to shiver. The work was
" That man' s faith was knowledge," said the
playwright to himself, " knowledge under a veil."
I t was five o' clock, and he could hear the faint
chanting of vespers from the chapel. H e listened in a

wonderful, the colours mellow and subdued; the
half-dream and warmed his hands over the glowing
representation of the Figure had at once a terrible

peat. A thrush lit on the window-sill; it was a
realism and a kind of holy reticence of expression

disconsolate ball of wet feathers and presumably cold;
it raised its indignant beak to the place where the sky
which could only have arisen from a faith which was

at once poignantly real, and profoundly awed and
should have been visible, and shrieked at the mist, with
a shrill pipe of annoyance. I t so ex actly ex pressed
the playwright' s frame of mind as he had motored
reverent.
“That man's faith knowledge,” said
was the
playwright to himself, knowledge under a veil.”
“
It was five o'clock, and he could hear the faint

chanting of vespers from the chapel. He listened in a
half-dream and warmed his hands over the glowing
peat. A thrush lit on the window-sill; it was a.
disconsolate ball of wet feathers and presumably cold;
it raised its indignant beak to the place where the sky
should have been visible, and shrieked at the mist, with
ashrill pipe of annoyance. It so exactly expressed
the playwright’s frame of mind as he had motored
Co glc
142 THE QUEST
142
through the clingingdamp, that he laughed aloud ; and
TH E Q UE ST
the bird flew away.
It was extraordinarilystill; the mist had hushed
through the clinging damp, that he laughed aloud; and
the bird flew away.
I t was ex traordinarily still;
and blurred sound, yet it seemed to be full of memories

the mist had hushed
and blurred sound, yet it seemed to be full of memories

and voices. The playwright listened, until the mist
and voices. The playwright listened, until the mist
blowing wraith-like through the open lattice seemed to
blowing wraith-like through the open lattice seemed to
bring with it the voices of all the people with whom he
had talked in his many soj ournings (brief though they
bring with it the voices of all the people with whom he

had talked in his many sojournings (brief though they
always were) in the H ouse of Q uiet. The voice which
had spoken with him on his last visit, only six weeks
ago, he would hear no more in this world. The man
was dead; but his voice was with the other voices in
always were) in the House of Quiet. The voice which
the mist. Tiny noises now seemed to gain in clear-
had spoken with him on his last visit, only six weeks
ago, he would hear no more in this World. The man
ness; louder ones to lose their strength. The mist
confused and altered values. The playwright heard the
was dead; but his voice was with the other voices in
small noises of the burning peat, the snapping of twigs
in the woods, the drip-drap of the drops on the pine
needles, the faint toll of a distant cow-bell, the bleat of a

the mist. Tiny noises now seemed to gain in clear-
ness; louder ones to lose their strength. The mist

sheep on the heather, the faint whisper of a languid
irresolute wind through the cloisters, the flutter of a
bird' s wings in a sweet-briar bush without, and the
faint fragile chant from the chapel.

confused and altered values. The playwright heard the
H e felt a sort of depression which was not usually
small noises of the burning peat, the snapping of twigs
in the Woods, the drip-drap of the drops on the pine
present in the calm strength of the atmosphere of
B rent. H e began to wish F ather Standish would come.
F ather Standish almost invariably did come into the
needles, the faint toll of a distant cow-bell, the bleat of a

sheep on the heather, the faint whisper of a languid
guest-room at some time between vespers and compline.
H e came at six o' clock this evening and greeted the
playwright.
irresolute wind through the cloisters, the flutter of a

" I hope this mist will clear to-morrow," he said.
" I f not, I am afraid you will find it dreary. I am
bird’s wings in a sweet-briar bush without, and the

faint fragile chant from the chapel.
afraid you will be alone here too; my only other guest
is in very bad health, poor fellow! I ndeed he is too ill
to leave his room to-day; so ill I have sent for Morton
He felt a sort of depression which was not usually

present in the calm strength of the atmosphere of
Brent. He began to wish FatherStandish would come.
Father Standish almost invariably did come into the
guest-room at some time between Vespers and compline.
He came at six o’clock this evening and greeted the
playwright.
I hope
“ this mist will clear to-morrow,” he said.
“ If
not, I am afraid you will find it dreary. I am
afraid you will be alone here too; my only other guest
is in very bad health, poor fellow ! Indeed he is too ill
to leave his room to-day ; so ill I have sent for Morton
C0 glee
THE DARK STAR 143
to have a look at him. You are not likely to see him

to-morrow. There is no one else in the guest-house
TH E DA R K STA R
143
to have a look at him. Y
to-morrow. There is no one else in the guest-house

ou are not likely to see him
except my permanent visitor, Alison; but he has his

ex cept my permanent visitor, A lison; but he has his
own rooms. You know how he flies from his kind;
you will not have his company.”
own rooms. Y ou know how he flies from his kind;
you will not have his company."
" To tell you the truth, F ather A nthony," replied “ To tell you the truth, Father Anthony,” replied
the playwright, I have been having an over-dose of
the playwright, " I have been having an over-dose of
“
my kind in town of late. E x cept for such time as you
my kind in town of late. Except for such time as you

can spare me, I shall be glad of solitude and the
woods."
" I am afraid I shall not see as much of you as I
can spare me, I shall be glad of solitude—and the

woods.”
should like. A s usual, I am busy, like the maj ority of
people in my position. B ut you are at home here,
“ I
am afraid I shall not see as much of you as I
N oel; and the country is at its best. A h! I think I
hear Morton."
The doctor entered, greeted them both, reported

should like. As usual, I am busy, like the majority of
people in my position. But you are at home here,
on his patient, and then drew from his pocket a paper.
I t was The Daily Post, and he waved it at them
Noel; and the country is at its best. Ah! I think I

flag-wise.
" Do you see this prediction of Professor L owell' s? "
he said. " A dark star is to make its appearance in hear Morton.”

our solar system. I
will take about fourteen years. The result will be a

t is to fight our sun and win. I t
The doctor entered, greeted them both, reported

cold so intense that for five years before the final
on his patient, and then drew from his pocket a paper.

It was The Daily Post, and he waved it at them
collision and conflagration human life will be impossible
on this planet. Cheerful, isn' t it? "
" Thoroughly so !
and sincerity. "

"
The best news I

said the playwright with energy
' ve heard for years."

flag-wise.
W hereby it may be seen that the playwright, like
“ Do you see this prediction of Professor Lowell’s?”
he said. “A dark star is to make its appearance in

most people of creative mind, was not only subj ect to
' moods,' but had neither the good sense nor the
our solar system. It is to fight our sun—and win. It

decency to refrain from inflicting them on others. The
doctor, undismayed, discussed with him the alarming
prediction. B ut the priest was oddly silent. W hen

will take about fourteen years. The result will be a
cold so intense that for five years before the final
collision and conflagration human life will be impossible
on this planet. Cheerful, isn’t it ?
”
“Thoroughly so ! said the playwright with energy

”
and sincerity. “ The best news I've heard for years.”

Whereby it may be seen that the playwright, like
most people of creative mind, was not only subject to
‘moods,’ but had neither the good sense nor the
decency to refrain from inflioting them on others. The
doctor, undismayed, discussed with him the alarming
prediction. But the priest was oddly silent. When
Co 316
144 THE QUEST
144
the doctor had gone, he sat gazing into the red glow of
TH E Q UE ST
the peats. At last he said slowly:

“ The dark star! The dark star! ”
the doctor had gone, he sat gazing into the red glow of
the peats. A t last he said slowly:
“ It is known there
are dark stars, isn't it ?
”
said
" The dark star! The dark star! "
" I t is known there are dark stars, isn' t it? " said
the playwright.
the playwright.
Noel,” replied Father Standish, “ you met Barry
" N oel," replied F ather Standish, " you met B arry
“
here, did you not? Y es! I know you did."
" Y es. I
think. H e died here, didn'

did. W e took to each other rather, I
t he, poor chap? "

here, did you not ? Yes! I know you did.”
" H e died here about three weeks after you met “Yes. I did. We took to each other rather, I
him. H e was ill for twenty-four hours. F
hours before he was taken ill he dreamed of a dark

orty-eight
think. He died here, didn't he, poor chap ? ”
“ He died here about three weeks after

star. H e seemed to be perfectly well at the time; but
you met
him. He was ill for twenty-four hours. Forty-eight
as he died three days later you may say his dream was
a sort of delirious night-mare caused by unsuspected
but incipient mortal illness. O r you may take it that
he, after a life of peculiarly bitter ex perience, was

hours before he was taken ill he dreamed of a dark
swiftly taught something which was true; in the only
star. He seemed to be perfectly well at the time ; but

as he died three days later you may say his dream was
way in which anything can be really taught, by being
forced to live it. B ut it has j ust struck me he said he
a sort of delirious night-mare caused by unsuspected

should try to tell you the dream. I will try to tell it
for him, since he is gone."
" Thank you, F ather A nthony," said the playwright

but incipient mortal illness. Or you may take it that
he, after a life of peculiarly bitter experience, was
in rather a hushed tone. A message that a dead voice
intended for his ear imposes a certain q uietude upon
the hearer; the playwright felt as though the voice of
swiftly taught something which was true ; in the only

way in which anything can be really taught, by being
this dead man had suddenly crept out of the mist
wherein it had echoed faintly with the other dream
voices. F ather Standish began.
forced to live it. But it has just struck me he said he

" B arry said he dreamed this very thing of which
Morton spoke, had happened. That made Morton' s
should try to tell you the dream. I will try to tell it

for him, since he is gone.”
words rather startling to me. B arry said:
" ' The star, being without light, could not be seen.
“ Thank
you, FatherAnthony,”said the playwright
B ut the astronomers knew its precise position; and
in rather a hushed tone. A message that a dead voice

intended for his ear imposes a certain quietude upon
the hearer; the playwright felt as though the voice of
this dead man had suddenly crept out of the mist
wherein it had echoed faintly with the other dream
voices. Father Standish began.
“
Barry said he dreamed this very thing of which
Morton spoke, had happened. That made Morton's
words rather startling to me. Barry said :
“ ‘ The
star, being without light, could not be seen.
But the astronomers knew its precise position; and
Co 316
THE DARK STAR 145
TH E DA R K STA R
its effects, when I began to dream, were in full swing.
145
We humanity —knew our fate. We realised our

—
doom. The effect on people's minds was extraordinary.

its effects, when I began to dream, were in full swing.
W e humanity knew our fate. W e realised our
doom. The effect on people'
Just think what a drastic stripping it meant!

s minds was ex
A
traordinary.
ll
Just think what a drastic stripping it meant ! All
ambitions large and small, personal or impersonal, that
ambitions large and small, personal or impersonal, that

touched material life were known to be useless. All
touched material life were known to be useless. A ll
social schemes, selfish and altruistic alike, were fruitless.
W hat was the use of Joint Stock Companies, "
business, L and Schemes, Tariff R eforms, E

corners,"
ducation
social schemes, selfish and altruistic alike, were fruitless.
B ills, or demands for votes, when the world would soon
What was the use of Joint Stock Companies, “ corners,”
business, Land Schemes, Tariff Reforms, Education
be an ice-bound corpse swinging through space to final
cremation in a blazing solar system? N othing mattered.
A ll arguments of rival creeds, religious, scientific, or
Bills, or demands for votes, when the world would soon

be an ice-bound corpse swinging through space to final
political, had ceased. Theories dropped dead. Speech
was wiped from our lips. E x periments were done with.
A ll those who predicted a new race with new and
highly developed powers, and a new and glorified earth,

cremation in a blazing solar system? Nothing mattered.
were silent. The world' s life and man' s life were alike
All arguments of rival creeds, religious, scientific, or
political, had ceased. Theories dropped dead. Speech

dying of cold. To put it familiarly, we felt that the
conceit was pretty well taken out of us. W e were
was wiped from our lips. Experiments were done with.

silenced by j ust one q uiet inex orable natural happening,
which we were utterly powerless to fight. W e couldn' t
arrest the course of the Dark Star, nor change our own
All those who predicted a new race with new and
course through space. People who had developed great
capacity, too, that did not matter. N o powers of the

highly developed powers, and a new and glorified earth,
soul which were manifested through the body mattered
were silent. The world’s life and man's life were alike
dying of cold. To put it familiarly,we felt that the
at all. F or our bodies were one and all dying of cold.
B ut some people said the powers of the soul were
immortal and varied in development; they still hoped.
conceit was pretty well taken out of us. We were

B ut they were not very comfortable either; especially
as the pain and discomfort increased. Some people

silenced by just one quiet inexorable natural happening,
which we were utterly powerless to fight. We couldn't
went mad with terror. A ll these things, the general
state of affairs, I mean, were present in my mind when
x o
began to dream. I knew them; I had lived through
arrest the course of the Dark Star, nor change our own
course through space. People who had developed great
capacity, too,—that did not matter. No powers of the
soul which were manifested through the body mattered
at all. For our bodies were one and all dying of cold.
But some people said the powers of the soul were
immortal and varied in development; they still hoped.
But they were not very comfortable either; especially
as the pain and discomfort increased. Some people
went mad with terror. All these things, the general
state of affairs, I mean, were present in my mind when
I began to dream. I knew them; I had lived through
10
Co glee
143 THE QUEST
146 TH E Q UE ST
them. I remembered I had suflered very much physi-
them. I remembered I had suffered very much physi-
cally; but that was nearly over. My brain was half

dead, and my body weak and numbed. I was sitting
cally; but that was nearly over. My brain was half
dead, and my body weak and numbed. I was sitting
all alone in a q
island which I
ueer grey half-light on a little barren
knew was in the N orth. I t was ice-

all alone in a queer grey half-light on a little barren
bound and deadly cold.' "
island which I knew was in the North. It was ice-
The playwright shivered.
" B arry told the thing very graphically," said F ather

bound and deadly cold.’ ”
Standish. " O f course I cannot tell it as he did. H e said:
The playwright shivered.

Barry told the thingvery graphically,"said Father
" ' I was alone on the island save for a little dead
girl-child who lay on the grey green-white ice at my

“
feet. I knew vaguely I
more from a selfish wish for company, I

had tried to keep life in her;
think, than for

Standish. Of course I cannot tell it as he did. He said:
“
any other reason. F or what was the use of dragging “ ‘I was alone on the island save for a little dead
girl-child who lay on the grey green-white ice at my

out an agony to which there was only one sure end? I
should have ended it for myself only I was, as you
know, held by a promise I
find the person to whom I

once made;
made it;
and I could not
perhaps he was
feet. I knew vaguely I had tried to keep life in her;
dead.' "
more from a selfish wish for company, I think,than for

any other reason. For what was the use of dragging

" I know who that person was," said F ather
Standish parenthetically. " H e used his name, which I
suppress; and it was strange to see how the memory
and the promise held in that strange dream-life. W ell!

out an agony to which there was only one sure end ? I
B arry continued: should have ended it for myself only I was, as you
know, held by a promise I once made; and I could not
" ' The child lay there stone-dead, with a q ueer little
smile on her lips and her blue eyes half-open. Suddenly
I knew that my brain was q
kind of brain within it was at work. My powers of

uite dead, and some finer
find—the person——to whom I made it; perhaps he was

sensation and thought were thereby increased; but dead.’ ”
soon that brain began dying, too. That was a strange
“ I know who that person was,” said Father

sensation. I thought: The Sun has always been the
symbol and sign of God in the heavens, and the Sun is
Standish parenthetically. “He used his name, which I

suppress; and it was strange to see how the memory
being conq uered. Do you realise the thoughts tJux t fact
brought ? ' "
and the promise held in that strange dream-life. Well!

Barry continued:
“ ‘ The child
lay there stone-dead, with a queer little
smile on her lips and her blue eyes half-open. Suddenly
I knew that my brain was quite dead, and some finer
kind of brain within it was at work. My powers of
sensation and thought were thereby increased ; but
soon that brain began dying, too. That was a strange
sensation. I thought: The Sun has always been the
symbol and sign of God in the heavens, and——the Sun is
being conquered. Do you realise the thoughts that fact
brought ? ’ ”
C0 glee
THE DARK STAR 147
TH E DA R K STA R
“It seemed to me a most ghastly, an unthinkable
147
idea; I wondered how Barry could tell me the dream
so quietly. He went on:
" I t seemed to me a most ghastly, an unthinkable
idea; I wondered how B arry could tell me the dream
so q
" '
uietly. H e went on:
Then I thought this Dark Star must be the sign

“ ‘Then I
thought this Dark Star must be the sign
of the O pposer of God; and I began to feel that the of the Opposer of God; and I began to feel that the
physical changes it caused were not all it was doing.
The Dark Star had a soul; and that soul was beginning
physical changes it caused were not all it was doing.
to deal with the world-soul; it was beginning tc deal
The Dark Star had a soul; and that soul was beginning
to deal with the world-soul; it was beginmlng to deal
toith mine. I thought with this poor dying brain
hidden in a dead brain: This must be L ucifer, fallen
from L ight, q uenched in Darkness. Y
strange that he should want to blot out the kingdoms

et it seemed
with mine. I thought with this poor dying brain

of this world. The cold was not now an atmospheric
hidden in a dead brain: This must be Lucifer, fallen
from Light, quenched in Darkness. Yet it seemed
cold at all, you understand. I t was frightful un-
speakable and it burnt. I began to realise you could
not escape from matter;
you were bound to it;

go in and in as you would,
there was a much wider " mortal

strange that he should want to blot out the kingdoms
life " than I had dreamed possible. I shrank in in
of this world. The cold was not now an atmospheric
cold at all, you understand. It was frightful—un-

in before the awful cold; and it followed me in-
ex orably and froze and burnt and stripped away each
of my refuges. I
still sensation endured and a tort of bodily life;

t went on strip! strip! strip!
life in
and
speakable——and it burnt. I began to realise you could

some kind of a form at any rate. I realised that this not escape from matter; go in and in as you would,
you were bound to it; there was a much wider “ mortal
frightful flaying alive was the office of the cold. I t
burnt; but it was cold fire dark fire! . . . My
God! what agony it was! A nd it did another
life than I had dreamed possible. I shrank in—in—

”
in—before the awful cold; and it followed me in-

and most awful thing to you; it showed you your
refuge before it killed it. I discovered things about
myself of which I never dreamed. Sometimes I felt
exorably and froze and burnt and stripped away each

so ashamed of them, I was glad to have them burnt
and frozen, horribly as the process hurt. Sometimes
of my refuges. It went on—strip! strip! strip! and

still sensation endured and a sort of bodily life; life in
though, I hung on to them; I shrieked silently of
course, for the silence was the most terrific part of it
some kind of a form at any rate. I realised that this

for mercy. B ut that cold never spared for your shrieks.
frightful flaying alive was the ofiice of the cold. It

burnt; but it was cold fire——da.rlc fire! . . . My
God! what agony it was! And it did another
and most awful thing to you; it showed you your
refuge before it killed it. I discovered things about
myself of which I never dreamed. Sometimes I felt
so ashamed of them, I was glad to have them burnt
and frozen, horribly as the process hurt. Sometimes
though, I hung on to them; I shrieked—silent1y of
course, for the silence was the most terrific part of it-
for mercy. But that cold never spared for your shrieks.
C0 glee
148 THE QUEST
148
It Worked steadily on and in. I realised the soul had
senses as the body had but far keener. The Dark Star
TH E Q UE ST
I t worked steadily on and in. I realised the soul had
senses as the body had but far keener. The Dark Star
was killing these. It was a second death. The soul of
the Sun seemed to have drawn them out; had expanded
was killing these. I t was a second death. The soul of
the Sun seemed to have drawn them out; had ex panded
into fulness all you knew as yourself and much that
you did not know. The Sun gave you increased power,
into fulness all you knew as yourself and much that
keener perceptions, and an immense zest and j oy in
you did not know. The Sun gave you increased power,
life such as I , personally, have never known save in
that one dream. The Dark Star was reversing that

keener perceptions, and an immense zest and joy in
process; it was killing the powers of the body and the
life such as I, personally, have never known save in

that one dream. The Dark Star was reversing that
powers of the soul.
" ' I do not know at what point of this process it
process ; it was killing the powers of the body and the

struck me I was being j udged, and as it appeared to
me, receiving wholesale condemnation. N othing so far
had been thought worth keeping alive. I knew the
powers of the soul.

I do not know at what point of this process it
pains of death were over for the outer husk, but the
“ ‘
soul of the Dark Star touching mine was doing for the
inner what had been done for the outer. I was sure I
struck me I was being judged, and as it appeared to

was being utterly and deservedly condemned; but I
thought by the time the process ended there would be
me, receiving wholesale condemnation. Nothing so far

nothing left for the Place of E
was immortal; but the poor fuel was mortal and was
ternal F ire. The F ire
had been thought worth keeping alive. I knew the

being burnt away. I was being j udged, and . . .
pains of death were over for the outer husk, but the
soul of the Dark Star touching mine was doing for the
the words suddenly throbbed through me: " I t it nct
L ucifer who is the Judge of souls." Directly I felt those
words (I
" I
did not hear them) other words followed them:
am come that ye might have L ife."

inner what had been done for the outer. I was sure I
" * Then I realised, with what humility and gratitude
was being utterly—and deservedly——condemned ; but I

thought by the time the process ended there would be
you do not know, and I can never tell you what was
really being done to both body and soul. I n this place
ness;
have learned to think of God as the Divine W hite-
but never, till then, did I think of H im as the

nothing left for the Place of Eternal Fire. The Fire
H oly Darkness. I had never thought of the L ight
was immortal ; but the poor fuel was mortal and was
V isible as the Gates of H ell which should not prevail
being burnt away. I was being judged, and . . .
the words suddenly throbbed through me: “It is not

Luczfer who is the Judge of souls.” Directly I felt those
Words (I did not hear them) other words followed them:
“ I
am come that ye might have Life.”
“ ‘ Then I
realised, with what humilityand gratitude
you do not know, and I can never tell you—what was
really being done to both body and soul. In this place
I have learned to think of God as the Divine White-
ness; but never, till then, did I think of Him as the
Holy Darkness. I had never thought of the Light
Visible as the Gates of Hell which should not prevail
Co glee
THE DARK STAR 149
TH E DA R K STA R
against His Church; Holy Gates—nevertheless Gates
149
against H is Church; H oly Gates nevertheless Gates

through which you can pass into the very Pit. The
through which you can pass into the very Pit. The
Sun is a Sacred Fire which calls created beings into

mortal life; and we know what mortal life can be, and
Sun is a Sacred F ire which calls created beings into
mortal life; and we know what mortal life can be, and
to what I
the Gate to the Uncreated L

nfernos it can lead. B
ight I
ut the Dark Star is
nvisible; H e is the
to what Infernos it can lead. But the Dark Star is
Door to the B ride' s Court; H e is the Purgation of
the Gate to the Uncreated Light Invisible; He is the
Door to the Bride's Court; He is the Purgation of
E vil.'
" B arry stopped there. I said: ' The Darkness
round the Cross?
went on, he said:

' and he nodded silently. W hen he
Evil.’
" ' I t was not my spirit, soul, and body that were
“Barry stopped there. I said: ‘The Darkness

round the Cross ? and he nodded silently. When he
being killed; it was their mcrtality. That was being
’
burnt and frozen and wrung out of them. I knew a
fresh meaning in the words: "
unto sin once; but in that H e liveth, H e liveth unto

I n that H e died, H e died
went on, he said :

God." Y ou cannot rise till you have been crucified,
“ ‘ It was not
my spirit, soul, and body that were
being killed; it was their mortality. That was being
dead, and buried. W as it St. John of the Cross, who
called the F ather the Divine H and, the Son the Divine
Touch, the H oly Ghost the Divine B
in the soul of the saint; the purgatorial fire in the soul

urn? F ire of L ove
burnt and frozen and wrung out of them. I knew a

of the sinner.
fresh meaning in the words : “ In thatHe died, He died
unto sin once; but in that He liveth, He liveth unto
" ' W hen the Dark F ire sought me out I knew there
was a L ife inseparate from Substance; and a True
B lood inseparate from True B
and B lood was crucifying the false in me. I

ody. That True B ody
was being
God." You cannot rise till you have been crucified,
healed of mortality. I t was not killing, it was unveil-
dead, and buried. Was it St. John of the Cross, who
ing;
The whole "

but it felt like death, and the pain was terrible.
natural man" (a false shadow-man, in truth)

called the Father the Divine Hand, the Son the Divine
Touch, the Holy Ghost the Divine Burn? Fire of Love
fought it. There was a true E arth, a true L ife, that
in the soul of the saint ; the purgatorial fire in the soul

lay within all the things visible to mortality; and the
Dark Star' s office was to burn and freeze all that was
other than that Supreme B
E verything else was being killed;

eauty and Simplicity.
all the dross, all the

of the sinner.
“ ‘ When the Dark Fire
sought me out I knew there
was a Life inseparate from Substance; and a True
Blood inseparate from True Body. That True Body
and Blood was crucifying the false in me. I was being
healed of mortality. It was not killing, it was unveil-
ing; but it felt like death, and the pain was terrible.
The whole “natural man” (a false shadow-man, in truth)
fought it. There was a true Earth, a true Life, that
lay within all the things visible to mortality; and the
Dark Star’s office was to burn and freeze all that was
other than that Supreme Beauty and Simplicity.
Everything else was being killed; all the dross, all the
Co 316
160 THE QUEST
150
complexities, were being destroyed by the Divine

Burning.’
TH E Q UE ST
”
complex ities, were being destroyed by the Divine
"
urning.'
' A
"
nd it was very painful,' I said. I felt a strange

“ ‘And it was very painful,’ I said. I felt a strange
sort of fear that was not fear."
sort of fear that was not fear.”

“ ‘ It
was very painful,’ he said slowly. ‘ Even as a
" ' I t was very painful,' he said slowly. ' E ven as a
mere dream it was great agony. The Dark Star feels
mere dream it was great agony. The Dark Star feels

like a cruel death. That is an earthly delusion. H e is
the Gate to the Marriage-Supper of the L amb. H e
unveils the W edding-Garment H e wove, before the

like a cruel death. That is an earthly delusion. He is
the Gate to the Marriage-Supper of the Lamb. He
garment of shame was woven on the devil' s looms.' "
" B arry was silent, and thought for a little while
we were in this room at the time
said:
then he
unveils the Wedding-Garment He wove, before the

" ' I fI live to see him again, and can screw up my
garment of shame was woven on the devil’s looms.’ ”
courage to do it, I
I am much more shy than people believe. They think

shall try to tell Cardross that dream.
“Barry was silent, and thought for a little while

me particularly cool and brazen, you know! ' "
———we were in this room at the time——then he

" H e laughed; and I said: ' I s that all your dream,
said:
B arry? '
“ ‘ If I live to
see him again, and can screw up my
" H e looked up at me in a q ueer way he had; you
did not know him well enough to know that look. I t
was j ust as though a what shall I say ? a veil of
courage to do it, I shall try to tell Cardross that dream.

I am much more shy than people believe. They think
childhood had suddenly fallen over his face. W hen he
was dead, three days later, that look came back and
me particularly cool and brazen, you know!’

abided on it.
"
" H e said, with a little smile: ' 1 believe I dreamed
my way through that Gate, F ather A nthony.'

“ He
laughed; and I said: ‘ Is that all your dream,
Barry ? ’
" ' A nd beyond it was what? ' I asked.
" H e replied: ' Y ou do not ex pect an answer to
“ He looked
up at me in a queer way he had ; you
that, I know. F irstly, because you know if I tried to
talk I should blaspheme. I t may be, though God
knows I didn' t mean it, I have done that already.

did not know him well enough to know that look. It
was just as though a—what shall I say ?—a veil of
Secondly, because you know far better than I do, that
I can' t! ' "
childhoodhad suddenly fallen over his face. When he

was dead, three days later, that look came back and
abided on it.
“ He
said, with a little smile : ‘ I believe I dreamed
my way through that Gate, Father Anthony.’
“ ‘ And
beyond it was—what? I asked.
’
“He replied: ‘You do not expect an answer to

that, I know. Firstly, because you know if I tried to
talk I should blaspheme. It may be, though God
knows I didn’t mean it, I have done that already.
Secondly, because you know far better than I do, that
—I can’t ! ’ "
Co glc
THE DARK STAB 161
TH E DA R K STA R
151
L’ENvoI.
L ' E nvoi.
Pow'
R
r of the N orth!
ound whom the whole creation moves;

Thou Central F lame!
Pow’r of the North ! Thou Central Flame!

A x le of Strength! whose power upholds
Round Whom the Whole creation moves;
Axle of Strength! Whose power upholds
The whirling wheels that swing and flame;
W e may not praise Thee, Silent O ne!
Thou dost sustain the mystic Plan;
The flame of Pow' r streams forth from Thee,

The whirling Wheels that swing and flame;
To guide and govern world and man.
We may not praise Thee, Silent One !
Thou dost sustain the mystic Plan ;
Thou standest, symbol-wise, unmov' d
W ithin the darkness of the night;
Thou art the same when virgin-dawn
Doth veil Thee in her floods of light.

The flame of Pow’r streams forth from Thee,
F rom Thee the Mother-W isdom flows To guide and govern World and man.
To light the dimness of our thought;
She, the R evealer, who unveils

Thou standest, symbol-Wise, unmov’d
To those who seek H er as they ought
Within the darkness of the night;

Thou art the same when virgin-dawn
Seek H er in trembling and in fear,
Seek H er in silence and pure love
The R
The B
adiant V
ride who cometh from above.

irgin, Child of Joy,
Doth veil Thee in her floods of light.

Pow' r of the Centre! Thou dost look
From Thee the Mother-Wisdom flows

To light the dimness of our thought ;
Upon the Silent H oly L and.
Thou shinest through the Sacred H eart
That pulseth midst the desert sand.
Michael W ood.
She, the Revealer, who unveils
(Those who are interested in B arry may read his story as told by
To those Who seek Her as they ought—
Seek Her in trembling and in fear,
C
Michael W ood in The R iddle, recently published by R ebman, L td.,
price I s. E d.)
Seek Her in silence and pure love——

The Radiant Virgin, Child of Joy,

The Bride Who cometh from above.
Pow’r of the Centre! Thou dost look
Upon the Silent Holy Land.
Thou shinest through the Sacred Heart
That pulseth midst the desert sand.
MICHAEL WOOD.
(THOSE who are interested in Barry may read his story as told by
Michael Wood in The Riddle, recently published by Rebman, Ltd.,
price ls.—ED.)
Co 316
TH E H E A R TH A N D TH E STA R S.
GR A CE R H Y S.
I . The W hite L ight.
I n the bevelled edge of my mirror, when there is sun
in the air though not on the glass, fragments of
rainbow-coloured light are to be seen. A round or
oval mirror with a broad bevelled edge gives the most
gorgeous colours, and the morning light seems to
break up better than that of the afternoon or evening.

THE HEARTH AND THE STARS.
Such a truly appalling dazzle of brilliant colours
may sometimes be caught in this way
bars and bands of flaming colour, blue, purple, crimson,

such broken
GRACE RHYS.
orange and gold that one is thankful for the mercy
that binds these many flames into one fair unbroken
veil of cool white light.

I.—THE WHITE LIGHT.
B ehind this veil lie hidden what seas of fire, what
leaping cataracts of purple heat, what thunder of awful
falling golden spray!

IN the bevelled edge of my mirror, when there is sun
A re there creatures that live upon the plane of
in the air though not on the glass, fragments of
rainbow-coloured light are to be seen. A round or
the broken light? I had rather be an inhabitant of
our white land.
I I . A R
W ho can tell us of what shape and size, what and

osary of a Day.
oval mirror with a broad bevelled edge gives the most

how great, is that fragment of time that we call the
gorgeous colours, and the morning light seems to

break up better than that of the afternoon or evening.
present?
A s far as human oreatures are concerned, I fancy
152
Such a truly appalling dazzle of brilliant colours

may sometimes be caught in this Way—such broken
bars and bands of flaming colour, blue, purple, crimson,
orange and gold—that one is thankful for the mercy
that binds these many flames into one fair unbroken

veil of cool white light.
Behind this veil lie hidden What seas of fire, what
leaping cataracts of purple heat, What thunder of awful
falling golden spray!
Are there creatures that live upon the plane of
the broken light‘? I had rather be an inhabitant of
our white land.
II.——A ROSARY or A DAY.

Who can tell us of What shape and size, what and
how great, is that fragment of time that we call the
present ?
As far as human creatures are concerned, I fancy
152
C0 glee
THE HEARTH AND THE STARS 153
TH E H E A R TH A N D TH E STA R S 158
that the duration of the present moment might fairly
that the duration of the present moment might fairly
be measured by the heart-beat—that pulsation whose
various echoes enter so persistently into our life and
be measured by the heart-beat that pulsation whose
various echoes enter so persistently into our life and
its ex pressions;
into the war-terror of beating drum and marching feet:

into our music, which they dominate;
its expressions; into our music, which they dominate;

which are heard in the ticking of our innumerable into the war-terror of beating drum and marching feet:
clocks that parcel out day and night;
strangely often reappear in the sounds of human

and which so
which are heard in the ticking of our innumerable

labour.
clocks that parcel out day and night; and which so

strangely often reappear in the sounds of human
The telling of a rosary might represent, in the
rise and stay and fall of the beads, the passing of this
one moment of present time. Such a rosary of the
day might help us to recollect that life is really a

labour.
series of infinitesimal points of time, each one of them
The telling of a rosary might represent, in the

rise and stay and fall of the heads, the passing of this
in its turn a real, present, vital thing. E ach fresh
instant of our lives is like a new birth of time. The
one moment of present time. Such a rosary of the

destined moment lies hid in the future' s lap. Day by
day, and hour by hour, the long chain runs; nearer
and nearer comes the destined moment; it leaps into
day might help us to recollect that life is really a

series of infinitesimal points of time, each one of them

life, is q uick and vivid and real for a second' s flash; its
value is lost or won; then lo! it falls behind us, in
its uses done with for ever.
Seen after this fashion the smallest moment of

in its turn a real, present, vital thing. Each fresh
the present acq uires new value. F oretold by the ages
instant of our lives is like a new birth of time. The
destined moment lies hid in the future’s lap. Day by
and destined to fairness, it will never return.
" W as there not once a set of wise men who made
themselves famous by discussing how many angels
could stand on the point of a needle? I vow this

day, and hour by hour, the long chain runs; nearer
shall be my ideal; on the needle point of the present and nearer comes the destined moment; it leaps into
life, is quick and vivid and real for a second’s flash ; its
there shall stand as many angels as can find a footing.
N ow, and now, and now, I shall say to myself as the
irrevocable moments flit by;
of life: this one, as it passes, is wide as eternity, and

this, and this is the moment
value is lost or won; then 10! it falls behind us, in

its harbourage spacious as all time. its uses done with for ever.
Seen after this fashion the smallest moment of
the present acquires new value. Foretold by the ages
and destined to fairness, it will never return.
Was there not once a set of wise men who made
themselves famous by discussing how many angels
could stand on the point of a needle? I vow this
shall be my ideal; on the needle point of the present
there shall stand as many angels as can find a footing.
Now, and now, and now, I shall say to myself as the
irrevocable moments flit by; this, and this is themoment
of life: this one, as it passes, is wide as eternity, and
its harbourage spacious as all time.
Go 316
154 THE QUEST
154 TH E Q UE ST
What a shining chain a life so lived might be!
W hat a shining chain a life so lived might be!
Can I make my meaning clear and show to others

what I see; a rope of flashing jewels, each one broad
Can I make my meaning clear and show to others
what I see; a rope of flashing j ewels, each one broad
as the sky! Nay, and is not this the universe, and

as the sky! N ay, and is not this the universe, and
God' s own scheme?
I I I . L ove and the Stars.

God’s own scheme?
" I love you! " that is very little between you
and me. I change and you change. H ow can we
know that the changed I and the changed you will

III.——LOVE AND THE STARS.
agree? Perhaps you will want to be looking north
“I love you!”—that is very little between you

while I am looking south.
B ut " Y ou and I adore the changeless O ne " that
is a great matter;
always meet. O ne crowned hour in its heavenly airs,

there is a still land where we can
and me. I change and you change. How can we

and we can never be lost to each other again. know that the changed I and the changed you will
agree? Perhaps you will want to be looking north
I V . L ove and the H earth.
Y our love for me and mine for you cross and j oin.
A t the meeting point the hearth-fire is lit, from which
while I am looking south.

But “You and I adore the changeless One ”——that
other lights are kindled. This fire cannot burn unless
it is served. Service is the clear condition of its life.
H eavenly love may burn with the cool internal fire of
the gem, but these earthly loves are not made so.
is a great matter; there is a still land where we can _
Shall the hand then refuse its service and the fire
always meet. One crowned hour in its heavenly airs,

and we can never be lost to each other again.
die? O h shameful hand! ex piring flame!
V . Cock-Crow.
There is an old H ebrew law which seems to me to
IV.—LovE HEARTH.
have arisen out of a wonderfully delicate perception, an
almost ethereal sense of virtue. This law commands

AND THE
that morning prayer shall be said as soon as the first
light permits white to be distinguished from blue.
Your love for me and mine for you cross and join.
At the meeting point the hearth-fire is lit, from which

other lights are kindled. This fire cannot burn unless
it is served. Service is the clear condition of its life.
Heavenly love may burn with the cool internal fire of
the gem, but these earthly loves are not made so.
Shall the hand then refuse its service and the fire
die? Oh shameful hand! expiring flame !
V.——COCK-CROW.
There is an old Hebrew law which seems to me to
have arisen out of a wonderfully delicate perception, an
almost ethereal sense of virtue. This law commands
that morning prayer shall be said as soon as the first
light permits white to be distinguished from blue.
C0 316
TH E H E A R TH A N D TH E STA R S 155 It is a very strange thing that in the twilight blue

I t is a very strange thing that in the twilight blue
loses its colour and fades into white. I first discovered

loses its colour and fades into white. I first discovered
this as a child of eight years old. I remember j umping
this as achildof eight years old. I remember jumping

from the carriage, a prisoner released, at the end of the
from the carriage, a prisoner released, at the end of the
long day' s travelling that took me every spring out of a
paved street of houses and a terror of lessons, straight
into Paradise. I was wearing a bright blue dress. I

long day's travelling that took me every spring out of a
remember running across the gravel sweep in the dusk,
paved street of houses and a terror of lessons, straight

into Paradise. I was wearing a bright blue dress. I
almost delirious with j oy at the scent of the beloved
meadows, the gardens, and the flowering shrubberies.
A sI ran I
bright blue had faded into a pale grey white.

glanced down at my dress, and behold, its
remember running across the gravel sweep in the dusk,

W hen, many years later, I read about this old
almost delirious with joy at the scent of the beloved
meadows, the gardens, and the flowering shrubberies.
H ebrew ordinance, I remembered the blue dress and
that heavenly twilight of my childhood; so I took the
trouble to have ready a piece of blue drapery and a
piece of white against the nex t morning' s dawn. W hen

As I ran I glanced down at my dress, and behold, its
I first got up the light was j ust beginning to struggle
bright blue had faded into a pale grey white.

When, many years later, I read about this old
through the darkness. There lay the draperies, two
heaps of dusky pallor; it was q uite impossible to tell
white from blue. Sitting down by the open window to
Hebrew ordinance, I remembered the blue dress and

that heavenly twilight of my childhood; so I took the
watch and wait for the light, I began to comprehend
the significance of the old law. The cocks began to
crow with that loud shrill shout that has something
ex citing in it. A bove, the heavens were clear and

trouble to have ready a piece of blue drapery and a
faintly spread with disappearing stars. B elow, the
piece of white against the next morning's dawn. When

I first got up the light was just beginning to struggle
earth lay black and still apparently asleep. B ut soon
there was a light stir abroad in the air. A ll living
green things were awaking from sleep;
move and rise up and stretch out their green living

they began to
through the darkness. There lay the draperies, two

heaps of dusky pallor; it was quite impossible to tell
fingers to meet the day.
white from blue. Sitting down by the open window to

A s the light increased, and the flush deepened in
the east and in the west, there seemed to be running
through the earth and sky a sense of j oy, pure and fine.
watch and wait for the light, I began to comprehend

the significance of the old law. The cocks began to
crew with that loud shrill shout that has something
exciting in it. Above, the heavens were clear and
faintly spread with disappearing stars. Below, the
earth lay black and still apparently asleep. But soon
there was a light stir abroad in the air. All living
green things were awaking from sleep; they began to
move and rise up and stretch out their green living
fingers to meet the day.

As the light increased, and the flush deepened in
the east and in the west, there seemed to be running
through the earth and sky a sense of joy, pure and fine.
Co 316
153 THE QUEST
156
It was a moment unlike any other moment of the day
TH E
I
Q UE ST
t was a moment unlike any other moment of the day

ornight,when at last the two heaps of drapery separated
or night, when at last the two heaps of drapery separated
themselves one from the other, the one deepening into
blue, the other brightening into white.
themselves one from the other, the one deepening into
blue, the other brightening into white.
This was the moment of the H ebrew prayer.
W ithin doors, blue deepened and white shone.

This was the moment of the Hebrew prayer.
O ut of doors, the dawn wind rose and floated lightly by
Within doors, blue deepened and white shone.
to meet the sun. The air was inex
washed by the passage of the dews, freshened by the

pressibly sweet,
Out of doors, the dawn wind rose and floated lightly by

darkness and the silence of the night. I
though nature herself desired spaces untroubled by any

t seemed as
to meet the sun. The air was inexpressibly sweet,

sound and therefore night had silenced the wings and washed by the passage of the dews, freshened by the
feet of the creatures that belonged to her.
A t the dawning, this air so sweet, so untroubled,

darkness and the silence of the night. It seemed as
is like a draught of life to the waking world. The
though nature herself desired spaces untroubled by any

sound and therefore night had silenced the wings and
birds feel it. O f all the recurrent miracles that delight
or should delight our daily life, the dawn-song of
the birds during a q uarter of the year is one of the
feet of the creatures that belonged to her.

most surprising. A s soon as the light is half come,
they wake and begin. R efreshed by their night' s sleep,
At the dawning, this air so sweet, so untroubled,

is like a draught of life to the waking world. The
and still fasting, they turn their heads up to the sky
and sing all together the loudest, most j oyful song of
the day. The noise is fairly deafening. I
resonant metallic sound, this of a thousand small

t is a
birds feel it. Of all the recurrent miracles thatdelight

voices chanting each one a different song. There is
or should delight our daily life, the dawn-song of

the birds during a quarter of the year is one of the
nothing like it in our music, nothing like it in the
world. A sI leaned from my window, there they were
on every tree, singing spirits like tiny painted angels,
their vibrating throats, choir on choir of stringed harps,

most surprising. As soon as the light is half come,
they wake and begin. Refreshed by their night's sleep,
sending out enchanting discords.
Many things combine to make this the most
wonderful hour of the day, clarity of the air, the cold

and still fasting, they turn their heads up to the sky
freshness of the dew, the silence of men, the pouring in
and sing all together the loudest, most joyful song of

the day. The noise is fairly deafening. It is a
of the light.
resonant metallic sound, this of a thousand small

voices chanting each one a different song. There is
nothing like it in our music, nothing like it in the
world. As I leaned from my window, there they were
on every tree, singing spirits like tiny painted angels,
their vibrating throats, choir on choir of stringed harps,
sending out enchanting discords.
Many things combine to make this the most
wonderful hour of the day, clarity of the air, the cold
freshness of the dew, the silence of men, the pouring in
of the light.
Co glee
TH E H E A R TH A N D TH E STA R S 157
Nothingdelighted me more in my childhood than
N othing delighted me more in my childhood than
the story of the mermaid’s palace in the sea, with the
gushing of the water in and out of the palace doors,
the story of the mermaid' s palace in the sea, with the
gushing of the water in and out of the palace doors,
the strange green light, and the fishes that swam in at
the open window. The same strangeness and pleasure

the strange green light, and the fishes that swam in at
now beset me when I think of the moving tides of air the open Window. The same strangeness and pleasure
now beset me when I think of the moving tides of air
about our doors, the black repose of night, the silver
spears of light on their morning race towards our low
heavens, the argent palaces raised above us by the sun.
about our doors, the black repose of night, the silver

spears of light on their morning race towards our low
These are the miracles of every day. I can promise
anyone who will get up in the morning to watch the
parting of white from blue, that they will gain from the
enterprise some glimpse at least of the indestructible

heavens, the argent palaces raised above us by the sun.
mystery that still lives in common things.
These are the miraclesof every day. I can promise
anyone who Will get up in the morning to watch the
Grace R hys.
* i
parting of White from blue, that they will gain from the
enterprise some glimpse at least of the indestructible
mystery that still lives in common things.

GRACE RHYS.
Co 316
SI B Y L L I C.
This then' s your magic! L ady, I avow
A certain wizardry about you clings;
There is a magic in your pallid brow
A nd in the splendour of your violet eyes,
W hich seem to say " W e have another sight,
A nd gaze on incommunicable things I "
B ut, L ady, if they ever proved you right,
W as it not mainly to your own surprise?

SIBYLLIC.
This then' s your magic I Y on will take my hand,
A nd poring over it read, line by line,
The will of God most accurately plann' d,

THIS then’s your magic! Lady, I avow
A nd traced to suit the blind eyes of a witch.
A certain wizardry about you clings ;

O r you will gaze upon the stars, and there
See F ate' s infallible and potent sign;

There is a magic in your pallid brow
Tell if my hidden soul be foul or fair
And in the splendour of your violet eyes,
Which seem to say “ We have another sight,
B y which of your two thumbs begins to twitch.
This then' s your magic! Y ou will call the ghost
O f any of th' unnumber' d dead who roam And gaze on incommunicable things I "
A mid the shadows of our earth. W ho most
But, Lady, if they ever proved you right,

W ould suit my humour? L et us raise
Shakespeare, since I ' m a poet. N ow you shut

Was it not mainly to your own surprise ‘I
Y our eyes, and when your lips begin to foam,
This then’s your magic! You will take my hand,

B abble sententious platitudes to glut
E ven the folly of the fool who pays.
This then' s your magic! Y ou have many friends, And poring over it read, line by line,
Clients, of course. A
Grows wealthy at your nod;

, on the stock-ex
your wisdom lends

change,
The will of God most accurately plann’d,

B , who' s a priest, hints for a homily;
And traced to suit the blind eyes of a witch.
168
Or you will gaze upon the stars, and there

See Fate's infallible and potent sign ;
Tell if my hidden soul be foul or fair

By which of your two thumbs begins to twitch.
This then’s your magic! You will call the ghost

Of any of th' unnumber'd dead who roam
Amid the shadows of our earth. Who most
Would suit my humour ‘I Let us raise
Shakespeare, since I'm a poet. Now you shut
Your eyes, and when your lips begin to foam,
Babble sententious platitudes—to glut
Even the folly of the fool who pays.
This then’s your magic! You have many friends,

Clients, of course. A, on the stock-exchange,
Grows wealthy at your nod; your wisdom lends
B, who's a priest, hints for a homily ;
158
C0 8lC
SIBYLLIC 169
While through your wizardry C got his wife!
SI B Y L L
W hile through your wizardry C got his wife!

I C
There's not a note in the whole gamut’s range

There' s not a note in the whole gamut' s range
You cannot play. No! For the world is rife
Y ou cannot play. N o I F or the world is rife
With fools who love to be befool’d; that's why!

W ith fools who love to be befool' d; that' s why!
This then' s your magic I Y ou have had your say
Shewn me your art I N ow, in my turn, I ' ll speak,

This then's your magic! You have had your say-
I , who have never seen a gnome or fay
Shewn me your art! Now, in my turn, I'll speak,

I, who have never seen a gnome or fay
O utside the pages of a story-book I
W ho never spent long hours in a damp cell
H unting for ghosts, yet frighten' d by the sq ueak

Outside the pages of a story-book!
O f a small mouse;
To-morrow' s weather save by the sky'

who even can' t foretell
s look.
Who never spent long hours in a damp cell
Gome I Can you bear the " light of common day" Hunting for ghosts, yet frighten’d by the squeak ’
H ere in the street, outside your twilight den?
Of a small mouse; who even can't foretell

To-morrow’s weather save by the sky's look.
W ordsworth has said that in it die away
A ll those bright fantasies that deck our youth
W ith hues not of this world. ' Tis true; I know
The V ision fades as boys grow into men;

Come! Can you bear the " light of common day "
Here in the street, outside your twilight den ‘P

B ut ' tis the fading of a dream! A nd lo 1
N ow, face to face, we see the living truth I
That' s where I blame you; that by tricks and shows Wordsworth has said that in it die away
(O r are you too the dupe of your own self ? )
All those bright fantasies that deck our youth

Y ou' d gild the lily and you' d paint the rose
O f this so lovely world! (O f your own crew

With hues not of this world. ‘Tie true; I know
A re they who paint a heaven beyond the one
The Vision fades as boys grow into men;

But ’tis the fading of a dream! And lo!
That springs to birth, when, from some rooky shelf
O fE astern cliff, mounts heavenwards the dawn' s sun,
A nd E arth sings to the morning born anew! )
Now, face to face, we see the living truth!

Y ou would make all things doubly wonderful;
So rob them of the wonder they contain I
That's where I blame you; that by tricks and shows

F rom life' s bare skeleton you fain would pull
The robe of flesh; and in its stead put on (Or are you too the dupe of your own self ?)
A dress of your own making. Y ou would find
You'd gild the lily and you’d paint the rose

Of this so lovely world ! (Of your own crew
N ew language in the patter of the rain,
A nd a new meaning in the moaning wind;
Then lo (" where is their ancient magic? Gone 1
Are they who paint a heaven beyond the one

That springs to birth, when, from some rocky shelf
Of Eastern cliff, mounts heavenwards the dawn's sun,
And Earth sings to the morning born anew!)
You would make all things doubly wonderful ;

So rob them of the wonder they contain l
From life’s bare skeleton you fain would pull
The robe of flesh; and in its stead put on
A dress of your own making. You would find
New language in the patter of the rain,
And a new meaning in the moaning wind ;
Then lo !:where is their ancient magic ? Gone I
Go 816
160 THE QUEST
When next you look into a hand, see not
160
TH E Q UE ST
Only the crossing lines that, by your rule,
W hen nex t you look into a hand, see not
Spell this or that and cipher a man's lot.

See, rather, in ‘t a slave his will commands
O nly the crossing lines that, by your rule,
Spell this or that and cipher a man' s lot.
See, rather, in' t a slave his will commands

To fetch him heaven or to find him hell;
To fetch him heaven or to find him hell;
O r else a master who can wield the tool

Or else a master who can wield the tool
That fashions j oy or sorrow for mark well,
That fashions joy or sorrow—for mark well,
Man holds his fate fast in his own two hands!
Man holds his fate fast in his own two hands !

W hen nex t you look into the midnight skies,
Seek not among the stars a wizard-tome
F or all life' s chances foolish prophecies!

When next you look into the midnight skies,
Think rather of this marvel: that as far
A s eye of man can reach world upon world

Seek not among the stars a wizard-tome
Throngs infinite space, and ev' ry world the home
For all life's chances—foolish prophecies!
O f infinite life! A book, indeed, unfurl' d,
Think rather of this marvel : that as far

A nd on each page the glory of a star!
A nd when you' d raise the ghost of Shakespeare, take

As eye of man can reach world upon world
The volume of his plays from off its shelf,
Throngs infinite space, and ev'ry world the home

Of infinite life! A book, indeed, unfur1’d,

O pen at random, read; there you may slake
Y our thirst for wonder on each separate page!
See there the phantoms of a thousand dead And on each page the glory of a star !
L ive once again. A nd would you see himself,
And when you'd raise the ghost of Shakespeare, take

B ead through the Sonnets. Then go bow your head
Down in the dust before the master-mage!
This then' s your magic 1 W hat a poor, cheap thing!

The volume of his plays from off its shelf,
Open at random, read; there you may slake
H ow foolish all its wisdom! I s it not?
The veriest bird that passes on the wing
H ath more of wonder; and the winds impart Your thirst for Wonder on each separate page!
B etter the secret of our life. A nd this
See there the phantoms of a thousand dead

I s, that of our own selves, we make our lot
A ccurst or blest, that L ove' s first rapturous kiss

Live once again. And would you see himself,
H ath more of Pate than all your wizard-art!
Read through the Sonnets. Then go how your head

Down in the dust before the master-mage!
J. B edwcod-A nderson.
This then’s your magic I What a poor, cheap thing!

How foolish all its wisdom I Is it not?
The veriest bird that passes on the wing
Hath more of wonder; and the winds impart
Better the secret of our life. And this
Is, that of our own selves, we make our lot
Accurst or blest, that Love's first rapturous kiss
Hath more of Fate than all your wizard-art !
J. REDWOOD-ANDERSON.
R E V I E W SA N D N O TI CE S.
Personal R eligion in E gypt before Christianity.
B y W . M. F linders Petrie, D.C.L ., L L .D., P.R .S., P.B .A .L ondon
(H arper' sL ibrary of L iving Thought), 1909.
The material on which Professor F linders Petrie bases his study
of Pre-Christian Personal R eligion in E gypt that is to say of the
last and highest phase of E
and H ellenic influences

gyptian religion, as modified by Persian
is drawn from the H ermetio writings, the

REVIEWS AND NOTICES.
sketch of the Therapeuts by Philo of A lex andria, Plutarch' s
treatise on I sis and O siris, and Philostratus' s life of A pollonius of
PERSONAL RELIGION IN EGYPT BEFORE CHRISTIANITY.

Tyana; throughout (ex cept in the case of A pollonius) the trans-
By W. M. Flinders Petrie, D.C.L., LL.D., F.R.S., F.B.A. London

lations in Thrice-greatest H ermes are made use of.
The main interest in the six lectures comprised in this study
is the startling hypothesis put forward by the distinguished
(Harper's Library of Living Thought), 1909.

E gyptian historian concerning the date and origin of the
THE material on which Professor Flinders Petrie bases his study

Trismegistic literature. There is so much of beauty and spiritual
worth in the remains of the mystical and religio-philosophical
literature associated with the name Thrice-greatest H ermes, that

of Pre-Christian Personal Religion in Egypt—that is to say of the
for upwards of two centuries the efforts of scholarship have almost
last and highest phase of Egyptian religion, as modified by Persian

without ex ception been concentrated on trying apologetioally to
and Hellenic influences———is drawn from the Hermetic writings, the

make out its dependence on Christian influence, and that, too, in
the crude form of plagiarism in the interests of dying Paganism.

sketch of the Therapeuts by Philo of Alexandria, Plutarch’s
O f late, however, the entire independence of the Trismegistio
treatise on Isis and Osiris, and Philostratus's life of Apollonius of
literature from Christianity has been as strongly urged, and with
greater show of reason, both in Germany and E ngland, and atten-

Tyana; throughout (except in the case of Apollonius) the trans-
tion has been drawn to the ex istence of a wide-spread H ellenistic
lations in Thrice-greatest Hermes are made use of.
theological literature, prior to and contemporary with the origins
The main interest in the six lectures comprised in this study
of Christianity, in a language which was practically common to
is the startling hypothesis put forward by the distinguished

Egyptian historian concerning the date and origin of the
all the religio-philosophical schools of the time, and was shared
in also by the writers and redactors of the N ew Testament
documents. W hat, then, was the date and origin of the original
Trismegistic literature. There is so much of beauty and spiritual
worth in the remains of the mystical and religio-philosophical
Trismegistic tractates? To this problem Professor F linders Petrie
literature associated with the name Thrice-greatest Hermes, that

chiefly devotes himself in the volume before us, and boldly
enunciates an hypothesis which, if established, puts the theory of
161 for upwards of two centuries the efforts of scholarship have almost
11
without exception been concentrated on trying apologetically to

make out its dependence on Christian influence, and that, too, in
the crude form of plagiarism in the interests of dying Paganism.
Of late, however, the entire independence of the Trismegistic
literature from Christianity has been as strongly urged, and with
greater show of reason, both in Germany and England, and atten-
tion has been drawn to the existence of a widespread Hellenistic
theological literature, prior to and contemporary with the origins
of Christianity, in a language which was practically common to
all the religio-philosophical schools of the time, and was shared
in also by the writers and redactors of the New Testament
documents. What, then, was the date and origin of the original
Trismegistictractates ? To this problem Professor Flinders Petrie
chiefly devotes himself in the volume before us, and boldly
enunciates an hypothesis which, if established, puts the theory of
161
11
C0 816
162 THE QUEST
162
plagiarism so ridiculously out of court, that it will be dimcult for

TH E Q UE ST
the younger generation of scholars to imagine how it could ever have

been seriously entertained. His theory is that though they may
plagiarism so ridiculously out of court, that it will be difficult for
the younger generation of scholars to imagine how it could ever have
been seriously entertained. H is theory is that though they may show signs of a later style (presumably owing to overworking and
show signs of a later style (presumably owing to overworking and
touching up, though Professor Flinders Petrie nowhere deals with

this very important side of the question), the Greek documents we
touching up, though Professor F linders Petrie nowhere deals with
this very important side of the q uestion), the Greek documents we
possess are essentially direct translations from E gyptian originals,

possess are essentially direct translations from Egyptian originals,
which are to be dated from 500 to 200 B .C. The documents dealt
which are to be dated from 600 to 200 B.C. The documents dealt
with are the tractates of the Corpus H ermeticum, and also ' The
with are the tractates of the Corpus Hermeticwm, and also ' The
Perfect Sermon and the long fragments of ‘ The Virgin of tbs
Perfect Sermon' and the long fragments of ' The V irgin of tb t
'
W orld' treatise, which Prof. F linders Petrie regards as the oldest
document, while he reverses all prior views by regarding ' The

World treatise, which Prof. Flinders Petrie regards as the oldest
'
Shepherd' treatise as the last of the series, instead of the earliest
document, while he reverses all prior views by regarding ‘ The

Shepherd treatise as the last of the series, instead of the earliest
embodying the original revelation of the tradition. W ith the rest
’
of the fragments preserved in the q uotations of the F athers and
the Philosophers our historian does not deal. embodying the original revelation of the tradition. With the rest
The genesis of the tradition, it is claimed, must be traced to the
of the fragments preserved in the quotations of the Fathers and

direct play of Persian, or Mago-Chaldfflan, influence on E gyptian
the Philosophers our historian does not deal.

religion, which began shortly after the conq uest of E gypt by
Cambyses in 525 B .C. This potent Persian influence gave rise to

The genesis of the tradition, it is claimed,must be traced to the
the last phase of E gyptian religion which is to be characterised as
direct play of Persian, or Mago-Chaldasan, influence on Egyptian
' personal,' for it was mainly of a contemplative and mystical
religion, which began shortly after the conquest of Egypt by

Cambyses in 525 B.C. This potent Persian influence gave rise to
nature. The Chaldseo-Magian influence carried also in its train
certain I ndian elements e.g., asceticism and the transmigration
doctrine for I ndia was the richest province of the Persian empire; the last phase of Egyptian religion which is to be characterised as
indeed the origin of the ascetic communities not only in E gypt but
‘personal,’ for it was mainly of a contemplative and mystical

nature. The Chaldseo-Magian influence carried also in its train
also in Syria must be traced to this I ndian ([ ? B uddhist) influence.
This is the first time to our knowledge that attention has been
drawn to the probability of a pre-A lex andrine phase of gnosis in

certain Indian elements—e.g., asceticism and the transmigration
doctrine—for India was the richest province of the Persian empire;
E gypt due to Persian influence, and whatever may be the value of
his theory of the origin of the Trismegistio tradition, Professor
indeed the origin of the ascetic communities not only in Egypt but
also in Syria must be traced to this Indian C‘? Buddhist) influence.
F linders Petrie deserves the thanks of all historians of religion for
bringing this very important hypothesis into clearer definition.
W e already know how strongly Persian religion, or more correctly

This is the flrst time to our knowledge that attention has been
Chaldeeo-Z oroastrian ideas, influenced post-ex ilic Judaism; this is
drawn to the probability of a pre-Alexandrine phase of gnosis in

Egypt due to Persian influence, and whatever may be the value of
very evident in portions of the Psalter and especially so in pre-
Christian Jewish gnosticism and in a number of schools of the
early Christianised gnosis; and last, but not least, the doctrine of his theory of the origin of the Trismegistic tradition, Professor
the Saviour that dominated the christology of the gnosis is chiefly
Flinders Petrie deserves the thanks of all historians of religion for

bringing this very important hypothesis into clearer definition.
traceable to Mazdeean tradition. W e further know what enormous
influence this same potent blend of B abylonian and I ranian
religion ex ercised later on in one of its phases on the Grseco-

We already know how strongly Persian religion, or more correctly
Chaldaao-Zoroastrian ideas, influenced post-exilic Judaism ; this is
very evident in portions of the Psalter and especially so in pre-
Christian Jewish gnosticism and in a number of schools of the
early Christianised gnosis; and last, but not least, the doctrine of
the Saviour that dominated the christology of the gnosis is chiefly
traceable to Mazdaaan tradition. We furtherknow what enormous
influence this same potent blend of Babylonian and Iranian
religion exercised later on in one of its phases on the Gramo-
C0 glee
REVIEWS AND NOTICES 168
R E V I E W SA N D N O TI CE S
Roman world, by the far and wide spreading of the religion of
163 Mithra in every province of the Empire. Nor must we forget the
R oman world, by the far and wide spreading of the religion of
religion of Mani, the most important element of which was derived

from the same source. Finally, the theory of Persian influence on
Mithra in every province of the E mpire. N or must we forget the
religion of Manx , the most important element of which was derived
from the same source. F inally, the theory of Persian influence on

Orphism, or we should prefer to say on the Orphic renascence from
O rphism, or we should prefer to say on the O rphic renascence from
the time of Onomacritus onwards, is being put forward by

Dr. Robert Eisler, and deserves the attention of all students of
the time of O nomacritus onwards, is being put forward by
Dr. R obert E isler, and deserves the attention of all students of
that most important factor in Greek religion. I f then already this

that most important factor in Greek religion. If then already this
potent influence was energising in E gypt from 500 B .C. onwards,
potent influence was energising in Egypt from 500 B.c. onwards,

developing the last and highest phase of E
be admitted that we have to recognise in it a spiritualising force of

gyptian religion, it must
developing the last and highest phase of Egyptian religion, it must

the highest order, which has not yet found a historian to do it full
be admitted that we have to recognise in it a spiritualising force of
j ustice and restore it to its own.
the highest order, which has not yet found a historian to do it full
I t is thus seen that if this theory holds good, the elements in
justice and restore it to its own.

It is thus seen that if this theory holds good, the elements in
the Trismegistic tractates which so many scholars have attempted
to trace to Judaism and Christianity may j ust as well be ascribed
to Chaldeeo-Z oroastrian influences. W e shall then have to see in

the Trismegistictractates which so many scholars have attempted
Trismegisticism an original blend of E gyptian and Persian elements
to trace to Judaism and Christianity may just as well be ascribed

to Chaldaao-Zoroastrian influences. We shall then have to see in

over-worked and philosophised by the genius of H ellas. N ot only
so, but if Professor F linders Petrie' s dates can stand, we have
before us several Trismegistic tractates, which though they bear a

Trismegisticisman original blend of Egyptian and Persian elements
close resemblance to the style of Plato' s Timaeus, are not to be
over-worked and philosophised by the genius of Hellas. Not only

so, but if Professor Flinders Petrie’s dates can stand, we have
considered as plagiarisms of the great master' s genius, but as
independent works contemporary with and even a century prior to
his day! This is one of the many startling deductions to be drawn

before us several Trismegistic tractates, which though they bear a
from Professor F linders Petrie' s hypothesis, and it is therefore a
close resemblance to the style of Plato's Timaeus, are not to be

matter of the first importance that his contentions should be most
carefully considered and criticised.

considered as plagiarisms of the great master's genius, but as
H e bases his theory on two lines of research. F irst, there are independent works contemporary with and even a century prior to
his day ! This is one of the many startling deductions to be drawn
in some of the tractates a few vague historical references on
which he concentrates his energies, and it must be confessed that,
with his profound knowledge of E gyptian history, he makes out a

from Professor Flinders Petrie’s hypothesis, and it is therefore a
fairly good case for referring them to the period of the Persian
matter of the first importance that his contentions should be most
conq uest of E gypt rather than to any later date. I ndeed, the
carefully considered and criticised.
attempts that have so far been made to interpret these references
He bases his theory on two lines of research. First, there are

in some of the tractates a few vague historical references on
in terms of the post-Christian period are all ludicrously insufficient;
the references certainly fall more readily into the time-frame of
Professor F linders Petrie' s hypothesis. I n the second place, the which he concentrates his energies, and it must he confessed that,
learned historian of E gypt attempts to find a certain order of
with his profound knowledge of Egyptian history, he makes out a

fairly good case for referring them to the period of the Persian
development in the rest of the tractates with which he deals by
tracing the varying meanings of certain technical terms such as
L ogos and Sophia. H ere the obj ective gives place to the subj ective
conquest of Egypt rather than to any later date. Indeed, the
attempts that have so far been made to interpret these references
in terms of the post-Christian period are all ludicrously insufiicient;
the references certainly fall more readily into the time-frame of
Professor Flinders Petrie’s hypothesis. In the second place, the
learned historian of Egypt attempts to find a certain order of
development in the rest of the tractates with which he deals by
tracing the varying meanings of certain technical terms such as
Logos and Sophia. Here the objective gives place to the subjective
Co 816
l-rm-1-a . _
. .- -_
164 THE QUEST

164
method and we by no means feel convinced that his values are

always correct. Moreover, his theory of development would hold
TH E Q UE ST
method and we by no means feel convinced that his values are
always correct. Moreover, his theory of development would hold good only on the supposition that the tractates were Greek
good only on the supposition that the tractates were Greek
originals; and this raises the whole question as to which of the

tractates are translations, which paraphrases, and which Greek
originals; and this raises the whole q uestion as to which of the
tractates are translations, which paraphrases, and which Greek
originals; for in high probability we have ex amples of all three

originals; for in high probability we have examples of all three
even within the ex tant Corpus H ermeticum itself, not to speak of
even within the extant Corpus Hermeticum itself, not to speak of
the fragments from other now lost Corpora or Collections from
the fragments from other now lost Corpora or Collections from

which the Fathers and Philosophers quote.
which the F athers and Philosophers q uote.
I n treating this q uestion, moreover, we shall have to reckon
with the brilliant study of Thadd. Z ielinski, ' H ermes und die In treating this question, moreover, we shall have to reckon
H ermetik' in the A rchiv filr R eligionswissensehaft (B d. 8, H ft. 8,
with the brilliant study of Thadd. Zielinski, ‘Hermes und die

Hermetik in the Archiv fiir Relimonswissenschaft (Bd. 8, Hft. 8,
Jan., 1906, pp. 821-872; B d. 9, H ft. 1, Mar., 1906, pp. 25-60). I n it
'
he criticises severely B eitzenstein' s' E gyptomania,' as he calls it,
and sets forth a theory of the A rcadian-Cyrenaic-A lex andrian Jan., 1906, pp. 321-872; Bd. 9, Hft. 1, Mar., 1906, pp. 25-60). In it
origins of the H ermetica. I t is a brilliant piece of work, suggestive
he criticises severely Reitzenstein's ‘ Egyptomania,' as he calls it,

in many ways, nevertheless we prefer B
modified by the ' Persian' influence theory.

eitzenstein' s main hypothesis
and sets forth a theory of the Arcadian-Cyrenaic-Alexandrian

origins of the Hermetica. It is a brilliant piece of work, suggestive
The value of Professor F linders Petrie' s book is not that he has
dealt with details, but that he has put forward a new and far-
in many ways, nevertheless we prefer Reitzenstein's main hypothesis
reaching hypothesis that may be true of the originals of some of
the tractates namely, ' The V irgin of the W orld,' ' The Definitions
modified by the ‘Persian’ influence theory.
of A sclepius to K ing A mmon,' whom Professor F linders Petrie
The value of Professor Flinders Petrie's book is not that he has
identifies with N ekht-nebef, N ectanebo I I ., 859-842 B .C., and ' The
dealt with details, but that he has put forward a new and far-
Perfect Sermon.'
reaching hypothesis that may be true of the originals of some of

the tractates—namely,' The Virgin of the World,’ ‘ The Definitions
The Professor of E gyptology at University College would thus
apparently have us believe that the Greek element was already
part and parcel of Trismegistic syncretism long prior to, as well as

of Asclepius to King Ammon,' whom Professor Flinders Petrie
contemporary with, the translation-work of Manetho for Ptolemy
identifies with Nekht-nebef, Nectanebo II., 859-842 B.C., and The

‘
Philadelphus in the first half of the third century B
further the originals of the tractates of the ex

.C., and that
tant Corpus must be

Perfect Sermon.’
referred almost without ex ception to the collection of E gyptian
The Professor of Egyptology at University College would thus
documents which Manetho had before him. I f this is so, it
apparently have us believe that the Greek element was already

annihilates for ever the absurd but favourite theory of a Pseudo-
Sothis; that is to say, that the letter of Manetho to Ptolemy

part and parcel of Trismegisticsyncretism long prior to, as well as
Philadelphus q uoted by George Syncellus from Manetho' s now lost
contemporary with, the translation-work of Manetho for Ptolemy
book Sothis is a forgery. I n this letter Manetho promises to show
Philadelphus in the first half of the third century B.C., and that
his royal patron and master the originals of the Trismegistic
further the originals of the tractates of the extant Corpus must be

referred almost without exception to the collection of Egyptian
tractates which he has translated, and if genuine, this piece of
evidence completely disposes of the plagiarism from Christianity
hypothesis. The only way out of this desperate strait which documents which Manetho had before him. If this is so, it
apology could discover has been to brand Sothis as a forgery; the
annihilates for ever the absurd but favourite theory of a Pseudo-

Sothis ; that is to say, that the letter of Manetho to Ptolemy
Philadelphus quoted by George Syncellus from Manetho’s now lost
book Sothis is a forgery. In this letter Manetho promises to show
his royal patron and master the originals of the Trismegistic
tractates which he has translated, and if genuine, this piece of
evidence completely disposes of the plagiarism from Christianity
hypothesis. The only way out of this desperate strait which
apology could discover has been to brand Sothis as a forgery ; the
C0 glee
so-called arguments on which this reckless assertion rests I have
165 already exposed in my Prolegomena, and am therefore quite pre-
so-called arguments on which this reckless assertion rests I have
pared to accept the existence of Egyptian originals prior to the time

already ex
pared to accept the ex

posed in my Prolegomena, and am therefore q
istence of E gyptian originals prior to the time

uite pre-
of Manetho, but I have hitherto held, and am still inclined to hold,

of Manetho, hut I have hitherto held, and am still inclined to hold,
that the Greek ' philosophising began after the first translations
'
that the Greek ' philosophising' began after the first translations
of Manetho, and that his versions, or paraphrases, belonged to
a stratum of now lost documents, intermediate between the
of Manetho, and that his versions, or paraphrases, belonged to
a stratum of now lost documents, intermediate between the
E gyptian originals and the documents we now possess.

Egyptian originals and the documents we now possess.
H owever this may be, the ex tant Trismegistic tractates remain
However this may be, the extant Trismegistictractates remain
as a preciouamonument of thatHellenistic religio-philosophywhich
as a precious.monument of that H ellenistic religio-philosophy which
preceded and was contemporary with earliest Christianity; they

preceded and was contemporary with earliest Christianity; they
contain some of the fundamental doctrines of mystic Christianity,
such as the virgin birth, regeneration and union, and give us contain some of the fundamental doctrines of mystic Christianity,
the inner and spiritual point of view of dogmas which in their
such as the virgin birth, regeneration and union, and give us

the inner and spiritual point of view of dogmas which in their
ex ternalisation and materialisation and in their confinement to one
historical ex ample only, are now-a-days more of a hindrance than
a help to entrance into the personal mysteries of the spiritual life.

externalisation and materialisation and in their confinementto one
Through these tractates these sacred sermons we are put into
historical example only, are now-a-days more of a hindrance than

a. help to entrance into the personal mysteries of the spiritual life.

contact with the tradition of a community or communities of
followers of the path of love and gnosis in union, of ' devotion with
knowledge j oined,' of self-realisation, the Path of the Good that Through these tractates—these sacred sermons—we are put into
is to say, of men who were striving to become consciously kin with
contact with the tradition of a community or communities of
the Divine; and the study of the records of their ex
of the manuals of their instruction is of immense interest for

periences and
followers of the path of love and gnosis in union, of ' devotion with
those who seek to understand the nature of the ' good news'
knowledge joined,’ of self-realisation, the Path of the Good—that
which is preached by every ' Christ.'
is to say, of men who were striving to become consciously kin with
G. R . S. M.
the Divine ; and the study of the records of their experiences and
of the manuals of their instruction is of immense interest for
The H igh and Deep Searching O ut of the Threefold
L ife of Man through [ or according to] the Three
those who seek to understand the nature of the ' good news ’
Principles.
B y Jacob B oehme alias Teutonicus Philosophus. W ritten in
which is preached by every ‘ Christ.’

G. R. S. M.
the German language, 1620. E nglished by J. Sparrow,
B arrister of the I nner Temple, L ondon, 1650. R eissued by
C. J. B ., with an I ntroduction by the R ev. G. W . A llen.
L ondon (W atkins), 1909.

THE HIGH AND DEEP SEARCHING OUT or THE TEREEFOLD
Prom 1647 to 1661 Sparrow translated practically the whole of
LIFE or MAN THROUGH [on ACCORDING TO] THE THREE
PRINCIPLES.
B ohme' s works, thirty-two in number, E llistone being responsible
for two of them only. This was long before the appearance of the
By Jacob Boehme alias Teutonicus Philosophus. Written in

first complete German (Gichtel' s) edition, which was printed at
A msterdam in 1682, and even before the partial edition of B eet in
the German language, 1620. Englished by J. Sparrow,

Barrister of the Inner Temple, London, 1650. Reissued by
C. J. B., with an Introduction by the Rev. G. W. Allen.
London (Watkins), 1909.
FROM 1647 to 1661 Sparrow translated practically the whole of
B6hme's works, thirty-two in number, Ellistone being responsible
for two of them only. This was long before the appearance of the
first complete German (Gichtel’s) edition, which was printed at
Amsterdam in 1682, and even before the partial edition of Beet in
C0 816
166 THE QUEST
166
1660. The select English-reading public interested in such sub-
TH E Q UE ST
jects were, therefore, enabled to become acquainted with Bé')hme's

complete works earlier than his own fellow-countrymen! With the
1660. The select E nglish-reading public interested in snch sub-
j ects were, therefore, enabled to become acq uainted with B ohme' s
complete works earlier than his own fellow-countrymen! W ith the

exception of The Aurora and Three Principles, written in 1612 and
ex ception of The A urora and Three Principles, written in 1612 and
1619, the whole of B6hme's voluminous output was produced in the

short space of five years, 1620-1624. The first edition of Bparrow's
1619, the whole of B ohme' s voluminous output was produced in the
short space of five years, 1620-1624. The first edition of Sparrow' s
translations is now practically unprocurable in the second-hand

translations is now practically unprocurable in the second-hand
market, while the incomplete second edition, in four q uarto
market, while the incomplete second edition, in four quarto

volumes, edited by George W ard, and published in 1768-1781, as a
volumes, edited by George Ward, and published in 1768-1781, as a

memorial of Law, and generally,but erroneously, known as Law's
memorial of L aw, and generally, but erroneously, known as " L aw' s
"
edition," is scarce.
The present renascence of interest in mystical studies, of

edition,” is scarce.
which signs are to be seen on all sides, has produced a demand for
The present renasoence of interest in mystical studies, of

which signs are to be seen on all sides, has produced a demand for
B ohme' s works which cannot be satisfied by our bottq uinistes,e\ en
when customers are prepared to pay a very high price for the rare
volumes that come into the market. That B ohme is still, and B(")hme's works which cannot be satisfied by our bouquinistes, even
must always remain, " caviare to the general" goes without saying;
when customers are prepared to pay a very high price for the rare
volumes that come into the market. That Btihme is still, and
and the fact that his works are so eagerly sought for is a striking
indication of the rising tide of interest in matters genuinely mystical
as distinguished from the wild curiosity in psychic phenomenalism

must always remain, caviare to the general” goes without saying;
"
with which we are wellnigh overwhelmed.

and the fact that his works are so eagerly sought for is a striking
Mr. C. J. B arker, a lover of B
emboldened to undertake the risk of reprinting (through Mr.

ohme, has, therefore, been
indication of the rising tide of interest in matters genuinely mystical

J. M. W atkins) Sparrow' s translation of one of the larger works
as distinguished from the wild curiosity in psychic phenomenalism
The Threefold L ife of Man. This reissue is not undertaken for
with which we are wellnigh overwhelmed.
profit, but for love of the thing, in the hope that the response from
Mr. C. J. Barker, a lover of Béhme, has, therefore, been

emboldened to undertake the risk of reprinting (through Mr.
B ohme-students may be such as to ensure the continuance of
the undertaking, so that gradually the whole of Sparrow' s versions
may be reprinted. Such a scheme, however, is warrantable on one J. M. Watkins) Sparrow’s translation of one of the larger works-
The Threefold Life of Man. This reissue is not undertaken for
condition only namely, that the translations of Sparrow are
profit, but for love of the thing, in the hope that the response from
reliable. W e have compared a number of passages with the
German edition of 1682, and can say with confidence that the
version, as far as The Threefold L ife is concerned, is well and

Bchme-students may be such as to ensure the continuance of
truly made. I f the rest of Sparrow' s work is as painstaking, and
the undertaking, so that gradually the whole of Sparrow’s versions

may be reprinted. Such a scheme, however, is warrantable on one
it has every appearance of being so, then there is no necessity for
a new E nglish version, and Mr. B arker' s scheme is fully warranted.
The B arker-W atkins' edition is reproduced directly from the

condition on1y—namely, that the translations of Sparrow are
first edition and not from the eighteenth century reprint. The
reliable. We have compared a number of passages with the
only alterations are the modernising of the spelling and the
German edition of 1682, and can say with confidence that the
dropping of the super-abundant capitals. The italicising of
Sparrow is retained, though there is no warrant for it in the

version, as far as The Threcfolrl Life is concerned, is well and
German tex t. There is an enthusiastic introduction (pp. ix -x liv)
truly made. If the rest of Sparrow’s work is as painstaking, and
it has every appearance of being so, then there is no necessity for
a new English version, and Mr. Barker's scheme is fully warranted.
The Barker-Watkins’edition is reproduced directly from the
first edition and not from the eighteenth century reprint. The
only alterations are the modernising of the spelling and the
dropping of the super-abundant capitals. The italicising of
Sparrow is retained, though there is no warrant for it in the
German text. There is an enthusiastic introduction (pp. ix-xliv)
C0 glee
by the Rev. G. W. Allen, who is well-known as a competent student
167 of Bohme, and who regards the ‘Teutonic Theosopher' as the
by the R ev. G. W . A llen, who is well-known as a competent student
greatest of Christian Mystics, and sets forth his conviction that:

of B ohme, and who regards the '
greatest of Christian Mystics, and sets forth his conviction that:

Teutonic Theosopher' as the
"
If, of human writers, Kant is the man of philosophical first
" I f, of human writers, K ant is the man of philosophical first principles, Boehme is equally certainly the man of theosophical
principles, B oehme is eq ually certainly the man of theosophical
first principles. And if there appear signs (as surely is the case)
first principles. A nd if there appear signs (as surely is the case)
that our Christian religion is not producing that national righteous-

that our Christian religion is not producing that national righteous-
ness which its aim is to produce, and we suspect that we have not
ness which its aim is to produce, and we suspect that we have not
got our first principles right, there is no author (outside H oly
got our first principles right, there is no author (outside Holy
Scripture) to whom it will be more profitable to go back."
Scripture) to whom it will be more profitable to go back.”

At the end of the volume of 628 pages there is
A t the end of the volume of 628 pages there is a very full
alphabetical table of contents that may serve as an index , and an

a very full
appendix giving a complete list of B ohme' s works with the name
alphabetical table of contents that may serve as an index, and an
of the translator of the E nglish edition, and the date of its first
appendix giving a complete list of B6hme's works with the name

of the translator of the English edition, and the date of its first
publication, and also a list and summary of contents of the MSS.
of Dionysius A ndreas F reher, B ohme' s greatest, though little-
known, ex positor, which are preserved in the B ritish Museum and publication, and also a list and summary of contents of the MSS.
Dr. W illiams' sL ibrary in Gordon Sq uare. The print, paper and
of Dionysius Andreas Freher, B6hme’s greatest, though little-
binding of the volume are good, and all has been carefully super-
vised. The reproduction of the ' W heel of N ature' plate, facing

known, expositor, which are preserved in the British Museum and
p. 263, is ex cellent.
Dr. Williams's Library in Gordon Square. The print, paper and
Jacob B ohme was an illuminate; he had been baptised in the
binding of the volume are good, and all has been carefully super-
O rdering and E nlivening L ight, and the contents of his normal
vised. The reproduction of the ‘Wheel of Nature’ plate, facing

p. 263, is excellent.
mind-sphere had through this ' dousing' in the Mind, been re-
arranged as well as such contents could be. H ad these contents
been fuller and more finely wrought, he could doubtless have Jacob Bohme was an illuminate ; he had been baptised in the
ex pressed himself with greater lucidity and eliminated some
Ordering and Enlivening Light, and the contents of his normal

mind-sphere had through this ‘dousing’ in the Mind, been re-
persistent prej udices that are ever cropping up in and out of
season. H e had to take the B ible as he found it, as it was
arranged as well as such contents could be. Had these contents

believed in among Protestants in those days. F or, rage as he may
against the spiritually blind commentators of the established order
been fuller and more finely wrought, he could doubtless have

of things, whether within the domain of the '
R ome had long been called by numerous mystical and liberal

Scarlet W oman,' as
expressed himself with greater lucidity and eliminated some

movements, or in the ' A cademies' of those who protested against
persistent prejudices that are ever cropping up in and out of
the apocalyptic Dame of B abel and all her works, he could never
season. He had to take the Bible as he found it, as it was

shake himself free from certain crude elements of H ebrew and
believed in among Protestants in those days. For, rage as he may

against the spiritually blind commentators of the established order
Judaeo-Christian eschatology. H e is throughout possessed with
the primitive Jewish ' wrath of God' dogma, and with its natural
corollary the idea of hell. H e is for ever going out of his way to of things, whether within the domain of the Scarlet Woman,’ as
‘
' get even' with the ' orthodox ,' both clerical and lay, who had so
Rome had long been called by numerous mystical and liberal

movements, or in the Academics of those who protested against
‘
vilely used both him and his illumination. A ll this, though very
’
natural at the time, is at this late hour regrettable, and the modern
the apocalyptic Dame of Babel and all her works, he could never
shake himself free from certain crude elements of Hebrew and
Judceo-Christian eschatology. He is throughout possessed with
the primitive Jewish wrath of God’ dogma, and with its natural
‘
corollary the idea of hell. He is for ever going out of his way to
‘get even with the ‘ orthodox,’ both clerical and lay, who had so
’
vilely used both him and his illumination. All this, though very
natural at the time, is at this late hour regrettable, and the modern
Co 316
168 THE QUEST
168
student of Bohme has to eliminate as much of it as he can-
TH E Q UE ST
convinced that in spite of it the man is dealing with realities, that
student of B ohme has to eliminate as much of it as he can
he had frequently been touched by the thyrsus of the God, and

convinced that in spite of it the man is dealing with realities, that
he had freq uently been touched by the thyrsus of the God, and
made drunk with the wine of the Spirit. Read without discrimina-
made drunk with the wine of the Spirit. R ead without discrimina-
tion, with unquestioning enthusiasm, by the many who have no
tion, with unq uestioning enthusiasm, by the many who have no
training in the study of mystic writings, Bohme would doubtless

prove a very mixed blessing; fortunately this can never occur, for
training in the study of mystic writings, B ohme would doubtless
prove a very mix ed blessing; fortunately this can never occur, for
he is freq uently so obscure that only the comparatively few, the

he is frequently so obscure that only the comparatively few, the
stout-hearted and ex perienced, will persist in the q uest, and these
stout-hearted and experienced, will persist in the quest, and these
may be very well left to look after themselves.
may be very well left to look after themselves.
For the comparative student of mysticism Bohme becomes a

F or the comparative student of mysticism B ohme becomes a
fascinating study. H e knew apparently nothing of the many
mystics and schools of mysticism and gnosis and the rest that had
fascinating study. He knew apparently nothing of the many
preceded him, ex cept for a small smattering of alchemy derived
mystics and schools of mysticism and gnosis and the rest that had
preceded him, except for a small smattering of alchemy derived
from a book or two of Paraoelsus' s lent him by a friend. A nd yet
he is evidently in contact with the inner source of that living water
which has moistened the pure soul-substance of the regenerate

from a book or two of Paraeelsus's lent him by a friend. And yet
throughout the ages, and made it green with many a paradise of
he is evidently in contact with the inner source of thatliving water
trees of spiritual knowledge. The doctrine of the new birth, the
secret of the Christ-nature, is the chief mystery he endeavours to

which has moistened the pure soul-substance of the regenerate
reveal, while at the same time he unfolds a vast scheme of the
throughout the ages, and made it green with many a paradise of
world-process that distinguishes him from all the rest of the later
trees of spiritual knowledge. The doctrine of the new birth, the
Christian mystics, and links him with the earlier Gnostics, with
secret of the Christ-nature, is the chief mystery he endeavours to

reveal, while at the same time he unfolds a vast scheme of the
whom he has many points in common. H e has seen the world-
vision and sets it forth as best he can according to the material in
his mind.
world-process that distinguishes him from all the rest of the later
I t is a remarkable fact that the living symbol of which many
Christian mystics, and links him with the earlier Gnostics, with
whom he has many points in common. He has seen the world-
seers obtained glimpses, ' snap-shots' as it were, is fundamentally
the same. A s the I nitiating Presence informs Thrice-greatest
vision and sets it forth as best he can according to the material in

H ermes after he has enj oyed the V ision of the L ight: " Thou didst
behold in Mind the A rchetypal F orm whose being is before
his mind.
beginning without end."
L ife. The type of the mind of the L

I t is the E ternal O rder in everlasting
ogos is imprinted on their

It is a remarkable fact that the living symbol of which many
seers obtained glimpses, snap-shots as it were, is fundamentally
' '
intelligence, and the mode of its life impressed on their substance,
and they are momentarily refashioned and cosmified. B ut to

the same. As the Initiating Presence informs Thrice-greatest
ex press this, to reveal its nature, and set it forth in words, is the
Hermes after he has enjoyed the Vision of the Light : " Thou didst
behold in Mind the Archetypal Form whose being is before
great difficulty; for this has to be done by means of the imperfect
human mind and its contents, which is their only means of
communicating with minds of a like nature.

beginning without end." It is the Eternal Order in everlasting
A ll of this is to be seen very clearly in B ohme; but the
Life. The type of the mind of the Logos is imprinted on their

intelligence, and the mode of its life impressed on their substance,
necessary imperfectness of his ex position and the limitations of his
environment must not be permitted to dull our sense of appreciation
and they are momentarily refashioned and cosmified. But to

express this, to reveal its nature, and set it forth in words, is the
great difliculty; for this has to be done by means of the imperfect
human mind and its contents, which is their only means of
communicating with minds of a like nature.
All of this is to be seen very clearly in Bohme; but the
necessary imperfectness of his exposition and the limitations of his
environment must not be permitted to dull our sense of appreciation
Co 316
of his true worth, or deter us from entering with him into the
169
temple of the mysteries. It is not too much to say that if the
of his true worth, or deter us from entering with him into the
living ideas adumbrated by Jacob Bohme could be set forth

understandingly in the pulpits of Christendom to-day, there would
temple of the mysteries. I t is not too much to say that if the
living ideas adumbrated by Jacob B ohme could be set forth
understanding^ in the pulpits of Christendom to-day, there would be ‘good news’ and to spare for many a hungry soul now fed on
be ' good news' and to spare for many a hungry soul now fed on
the stones of lifeless dogma. But Bchme, as he stands, cannot be

used in the pulpit; he must first be analysed by experienced
the stones of lifeless dogma. B ut B ohme, as he stands, cannot be
used in the pulpit; he must first be analysed by ex perienced
students of mysticism, and then the living ideas which he

students of mysticism, and then the living ideas which he
endeavoured to ex press will be found to be modes of reality,
endeavoured to express will be found to be modes of reality,

capable of expression in as many ways as there are minds to reflect
capable of ex pression in as many ways as there are minds to reflect
them and souls to respond to their life-beat.
I t is because of his contact with these living ideas that

them and souls to respond to their life-beat.
B ohme has ex ercised such a powerful influence on so many great
It is because of his contact with these living ideas that
minds, and that philosophers of the highest distinction have
recognised the profundity of his thought. A mong admirers of

Bohme has exercised such a powerful influence on so many great
B ohme we find in F rance the distinguished mystic and ' philosophe
minds, and that philosophers of the highest distinction have
inconnu,' L ouis Claude de St. Martin, while in Germany we may
recognised the profundity of his thought. Among admirers of

mention the names of thinkers of such varied points of view as
Bohme we find in France the distinguished mystic and ‘philosophe

inconnu,’ Louis Claude de St. Martin, while in Germany we may

O etinger, F riedk. Schlegel, Schelling, H egel, F ranz van B aader
and F euerbach.
I ndeed H egel dates from B ohme the beginning of the ' new mention the names of thinkers of such varied points of view as
philosophy,' while F euerbach in his O eschichte der neuenPhilosophie
Oetinger, Friedk. Schlegel, Schelling, Hegel, Franz van Baader

and Feuerbach.
(1888) presents B ohme' s mystical philosophy from the point of
view of its metaphysical fundamental principles. H amberger, in
his Doctrine of the German Philosopher Jacob B ohme (1844),

Indeed Hegel dates from Bohme the beginning of the ‘new
treats of its specifically Christian character. O f later works may
philosophy,’while Feuerbach in his Geschichte der neuenPhilosophic

be mentioned F
(Gbrlitz, 1857);
echner, Jacob B
Peip, Jacob B
ohme, his L
ohme, the German Philosopher

ife and W ritings
(1883) presents B6hme's mystical philosophy from the point of

(L eipzig, 1860); H arless, Jacob B ohme and the A lchemists (2nd ed.,
view of its metaphysical fundamental principles. Hamberger, in
his Doctrine of the German Philosopher Jacob Bdhme (1844),
1882); Martensen, Jacob B ohme' s Theosophical Studies; and
Deussen, Jacob B
E nglish the translation of Martensen'

ohme, his L ife and Philosophy (K
s book, and Dr. A

iel, 1897). I
lex
n
ander
treats of its specifically Christian character. Of later works may
W hyte' s Jacob B ehmen: an A ppreciation, are to be recommended.
be mentioned Fechner, Jacob Biihme, his Life and Writings
A s many lovers of B ohme cannot read German, all E nglish-
(Gorlitz, 1857); Peip, Jacob Béhme, the German Philosopher
reading students of B ohme will owe a debt of gratitude to
(Leipzig, 1860) ; Harless, Jacob Bchme and the Alchemists (2nd ed.,
1882); Martensen, Jacob Bb'hme's Theosophical Studies; and
Mr. B arker for his courageous undertaking; and, therefore, in
conclusion, we ex press the hope that the response may be such as
to enable the editor not only to republish the whole of Sparrow' s

Deussen, Jacob Biihme, his Life and Philosophy (Kiel, 1897). In
translations, but also to see his way to have printed the unpublished
English the translation of Martensen’s book, and Dr. Alexander

Whyte's Jacob Behmen : an Appreciation, are to be recommended.
MS. commentaries of F reher. W e are glad to learn that already the
response has been so favourable that Mr. B arker has been able to
place The Three Principles in the printers' hands. As many lovers of Bohme cannot read German, all English-
reading students of Bohme will owe a debt of gratitude to
Mr. Barker for his courageous undertaking; and, therefore, in
conclusion, we express the hope that the response may be such as
to enable the editor not only to republish the whole of Sparrow’s
translations, but also to see his way to have printed the unpublished
MS. commentaries of Freher. We are glad to learn that already the
response has been so favourable that Mr. Barker has been able to
place The Three Principles in the printers’ hands.
Co 816
170 THE QUEST
170
TH E Q UE ST
The H idden Church of the H oly Graal.
I ts L egends and Symbolism Considered in their A ffinity with

Tm: HIDDEN CHURCH or THE Hoar GRAAL.
Certain Mysteries of I nitiation and O ther Traces of a Secret
Tradition in Christian Times. B yA rthur E dward W aite.

Its Legends and Symbolism—Considered in their Aflinity with
Certain Mysteries of Initiation and OtherTraces of a Secret
L ondon (R ebman), 1909.
The last seventy-five years have witnessed the development
of a voluminons literature dealing with the Graal legends and Tradition in Christian Times. By Arthur Edward Waite.
allied romances. Tex ts have been published and translations
made, though no little still remains to be done in this direction;

London (Rebman), 1909.
criticism and imagination have been busy at work in discussing the
origin and tracing the development of these fascinating cycles of

THE last seventy-five years have witnessed the development
romantic prose and poesy. O n the one hand contradictory and
of a voluminous literature dealing with the Graal legends and
unconvincing theories, of late years strongly dominated by ' folk-
allied romances. Texts have been published and translations

made, though no little still remains to be done in this direction;
lore' prepossessions, have been proposed by most of those who
have made a critical study of the tex ts, and on the other, wild
speculations as to hidden mysteries have been put forward mostly criticism and imagination have been busy at work in discussing the
by those whose study of the tex ts is patently of the slightest, or
origin and tracing the development of these fascinating cycles of

romantic prose and poesy. On the one hand contradictory and
entirely non-ex istent. The general result is far from satisfactory,
for it must be confessed that though muoh light has been thrown
on subordinate points, and though the problems to be solved are unconvincing theories, of late years strongly dominated by ‘ folk-
now far more clearly defined, we are still far from understanding
lore’ prepossessions, have been proposed by most of those who

what the Graal really was, or from being assured of its origin and
actual history. Mr. W aite, in his recent work, insists on a theory

have made a critical study of the texts, and on the other, wild
that interprets the legends and symbolism solely in terms of the
speculations as to hidden mysteries have been put forward mostly
spiritual mystery of the Mass, which he considers to be not only
by those whose study of the texts is patently of the slightest, or

the supreme mystery of Christendom, but the arch-mystery of all
entirely non-existent. The general result is far from satisfactory,

for it must be confessed that though much light has been thrown
mysteries. H e clears the way for his interpretation by a general
review of the whole literature, and has the distinction of being the
first to attempt this very useful task. Such an undertaking is one

on subordinate points, and though the problems to be solved are
now far more clearly defined, we are still far from understanding
of great labour, and it must be admitted that Mr. W aite has
what the Graal really was, or from being assured of its origin and
carried it out with ability. Though on the one hand he would give
full scope to the strictly scientific and obj ective treatment of the
accessible material, on the other he denies that historical criticism

actual history. Mr. Waite, in his recent work, insists on a theory
and purely obj ective and material considerations alone can give
that interprets the legends and symbolism solely in terms of the

spiritual mystery of the Mass, which he considers to be not only
any really satisfactory solution of the problem. The real and vital
element in the whole matter can be understood only by the mystic,
or by one who admits the validity of the mystical element in

the supreme mystery of Christendom, but the arch-mystery of all
things religious. A ny interpretation which ignores this element
mysteries. He clears the way for his interpretation by a general

review of the whole literature, and has the distinction of being the
first to attempt this very useful task. Such an undertaking is one
of great labour, and it must be admitted that Mr. Waite has
carried it out with ability. Though on the one hand he would give
full scope to the strictly scientific and objective treatment of the
accessible material, on the other he denies that historical criticism
and purely objective and material considerations alone can give
any really satisfactory solution of the problem. The real and vital
element in the whole matter can be understood only by the mystic,
or by one who admits the validity of the mystical element in
things religious. Any interpretation which ignores this element
0 glee
must fail. Indeed, though Mr. Waite hopes that he will be found
171
to have satisfied the standard of scholarship, the main considera-
mast fail. I ndeed, though Mr. W aite hopes that he will be found
tion by which he supports his theory, he admits, can necessarily

to have satisfied the standard of scholarship, the main considera-
tion by which he supports his theory, he admits, can necessarily

appeal only to the mystic and the man of religious experience. In
appeal only to the mystic and the man of religious ex perience. I n
this we agree with him; of what we are not persuaded is that the
this we agree with him; of what we are not persuaded is that the
Graal-mystery was solely the mystic consummation of the orthodox

rite, without a tinge of heresy of any kind connected with it in any
Graal-mystery was solely the mystic consummation of the orthodox
rite, without a tinge of heresy of any kind conneoted with it in any
way. O rthodox y has never been able to give birth to the q uest for
way. Orthodoxy has never been able to give birth to the quest for
anything; it deals with things already found and laid down, with
anything; it deals with things already found and laid down, with
journeying on well-made roads. If the Graal-mystery was the
j ourneying on well-made roads. I f the Graal-mystery was the
natural end of the instituted and traditional rite and in the
possession of the Church, there was nothing to go in search of; the

natural end of the instituted and traditional rite and in the
Church had ex act knowledge of the mystery and her children had
possession of the Church, there was nothing to go in search of ; the

no need to seek. The whole lesson of the legends is that there
was something lost, something to be sought. A gain, if the whole

Church had exact knowledge of the mystery and her children had
matter was ' orthodox ' why did the Graal-literature after a
no need to seek. The whole lesson of the legends is that there
century' s activity suddenly cease?
was something lost, something to be sought. Again, if the whole
The sacrifice of Divine Man for mortal man so that the earthly
matter was ‘orthodox’ why did the Graal-literature after a

century's activity suddenly cease ‘I

man may communicate with the H eavenly Man, the mystery of
the Divine B ody and the Divinising of the mortal, pertain to the
inmost ex perience of regenerate mankind, irrespective of any special The sacrifice of Divine Man for mortal man so thatthe earthly
man may communicate with the Heavenly Man, the mystery of
earthly Church, and there are those who have learned more about
the Divine Body and the Divinising of the mortal, pertain to the
the nature of this mystery from ' heretical' Christianity and from
non-Christian religions, than from any form of orthodox y. That,
however, a man must go forth alone to seek, and cannot be

inmost experience of regenerate mankind, irrespective of any special
conducted on the way by a professional escort, or supplied with
earthly Church, and there are those who have learned more about
maps from any ecclesiastical bureau, is clearly recognised by
Mr. W aite, as, for instance, in the following paragraph:

the nature of this mystery from ' heretical’ Christianity and from
" W hen the natural man undertakes the Great Q uest, all the
non-Christian religions, than from any form of orthodoxy. That,
however, a man must go forth alone to seek, and cannot be
high kingdoms of this world, which cannot as such have any part
therein, look for the ends of everything. I t is the q uest for that
conducted on the way by a professional escort, or supplied with

which is real, wherein enchantments dissolve and the times of
adventure are also set over. The enchantments are in the natural
maps from any ecclesiastical bureau, is clearly recognised by
world, and so again are the adventures, but the unspelling q uest
Mr. Waite, as, for instance, in the following paragraph:
“
is in the world of the soul. The witness of this doctrine has been
When the natural man undertakes the Great Quest, all the
high kingdoms of this world, which cannot as such have any part
always in the world, and therein it has been always secret. The
realisation of it is the Shekinah restored to the Sanctuary; when
it is overshadowed there is a Cloud on the Sanctuary. I t is the therein, look for the ends of everything. It is the quest for that
story of the individual man passing into the concealment of the
which is real, wherein enchantments dissolve and the times of

adventure are also set over. The enchantments are in the natural
interior and secret life, but carrying with him his warrants and his
high insignia. I n a word, it is that doctrine the realisation of
which is the consciousness I have called, under all reserves and for world, and so again are the adventures, but the unspelling quest
is in the world of the soul. The witness of this doctrine has been
always in the world, and therein it has been always secret. The
realisation of it is the Shekinah restored to the Sanctuary; when
it is overshadowed there is a Cloud on the Sanctuary. It is the
story of the individual man passing into the concealment of the
interior and secret life, but carrying with him his warrants and his
high insignia. In a word, it is that doctrine the realisation of
which is the consciousness I have called, under all reserves and for
C0 816
172 THE QUEST
172
want of a better term, the Secret Church, even the Holy Assembly—
TH E Q UE ST
I should say rather, the cohort of just men made perfect" (p. 659).
want of a better term, the Secret Church, even the H oly A
I should say rather, the cohort of j ust men made perfect"

ssembly
(p. 659).
The finding is, we thus see, a ‘ consciousness,’ and the grades
The finding is, we thus see, a ' consciousness,' and the grades
of the achievement are given by Mr. Waite as follows:
of the achievement are given by Mr. W aite as follows:
"
Man in the course of his attainment is at first three—body,
" Man in the course of his attainment is at first three body,
soul and spirit—-that is, when he sets out on the Great Quest; he
is two at a certain stage—when the soul has conceived Christ, for
soul and spirit that is, when he sets out on the Great Q uest; he
is two at a certain stage when the soul has conceived Christ, for
the spirit has then descended and the body is for the time being
the spirit has then descended and the body is for the time being
outside the Divine A lliance; but he is in fine one that is to say,
outside the Divine Alliance; but he is in fine one—that is to say,

when the whole man has died in Christ--which is the term of his
when the whole man has died in Christ which is the term of his
evolution" (p. 540).
R ej ecting all theories of a definite and distinct historic origin evolution (p. 540).
"
or derivation, Mr. W aite concludes that " the Graal literature was
Rejecting all theories of a definite and distinct historic origin

or derivation, Mr. Waite concludes that the Graal literature was
the spiritual emotion of the Church ex pressed in romance" (p. 620).
"
the spiritual emotion of the Church expressed in romance" (p. 620).

W here we venture to dissent from Mr. W aite' sj udgment is
the unsympathetic way in which he treats every form of heresy.
W hen we remember that the B uddha was a heretic, that Jesus

Where we venture to dissent from Mr. Waite's judgment is
was a heretic, that Socrates was a heretic, and briefly that most of
the unsympathetic way in which he treats every form of heresy.

the greatest of mankind were heretics, we cannot agree with the
sweeping declarations: " The most intelligent of all the heresies is

When we remember that the Buddha was a heretic, that Jesus
only the truth of the Church foreshadowed or travestied" (p. 478)i
was a heretic, that Socrates was a heretic, and brieflythat most of
and " A bove all the path of the mystic does not pass through the
the greatest of mankind were heretics, we cannot agree with the

sweeping declarations: " The most intelligent of all the heresies is
heresies" (p. 487). H eresy has freq uently preserved what the
Church has forgotten; in early days it stood for what the general
Church had never had, or any general Church could have, in later
only the truth of the Church foreshadowed or travestied (p. 478)-
"
years it had spasmodic memories of what had been long forgotten.
and " Above all the path of the mystic does not pass through the
heresies (p. 487). Heresy has frequently preserved what the
Mr. W aite is specially down on the V audois, W aldenses and
”
A lbigenses, and yet he writes:
" There are strange indications of sources behind the Gospel

Church has forgotten; in early days it stood for what the general
Church had never had, or any general Church could have, in later
according to St. John. B ehind the memorials of the Gnosis there
years it had spasmodic memories of what had been long forgotten.

are also indications of a stage when there was no separation as yet
of orthodox and heretical schools, but rather an union in the
highest direct ex perience, as if mysteries were celebrated, and at

Mr. Waite is specially down on the Vaudois, Waldenses and
a stage of these there was the presence of the Master" (p. 668).
Albigenses, and yet he writes :

W hile further on he tells us: "
There are strange indications of sources behind the Gospel
according to St. John. Behind the memorials of the Gnosis there
" I have indicated the stages of reception, or the golden links
of the chain, from Christian H igh Grades of Masonry to the Craft
Grades, from the R osy Cross to the Spiritual A lchemists, and from
are also indications of a stage when there was no separation as yet
those to the Graal literature. B ehind all this I should look
of orthodox and heretical schools, but rather an union in the

highest direct experience, as if mysteries were celebrated, and at
assuredly to the E ast, in the direction of that pure Catholic
Gnosticism which lies like a pearl of great price within the
glistening shell of ex ternal Christianity, which is not of Marcion a stage of these there was the presence of the Master” (p. 668).
While further on he tells us :
"
I have indicated the stages of reception, or the golden links
of the chain, from Christian High Grades of Masonry to the Craft
Grades, from the Rosy Cross to the Spiritual Alchemists, and from
those to the Graal literature. Behind all this I should look
assuredly to the East, in the direction of that pure Catholic
Gnosticism which lies like a pearl of great price within the
glistening shell of external Christianity, which is not of Marcion
0 glee
or Valentinus, of Cerinthus and all their cohorts, but is the
178
unexpressed mystery of experience in deep wells whence issue no

strife of sects ” (p. 681).
or V alentinus, of Cerinthus and all their cohorts, but is the
unex pressed mystery of ex perience in deep wells whence issue no
strife of sects " (p. 681).

This leaves us somewhat confused as to what may be
This leaves us somewhat confused as to what may be
Mr. Waite's precise meaning. There is a Gnosis, yet those who

most emphatically made this claim are those least to be credited.
Mr. W aite' s precise meaning. There is a Gnosis, yet those who
most emphatically made this claim are those least to be credited.
A gain, those associations which were in closer touch with Again, those associations which were in closer touch with
traditions other than those of the orthodox Church have the
traditions other than those of the orthodox Church have the
closer affinity with the Graal legends and symbolism, and yet
closer afiinity with the Graal legends and symbolism, and yet
above all things the Graal was more directly oonnected with the
arch-rite of the orthodox Church than with anything else.

above all things the Graal was more directly connected with the
W e have thought it necessary to point out what appears to be
arch-rite of the orthodox Church than with anything else.
of a somewhat contradictory nature in Mr. W aite' s instructive and
We have thought it necessary to point out what appears to be

of a somewhat contradictory nature in Mr. Waite's instructive and
suggestive enq uiry, not in any carping spirit, but because we think
that he has unnecessarily gone out of his way to minimise the
importance of a factor that is as valuable in its way as is orthodox y

suggestive enquiry, not in any carping spirit, but because we think
in its, and that too not only for the student of the history of
that he has unnecessarily gone out of his Way to minimise the

importance of a factor that is as valuable in its way as is orthodoxy
religions, but also for the attainment of a properly balanced
mystical j udgment. A nd it is precisely because Mr. W aite has, by
the light of mystic ex perience, brought into clear definition so

in its, and that too not only for the student of the history of
many points that have previously been left in utter obscurity, and
religions, but also for the attainment of a properly balanced

has given their due value to so many factors in the whole puzzling
investigation that have previously been either neglected or entirely

mystical judgment. And it is precisely because Mr. Waite has, by
misconstrued, that we could have wished he had held the balance
the light of mystic experience, brought into clear definition so
even in all respects. N evertheless he has written a work of great
many points that have previously been left in utter obscurity, and
value that can be neglected by no serious student of the delightful
has given their due value to so many factors in the whole puzzling
investigation that have previously been either neglected or entirely
romances and legends that have been woven round the mystery of
the H oly Graal.
There are some misprints that have escaped Mr. W aite' s eye,
misconstrued, that we could have wished he had held the balance
even in all respects. Nevertheless he has written a work of great

the strangest of which is ' viai sunt oculi mei sdlutare suum'
value that can be neglected by no serious student of the delightful

(p. 480); for ' viderunt oculi mei salutare tuum,' which appears
q uite correctly on another page.
The volume of 714 pages contains a very useful methodised

romances and legends that have been woven round the mystery of
bibliography of the H oly Graal in literature and criticism, and a
the Holy Graal.

There are some misprints that have escaped Mr. Waite's eye,
somewhat too short index .
the strangest of which is ‘visi sunt oculi mei salutare suum '
W e may add that one of the latest, and to our mind strangest,
theories of Graal-origins is that of Mr. J. K ennedy, in a paper
called ' Joseph of A rimathsea and the E astern O rigin of the Grail,'
(p. 480); for 'viderunt oculi mei salutare tuum,’ which appears
in the A
I
pril number of The I
t is as follows:
mperial and A siatic Q uarterly R eview.
quite correctly on another page.

" There is one Christian legend of the E ast which has various
The volume of 714 pages contains a very useful methodised
remarkable affinities with the Grail, and may have suggested it.
bibliography of the Holy Graal in literature and criticism, and a

somewhat too short index.
We may add that one of the latest, and to our mind strangest,
theories of Graal-origins is that of Mr. J. Kennedy, in a paper
called ' Joseph of Arimatheea and the Eastern Origin of the Grail,’
in the April number of The Imperial and Asiatic Quarterly Review.
It is as follows:
"
There is one Christian legend of the East which has various
remarkable aflinities with the Grail, and may have suggested it.
Go 816
1'74 THE QUEST
174
Gregory of Tours tells us, on the authority of a certain Theodorio
TH E Q UE ST who had travelled to the shrines of St. Thomas in Edessa and
Gregory of Tours tells us, on the authority of a certain Theodoric
India, that a great marvel was to be seen in India at the tomb of

the Apostle. A log which was before the altar-tomb shone day and
who had travelled to the shrines of St. Thomas in E dessa and
I ndia, that a great marvel was to be seen in I ndia at the tomb of
the A postle. A log which was before the altar-tomb shone day and
night with a supernatural light. The flame was fed by neither oil
night with a supernatural light. The flame was fed by neither oil
nor rushes, nor was the log consumed ; it was sustained by a

nor rushes, nor was the log consumed;
certain inherent and Divine virtue. Similarly luminous images of

it was sustained by a
certain inherent and Divine virtue. Similarly luminous images of

B uddha in I ndia were known to H iuen-tsang."
Buddha in India were known to Hiuen-tsang."
This is, in our opinion, a wilder guess than even the B uddha' s
This is, in our opinion, a wilder guess than even the Buddha's
begging-bowl theory'
respect for Mr. K ennedy'

, and we say so with regret, for we have great
s scholarship.
begging-bowl theory, and we say so with regret, for we have great
Since Mr. W aite' s book was published there has appeared
respect for Mr. Kennedy's scholarship.
Miss Jessie L . W eston' s long ex pected L egend of Sir Perceval, in
Since Mr. Waite's book was published there has appeared
which she pleads for the most careful consideration of the
Miss Jessie L. Weston's long expected Legend of Sir Perceval, in

which she pleads for the most careful consideration of the
initiatory element as the key to the problem, and sets forth a new
theory of the origin and development of the Graal tradition, which
she supports by the most careful scrutiny of the tex ts and the
initiatory element as the key to the problem, and sets forth a new
publication of the Modena MS., which preserves a very important
theory of the origin and development of the Graal tradition, which

she supports by the most careful scrutiny of the texts and the
form of the legend, supplying us with new material; she now takes
her stand midway between the folk-lore and ecclesiastical schools
of interpretation. A review of this important work will follow. publication of the Modena 1518., which preserves a very important
Parallel Paths.
form of the legend, supplying us with new material ; she now takes
A Study in B
(Duckworth), 1908.
iology, E thics and A rt. B y T. W . R olleston. L ondon
her stand midway between the folk-lore and ecclesiastical schools

PH Y SI CS and chemistry alone are unable to ex plain the phenomena
of interpretation. A review of this important work will follow.
of nature. The facts of development and reproduction bring us
face to face with an x , a factor which mocks every effort to ex plain
it by physics and chemistry, and indeed by all mechanical theories.

PARALLEL PATHS.
Mr. B olleston' s work is an attempt to establish this x ," to define
A Study in Biology, Ethics and Art. By T. W. Rolleston. London

its character, and to indicate the lines on which this unknown
(Duckworth), 1908.
factor in evolution seems to bring into a rational unity the
phenomena of the physical world and the moral and (B athetic
faculties of man." H is attempt is marked with much insight and
with not only clearness but also charm of ex pression. The book
PHYSICS and chemistry alone are unable to explain the phenomena
is full of suggestive observations and reflections; as, for instance,
of nature. The facts of development and reproduction bring us

face to face with an a:, a factor which mocks every effort to explain
when
" Man is regarded as an organic part of N ature, and his
consciousness as N ature' s way of mirroring herself to herself. . . it by physics and chemistry, and indeed by all mechanical theories.
The soul is not a complete and unalterable entity, but is part of
Mr. Rolleston’s work is an attempt to establish this ac, “ to define

its character, and to indicate the lines on which this unknown
factor in evolution seems to bring into a rational unity the
phenomena of the physical world and the moral and aesthetic
faculties of man.” His attempt is marked with much insight and
with not only clearncss but also charm of expression. The book
is full of suggestive observations and reflections; as, for instance,
when
Man is regarded as an organic part of Nature, and his
"
consciousness as Nature's way of mirroring herself to herself.

The soul is not a complete and unalterable entity, but is part of
0 glee
REVIEWS AND NOTICES 17 5
the eternal Becoming; it never can be claimed that its reflection
of the world is absolutely pure and complete, yet some reality,
175
the eternal B ecoming; it never can be claimed that its reflection

some significance this reflection must surely have. .
All
. .
of the world is absolutely pure and complete, yet some reality,
sincere thought must tend to brighten a little the mirror of the

human soul" (p. ix.).
some significance this reflection must surely have. . . . A ll
sincere thought must tend to brighten a little the mirror of the
human soul " (p. ix .). The 2: factor is life, the soul of Nature, intelligent, but not
The x factor is life, the soul of N ature, intelligent, but not
intelligent in the man-mode.

"
It is much easier to say what the life impulse is not than
intelligent in the man-mode.
" I t is much easier to say what the life impulse is not than
what it is. I cannot, for my own part," writes our author,

what it is. I cannot, for my own part," writes our author,
" conceive it as personal or conscious, in the sense in which I feel
"
conceive it as personal or conscious, in the sense in which I feel
myself a conscious person. I
q uality of intelligence?
f we ask, H as it, or has it not the
we shall find both the affirmative and the

myself a conscious person. If we ask, Has it, or has it not the
negative answers eq ually hard to sq uare with the facts. O ur own quality of intelligence ? we shall find both the afilrmative and the
intelligences working in a mysterious relation to a bodily organism
negative answers equally hard to square with the facts. Our own
are perhaps fundamentally incapable of forming a clear idea of the
intelligences working in a mysterious relation to a bodily organism

are perhaps fundamentallyincapable of forming a clear idea of the
nature of the cosmic intelligence which is revealed to us in the
outside world " (p. 181).
B ut if man' s consciousness is " N ature' s way of mirroring

nature of the cosmic intelligence which is revealed to us in the
outside world (p. 181).
herself to herself," N ature should surely come to self-consciousness "
But if man's consciousness is “Nature's way of mirroring

in man; and if this is so, we cannot be " fundamentally incapable
of forming a clear idea of the nature of . . . cosmic intelligence."
Perhaps when man ex tends the organ of his self-consciousness, and herself to herself,” Nature should surely come to self-consciousness
instead of thinking only with his brain, thinks with his whole body,
in man ; and if this is so, we cannot be “ fundamentally incapable

of forming a clear idea of the nature of cosmic intelligence.”
then he may learn that sharing in the cosmic consciousness and
. . .
cosmic intelligence is precisely the business of the fundamental
nature of man. Perhaps when man extends the organ of his self-consciousness, and
To infallibility the life impulse is a stranger; " of a mechanised
instead of thinkingonly with his brain, thinkswithhis whole body,

kind of vitality which ought to achieve its end with flawless
ex actitude, N ature knows nothing."

then he may learn that sharing in the cosmic consciousness and
cosmic intelligence is precisely the business of the fundamental
" Perfection is no attribute of anything that operates in Time,
and so far as we regard the divine life as working in Time we

nature of man.
must regard it as becoming, not as being, perfect. . . . The
To infallibilitythe life impulse is a stranger; " of a mechanised

kind of vitality which ought to achieve its end with flawless
universe is what it is precisely because the Power behind its
phenomena is neither blind chance on the one hand, nor rigid
determination on the other because it is vital, progressive and

exactitude, Nature knows nothing.”
free. This power is certainly capable of making imperfect adapta-
"
Perfection is no attribute of anything that operates in Time,
and so far as we regard the divine life as working in Time we
tions and of diverging into false side-tracks of development. That
is a fact of much significance, but it is no argument against the
evidence of such a Power it merely reveals its character" (p. 158). must regard it as becoming, not as being, perfect. . . The .
B ut if this is so, and it appears to be so, it must be that
universe is what it is precisely because the Power behind its

phenomena is neither blind chance on the one hand, nor rigid
N ature imperfectly mirrors the Divine B eauty and O rder and
Perfection which she contemplates; and if man' s (normal)
determination on the other——because it is vital, progressive and

free. This power is certainly capable of making imperfect adapta-
tions and of diverging into false side-tracks of development. That
is a fact of much significance, but it is no argument against the
evidence of such a Power—it merely reveals its character (p. 158). "
But if this is so, and it appears to be so, it must be that

Nature imperfectly mirrors the Divine Beauty and Order and
Perfection which she contemplates; and if man's (normal)
Co 316
176 THE QUEST
consciousness is Nature's way of mirroring herself to herself,"
"
equally so must there be in man a ‘super-natural‘ consciousness

176
TH E Q UE ST
consciousness is " N ature' s way of mirroring herself to herself,"

whereby the Divine mirrors itself to itself, otherwise how would it
eq ually so must there be in man a ' super-natural' consciousness
be possible for him to perceive the imperfections of Nature’s

working ? At this Mr. Rolleston hints when he writes :
whereby the Divine mirrors itself to itself, otherwise how would it
Real knowledge, then, must consist in getting out of this

be possible for him to perceive the imperfections of N ature' s
“
working? A t this Mr. R olleston hints when he writes:
prison of I ‘hood and entering into actual union with what we

'
" R eal knowledge, then, must consist in getting out of this
observe. Could we do that, we should at once live not in our

prison of' I ' -hood and entering into actual union with what we
selves but in the Whole. The question then is, whether it is

observe. Could we do that, we should at once live not in our
' '
' selves' but in the W hole. The q uestion then is, whether it is
ever possible so to escape, and how?
ever possible so to escape, and how ‘?

" W e must note, however, that no one who has done this
“We must note, however, that no one who has done this
could ever tell us precisely what he has done. For the moment
could ever tell us precisely what he has done. F or the moment
he begins to put his ex periences into an intellectual form, the laws
of the mind reassert themselves, things ex ternalise themselves he begins to put his experiences into an intellectual form, the laws
again, the ' I ' reappears, the gulf yawns again between subj ect and
of the mind reassert themselves, things externalise themselves

again, the ‘ I reappears, the gulf yawns again between subject and
'
obj ect.
" A nd yet the instinctive language of man shows that he does
regard it as possible to lose himself- in the contemplation of object.

“
And yet the instinctive language of man shows that he does
something transcending his powers of ordinary intellectual
apprehension. W hy should he not? I f a transcendent R eality
regard it as possible to lose himself in the contemplation of

something transcending his powers of ordinary intellectual
ex ists, as it must, then the faculty of entering into conscious
relation with it is one which Time would surely some day bring to
birth " (p. 158).

apprehension. Why should he not? If a transcendent Reality
I ntellect cannot compel the Mystery to reveal itself; for it
exists, as it must, then the faculty of entering into conscious

relation with it is one which Time would surely some day bring to
the q uest must ever be unending.
birth" (p. 158).

" There is always a ' beyond' for the ex plorations of the
intellect. The function of the intellect is to combine and reduce
to order the ex periences of the sense, thus guiding us with definite

Intellect cannot compel the Mystery to reveal itself; for it
aim through the bewildering wonder of life. B ut let us not dream
the quest must ever be unending.

“There is always a ‘beyond’ for the explorations of the

that it can ever guide us to any goal or terminus. The goal is at
once infinitely distant and nearer than our breath and blood. The
search for it will last as long as Time. I t is of the essence of the

intellect. The function of the intellect is to combine and reduce
view of the universe here put forward that the intellect can never
to order the experiences of the sense, thus guiding us with definite

aim through the bewilderingwonder of life. But let us not dream
embrace it in any closed system of thought. Turn as we may to
one after another of these closed systems as each grows out of
harmony with advancing knowledge and insight, the true con- that it can ever guide us to any goal or terminus. The goal is at
clusion, at least for readers who have followed these pages with
once infinitely distant and nearer than our breath and blood. The
assent, will be to stand cheerfully ready to renounce all systems,
trusting in the last resort to no formulas, but to the play of

search for it will last as long as Time. It is of the essence of the
eternal Powers on the imagination, the heart, the will " (p. 160).
view of the universe here put forward that the intellect can never
This is the penultimate stage when the man listens and
embrace it in any closed system of thought. Turn as we may to
one after another of these closed systems as each grows out of
respond V ' Song of the Powers,' but there is a further stage
harmony with advancing knowledge and insight, the true con-

clusion, at least for readers who have followed these pages with
assent, will be to stand cheerfully ready to renounce all systems,
trusting in the last resort to no formulas, but to the play of
eternal Powers on the imagination, the heart, the will (p. 160).
"
This is the penultimate stage when the man listens and

respom‘ ‘
A
Song of the Powers,’ but there is a further stage
R E V I E W SA N D N O TI CE S still to enter for full realisation. This is beautifully set forth by
177
the seer of ‘The Shepherd treatise of the Trismegistic Gnosis

’
when he writes: " Of their own selves they make surrender of

B till to enter for full realisation. This is beautifully set forth by
the seer of ' The Shepherd' treatise of the Trismegistic Gnosis
when he writes: " O f their own selves they make surrender of

themselves to Powers, and thus becoming Powers they are in God.
themselves to Powers, and thus becoming Powers they are in God.
This the good end for those who have gained Gnosis—to be made
one with God.”
This the good end for those who have gained Gnosis to be made
one with God."
There are many other suggestive observations and reflec-

There are many other suggestive observations and reflec-
tions in this interesting volume; at times Mr. R olleston pens a
tions in this interesting volume; at times Mr. Rolleston pens a
passage of excellence, as, for instance, in the conclusion of his
passage of ex cellence, as, for instance, in the conclusion of his
enquiry into the criterion and sanction of moral action, with

enq uiry into the criterion and sanction of moral action, with
which we may fitly conclude this notioe of his instructive essay.
O f this criterion and sanction he writes: which we may fltly conclude this notice of his instructive essay.
" The criterion is applied when we ask of anything done by
Of this criterion and sanction he writes :

"
The criterion is applied when we ask of anything done by
man, ' Does it further life in the W hole? ' The sanction is found
in the fact that each of us is an organic part of that W hole. The
man, Does it further life in the Whole ?

'
richest and fullest life is evidently to be won by the most complete
'
The sanction is found
development of all our faculties which is allowed us by our oppor-
in the fact that each of us is an organic part of that Whole. The

richest and fullest life is evidently to be won by the most complete
tunities. E thics, therefore, ex ists for life, not life for ethics. This
simple proposition arises inevitably from the scientific conception
of the world. The greatest of fallacies is to conceive life as development of all our faculties which is allowed us by our oppor-
ex isting for any other obj ect whatsoever, or to define its aim as
tunities. Ethics, therefore, exists for life, not life for ethics. This
something more or less remote from our present ex
' eternal life ' is not something to come

istence. O ur
we are living it here and

simple proposition arises inevitably from the scientific conception
now. This is not a pilgrimage or a place of preparation; it leads
of the world. The greatest of fallacies is to conceive life as
us to no heaven, no hell, no distant j udgment seat. W e are before
existing for any other object whatsoever, or to define its aim as
that j udgment seat every hour; the heaven and the hell which it
something more or less remote from our present existence. Our

eternal life is not something to come—we are living it here and
dispenses are the daily ex periences through which we move; the
‘ ’
saints and prophets of this faith are those who have felt most
deeply and revealed most profoundly the great realities of ex istence,

now. This is not a pilgrimage or a place of preparation; it leads
us to no heaven, no hell, no distant judgment seat. We are before
hidden from us not so much by the darkness of the grave as by
that judgment seat every hour; the heaven and the hell which it
the impalpable veils of use and wont. The grave has mystery
indeed, but no terror of gloom for those who realise that the
universe is but an eddy on the stream of life. B y that eddy we dispenses are the daily experiences through which we move; the
see the stream, we feel its power and movement; and we know
saints and prophets of this faith are those who have felt most
that the substance of which it is made is the stuff of life itself"
(p. 285).
deeply and revealed most profoundly the great realities of existence,
Mr. R olleston has written a helpful contribution towards
hidden from us not so much by the darkness of the grave as by
an introduction to a philosophy of spirit and a science of I life.
the impalpable veils of use and wont. The grave has mystery
H e has something to say and knows how to say it, and we
indeed, but no terror of gloom for those who realise that the
universe is but an eddy on the stream of life. By that eddy we
hope that before long we shall have another study from him
in which he will further develope B ome of his leading ideas.
12
see the stream, we feel its power and movement; and we know
that the substance of which it is made is the stufl‘ of life itself "
(p. 235).
Mr. Rolleston has written a helpful contribution towards
an introduction to a philosophy of spirit and a science of :life.
He has something to say and knows how to say it, and we
hope that before long we shall have another study from him
in which he will further develope some of his leading ideas.
12
178 THE QUEST
178
TH E Q UE ST
THE ARCANE ScHooLs.

The A rcane Schcols.
A Review of their Origin and Antiquity; with a General History

A R eview of their O rigin and A ntiq uity; with a General H istory
of F reemasonry, and its R elation to Theosophio, Scientific
and Philosophic Mysteries. B y John Y arker, P.M., P.Z .,

of Freemasonry, and its Relation to Theosophic, Scientific
P.M.Mk., P.P., etc., etc., etc. B elfast (Tait), 1909.
and Philosophic Mysteries. By John Yarker, P.M., P.Z.,

P.M.Mk., P.P., etc., etc., etc. Belfast (Tait), 1909.
SUCH a subj ect might well appall the stoutest-hearted and best-
eq uipped scholar and the most skilful historical critic. Secret
societies and mystery-institutions are one of the most fascinating
but at the same time one of the most puzzling of historical studies.
SUCH a subject might well appall the stoutest-hearted and best

equipped scholar and the most skilful historical critic. Secret
They have so well preserved their secrets that with regard to most
of them we have little to go upon but the fact of their ex istence;
where we know more it has freq uently to be recovered from the

societies and mystery-institutions are one of the most fascinating
polemical writings of their opponents, in which case we can never
but at the same time one of the most puzzling of historical studies.
be sure of the data;
this nature even when we have the record of their high-sounding

while of mediaeval and later associations of
They have so well preserved their secrets that with regard to most
titles and inflated dignities, we have more freq uent indication that
of them we have little to go upon but the fact of their existence :
these have been improperly assumed, than that they have been
where we know more it has frequently to be recovered from the
j ustly merited. W ith regard to the ancient mysteries, the most
polemical writings of their opponents, in which case we can never

be sure of the data; while of medizeval and later associations of

ex aggerated and the most depreciatory opinions have been formed.
The truth is they were of all kinds and grades, and it is impossible
to generalise on the subj ect. W ith regard to F reemasonry, again, this nature even when we have the record of their high-sounding
it is asserted by the maj ority of Masons in this country that as to
titles and inflated dignities, we have more frequent indication that

these have been improperly assumed, than that they have been
its craft degrees it is practically a modem invention, dating from
1717; others contend that it is linked with an indefinite past and
hands on in its essentials a tradition of remote antiq uity. justly merited. With regard to the ancient mysteries, the most
Mr. Y arker is of the latter school; as he writes in his preface:
exaggerated and the most depreciatory opinions have been formed.

" I n the following pages I
made to me, to give a short but comprehensive view of the whole

have sought to satisfy a req uest, often
The truth is they were of all kinds and grades, and it is impossible
fabric of the A rcane mysteries, and their affinity with the Masonic
to generalise on the subject. With regard to Freemasonry, again,
it is asserted by the majority of Masons in this country that as to
System; and I here take the opportunity of recording my protest
against the sceptical tendencies of the present generation of the
its craft degrees it is practically a modern invention, dating from

1717; others contend that it is linked with an indefinite past and
Moderns who are Masons, and against the efforts that are made, in
season and out of season, to underrate the indubitable antiq uity of
the Masonic ceremonies." hands on in its essentials a tradition of remote antiquity.

Mr. Y arker is best in Parts I I . and I I I . of his work, where he
Mr. Yarker is of the latter school; as he writes in his preface:

"
In the following pages I have sought to satisfy a request, often
deals with O perative Masonry in Sax on E ngland and in N orman
times, and with Speculative Masonry in more recent days; here
he has gathered together a mass of material, though with little

made to me, to give a short but comprehensive view of the whole
method. B ut if we seek to discover how what we may call the
fabric of the Arcane mysteries, and their aflinity with the Masonic
System; and I here take the opportunity of recording my protest
against the sceptical tendencies of the present generation of the
Modems who are Masons, and against the efforts that are made, in
season and out of season, to underrate the indubitable antiquity of
the Masonic ceremonies."
Mr. Yarker is best in Parts II. and III. of his Work, where he
deals with Operative Masonry in Saxon England and in Norman
times, and with Speculative Masonry in more recent days; here
he has gathered together a mass of material, though with little
method. But if we seek to discover how what we may call the
0 glee
Solomonic element was first introduced into Speculative Masonry,
and what was its genesis, we are left face to face with great
179
Solomonic element was first introduced into Speculative Masonry, uncertainties. Mr. Yarker certainly does something to clear up a
and what was its genesis, we are left face to face with great
point here and there, but the careful historical student is left for the
most part without any means of controlling his statements, and
uncertainties. Mr. Y arker certainly does something to clear up a
point here and there, but the careful historical student is left for the
most part without any means of controlling his statements, and even when references are given they are not unfrequently to a
even when references are given they are not unfreq uently to a
whole work (without citing the page), or even to a whole series of

whole work (without citing the page), or even to a whole series of
transactions. A n author who writes, " my endeavour has been to

transactions. An author who writes, " my endeavour has been to
print well-authenticated matter only, in order that the information print well-authenticatedmatter only, in order thatthe information
supplied may be reliable," and who tells us that " every paragraph
supplied may be reliable,” and who tells us that “ every paragraph

is a fact or deduction from facts," should have been scrupulous in
is a fact or deduction from facts," should have been scrupulous in

supplying the reader with ex act reference throughout. This is
even more apparent in Part I ., where Mr. Y arker deals with the
supplying the reader with exact reference throughout. This is
A rcane Schools. Moreover, setting aside the q uestion of in-
even more apparent in Part I., where Mr. Yarker deals with the
sufficient reference, it is to be regretted that for this Part
Arcane Schools. Moreover, setting aside the question of in-

suflicient reference, it is to be regretted that for this Part
Mr. Y arker did not seek the assistance of some competent classical
scholar to revise the proofs. F ew L atin or Greek phi-ases or H ebrew
words escape unscathed, proper names are freq uently misspelled. Mr. Yarker did not seek the assistance of some competent classical
I t is the same for Sanskrit. Some of the errors are persistent.
scholar to revise the proofs. Few Latin or Greek phrases or Hebrew

words escape unscathed, proper names are frequently misspelled.
A mmonius Saccas is always A m. Saccus; Mithras is always
Mythras; O rigen' s famous polemic is always Contra Gelsus instead
of Celsuni; F irmicus Maternus is always F ermecius, and so on. It is the same for Sanskrit. Some of the errors are persistent.
W ith regard to his information Mr. Y arker belongs to a past
Ammonius Saccas is always Am. Saccus; Mithras is always

Mythras ; 0rigen’s famous polemic is always Contra Cclsus instead
generation, and relies for the most part on those who were doing
the rough pioneer work on subj ects which are with every year
being treated by an improved method and with far greater

of Celsum; Firmicus Maternus is always Fermecius, and so on.
accuracy as to ex ternals. I t is with regret that we find ourselves
With regard to his information Mr. Yarker belongs to a past

unable to pass a more favourable j
all the more so as we are in sympathy with his general stand-

udgment on Mr. Y arker' s labours,
generation, and relies for the most part on those who were doing
the rough pioneer work on subjects which are with every year
point. W e believe that a discriminating and unprej udiced study
of the fragments and indications of the higher mystery-lore of the
being treated by an improved method and with far greater

accuracy as to externals. It is with regret that we find ourselves
ancients, and a critical treatment of later derivations, which for the
most part are subj ectively rather than obj ectively connected with
the ancient traditions, will prove of the greatest value and interest.
unable to pass a more favourable judgment on Mr. Yarker’s labours,
I t is certain that the greater mystery-institutions were believed by
all the more so as we are in sympathy with his general stand-
antiq uity to preserve the chief secrets of the religion and science
point. We believe that a discriminating and unprejudiced study

of the fragments and indications of the higher mystery-lore of the
of the nations; it is q uite open for us to doubt whether the
initiates and hierophants had any secrets worth knowing, but as
there is no physical record, we can never be certain that our

ancients, and a critical treatment of later derivations, which for the
scepticism is not pure prej udice. I t is q uite true that many of the
most part are subjectively rather than objectively connected with

theancient traditions, will prove of the greatest value and interest.
mystery-rites were crude and primitive, it is eq ually true that some
of the greater rites degenerated enormously; still we have evidence
It is certain that the greater mystery-institutions were believed by

antiquity to preserve the chief secrets of the religion and science
of the nations; it is quite open for us to doubt whether the
initiates and hierophants had any secrets Worth knowing, but as
there is no physical record, we can never be certain that our
scepticism is not pure prejudice. It is quite true that many of the
mystery-rites were crude and primitive, it is equally true that some
of the greater rites degenerated enormously; still we have evidence
Co 316
180 THE QUEST
180
that some of the mystery-institutions were regarded by men of
TH E Q UE ST
high intelligence, upright life and wide renown, such as Plato,

that some of the mystery-institutions were regarded by men of
Cicero, and Plutarch, as of the greatest service to mankind and

worthy of the deepest respect and enthusiastic recommenda-
high intelligence, upright life and wide renown, such as Plato,
Cicero, and Plutarch, as of the greatest service to mankind and
worthy of the deepest respect and enthusiastic recommenda-

tion. In addition to these semi-state institutions, such as the
tion. I n addition to these semi-state institutions, such as the
Eleusinian, every Oriental cult that was introduced into the

Graaco-Roman world was either entirely private or had an esoteric
E leusinian, every O riental cult that was introduced into the
Groeco-R oman world was either entirely private or had an esoteric
or mystery side. B ut over and beyond all this, innumerable or mystery side. But over and beyond all this, innumerable
communities and associations vowed to the contemplative life, the
communities and associations vowed to the contemplative life, the

members of which were all sworn to secrecy, had their own rites,
members of which were all sworn to secrecy, hod their own rites,
and in addition their mystce enj oyed individual ex periences that
made thempartakers in revelations andputthem into communication

and in addition their mysta: enjoyed individual experiences that
with the invisible world in manifold modes.
made thempartakers in revelationsand put theminto communication
I t has been asserted that at best the mystery-institutions
with the invisible world in manifold modes.

It has been asserted that at best the mystery-institutions
could offer nothing superior to a modern Masonic ritual, and that,
too, in its present formality, deprived of all spiritual and vital
content. To all of which the mystic and the man of spiritual could offer nothing superior to a modern Masonic ritual, and that,
ex perience who has made himself acq uainted with the fragments
too, in its present formality, deprived of all spiritual and vital

content. To all of which the mystic and the man of spiritual

of the mystery-lore, may answer: " L et the Dead bury their dead."
A t the game time, when so much valuable work has been done of
late years on what we may call the ' higher criticism' of the
experience who has made himself acquainted with the fragments
fragmentary indications of the mystery-institutions, especially
of the mystery-lore, may answer: “ Let the Dead bury their dead."
in Germany, it is waste of time to reproduce the inaccurate
At the same time, when so much valuable work has been done of
late years on what we may call the ‘higher criticism’ of the
material of the pioneers of the past in this country, such as F aber,
B ryant, Taylor, Godfrey H iggins, or even of I nman and F orlong.
There is great need of a work in E nglish that would sum up the
fragmentary indications of the mystery-institutions, especially

results of recent research, and at the same time show signs of
in Germany, it is waste of time to reproduce the inaccurate

material of the pioneers of the past in this country, such as Faber,
something more than a purely academical acq uaintance with the
subj ect. B ut it goes without saying that in the first place the
Bryant, Taylor, Godfrey Higgins, or even of Inman and Forlong.

author must be very well eq uipped with a knowledge of languages
and able to deal with authorities at first hand; and in the second
There is great need of a work in English that would sum up the

results of recent research, and at the same time show signs of
he must be, to some ex tent at any rate, a knower of things that no
academies can teach, and must have some contact with the
realities of the soul that lay behind the most sacred rites and something more than a purely academical acquaintance with the
secret instructions of the purest forms of the arcane schools.
subject. But it goes without saying that in the first place the
Scientific I
B y W illiam K
dealism.
ingsland. L ondon (R ebman), 1909.

author must be very well equipped with a knowledge of languages
Mb. K ingsland has made a substantial contribution to the
and able to deal with authorities at first hand ; and in the second
literature of serious speculation of the type which covers the great
he must be, to some extent at any rate, a knower of things that no
provinces of science, metaphysics and religion, without belonging
academies can teach, and must have some contact with the
realities of the soul that lay behind the most sacred rites and
secret instructions of the purest forms of the arcane schools.
SCIENTIFIC IDEALIBM.
By William Kingsland. London (Rebman), 1909.
MR. KINGSLAND has made a substantial contribution to the
literature of serious speculation of the type which covers the great
provinces of science, metaphysics and religion, without belonging
0 glee
specifically to any one of them. Books of this kind are essentially
181
modern, even in their bringing together of conceptions whose

origins are lost in the obscurity of ages. The thought of the past
specifically to any one of them. B ooks of this kind are essentially
modern, even in their bringing together of conceptions whose
origins are lost in the obscurity of ages. The thought of the past is at root very like the thought of the present, but until recent
is at root very like the thought of the present, but until recent
times opportunity was lacking for that more general synthesis

which endeavours to connect matters of faith and religion withthe
times opportunity was lacking for that more general synthesis
which endeavours to connect matters of faith and religion with the
knowledge obtained directly from the physical world. Modern knowledge obtained directly from the physical World. Modern
science descended for a time into the depths of materialism at
science descended for a time into the depths of materialism—at

least in its popular manifestation, though many of its greatest
ex ponents were men of deep religious conviction but we have

least in its popular manifestation, though many of its greatest
seen in recent years a still more rapid ascent, and now the idea
exponents were men of deep religious eonviction——but we have
that life and consciousness can be ex plained in terms of physical
seen in recent years a still more rapid ascent, and now the idea
change is by most people discarded as an impossible conception.
that life and consciousness can be explained in terms of physical

change is by most people discarded as an impossible conception.
The field of Mr. K ingsland' s work is a vast one. Physical
science is the starting-point of the author and from that he
proceeds through biology and psychology to the more ex tended The field of Mr. Kingsland's work is a vast one. Physical
domain of philosophy or metaphysics, and finally arrives at the
science is the starting-point of the author and from that he

proceeds through biology and psychology to the more extended
culminating stage of religion or the spiritual life. I t is in the later
chapters, on ' The H igher Science,' ' The H igher R eligion,' ' The
H igher and the L ower Self' and, finally,' The I deal R ealism,' that domain of philosophy or metaphysics, and finally arrives at the
most readers will find the material of greatest interest and value.
culminating stage of religion or the spiritual life. It is in the later

chapters, on ‘The Higher Science,’ The Higher Religion,‘ ‘The
‘
Throughout the book there is one dominant conception that
of an underlying unity. The chief purpose may indeed be said to
be the demonstration of a real spiritual unity underlying all Higher and the Lower Self’ and, finally, The Ideal Realism,’ that
'
ex perience, a Universal Self which is the unchanging background
most readers will find the material of greatest interest and value.
against which our separated selves appear as part of its ceaseless
activity, and which also, on its obj ective side, is the underlying
Throughout the book there is one dominant conception—that
Substance, the root of matter.
of an underlying unity. The chief purpose may indeed be said to
There are few problems in science more fascinating than that
be the demonstration of a real spiritual unity underlying all
of the real nature of matter. The first impression of the world is
experience, a Universal Self which is the unchanging background

against which our separated selves appear as part of its ceaseless
one of infinite complex ity. That is the appearance. B ut one of the
great aims of science is to derive from this surface diversity an
underlying simplicity. The value of a theory largely depends on

activity,and which also, on its objective side, is the underlying
its success in simplifying things. Sound and light, so immeasurably
Substance, the root of matter.

There are few problems in science more fascinating than that
various in their effeots upon our senses, are, physically, only two
types of vibrations of air and ether. Pitch and q uality of sound
depend on freq uency, and combinations of various freq uencies, of of the real nature of matter. The first impression of the world is
vibrations. The colours of light depend upon analogous changes.
one of infinite complexity. That is the appearance. But one of the

great aims of science is to derive from this surface diversity an
A ll such phenomena are simply matter in a state of more or less
rapid vibration and the difference in q uality is in our consciousness
and not in the ex ternal world. H eat, likewise, is matter in motion. underlying simplicity. The value of a theory largely depends on
The motion is not obvious, since it is of the minute constituent
its success in simplifying things. Sound and light, so immeasurably

various in their effects upon our senses, are, physically, only two
types of vibrations of air and ether. Pitch and quality of sound
depend on frequency, and combinations of various frequencies, of
vibrations. The colours of light depend upon analogous changes.
All such phenomena are simply matter in a state of more or less
rapid vibration and the difference in quality is in our consciousness
and not in the external world. Heat, likewise, is matter in motion.
The motion is not obvious, since it is of the minute constituent
Co 316
182 THE QUEST
182 particles and 'in all directions at the same time. Were all the
TH E Q UE ST
motions to be changed into one direction the body would suddenly

shoot off like a rifle bullet and we should have our heat appearing
particles and ' in all directions at the same time. W ere all the
motions to be changed into one direction the body would suddenly
shoot off like a rifle bullet and we should have our heat appearing
as ordinary mechanical energy. Something of the sort happens in
as ordinary mechanical energy. Something of the sort happens in
a steam turbine when we release the steam in one direction and

a steam turbine when we release the steam in one direction and
the hitherto turbulent heat movements unite in a swift, tearing

the hitherto turbulent heat movements unite in a swift, tearing
wind, driving forward the turbine blades.
wind, driving forward the turbine blades.
So far as we have gone it seems as though for the ex planation
So far as we have gone it seems as though for the explanation
of the phenomena nothing more is necessary than the two root
of the phenomena nothing more is necessary than the two root

conceptions of mass and motion, or rather the trinity of physical
conceptions of mass and motion, or rather the trinity of physical
units familiar to students mass, length (or space) and time.
Mr. K ingsland in his ' Matter and Substance' discusses the later units familiar to students—mass, length (or space) and time.
speculations which carry the unifying process further and seek the
Mr. Kingsland in his Matter and Substance discusses the later

' '
speculations which carry the unifying process further and seek the
source not only of I the ' forces' of nature, as they used to be
termed, but also of matter itself. O n these theories he points out
source not only of }the forces of nature, as they used to be

' ’
that we have to deal with only one substance, the ether. O n the
electrical theory of matter the ultimate particles are electrons, and
termed, but also of matter itself. On these theories he points out

that we have to deal with only one substance, the ether. On the
these are but centres of strain in, or entanglement of, the ether.
Their mass is in the ether around them and fades off without any
definite border. B y the way, we are apt to leave out of account,

electrical theory of matter the ultimate particles are electrons, and
as the author does, the poor positive charge (the electron is a
these are but centres of strain in, or entanglement of, the ether.
minute charge of negative electricity), which seems to be much less
concentrated but is of eq ual importance as it holds the electrons

Their mass is in the ether around them and fades off without any
together in the atom. Till we have some better conception of the
definite border. By the way, we are apt to leave out of account,
nature of positive electricity we cannot work out a very satisfactory
as the author does, the poor positive charge (the electron is a
electrical theory of matter.
minute charge of negative electricity), which seems to be much less

concentrated but is of equal importance as it holds the electrons
Still any theory of matter is based upon ether as the foundation,
whether that ether is the substance more or less directly known to
ns as the medium of light and electrical radiation, or the ideal

together in the atom. Till we have some better conception of the
nature of positive electricity we cannot work outa very satisfactory
substance of L ord K elvin' s vortex ring hypothesis. The latter is
electrical theory of matter.

by far the most fundamental theory of matter yet suggested. The
electrical is a structural scheme, the electrons and the positive
charges being given as the building materials, having themselves Still any theory of matter is based upon ether as the foundation,
mysterious properties of unknown origin. B ut the vortex ring
whether that ether is the substance more or less directly known to

us as the medium of light and electrical radiation, or the ideal
theory assumes nothing but the three fundamentals mass, space
and time mass ex tended in space as an all-filling fluid and there-
fore frictionless and incompressible. O nly a miracle, from the

substance of Lord Kelvin's vortex ring hypothesis. The latter is
point of view of mechanics, could give a vortex motion to such a
by far the most fundamental theory of matter yet suggested. The

fluid;
each vortex
but once given, only a miracle could break the vortex
would behave as an elastic particle. F rom such

, and
electrical is a structural scheme, the electrons and the positive

vortices, regarded as the ultimate particles of matter, we can in charges being given as the building materials, having themselves
thought build up structures from which our ordinary properties of
mysterious properties of unknown origin. But the vortex ring

theory assumes nothing but the three fundamentals-—mass, space
and time~—mass extended in space as an all-filling fluid and there-
fore frictionless and incompressible. Only a miracle, from the
point of view of mechanics, could give a vortex motion to such a
fluid; but once given, only a miracle could break the vortex, and
each vortex would behave as an elastic particle. From such
vortices, regarded as the ultimate particles of matter, we can in
thought build up structures from which our ordinary properties of
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reviews and notices
matter—rigidity, compressibility,capacity for vibration and so on-
matter rigidity, compressibility, capacity for vibration and so on
may be derived. Hence we can jump at once to the ultimate
may be derived. H ence we can j ump at once to the ultimate
universal substance, the root of matter.

universal substance, the root of matter.
B ut further investigation makes difficulties. I f we leave

But further investigation makes difiiculties. If we leave
mechanical properties and consider electrical, we find an element
mechanical properties and consider electrical, we find an element
which appears to be incapable of ex planation in terms of mass,
which appears to be incapable of explanation in terms of mass,
space and time, or any possible structure developed from them.
space and time, or any possible structure developed from them.
This unknown is implicit in the ex pression of all electrical and
magnetic properties. B y means of ' dimensional eq uations' we can

This unknown is implicit in the expression of all electrical and
ex press all mechanical q uantities force, energy, momentum,
magnetic properties. By means of dimensional equations we can
' ’
express all mechanical quantities—force, energy, momentum,

torq ue, and so on in terms of mass, length and time. B ut no
electrical or magnetic q uantity can be ex pressed in terms of these
absolute units without introducing one of two other symbols /j l or

torque, and so on—in terms of mass, length and time. But no
K , magnetic permeability and inductive capacity, or the properties electrical or magnetic quantity can be expressed in terms of these
which permit of the ex istence of either a magnetic or an electrical
absolute units without introducing one of two other symbols——,u or

K, magnetic permeabilityand inductive capacity, or the properties
field. K and n are not independent but are connected by the
interesting relation, -= = t> " , where v is the velocity of light. There
/iK
which permit of the existence of either a magnetic or an electrical
is therefore only one unknown element req uired to ex plain the two
field. K and p. are not independent but are connected by the

SK
properties.
A ll efforts, and they have been many, to ex plain fi or K on

interesting relation, =12’, where v is the velocity of light. There
mechanical lines have failed. Gyroscopic phenomena provide the
closest analogies, and have been used with great ingenuity, but,
is therefore only one unknown element required to explain the two
unfortunately, analogies are not ex planations and every attempt
properties.
only increases the weight of evidence in favour of some physical
q uantity eq ually fundamental with mass or inertia and hence

All efforts, and they have been many, to explain p. or K on
inex plicable on any mechanical system. Thus before we can form
mechanical lines have failed. Gyroscopic phenomena provide the
any intelligible conception of an underlying substance constituting
closest analogies, and have been used with great ingenuity, but,
the root of matter we must have proceeded much farther than has
yet been found possible towards an idea of the mysterious element

unfortunately,analogies are not explanations and every attempt
only increases the weight of evidence in favour of some physical
concealed within the electrical and magnetic properties K and fi.
Mr. K ingsland does not enter into the electrical problem and
quantity equally fundamental with mass or inertia and hence
offers no suggestions as to the nature of the primordial substance,
inexplicable on any mechanical system. Thus before we can form

any intelligible conception of an underlying substance constituting
but he puts forward a scheme of successive states or planes between
the ultimate substance and ordinary matter. Suoh planes are stages
of evolution, proceeding from the one root substance and return- the root of matter we must have proceeded much farther than has
ing to it. The physical atom is now known to be a system built up
yet been found possible towards an idea of the mysterious element

concealed within the electrical and magnetic properties K and ,u.
of many subordinate parts. These themselves appear to be
structures of etheric material, and certainly the ether we know
ex perimentally cannot be a simple elementary substance, such as

Mr. Kingsland does not enter into the electrical problem and
K elvin' s continuous fluid. Mr. K ingsland believes that as space
offers no suggestions as to the nature of the primordial substance,
can be subdivided to infinity, there is room for an indefinitely
but he puts forward a scheme of successive states or planes between

the ultimate substance and ordinary matter. Such planes are stages
of evolution, proceeding from the one root substance and return-
ing to it. The physical atom is now known to be a system built up
of many subordinate parts. These themselves appear to be
structures of etheric material, and certainly the ether we know
experimentally cannot be a simple elementary substance, such as
Kelvin's continuous fluid. Mr. Kingsland believes that as space
can be subdivided to infinity, there is room for an indefinitely
Co 316
184 THE QUEST
184
extended series of material substances, made up of particles
TH E Q UE ST
successively smaller, a single particle or atom of the lower plane
ex tended series of material substances, made up of particles
being an organisation of the finer particles of the plane beyond.

successively smaller, a single particle or atom of the lower plane
Ether and matter are thus only the two lowest of the great planes
of Nature, within which are other conditions, each having its
being an organisation of the finer particles of the plane beyond.
E ther and matter are thus only the two lowest of the great planes
of N ature, within which are other conditions, each having its

appropriate life and range of consciousness.
appropriate life and range of consciousness.
Passing from the material side of his subject, Mr. Kingsland

develops his views of organic evolution and the life and evolution
Passing from the material side of his subj ect, Mr. K ingsland
develops his views of organic evolution and the life and evolution
of the individual, in a manner which will arrest the attention of all

of the individual, in a manner which will arrest the attention of all
his readers.
his readers.
I t is inevitable that there should be gaps in a scheme of such
a vast scope. I t may be possible in pure metaphysics, or science,

It is inevitable that there should be gaps in a scheme of such
or religion, to pass without leaping from one step to the nex t, but
a vast scope. It may be possible in pure metaphysics, or science,
in an effort to unite the three great lines of thought, one must
or religion, to pass without leaping from one step to the next, but
ex pect to find some unbridged gulfs. Chief of them is no doubt that
in an effort to unite the three great lines of thought, one must

expect to find some unbridged gulfs. Chief of themis no doubt that
between the primeval substance, derived from a consideration of
the physical world, and the universal spiritual Self regarded as the
basis of all life and consciousness. The search for unity in the
between the primeval substance, derived from a consideration of
material world leads us to a concentration of material q uality and
the physicalworld, and the universal spiritual Self regarded as the

basis of all life and consciousness. The search for unity in the
away from the characteristics which are more immediate obj ects
of our perception. Matter is primarily for us a conglomeration of
impressions of light, colour, sound, pressure, heat, cold, and so on; material world leads us to a concentration of material quality and
but our root substance possesses none of these q ualities. The
away from the characteristics which are more immediate objects

conception of a root material is of value only in bo far as we can
give it some simple fundamental property from which the subsidiary

of our perception. Matter is primarilyfor us a conglomeration of
ones may be derived, and as we proceed towards this unity of impressions of light, colour, sound, pressure, heat, cold, and so on;
substance our ' matter' is getting deader and deader farther and
but our root substance possesses none of these qualities. The
farther away from life and consciousness. L
on matter and the two are apparently inseparable

ife, so far as it depends
manifests
conception of a root material is of value only in so far as we can
give it some simple fundamental property from which the subsidiary
itself through the manifold structure and the complex ity of matter
and its changes, not through its substance. I n approaching unity

ones may be derived, and as we proceed towards this unity of
by way of consciousness we proceed in the opposite direction.
substance our matter is getting deader and deader—farther and

' ’
farther away from life and consciousness. Life, so far as it depends

I t is only a convenient avoidance of the difficulty and not a
solution, to assume that there is a Primordial Substance having
two aspects subj ective and obj ective one the root of conscious- on matter—and the two are apparently inseparable——manifests
ness and the other the root of matter. The fact is that the great
itself through the manifold structure and the complexity of matter

and its changes, not through its substance. In approaching unity
difficulty in our mind is not how to establish the unity behind the
ex ternal world all sorts of considerations assist us in that, as Mr.
K ingsland so ably shows but how to conceive that unity as the by way of consciousness we proceed in the opposite direction.
real basis of the infinite diversity of things. O n the simplest of all
It is only a convenient avoidance of the difliculty and not a

theories of matter, the vortex
of matter is still mysterious. W e may get a fairly clear idea of the

rings in a frictionless fluid, the origin
solution, to assume that there is a Primordial Substance having

two aspects—subjective and objective-—one the root of conscious-
ness and the other the root of matter. The fact is that the great
difliculty in our mind is not how to establish the unity behindthe
external world—all sorts of considerations assist us in that, as Mr.
Kingsland so ably shows—but how to conceive that unity as the
real basis of the infinite diversity of things. On the simplest of all
theories of matter, the vortex rings in a frictionless fluid, the origin
of matter is still mysterious. We may get a fairly clear idea of the
Co 316
fluid—indeed it is the most utterly simple of physical conceptions
185 —but how about the power which makes the vortex rings, makes
fluid indeed it is the most utterly simple of physical conceptions
them in countless myriads all alike, or in groups with definite

relations between them ? The great mystery is not the fluid but
but how about the power which makes the vortex rings, makes
them in countless myriads all alike, or in groups with definite
relations between them? The great mystery is not the fluid but
its organised activity. On the spiritual side also, the mystery of
its organised activity. O n the spiritual side also, the mystery of
mysteries is not the unity at the basis of life and consciousness,

mysteries is not the unity at the basis of life and consciousness,
but the generation of the conscious individuals within it. Matter

but the generation of the conscious individuals within it. Matter
cannot be ex plained by a mere unity of substance, nor can life in
cannot be explained by a. mere unity of substance, nor can life in
its infinite variety by the conception of a simple, single Universal
its infinite variety by the conception of a simple, single Universal
Self. The unknown reality must be something which is as much
Self. The unknown reality must be something which is as much

diversity as unity, containing the seed of all experience within it.
diversity as unity, containing the seed of all ex perience within it.
Though this ultimate problem must necessarily remain a
mystery, Mr. K ingsland has written a work that is suggestive in

Though this ultimate problem must necessarily remain a
many ways and can be read with interest throughout. The latter
mystery, Mr. Kingsland has written a work that is suggestive in

many ways and can be read with interest throughout. The latter
chapters especially will appeal to all who wish for aid in forming
in their minds a reasonably consistent scheme of things, a scheme
which will give room for their highest aspirations and hopes and chapters especially will appeal to all who wish for aid in forming
at the same time give no cause of offence to their everyday
in their minds a reasonably consistent scheme of things, a scheme

knowledge and common sense.
A . M. G.
which will give room for their highest aspirations and hopes and
The Gospel of R ightness.
at the same time give no cause of offence to their everyday
A Study in Pauline Philosophy. B y C. E . W oods. L ondon
knowledge and common sense.

(W illiams &
TH E main idea of Miss C. E

N orgate), 1909.
. W oods' thoughtful study is that of

A. M. G.
the balance of opposites. This, she contends, is the basis of
Pauline philosophy;
in the L
though it is nowhere set forth systematically
etters, it is nevertheless the master-thought in the mind

THE GOSPEL OF RIGHTNESS.
of the greatest of the A postles namely, " that the world of the
inner, as of the outer life, owes its very ex istence to the play of
A Study in Pauline Philosophy. By C. E. Woods. London
(Williams do Norgate), 1909.
opposing forces." I n the concluding chapter Miss W oods writes:
" Step by step we have considered the nature of and meaning of
the great fundamental antitheses as they are set over against each
other in the letters of Paul to the Churches. I t has also been an

THE main idea of Miss C. E. Woods‘ thoughtful study is that of
ax iomatic principle that we can only understand one side of a
the balance of opposites. This, she contends, is the basis of
contrast by placing it against its direct contrary. The N ew Man
Pauline philosophy; though it is nowhere set forth systematically

in the Letters, it is nevertheless the master-thought in the mind
taken alone and the O ld Man taken alone are potentials only;
they have concrete ex istence, they become facts of actual
ex perience, only as they are brought into the arena of mutual of the greatest of the Apostles——namely, “ that the world of the
contact. Standing apart, they are and remain abstractions. O ur
inner, as of the outer life, owes its very existence to the play of
opposing forces.” In the concluding chapter Miss Woods writes:
"
Step by step we have considered the nature of and meaning of
the great fundamental antitheses as they are set over against each
other in the letters of Paul to the Churches. It has also been an
axiomatic principle that we can only understand one side of a
contrast by placing it against its direct contrary. The New Man
t-aken alone and the Old Man taken alone are potentials only;
they have concrete existence, they become facts of actual
experience, only as they are brought into the arena of mutual
contact. Standing apart, they are and remain abstractions. Our
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186 THE QUEST
186
attempts at defining and expanding the Pauline contraries, there-
TH E Q UE ST
fore, have presupposed their continual and eternal union in

attempts at defining and ex panding the Pauline contraries, there-
experience, for without such union we should know nothing

practicallyof either term of an antithesis."
fore, have presupposed their continual and eternal union in
ex perience, for without such union we should know nothing
practically of either term of an antithesis." These points are well brought out; nevertheless we are not
These points are well brought out; nevertheless we are not
quite persuaded that Paul used rlaxaaoawiun in the sense of rightness

' ’
as ‘balance’ between two opposites. Paul was a Jew and a

q uite persuaded that Paul used Sucaioa-vvti in the sense of ' rightness'
as ' balance' between two opposites. Paul was a Jew and a
Pharisee, and the terms ' R ighteous' and ' righteousness' were Pharisee, and the terms ‘Righteous’ and ‘righteousness’ were
familiar household words for all Jews. I t is q uite true that Paul
familiar household words for all Jews. It is quite true that Paul
conceived of a higher ‘righteousness’ than that of the Law,
conceived of a higher ' righteousness' than that of the L aw,
but it was hardly the 'rightness,' or ‘balance’ of opposites, for

but it was hardly the ' rightness,' or ' balance' of opposites, for
the understanding of which Miss W oods pleads so ably. The
burning eloq uence of a Paul is of a different order from the clear

the understanding of which Miss Woods pleads so ably. The
thought of a H egel. The ex egesis of Pauline terms and passages
burning eloquence of a Paul is of a difierent order from the clear

thought of a Hegel. The exegesis of Pauline terms and passages
from the point of view of the doctrine of balance is ex ceedingly
interesting, and removes a number of obscurities, but we doubt
whether that was q uite the point of view of the A postle himself. from the point of view of the doctrine of balance is exceedingly
Philo removes many difficulties in the old Covenant documents
interesting, and removes a number of obscurities, but we doubt

whether that was quite the point of view of the Apostle himself.
by his allegorising method, but we doubt whether the writers and
redactors of those documents intended what Philo found in their
work; eq ually so, though in a different manner, with the L etters Philo removes many difficulties in the old Covenant documents
of Paul in the present case. That the doctrine of balance as the
by his allegorising method, but we doubt whether the writers and

redactors of those documents intended what Philo found in their
most necessary condition for the immediate inspiration of pure
spirit and the direct play of wisdom is of the utmost importance is
not to be denied, and from this point of view Miss W oods has
work; equally so, though in a different manner, with the Letters
written many highly suggestive passages; in other respects also
of Paul in the present case. That the doctrine of balance as the
she is q uick to seize the spiritual meaning and what is in the
most necessary condition for the immediate inspiration of pure

spirit and the direct play of wisdom is of the utmost importance is
nature of ex perience. There are comparatively few misprints,
but the accenting of the Greek req uires thorough revision, and the
not to be denied, and from this point of view Miss Woods has
addition of an index would be an improvement.
N utrition and E volution.
written many highly suggestive passages; in other respects also

she is quick to seize the spiritual meaning and what is in the
B y H ermann B einheimer. L ondon (W atkins), 1909.
The scope and aim of this work will be best indicated by the
following ex tracts from the preface: " F or years I have striven to nature of experience. There are comparatively few misprints,
arrive at a satisfactory elucidation of the fundamental laws
but the accenting of the Greek requires thorough revision, and the
addition of an index would be an improvement.
governing nutrition. . . . N utrition in the last analysis, plays
as vital a component rdle in racial position and progress, and is as
inseparably connected with j ustice, as morals and religion. I ndeed
NUTRITION EVOLUTION.
my results show that in its silent effects, nutrition is one of the
AND
By Hermann Reinheimer. London (Watkins), 1909.

THE scope and aim of this work will be best indicated by the
following extracts from the preface: For years I have striven to
"
arrive at a satisfactory elucidation of the fundamental laws

governing nutrition. Nutrition in the last analysis, plays
as vital a component réle in racial position and progress, and is as
inseparably connected with justice, as morals and religion. Indeed
my results show that in its silent effects, nutrition is one of the
0 glee
most formidable factors in the shaping of racial and individual
187 destinies. . . .
I have set myself the task to adduce positive
most formidable factors in the shaping of racial and individual
evidence in the support of the laws of nutrition as here formulated,

to show that every deviation means a corresponding disharmony,
destinies. ... I have set myself the task to adduce positive
evidence in the support of the laws of nutrition as here formulated,
to show that every deviation means a corresponding disharmony,

and moreover to supply a crucial and practical test to my teachings,
and moreover to supply a crucial and practical test to my teachings,
in the shape of a sufiiciently universal Biological Analysis. A

in the shape of a sufficiently universal B
simultaneous study of O rganic A

iological A
rchitecture has convinced me

nalysis. A
simultaneous study of Organic Architecture has convinced me

that it is connected with nutrition, every whit as intimately as
that it is connected with nutrition, every whit as intimately as
nutrition is with general conduct. I ndeed it was only due to a
nutrition is with general conduct. Indeed it was only due to a

combined study of physiological, psychological, and architectural
laws, that I was at . last able to supply the elements of an efficient

combined study of physiological, psychological, and architectural
diagnosis of organic development a diagnosis at once scientifically,
laws, that I was atilast able to supply the elements of an efficient
ethically, and aesthetically unimpeachable, as well as universal
diagnosis of organic development—adiagnosis at once scientifically,

enough to embrace even the principles of constant and definite
ethically, and aesthetically unimpeachable, as well as universal

enough to embrace even the principles of constant and definite
proportions ruling inorganic unions."
I t will be evident from a consideration of these statements,
that Mr. R einheimer is setting out practically to ex plain the

proportions ruling inorganic unions.”
universe in terms of nutrition, and it is to be ex pected that a book
It will be evident from a consideration of these statements,

that Mr. Reinheimer is setting out practically to explain the

of 284 pages will be somewhat insufficient; accordingly he fore-
shadows the appearance of further volumes, in which his views
will be laid before the world. I n his first chapter he gives an universe in terms of nutrition, and it is to be expected that a book
ex tensive series of q uotations from the works of Dr. Gustave le
of 284 pages will be somewhat insufficient; accordingly be fore-

shadows the appearance of further volumes, in which his views
B on, setting forth his views on the evolution of matter, to the
effect that matter is not indestructible, but slowly diffuses by the
continuous dissociation of its component atoms. I t is from the

will be laid before the world. In his first chapter he gives an
process of disintegration (dissociation) of matter, that most forces
extensive series of quotations from the works of Dr. Gustave le

in the universe, notably electricity and solar heat, are derived.
The principle of evolution applicable to living beings also applies

Bon, setting forth his views on the evolution of matter, to the
to simple bodies; chemical species are no more invariable than are
efiect that matter is not indestructible, but slowly diffuses by the
continuous dissociation of its component atoms. It is from the
living species. Modern science, our author remarks, has not yet
process of disintegration (dissociation) of matter, that most forces

adopted the wider outlook afforded by le B on' s researches, but even
these do not go far enough for him, since he goes on to say that
when we come to so high a stage as man, le B on' s view of the

in the universe, notably electricity and solar heat, are derived.
cycle of life from the ether is insufficient to encompass the totality
The principle of evolution applicable to living beings also applies
of life. Psychological and spiritual factors have to be remembered.
to simple bodies ; chemical species are no more invariablethan are

living species. Modern science, our author remarks, has not yet
So far as we are able to understand him, Mr. R einheimer begins
with the theories of le B on, because he sees no essential difference
between ' dead ' and ' living' matter, the latter is merely relatively
adopted the wider outlook afforded by le Bon’s researches, but even
less static in character than the former. H ence he holds that
these do not go far enough for him, since he goes on to say that
when we come to so high a stage as man, le Bon’s view of the
analogies drawn from the phenomena of the dissociation of atoms,
may be properly applied to the degeneration of organic beings.
R adium is an ex tinct body which survives only in combinations, he cycle of life from the ether is insuflicient to encompass the totality
of life. Psychological and spiritual factors have to be remembered.
So far as we are able to understand him, Mr. Reinheimer begins
with the theories of le Bon, because he sees no essential difference
between dead and ' living matter, the latter is merely relatively
' ' ’
less static in character than the former. Hence he holds that

analogies drawn from the phenomena of the dissociation of atoms,
may be properly applied to the degeneration of organic beings.
Radium is an extinct body which survives only in combinations,he
Co 316
188 THE QUEST
188
quotes le Bon as surmising; and he promises to trace at a later
TH E Q UE ST
stage of the book, the analogues of rudimentary survival in organic

life. In his chapter parasitism he proceeds to do this. As in
q uotes I eB on as surmising; and he promises to trace at a later
stage of the book, the analogues of rudimentary survival in organic

on
life. I n his chapter on parasitism he proceeds to do this. A s in metals radio-activity a sign of impurity, so in organisms
is
metals radio-activity is a sign of impurity, so in organisms
parasitism the degenerative consequence of predatory habits,

is
which mark an early stage of illegitimacy. Predatory habits imply
parasitism is the degenerative conseq uence of predatory habits,
which mark an early stage of illegitimacy. Predatory habits imply
indirect and impure feeding, and are detrimental to adaptation and

indirect and impure feeding, and are detrimental to adaptation and
endurance. Carnivorous and omnivorous animals present ex amples
endurance. Carnivorous and omnivorous animals present examples

of indirect feeding with pathological results.
B ut this parasitism, which we gather is due to wrong diet in

of indirect feeding with pathological results.
Mr. R einheimer' s view, is made responsible for what he calls
But this parasitism, which we gather is due to wrong diet in
' retributive selection,' a disastrous result of plethora, and the
Mr. Reinheimer's view, is made responsible for what he calls
cause of a whole range of abnormalities. The more ex aggerated
‘retributive selection,’ a disastrous result of plethora, and the

cause of a whole range of abnormalities. The more exaggerated
forms of this retributive selection are designated ' diabolical
selection,' and are intimately connected with disease and death.
This is a principle that gathers together degenerates of every type, forms of this retributive selection are designated diabolical
‘
leading them into all manner of illegitimate associations. Much as
selection,’ and are intimately connected with disease and death.

This is a principle that gathers together degenerates of every type,
our author borrows from the works of le B on, Darwin, Geddes and
Thompson, and others, ' retributive' and ' diabolical' selection
appear to be his very own. F or the awful ex amples adduced we leading them into all manner of illegitimate associations. Much as
must refer readers to the book.
our authorborrows from the works of le Bon, Darwin, Geddés and

F or ourselves we can only say that we have found it difficult
to read and understand, as it is written in short disconnected

Thompson, and others, ‘retributive’ and ‘diabolical’ selection
sections, and moreover has no index ; and we cannot see that the appear to be his very own. For the awful examples adduced we
promise of the preface is in any clear way fulfilled. I n our
must refer readers to the book.
j udgment the work is not q
can venture to recommend it to those who have a full working

uite suited to the general reader, but we
For ourselves we can only say that we have found it dimcult

knowledge of scientific nomenclature, and who are interested in
to read and understand, as it is written in short disconnected
views which the ' scientific hierarchy ' has not at present endorsed.
sections, and moreover has no index; and we cannot see that the
A .H .W .
promise of the preface is in any clear way fulfilled. In our

judgment the work is not quite suited to the general reader, but we
Progressive Creation.
A R econciliation of R eligion with Science. B yR ev. H olden E .
Sampson. L ondon (R ebman), 1909.

can venture to recommend it to those who have a full working
TH I S is an ex traordinary work in two volumes and some 1,000
knowledge of scientific nomenclature, and who are interested in

views which the ‘ scientific hierarchy has not at present endorsed.
pages. I t frankly purports to be nothing less than a new revela-
'
tion in which are set forth the whole scheme of the universe, the
various grades of beings, the states and regions of the visible and A. H. W.
invisible, the history of the earth, the origin of evil, the after-death
states, and a thousand and one other things on which the wisest
PROGRESSIVE CREATION.
of mankind have refrained from dogmatising. I f we enq uire how
A Reconciliation of Religion with Science. By Rev. Holden E.

Sampson. London (Rebman), 1909.
THIS is an extraordinary work in two volumes and some 1,000
pages. It frankly purports to be nothing less than a new revela-
tion in which are set forth the whole scheme of the universe, the
various grades of beings, the states and regions of the visible and
invisible, the history of the earth, the origin of evil, the after-death
states, and a thousand and one other things on which the wisest
of mankind have refrained from dogmatising. If we enquire how
Co 316
REVIEWS AND NOTICES . 189
it is that Mr. Sampson writes with such assurance on these for the
R E V I E W SA
it is that Mr. Sampson writes with such assurance on these for the
N D N O TI CE S 189
most part superhuman themes, he tells us repeatedly that it is all

most part superhuman themes, he tells us repeatedly that it is all
his own first-hand knowledge, and in particular, in a note to vol.
his own first-hand knowledge, and in particular, in a note to vol.
ii. p. 133, that " one of the most momentous discoveries we made,
ii. p. 188, that " one of the most momentous discoveries we made,
in the course of our seeking after ' psychical development, was in

’
the power given to us (or rather, developed in us) of stretching our

in the course of our seeking after ' psychical' development, was in
the power given to us (or rather, developed in us) of stretching our
' Soul' into the ' I nfinity,' and, instead of ' spirits ' making a fitful,
‘
Soul’ into the ' Infinity,‘ and, instead of ' spirits ’ making a fitful,
hazardous, and often confused, manifestation of their ' presence'
hazardous, and often confused, manifestation of their ‘ presence '

with us to the objective senses, we were enabled to ‘presence’
with us to the obj ective senses, we were enabled to ' presence'
ourselves in any part of the ' I nfinity' our desires led us. I n our
case we are not conscious of any severance, temporarily, of ' Soul' ourselves in any part of the ‘ Infinity ’ our desires led us. In our
case we are not conscious of any severance, temporarily,of Soul
and ' B ody.' W ith us, it is simply as if we are wherever we will
' ’
and Body.’ With us, it is simply as if we are wherever we will

'
be, we converse with the B eings wherever they may be, we see
them, we hear them, we are in their surroundings, as ' obj ectively'
to the senses awakened within us, as if we were there, and using be, we converse with the Beings wherever they may be, we see
our physical organs of sense. I n this manner we have visited the
them, we hear them, we are in their surroundings, as ' objectively ’
to the senses awakened within us, as if we were there, and using

H ighest H eavenly Places, the lowest darkness of H ell; we have
travelled the Circles of the H eavens, and the paths of the
round E arth. I n short, we know that there is a solidarity and

our physical organs of sense. In this manner we have visited the
Highest Heavenly Places, the lowest darkness of Hell; we have
integral unity between man in the E arth, and the God of H eaven,
and all the intermediate creatures of God, and all that are below
travelled the Circles of the Heavens, and the paths of the

round Earth. In short, we know that there is a solidarity and
H im in creation."
W e are not q uite certain what all of this means, for the
phrasing is somewhat confused, but how is it possible to review a

integral unity between man in the Earth, and the God of Heaven,
book of such provenance? W eq uite believe that Mr. Sampson
and all the intermediate creatures of God, and all that are below
Him in creation."
genuinely believes his own obj ective-subj ective ex periences to be
what he thinks they are. W e have read his two volumes with the
ex perience of no little literature of a somewhat similar nature in

We are not quite certain what all of this means, for the
our minds, and not as a cynical Philistine, and we find it full of
phrasing is somewhat confused, but how is it possible to review a

book of such provenance? We quite believe that Mr. Sampson
ideas that are not unfamiliar in such books, but kaleidoscopically
rearranged with often vastly different values. W hat we find
is that the seers of this nature who most strongly affirm the genuinely believes his own objective-subjective experiences to be
inerrancy of their views, generally contradict one another on
what he thinks they are. We have read his two volumes with the
many vital points. A
logically, and on this account especially we are glad that Mr.

ll this is of the greatest interest psycho-
experience of no little literature of a somewhat similar nature in

Sampson has been enabled to put his ex periences on record. O ne
our minds, and not as a cynical Philistine, and we find it full of
of the most remarkable things about the book is the fact of its
ideas that are not unfamiliar in such books, but kaleidoscopically
publication, that a publisher has been found to finance so costly an
undertaking; this shows that there is an enormously increased

rearranged with often vastly different values. What we find
interest in such works. I t is only necessary to add that Mr.
is that the seers of this nature who most strongly affirm the
Sampson seeks to confirm his views by his own interpretation of
inerrancy of their views, generally contradict one another on
many vital points. All this is of the greatest interest psycho-
innumerable passages of Jewish and Christian scriptures.
logically, and on this account especially we are glad that Mr.

Sampson has been enabled to put his experiences on record. One
of the most remarkable things about the book is the fact of its
publication, that a publisher has been found to finance so costly an
undertaking; this shows that there is an enormously increased
interest in such works. It is only necessary to add that Mr.
Sampson seeks to confirm his views by his own interpretation of
innumerable passages of Jewish and Christian scriptures.
C0 816
190 THE QUEST
190
TH E Q UE ST MYSTICAL TRADITIONS.
Mystical Traditions.
By I. Cooper-Oakley. Milan (Ars Regia), 1909.

B yI . Cooper-O akley. Milan (A rs R egia), 1909.
I n this volume Mrs. Cooper-O akley continues the researches of
which she gave an earnest in her Traces of H idden Tradition in
Masonry and Mediaeval Mysticism. The ' mystical traditions' on

IN this volume Mrs. Cooper-Oakley continues the researches of
which Mrs. Cooper-O akley touches are W estern and chiefly
mediaeval, and her main obj ect is to insist that there is behind
which she gave an earnest in her Traces of Hidden Tradition in
them a ' secret doctrine' and that this is essentially of the E ast.
Masonry and Mediceval Mysticism. The ‘ mystical traditions on '
The chief contents of the volume deal with the ' forms and
which Mrs. Cooper-Oakley touches are Western and chiefly
presentments' of these traditions and to this is added some infor-
mediaeval, and her main object is to insist that there is behind

them a ' secret doctrine and that this is essentially of the East.
mation on ' secret writings and ciphers.' There are many notes
’
and an ex cellent bibliography testifying to Mrs. Cooper-O akley' s
industry and visits to a number of libraries on the Continent. I n The chief contents of the volume deal with the ‘forms and
the interests of the general reader, however, we would point out
presentments' of these traditions and to this is added some infor-

mation on ‘secret writings and ciphers.’ There are many notes
that it is somewhat of a mistake to leave long passages in the
original F rench or I talian. Mrs. Cooper-O akley has gathered
together a mass of interesting material and is careful to give us

and an excellent bibliography testifying to Mrs. Cooper-Oakley's
references; where we think she unnecessarily handicaps herself is
industry and visits to a number of libraries on the Continent. In

the interests of the general reader, however, we would point out

in an over-proneness to believe that high mysticism and precious
secret knowledge lay behind a number of movements that were of
a purely liberalising and reformatory nature; their secrecy was

that it is somewhat of a mistake to leave long passages in the
forced upon them solely by the nature of the times. W hat we
original French or Italian. Mrs. Cooper-Oakley has gathered

req uire to know is what each secret society actually taught or
attempted to teach; as long as this is not known, and so far Mrs.

together a mass of interesting material and is careful to give us
Cooper-O akley has said little on this side of the subj ect, it is wiser
references; where we thinkshe unnecessarilyhandicaps herself is
to maintain a more non-committal attitude with regard to the
in an over-proneness to believe that high mysticism and precious
wonderful knowledge they all possessed.
secret knowledge lay behind a number of movements that were of

The Transmigration of Souls.
B y D. A lfred B ertholet, Professor of Theology in the University of

a purely liberalising and reformatory nature; their secrecy was
forced upon them solely by the nature of the times. What we
B asle. Translated by R ev. H . J. Chaytor, M.A .L ondon
(H arper), 1909.
require to know is what each secret society actually taught or

attempted to teach ; as long as this is not known, and so far Mrs.
O n the whole this little book is disappointing. I n his glance at
the history of the subj ect Professor B ertholet naturally avoids
most of the popular pitfalls, such as, for instance, that the
Cooper-Oakley has said little on this side of the subject, it is wiser
E gyptians believed in metempsychosis and that it was taught by
to maintain a more non-committal attitude with regard to the

wonderful knowledge they all possessed.
some Church F athers. I t must, however, be confessed that with
THE TRANBMIGBATION OF SOULS.
By D. Alfred Bertholet, Professor of Theology in the University of

Basle. Translated by Rev. H. J. Chaytor, M.A. London
(Harper), 1909.
ON the whole this little book is disappointing. In his glance at
the history of the subject Professor Bertholet naturally avoids
most of the popular pitfalls, such as, for instance, that the
Egyptians believed in metempsychosis and that it was taught by
some Church Fathers. It must, however, he confessed that with
0 glee
regard to antiquity the authorhas fixed his attention solely on the
191
cruder forms of the belief, while, with the exception of references
regard to antiq uity the author has fix ed his attention solely on the
to the opinions of Bruno, Goethe, Lichtenberg, Bonnet, Lavater,

cruder forms of the belief, while, with the ex
to the opinions of B runo, Goethe, L ichtenberg, B

ception of references
onnet, L avater,
Lessing, Herder, Hume, Schopenhauer, and .Ibsen in more recent
L essing, H erder, H ume, Schopenhauer, and .I bsen in more recent
times, he has nothing to say of the extraordinary spread of the
times, he has nothing to say of the ex traordinary spread of the
doctrine in the West in the last twenty-five years or of the later
doctrine in the W est in the last twenty-five years or of the later
literature on the subject. The Professor of Theology at Basic

concludes feebly as follows: “ Though we are enclosed within the
literature on the subj eot. The Professor of Theology at B asle
concludes feebly as follows: " Though we are enclosed within the
limits of our short earthly life, we aspire to the infinite, because limits of our short earthly life, we aspire to the infinite, because
an eternal flame is burning in our hearts. In letters of fire it
an eternal flame is burning in our hearts. I n letters of fire it
seems to proclaim that we must in some way rise beyond the

seems to proclaim that we must in some way rise beyond the
limits of ourselves. Metempsychosis is an ancient and a serious,
if a feeble attempt to decipher the meaning of this fiery message." limits of ourselves. Metempsychosis is an ancient and a serious,
The Maniac.
if a feeble attempt to decipher the meaning of this fiery message."

A R ealistic Study of Madness from the Maniac' s Point of V iew.
L ondon (R ebman), 1909.
THE MANIAC.
This graphic first-hand record of madness is one of the most
instructive and interesting psychological studies we have read for

a long time; it should, however, not be recommended to the easily
impressionable, least of all to the very psychic and highly imagi-

A Realistic Study of Madness from the Maniac's Point of View.
native. A nd yet it is j
of learning the lesson this human document has to teach;

ust these latter who stand in greatest need
the
London (Rebman), 1909.
trouble is that the medicine is too strong for them, it might q
easily do more harm than good.

uite
THIS graphic first-hand record of madness is one of the most

The N eckomancebs.
instructive and interesting psychological studies we have read for
B yR obert H ugh B enson. L ondon (H utchinson), 1909.
a long time ; it should, however, not be recommended to the easily

F atheb B E N SO N '
novel with a purpose. That purpose is primarily propaganda, and

S last work is, like the rest of his books, a
impressionable, least of all to the very psychic and highly imagi-

secondarily to warn the public against the dangers of spiritism;
native. And yet it is just these latter who stand in greatest need
of learning the lesson this human document has to teach; the
the theme is a case of obsession or possession induced by attending
siances. I t is evidently not a worked-up first-hand story, as seems
trouble is that the medicine is too strong for them, it might quite
easily do more harm than good.
sometimes the case with F ather B enson' s thrilling narratives, but
a work of the creative imagination, of which the climax is reached
in a desperate life and death struggle with a spiritual personality of
THE NECROMANCERS.
malignant evil, of the same nature as the crisis in one or two of
the graphic stories in his MiiTor of Shalott.
By Robert Hugh Benson. London (Hutchinson), 1909.

FATHER BENsON's last work is, like the rest of his books, a
novel with a purpose. That purpose is primarily propaganda, and
secondarily to warn the public against the dangers of spiritism;
the theme is a case of obsession or possession induced by attending
séauces. It is evidently not a worked-up first-hand story, as seems
sometimes the case with Father Benson’s thrilling narratives, but
a work of the creative imagination, of which the climax is reached
in adesperate life and death struggle with a spiritual personality of
malignant evil, of the same nature as the crisis in one or two of
the graphic stories in his Mirror of Shalott.
Co 816
N O TE S.
The E arliest K nown Christian H ymn-B cok.
I n the A pril number of The Contemporary R eview (pp. 414-428),
under the title ' A nE arly Christian H ymn-B ook,' Dr. J. B endel
H arris announced the discovery of a document of the greatest
importance and interest. Psalm-making was a busy industry in
NOTES.
the century prior to the Christian era, and also in the early years
of Christianity, as we know especially from the categorical state-
ments of Philo Judaaus in treating of the Therapeuts and allied
communities. O ne of these hymn-collections was known as The
Psalms of Solomon, and of these we have ex tant, in Greek trans-
lation, a series of eighteen pieces; we also have a fragment in Tun EARLIEBT KNOWN Cnrusruu HYMN-BOOK.
L atin, q uoted by L actantius, from Psalm x ix . of this hitherto lost
IN the April number of The Contemporary Review (Pp. 414-428),

collection. I n addition there are five O des of Solomon, in Coptio
translation, preserved in the Gnostic work Pistis Sophia. Prom
a vague historical allusion, in one of the eighteen Psalms, scholars

under the title ‘An Early Christian Hymn-Book,’ Dr. J. Rendel
have conj ectured that this collection must have been composed
Harris announced the discovery of a document of the greatest

importance and interest. Psalm-making was a busy industry in
about 70 to 40 B .C. The O des in the Pistis Sophia contain no
historic allusions. N either Psalms nor O des contain the slightest
reference to Christianity. the century prior to the Christian era, and also in the early years
Dr. R endel H arris' s most fortunate discovery contains the
of Christianity, as we know especially from the categorical state-

ments of Philo Judaaus in treating of the Therapeuts and allied
whole of these pieces and many others, in a collection of no less
than six ty Psalms in Syriac translation. I n a number of the new-
found pieces there are allusions to the doctrines of the incarnation,

communities. One of these hymn-collections was known as The
crucifix ion, descent into H ades and the trinity. The only historic
Psalms of Solomon, and of these we have extant, in Greek trans-

lation, a series of eighteen pieces; we also have a fragment in
allusion, however, is to the changing of the situation of the
Temple. This presupposes its destruction. B ut j ust as with the
eighteen previously-known Psalms the simple historical allusion Latin, quoted by Lactantius, from Psalm xix. of this hitherto lost
tells us simply that one of the pieces must have been written after
collection. In addition there are five Odes of Solomon, in Coptic
the death of Pompey, so here again we learn simply that another
translation, preserved in the Gnostic work Pistis Sophia. From

a vague historical allusion, in one of the eighteen Psalms, scholars
of the psalms must have been written after 70 A .D.
Dr. B endel H arris does not think that the Christian allusions
are interpolations; but as the whole collection was known as the

have conjectured that this collection must have been composed
192
about 70 to 40 B.C. The Odes in the Pistis Sophia contain no

historic allusions. Neither Psalms nor Odes contain the slightest
reference to Christianity.
Dr. Rendel Ha.rris’s most fortunate discovery contains the
whole of these pieces and many others, in a collection of no less
than sixty Psalms in Syriac translation. In a number of the new-
found pieces there are allusions to the doctrines of the incarnation,
crucifixion, descent into Hades and the trinity. The only historic
allusion, however, is to the changing of the situation of the
Temple. This presupposes its destruction. But just as with the
eighteen previously-known Psalms the simple historical allusion
tells us simply that one of the pieces must have been written after
the death of Pompey, so here again we learn simply that another
of the psalms must have been written after 70 AD.
Dr. Rendel Harris does not think that the Christian allusions
are interpolations; but as the whole collection was known as the
192
Co 316
NOTES 193
N O TE S
Psalms or Odes of Solomon, it seems more probable that some of

them should have been interpolated and over-written than that
198
Psalms or O des of Solomon, it seems more probable that some of
them should have been interpolated and over-written than that

entirely new pieces should have been added by Christian poets.
entirely new pieces should have been added by Christian poets.
After reviewing the chief features of the evidence, the scholar

whose brilliant studies in many an obscure field of research into
A fter reviewing the chief features of the evidence, the scholar
whose brilliant studies in many an obscure field of research into
Christian origins entitle him to a respectful hearing, gives it as his

Christian origins entitle him to a respectful hearing, gives it as his
deliberate opinion that " there is nothing impossible in the belief
deliberate opinion that " there is nothing impossible in the belief

that it is an early book containing both Jewish and Christian
that it is an early book containing both Jewish and Christian
compositions, and belonging to the time when the Christian Church
had not finally elongated from the synagogue. A nd, in fact, I do compositions, and belonging to the time when the Christian Church
not think the Church is once mentioned in the whole hymn-book
had not finally elongated from the synagogue. And, in fact, I do

not thinkthe Church is once mentioned in the whole hymn-book
from cover to cover." Dr. R endel H arris even goes so far as to
say that it " might conceivably be the hymn-book of the Christians
at Pella."
from cover to cover." Dr. Rendel Harris even goes so far as to
say that it might conceivably be the hymn-book of the Christians
"
W hen so ripe a scholar and ex perienced a critic can put
forward such an opinion it is evident that we have to deal with a
at Pella."
When so ripe a scholar and experienced a critic can put
document of the very first importance; for if this contention holds
good, then we have to ask, W hat was the nature of the sacred
forward such an opinion it is evident that we have to deal with a

writings used by the earliest Christians before the books of the
N ew Testament collection became ' scripture' for them? They
document of the very first importance; for if this contention holds

good, then we have to ask, What was the nature of the sacred
had, of course, the O ld Covenant books, but also, in all probability,
many others that were not included in either the Palestinian or
A lex andrian canon. I n the psalm-collection that has so fortunately

writings used by the earliest Christians before the books of the
come to light, we have a specimen of lofty scripture plainly
New Testament collection became ‘ scripture for them ? They

’
had, of course, the Old Covenant books, but also, in all probability,
emanating from the circles of the Pious and the Contemplatives and
containing j ust such teaching as we may suppose Jesus himself to
have been familiar with. A s Dr. R endel H arris writes:

many others that were not included in either the Palestinian or
" W hat is q uite clear, apart from all q uestions as to the place
Alexandrian canon. In the psalm-collection thathas so fortunately

come to light, we have a specimen of lofty scripture plainly
and time of composition and the resolution of the authorship into
its components, is that the psalms are marked by a closeness of
touch with heavenly things and a vivid sense of communion with

emanating from the circles of the Pious and the Contemplatives and
God, such as you will not find again in records of the Church until
containing just such teaching as we may suppose Jesus himself to

you come to St. B ernard, or Madame Guyon, or the Methodist
have been familiar with. As Dr. Rendel Harris writes:

What is quite clear, apart from all questions as to the place
revival."
“
A s an ex ample Dr. R endel H arris gives a translation of Psalm
x i. from the Syriac. I t is pleasing to find that the whole psalm is

and time of composition and the resolution of the authorship into
of a mystic or even q uite ' gnostic' nature, and by this we mean
its components, is that the psalms are marked by a closeness of

touch with heavenly things and a vivid sense of communion with
pertaining to those circles of Contemplatives who set before them-
selves as their goal the gaining of vital and spiritual, as opposed to
intellectual or worldly knowledge. N ote especially: " Prom the

God, such as you will not find again in records of the Church until
you come to St. Bernard, or Madame Guyon, or the Methodist
beginning and even to the end I acq uired knowledge [ ? gnosis] " ;
revival."
and " My initiation was not without knowledge [ ? gnosis] ." W e
13
As an example Dr. Rendel Harris gives a translation of Psalm

xi. from the Syriac. It is pleasing to find that the whole psalm is
of a mystic or even quite gnostic nature, and by this we mean
‘ '
pertaining to those circles of Contemplatives who set before them-

selves as their goal the gaining of vital and spiritual, as opposed to
intellectual worldly knowledge. Note especially: From the
or
"
beginning and even to the end I acquired knowledge [? gnosis] ”;

and My initiation was not without knowledge [? gnosis]." We
"
13
Co 816
194 THE QUEST
look forward with great interest to the publication of the detailed
194
TH E Q UE ST
look forward with great interest to the publication of the detailed

work on the subject which the fortunate discoverer is preparing.
work on the subj ect which the fortunate discoverer is preparing.
The Sheikhs of the Sufis. THE SHEIKHB or THE Sfiris.

IN the recent numbers of Le Muséon (Bruxelles), M. E. Blochet
I n the recent numbers of L e Mus& on (B rux elles), M. E .B lochet
has been writing an interesting series of papers on I slamic
mysticism (' fitudes sur V fisoterivme musulman' ), basing himself has been writing an interesting series of papers on Islamic
for the most part on unpublished A rabic and Persian MSS. A mong
mysticism (' Etudes sur l'E'sotérisme musulman'), basing himself

for the most part on unpublished Arabicand Persian MSS. Among
most, if not all, of the schools of Sufis, as is well known, the I ndian
guru idea is carried to an ex cess that we cannot help considering
as freq uently fraught with grave danger to the spiritual aspirant.

most, if not all, of the schools of Sufis, as is well known, the Indian
This is brought out very clearly in the following passages of M.
gum idea is carried to an excess that we cannot help considering

as frequently fraught with grave danger to the spiritual aspirant.
B lochet' s instructive studies (vol. x ., no. 1, pp. 28 ff.).
" The novice who gives himself up to the direction of a sheikh
must have no intimate relation with anyone else; he must have no

This is brought out very clearly in the following passages of M.
other companionship but God. Should such relationship occur
Blochet’s instructive studies (vol. x., no. 1, pp. 23 t1'.).
subseq uent to his entry into the order or to the choice he has made,
in full liberty, of a spiritual director, and he cannot break it off

“
The novice who gives himself up to the direction of a sheikh
without too great pain, then he is compelled to travel in order to
must have no intimate relation with anyone else; he must have no
other companionship but God. Should such relationship occur
change the direction of his thoughts and withdraw himself by
removal to a distance from so powerful an influence; he must break
subsequent to his entry into the order or to the choice he has made,
in full liberty, of a spiritual director, and he cannot break it off
off this connection j ust as he must give up everything that goes to
make the life of the world, all comfort and sensual passions. This
ex clusivism, barbarous though it appears and as it is in reality, is without too great pain, then he is compelled to travel in order to
imperative in so narrow a community as that of Suflism; it is
change the direction of his thoughts and withdraw himself by

removal to a distance from so powerful an influence; he must break
impossible to leave a pupil under a double influence once that all
personal j udgment is forbidden him and all the opinions of his
director are forced upon him as so many infallible dogmas. The

off this connection just as he must give up everything that goes to
novice must hide no single thing from his master, and this no less
make the life of the world, all comfort and sensual passions. This
of a temporal than of a spiritual nature, so that the sheikh may be
exclusivism, barbarous though it appears and as it is in reality, is

able to guide him day by day, almost hour by hour. H e must hide
from him none of the ecstasies he has ex perienced, none of the

imperative in so narrow a community as that of Sfiflism; it is
graces which the O ne and O nly O ne has deigned to bestow upon
impossible to leave a pupil under a double influence once that all

him; he must disclose to his spiritual director every single thing
that the Divinity has taught him about his mystic state.
personal judgment is forbidden him and all the opinions of his
" Should an action or an attitude of the sheikh seem dubious
director are forced upon him as so many infallible dogmas. The
to him, the novice should never allow himself to form any j udgment novice must hide no single thing from his master, and this no less
on the matter, seeing that it runs great risk of being a rash
of a temporal than of a spiritual nature, so that the sheikh maybe

able to guide him day by day, almost hour by hour. He must hide
opinion."
A ll this is of course eq uivalent to eq uating the sheikh with
God as indeed is the teaching. The theory is that one in a

from him none of the ecstasies he has experienced, none of the
state of union can do no wrong; but who is there of mortals in a
graces which the One and Only One has deigned to bestow upon
him; he must disclose to his spiritual director every single thing
that the Divinity has taught him about his mystic state.
“
Should an action or an attitude of the sheikh seem dubious
to him, the novice should never allow himself to form any judgment
on the matter, seeing that it runs great risk of being a rash
opinion."
All this is of course equivalent to equating the sheikh with
God—as indeed is the teaching. The theory is that one in a
state of union can do no wrong; but who is there of mortals in a
0 glee
NOTES 195
N O TE S
perpetual state of union? And, again, how many stages of
195
imperfect ‘union are there before body, soul, mind and spirit
’
are so perfectly unified that the Divine energises immediately and

perpetual state of anion? A nd, again, how many stages of
spontaneously through the man ? How often have false teachers

imperfect ' union' are there before body, soul, mind and spirit
are so perfectly unified that the Divine energises immediately and
spontaneously through the man? H ow often have false teachers

of mystical sects, those who boasted themselves to be in gnosis,'
'
of mystical sects, those who boasted themselves to be ' in gnosis,'
glamoured their credulous followers and evaded the punishment

of their misdeeds by asserting they were above the law and not to
glamoured their credulous followers and evaded the punishment
of their misdeeds by asserting they were above the law and not to
be j udged by the ordinary canons of morality? Save in the very

be judged by the ordinary canons of morality ? Save in the very
rare cases when the teacher is truly perfected, this system must
rare cases when the teacher is truly perfected, this system must
be fraught with grave dangers for the pupil who often hands him-
self over, body, soul, mind and spirit, to an ignorant if not an

be fraught with grave dangers for the pupil who often hands him-
unscrupulous guide. I t is our own conviction that no really
self over, body, soul, mind and spirit, to an ignorant if not an
spiritual teacher would ever permit such a thing, but, like the
unscrupulous guide. It is our own conviction that no really

B uddha, he would rather teach that nothing is to be accepted
spiritual teacher would ever permit such a thing, but, like the
Buddha, he would rather teach that nothing is to be accepted
as true unless it satisfies the whole understanding. Spiritual
instruction has for its purpose to make a man free and not to
enslave.
as true unless it satisfies the whole understanding. Spiritual
The Triple E mbodiment of the B uddha.
instruction has for its purpose to make a man free and not to
enslave.
I n the new E ncyclopedia of R eligion and E thics (E dinburgh, T.
& T. Clark), edited by Dr. James H astings, of whioh the first
THE TRIPLE EMBODIMENT or THE BUDDHA.

volume only has so far been published, there are among many other
good things B ome instructive articles on B uddhism. E specially to
be noticed is one by that deeply read B elgian scholar of the
IN the new Encyclopaedia of Religion and Ethics (Edinburgh, T.

dz T. Clark), edited by Dr. James Hastings, of which the first
Mahayana, Prof. L ouis de la V aline Poussin, on ' A dibuddha.' I n it
he treats of that high doctrine which sums up the buddhology of
the Great V ehicle, the doctrine of the so-called ' three bodies' volume only has so far been published, there are among many other
(trikaya), ' so-called,' for we certainly want some more appropriate
good things some instructive articles on Buddhism. Especially to

be noticed is one by that deeply read Belgian scholar of the
term than ' body' as a translation of kdya. ' Personality' and
' activity' have both been suggested, though neither is satisfactory;
Mahayana, Prof. Louis de la Vallée Poussin, on ' Kdibuddha.’ In it

person would be better than personality. These three modes of
the B uddha are, as is well known, Dharma-kaya, Sambhoga-kaya
he treats of that high doctrine which sums up the buddhology of

the Great Vehicle, the doctrine of the so-called three bodies
‘
and N irmana-kaya.
'
(trikLiya),—‘so-called,’ for we certainly want some more appropriate

The Dharma-kaya is generally translated ' B ody of the L aw,'
but Dharma here means rather R eality or Truth. I t is the ' real
identical nature ' of every B uddha; it is the ' manner of being of
term than ' body’ as a translation of kdya. ‘ Personality and '
that which is,' the fundamental '
stratum free from any form which could be understood or ex

element of things,' ' a real sub-
pressed
‘
activity have both been suggested, though neither is satisfactory;
'
in words.' H ere ' free from any form' should be understood not as person would be better than personality. These three modes of
abstracted from all form, but transcending all form in so far as it
the Buddha are, as is well known, Dharma-kaya, Sambhoga-kaya
is creative of all, and therefore embraces all. Though impossible
and Nirmana-kaya.
The Dharma-kaya is generally translated ‘ Body of the Law,’
to translate without periphrasis, the meaning of Dharma-kaya
but Dharma here means rather Reality or Truth. It is the ' real
identical nature of every Buddha; it is the manner of being of
’ ‘
that which is,’ the fundamental ‘element of things,’ ‘a real sub-

stratum free from any form which could be understood or expressed
in words.‘ Here ‘free from any form‘ should be understood not as
abstracted from all form, but transcending all form in so far as it
is creative of all, and therefore embraces all. Though impossible
to translate without periphrasis, the meaning of Dharma-lniya
Co 8lC
196 THE 7- QUEST
196 may perhaps be seen more clearly from the best-known of its
TH E ' Q UE ST
synonyms. As Dharma-dhatu, it is the root-principle, element or

may perhaps be seen more clearly from the best-known of its
substance of reality; and as such is called Tathagata-garbha, the

Womb of the Tathagatas,or those who walk in the Way of Truth,
synonyms. A s Dharma-dhatu, it is the root-principle, element or
substance of reality; and as such is called Tathagata-garbha, the
W omb of the Tathagatas, or those who walk in the W ay of Truth, that is the Buddhas. As a matter of fact, then, the Dharma-
that is the B uddhas. A s a matter of fact, then, the Dharma-
kaya is not a ‘ body ’ at all, in any sense in which we understand

the term; it is a principle, or rather the principle of all things and
kaya is not a ' body' at all, in any sense in which we understand
the term; it is a principle, or rather the principle of all things and
all beings, and as such is called B huta-tatha-ta, which is sometimes

all beings, and as such is called Bhuta-tatha-ta,which is sometimes
rendered as the Such-ness (Tatha-ta) of all beings (B hutas). M. de
rendered as the Such-ness (Tatha-ta) of all beings (Bhutas). M. de

la Vallée Poussin characterises this ' Suchness ’ as ' Thought in its
la V allee Poussin characterises this ' Suchness ' as ' Thought in its
quiescent state (dlaya-vvjfidna), whence issue, by a series of

q uiescent state (alaya-vij ndna.), whence issue, by a series of
illusions, all individualities and all characters.' This ' Thought'
is said to transcend all egoity, or ego-consciousness (mano-vij ft& na);
illusions, all individualities and all characters.’ This Thought’

‘
but this is little to say of it, and it can hardly be characterised as
is said to transcend all egoity, or ego-consciousness (mano-vijrldna);

but this is little to say of it, and it can hardly be characterised as
' q uiescent.' I t might rather be said simultaneously to transcend
and be immanent in all the opposites and contraries of the world
of dualism, of man-consciousness; it is the state of poise or

'
quiescent.’ It might rather be said simultaneously to transcend
balance in all activities rather than of q uiescence.
and be immanent in all the opposites and contraries of the world

of dualism, of man-consciousness ; it is the state of poise or

" The ' real' body of the B uddhas (the B ody of the L aw not
being a body at all) is the B ody of B liss (Sambhoga-kaya), a super-
mundane body, marked with the thirty-two signs, etc., in which the balance in all activities rather than of quiescence.
B uddhas enj oy their full maj esty, virtue, knowledge and blessed-
“
The ' real body of the Buddhas (the Body of the Law not
’
being a body at all) is the Body of Bliss (Sambhoga-kaya),a super-

ness. I t is the privilege of saints to perceive this body, which
belongs to the world of form, in the same way as the human
K rishna (who is only a N irmana-kaya) showed his ' true' form to

mundane body, marked with the thirty-two signs, etc., in which the
A rj una [ in the B hagavad-gitd] .I t is a marvellous sight, a
Buddhas enjoy their full majesty, virtue, knowledge and blessed-

ness. It is the privilege of saints to perceive this body, which
symphony of light and j ewels, a symphony of knowledge and sound,
for it ceaselessly proclaims the voice of the True L aw."
I t is, in other words, the W orld-B ody or B ody of W holeness of belongs to the world of form, in the same way as the human
Krishna (who is only a Nirmana-kaya) showed his ‘ true form to
the B uddha as L ogos. I t pertains to the ' world of form ' only in
'
so far as it is all-formed, that is to say containing all forms
simultaneously. W hat a ' symphony of light and j ewels' may be

Arjuna [in the Bhagavad-gitd] .
It is a marvellous sight, a
we are not able to say; it is, however, evidently the R obe of Glory
symphony of light and jewels, a symphony of knowledge and sound,
of the triumphant Christ, and the symbolism of j ewels is used by
for it ceaselessly proclaims the voice of the True Law."
some of the mystics to convey some idea of its glories, as for
It is, in other words, the World-Body or Body of Wholeness of

the Buddha as Logos. It pertains to the ' world of form only in
instance in the beautiful H ymn of B ardaisan. The B ody of every
'
Christ in his fulness is one and the same, namely the W orld-B ody
which includes all bodies, from minerals to man, from man to

so far as it is all-formed, that is to say containing all forms
archangels.
simultaneously. What a ' symphony of light and jewels ' may be

we are not able to say; it is, however, evidently the Robe of Glory
B ut H e who is L ord of all bodies can also use any body. The
body a B uddha uses on earth is thus not his ' real ' B ody; and
therefore the human B uddhas, that is to say men who have attained
of the triumphant Christ, and the symbolism of jewels is used by
some of the mystics to convey some idea of its glories, as for
instance in the beautiful Hymn of Bardaisan. The Body of every
Christ in his fulness is one and the same, namely the World-Body
which includes all bodies, from minerals to man, from man to
archangels.
But He who is Lord of all bodies can also use any body. The
body a Buddha uses on earth is thus not his ‘real Body; and
’
therefore the human Buddhas,that is to say men who have attained
0 31¢
NOTES 197
N O TE S
to buddhahood but still use the body they had as men, are called
197
Nirmar_1a—kayas. This term is generally translated as the Body of

Transformation,and here come in all those ideas of the illusorybody
to buddhahood but still use the body they had as men, are called
N irmana-kayas. This term is generally translated as the B ody of
Transformation, and here come in all those ideas of the illusory body of the Buddha and Christ, all those conceptions that fall under the
of the B uddha and Christ, all those conceptions that fall under the
head of ‘ docetism.' From the point of view of ordinary mortals,

the body of a Buddha—who must be for them a historical person
head of ' docetism.' Prom the point of view of ordinary mortals,
the body of a B uddha who must be for them a historical person
who has reached buddhahood the body of a B uddha is the same

who has reached buddhahood—the body of a Buddha is the same
apparently as the body of other men, but essentially it has been
apparently as the body of other men, but essentially it has been

transformed. F
B
or the B
ody, and he can use any separated body at will. A

uddha himself his true B ody is the W orld-
ll such bodies
transformed. For the Buddha himself his true Body is the World-
when compared with the true B ody are illusory, impermanent and
Body, and he can use any separated body at will. All such bodies
changing.
when compared with the true Body are illusory, impermanent and
W hen then M. de la V allee Poussin says that " the N irmana-
changing.
When then M. de la Vallée Poussin says that " the Nirmar_1a-
kaya, or magical body," is " like the different illusions which every
magician can produce," he precipitates the whole subj ect from
sublimity to bathos. The B uddha is one who is at-oned with the

kaya, or magical body," is like the different illusions which every
"
creative power of the Divine; this divine creative power is Maya,
magician can produce," he precipitates the whole subject from

sublimity to bathos. The Buddha is one who is at-oned with the
and the L ord of it is Mayin, the Great Magician if you will; but
Maya is here N ature and all her works. This may be clearly seen
from the concluding paragraph of our authority when he writes:

creative power of the Divine ; this divine creative power is Maya,
" The Samboga-kaya is j ust as illusory, on its side, as the
and the Lord of it is Mayin, the Great Magician if you will; but
N irmana-kaya. The latter is a transient illusion imposed upon
men; the former is the cosmic illusion, which embraces the

Mays is here Nature and all her works. This may be clearly seen
B odhisattvas also, and is similar to the representation which the
from the concluding paragraph of our authoritywhen he writes:
one B eing makes to himself. I t is the A layavij nana, ' q uiescent
"
The Samboga-kaya is just as illusory, on its side, as the
intelligence,' the great and uniq ue substratum [ ? hypostasis] ,
N irmana-kaya. The latter is a transient illusion imposed upon

hidden under a glorious and eternal disguise, while ordinary
creatures are the same A layavij nana separated into individual

men ; the former is the cosmic illusion, which embraces the
consciousnesses."
Bodhisattvas also, and is similar to the representation which the
It is the Alayavijfiana, ‘ quiescent
one Being makes to himself.

R ecent Studies in Magic.
intelligence,’ the great and unique substratum [? hypostasis] ,

The complete edition of the split A nastasi Magic Papyrus has now
been brought to a successful termination by the publication of a
third volume containing the indices. Under the title The Demotic hidden under a glorious and eternal disguise, while ordinary
Magical Papyrus of L ondon and L eiden, Mr. F .L I . Griffith
creatures are the same Alayavijfiana separated into individual

consciousnesses.”
(assisted by Sir H erbert Thompson) published in 1904 a trans-
literation and translation of the full tex t (for the first time) with
RECENT Srnnms MAGIC.

notes, and this was followed by a reproduction of the original in a
second volume. I t is a scholarly piece of work, dealing with the

IN
THE complete edition of the split Anastasi Magic Papyrus has now
subj ect from a purely philological standpoint, and completing the
studies of B euvens, L eemans, H ess, B rugsch, Maspero, R evillout
and W . Max Miiller. W e live in a prosaic age indeed, when been brought to a successful termination by the publication of a
third volume containing the indices. Under the title The Demotic
Magical Papyrus of London and Leiden, Mr. F. Ll. Griffith
(assisted by Sir Herbert Thompson) published in 1904 a trans-
literation and translation of the full text (for the first time) with
notes, and this was followed by a reproduction of the original in a
second volume. It is a scholarly piece of work, dealing with the
subject from a purely philologicalstandpoint, and completing the
studies of Reuvens, Leemans, Hess, Brngsch, Maspero, Revillout
and W. Max Muller. We live in a prosaic age indeed, when
Co 316
198 THE QUEST
198
magical recipes are of interest solely for the light they can throw
TH E Q UE ST
on demotic philology; but indeed it must he confessed that the
magical recipes are of interest solely for the light they can throw
major part of the papyrus is very poor magic indeed.

Professor R. Campbell Thompson is another scholar who is
on demotic philology; but indeed it must be confessed that the
maj or part of the papyrus is very poor magic indeed.
Professor R . Campbell Thompson is another scholar who is

evidently fascinated by magic, though somewhat after the fashion
evidently fascinated by magic, though somewhat after the fashion
of a curator of a. museum of antiquities. Already in 1900 he gave

us The Reports of the Magicians and Astrologers of Nineveh and
of a curator of a museum of antiq uities. A lready in 1900 he gave
us The R eports of the Magicians and A strologers of N ineveh and
B abylon in the B ritish Museum, and in 1908, and 1904, The Devils Babylon in the British Museum, and in 1908, and 1904, The Devils
and E vil Spirits of B abylonia, being B abylonian and A ssyrian
and Evil Spirits of Babylonia, being Babylonian and Assyrian
I
'
ncantations, while recently (1908), in the third volume of L
O riental R eligious Series,' Professor Campbell Thompson continues

uzac' s
Incantations, while recently (1908). in the third volume of Luzac's

his researches into the puzzling records of the cuneiform tablets
'
Oriental Religious Series,’ Professor CampbellThompson continues
with a study on Semitic Magic: I ts O rigin and Development.
his researches into the puzzling records of the cuneiform tablets
The Preface tells us that: " The themes put forward or maintained
with a study on Semitic Magic : Its Origin and Development.

The Preface tells us that : The themes put forward or maintained
in this book are based on a study of that intricate demonology
"
which has gradually developed throughout the lands of W estern
A sia. The earliest written records of this magic are found in the
in this book are based on a study of that intricate demonology
cuneiform incantation tablets from A ssyria; and, aided by the
which has gradually developed throughout the lands of Western

Asia. The earliest written records of this magic are found in the
various stepping stones afforded by R abbinic traditions, and A rabic
tales, we can trace its growth and decadence through three
thousand years down to its survival in modern O riental supersti-

cuneiform incantation tablets from Assyria; and, aided by the
tion. F urthermore, the parallels afforded by A ryan and H amitic
various stepping stones afiorded by Rabbinic traditions, and Arabic
nations show how close the grooves are in which savage ideas run,
and that the principles of magic are, broadly speaking, coincident

tales, we can trace its growth and decadence through three
in each separate nation, and yet, as far as we know, of independent
thousand years down to its survival in modern Oriental supersti-
invention. A ll these superstitions combine to throw light on many
tion. Furthermore, the parallels aflorded by Aryan and Hamitic
of the peculiar customs of the O ld Testament, and help to ex plain
nations show how close the grooves are in which savage ideas run,
and that the principles of magic are, broadly speaking, coincident
the hidden reason why these customs ex isted." The volume is in
many ways interesting and also instructive because of the material
in each separate nation, and yet, as far as we know, of independent

collected together, much of which is new.
The most recent study on magic which we have come across is
invention. All these superstitions combine to throw light on many

of the peculiar customs of the Old Testament, and help to explain
by Mons. E . Doutte, Professor at ' L ' E cole Superieure des L ettres'
of A lgiers, who is already well known for his able studies of
religions and customs in Maghreb (N orth A frica). I t is called L a

the hidden reason why these customs existed." The volume is in
Socidtd musulmane du Maghrib, with the sub-title Magie et
many ways interesting and also instructive because of the material

R eligion dans I
had time only to run over this book hastily;

' A friq ue du N ord (A lger, Jourdan, 1909). W e have
it is, however, of
collected together, much of which is new.
decided merit and interest, though we are not q uite so enthusiastic
The most recent study on magic which we have come across is
as Prof. E . Montet of Geneva, who in the July number of The
by Mons. E. Doutté, Professor at ' L'Ecole Supérieure des Lettres '
A siatic Q uarterly R eview writes of it: " A ll that touches magic
of Algiers, who is already well known for his able studies of

religions and customs in Maghreb (North Africa). It is called La
and religion is analysed and thoroughly ex amined in this masterly
work magicians, divines, magical rites, incantations, talismans,
Société musulmane du Maghrib, with the sub-title Magic et

Religion dans l’Afrique du Nord (Alger, Jourdan, 1909). We have
had time only to run over this book hastily; it is, however, of
decided merit and interest, though we are not quite so enthusiastic
as Prof. E. Montet of Geneva, who in the July number of The
Asiatic Quarterly Review writes of it: All that touches magic
"
and religion is analysed and thoroughly examined in this masterly

work—magicians, divines, magical rites, incantations, talismans,
0 31¢
NOTES 199
N O TE S
divination, sacrifices, feasts of seasons, the carnival of Maghreb,

relations of magic and religion, etc. The contents of this work of
199
divination, sacrifices, feasts of seasons, the carnival of Maghreb,
relations of magic and religion, etc. The contents of this work of

folklore in the North of Africa (Islam and latent paganism
folk-lore in the N orth of A frica (I slam and latent paganism
dominating under Mussulman forms) is of extraordinary richness

and of much interest.” Prof. Montet’s opinion is of value because
dominating under Mussulman forms) is of ex traordinary richness
and of much interest." Prof. Montet' s opinion is of value because
of his own wide knowledge of N . A frican religion, and in this of his own wide knowledge of N. African religion, and in this
connection his article, in the July number of The H ibbert Journal,
connection his article, in the July number of The Hibbert Journal,

Les Saints dans l’Islam ' should be studied. It deals with the
'
on ' L ea Saints dans l' lslam1 should be studied. I t deals with the
various types of ' holy men ' found in Maghreb, and among other
on
things relates many stories of the charlatanry and immorality of
various types of ‘ holy men ' found in Maghreb, and among other
the loafing Marabouts.
things relates many stories of the charlatanry and immorality of

F
M. V
inally, we may note the publication of the second edition of
ictor H enry' sL a Magie dans I ' lnde antiq ue (B ibliotheq ue de

the loafing Marabouts.
Critiq ue religieuse, pp. 828 (Paris, N ourry, 1909).
Finally, we may note the publication of the second edition of
The I nadeq uacy of Parallelism.
M. Victor Henry's La Magic dans l’Indc antique (Bibliothdque de
I n The Journal of Mental Science, A
describing a case of brain tumour, writes that such cases may

pril, 1909, Dr. Drapes, in
Critique religieuse, pp. 828 (Paris, Nourry, 1909).

j ustly be cited in support of the contention that there is no essential
THE INADEQUACY or PARALLELISM.

distinction between the psychical and physiological functions of the
cerebral centres; and that consciousness is to be regarded as the
IN The Journal of Mental Scicncc, April, 1909, Dr. Drapes, in

describing a case of brain tumour, writes that such cases may
outcome, freq uent but not invariable, of the functioning of the
highest cerebral centres under certain conditions. B ut it is j ust
this aspect of consciousness in which some very eminent authorities justly be cited in support of the contention thatthereis no essential
decline to acq uiesce. The theory which seems to find most favour
distinction between the psychical and physiological functions of the

with B ritish psychologists, who are, as a rule, conservative in their
opinions, is the theory of parallelism, or concomitance. That an

cerebral centres; and that consciousness is to be regarded as the
immaterial essence such as mind or consciousness should be " got
outcome, frequent but not invariable, of the functioning of the
out of " mere material substances seems to them inconceivable.
highest cerebral centres under certain conditions. But it is just

I s it really so? The writer goes on to draw an analogy between
this aspect of consciousness in which some very eminent authorities

mind, the most subtle force in nature, and electricity, or indeed
any other force. E lectricity is j ust as intangible, j ustas immaterial

decline to acquiesce. The theory which seems to find most favour
as mind, and yet we do not feel it to be a straining of language, a
with British psychologists, who are, as a rule, conservative in their
departure from truth, to say that electricity is produced by, or " got
opinions, is the theory of parallelism, or concomitance. That an

immaterial essence such as mind or consciousness should be " got
out of," the material elements of a galvanic cell, or from the rota-
tion of material magnets round a core of soft iron. N o one
hesitates to do so. A nd to maintain that it is inconceivable, that out of mere material substances seems to them inconceivable.
"
what is immaterial should be procurable from material elements,
Is it really so ‘P The writer goes on to draw an analogy between

mind, the most subtle force in nature, and electricity, or indeed
seems to be absolutely at variance with what we see occurring
every day around us.
The old dualistic theory of an immanent, immaterial, indepen-

any other force. Electricity is just as intangible, just as immaterial
dent entity, " working through " the body as an operator working a
as mind, and yet we do not feel it to be a straining of language, a

departure from truth, to say that electricity is produced by, or got
“
out of,” the material elements of a galvanic cell, or from the rota-
tion of material magnets round a core of soft iron. No one
hesitates to do so. And to maintain that it is inconceivable, that
what is immaterial should be procurable from material elements,
seems to be absolutely at variance with what we see occurring
every day around us.
The old dualistic theory of an immanent, immaterial, indepen-
dent entity, “ working through" the body as an operator working a
C0 816
200 THE QUEST
200
machine, is at least intelligible and coherent. So also is the more

TH E Q UE ST
modern monistic theory, that consciousness or mind is the product

of cerebral action on its highest evolutionary level. But the
machine, is at least intelligible and coherent. So also is the more
modern monistic theory, that consciousness or mind is the product
of cerebral action on its highest evolutionary level. B ut the

doctrine of parallelism, which is safe in so far as it commits itself
doctrine of parallelism, which is safe in so far as it commits itself
to nothing, also teaches nothing. Although it may seem to have a

positive quality about it, it is really purely negative in character.
to nothing, also teaches nothing. A lthough it may seem to have a
positive q uality about it, it is really purely negative in character.
There is a certain imposing resonance in the terms ' parallelism' There is a certain imposing resonance in the terms ‘parallelism '
and ' concomitance,' but when they are ex amined critically they
and 'concomitance,' but when they are examined critically they

will be found to be rather of the nature of sounding brass, or a
"
will be found to be rather of the nature of " sounding brass, or a
tinkling cymbal."
The E ternal as F uture. tinkling cymbal ."

I n an article on the ' R elation of Time and E ternity' (Mind, July,
1909), Prof. J. E . McTaggart tells us that the practical importance

THE ETERNAL AB FUTURE.
article on the Relation of Time and Eternity (Mind, July,
of the q uestion whether the E ternal can be regarded as future
'
appears to him to be enormous. The supreme q uestion, from the
IN an
'
point of view of practical importance, is whether good or evil

1909), Prof. J. E. McTaggart tells us that the practical importance
predominates in the universe, and in what proportion. The
of the question whether the Eternal can be regarded as future

appears to him to be enormous. The supreme question, from the
practical importance of philosophy consists, not in the guidance it
gives us in life it gives us, he thinks, very little but in the chance
that it may answer this supreme q uestion in a cheerful manner,

point of view of practical importance, is whether good or evil
and that it may provide some solution which shall be a consolation
predominates in the universe, and in what proportion. The

practical importance of philosophyconsists, not in the guidance it
and an encouragement.
The belief in a God who is on the side of the good, has been
one of the supports on which men have most often tried to base an
gives us in life———it gives us, he thinks,very little———but in the chance
optimistic solution of this q uestion. B ut even if we accept the
that it may answer this supreme question in a cheerful manner,

and that it may provide some solution which shall be a consolation
ex istence of such a God, it will not by itself afford sufficient ground
for what we seek. B ut if we could arrive at a theory which was
able to assert that, whatever the state of the universe now, it

and an encouragement.
would inevitably improve, and the state of each conscious individual
The belief in a God who is on the side of the good, has been
one of the supports on which men have most often tried to base an
in it would inevitably improve, until they reached a final state of
perfect goodness, or at least of very great goodness surely this, he
thinks, would be accepted as a cheerful theory. I f time is unreal,

optimistic solution of this question. But even if we accept the
Prof. McTaggart sees a possibility of such a demonstration. The
existence of such a God, it will not by itself alford sufficient ground
reality of the E ternal can only have comfort for us if we conceive
for what we seek. But if we could arrive at a theory which was

able to assert that, whatever the state of the universe now, it
it as future, and as progressively manifested. O nly in the relation
of Time to E ternity does he see a chance of a happy solution, and,
as philosophy stands at present, he sees it nowhere else. would inevitably improve, and the state of each conscious individual
This is a curious speculation; but that it is a more comforting
in it would inevitably improve, until they reached a final state of

perfect goodness, or at least of very great goodness——surely this, he
theory than the E ternal as past or present we cannot be
persuaded. The instantaneous nature of E ternity and its
independence of Time seems to be a more cheerful outlook. thinks, would be accepted as a cheerful theory. If time is unreal,
W omen' s Printing Society, L td., 31, 33, 35, B rick Street, Piccadilly, W .
Prof. McTaggart sees a possibilityof such a demonstration. The

reality of the Eternal can only have comfort for us if we conceive
it as future, and as progressively manifested. Only in the relation
of Time to Eternity does he see a chance of a happy solution, and,
as philosophy stands at present, he sees it nowhere else.
This is a curious speculation; but that it is a more comforting
theory than the Eternal as past or present we cannot be
persuaded. The instantaneous nature of Eternity and its
independence of Time seems to be a more cheerful outlook.
Women‘: Printing Society, I..td., 31, 33, 35, Brick_éire:t,_P-iccadilly, W. I
0 31¢
TH E Q UE ST.
-f
TH E N A TUR E O F CUL TUR E .
R E V .W .F . CO B B , D.D.
This paper is a modest attempt to point out the place
of ' culture' in its relation both to ' civilisation ' and
THE QUEST.
to the institutional forms through which religion is
ex pressed in our modern life. That ' culture' in its
deepest sense should be offered to all; that it is absent
from a great number of ex isting churches; and that
our century will not regain ' sweetness and light' until
it regains culture are truths which this essay is
intended to illustrate.
O ne preliminary point req uires emphasis. Culture
is distinct from civilisation. A high degree of civilisa-
tion may co-ex ist with a low degree of culture, and
conversely, culture of a high order may be accompanied
THE NATURE OF CULTURE.

by a comparatively insignificant development of civili-
sation. E nglish life to-day in many respects can
afford illustrations of high civilisation j oined to rudi-

mentary culture; witness the modern hotel, the daily
press, the motor-car, municipal trams, parks and wash-
houses, telephones and the best postal-system in the

REV. W. F. COBB, D.D.
V ol. I . N o. 3. Jan. 1910.
THIS paper is a modest attempt to point out the place

1
of ‘culture’ in its relation both to ‘civilisation’and

to the institutional forms through which religion is
expressed in our modern life. That ‘culture’ in its
deepest sense should be offered to all ; that it is absent
from a great number of existing churches; and that

our century will not regain ‘ sweetness and light’ until
it regains culture are truths which this essay is
intended to illustrate.
One preliminary point requires emphasis. Culture
is distinct from civilisation. A high degree of civilisa-
tion may co-exist with a low degree of culture, and
conversely, culture of a high order may be accompanied
by a comparatively insignificant development of civili-
sation. English life to-day in many respects can
afford illustrations of high civilisation joined to rudi-
mentary culture; Witness the modern hotel, the daily
press, the motor-car, municipal trams, parks and Wash-
houses, telephones and the best postal-system in the
1
Von. I. No. 9. JAN. 1910.
Go glee
202 THE QUEST
world, when compared with the ‘culture’ offered by
202
TH E Q UE ST
world, when compared with the '
the music-hall, the average novel, the R

culture'
oyal A
offered by
cademy
the music-hall, the average novel, the Royal Academy
of A rt and the popular preacher. Greece in the age of
of Art and the popular preacher. Greece in the age of
Pericles, on the other hand, while displaying culture
Pericles, on the other hand, while displaying culture
of a lofty order even if limited in scope, was denied
nine-tenths of the achievements which adorn modern
of a lofty order even if limited in scope, was denied

nine-tenths of the achievements which adorn modern
civilisation.
B y civilisation we mean the sum-total of all
discoveries, inventions and appliances by which the
outer life of man is enriched, his time is saved and his

civilisation.
comfort is increased. H e can convey himself and his
By civilisation we mean the sum-total of all

discoveries, inventions and appliances by which the
goods from place to place with a rapidity before
unknown; his thoughts can be transmitted to the
antipodes in a few minutes;
touching a button; machinery has cheapened clothing

darkness is dispelled by
outer life of man is enriched, his time is saved and his

and furniture; commerce carries food to the ends of comfort is increased. He can convey himself and his
the earth. Man is better fed, better clothed, better
housed, provided with more amusement, given more

goods from place to place with a rapidity before
unknown; his thoughts can be transmitted to the
printed matter in short, he is more highly civilised
antipodes in a few minutes; darkness is dispelled by

than he has been in any previous period of history,
because he is better able to compel the forces of nature
to minister to his outer wants and needs.
Culture, however, stands for a different order of

touching a button ; machinery has cheapened clothing
facts. I ts primary concern is with that inner world
and furniture; commerce carries food to the ends of
the earth. Man is better fed, better clothed, better
where man escapes from the outer world of necessity,
and is free to obey his own impulse to freedom.
Civilisation places man at the head of the visible world;
housed, provided with more amusement, given more

printed matter—in short, he is more highly civilised
culture delivers him from subj ection to it, and makes
him free of the ideal world; teaches him that while he
than he has been in any previous period of history,

is one with nature he has also power to transcend
nature, and enter into inner communion and living
relationship with the Power of which nature is but the
because he is better able to compel the forces of nature

to minister to his outer wants and needs.
symbol or sacrament. Civilisation offers at best a
more refined materialism of which the millionaire is
Culture, however, stands for a different order of

facts. Its primary concern is with that inner world
where man escapes from the outer world of necessity,
and is free to obey his own impulse to freedom.
Civilisation places man at the head of the visible World ;
culture delivers him from subjection to it, and makes
him free of the ideal world; teaches him that While he
is one with nature he has also power to transcend
nature, and enter into inner communion and living
relationship with the Power of which nature is but the
symbol or sacrament. Civilisation offers at best a
more refined materialism of which the millionaire is
Go glee
THE NATURE OF‘ CULTURE 208
unsuitable representative; culture spiritualises and

TH E N A TUR E O P CUL TUR E 208
no unsuitable representative; culture spiritualises and no

frees man, and its high-priest is the artist.
The nature of culture may be best seen by con-

frees man, and its high-priest is the artist.
sidering the three functions by which it serves man' s
The nature of culture may be best seen by con-
sidering the three functions by which it serves man’s
higher purposes, viz. science (with which philosophy
is closely related), religion and art. These three
functions are no arbitrary divisions made by abstract
thought for the sake of convenience, any more than

higher purposes, viz. science (with which philosophy
truth, beauty and goodness are fanciful ideals, or
is closely related), religion and art. These three
functions are no arbitrary divisions made by abstract
thought, feeling and will are psychological shadows.
E ach of these three triads is grounded on observed
facts, and the three elements of each are co-templar
thought for the sake of convenience, any more than

truth, beauty and goodness are fanciful ideals, or
divinities running back into a single entity the
Unknown, Unknowable and Unsearchable to which
a St. Paul, a St. A
offers the hymn of praise. The three are the three

ugustine or an I mmanuel K ant
thought, feeling and will are psychological shadows.

primary colours into which the white light of heaven
Each of these three triads is grounded on observed

facts, and the three elements of each are co-templar
is split up when it passes through the phenomenal
mind.
To appreciate properly the bearing of modern
culture on the problems of to-day it is necessary to

divinities running back into a single entity—the
consider in a little detail each of these three functions
Unknown, Unknowable and Unsearchable to which

a St. Paul, a St. Augustine or an Immanuel Kant
of culture science, religion and art.
Science.
Science has been defined as organised knowledge
the knowledge of the average man, deliberately

offers the hymn of praise. The three are the three
tested, carefully sifted and organised systematically.
primary colours into which the white light of heaven

is split up when it passes through the phenomenal
I ts two instruments are observation and ex periment.
These two by themselves, however, are not enough to
enable us to organise their results into a system of
mind.
To appreciate properly the bearing of modern

thought. F or this is req uired hypothesis; and the
power of creating fruitful hypotheses is the work of
culture on the problems of to-day it is necessary to

consider in a little detail each of these three functions
of culture—science, religion and art.
SCIENCE.
Science has been defined as organised knowledge

—-the knowledge of the average man, deliberately
tested, carefully sifted and organised systematically.
Its two instruments are observation and experiment.
These two by themselves, however, are not enough to
enable us to organise their results into a system of
thought. For this is required hypothesis; and the
power of creating fruitful hypotheses is the work of
Co 316
204 THE QUEST
philosophic thought working in the brain of genius.
204 TH E Q UE ST
philosophic thought working in the brain of genius.
The advance of science goes hand in hand with the
advance of philosophy; and, on the other hand, every

The advance of science goes hand in hand with the
fresh achievement in science widens the scope of
advance of philosophy; and, on the other hand, every
fresh achievement in science widens the scope of
philosophic thought.
I t is a commonplace when we speak of the first
duty of science being that of rigorous observation and
ex periment. B ut it is not so often observed and this

philosophicthought.
is important for our present purpose that the first It is a commonplace when we speak of the first
fruit of close observation of ex
increasing knowledge of himself by man. I

ternal nature is an
t is not
duty of science being that of rigorous observation and
along the lines of A ristotelean logic, not by scholasti-
experiment. But it is not so often observed—and this

is important for our present purpose—that the first
cism, not by feeding on himself, that man has grown in
wisdom, but by humbly and patiently cross-q uestioning
the nature which lies around him. The thought of
St. Thomas A q uinas has led nowhere. That of his

fruit of close observation of external nature is an
great contemporary, R oger B acon, is still on the high
increasing knowledge of himself by man. It is not

along the lines of Aristotelean logic, not by scholasti-
road of human endeavour.
This close connection between the study of
cism, not by feeding on himself, that man has grown in

ex ternal nature and knowledge of the world within
wisdom, but by humbly and patientlycross-questioning

may be ex emplified by three names, which represent
three stages in man' s upward path towards culture
Magelhaes, Copernicus, K
decisive proof that the E

ant. The first gave the first
arth is round; the second

the nature which lies around him. The thought of
placed the E arth as but one planet of one sun among
St. Thomas Aquinas has led nowhere. That of his

great contemporary, Roger Bacon, is still on the high
millions of other suns; and the third still further
reduced man' s pride by demonstrating the incapacity
of his mind to know what is not empirically given.
W hen we recollect that the sailors of Magelhaes had

road of human endeavour.
to be coerced to proceed along the waters of the
This close connection between the study of
external nature and knowledge of the World within

Pacific O cean in conseq uence of their fear of falling
over the edge of the E arth into H ell; when we reflect
on the world-view which lies fossilised in the Divina
may be exemplified by three names, which represent

three stages in man's upward path towards culture-
Commedia; when we realise that Copernicus gave the
Magelhaes, Copernicus, Kant. The first gave the first

decisive proof that the Earth is round; the second
placed the Earth as but one planet of one sun among
millions of other suns; and the third still further
reduced man's pride by demonstrating the incapacity
of his mind to know what is not empirically given.
When we recollect that the sailors of Magelhaes had
to be coerced to proceed along the waters of the
Pacific Ocean in consequence of their fear of falling
over the edge of the Earth into Hell; when we reflect
on the world-view which lies fcssilised in the Divina
Commedia; when we realise that Copernicus gave the
C0 316
THE NATURE OF CULTURE 205
TH E N A TUR E O P CUL TUR E 205
death-blow by his De B evolutionibus to that E gyptian death-blow by his De Revolutionibus to that Egyptian
conception of H eaven and H ell which had blighted
Christianity for a thousand years; and when finally

conception of Heaven and Hell which had blighted
we find the labours of a R oger B acon, a L eonardo da
Christianity for a thousand years; and when finally

we find the labours of a Roger Bacon, a Leonardo da
V inci, a Galilei, a Copernicus, a N ewton, and a hundred
other observers and thinkers devoted to ' natural
science,' summed up and applied by I
to the great task of freeing man from the j

mmanuel K
ungle
ant
Vinci, a Galilei,a Copernicus, a Newton, and a hundred

of superstition, intellectual arrogance and ignorance,
other observers and thinkers devoted to ‘ natural
science,’ summed up and applied by Immanuel Kant
which had wrapped him round for centuries, we may
the better appreciate the service rendered by science to
culture. I
up new views of nature;

t has done more, far more, than merely open
it has strengthened and

to the great task of freeing man from the jungle
deepened man' s self-consciousness, taught him to know of superstition, intellectual arrogance and ignorance,
himself, and pointed out the road to self-reverence,
self-control, to light, life and liberty.

which had wrapped him round for centuries, we may
The close connection of science and philosophy
the better appreciate the service rendered by science to

culture. It has done more, far more, than merely open
can hardly be seen more clearly than in the successful
march of the hypothesis of evolution against all

up new views of nature; it has strengthened and

competitive schemes of thought. Thrown out by a
Greek thinker, the thought that all phenomena are
united in one network of cause and effect was unable
deepened man's self-consciousness, taught him to know

himself, and pointed out the road to self-reverence,
to come to fruition till scientific observation and
ex periment had provided materials for a system of
synthetic philosophy. To-day a large circle of people
are firmly convinced that evolution holds the magic

self-control, to light, life and liberty.
key which not only unlocks the secrets of the present,
The close connection of science and philosophy
can hardly be seen more clearly than in the successful
but also opens out to thought the beginning and the
ending of the universe. They infer tacitly that in such
a universe God occupies no useful place, and sink back,
march of the hypothesis of evolution against all

competitive schemes of thought. Thrown out by a

therefore, into a philosophic pessimism which cuts at
the root of moral endeavour, of faith and hope and
love.
That so gloomy a result should follow so sublime

Greek thinker, the thought that all phenomena are
united in one network of cause and effect was unable
to come to fruition till scientific observation and
experiment had provided materials for a system of
syntheticphilosophy. To-day a large circle of people
are firmly convinced that evolution holds the magic
key which not only unlocks the secrets of the present,
but also opens out to thought the beginning and the
ending of the universe. They infer tacitlythat in such
a universe God occupies no useful place, and sink back,
therefore, into a philosophicpessimism which cuts at
the root of moral endeavour, of faith and hope and
love.
That so gloomy a result should follow so sublime
Co 316
208 THE QUEST
206 TH E Q UE ST
a conception comes as a useful reminder that the

a conception comes as a useful reminder that the
original sin of all philosophicthinking is forgetfulness
original sin of all philosophic thinking is forgetfulness
of its limitations. Such thought deals with the abstract;
and the more ex tensive the range of thought the more
abstract the thought becomes, that is, the more remote

of its limitations. Such thought deals withtheabstract;
from reality. The R eal is an I ndividual; and it is to and the more extensive the range of thought the more
the individual that thought must return if it is to be
fruitful, or even useful.

abstract the thought becomes, that is, the more remote
" Und wenn wir unterschieden haben
from reality. The Real is an Individual; and it is to

the individual that thought must return if it is to be
Dann miissen wir lebendige Gaben
Dem A bgesonderten wieder verliehen
Und uns eines F
O n that assertion of Goethe'

olge-L ebens erfreuen."
s is shattered the
1
fruitful, or even useful.

power of the evolution-philosophy to darken man'
life with clouds which threaten but cannot break.

s
Und wenn wir mzterschieden haben

“
" Speech goes downward, for it describes; Spirit

Damn mzissen wir lebendige Gaben
Dem Abgesonderten wieder verliehen
upward strives where it ever dwells."
The position frankly taken up here is that nothing
that has been said in criticism of K ant has in any
Und uns eines Folge-Lebens e'rfreuen.”‘

way shaken his fundamental doctrine of the relativity
of knowledge, or of the interdependence of two worlds
On that assertion of Goethe’s is shattered the

power of the evolution-philosophy to darken man's
that " subj ected to the W ill," and that " subj ected
to a W ill," i.e. the world which is mechanically
ex
cable;
plicable and that which is not mechanically ex
or, to use popular language, the outer world of

pli-
life with clouds which threaten but cannot break.

N ature and the inner world of Mind. I t is, therefore,
“Speech goes downward, for it describes; Spirit

upward strives where it ever dwells.”
with K ant' s contribution to culture that institutional
religion has among other things to make terms.
I
eligion.
f the evolution-philosopher is right, then the

The position frankly taken up here is that nothing
that has been said in criticism of Kant has in any
bland assertion that religion is done with may be right
way shaken his fundamental doctrine of the relativity

1" W hen we have analysed we must again give living forms to the
abstract and so enj oy reflective life.
of knowledge, or of the interdependence of two worlds

—that “ subjected to the Will,” and that “ subjected
to a Will," z'.e. the world which is mechanically
explicable and that which is not mechanically expli-
cable; or, to use popular language, the outer world of
Nature and the inner world of Mind. It is, therefore,
with Kant’s contribution to culture that institutional
religion has among other things to make terms.
RELIGION.
If the evolution-philosopher is right, then the
bland assertion that religion is done with may be right
' "When we have
analysed we must again give living forms to the
abstract and so enjoy reflective life.
C0 glee
TH E
also. B
N A TUR
ut if his philosophy is but thought abstracted

E O P CUL TUR E 207
also. But if his philosophy is but thought abstracted

from life, and becomes real only when brought back to
from life, and becomes real only when brought back to
the individual as a humble suitor for life, then religion’s
the individual as a humble suitor for life, then religion' s
case may not be so desperate as it seemed. F or as
case may not be so desperate as it seemed. For as

soon as the individual is the obj ect of attention its
value is felt as well as thought, and that felt value at
once assumes the character of mystery, of spirit, of the

soon as the individual is the object of attention its
value is felt as well as thought, and that felt value at
inscrutable. B ut it is j ust here that religion has its
distinctive place and critical importance. A n individual
thing is not known because its form has been carefully
once assumes the character of mystery, of spirit, of the

inscrutable. But it is just here that religion has its
noted and its relation to other forms tracked and
described; nor is it any the more known because its
' natural history '
it from earlier ' types'

may be written and the evolution of
discussed by learned men in

distinctive place and critical importance. An individual
profound treatises. I t is q uite possible indeed that
thing is not known because its form has been carefully

noted and its relation to other forms tracked and
such knowledge may even hold us back from the only
knowledge which really deserves the name, that which
is born of love for the individual thing. F
individual thing is, while finite in form, infinite in its

or each
described; nor is it any the more known because its

‘ natural
history may be written and the evolution of
'
life and meaning, and is not known until that life and
it from earlier ‘types’ discussed by learned men in

meaning have awakened a response in feeling eq ually
with the response which the form has awakened in
thought. The response in thought we call, when
formulated, science. The response in feeling we call

profound treatises. It is quite possible indeed that
religion. The one deals with the body; the other with such knowledge may even hold us back from the only
the soul; and both are necessary ingredients of culture.
This place of religion in culture may be made

knowledge which really deserves the name, that which
more clear by two illustrations, drawn from two worlds,
is born of love for the individual thing. For each

individual thing is, while finite in form, infinite in its
the outer and the inner, viz. an oak-tree and a human
being.
life and meaning, and is not known until that life and
The scientific man on being presented to an oak-
tree for the first time proceeds to study it in its mode
of production, its growth, its surroundings, the form of
meaning have awakened a response in feeling equally

with the response which the form has awakened in
its leaf, the formation of its fruit, the q ualities of its
thought. The response in thought we call, when

formulated, science. The response in feeling we call
religion. The one deals with the body; the other with
the soul; and both are necessary ingredients of culture.
This place of religion in culture may be made
more clear by two illustrations, drawn from two worlds,
the outer and the inner, viz. an oak-tree and a human
being.
The scientific man on being presented to an oak-
tree for the first time proceeds to study it in its mode
of production, its growth, its surroundings, the form of
its leaf, the formation of its fruit, the qualities of its
C0 glee
208 QUBT
THE
wood, its bark, the depth of its roots, and its pheno-
TH E Q UE ST
wood, its bark, the depth of its roots, and its pheno-
mena. in general. He next proceeds to compare it with

mena in general. H e nex t proceeds to compare it with
other trees which seem like it in greater or less degree.
I n time he comes to accumulate so much information

other trees which seem like it in greater or less degree.
In time he comes to accumulate so much information
about the oak-tree that he is able to set out the laws
of its ex istence and to class it by mental processes of
abstraction and generalisation
family, group, genus and species. The oak-tree be now

in its proper kingdom,
about the oak-tree that he is able to set out the laws

declares is scientifically known. I ts physiology is of its existence and to class it-—by mental processes of
complete.
A nother man not gifted as the scientific enq uirer

abstraction and generalisation—in its proper kingdom,
is gifted perhaps, is also introduced to the oak-tree.
family,group, genus and species. The oak-tree he now

declares is scientifically known. Its physiology is
H e too studies it, but it is as a living thing that he
finds it interesting and moving. H e feels its presence
rather than thinks it. To him it speaks of soul, of
movement, of life. . . . H e feels it to be a finite

complete.
form veiling an I nfinite Spirit, and from behind the
Another man not gifted as the scientific enquirer
is gifted perhaps, is
also introduced to the oak-tree.
veil he hears a voice which whispers to him of a
Presence not to be put by, akin to his own spirit, a
He too studies it, but it is as a living thing that he

B eing W ho penetrates his being and lifts him to
heights of adoration, longing and love on the one hand,
and sinks him to depths of humiliation, shame and

finds it interesting and moving. He feels its presence
rather than thinks it. To him it speaks of soul, of
penitence on the other. H e may say with the Christian
A postle that in this Somewhat he lives and moves and
has his being; or with the A merican E merson that
movement, of life. .
He feels it to be a finite
. .
form veiling an Infinite Spirit, and from behind the

everything that we know as an obj ect is an inlet into
the one Soul; or with the H indu thinker he may
confess " Tat tvam ad."
same thing, and he knows himself to be in close and

2I n any case he means the
veil he hears a voice which whispers to him of a

intimate touch with the reality of which the oak-tree
Presence not to be put by, akin to his own spirit, 9.
Being Who penetrates his being and lifts him to

is a phenomenon, a touch so close, giving a knowledge
so intimate, that scientific knowledge is shadowy and
unreal by comparison. That touch, when present to
1" That art thou."

heights of adoration, longing and love on the one hand,
and sinks him to depths of humiliation, shame and
penitence on the other. He may say withthe Christian
Apostle that in this Somewhat he lives and moves and
has his being; or with the American Emerson that
everything that we know as an object is an inlet into
the one Soul; or with the Hindu thinker he may
confess “ Tat tvam asz'.”’ In any case he means the
same thing, and he knows himself to be in close and
intimate touch with the reality of which the oak-tree
is a phenomenon, a touch so close, giving a knowledge
so intimate, that scientific knowledge is shadowy and
unreal by comparison. That touch, when present to
‘ " That art thou."
C0 glee
TH E
209
N A TUR E O F CUL TUR E
consciousness, is religion. The difference between the

consciousness, is religion. The difference between the
scientific View and the religious is that between a

chapter of Linnaaus and Goethe's poem on Die
scientific view and the religious is that between a
chapter of L innaeus and Goethe' s poem on Die
Metamorphose der Pflanzen.
The inner world again may afford an eq ually good

Metamorphose der Pflanzen.
illustration of the place of religion in culture and of
The inner world again may afford an equally good
illustration of the place of religion in culture and of
its relation to science. " My mind to me a kingdom
is" is a fancy which receives no respect from the
psychologist, and especially the physico-psychologist,
for he sees in it and its manifestations and in the

its relation to science. “My mind to me a kingdom
inter-relation of its activities and powers, little more is” is a fancy which receives no respect from the
than obj ects for analysis and description. "
feeling is, what will is, the modes of their action at

W hat
psychologist, and especially the physico-psychologist,

the bidding of desire, how thought is originated, how
for he sees in it and its manifestations and in the

inter-relation of its activities and powers, little more
it works, what the laws of its working are, and what
its relation to feeling and will; and again the limits
of our knowledge of what the '
may be, how mind is related to the nervous system

substance of mind1
than objects for analysis and description. What

feeling is, what will is, the modes of their action at
the connection of biology with psychology and of both
the bidding of desire, how thought is originated, how

with sociology these all are fit and proper q uestions
for the professor of mental science, and he may fairly
claim that no more should be demanded of him than
that he should describe as well as he can to what con-

it works, what the laws of its working are, and what
clusions his observations and ex periments have brought its relation to feeling and will; and again the limits
him.
O f a different character are the dicta of religion

of our knowledge of what the ‘ substance of mind’
not contradictory of the dicta of science seeing that
may be, how mind is related to the nervous system-

the connection of biology with psychology and of both
they belong to a different plane, but yet differing from
them in method and results. R eligion approaches the
with sociology——these all are fit and proper questions

inner man as the H oly of H olies of the universe, where
the outer and the inner meet and mutually illuminate
one the other if we must use these terms ' outer'
for the professor of mental science, and he may fairly

claim that no more should be demanded of him than
and ' inner' at all. I t finds there the complement of
the law of mechanical necessity under which the whole
that he should describe as well as he can to what con-

clusions his observations and experiments have brought
him.
Of a different character are the dicta of religion-
not contradictory of the dicta of science seeing that
they belong to a different plane, but yet differing from
them in method and results. Religion approaches the
inner man as the Holy of Holies of the universe, Where
the outer and the inner meet and mutually illuminate
one the other—if we must use these terms ‘outer’
and ‘inner’ at all. It finds there the complement of
the law of mechanical necessity under which the whole
Co 316
210 THE QUEST
210
TH E Q UE ST
outer world lies (including man's own body and his
outer world lies (including man' s own body and his
thoughts and feelings), and asserts it as the law of

freedom, as the law of the good-will to be true to itself.
thoughts and feelings), and asserts it as the law of
freedom, as the law of the good-will to be true to itself.
This good-will is good, not because it issues in bene-
ficent acts, or in any, or in none, nor because it is

This good-will is good, not because it issues in bene-
subj ect to an ideal spiritually discerned within, but
ficent acts, orin any, or in none, nor because it is

subject to an ideal spiritually discerned within, but
because it is itself the subj ect' s own ideal.
This ideal is not a product of heredity or en-
vironment at least so religion holds
manufactured, or bought, or trained, it is no product

it cannot be
because it is itself the subject’s own ideal.

of evolution, but it is an immediate fact, carrying its
This ideal is not a product of heredity or en-
vironment—at least so religion holds—it cannot be
own witness in its hands, appealing to nothing else
beyond itself, and claiming unlimited obedience
speaking a categorical imperative, and uttering its
W oe! to him who opposes or neglects its commands.

manufactured, or bought, or trained, it is no product
I t is the birth-right of each individual, the sheet- of evolution, but it is an immediate fact, carrying its
own witness in its hands, appealing to nothing else
anchor by which he is held fast to that Universal
I ndividual which makes each of us to be what he is,
beyond itself, and claiming unlimited obedience—-

giving him at once his spiritual substance and his
speaking a categorical imperative, and uttering its

distinctive characteristics.
The consciousness of the affinity of the inmost
self to the O ne Self is what we mean when we speak
of religion; the O ne Self, or the Universal I ndividual

Woe! to him who opposes or neglects its commands.
we call God a name ex pressing a thought too indefinite
It is the birth-right of each individual, the sheet-
anchor by which he is held fast to that Universal
for thinking, but clear enough to feeling, a name which
is used so glibly by most that it hides rather than
reveals.
I t may be well, however, before we leave this

Individual which makes each of us to be what he is,
subj ect to state, without elaborating, two obj ections
giving him at once his spiritual substance and his

which may arise. I
scientific view of a thing differs so widely from the

n the first place, though the
distinctive characteristics.
religious that it can be discussed apart, yet the two
The consciousness of the affinity of the inmost

self to the One Self is what we mean when we speak
are never more than logically separable. Science,
wherever it is science, is and must be religious, for the
of religion; the One Self, or the Universal Individual

we call God—a name expressing a thought too indefinite
for thinking,but clear enough to feeling, a name which
is used so glibly by most that it hides rather than
reveals.
It may be well, however, before we leave this
subject to state, without elaborating, two objections
which may arise. In the first place, though the
scientific view of a thing differs so widely from the
religious that it can be discussed apart, yet the two
are never more than logically separable. Science,
wherever it is science, is and must be religious, for the
Co glee
TH E
211
N A TUR E O P CUL TUR E
religious element is in reality connected with the

religious element is in reality connected with the
scientific. The love of truth which inspires every

scientific enquirer is transcendental and, therefore,
scientific. The love of truth which inspires every
scientific enq uirer is transcendental and, therefore,
religious, for this love of truth, this desire to know,
connotes the recognition of a world of the unknown,

religious, for this love of truth, this desire to know,
and in the last analysis of an unknown I ndividual of
connotes the recognition of a world of the unknown,

and in the last analysis of an unknown Individual of
which the commissioned ex ponent is religion.
I n the second place the distinction between outer
and inner is also logical, not real. Man is himself part
of nature, and nature is in his mind, not as the obj ect

which the commissioned exponent is religion.
is in the mirror, but as the beloved is in the lover, by In the second place the distinction between outer
a process of spiritual transformation.
" Milsset im N aturbetrachten

and inner is also logical, not real. Man is himself part
I mmenr eins wie alles achten;
of nature, and nature is in his mind, not as the object

N ichts ist drinnen, nichts ist draussen;
Denn was innen, das ist aussen.

is in the mirror, but as the beloved is in the lover, by
a process of spiritual transformation.
So ergreifet ohne Sdumnis
H eilig offentlich Geheimnis." 1

W hat is within is brought to consciousness only
“ Mi/Lsset im Naturbetrachten
by what is without; and what is without must first
become part of what is within before it can be known

Immer eins wie alles achten ;
Nichts ist drinnen, nichts ist draussen ;
or felt. K nowledge is a product of feeling and thought,
of the inner and the outer also, and both feeling and
thought, the inner and the outer, are wholly in
whatever is known.
Denn was innen, das ist aussen.
A rt.
So ergrezfet ohne Sdumnis
Heilig cfie'n,tlich Geheimnis.”
W hat has j ust been said of science and religion
must also be said of art. I t cannot be isolated, or
treated as if a work of art could ex ist apart from
What is within is brought to consciousness only

science and religion. This will appear q uite clear
1" Y
the Universal;
on must in your study of N ature always regard the I
nothing is within, nothing is without;

ndividual as
for what is within is

by what is without; and what is without must first
also without. So lay hold without delay of the holy and open Secret."
become part of what is within before it can be known
or felt. Knowledge is a product of feeling and thought,
of the inner and the outer also, and both feeling and
thought, the inner and the outer, are wholly in
whatever is known.
ART.
What has just been said of science and religion
must also be said of art. It cannot be isolated, or
treated as if a work of art could exist apart from
science and religion. This will appear quite clear
‘ “ You must in
your study of Nature always regard the Individual as
the Universal; nothing is within, nothing is without; for what is within is
also without. So lay hold without delay of the holy and open Secret."
Co glee
212 THE QUEST
212
TH E Q UE ST
when the nature of art as an integral part of culture
has been stated.
when the nature of art as an integral part of culture
has been stated.
B ut in order to do this we must, by way of clearing
the ground, protest against the all too common way of

But in order to do this we must, by way of clearing
speaking of art as if it were synonymous with aestheti-
the ground, protest against the all too common way of
speaking of art as if it were synonymous with mstheti-
< 5ism, of talking of things being artistic when all we
mean is that their forms are pleasing, of admiring
' anecdotes in painting' because the techniq ue is good,
cism, of talking of things being artistic when all we

mean is that their forms are pleasing, of admiring
or the bizarre because it is clever, of talking about
' schools of art' as if such an ex pression were more
than a formula to save us trouble
of art fco pass from which poetry and music have been
of allowing histories
‘anecdotes in painting’ because the technique is good,

omitted, in shorb of outraging art by leaving out of it
or the bizarre because it is clever, of talking about

‘schools of art ’—as if such an expression were more
its peculiar and distinguishing function the power to
.create forms fitted to ex press its visions.
This far-reaching power of art as creative has
been stated in the definition that " art is the repre-

than a formula to save us trouble—of allowing histories
sentation in matter of an idea indirectly through the
of art to pass from which poetry and music have been
omitted, in short of outraging art by leaving out of it

direct representation of an emotion," or more shortly
by K ant: A rt is the " art of the genius." The genius
sees and gives form to what he sees, and we lesser men
its peculiar and distinguishing function—the power to

do at best but form the environment out of which
springs the genius to ex press what we dumbly feel, to create forms fitted to express its visions.
whom he turns for sympathetic understanding, for
whose good it is that he ex presses himself at all.

This far-reaching power of art as creative has
That art cannot be sundered from science and
been stated in the definition that “art is the repre-

sentation in matter of an idea indirectly through the
religion is a truth which Professor T. H . Green bids
us remember when he warns us that " the man who
seeks his entire culture in art of any kind will soon
direct representation of an emotion,” or more shortly

find the old antagonism between speculation and action
begin to appear." B ut speculation, if worthy, is a due
by Kant: Art is the “ art of the genius.” The genius

sees and gives form to what he sees, and we lesser men
blend of science and religion, and all action also, if
worthy, is art of some kind and in some degree.
I f this latter statement be true, then we must
do at best but form the environment out of which

springs the genius to express what we dumbly feel, to
whom he turns for sympathetic understanding, for
whose good it is that he expresses himself at all.
That art cannot be sundered from science and
religion is a truth which Professor T. H. Green bids
us remember when he warns us that “the man who
seeks his entire culture in art of any kind will soon
find the old antagonism between speculation and action
begin to appear.” But speculation, if worthy, is a due
blend of science and religion, and all action also, if
worthy, is art of some kind and in some degree.
If this latter statement be true, then we must
Co glee
THE NATURE OF CULTURE 21$
TH E N A TUR E O P CUL TUR E 218=
stretch the boundaries of art as far in one direction as.
we contract them in another. We contract them by
stretch the boundaries of art as far in one direction as
we contract them in another. W e contract them by
ex cluding the merely beautiful in form, the decorative,
the imitative. W e stretch them so as to include every

excluding the merely beautiful in form, the decorative,
activity of man which springing from an ideal based the imitative. We stretch them so as to include every
on science and religion actualises itself in a material
form. Michelangelo' s Day and N ight, L eonardo da

activity of man which springing from an ideal based
V inci' s Mona L isa, Titian' s H omme au Gant, R aphael' s
on science and religion actualises itself in a material

form. Michelangelo's Day and Night, Leonardo da
Madonna della Sedia, R ubens' s H elen F ourment, all
satisfy these conditions and do it so well that they
are immortal. B ut many other artists fail to secure
immortality, not because they are not artists really, or

Vinci’s Mona Lisa, Titian’s Homme au Gant, Raphael's
because they are bad artists, but because their visions
Madonna della Sedia, Rubens’s Helen Fcurment, all
satisfy these conditions and do it so Well that they
are not balanced by sufficient knowledge of techniq ue,
or because their techniq ue has no heroic vision to
are immortal. But many other artists fail to secure

ex press, or for both reasons. W e may not, therefore,,
immortality, not because they are not artists really, or-

ex clude these wholly from the roll of artists. The
' minor-poet,' the prophet, the statesman, the merchant-
because they are bad artists, but because their visions.

prince, the lover writing sonnets to his mistress' s
eyebrow, the shepherd of souls, the teacher of youth,
even the j ournalist, and less infreq uently the novelist,
are not balanced by sufficient knowledge of technique,

or because their technique has no heroic vision to
may be creating with varying success some form from
which others may learn something of the vision which
express, or for both reasons. We may not, therefore,.

haunts the waking moments of the artist. There is
more art than is found in the art-galleries better art
may be found often outside them. W herever there is

exclude these wholly from the roll of artists. The
minor-poet,’ the prophet, the statesman, the merchant-
honest and pure thought and feeling patiently seeking
‘
after self-ex pression for a social end, there is to be seen
and gratefully saluted an art which is doing what it
can for culture. " A rt," says the late Professor W . P.

prince, the lover Writing sonnets to his mistress’s.
eyebrow, the shepherd of souls, the teacher of youth,
K er, " is the wide world' s memory of things, and any
even the journalist, and less infrequently the novelist,

man may make his own memory a sharer in its wisdom
on one condition that he shall not hate or love any-
may be creating with varying success some form from

thing that is revealed to him there according as it
Which others may learn something of the vision which

haunts the waking moments of the artist. There is
more art than is found in the art-galleries—better art
may be found often outside them. Wherever there is
honest and pure thought and feeling patiently seeking
after self-expression for a social end, there is to be seen
and gratefully saluted an art which is doing what it
can for culture. “Art,” says the late Professor W. P.
Ker, “is the wide World’s memory of things, and any
man may make his own memory a sharer in its wisdom
on one condition—that he shall not hate or love any-
thing that is revealed to him there according as it
Go glee
214 THE QUEST
thwarts or furthers his selfish purposes, but according
214
TH E Q UE ST
thwarts or furthers his selfish purposes, but according
to its own virtues or vices. The artistic imagination

is part of the highest morality because it gets rid of
to its own virtues or vices. The artistic imagination
is part of the highest morality because it gets rid of
the last selfishness of all
is proud of its superiority to ex

the Stoic selfishness which
ternal things."
the last selfishness of all—the Stoic selfishness which
The high importance of morality to art, i.e. of
is proud of its superiority to external things.”

The high importance of morality to art, i.e. of
religion in the sense outlined above, may be seen from
another side. A rt is a department of social service;
no artist can paint or sing, or form at all for himself
alone. H is creations are for his fellows. H e creates

religion in the sense outlined above, may be seen from
to be understood, to be loved, in order to help.
another side. Art is a department of social service;
no artist can paint or sing, or form at all for himself
I mmoral art is, therefore, a contradictio in adj ecto.
* * Psychological enq uiry, taken in the large sense, tells
us that art is essentially the production of a social and
not a personal gratification; that it can only appeal to

alone. His creations are for his fellows. He creates
emotions which are common to society, and which, to be understood, to be loved, in order to help.
moreover, ex
public and sympathetic form;

press themselves in mass
and since no immoral,

that is, in a
Immoral art is, therefore, a contmdictio in adjecto.

Psychological enquiry, taken in the large sense, tells
that is anti-social, sentiment can permanently utter “
us that art is essentially the production of a social and

itself in this concreted form, art has to avoid the
immoral as one branch of the inartistic."
This remark of Professor Sully'
to see the full bearing of the formula, "

s will also help us
A rt for art' s
not a personal gratification; that it can only appeal to
sake." I t does not mean that art is independent of
emotions which are common to society, and Which,
moreover, express themselves in mass—that is, in a
morality on the contrary, science and religion and,
therefore, morality are presupposed in its activity
but that art must be disinterested in the sense that
the artist must have no other motive but that which

public and sympathetic form; and since no immoral,
impels him from within to self-ex pression in song, or
that is anti-social, sentiment can permanently utter
picture, or statue, or heroic deed.
O ne final and decisive remark may fitly close this

itself in this concreted form, art has to avoid the
all too scanty outline of the nature and function of
immoral as one branch of the inartistic.”

This remark of Professor Sully’s will also help us
art. " I n poetry and art personality is everything " ;
and " the highest bliss of the sons of men is only
to see the full bearing of the formula, “Art for art’s

sake.” It does not mean that art is independent of
morality—on the contrary, science and religion and,
therefore, morality are presupposed in its activity-
but that art must be disinterested in the sense that
the artist must have no other motive but that which
impels him from within to self-expression in song, or
picture, or statue, or heroic deed.
One final and decisive remark may fitly close this
all too scanty outline of the nature and function of
art. “In poetry and art personality is everything”;
and “the highest bliss of the sons of men is only
C0 316
TH E N A TUR E O F CUL TUR E 216
personality,” says Goethe. That which the individual

artist produces derives its Worth from what the artist’s
personality," says Goethe. That which the individual
artist produces derives its worth from what the artist' s
own personality is Worth. As Luther said: A man’s

own personality is worth. A sL uther said: A man' s
" works make him not good or bad but he brings forth
good or bad works. So we see it in all handicrafts;

“ works make him not good or bad but he brings forth
good or bad Works. So We see it in all handicrafts;
a good or bad house does not make a good or bad
carpenter, but a good or bad carpenter makes a good
a good or bad house does not make a good or bad

or bad house. N o work makes a master to be as his
work is, but as the master is so is his work."
W hat we look for then in a work of art is not
carpenter, but a good or bad carpenter makes a good

bad house. No Work makes a master to be as his
morality by itself, not science by itself, not skill in
colouring, or beauty in form, not even passion by and

or
for itself, but all these as outward and visible signs of
that highest gift to the sons of men, that best revela-

Work is, but as the master is so is his work.”
tion to them of God, a prophetic personality. I t is What we look for then in a work of art is not
not wholly without meaning that we speak of a
R embrandt, a Titian, a V elasq uez, when we refer to a

morality by itself, not science by itself, not skill in
picture by one of these artists, for the value of the
colouring, or beauty in form, not even passion by and

for itself, but all these as outward and visible signs of
picture to us is measured by its ability to reveal to us
the personality of the painter. B y itself the picture
is naught. I
W .F . Cobb.
n art Personality is everything.
that highest gift to the sons of men, that best revela-

tion to them of God, a prophetic personality. It is
not Wholly without meaning that we speak of a
Rembrandt, a Titian, a Velasquez, When we refer to a
picture by one of these artists, for the value of the
picture to us is measured by its abilityto reveal to us
the personality of the painter. By itself the picture
is naught. In art Personality is everything.

W. F. COBB.
" W H E R E TH E R E I S N O TH I N G,TH E R E
I S GO D."
MA UD JO Y N T, M.A .
" The Christian' s business is not reformation but
revelation, and the only labours he can put his hand to
can never be accomplished in Time. H e must so live
“WHERE THERE IS NOTHING,THERE

that all things shall pass away. . . . W e must
destroy the world; we must destroy everything that
has L aw and N umber, for where there is nothing, there
is God."
" W e cannot destroy the world with armies, it is

IS GOD.”
inside our minds that it must be destroyed, it must be
MAUD JOYNT, M.A.

consumed in a moment inside our minds." (W . B .
Y eats, W here there is N othing.)
Those who have read the striking and suggestive
play from which the opening words of this essay are
taken, will recall the weird scene in which they occur: “THE Christian's business is not reformation but
the crypt with its dim light, in which dawn and the
flickering lamp-flame mingle; the dancing friars intoning

revelation, and the only labours he can put his hand to
their L atin psalm; the prostrate form of B rother Paul,
can never be accomplished in Time. He must so live

that all things shall pass away. We must

lying in trance on the altar steps, then awaking to
utter words, fantastic indeed, and yet shot through

. . .
with strange gleams of intuition which seem like the
half-remembered truths brought over from some higher

destroy the World; we must destroy everything that
and wholly supersensuous sphere. H alf-crazy many
has Law and Number, for Where there is nothing,there
is God.”
readers will no doubt call him, and the play illustrates
subtly enough the truth of his own saying, that men
316
“We cannot destroy the World With armies, it is

inside our minds that it must be destroyed, it must be
consumed in a moment inside our minds.” (W. B.
Yeats, Where there is Nothing.)

Those Who have read the striking and suggestive
play from Which the opening Words of this essay are
taken, Will recall the weird scene in which they occur:
the crypt With its dim light, in which dawn and the
flickeringlamp-flame mingle; the dancing friars intoning
their Latin psalm; the prostrate form of Brother Paul,
lying in trance on the altar steps, then awaking to
utter Words, fantastic indeed, and yet shot through
with strange gleams of intuition which seem like the
half-remembered truths brought over from some higher
and Wholly supersensuous sphere. Half-crazy many
readers Will no doubt call him, and the play illustrates
subtly enough the truth of his own saying, that men
216
Co 316
“WHERE THERE IS NOTHING, THERE IS GOD "
217
" W H E R E
made the laws because they thought it better to be

TH E R E I S N O TH I N G, TH E R E I S GO D" 217
made the laws because they thought it better to be

safe than to be blessed. To be blessed or rather to
safe than to be blessed. To be blessed—or rather to
seek the blessed state-—is not always compatible with
seek the blessed state is not always compatible with
safety, and till we have attained the blessed state,
assuredly laws are needful for us.
safety, and till we have attained the blessed state,

assuredly laws are needful for us.
I have chosen the closing words of the first passage
q uoted above as the title of this paper, because they
suggest and seem to sum up the conclusions to which
I have been led while reflecting or trying to reflect

I have chosen the closing words of the first passage
on the nature of I nfinity as an attribute of Spirit or
quoted above as the title of this paper, because they

suggest and seem to sum up the conclusions to which
Deity. The terms I nfinite and E ternal are in common
use and are uttered glibly enough when men speak
about God or the soul;
of those who thus employ them attach any definite

and yet probably not very many
I have been led while reflecting—or trying to reflect-

notion to the words. To most minds, it is likely, they
on the nature of Infinity as an attribute of Spirit or
Deity. The terms Infinite and Eternal are in common
suggest somewhat different ideas, ' infinite' being con-
nected with space or number or degree, ' eternal' with
use and are uttered glibly enough when men speak

time or succession. Thus the Deity is said to be
' infinite' in power and wisdom, because H e is con-
about God or the soul; and yet probably not very many
ceived as possessed of these attributes in a measure
surpassing the comprehension of finite minds;
is said to be' eternal' because H is ex

and H e
istence is conceived
of those who thus employ them attach any definite
as having unlimited duration.
notion to the words. To most minds, it is likely,they

suggest somewhat different ideas, ‘infinite being con-
I n dealing with such a subj ect it seemed natural
’
to turn, in the first place, to mathematical science for
aid and illustration. N ot, indeed, that I
slightest pretensions to be a mathematician;

have the
but the
nected with space or number or degree, ‘ eternal with
’
problem seemed, by its very nature, to call for a mathe-

time or succession. Thus the Deity is said to be
‘infinite’ in power and wisdom, because He is con-
matical solution. F or how is one to approach the
conception of that which is beyond and includes all
ceived as possessed of these attributes in a measure

number and all law, without first trying to understand
what is meant by law and number? A nd of all sciences,
mathematic is the one which concerns itself pre-
surpassing the comprehension of finite minds; and He

is said to be ‘ eternal because His existence is conceived
eminently with law and number. Moreover, for that
’
9
as having unlimited duration.

In dealing with such a subject it seemed natural
to turn, in the first place, to mathematical science for
aid and illustration. Not, indeed, that I have the
slightest pretensions to be a mathematician; but the
problem seemed, by its very nature, to call for a mathe-
matical solution. For how is one to approach the
conception of that which is beyond and includes all
number and all law, without first trying to understand
what is meant by law and number ? And of all sciences,
mathematic is the one which concerns itself pre-
eminently with law and number. Moreover, for that
9
Co glee
818 THE QUEST
218
TH E Q DE 8T
reason, it seems to be the one in which we come to the

most fixed and unalterable and self-evident revelation
reason, it seems to be the one in which we come to the
most fix ed and unalterable and self-evident revelation
of truth. The mathematical formula carries with it
the unassailable force of an intuition to the mind which

of truth. The mathematical formula carries with it
grasps it. O nce we have seen for ourselves, e.g. that the unassailableforce of an intuition to the mind which
grasps it. Once We have seen for ourselves, e.g. that
two sides of a triangle are greater than the third, we
could as soon doubt the fact of our own ex istence as
call the proposition into q uestion.
two sides of a triangle are greater than the third, we

could as soon doubt the fact of our own existence as
H ence the reverence with which philosophers of
a certain type, intellects like Descartes and Spinoza
and K ant, have turned to pure mathematic as a basis
of absolute certainty, a rock standing unmoved amidst

call the proposition into question.
the shifting tides of phenomenal ex istence. A nd the
Hence the reverence with which philosophers of
a certain type, intellects like Descartes and Spinoza
perception that the laws which we find to underlie the
science of numerical and geometric values are symbolic
and capable of indefinitely wide application, has inspired
and Kant, have turned to pure mathematicas a basis

the cryptic utterances of many seers, from Pythagoras
to N ovalis. " Mathematic," says the latter, " is R eligion.

of absolute certainty, a rock standing unmoved amidst
O nly through a Theophany do we attain to Mathematic.
I t is the highest truth. I ts basis is the inward

the shifting tides of phenomenal existence. And the
connection and sympathy of the universe. N umbers,
perception that the laws which we find to underlie the

science of numerical and geometric values are symbolic
like symbols and words, are phenomena, representations
kot e^ ox W 1I t is reassuring for those of us in whom the
mathematical faculty (as commonly understood) is not
highly developed, to be told in the same passage that

and capable of indefinitely wide application, has inspired
there may be mathematicians of the first magnitude the cryptic utterances of many seers, from Pythagoras
to N ovalis. Mathematic,”says the latter, “is Religion.
who cannot calculate, even as one may be a skilful
“
computator without the vaguest notion of what mathe-
matic really implies. The E ast, N ovalis goes on to
Only through a Theophany do we attain to Mathematic.

It is the highest truth. Its basis is the inward

add, is the home of genuine mathematic; in E urope
it has been degraded to a mere technical science.
The meaning of N ovalis'
seek. Pure mathematic deals with relations in their

s aphorisms is not far to
connection and sympathy of the universe. Numbers,

1 N ovalis, F ragmente (PhilosophU w. Physik).
like symbols and words, are phenomena, representations
Kwr’ 6'3,-'oxriv.”‘ It is reassuring for those of us in whom the
mathematical faculty (as commonly understood) is not
highly developed, to be told in the same passage that
there may be mathematicians of the first magnitude
who cannot calculate, even as one may be a skilful
computator without the vaguest notion of what mathe-
matic really implies. The East, Novalis goes on to
add, is the home of genuine mathematic; in Europe
it has been degraded to a mere technical science.
The meaning of Novalis’s aphorisms is not far to
seek. Pure mathematic deals with relations in their
‘
Novalis, Fragments (Philosophie u. Physik).
C0 glee
"
WHERE THERE IS NOTHING, THERE IS GOD" 219
" W H E R E TH E R E I B N O TH I N G, TH E R E I S GO D" 219
most abstract forms the relations between units or

most abstract forms——the relations between units or
aggregations of units, apart from the values which
they represent; the harmonies which underlie geometric

aggregations of units, apart from the values which
forms apart from their particular manifestations in the
theyrepresent ; the harmonies which underlie geometric

forms apart from their particular manifestations in the
concrete. A nd inasmuch as all science and all art
(each in its own sphere and its own way) are ultimately
based on relations, mathematic may be regarded in a
sense as the fundamental science. This is immediately

concrete. And inasmuch as all science and all art
apparent in music, which is built up of relations
(each in its own sphere and its own Way) are ultimately
based on relations, mathematic may be regarded in a
actually admitting of a numerical representation; in
which, as N ovalis says, mathematic appears as a
sense as the fundamental science. This is immediately

revelation, a creative idealism. B ut it is eq ually true
though not so self-evident, of plastic and poetic art.
F or these, too, claim to set before us in their true
apparent in music, which is built up of relations

perspective and symmetrical adj
in the course of life come to us as fleeting, disparate

ustment the facts which
actually admitting of a numerical representation; in

and incoherent; to discover and interpret for us the
which, as Novalis says, mathematic appears as a

revelation, a creative idealism. But it is equally true
hidden laws and harmonies which are to be found in
the world of nature and of man no less than in the

world of numbers. I
presentation of law is more liable to be obscured by

t is true that the fundamental
though not so self-evident, of plastic and poetic art.

the material in which the artist has to work, especially
For these, too, claim to set before us in their true
perspective and symmetrical adjustmentthe factswhich
in the case of poetry, where we have to deal not with
fix ed units and standards, but with human emotions
variable in their values and their manifestation. I
as when in geometry we pass from problems which

t is
in the course of life come to us as fleeting. disparate

seek to discover fix ed points to those which determine and incoherent; to discover and interpret for us the
the locus of a variable point. Y
from the work of art to be able to abstract attention

et, get only far enough
hidden laws and harmonies which are to be found in

from the details to the composition, and you will
the World of nature and of man no less than in the

recognise that L ear and the Divine Comedy are in their
ultimate analysis symbolic presentations of relations

world of numbers. It is true that the fundamental
which may be conceived as admitting, in the realms
of pure intellect, of a q uasi-mathematical ex pression.

presentation of law is more liable to be obscured by
the material in which the artist has to work, especially
in the case of poetry, Where We have to deal not with
fixed units and standards, but with human emotions
variable in their values and their manifestation. It is
as when in geometry We pass from problems which
seek to discover fixed points to those which determine
the locus of a variable point. Yet, get only far enough
from the work of art to be able to abstract attention
from the details to the composition, and you will
recognise that Lear and the Divine Comedy are in their
ultimate analysis symbolic presentations of relations
which may be conceived as admitting, in the realms
of pure intellect, of a quasi-mathematicalexpression.
Co 316
220
220 THE QUEST
TH E
B
Q UE ST
ut to attain this view, we must wholly abstract

But to attain this view, we must wholly abstract
the content, i.e. the sensuous element, in the work of
the content, z'.e. the sensuous element, in the work of
art ; and the same is true of mathematicwhen regarded
art; and the same is true of mathematic when regarded
as a help towards the comprehension of spiritual truths,
as a help towards the comprehension of spiritual truths,

when, for instance, we seek its aid to arrive at the
conception of the I nfinite or E ternal. I n such
speculations it becomes especially needful to heed the

When, for instance, We seek its aid to arrive at the
distinction between mathematic as an ideal science,
concerned with abstractions only, and the mathematic

conception of the Infinite or Eternal. In such
of ordinary calculation; to bear in mind the saying of
speculations it becomes especially needful to heed the

distinction between mathematic as an ideal science,
N ovalis already q uoted, that numbers are phenomena.
I deal mathematic deals with forms and relations
which are not capable of manifestation. The ideal
triangle, the type from which all the truths concerning

concerned with abstractions only, and the mathematic
triangles may be deduced, may be conceived, but cannot
of ordinary calculation; to bear in mind the saying of
Novalis already quoted, that numbers are phenomena.
be represented spatially; we can form a mental image
of, or put down on paper, only one of an endless series
of representations. The geometric (E uclidean) point
Ideal mathematic deals with forms and relations

which are not capable of manifestation. The ideal

and line have no phenomenal counterparts. N either
can we reach the conception of the I nfinite by any
effort of the sensuous imagination. N o aggregation of
units will help us here. W e cannot carry any numerical

triangle, the type from which all the truths concerning
series so far that it is impossible to conceive of its
triangles may be deduced, may be conceived, but cannot

be represented spatially; We can form a mental image
being carried further; there is no number so great but
we can mentally add to it. W e can set no bounds to
imagination when we try to picture infinite space;
thought travels on unchecked beyond the limits of the

of, or put down on paper, only one of an endless series
stellar universe and realm after realm of the V oid
of representations. The geometric (Euclidean) point
and line have no phenomenal counterparts. Neither
opens before it still. N or can we conceive of any
limits to time, of any past when time was not as
yet, of any future when time shall cease to be. A nd
can We reach the conception of the Infinite by any

effort of the sensuous imagination. No aggregation of
when we turn from the I nfinite to the I nfinitesimal,
we cannot imagine any magnitude so small as not to
allow of division. E ven when it has vanished from
units will help us here. We cannot carry any numerical

series so far that it is impossible to conceive of its
being carried further; there is no number so great but
We can mentally add to it. We can set no bounds to
imagination when we try to picture infinite space;
thought travels on unchecked beyond the limits of the
stellar universe and realm after realm of the Void
opens before it still. Nor can We conceive of any
limits to time, of any past when time Was not as
yet, of any future when time shall cease to be. And
when We turn from the Infinite to the Infinitesimal,
we cannot imagine any magnitude so small as not to
allow of division. Even When it has vanished from
C0 glee
"WHERE THERE IS NOTHING, THERE IS GOD” 221
" W H E R E
human perception, it may be a universe, comparatively

TH E R E I S N O TH I N G, TH E R E I S GO D" 221
human perception, it may be a universe, comparatively

speaking, for that infinitesimal creature which Pascal
speaking, for that infinitesimal creature which Pascal

conjures up to fancy in a Well-known passage of the
conj ures up to fancy in a well-known passage of the
Pensdes. W e are ever standing, as Pascal cries, between
the two I nfinites
The truth is that neither of the ex

" entre les deux
tremes is I
I nfinis."
nfinity.
Pensées. We are ever standing, as Pascal cries, between
There is a very real distinction which has been made
the two Infinites—“ entre les deua: Infim's.”
The truth is that neither of the extremes is Infinity.
by thinkers like Spinoza and K ant, between & progressus
in indefinitum on the one hand and I nfinity on the
other.1 The former belongs to the universe of mani-
festation and to the faculties of our mind which deal

There is a very real distinction which has been made
with that universe, the understanding and the sensuous
by thinkerslike Spinoza and Kant, between a progressus

in indefinitum on the one hand and Infinity on the
imagination. O f it we can only say that its limits
do not admit of being fix ed; we can always con-
ceive of their being pushed farther back. W e live
and think within a certain compass of it, in time and

other.‘ The former belongs to the universe of mani-
space and number, beyond which in either direction festation and to the faculties of our mind which deal
our senses and our imagination refuse to work;
cannot deny that the progression may be ex

but we
tended in
with thatuniverse, the understanding and the sensuous
imagination. Of it We can only say that its limits
either direction for faculties other than ours. N or,
do not admit of being fixed; We can always con-

regarding it as a series capable, in part at least, of
finite ex pression, can we conceive of any part of it as
eq ual to the whole.
The notion of I nfinity, on the other hand, as that

ceive of their being pushed farther back. We live
of absolute Unity, belongs to the purely ideal side of
and think Within a certain compass of it, in time and
space and number, beyond which in either direction
mathematic, that in which the higher mental intuition
comes into play, but from which all sensuous imagi-
our senses and our imagination refuse to Work; but We

nation, all spatial representation, all notion of values
or magnitudes must be rigorously ex cluded. The
I nfinite is not that the limits of which may be for ever

cannot deny that the progression may be extended in
pushed further back;
ex cludes the idea of limits. Unity is not a magnitude

it is that which by its very nature
either direction for faculties other than ours. Nor,

1 See K ant on the A ntinomies (K ritilt d. r. V ernunft, pt. ii. bk. ii. ch. ii.
regarding it as a series capable, in part at least, of

finite expression, can We conceive of any part of it as
§ 8) and the interesting letter, dealing with I nfinity, from Spinoza to Meyer,
20 A pril, 1663.
equal to the whole.

The notion of Infinity, on the other hand, as that
of absolute Unity, belongs to the purely ideal side of
mathematic,that in which the higher mental intuition
comes into play, but from which all sensuous imagi-
nation, all spatial representation, all notion of values
or magnitudes must be rigorously excluded. The
Infinite is not that the limits of which may be for ever
pushed further back ; it is thatWhich by its very nature
excludes the idea of limits. Unity is not a magnitude
1 See Kant on the Antinomies (Kritik d. r.
Vermmft, pt. ii. bk. ii. ch. ii.
§ 8) and the interesting letter, dealing with Infinity, from Spinoza to Meyer,
20 April, 1663.
C0 316
328 THE QUEST
small as to admit of no division; it is, like the
TH E Q UE ST
so small as to admit of no division; it is, like the so

E uclidean point, no magnitude at all and division has
no meaning in reference to it.

Euclidean point, no magnitude at all and division has
B oth these truths are ex pressed in the mathe-
no meaning in reference to it.

Both these truths are expressed in the mathe-
matical formula for I nfinity:
oo = J
I nfinity is Unity divided by N othing;
Unity indivisible, or ideal Unity. I deal, be it marked;

in other words,
matical formula for Infinity:

for phenomenal unity must ever be ex
formula l= -x = i. B oth Unity and I

pressed by the
nfinity, then, are

°°=%
purely ideal concepts, and it is meaningless to speak of
Infinity is Unity divided by Nothing; in other Words,

Unity indivisible, or ideal Unity. Ideal, be it marked;
a part or a whole in relation to either.
Pressing our formula a little further, we get the
eq uations:
for phenomenal unity must ever be expressed by the

formula 1=§,=}. Both Unity and Infinity, then, are
l= oox O = 0; and 0= i
A little reflection shows us that these formulas imply
the ultimate identity of I
N othingness. A
nfinity, of Unity and of
nd as far as the phenomenal universe

purely ideal concepts, and it is meaningless to speak of
goes, Unity and I nfinity alike are N othingness; they
a part or a whole in relation to either.
Pressing our formula a little further, we get the

have no ex istence in manifestation.
N ow what bearing has this truth on the spiritual
world?
I n the truths of the spiritual realm, I believe, as in

equations :
those of the artistic, we shall find a basis of mathematical
law. The spiritual life brings into manifestation, as

1=oox0=0; and 0=°i°
A little reflection shows us that these formulas imply
tangible ex perience, ideal laws and relations; even as
the concrete triangle is a manifestation of ideal rela-
tions. The true mathematician (in N ovalis' s sense) is
the ultimate identity of Infinity, of Unity and of

Nothingness. And as far as the phenomenal universe
he to whom the one as the other is but a symbol, a
phenomenal and partial ex pression of something which
goes, Unity and Infinity alike are Nothingness; they

in its absolute nature is infinite, eternal and incapable
of representation.
O ne law which appears to underlie spiritual life

have no existence in manifestation.
Now What bearing has this truth on the spiritual
World ?
In the truths of the spiritual realm, I believe, as in
those of the artistic,We shall find a basis of mathematical
law. The spiritual life brings into manifestation, as
tangible experience, ideal laws and relations; even as
the concrete triangle is a manifestation of ideal rela-
tions. The true mathematician(in Novalis’s sense) is
he to whom the one as the other is but a symbol, a
phenomenal and partial expression of something which
in its absolute nature is infinite, eternal and incapable
of representation.
One law which appears to underlie spiritual life
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"WHERE THERE IS NOTHING, THERE IS GOD "
283
" W H E R E TH E R E I S N O TH I N G, TH E R E I S GO D" 22&
finds astriking analogy in the mathematical law of

equivalents, or of transformation of energy. Progress
finds a striking analogy in the mathematical law of
eq uivalents, or of transformation of energy. Progress
in spiritual development may be denned as a continuous
readj ustment of values. E very gain on a higher plane

in spiritual development may be defined as a continuous
means a corresponding loss on a lower. This truth is
readjustment of values. Every gain on a higher plane

means a corresponding loss on a lower. This truth is
ex pressed in many ways in the Christian scriptures.
A s you mete, it shall be meted unto you. I f you would
be master, you must be content to serve. Y
lose your life in order to find it. To gain the K

ou must
ingdom
expressed in many ways in the Christian scriptures.
of H eaven a man must give all that he hath. As you mete, it shall be meted unto you. If you would
be master, you must be content to serve. You must
F or religion, in its profoundest sense, does not
consist in acts of devotion or charity, though these
may be the ex pression of it. R eligion is based on the
lose your life in order to find it. To gain the Kingdom

of Heaven a man must give all that he hath.
assumption that there is an inner world of the spirit
more real and permanent than the things of the flesh;
and we become religious as we become inward and
learn to postpone immediate, material interests to

For religion, in its profoundest sense, does not
higher ones. I t is a bartering of shadows for substances,
consist in acts of devotion or charity, though these

may be the expression of it. Religion is based on the
and the barter must be continuous if we would progress
in the spiritual life. To speak with Paul, we attain to
manhood as we learn to put away childish things.
This is a very different thing from asceticism,

assumption that there is an inner world of the spirit
which is of the nature of compulsion, not spontaneous
more real and permanent than the things of the flesh;
and we become religious as we become inward and
growth, and implies the realities of the gratifications
which it foregoes. W e are dealing here with a law of
natural, inward development, not with any super-
learn to postpone immediate, material interests to

higher ones. It is a bartering of shadows for substances,
imposed principle of renunciation. F or though the
barter may not be without pain, though it may often
cost us a pang to put away the childish things that
are endeared by the memory of past j oys, still the pain

and the barter must be continuous if we would progress
in the spiritual life. To speak with Paul, we attain to
is of that kind which is inevitably associated with
manhood as we learn to put away childish things.

growth, the unrest which comes from the stirring of
new sources of life. W e are all, like F aust, conscious
of two souls within us, each at war with its fellow:
This is a very different thing from asceticism,

which is of the nature of compulsion, not spontaneous
growth, and implies the realities of the gratifications
which it foregoes. We are dealing here with a law of
natural, inward development, not with any super-
imposed principle of renunciation. For though the
barter may not be without pain, though it may often
cost us a pang to put away the childish things that
are endeared by the memory of past joys, still the pain
is of that kind which is inevitably associated with
growth, the unrest which comes from the stirring of
new sources of life. We are all, like Faust, conscious
of two souls within us, each at war with its fellow:
C0 glee
224 THE QUEST
TH E Q UE ST
" Die eine klebt mit derber L iebeslust

“Die cine klebt mit derber Liebeslust
Sich an die W elt mit klammernden O rganen;
Die andere hebt gewaltsam sich vom Dust

Sick an die Welt mit klammernden Organen;
Z u den Gefilden hoher A hnen." 1
Die andere hebt gewaltsam sich vom Dust

Zu den Gefilden hoher Ahnen."1
F aust was not thinking of what is ordinarily called
sin when he spoke of the lower soul. The contrast he
Faust was not thinkingof what is ordinarilycalled

had in mind was rather that between the phenomenal
ego and the higher or idealistic soul; between the
principle which accepts material life as an end in itself
and that which finds in it only a means for the

sin when he spoke of the lower soul. The contrast he
ex pression of the idea; between the instinct which
had in mind was rather that between the phenomenal
ego and the higher or idealistic soul; between the
leads us to settle down to decent, perhaps blameless,
comfortable lives, the creatures of our environment,
absorbed in the duties, pleasures, gains and relation-
principle which accepts material life as an end in itself

and that which finds in it only a means for the
ships which it offers, fulfilling our allotted task, perhaps,
conscientiously enough, but with no notion of anything
beyond, regarding that fulfilment as our eq
to the world for the boon of ex istence

uivalent
and that heroic

expression of the idea; between the instinct which
spirit which impels us to over-step the limits of our
leads us to settle down to decent, perhaps blameless,

comfortable lives, the creatures of our environment,

duty and take upon us burdens that are not ours, to
transcend and subdue and transform our environment,
to fling away what seem solid gains for others that seem
but visionary, to find in adventure, risk, renunciation,

absorbed in the duties, pleasures, gains and relation-
suffering, a fierce delight beyond any that the tranq uil,
ships which it offers, fulfillingour allotted task, perhaps,

conscientiously enough, but with no notion of anything
painless enj oyment of material life can offer the spirit
which has in all ages informed the champions, the
apostles, the saviours of mankind.
A nd the teaching of Christ, as of the greatest

beyond, regarding that fulfilment as our equivalent
among H is predecessors, seems to point out that our to the world for the boon of existence—and that heroic
development is complete only when we reach the final
spirit which impels us to over-step the limits of our

balance of values on either side; when we have utterly
1 The one, held fast by sensuous desire,
duty and take upon us burdens that are not ours, to

transcend and subdue and transform our environment,
W ith clinging organs to the world would cleave;
The other spurns the dust of earth to aspire
To realms where high ancestral spirits live." (F aust, pt. i. sc. 2.)
to fling away what seem solid gains for others that seem
but visionary, to find in adventure, risk, renunciation,
sufiering, a fierce delight beyond any that the tranquil,
painless enjoyment of material life can ofier—the spirit
which has in all ages informed the champions, the
apostles, the saviours of mankind.
And the teaching of Christ, as of the greatest
among His predecessors, seems to point out that our
development is complete only when we reach the final
balance of values on either side; when we have utterly
1 The
one, held fast by sensuous desire,
With clinging organs to the world would cleave;
The other spurns the dust of earth to aspire
To realms where high ancestral spirits live." (Fausf, pt. i. so. 2.)
C0 316
"WHERE THERE IS NOTHING, THERE IS GOD" 225
"
ex
W H E
hausted the lower ex

R E TH E
cheq
R E
uer;
I S N O TH I N G, TH E
when we have sundered

R E I B GO D" 225
exhaustedthe lower exchequer; when we have sundered

one by one all the bonds of interest and desire which
one by one all the bonds of interest and desire which

attach us to the phenomenal world, and the latter has
attach us to the phenomenal world, and the latter has
become for us a realm of unsubstantial symbols. A s
Paul would say, we must die to the world that we may
live with Christ. This is the true mystical significance

become for us a realm of unsubstantial symbols. As
of the Gospel-story. The I ncarnation has as its Paul would say, we must die to the world that we may
live with Christ. This is the true mystical significance
inevitable seq uence the Crucifix ion of the phenomenal
life and R esurrection to a higher. " I f we have become
united with the likeness of H is death, we shall be also
of the Gospel-story. The Incarnation has as its

inevitable sequence the Crucifixion of the phenomenal
with the likeness of H is resurrection " the condition
cannot be evaded. O nly when we have reached absolute
zero do we attain to the primal Unity and ultimate
I nfinity.
life and Resurrection to a higher. If we have become“
I f we study the records which have been left by
united with the likeness of His death, we shall be also

with the likeness of His resurrection ”—the condition
those who perhaps only once, perhaps but for a few
moments have attained to the level of ex istence in
the Spirit, be they B
or philosophers or pantheists, Paul or Plotinus,

uddhists or Christians, poets
cannot be evaded. Only when we have reached absolute

zero do we attain to the primal Unity and ultimate
Teresa or B ohme, Dante or W ordsworth or Tennyson,1
Infinity.
to mention but a few in a long list of accredited
witnesses we find that their ex periences have certain
features in common.
I n all cases the notions of time and space and

If we study the records which have been left by
plurality are transcended; thought as well as sensation those Who—perhaps only once, perhaps but for a few
is eclipsed; the individual consciousness is merged in
the consciousness of cosmic life, and the E go becomes

moments—-have attained to the level of existence in
identified with the N on-E go.2 I n other words, all the
the Spirit, be they Buddhists or Christians, poets

or philosophers or pantheists, Paul or Plotinus,
distinctive marks of phenomenal ex istence are left
behind, insomuch that when the beatific vision has
Teresa or Bohme, Dante or Wordsworth or Tennyson,‘

1 Cp. Dante, Par. canto x x x iii.; W ordsworth, Tintern A bbey, I ntimation*
of I mmortality (at.9) and the passage " Such was the B oy. . ." in E x cursion,
bk. i.; Taoler, second sermon on the N ativity oi John the B aptist; James,
to mention but a few in a long list of accredited
witnesses—we find that their experiences have certain
V arieties of R eligious E x perience, lectures x vi., x vii.; Tennyson, The A ncient
Sage.
* " E go= N on-E go, the highest principle of all science and art.' ' N ovalis.
features in common.
In all cases the notions of time and space and
plurality are transcended; thought as well as sensation
is eclipsed; the individual consciousness is merged in
the consciousness of cosmic life, and the Ego becomes
identified with the Non-Ego.’ In other words, all the
distinctive marks of phenomenal existence are left
behind, insomuch that when the beatific vision has
‘
Cp. Dante, Par. canto xxxiii.; Wordsworth. Tlintern Abbey,Int«ima.t'£om
of I_mmortal1'ty (st. 9) and the passage Such was the Boy.
“
.
." in Ecccunion,
bk. 1: ; Tauler, second sermon on the Nativity of John the Baptist; James,
§'ar1.et1Ies
age.
of Relzig-tom Ezperience. lectures xvi., xvii. ; Tennyson, The A'ncic'nt
' “
Ego=Non-Ego, the highest principle of all science and art."—Novalis.
Co glee
896 THE QUEST
faded away,memory and understanding are unavailingto
TH E Q UE ST
faded away, memory and understanding are unavailing to
reproduce it in the symbols of the material world.
" ...I I parlar nostro a tal vista cede,

reproduce it in the symbols of the material world.
E cede la memoria a tanto oltraggio."
O ne who had tasted this ex perience, the German

1
“
.
Il parlar nostro a. tal vista cede,
. .
mystio Johannes Tauler, wrote of it thus: " The powers

E cede la memcria a tanto oltraggio."
of the soul [ i.e. of the personal soul] cannot attain to
this divine ground; and the great wastes to be found One who had tasted this experience, the German
mystic Johannes Tauler, wrote of it thus: “ The powers
in this divine ground have neither image, nor form, nor
condition; for they are neither here nor there. They
are like unto a fathomless abyss, bottomless and floating
of the soul [i.e. of the personal soul] cannot attain to

this divine ground; and the great wastes to be found
in itself. . . . There is no past or present here;
and no created light can reach unto or shine into this
divine ground;
God and H is sanctuary. . . . This ground is so

for here only is the dwelling-place of
in this divine ground have neither image, nor form, nor

desert and bare, that no thought has ever entered there.
condition; for they are neither here nor there. They

are like unto a fathomlessabyss, bottomless and floating
N one of all the thoughts of men have ever entered it.
F or it is so close, and yet so far off, and so far beyond all
things, that it has neither time nor place. I t is a simple
in itself. There is no past or present here ;

. . .
and unchanging condition. A man who really and truly
enters, feels as though he had been here throughout

and no created light can reach unto or shine into this
divine ground; for here only is the dwelling-place of
eternity and as though he were one therewith."
Such seers have believed that when the empirical
self was thus blotted out the soul approached, or
God and His sanctuary. This ground is so

. . .
desert and bare, that no thought has ever entered there.

entered into union with God not the definite, ex tra-
mundane Personality of average orthodox y, nor the
indefinite Sum of all things, the God of material
Pantheism; but the God who, while immanent in the

None of all the thoughts of men have ever entered it.
phenomenal universe, yet transcends it and is not of
For it is so close, and yet so far off, and so far beyondall

things, that it has neithertime nor place. It is a simple
it, whose sole definition is: I am that I am B eing
unconditioned, who is A lpha and O mega, beginning and
end, N othing and yet O ne and A
1" O ur language cometh short of such a sight;

ll.
and memory cometh

and unchanging condition. A man who really and truly
short of such ex cess." Paradiso, x x x iii., 56, 57.
enters, feels as though he had been here throughout

eternity and as though he were one therewith.”
Such seers have believed that when the empirical
self was thus blotted out the soul approached, or
entered into union with God—not the definite, extra-
mundane Personality of average orthodoxy, nor the
indefinite Sum of all things, the God of material
Pantheism; but the God Who, While immanent in the
phenomenal universe, yet transcends it and is not of
it, whose sole definition is: I am that I am—Being
unconditioned,who is Alpha and Omega, beginning and
end, Nothing and yet One and All.
‘ " Our
language cometh short of such a sight; and memory cometh
short of such excess." Paradise, xxxiii., 58, 57.
Co glee
“WHERE THERE IS NOTHING, THERE IS GOD" 227
" W H E R E TH E R E I S N O TH I N G, TH E R E I S GO D" 227
Those who find in phenomenal life present satisfac-

tion and full outlet for hope and desire, will doubtless
Those who find in phenomenal life present satisfac-
tion and full outlet for hope and desire, will doubtless
shrink from such a prospect as from a negation or void,
and cling rather to the belief in an indefinitely prolonged

shrink from such a prospect as from a negation or void,
personal ex istence or a heaven whose j oys are a
and cling ratherto the belief in an indefinitely prolonged

personal existence or a heaven whose joys are a
glorified version of those of earth. B ut something and
nothing are, after all, relative terms; what to one are
Undinge, chimseras of the brain
types which underlie and inspire the dreams of the

the essences and
glorified version of those of earth. But something and

artist and the philosopher are to another the very
nothing are, after all, relative terms; What to one are

Undinge, chimaaras of the brain—the essences and
entia realia, as Spinoza calls them.1 Those who have
thus transcended physical consciousness and enj oyed
even a fugitive glimpse into the spiritual world, have
types Which underlie and inspire the dreams of the

artist and the philosopher-—are to another the very
ever spoken of the ex perience as a climax in their inner
life, the mere recollection of which was henceforth " a
master light of all their seeing."
who has once come to feel the illusory nature of even

A nd the aspirant
entia realia, as Spinoza calls them.‘ Those who have

the highest gratifications that the world can offer, the
thus transcended physical consciousness and enjoyed

even a fugitive glimpse into the spiritual world, have
futility of so much that makes up our ex istence and
engrosses our thought, the weight of chance desires,
ever spoken of the experience as a climax in their inner

the well-nigh intolerable burden of the personality with
its insistent claims, and who has at last set his feet in
the way that leads to F reedom, in the confidence that,
life, the mere recollection of which was henceforth “a

master light of all their seeing.” And the aspirant
though in the brief compass of a human life he may
make but little progress towards the goal, yet in the
divine economy no step, no effort will be wasted;
a one will reply to the obj ector, as F aust, ere he set

such
who has once come to feel the illusory nature of even

out on that memorable q uest to find the Mothers,
the highest gratifications that the World can offer, the
futility of so much that makes up our existence and
replied to the arch-materialist Mephistopheles:
" I n deinem N ichts hof ich das A ll zu finden ! " a
engrosses our thought, the Weight of chance desires,

Maud Joynt.
the well-nigh intolerable burden of the personality with

1E thiea, v. 30.
J" I n thy N othing I hope to find A ll." F aust, pt. ii. act i. sc. 5.
its insistent claims, and who has at last set his feet in
the Way that leads to Freedom, in the confidence that,
though in the brief compass of a human life he may
make but little progress towards the goal, yet in the
divine economy no step, no effort will be wasted ; such
a one will reply to the objector, as Faust, ere he set
out on that memorable quest to find the Mothers,
replied to the arch-materialist Mephistopheles:
“In deinem Nichts hofl’ ich das All zu finden ! ""
MAUD J OYNT.
’ Ethica, v. 30.
2 "
In thy Nothing I hope to find All.” Faust, pt. ii. act i. so. 5.
C0 816
SI ME O N SO L O MA N .
CE CI L F R E N CH .
Modern conditions have rendered more marked the
natural barrier dividing the inner from the outer vision,
and so it is only in accordance with inevitable circum-
stances that imaginative art should have become more
and more difficult, ex acting greater demands from those
who must now achieve with great labour what, probably,
they might have achieved far more easily in the past.

SIMEON SOLOMAN.
W e are beginning to understand that imagination is
CECIL FRENCH.
the most dangerous of all things. I ndeed the fatal
element hidden in the thirst for beauty is seldom very
far to seek. The gift of the Gods, in H ellenic story,
brings with it unvarying disaster: Semele is consumed
before the revelation of her divine lover, and Danae MODERN conditions have rendered more marked the
likewise is cast forth to wander amid unnumbered perils.
I n medieval times the nameless terrors, those ' dwellers

natural barrier dividing the inner from the outer vision,
on the threshold,' which so haunted the minds of
and so it is only in accordance with inevitable circum-

stances that imaginative art should have become more
magicians and alchemists, were but changing embodi-
ments of an unchanging belief. To the same order

belongs that E
a" j
astern demon Mara, in whose crown is
ewel of such lustre that it blinds those who look at

and more diflicult, exacting greater demands from those
it." So, too, the martyrs of the early Christian Church
who must now achieve with great labour what, probably,
they might have achieved far more easily in the past.
were surrounded by devils and beasts rising from the
sea or from the land, some " having seven heads and
ten horns"
as a dragon,"
or having horns like a lamb but "
and also by that mystery, ' B

speaking
abylon the
We are beginning to understand that imagination is
Great' " the woman drunken with the blood of the
the most dangerous of all things. Indeed the fatal
element hidden in the thirst for beauty is seldom very
' 228
far to seek. The gift of the Gods, in Hellenic story,

brings with it unvarying disaster: Semele is consumed

before the revelation of her divine lover, and Danaé
likewise is cast forth to wander amid unnumbered perils.
In medieval times the nameless terrors, those ‘ dwellers
on the threshold,’ which so haunted the minds of
magicians and alchemists, were but changing embodi-
ments of an unchanging belief. To the same order
belongs that Eastern demon Mara, in whose crown is
a “jewel of such lustre that it blinds those who look at
it.” So, too, the martyrs of the early Christian Church
were surrounded by devils and beasts rising from the
sea or from the land, some “having seven heads and
ten horns” or having horns like a lamb but “speaking
as a dragon,” and also by that mystery, ‘Babylon the
Great ’—-“ the woman drunken with the blood of the
223
Co 316
SIMEON SOLOMAN 229
Saints. In later times the weapons have been but

SI ME O N SO L O MA N
)7
229
Saints." I n later times the weapons have been but
fashioned afresh; the war is carried on though under

disguises more plastic and subtle, the powers that slay
fashioned afresh; the war is carried on though under
disguises more plastic and subtle, the powers that slay
being no less terrible, if less apparent, than they were
in the days of general belief in magic. I t would almost

being no less terrible, if less apparent, than they were
seem as though some fatal law had decreed that, as
in the days of general belief in magic. It would almost

seem as though some fatal law had decreed that, as
the spiritual life first developes a profound and living
significance, the seeker after the E ternal should lose
his hold upon the world, falling madly from misfortune
to misfortune, while slowly the unknown waters rise

the spiritual life first developes a profound and living
about his way. General opinion is apt to forget that
significance, the seeker after the Eternal should lose

his hold upon the world, falling madly from misfortune
the Saints were ever against the world, and that the
world which cast them out but acted through a too
important sense of its own righteousness. I t has
to misfortune, while slowly the unknown waters rise

about his way. General opinion is apt to forget that
forgotten also that those dreamers in the creative arts
who pass their lives lonely and apart, have followed,
if only in a lesser degree, the q
enq uirers into divine mysteries.

uest of the ancient
the Saints were ever against the world, and that the
world which cast them out but acted through a too
That langorous melancholy which, q uite recently,
important sense of its own righteousness. It has

has swept like a flood over the more distinguished and
individual forms of poetry and painting, and which, at
first sight appears unreasonable and perverse, is after
all not so difficult of ex planation. The world which

forgotten also that those dreamers in the creative arts
once delighted to give itself to the use of the arts and
who pass their lives lonely and apart, have followed,
if only in a lesser degree, the quest of the ancient
to pay homage to the artist, has turned from its former
allegiance. The public mind is no longer concerned with
art but with science. The methods in art most widely
accepted are those which approach most nearly to the

enquirers into divine mysteries.
usage of the laboratory. L ittle wonder that the creative That langorous melancholy which, quite recently,
genius, finding itself an ex
to stem the stream, has become wistful and secretive.

ile and alone in its attempt
has swept like a flood over the more distinguished and

The fastidious designer, who in F lorence or V enice had
individual forms of poetry and painting, and which, at

first sight appears unreasonable and perverse, is after‘
merely to look out on the streets and moving waters
about him, to choose from the superb appearances of
all not so diflicult of explanation. The world which

once delighted to give itself to the use of the arts and
to pay homage to the artist, has turned from its former
allegiance. The public mind is no longer concerned with
art but with science. The methods in art most widely
accepted are those which approach most nearly to the
usage of the laboratory. Little wonder thatthe creative
genius, finding itself an exile and alone in its attempt
to stem the stream, has become wistful and secretive..
The fastidious designer, who in Florence or Venice had
merely to look out on the streets and moving waters
about him, to choose from the superb appearances of
Co 316
230 THE QUEST
TH E Q UE ST
life meeting him on all sides, now finds his aspirations life meeting him on all sides, now finds his aspirations
checked at every turn and, shrinking from the cold
daylight, builds up with laborious precautions a twilight

checked at every turn and, shrinking from the cold
world, partly drawn from a restless, never q uite happy
daylight, builds up with laborious precautions a twilight

world, partly drawn from a restless, never quite happy
invention, partly brought into being by the slowly
accumulated lovely heritage of many a vanished age.
Thus it is that we have with us an art resembling an
opiate in its power of deadening the faculties of daily

invention, partly brought into being by the slowly
perception, and evoking, if but for an hour, its own
accumulated lovely heritage of many a vanished age.
Thus it is that we have with us an art resembling an
artificial paradise. I magination or vision, always
opposed to ordered ex istence, a breaker up as it were
of the bricks and mortar of common prudence, has
withdrawn itself with something of disdain from the

opiate in its power of deadening the faculties of daily
temper of an age, which has looked upon it with cold
perception, and evoking, if but for an hour, its own

indifference or has even denied its very ex
W ith this very modern development of ancient

istence.
artificial paradise. Imagination or vision, always

feeling, at once languid and feverish, the art of Simeon
opposed to ordered existence, a breaker up as it were

of the bricks and mortar of common prudence, has
Soloman is closely concerned, but like many another
dreamer his ex perience of the world was in sharp

contrast to the delicate q
seems almost a paradox

uality of his imaginings. I
that one who, it might be said,

t
withdrawn itself with something of disdain from the

took up daily life in both hands and wrung it dry,
temper of an age, which has looked upon it with cold

indifierence or has even denied its very existence.
entering into the lurid, less reputable phases of the
life of great cities, enduring, if not enj oying, all sq ualor
and hardship, should, as far as is possible, have cast
out from his art that very actuality, that strenuous life
With this very modern development of ancient
of the moment, which other men of easier and more
feeling, at once languid and feverish, the art of Simeon

Soloman is closely concerned, but like many another
ordered lives have sought so eagerly to bring into their
pictures or their books. W hether or no this was done
through deliberate purpose or came about by reason of
dreamer his experience of the world was in sharp

uncontrollable natural gifts, it were all but impossible
to determine. A movement may make a man j ust as contrast to the delicate quality of his imaginings. It
seems almost a paradox that one who, it might be said,
a man may make a movement; and it would appear to
be largely the ex ample of others, coming into his life
took up daily life in both hands and wrung it dry,

entering into the lurid, less reputable phases of the
life of great cities, enduring, if not enjoying, all squalor
and hardship, should, as far as is possible, have cast
out from his art that very actuality, that strenuous life
of the moment, which other men of easier and more
ordered lives have sought so eagerly to bring into their
pictures or their books. Whether or no this was done
through deliberate purpose or came about by reason of
uncontrollable natural gifts, it were all but impossible
to determine. A movement may make a man just as
a man may make a movement; and it would appear to
be largely the example of others, coming into his life
Co glee
SIMEON S OLOMAN 281
at the right moment and in the right manner, which

determined the course of Soloman’s talent. The genius
281
at the right moment and in the right manner, which
determined the course of Soloman'
of R ossetti in particular set the brilliant young student

s talent. The genius
of Rossetti in particular set the brilliantyoung student

on fire; and one hears of Simeon Soloman as being
on fire; and one hears of Simeon Soloman as being

among the first of the younger men to approach Burne-
among the first of the younger men to approach B urne-
Jones who, at that time, in the flush of his first
immature splendour, was ex
the H ogarth Club and at the old W ater-Colour Society.

hibiting small paintings at
Jones who, at that time, in the flush of his first

So too he derived assistance from such great men as
immature splendour, was exhibiting small paintings at
the Hogarth Club and at the old Water-Colour Society.
Swinburne and W alter Pater, literary leaders of a
movement with which, bringing to it as he did the
splendid traditions of his race together with a note
So too he derived assistance from such great men as

Swinburne and Walter Pater, literary leaders of a
wholly personal, the name of Simeon Soloman is closely
associated. That Jewish ancestry of his, combining
with a most uniq ue sense of beauty and with the
varied opposing elements of his generation, produced

movement with which, bringing to it as he did the
something individual and troubling, delicate and ex otic,
splendid traditions of his race together With a note

wholly personal, the name of Simeon Soloman is closely
and possessed above all of a supreme fascination. I n
the noble words of Swinburne: " Grecian form and
beauty divide the allegiance of his spirit with H ebrew
shadow and maj esty." I t is not to be ex pected that

associated. That Jewish ancestry of his, combining
a mind possessed of such subtle intuition should be
with a most unique sense of beauty and with the
varied opposing elements of his generation, produced
able to ex press itself completely, and it is certain
that Soloman, considered as a painter, is never
completely master of himself, even in his best moments.
A fter all it is the worker who has little to say who has
something individual and troubling, delicate and exotic,
the mastery over an easy, fluent means of ex pression; and possessed above all of a supreme fascination. In
the truly profound temperament must seek its way,
stumbling and uncertain, for ever hindered by the

the noble words of Swinburne: “Grecian form and
beauty divide the allegiance of his spirit with Hebrew
common things of the world because it has brooded
shadow and majesty.” It is not to be expected that

long upon the things beyond the world. The perfect
fusion of thought with techniq ue can, by its very
a mind possessed of such subtle intuition should be

nature, only come about at rare intervals. Miracles,
were they of daily occurrence, would cease to be miracles.
able to express itself completely, and it is certain

that Soloman, considered as a painter, is never
completely master of himself, even in his best moments.
After all it is the worker who has little to say who has
the mastery over an easy, fluent means of expression;
the truly profound temperament must seek its way,
stumbling and uncertain, for ever hindered by the
common things of the world because it has brooded
long upon the things beyond the world. The perfect
fusion of thought with technique can, by its very
nature, only come about at rare intervals. Miracles,
were they of daily occurrence,would cease to be miracles.
Co 316
232 THE QUEST
The colour of the rainbow is with us not frequently,
282
TH E Q UE ST
The colour of the rainbow is with us not freq
and is for ever beyond the reach of our labouring hands.

uently,
and is for ever beyond the reach of our labouring hands.

R omantic! The word can never have meant more Romantic !—The word can never have meant more
than it means to us at the present time. V
splendour, it would often appear, has attained its

isible
than it means to us at the present time. Visible

zenith in the past, and a gradual decay of loveliness
splendour, it would often appear, has attained its

zenith in the past, and a gradual decay of loveliness
must henceforth be our portion. The art of noble
living the ordered adj ustment of men' s passing days,
rising from a sense of the dignity of the body
with the epoch of Pheidias and Prax iteles;

passed
even as the
must henceforth be our portion. The art of noble
pomp of the body, together with the coloured glory of
living—the ordered adjustment of men's passing days,

rising from a sense of the dignity of the body—passed
circumstance adventuring in strange byways, attained
full consummation in the V enice of Titian. A ll art that
would be one with the intellectual intensity of old,
with the epoch of Pheidias and Praxiteles; even as the

pomp of the body, together with the coloured glory of
must needs turn from such of its recent manifestations
as have drawn near the records of the market-sq uare,
seeking a way of escape in the mysterious, unbounded,
little-understood life of the soul which is slowly finding

circumstance adventuring in strange byways, attained
full consummation in the Venice of Titian. All art that
its way through the labyrinth of modern knowledge.
would be one with the intellectual intensity of old,

F lawless work in the arts we may no longer ex pect, but
work of haunting charm and restless longing can move
us more fiercely perhaps than could more complete
achievements in a recognised colder manner. I n sum-

must needs turn from such of its recent manifestations
ming up the value of a work of art, it is not so much what
as have drawn near the records of the market-square,
seeking a way of escape in the mysterious, unbounded,
is not there as what is there that is of importance;
there may be many drawbacks faults easy or difficult
of detection but should the purpose be sufficiently
little-understood life of the soul which is slowly finding

its way through the labyrinth of modern knowledge.
definite and charged with beauty, the work has its
motive for ex istence and could but ill be spared.
Flawless work in the arts We may no longer expect, but

The paintings of Simeon Soloman belong to this
order of beautiful frailty. F ired with intense feeling,
they impress, ex cept in cases of complete failure, by

work of haunting charm and restless longing can move
us more fiercely perhaps than could more complete
reason of that q uality of sentiment, and despite of
great and often-recurring weakness of ex ecution. I n
achievements in a recognised colder manner. In sum-

ming up the value of aworkof art, it is not so much What
is not there as what is there that is of importance;
there may be many drawbacks—faults easy or diflicult
of detection—but should the purpose be suificiently
definite and charged with beauty, the work has its
motive for existence and could but ill be spared.
The paintings of Simeon Soloman belong to this
order of beautiful frailty. Fired with intense feeling,
they impress, except in cases of complete failure, by
reason of that quality of sentiment, and despite of
great and often-recurring weakness of execution. In
Go glee
SIMEON SOLOMAN 238
them arrangement of tone and line has become a

vehicle purely lyrical, a mirror reflecting many moods,
888
them arrangement of tone and line has beoome a
vehicle purely lyrical, a mirror reflecting many moods,
rej ecting the definite substance of things for their

rejecting the definite substance of things for their
essence in the same manner as have those modern
essence in the same manner as have those modern

Symbolist poets, whose methods have been summed
Symbolist poets, whose methods have been summed
up in the supreme phrase of V erlaine: " Pas de couleur,
up in the supreme phrase of Verlaine: “ Pas de couleur,

rien q ue la nuance."
More than half a century before, B lake had shown
the ex ample of a complete surrender to inspiration; but

rien que la nuance.”
his pictorial genius was too often absorbed in spiritual
abstractions to be entirely acceptable save to the

More than half a century before, Blake had shown
student of his elaborate philosophy. A s a rule the
the example of a complete surrender to inspiration ; but

his pictorial genius was too often absorbed in spiritual
most delightful art belongs neither to heaven nor earth;
and it is here that the vision of Simeon Soloman,
following on that of B
its peculiar value. Those languorous, all but sex

ossetti and B urne-Jones, acq
less,
uires
abstractions to be entirely acceptable save to the

beings belong rightly neither to sense nor spirit; they
student of his elaborate philosophy. As a rule the
most delightful art belongs neither to heaven nor earth;
pass upon their way lost in an unending reverie, having
little concern with time and place. The earth they
tread so delicately is no more than a reflection of
themselves. W andering thus, apart from the strenuous

and it is here that the vision of Simeon Soloman,
lives of men who can have no delight without labour,
following on that of Rossetti and Burne-Jones, acquires

its peculiar value. Those languorous, all but sexless,
they know not of right or wrong, being conscious only of
divinity when as beauty it is brought before them. They
do not follow reason nor do they strive for lordship over
beings belong rightly neither to sense nor spirit ; they

pass upon their way lost in an unending reverie, having
the empires of the will; the mere act of ex isting is for
them a burden and mystery greater than any may
compass with word or deed. E
one accepts light and air, inevitably and without

motion they accept as
little concern with time and place. The earth they

tread so delicately is no more than a reflection of
q uestioning; pleasure and pain being but varying
themselves. Wandering thus, apart from the strenuous

rhythms in an eternal song. So it is that their youth
is heedless of change and the coming of old age. Theirs
is the disastrous beauty of the poets, passing like the
song of a bird or the last gleam in a stormy sky. They

lives of men who can have no delight without labour,
s
they know not of right or wrong, being conscious only of

divinity when as beautyit is brought before them. They
do not follow reason nor do they strive for lordship over
the empires of the will; the mere act of existing is for
them a burden and mystery greater than any may
compass with word or deed. Emotion they accept as
one accepts light and air, inevitably and without
questioning; pleasure and pain being but varying
rhythms in an eternal song. So it is that their youth
is heedless of change and the coming of old age. Theirs
is the disastrous beauty of the poets, passing like the
song of a bird or the last gleam in a stormy sky. They
3
C0 glee
284 THE QUEST
J84
TH E Q UE ST
are absorbed by life as dew is dried by the morning

sun, and fade with the roses of an early summer, the
are absorbed by life as dew is dried by the morning
sun, and fade with the roses of an early summer, the
memory of them being:

memory of them being:
" ...A lamentable tale of things
Done long ago and ill done."
Simeon Soloman may be studied to greatest

“
. .
A lamentable tale of
. things
advantage in the paintings mostly water-colours
Done long ago and ill done.”

ex ecuted between the years 1865 and 1876. Their
rich sensuousness of colour and the delicacy of their
sentiment produce an effect both lasting and profound.

Simeon Soloman may be studied to greatest
I n arrangement of line they are often most alluring and
advantage in the paintings—mostly water-colours—

executed between the years 1865 and 1875. Their
their workmanship is full of j ewelled passages. The
water-colours are mostly handled with solid pigment,
as are the water-colours of B
q ualities of varied tex

urne-Jones, and have fine
ture. Certain early works in oil

rich sensuousness of colour and the delicacy of their
for ex ample the ' Mother of Moses ' and ' H osanna'
sentiment produce an effect both lasting and profound.
In arrangement of line they are often most alluring and
show a mastery in the rendering of detail and character
recalling the early work of Millais. This phase, how-
their workmanship is full of jewelled passages. The

ever, soon gave way to the less carefully constructed,
but more free and ex pressive methods of the painter' s
characteristic works. Many of the finest achievements water-colours are mostly handled with solid pigment,
as are the water-colours of Burne-Jones, and have fine
of this time deal with the subj ect of E ros. ' L ove in
A utumn ' is one of the better known; ' A moris Sacra-
mentum ' and the ex tremely tender ' L ove B ound and
qualities of varied texture. Certain early works in oil

-—for example the Mother of Moses and Hosanna ’—
B leeding ' are of the same high standard. A singularly
‘ ’ ‘
complete little picture is one depicting Solomon
enthroned as king. I
treatment, and shows in a marked degree that E

t is ex tremely rich and glowing in
astern
show a mastery in the rendering of detail and character
sumptuousness touched with the Gothic severity of the
recalling the early work of Millais. This phase, how-

ever, soon gave way to the less carefully constructed,

N orth, often to be traced in certain aspects of the
painter' s brooding imagination. B ut perhaps the most
striking instance of Soloman' s uniq ue blending of the
but more free and expressive methods of the painter’s

characteristic works. Many of the finest achievements
spiritual with the sensuous is to be found in the two
of this time deal with the subject of Eros. ‘ Love in

Autumn is one of the better known; ‘ Amoris Sacra-
’
mentum’ and the extremely tender Love Bound and ‘
Bleeding are of the same high standard. A singularly

’
complete little picture is one depicting Solomon

enthroned as king. It is extremely rich and glowing in
treatment, and shows in a marked degree that Eastern
sumptuousness touched with the Gothic severity of the
North, often to be traced in certain aspects of the
painter’s brooding imagination. But perhaps the most
striking instance of Soloman’s unique blending of the
spiritual with the sensuous is to be found in the two
C0 816
SIMEON SOLOMAN 235
SI ME
water-colours,'
O N SO L
The Mystery of F
O MA N 235
aith' and ' A Greek

water-colours, The Mystery of Faith and A Greek
‘ ’ ‘
Priest.' The first, very lovely in its pale gold colouring,

Priest.’ The first, very lovely in its pale gold colouring,
represents a young man who, with rapt gaze, is in the
represents a young man who, with rapt gaze, is in the
act of elevating the H ost; the other shows a priest
with dark ardent countenance, surrounded by the
traditional emblems of his calling, each detail of

act of elevating the Host; the other shows a priest
embroidered vestment and carved candlestick being with dark ardent countenance, surrounded by the
worked out with loving care. O ne of the most typical,
though by no means the most successful, of the water-

traditional emblems of his calling, each detail of
colours, is that entitled ' A Prelude by B ach.' I na
embroidered vestment and carved candlestick being

worked out with loving care. One of the most typical,
room vaguely reminiscent of the eighteenth century, a
number of youths and maidens are listening to a player
on the harpsichord. O ne of the listeners lies with
closed eyes, his head resting upon the knees of a woman

though by no means the most successful, of the water-
who is absorbed in the music. A taller youth, his arm
colours, is that entitled ‘ A Prelude by Bach.’ In a

room vaguely reminiscent of the eighteenth century, a
encircling the fair girl beside him, looks downward lost
in reverie. Standing by them, a boy is holding one of
those flowering branches, of which such effective use
number of youths and maidens are listening to a player

on the harpsichord. One of the listeners lies with
has often been made by this designer of dreams; petals
from the blossom have fallen upon the boy' s hair, and
not far from him is a sphere of crystal, leading the mind
at once from the hangings and polished surfaces to that

closed eyes, his head resting upon theknees of awoman
land of vision, of which the room and its occupants are
who is absorbed in the music. A taller youth, his arm

encircling the fair girl beside him, looks downward lost
a portion. This picture, though undoubtedly lacking
in q uality and firmness, sums up in a remarkable
manner the mental attitude of Soloman'
I n later days tinted chalk had become the artist'

s art.
s
in reverie. Standing by them, a boy is holding one of
most habitual medium. I n these faint swift composi-
those flowering branches, of which such effective use
has often been made by this designer of dreams; petals
tions a more direct mysticism was aimed at, but their
inventor had lost much of his former fire, and many of
from the blossom have fallen upon the boy's hair, and
them are but repetitions of earlier achievements. A
carelessness also, no doubt due to the unsettled habits
which, growing with the years, had brought to poverty not far from him is a sphere of crystal, leading the mind
one who, in his youth, had been fortunate as regards
at once from the hangings and polished surfaces to that

land of vision, of which the room and its occupants are
a portion. This picture, though undoubtedly lacking
in quality and firmness, sums up in a remarkable
manner the mental attitude of Soloman’s art.
In later days tinted chalk had become the artist’s
most habitual medium. In these faint swift composi-
tions a more direct mysticism was aimed at, but their
inventor had lost much of his former fire, and many of
them are but repetitions of earlier achievements. A
carelessness also, no doubt due to the unsettled habits
which, growing with the years, had brought to poverty
one who, in his youth, had been fortunate as regards
C0 glee
286 THE QUEST
286
worldly success, detracts greatly from the drawings of

this period. Some of them, probably done to order for
TH E Q UE ST
worldly success, detracts greatly from the drawings of
a few shillings, are almost without value, but others,

this period. Some of them, probably done to order for
a few shillings, are almost without value, but others,
produced on happier occasions, rise to an astonishing
produced on happier occasions, rise to an astonishing

grandeur. Like most visionary natures that of Simeon
grandeur. L ike most visionary natures that of Simeon
Soloman was one of strong contrasts. F ew men have
produced work so uneq
mentality and meaningless distortion of shape are the

ual in character. A weak senti-
Soloman was one of strong contrasts. Few men have

characteristics of the greater number of these designs;
produced work so unequal in character. A weak senti-

those of the better class are inspired and tender, noble
and austere. O ne drawing in black chalk, named ' The

mentality and meaningless distortion of shape are the
O ld and The N ew L aw,' representing Christ bending
characteristics of the greater number of these designs;

those of the better class are inspired and tender, noble
over the stricken Moses, is full of dignity and pathos.
The design is both strong and simple; the treatment of
form has a measure of that nervous energy to be found
in all great draughtsmanship. A nother drawing in

and austere. One drawing in black chalk, named ‘ The
delicate tints might be cited as an ex ample of symbolism
Old and The New Law,’ representing Christ bending
over the stricken Moses, is full of dignity and pathos.
almost at its highest. I t shows a strange tortured face
with parted lips and closed eyes, the head winged and
crowned with serpents. O ne serpent touches the throat
with a caressing action. The whole is at once carved

The design is both strong and simple ; the treatment of
in stone and palpitating with fevered life. There is no form has a measure of that nervous energy to be found
need to look at the lettering inscribed beneath to
realise that the meaning to be conveyed is that of

in all great draughtsmanship. Another drawing in
unappeased desire. Certain of the early designs in
delicate tints might be cited as an example of symbolism

almost at its highest. It shows a strange tortured face
I ndian ink were repeated in chalk, and the E ros-theme
still continued to be the subj ect of many drawings,
some being of great beauty, others lamentable ghosts of
an outworn day.
with parted lips and closed eyes, the head winged and
crowned with serpents. One serpent touches thethroat
To consider Soloman as a master would be absurd.
with a caressing action. The whole is at once carved

The flame burning in him must, even under favourable
conditions, have been wavering and uncertain. H e had
not sufficient command over his dreams to evolve from
them an art, or even a formula, that could be com-

in stone and palpitating with fevered life. There is no
need to look at the lettering inscribed beneath to
realise that the meaning to be conveyed is that of
unappeased desire. Certain of the early designs in
Indian ink were repeated in chalk, and the Eros-theme
still continued to be the subject of many drawings,
some being of great beauty,others lamentable ghosts of
an outworn day.
To consider Soloman as a master would be absurd.
The flame burning in him must, even under favourable
conditions, have been wavering and uncertain. He had
not suflicient command over his dreams to evolve from
them an art, or even a formula, that could be com-
C0 glee
SIMEON SOLOMAN 287
pletcly or continuously satisfying. We have but to

place him beside Burne-Jones or Watts to see how far
287
pletely or continuously satisfying. W e have but to
place him beside B
he may fall short;

urne-Jones or W atts to see how far
it is all the difference between charm

he may fall short ; it is all the diflerence between charm
combined with mastery and charm alone. Those two
combined with mastery and charm alone. Those two
great artists had moulded life to their purpose; they
great artists had moulded life to their purpose; they
cared for little else, and went their way without ever
turning from it. Soloman, on the other hand, was of
that company of inspired vagabonds who, on occasions,

cared for little else, and went their way Without ever
have done splendid things with their hands. H e had
turning from it. Soloman, on the other hand, was of

that in him which made calm labour all but an impossi-
bility; that constant restlessness which sent Monticelli

that company of inspired vagabonds who, on occasions,
wandering from lodging to lodging, and which, we are
have done splendid things with their hands. He had

that in him which made calm labour all but an impossi-
told, was the death of W atteau. H e belonged to a race
little known to the comfortable leisured classes and the
subscribers to daily newspapers.
The outer life of Simeon Soloman can be described

bility; that constant restlessness which sent Monticelli
only as that of a modern V illon. The kingdom of the
Wandering from lodging to lodging, and which, we are

told, was the death of Watteau. He belonged to a race
streets and what is beneath the streets in very truth
claimed him for its own. Social disaster no doubt first
pointed the way, but may there not have been in that
life of his a certain element of choice? I t is possible.

little known to the comfortable leisured classes and the
Such a nature, never at rest and living so entirely in
subscribers to daily newspapers.
The outer life of Simeon Soloman can be described
the moment, may have found in continual change and
adventure the one thing in visible circumstance that
it might hold as the symbol of its own swift j
sorrows. To an idealist who is for ever unsatisfied,

oys and
only as that of a modern Villon. The kingdom of the

desiring what the world cannot give, there may be some- streets and What is beneaththe streets in very truth
thing superb in an attitude that deliberately rej
what others cling to with such eagerness, because it

ects
claimed him for its own. Social disaster no doubt first

pointed the way, but may there not have been in that
may not choose the highest, choosing the lowest. Com-
life of his a certain element of choice ? It is possible.

promise is usually difficult to the truly imaginative.
A s in the case of other dreamers such men as Gerard
de N erval, V
Dowson
erlaine, and that ex
it may have been some secret command of

q uisite poet E rnest
Such a nature, never at rest and living so entirely in

the moment, may have found in continual change and
adventure the one thing in visible circumstance that
it might hold as the symbol of its own swift joys and
sorrows. To an idealist who is for ever unsatisfied,
desiring What the world cannot give, there may be some-
thing superb in an attitude that deliberately rejects
what others cling to with such eagerness, because it
may not choose the highest, choosing the lowest. Com-
promise is usually diflicult to the truly imaginative.
As in the case of other dreamers—such men as Gérard
dc Nerval, Verlaine, and that exquisite poet Ernest
DoWson—it may have been some secret command of
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""‘;.1='c' --
288 THE QUEST

thesoul that, in the first instance, led Soloman to those
288
TH E Q UE ST
the soul that, in the first instance, led Soloman to those
sordid places where the mask of long civilisation is

utterly thrown aside. Perhaps also those mysterious
sordid places where the mask of long civilisation is
utterly thrown aside. Perhaps also those mysterious
visits to the slums affected by the great Turner may
have had their origin in a similar cause. I s it altogether

visits to the slums affected by the great Turner may
unreasonable to suppose that sq ualor was regarded by
have had their origin in a similar cause. Is it altogether

unreasonable to suppose that squalor was regarded by
these men in their more lucid moments, as the hermits
of the middle ages regarded the wilderness, to which
they used to retire that they might be rid of the
clinging illusions of the world? O ne who saw Simeon

these men in their more lucid moments, as the hermits
Soloman in his later days and is q ualified to speak
of the middle ages regarded the wilderness, to which
they used to retire that they might be rid of the
about him, has told how the vagrant artist appeared to
enj oy his uncontrolled and perilous ex istence, and
resisted the attempts made to render his position less
clinging illusions of the world ‘? One who saw Simeon

Soloman in his later days and is qualified to speak
precarious. I recall an anecdote related of him a few
years before his death, which showed how, among con-
ditions the most abj
pride as an artist, refuting with scorn a suggestion

ect and disordered, he retained his
about him, has told how the vagrant artist appeared to

enjoy his uncontrolled and perilous existence, and
which had compared him with a wealthy painter whom
resisted the attempts made to render his position less

he despised. Simeon Soloman died in A ugust, 1905,
in St. Giles' W orkhouse. H e had been found lying
some months previously on the footpath in Great
Turnstile, H igh H olborn. H e was six ty-three years of

precarious. I recall an anecdote related of him a few
age and had been an occasional inmate of the work-
years before his death, which showed how, among con-

house for some little period. N ow that he is gone,
some of those interested in him must wonder whether,

ditions the most abject and disordered, he retained his
in their coming and going through the streets, they
pride as an artist, refuting with scorn a suggestion

which had compared him with a wealthy painter whom
ever passed him, a ragged figure by the edge of the
pavement, or perhaps huddled on one of the public
he despised. Simeon Soloman died in August, 1905,

seats in park or sq uare. F ew surely could have
recognised him as the creator of beautiful works.
I t would be beyond the mark to affirm that, had

in St. Giles’ Workhouse. He had been found lying
some months previously on the footpath in Great
Soloman retained the respect of the world as it is
understood officially his art would have gained to any
Turnstile, High Holborn. He was sixty-three years of

age and had been an occasional inmate of the work-
house for some little period. Now that he is gone,
some of those interested in him must wonder whether,
in their coming and going through the streets, they
ever passed him, a ragged figure by the edge of the
pavement, or perhaps huddled on one of the public
seats in park or square. Few surely could have
recognised him as the creator of beautifulworks.
It would be beyond the mark to affirm that, had
Soloman retained the respect of the world—as it is
understood official1y——his art would have gained to any
C0 glee
SIMEON SOLOMAN 280
SI ME O N SO L O MA .N 889
very great extent. Such speculations are always idle.
very great ex tent. Such speculations are always idle.
The rise or decline of a talent is all but beyond our

The rise or decline of a talent is all but beyond our
oontrol. W e may scheme never so wisely, but nature control. We may scheme never so wisely, but nature
will have its way in the end;
splendid ideals, if once inevitable, may be gainsaid by

the breaking up even of
will have its way in the end ; the breaking up even of

no man. Popular approval, also, has its poison, scarcely
splendid ideals, if once inevitable, may be gainsaid by

no man. Popular approval, also, has its poison, scarcely
less dangerous, though more slow of action, than that
engendered by continual disapproval. I nE ngland
perhaps artistic popularity is a greater enemy to
sincerity than it is elsewhere. H ow many and lament-

less dangerous, though more slow of action, than that
able are the instances in which early promise has been
engendered by continual disapproval. In England

perhaps artistic popularity is a greater enemy to
wrecked by the desire for worldly success! I t is apt to
be forgotten that art is withered by the atmosphere of
the drawing-room. I
fulfilled his artistic destiny as completely as many

n a measure, maybe, Soloman
sincerity than it is elsewhere. How many and lament-

another more fortunately placed. H e had his zenith
able are the instances in which early promise has been
wrecked by the desire for worldly success! It is apt to
and decadence as is the way with all but the greatest,
the very few who have advanced from triumph to
triumph. " The soul is its own witness and its own
be forgotten that art is withered by the atmosphere of

the drawing-room. In a measure, maybe, Soloman

refuge," and the direction of Soloman' s imaginative
gift at any rate was not changed by his surroundings.
'
mong the drawings made in his last year were the
A ngel of Sleep' and an A nnunciation. H is mind

fulfilled his artistic destiny as completely as many
moved among august things until the end.
another more fortunately placed. He had his zenith

and decadence as is the way with all but the greatest,
Cbcil F rench.
the very few who have advanced from triumph to

triumph. “The soul is its own witness and its own
refuge,” and the direction of Soloman's imaginative
gift at any rate was not changed by his surroundings.

Among the drawings made in his last year were the
‘Angel of Sleep and an Annunciation. His mind
’
moved among august things until the end.

CECIL FRENCH.
C0 glee
A N TH R O PO L O GY A N D TH E O L D
TE STA ME N T.
R ev. H . J. DUK I N F I E L DA STL E Y , M.A ., L itt.D.,
F ellow of the R oyal A nthropological I nstitute.
I n the volume of A nthropological E tsays presented to
Professor E .B . Tylor in honour of his seventy-fifth
birthday (1907), there is a most interesting paper by
Dr. J. G. F razer on ' F olklore in the O ld Testament,'
in which he deals with such subj ects as the mark of

ANTHROPOLOGY AND THE OLD
Cain, sacred oaks and terebinths, Jacob at the ford of
the Jabbok, the bundle of life, the prohibition to seethe
a kid in its mother' s milk, the keepers of the threshold,

TESTAMENT.
etc. These he discusses with a wealth of illustration
drawn from every available source, which makes it q uite
unnecessary for any future investigator to traverse the

REV. H. J. DUKINFIELD ASTLEY, M.A., LITT.D.,
Fellow of the Royal Anthropological Institute.
same ground again. H is treatment of the matter is, it
is needless to say, characterised by a very real reverence
somewhat disguised by a gentle irony which cannot
prevent him seeing the soul of humour in things which,
to most E nglish readers, are hedged round with a

IN the volume of Anthropological Essays presented to
Professor E. B. Tylor in honour of his seventy-fifth

sacredness that springs from ideas inherited from a
time when every word in H oly W rit was received as
inspired, and ' The B
other literature and constituted a sacred enclosure

ible' was set apart from every
birthday (1907), there is a most interesting paper by

which the profane foot of the scientific ex plorer might
Dr. J. G. Frazer on Folklore in the Old Testament,’
‘
in which he deals with such subjects as the mark of

not touch.
9M
Cain, sacred oaks and terebinths, Jacob at the ford of

the J abbok, the bundle of life, the prohibition to seethe
a kid in its mother's milk, the keepers of the threshold,
etc. These he discusses with a wealth of illustration

drawn from every available source, which makes it quite
unnecessary for any future investigator to traverse the
same ground again. His treatment of the matter is, it
is needless to say, characterised by avery real reverence
somewhat disguised by a gentle irony which cannot
prevent him seeing the soul of humour in things which,
to most English readers, are hedged round with a
sacredness that springs from ideas inherited from a
time when every word in Holy Writ was received as
inspired, and ‘The Bible’ was set apart from every
other literature and constituted a sacred enclosure
which the profane foot of the scientific explorer might
not touch.
240
C0 glee
ANTHROPOLOGY AND THE OLD TESTAMENT 241
A N TH R O PO L O GY A N D TH E O L D TE STA ME N T 241
Our subject in this and the following studies is
O ur subj ect in this and the following studies is
both wider and more restricted than Dr. F razer' s. W e

both wider and more restricted than Dr. Frazer’s. We
are to endeavour to discover, with as much fulness as
are to endeavour to discover, with as much fulness as

may be within a brief compass, the bearing of anthro-
pology and the traces left by animism and totemism
may be within a brief compass, the bearing of anthro-

on the pages of the O ld Testament, though we shall not
develop any particular points with the abundance of

pology and the traces left by animism and totemism
detail provided by Dr. F razer.
on the pages of the Old Testament, though we shall not

develop any particular points with the abundance of
Until recently, as we have said, it was the habit,
more particularly in E ngland, where supporters of the
'
q
traditional'
uarters, to place '

views may still be found in certain
The B ible' on a plane by itself as a

detail provided by Dr. Frazer.
volume of verbally inspired materials, and to think that
Until recently, as we have said, it was the habit,
more particularly in England, where supporters of the
only so could it be, in any true sense, a revelation.
Moses was the author of the Pentateuch, the inspired
narrator of the fortunes of the race, and of his own
people up to the time of their entry into Canaan, the

‘
traditional’ views may still be found in certain
giver of the L aw, the promulgator of the ritual system;
quarters, to place ‘ The Bible’ on a plane by itself as a

David wrote the B ook of Psalms; Solomon wrote
volume of verbally inspired materials, and to thinkthat

Proverbs, etc.; the historical books from Joshua to
Chronicles and E zra and N ehemiah were regarded as
only so could it be, in any true sense, a revelation.

Moses was the authorof the Pentateuch, the inspired
eq ually valuable in all parts as a narrative of events
that actually occurred, so that no distinction was drawn
between the narratives of the sun and moon standing
still, or the taking of Jericho in the B ook of Joshua,

narrator of the fortunes of the race, and of his own
and such events as the reformations of H ezekiah and
people up to the time of their entry into Canaan, the

giver of the Law, the promulgator of the ritual system ;
Josiah, the E x ile, or the R eturn; the books of the
Prophets, including Daniel, were all written by the men
whose names they bear.
B ut, it is hardly necessary for me to say, such a

David wrote the Book of Psalms; Solomon wrote
Proverbs, etc.; the historical books from Joshua to
naive and infantile view of the origin of the books
Chronicles and Ezra and Nehemiah were regarded as

which form the literature of the O ld Testament has
been rendered impossible for all students, and, indeed,
for all who are willing to allow facts to speak for them-
equally valuable in all parts as a narrative of events

that actuallyoccurred, so that no distinction was drawn
between the narratives of the sun and moon standing
still, or the taking of Jericho in the Book of Joshua,
and such events as the reformations of Hezekiah and
Josiah, the Exile, or the Return; the books of the
Prophets, including Daniel, were all written by the men
whose names they bear.
But, it is hardly necessary for me to say, such a
naive and infantile view of the origin of the books
which form the literature of the Old Testament has
been rendered impossible for all students, and, indeed,
for all who are willing to allow facts to speak for them-
Go 316
242 THE QUEST
TH E Q UE ST
selves—to use the method of induction to oclligate
selves to use the method of induction to colligate
observed phenomena, instead of determining beforehand

by traditional methods what the facts should be and
observed phenomena, instead of determining beforehand
by traditional methods what the facts should be and
deducing therefrom what must have been God'
of revelation by the labours of a succession of scholars,

s method
deducing therefrom what must have been God's method

beginning with Jean A struc in F rance more than a
of reve1ation—by the labours of a succession of scholars,

beginning with Jean Astruc in France more than a
hundred years ago. O f these Germany has, perhaps,
produced the larger number, whose greatest names
are Graf and W ellhausen, while H olland produced
K uenen, and E ngland Drs. Cheyne and Driver, whose

hundred years ago. Of these Germany has, perhaps,
names add a lustre to the scholarship of their native
produced the larger number, whose greatest names

are Graf and Wellhausen, while Holland produced
country.
N o detailed ex position of the results attained is
needful for us; they are now well known. Suffice it,
that through these results, which are based on a sure

Kuenen, and England Drs. Cheyne and Driver, whose
foundation of inductive principles, we have learnt, as no names add a lustre to the scholarship of their native
country.
previous generation could, to recognise that the O ld
Testament is a literature, and that the books of which
it consists are composite productions emanating from
No detailed exposition of the results attained is

needful for us; they are now well known. Suflice it,
many minds, and belonging to successive stages in
I srael' s progress the Prophetic, or the stage of the
early development of Jahwism from the X
V H th century B .C.; the Deuteronomic, or reformed

th to the
that through these results, which are based on a sure

eultus of Jeremiah and his successors under Josiah;
foundation of inductive principles, we have learnt, as no
previous generation could, to recognise that the Old
and the Priestly, or Post-ex ilic development of the
Church-nation and its ritual under E zra and his
successors.
To q uote words written by myself now seventeen

Testament is a literature, and that the books of which
years ago: The H igher Criticism has taught us to it consists are composite productions emanating from
many minds, and belonging to successive stages in
" recognise (1) the prcgressive character cf revelation.
Just as no river bursts full-born from the mountain-
side, but issues in a tiny rill which, as it descends,
Israel’s progress—the Prophetic, or the stage of the

early development of Jahwism from the Xth to the
gathers to itself other rills which swell and swell its
volume until it forms the maj estic river rolling placidly
VIIth century B.C.; the Deuteronomic, or reformed

cultus of Jeremiah and his successors under Josiah;
and the Priestly, or Post-exilic development of the
Church-nation and its ritual under Ezra and his
successors.
To quote words written by myself now seventeen
years ago: The Higher Criticism has taught us to
“recognise (1) the progressive character of revelation.
Just as no river bursts full-born from the mountain-
side, but issues in a tiny rill which, as it descends,
gathers to itself other rills which swell and swell its
volume until it forms the majestic river rolling placidlyr
C0 glee
A N TH B O PO L O GY A N D TH E O L D TE STA ME N T M»
to the sea; Revelation and the Old Testament, its
so
record, ran a similar course. Beginning with the first
to the sea; so R evelation and the O ld Testament, its
record, ran a similar course. B eginning with the first
small law-book and the records of the early traditions
of the race, swollen, as it descended the hills of time,

small law-book and the records of the early traditions
by new codes and new laws, by prophecy and psalm,
of the race, swollen, as it descended the hills of time,
and history and drama, it becomes at last the maj
' R iver of God,' rolling placidly onwards, till it is merged

estic
by new codes and new laws, by prophecy and psalin,

in the ocean of God' s love, as it is revealed in Jesus
and history and drama, it becomes at last the majestic
River of God,’ rolling placidly onwards, tillit is merged
Christ."
‘
I t has taught us also to " recognise (2) the composite
character of the O ld Testament generally and of the
H ex ateuch in particular. Just as the geologist, if he

in the ocean of God's love, as it is revealed in Jesus
would learn the history of the formation of the earth' s
Christ.”
It has taught us also to “ recognise (2) the ccmpoaile
crust, must ex amine and break up the rocks, and in so
doing finds evidence that they were originally deposited
in strata of varying depths and in a definite order of
succession at different ages, though now commingled in

character of the Old Testament generally and of the
apparently hopeless confusion until the wand of science Hezateuck in particular. Just as the geologist, if he
makes them tell their tale; so is it with the O ld
would learn the history of the formation of the earth's

Testament as we have it to-day. The eye of the critical
student discovers the strata deposited at different
crust, must examine and break up the rocks, and in so

doing finds evidence that they were originallydeposited
periods of the nation' s history, and can read the story
of a uniform and consistent progress and development."
The earliest writings that have come down to us
practically in the shape in which they left the hands of

in strata of varying depths and in a definite order of
their authors, are the books of the prophets A mos and
succession at different ages, though now commingled in

apparently hopeless confusion until the wand of science
H osea; and about contemporary with these was the
writer who fused the Jahwistic history, known as J,
with the E
posite document known as J E

lohistic history, known as E
, which runs through

, into the com-
makes them tell their tale; so is it with the Old

Testament as we have it to-day. The eye of the critical
the H ex ateuch and B ook of Judges as they have como
student discovers the strata deposited at different

down to us, and the earliest writers of the B ooks of
1A stley,' Date of the Samaritan Pentateuch,' Tht Thinh& r (1898), rol.
ii., pp. 807, 8.
i
periods of the nation’s history, and can read the story
of a uniform and consistent progress and development.”
The earliest writings that have come down to us
practically in the shape in which they left the hands of
their authors, are the books of the prophets Amos and
Hosea; and about contemporary with these was the
writer who fused the Jahwistic history, known as J,
with the Elohistic history, known as E, into the com-
posite document known as J E, which runs through
the Hexateuch and Book of Judges as they have come
down to us, and the earliest writers of the Books of
'
Astley, ‘ Date of the Samaritan Pentateuch,' The Thinker (1892). vol.
ii., pp. 807, 8.
Co 8l€
244 QUEST
THE
'
TH E
2U
Q UE ST
Samuel and Kings, which suffered afterwards drastic
Samuel and K ings, which suffered afterwards drastic
Deuteronomio revision.‘
Although these writings are themselves much later
Deuteronomic revision.1
A lthough these writings are themselves much later
than was formerly supposed, yet modern knowledge of
the primitive races of mankind enables us to detect in

than was formerly supposed, yet modern knowledge of
them, as also in the still later Deuteronomic and
the primitive races of mankind enables us to detect in
them, as also in the still later Deuteronomio and
Priestly documents, relics of far more ancient days.
W e now know that the ancestors of I srael must have
passed through identical stages in the evolution of
culture and religion that have been ex perienced by all

Priestly documents, relics of far more ancient days.
the civilised races, and with them, as with us, these We now know that the ancestors of Israel must have
relics of the past survive in their literature in the guise
of superstition and above all in folklore and folk-

passed through identical stages in the evolution of
customs.
culture and religion that have been experienced by all

the civilised races, and with them, as with us, these
Coincidently with the critical study of the docu-
ments which make up the ' divine library' of the O ld
Testament a study which has enabled the student to
arrange the documents on a scientific basis, and thus to

relics of the past survive in theirliterature in the guise
of superstition and above all in folklore and folk-
trace the development and progress of the religion of
customs.
I srael along the lineswhich it followed from pre-animism
and animism through polytheism to monolatry and
monotheism there has come into being the new, but
now practically fully organised, science of anthropology.

Coincidently with the critical study of the docu-
This is largely due to the labours of Prof. E .B . Tylor, ments which make up the ‘divine library’ of the Old
whose Primitive Culture laid the firm foundations of a
structure to which others are making additions, but

Testament——a study which has enabled the student to
which is itself a possession for ever, and by means of
arrange the documents on a scientific basis, and thus to

trace the development and progress of the religion of
which anthropology passed at a single step out of the
1 N othing that is R aid here as to the results of criticism is invalidated
Israel along the lineswhich it followed from pre-animism

by the able article contributed to The H lbbert Journal, July, 1909, by
Professor E erdmans, of L eyden, entitled ' A N ew Development in O ld
Testament Criticism.' I n his new-born zeal for the anthropological

and animism through polytheism to monolatry and
monotheism—therehas come into being the new, but
method, which the present writer shares, the learned professor has allowed
himself to be carried too far on the backward swing of the pendulum.
now practicallyfully organised, science of anthropology.

N othing can shake the assured results of criticism; but anthropology, as it is
the purpose of this article to demonstrate, may be of the greatest use in
helping us to understand the origins of ideas enshrined in the O ld Testament.

This is largely due to the labours of Prof. E. B. Tylor,
whose Primitive Culture laid the firm foundations of a
structure to which others are making additions, but
which is itself a possession for ever, and by means of
which anthropology passed at a single step out of the
'
Nothing that is said here as to the results of criticism is invalidated
by the able article contributed to The Hibbert Journal. July, 1909, b
Professor Eerdmans, of Leyden. entitled ‘A New Development in 0]
Testament Criticism.‘ In his new-born zeal for the anthropological
method, which the present writer shares, the learned professor has allowed
himself to be carried too far on the backward swing of the pendulum.
Nothing can shake the assured results of criticism; but anthropology. as it is
the purpose of this article to demonstrate, may he of the greatest use in
helping us to understand the origins of ideas enshrined in theOld Testament.
C0 glee
A N TH R O PO L O GY A N D TH E O L D TE STA ME N T 24*
pioneering stage into that of assured results. At the

same time We must not forget the work of MacLennan,
pioneering stage into that of assured results. A t the
same time we must not forget the work of MacL ennan,
who was an actual pioneer;
numerous to mention.
while his successors are too
who was an actual pioneer; while his successors are too

Under the guidance of these masters we have learnt,,
numerous to mention.
from a study of the primitive races now ex
earth, to know something of the earliest ideas of our

isting on the
Under the guidance of these masters we have learnt,

race, and to realise that ideas which are found among
from a study of the primitive races now existing on the

earth, to know something of the earliest ideas of our
the civilised peoples only in the form of folklore and,
as we have been wont to call it, superstition, are really
race, and to realise that ideas which are found among‘

survivals of more primitive stages of culture up to the
earliest, and that there must have been a time when
these ideas were of the same living significance among

the civilised peoples only in the form of folklore and,
as we have been wont to call it, superstition, are really
the ancestors of those peoples as they are among the
representatives of those ancestors to-day.
F or one of the surest results of anthropology is
this: that it has enabled us to lay down as an ax iom

survivals of more primitive stages of culture up to the
that " man is everywhere and always the same," and
earliest, and that there must have been a time when
that at corresponding stages of culture he will be found
these ideas were of the same living significance among

to possess identical religious ideas and social arrange-
ments, and that, further, relics, or survivals, of his-
earliest ideas and arrangements will be found at every

the ancestors of those peoples as they are among the
stage in the advancing culture of the higher races.
representatives of those ancestors to-day.
The reason why there should be advance and progress
among some races and not among others, while some

For one of the surest results of anthropology is
have advanced a certain distance and then stopped, is
this: that it has enabled us to lay down as an axiom

that “man is everywhere and always the same,” and
to be found,as Maj or L ennard,following Mr.H addon,and
others have pointed out, above all in the nature of their
environment, so that it may be taken as a broad but,
on the whole, true generalisation that the races inhabit-

that at corresponding stages of culture he will be found
to possess identical religious ideas and social arrange-
ing the temperate zone have been progressive, and
ments, and that, further, relics, or survivals, of his

form the civilised peoples of history, while those whose
lot was cast in the torrid or arctio zones were unpro-
gressive and stationary. This holds good even when
earliest ideas and arrangements will be found at every

stage in the advancing culture of the higher races.
The reason why there should be advance and progress
among some races and not among others, while some
have advanced a certain distance and then stopped, is
to be found, as Major Lennard,followingMr. Haddon,and
others have pointed out, above all in the nature of their
environment, so that it may be taken as a broad but,
on the whole, true generalisation that the races inhabit-
ing the temperate zone have been progressive, and
form the civilised peoples of history, While those whose
lot was cast in the torrid or arctic zones were unpro-
gressive and stationary. This holds good even when
C0 glee
846 THE QUEST
346
one takes the natives of Australia, the most primitive

of all existing races, into account, because there we
TH E Q UE ST
one takes the natives of A ustralia, the most primitive
of all ex isting races, into account, because there we
have not only a most unpromising, though comparatively

have not only a most unpromising,though comparatively
temperate environment, but the fact that these people
temperate environment, but the fact that these people

have been isolated for untold ages from the rest of
have been isolated for untold ages from the rest of
mankind.
I n seeking out traces of primitive religious beliefs
mankind.
In seeking out traces of primitive religious beliefs
and social arrangements among the ancestors of the
H ebrews which survived in the folklore of their
descendants, as they do in our own, and have been
transmitted to us in their sacred literature, we are not

and social arrangements among the ancestors of the
denying the inspiration of that literature nor the fact
Hebrews which survived in the folklore of their

descendants, as they do in our own, and have been
that, in the providence of God, it was the vehicle of
that special revelation of H imself to I srael and through
I srael to mankind which found its culminating point
in the mission of the Christ, but we do throw fresh

transmitted to us in their sacred literature, we are not
light on the methods of the Divine working, in showing
denying the inspiration of that literature nor the fact

that, in the providence of God, it was the vehicle of
that in this case, as in every other, God has to take
men, so to say, as H e finds them, and that H is eternal
purposes are only carried out through the slow but sure
processes of evolution.1
that special revelation of Himself to Israel and through
I t is now agreed that the earliest religious ideas Israel to mankind which found its culminating point
of which we can find traces in the past, and of which
we have evidences in the present, are comprised in what

in the mission of the Christ, but we do throw fresh
is known, following Prof. Tylor, as animism ; along with
light on the methods of the Divine working, in showing

that in this case, as in every other, God has to take
which went, and goes, totemism as the basis of social
arrangements.
men, so to say, as He finds them, and that His eternal

O f man as he was when he first emerged from the
brute stage we are too ignorant to be able to say any-
purposes are only carried out through the slow but sure
thing positive, ex cept that we know that he brought
processes of evolution.‘
with him instincts which must be called ' religious,'
and that he was gregarious, living probably in what
might more properly be called a herd than a horde,
1 See R obertson Smith, O ld Testament in the Jewish Church, Preface.

It is now agreed that the earliest religious ideas
of which we can find traces in the past, and of which
we have evidences in the present, are comprised in what
is known, following Prof. Tylor, as animism ; along with
which went, and goes, totemism as the basis of social
arrangements.
Of man as he was when he first emerged from the
brute stage we are too ignorant to be able to say any-
thing positive, except that we know that he brought
with him instincts which must be called religious,’ ‘
and that he was gregarious, living probably in what

might more properly be called a herd than a horde,
‘ See Robertson Smith, Old Testament in the Jewish Church. Preface.
C0 glee
A N TH R O PO L
though the horde was a very early development. O f

O GY A N D TH E O L D TE STA ME N T 247
though the horde very early development. Of

was a
Palaeolithic man we know very little as to his religious Palaaolithic man we know very little as to his religious
ideas or social arrangements. H is drawings show him
to have been a consummate artist, and these were,

ideas or social arrangements. His drawings show him
without doubt, ex ecuted for a purpose, which purpose
to have been a consummate artist, and these were,

without doubt, executed for a purpose, which purpose
was in all probability both magical and religious. A s
M. Salomon R einach says: " The study of the birth of
was in all probability both magical and religious. As

religion is interwoven with that of the origin of art.
B orn simultaneously, art and religion were closely
connected for long ages; their affinity is still evident

M. Salomon Reinach says: “ The study of the birth of
religion is interwoven with that of the origin of art.
enough to the thinking mind." 1A t this stage also man
probably lived in family-groups, the tribe not having
been yet developed.
I t is when we arrive at the N eolithic stage of

Born simultaneously, art and religion were closely
culture that we find animism and totemism ruling the
connected for long ages; their alfinity is still evident
enough to the thinking mind.“ At this stage also man
religious and social life of man: the natives of A ustralia
are, down to the present day, in what we may describe
as the most primitive stage, though with varying
probably lived in family-groups, the tribe not having

been yet developed.
degrees of complex ity; in W est A frica we find animism
already passed into fetichism and polytheism, while
totemism has been left behind;
find animism, with totemism still a living force, though

in N orth A merica we
It is when we arrive at the Neolithic stage of

of a different sort from that prevalent in A ustralia; and
culture that We find animism and totemism ruling the

religious and social life of man : thenatives of Australia
it is from the survivals in folklore among the civilised
races that we j udge that they all passed through this
are, down to the present day, in what we may describe

stage at the beginning of their long career.
I t is unnecessary to define terms in this article;
but briefly stated it will suffice to say here that

as the most primitive stage, though with varying
degrees of complexity; in West Africawe find animism
naturism and animism represent man' s earliest outlook
upon nature" of which traces remain, and that totemism
already passed into fetichism and polytheism, while

1A rt throughout the A ge* , p. 6.
* Using ' nature' here in its ordinarily accepted sense, as standing
outside and apart from ' man' ; of course we recognise, with Sir £ .B ay totemism has been left behind; in North America we
L ankester, and all modern biologists, that, strictly speaking, man is himself
a part of nature and involved in and circumscribed by the cosmic process.

find animism, with totemism still a living force, though
of a difierent sort from that prevalent in Australia; and
it is from the survivals in folklore among the civilised
races that we judge that they all passed through this
stage at the beginning of their long career.
It is unnecessary to define terms in this article:
but briefly stated it will sufiice to say here that
naturism and animism represent man’s earliest outlook
upon nature’ of which traces remain, and thattotemism
‘Art throughout the Ages, p. 6.
'Usin ‘nature’ here in its ordinarily accepted sense, as standing
outside an 9. art from ‘man ’; of course we recognise. with Sir 51- R8
Lankester, an all modern biologists, that, strictl speaking, man is himse f
3 part of nature and involved in and circumscri by the cosmic process.
Co 316
248 THE QUEST
248
represents the earliest social arrangement by means of
TH E Q UE ST
represents the earliest social arrangement by means of

which, through the practice of exogamy, in-breeding
which, through the practice of ex ogamy, in-breeding
and marriage between close relations was avoided,
through being made tabu.
and marriage between close relations was avoided,
through being made tabu.
Under the ideas hitherto embraced by animism, it
is now agreed, two stages may be recognised: (1) the

Under the ideas hitherto embraced by animism, it
earliest, when man looks out upon nature and, knowing
is now agreed, two stages may be recognised: (1) the
earliest, when man looks out upon nature and, knowing
himself to be alive, concludes that all things that are
are alive too and endowed with a personality similar to
his own (this is the stage now called pre-animism or
himself to be alive, concludes that all things that are

naturism); (2) arising out of this, and being in reality
the philosophical ex planation of this for primitive are alive too and endowed with a personality similar to
man was at once a philosopher
Tylor intended by animism, the doctrine of souls.

that which Professor
his own (this is the stage now called pre-animism or

Through the agency of dreams and other phenomena
naturism) ; (2) arising out of this, and being in reality

the philosophical explanation of this——for primitive
primitive man concludes that he is alive because of the
soul, or souls, which he possesses, or which rather
man was at once a philosopher——that which Professor

possess him, and therefore that all things that are are
alive also because of the souls that possess them. I t is
when the soul becomes differentiated from the obj ect
Tylor intended by animism, the doctrine of souls.

Through the agency of dreams and other phenomena
when, for ex ample, we no longer speak of the ' living tree'
or the ' living stone,' but of the tree-spirit or the stone-
spirit, that a further advance is made in the evolution
of religion, and polytheism and fetichism, with their

primitive man concludes that he is alive because of the
attendant magic, begin. B y this time, too, totemism is
soul, or souls, which he possesses, or which rather
possess him, and therefore that all things that are are
no longer a living basis of social life; it only survives
in names and tribal traditions.
I t is only upon the first stage, which is sometimes
alive also becauseof the souls that possess them. It is

When the soul becomes differentiated from the object-
called, as I have said, pre-animistic, or the stage of
naturism, that I will remark in this article, as an illus-
tration of the light which the science of anthropology
throws upon the O ld Testament. A nimism proper and

when, for example, we no longer speak of the ‘living tree’
totemism are reserved for future studies.
or the ‘living stone,’ but of the tree—spirit or the stone-

spirit, that a further advance is made in the evolution
O ne of the most widespread ideas among primitive
of religion, and polytheism and fetichism, with their

attendant magic, begin. By this time, too, totemism is
no longer a living basis of social life; it only survives
in names and tribal traditions.
It is only upon the first stage, which is sometimes
called, as I have said, pre-animistic, or the stage of
naturism, that I will remark in this article, as an illus-
tration of the light which the science of anthropology
throws upon the Old Testament. Animism proper and
totemism are reserved for future studies.
One of the most widespread ideas among primitive
C0 glee
A N TH R O PO L
races, and one that survives through all subseq

O GY A N D TH E O L
uent
D TE STA ME N T 24»
races, and that survives through all subsequent

one
stages of culture in a more or less vital form, is that
stages of culture in a more or less vital form, is that

which is expressed, for Want of aterm in English which
which is ex pressed, for want of a term in E nglish which
shall embrace its full connotation, by the Maori or
Melanesian word mana, or the I roq uois orenda,1 with
shall embrace its full connotation, by the Maori or

Melanesian word mana, or the Iroquois orenda,‘ with
which is connected the ideas belonging to another native
word, now universally employed namely, tabu.
" Tabu," as Mr. Marett says, "
of the supernatural to which mana corresponds as the

is the negative mode
which is connected the ideas belongingto another native

positive mode." I n order to make the idea as clear as
word, universally employed——namely, tabu.

now
Tabu,” as Mr. Marett says, is the negative mode
possible I will q uote what Mr. Clodd, Mr. Marett and
“ “
Mr. H artland say in their most recent contributions to
the subj ect, and we will then apply it, as briefly as
possible, to our O ld Testament study.

of the supernatural to which ma/na corresponds as the
" The root idea in this pre-animism is that of
positive mode." In order to make the idea as clear as

possible I will quote What Mr. Clodd, Mr. Marett and
power everywhere, power vaguely apprehended, but
immanent, and as yet unclothed with personal or
supernatural attributes."
base of the religion of the j

The idea that lies at the
ungle-dwellers in Chota
Mr. Hartland say in their most recent contributions to
the subject, and We will then apply it, as briefly as
N agpur is that of power, or rather, of many powers.
" I dentity with this, or near correspondence in thought,
underlies the Maori belief in a power or influence called

possible, to our Old Testament study.
mana, to which no personal q ualities are attributed,
“The root idea in this pre-animism is that of

power everywhere, power vaguely apprehended, but
and which can be conveyed in almost everything. W ith
this may be compared the orenda of the I roq uois." *
" Tabu is not so much negative as prohibitive or even
minatory; whilst mana is not merely positive but opera-

immanent, and as yet unclothed with personal or
tive and thaumaturgic. ' N ot to be lightly approached'
supernatural attributes.” The idea that lies at the

base of the religion of the jungle-dwellers in Chota
is Codrington' s translation for the corresponding word
in the N ew H ebrides." A study of the subj ect
Nagpur is that of power, or rather, of many powers.

shows that " there ex ists, deep-engrained in the rudi-
1 There are other terms in other primitive languages which ex press the
same idea, but these are the best, and best known.
“
Identity with this, or near correspondence in thought,
underlies the Maori belief in a power or influence called
' Clodd, ' Pre-animistic Stages in R eligion,' Trantactiom of the Congress
of R eligions, O x ford, 1908.
mana, to which no personal qualities are attributed,

and which can be conveyed in almost everything. With
this may be compared the orenda of the Iroquois.“
“ Tabu is
not so much negative as prohibitiveor even
minatory; whilst mama is not merely positive but opera-
tive and thaumaturgic. Not to be lightly approached
‘ '
is Codrington’s translation for the corresponding word

in the New Hebrides.” A study of the subject
shows that “there exists, deep-engrained in the rudi-
‘ There are other terms in other primitive languages which express the
same idea, but these are the best, and best known.
' Clodd, Pre-animistic Stages in Religion,‘ Tramacfiomof the Congress
‘
of Religions, Oxford, 1908.

4
Co glee
360 THE QUEST
850
mentary thought of the world, a conception of a specific

aspect, common to all sorts of things and living beings,
TH E Q UE ST
mentary thought of the world, a conception of a specific
aspect, common to all sorts of things and living beings,
under which they appear as at once needing insulation,

under which they appear as at once needing insulation,
and as endowed with an energy of high, since ex tra-
and as endowed with energy of high, since extra-
an
ordinary, potential. Mana. is co-extensive with the
ordinary, potential. Mana is co-ex tensive with the
supernatural, and the mana-tabu formula forms what Dr.
Tylor calls ' a minimum definition of religion'
than does animism. Thus the ambiguity which lies

better
supernatural, and the mana-tabu formula forms what Dr.

sleeping in mana seems to persist to some ex tent even
Tylor calls ‘a minimum definition of religion’ better
when religious ex
and all religions, rudimentary and advanced, low and

perience is at its most self-conscious,
than does animism. Thus the ambiguity which lies

high, can j oin in saying with the Psalmist that ' power
sleeping in mana seems to persist to some extent even

when religious experience is at its most self-conscious,
belongeth unto God.'
" L et it suffice to say that every man, surrounded
by the unknown, would be oppressed by awe and
wonder and the feeling of power which lay behind

and all religions, rudimentary and advanced, low and
ex ternal phenomena. I nterpreting those phenomena
high, can join in saying with the Psalmist that power ‘
belongeth unto God.’ ”’

in terms of his own consciousness he would regard
them as manifestations of personality. I t would be
inevitable that he would endeavour to conciliate or
control these personalities. F ortunately he possessed

“Let it suflice to say that every man, surrounded
in his own potentiality the means of accomplishing
by the unknown, would be oppressed by awe and

wonder and the feeling of power which lay behind
to a very large ex tent this obj ect. Such inherent
potentiality is called by the A lgonq uin tribes of N orth
A merica orenda. I n one form or another it is probably
external phenomena. Interpreting those phenomena

in terms of his own consciousness he would regard
known throughout the lower culture. O renda is perhaps
best ex pressed by the E nglish word potentiality, but it
carries with it the notions of will, magic, luck, sacredness,
mystery." *
them as manifestations of personality. It would be
inevitable that he would endeavour to conciliate or
Putting all this together, and applying it to the
control these personalities. Fortunately he possessed

1 Marett, ' The Conception of Mana,' Tramaction* of the Congress of
R eligions, O x ford, 1908.
' H artland: President'
Culture (Congress of R eligions, O x

s address to the Section on R eligions of the L
ford, 1908). Cp. the same writer'

ower
s Presidential
in his own potentiality the means of accomplishing
A ddress to the A nthropological Section of the B ritish A ssociation, Y ork, 1906.
to a very large extent this object. Such inherent
potentiality is called by the Algonquin tribes of North
America orenda. In one form or another it is probably
known throughout the lower culture. Orenda is perhaps
best expressed by the English Word potentiality, but it
carries with it the notions of will,magic,luck, saoredness,
mystery.”
Putting all this together, and applying it to the
‘ Marett, ‘The
Conception of Mano,‘ Trazmactiovu of the Congress of
Religions, Oxford, 1908.
’ Hartland : President’s address to the Section on
Religions of theLower
Culture (Congressof Religions, Oxford, 1908). Up. thesamewriter's Presidential
Address to the Anthropological Section of the British Association, York, 1906.
Co 316
Old Testament, we can see at once the survival of the
O ld Testament, we can see at once the survival of the
mana-tabu or orenda stage of culture in many passages
which have been waiting for the light of anthropology

mam-tabu or orenda stage of culture in many passages
to be cast upon them. H ere, for ex ample, we have the
which have been waiting for the light of anthropology
to be cast upon them. Here, for example, We have the
ex planation of the ' sacredness' of Mount Sinai when
Jahweh descended, and Moses went up to receive the
tables of the law.1
" The mountain might not be touched." 2I t was

explanation of the sacredness’ of Mount Sinai when
‘
mana, and therefore tabu. So, too, when the ' ark of
Jahweh descended, and Moses went up to receive the
tables of the law}
Jahweh,' which enshrined and ensured his presence
with his people, was captured by the Philistines, it
caused a grievous plague among them, and, when it
was placed in the temple of Dagon, the idol fell down

“ The mountain
might not be touched.“ It was
before it.8 I ts mana was more potent than that of
mana, and therefore tabu. So, too, When the ‘ark of

Dagon. So, again, when, on its return, the men of
B ethshemesh looked into the ark of Jahweh, " the people

Jahweh,’ which enshrined and ensured his presence
lamented because Jahweh smote many of the people
with his people, was captured by the Philistines, it

caused a grievous plague among them, and, when it
with a great slaughter " ; * and when David brought up
the ark from K irj ath-Jearim, " Uzzah put forth his hand
was placed in the temple of Dagon, the idol fell down

and took hold of it, because the ox en shook it, and the
anger of Jahweh was kindled against Uzzah and God
smote him there for his error, and he died there by the
before it! Its mama was more potent than that of
Dagon. So, again, when, on its return, the men of
ark of God." 5 The ark was mana and therefore tabu.
I n the same way the temple and all that was in it,
as, in the priestly legislation, the tabernacle and all
that it contained, were ' holy to Jahweh,' the priests

Bethshemeshlooked into the ark of J ahweh, “ the people
and the L evites were holy, and indeed the whole people
lamented because Jahweh smote many of the people
with a great slaughter” ;‘ and when David brought up
of I srael were a ' holy nation.'
The conceptions derived from the earliest ideas of
primitive man survived to the latest stage of the nation' s
the ark from Kirjath-Jearim,“ Uzzah put forth his hand

history and passed over to Christianity, where, among
the nations converted to the faith, they met similar and took hold of it, because the oxen shook it, and the
anger of Jahweh was kindled against Uzzah and God
E x .x ix . 12, 13. a Cp. H eb. x ii. 18, 20. 3 I . Sam. v. 8, 4.
* I . Sam. vi. 19. 1 I I . Sam. vi. 6, 7.
smote him there for his error, and he died there by the
ark of God.”5 The ark was mama, and therefore tabu.
In the same way the temple and all that was in it,
as, in the priestly legislation, the tabernacle and all
that it contained, were ‘holy to Jahweh,’ the priests
and the Levites were holy, and indeed the whole people
of Israel Were a holy nation.’
‘
The conceptions derived from the earliest ideas of

primitive man survived to the latest stage of the nation’s
history and passed over to Christianity, where, among
the nations converted to the faith, they met similar
' Em. xix. 12, 13. ’
Cp. Heb. xii. 18, 20. 5 I. Sam.
v. 3, 4.
‘ I. Sam. vi. 19. 5 II. Sam. vi.
6, 7.
C0 316
-—.-,-.g-
252 QUEST
THE
252 TH E Q UE ST
survivals; and they survive to this day in the notions survivals ; and they survive to this day in the notions
as to holy’ places, persons and things which are found
as to ' holy' places, persons and things which are found
‘
among ourselves.
A word must be said here about the ideas connected
among ourselves.
A word must be said here about the ideas connected
with the word mn (K hR M), which in the sense of
devoted, sacred, accursed, occurs so often in the O ld
Testament. I t is derived from the same circle of ideas
as those which belong to the mana-tabu formula. The

with the word n-m (KhRM), which in the sense of
people and goods of Jericho were mn, banned, sacred
devoted, sacred, accursed, occurs so often in the Old

Testament. It is derived from the same circle of ideas
to Jahweh,1 and therefore accursed, and when A chan
was found in possession of a portion of the treasure he
as those which belong to the mam-tabu formula. The

was doomed to a fearful death. So, too, the A malekites
were mn, devoted to Jahweh, and Saul was punished
for allowing the people to run upon the spoil.2
people and goods of Jericho were mn, banned, sacred

to Jahweh,‘ and therefore accursed, and when Achan
The moral aspect of these and such transactions
does not come before us. I t lies outside the scope of
primitive thought, which is rather non-moral than
was found in possession of a portion of the treasure he

was doomed to a fearful death. So, too, the Amalekites
either moral or immoral; and although the I sraelites
had by then, and more particularly the writers of the

were mn, devoted to Jahweh, and Saul was punished

stories who were of much later date, got far beyond
the primitive stage, yet, so strong is superstition, that
the ideas connected with it still maintain a vitality of

for allowing the people to run upon the spoil.’
The moral aspect of these and such transactions
their own, though the idea itself belongs to the far
distant past. A person or thing is ' kherem' possessed
of mana, says primitive man;
God, says his descendant in a later stage of culture. I

banned, consecrated to
t
does not come before us. It lies outside the scope of
is enough, that person or thing is kherem tabu, not to
primitive thought, which is rather non-moral than

be touched, accursed;
death.
flee away as you would from
either moral or immoral; and although the Israelites

L et us nex t ask ourselves in this connection how
had by then, and more particularly the writers of the

stories who were of much later date, got far beyond

it is that the H ebrew name for ' God' in general, as
used by E and P and the later writers universally, is
1 Jo$ h. vi., vii. * I . Sam. x v.
the primitive stage, yet, so strong is superstition, that

the ideas connected with it still maintain a vitality of
their own, though the idea itself belongs to the far
distant past. A person or thing is ‘ kherem ’—possessed
of mana, says primitive man; banned, consecrated to
God, says his descendant in a later stage of culture. It
is enough, that person or thing is kherem—tabu, not to
be touched, accursed; flee away as you would from
death.
Let us next ask ourselves in this connection how
it is that the Hebrew name for ‘God in general, as ’
used by E and P and the later writers universally, is
‘ Jock. vi., vii. ' I. Sam. xv.
Co 316
Elohim, and why it is always used with verb in the

E lohim, and why it is always used with a verb in the a

singular?
name of maj
The theological ex
esty, and the Church sees in it an adum-

planation is that it is a
singular? The theologicalexplanation is that it is a

bration of the doctrine of the H oly Trinity. B e this
name of majesty, and the Church sees in it an adum-

bration of the doctrine of the Holy Trinity. Be this
as it may from the theological standpoint, the anthro-
pological ex planation is much simpler, and the truth of
as it may from the theological standpoint, the anthro-

it saute aux yeux as soon as it is stated. I n the word
E lohim we are taken right back into the heart of the
old pre-animistic religion. The E ncyclcpedia B iblica
pological explanation is much simpler, and the truth of

indeed, curiously enough, forsaking its usual role of
pioneer, harks back to the most conservative view in

it saute aux geux as soon as it is stated. In the word
its discussion of the word E lohim. " The usage of the
Elohim we are taken right back into the heart of the

old pre-animistic religion. The Encyclopcedia Biblica.
language," it says, " gives no support to the supposition
that we have in the plural form E lohim, as applied to the
God of I srael, the remains of an early polytheism, or at
least a combination with the higher spiritual beings

indeed, curiously enough, forsaking its usual réle of
(the ' sons of God ' or ' sons of the gods' are, according to
pioneer, harks back to the most conservative view in

its discussion of the word Elohim. The usage of the
H ebrew usage, simply beings belonging to the class of
“
E lohim). R ather must we hold to the ex planation of
the plural as one of maj
that the use of a noun in the plural with a verb in the

esty and rank." N ow seeing
language,” it says, “ gives no support to the supposition

singular is confined to this solitary instance, and is
thatwe have in the plural form Elohim, as applied to the
God of Israel, the remains of an early polytheism,or at
absolutely uniq ue, it cannot be said that " the usage of
the language" supplies any criteria to go upon, beyond
those which are supplied by the instance itself. Prof.
R obertson Smith is much nearer the mark when he

least a combination with the higher spiritual beings
says: " I f the oldest sanctuaries of the gods were
(the ‘sons of God or ‘ sons of the gods’ are, according to
’
originally haunts of a multiplicity of j
ex pect to find even in later times some trace of the

inn, we should
Hebrew usage, simply beings belonging to the class of

idea that the holy place is not inhabited by a single
Elohim). Rather must we hold to the explanation of

the plural as one of majesty and rank.” Now seeing

god, but by a plurality of sacred denizens." Compare
the localities, marked by sacred tree or stone, and by
the deposition of churinga, where, as the A
remains of A lcheringa spirits lie in wait eagerly looking

runta tell us,
that the use of a noun in the plural with a verb in the

singular is confined to this solitary instance, and is
absolutely unique, it cannot be said that the usage of
“
the language supplies any criteria to go upon, beyond

”
those which are supplied by the instance itself. Prof.

Robertson Smith is much nearer the mark when he
says: “ If the oldest sanctuaries of the gods were
originally haunts of a multiplicity of jinn, We should
expect to find even inlater times some trace of the
idea that the holy place is not inhabited by a single
god, but by a plurality of sacred denizens.” Compare
the localities, marked by sacred tree or stone, and by
the deposition of churinga, where, as the Arunta tell us,
remains of Alcheringa spirits lie in wait eagerly looking
Co 316
.--‘a«z.v-
254 THE QUEST

out for the opportunity of new birth.‘ “ I am inclined
25i TH E Q UE ST
out for the opportunity of new birth.1 " I am inclined
to think," Prof. R
is the idea which underlies the use of the plural

obertson Smith continues, " that this
to think,” Prof. Robertson Smith continues, “ that this

E lohiin, and the Phoenician use of E lim, in a singular
is the idea. which underlies the use of the plural
Elohim, and the Phaanician use of Elim, in a singular
sense. Merely to refer this to primitive polytheism, as
is sometimes done, does not ex plain how the plural
sense. Merely to refer this to primitive polytheism,as

form is habitually used to designate a single deity.
B ut if theE lohim of a place originally meant all its sacred
denizens, viewed collectively as an indeterminate sum

is sometimes done, does not explain how the plural
form is habitually used to designate a single deity.
of indistinguishable beings, the transition to the use
of the plural in a singular sense would follow naturally.
F urther, the original indeterminate plurality of the
Butif theElohim of a placeoriginally meant all its sacred

denizens, viewed collectively as an indeterminate sum
E lohim appears in the conception of angels as B ne
E lohim, beings," as the E ncyclopedia B iblica admits,
"
freq
' of the E lohim kind.'
uenting by angels of holy places such as B

" H e goes on to compare the
ethel and
of indistinguishable beings, the transition to the use
Mahanaim,2 even when they have no message to deliver,
of the plural in a singular sense would follow naturally.
Further, the original indeterminate plurality of the
and the facts that angels as sons of God form part of the
old Semitic mythology, as in Gen. vi. 4, and that Jacob
Elohim appears in the conception of angels as Bné

at Peniel, though wrestling with a nameless angel, i.e.
1 See Spencer and Gillen, The N ative Tribea of Central A ustralia. The
A runta tribes in Central A ustralia believe that each living individual is

Elohim, beings,” as the Encyclopedia Biblica admits,
descended from, or rather is the re-incarnation of, an ancestor who lived in
the ' A lcheringa' times, i.e. times beyond which no tradition goes. E ach of
“ ‘ of the Elohim kind.’ He goes on to compare the
”
these ancestors, when dying, went either np into the skies or down into the
frequenting by angels of holy places such as Bethe] and

Mahanaim,’ even when theyhave no message to deliver,
ground. B ut each, ere he or she departed, deposited, in the locality where
death took place, a churinga. I n certain localities called O knouikilla, there
are swarms of A
to in the tex
lcheringa spirits awaiting re-birth. This is what is referred
t. Unmarried women must be careful how they approach such

and the facts thatangels as sons of God form part of the
localities, or they may become mothers unawares; and married women who
old Semitic mythology,as in Gen. vi. 4, and that Jacob
at Peniel, though Wrestling with a nameless angel, i.e.

may not wish to be mothers disguise themselves as old women, so as to
avoid the ingress of the spirit-child. The churinga is a stone, or more
generally a piece of wood, ornamented with various designs in dots and rings,
similar to the cup-and-ring markings found on rock-surfaces all the world

‘ See
Spencer and Gillan, The Native Tribesof Central Australia. The
over, which marked the totem to which the deceased belonged. Conseq uently
A1-unta tribes in Central Australia believe that each living individual is
descended from, or rather is the re-incarnation of, an ancestor who lived in
beyond
when a child is born among the A runta, it is the duty of the father to search
the ‘ Alcheringa' times, «Le. times which no tradition goes. Each of

dying, went either up into the skies or down into the
for the churinga of the locality (if one cannot be found it is made), and
these ancestors. when

ground. But each, ere e or she departed, deposited, in the localit where
according to the markings on the churinga the totem of the child is decided,
totally irrespective of the totem to which the father or mother belong. Tkil
death took place, a chm-£nga.. In certain localities called Oknouiki a. there

are swarms of Alcheringa spirits awaiting re-birth. This is what is referred
system differs from that of all other primitive races, in which the totem of
the child follows either that of the mother (the most primitive) or that of the
to in the text. Unmarried women must be careful how they approach such
father (a more advanced stage).
localities, or they may become mothers unawares ; and married women who
* Gen. x x viii. and x x x ii.
may not wish to be mothers disguise themselves as old women, so as to

avoid the ingress of the spirit-child. The clmringa is a stone, or more
generally a piece of wood, ornamented with various designs in dots and rings.
similar to the cup-and-ring markings found on rock-surfaces all the world
over, which marked the totem to which the deceased belonged. Consequently
when a child is born among the Arunta, it is the duty of the father to search
for the chm-inga of the locality (if one cannot be found it is made), and
according to the markings on the churinga the totem of the child is decided,
totally irrespective of the totem to which the father or mother belong. This
system diflers from that of all other primitive races, in which the totem of
t 1e child follows either that of the mother (the most primitive) or that of the
father (a more advanced stage).
1 Gen. xxviii. and xxxii.
C0 glee
being with no distinctive individuality,is yet wrestling

A N TH R O PO L O GY A N D TH E O L D TE STA ME N T US
a being with no distinctive individuality, is yet wrestling

a
with E lohim.1 I n saying this Prof. R
is entirely on the right lines, as any anthropologist will

obertson Smith
with Elohim.‘ In saying this Prof. Robertson Smith

at once see; but I would go further back even than he
is entirely on the right lines, as any anthropologistwill
at see; but I would go further back even than he
does, and see in the E lohim a survival from a time
when the class of deities or j inns was not yet differen-

once
tiated from the living powers by which man is on all
sides surrounded, i.e. it is a purely pre-animistic con-

does, and in the Elohim a survival from a time
see
ception. The E lohim are the strong ones, the great when the class of deities or jinns was not yet differen-
powers and forces of nature, by which man is encom-
passed, and by virtue of which he and all things live.

tiated from the living powers by which man is on all
A sI have said elsewhere: " The name E lohim, which
sides surrounded, i.e. it is a purely pre-animistic con-

ception. The Elohim are the strong ones, the great
in later times signified the one eternal God of the whole
universe, and is so used in P and indeed wherever it
powers and forces of nature, by which man is encom-

occurs in the O ld Testament,* carries us back to those
primitive and far-away pre-B abylonian times when the
ancestors of I srael were in the animistic stage of
passed, and by virtue of which he and all things live.

As I have said elsewhere: “ The name Elohim, which
religion; for what are the E lohim but the spirits which
animate all things, and by whom all things live? "
in later times signified the one eternal God of the whole

A nd again, " the continued use of the word E lohim for
God points back to the primitive animistic conception
of nature which lies at the base of all later polytheistic

universe, and is so used in P and indeed Wherever it
occurs in the Old Testament,’ carries us back to those
ideas; but animism and polytheism are both negatived
by the use of the verb in the singular." 8 That is to say,
as I srael steadily left polytheism on one side, and left
animism behind, and advanced through henotheism and

primitive and far-away pre-Babylonian times when the
monolatry to monotheism as she purified the con-
ancestors of Israel were in the animistic stage of
1R obertson Smith, R
2 That is, wherever it means '

eligion of the Semites, p. 445.
God' ; I am not unmindful of such

religion; for what are the Elohim but the spirits which
passages as E x .x x i. 6, and Ps. lx x x ii. 1, 6, where it clearly means ' j udges,'
animate all things, and by whom all things live ? ”
And again, “ the continued use of the word Elohim for

but even here the j udges belong to a sacred locality and represent H im who
sums up in H imself all j udgment, i.e. God.
I
A stley, Prehistoric A
should modify the words in this q

rchceology and the O ld Testament, pp. 160, 229.
uotation now by carrying the idea of the

God points back to the primitive animistic conception
E lohim back to the pre-animistic stage, and by speaking of them more of nature which lies at the base of all later polytheistio
generally as the invisible powers and forces of nature before they became
thought of as animating spirits and then as ' God.'

ideas; but animism and polytheism are both negatived
by the use of the verb in the singular.’’’’ That is to say,
as Israel steadily left polytheism on one side, and left
animism behind, and advanced through henotheism and
monolatry to monotheism—as she purified the con-
‘ Robertson Smith, Religion of the Senrites, p. 445.
'1That is, wherever it means God ; I am not unmindful of such
‘ '
passages as Ex. xxi. 6, and P3. lxxxii. 1, 6, where it clearly means ‘ judges,‘
but even here the judges belong to a sacred locality and represent Him who
sums up in Himself all judgment, ‘Le. God.
"‘
Astley, Prehialoric Archmology and the Old Testament, pp. 160. 229.
I should modify the words in this quotation now by carr ing the idea of the
Elohim back to the pre-animistic stage, and by spea. ing of them more
generally as the invisible powers and forces‘ of nature before they became
thought of as animating spirits——and then as God.‘
C0 316
366 QUEST
THE
ception of Jahweh until he became her national god,

TH E Q UE ST
ception of Jahweh until he became her national god,
and then went forward under the guidance of the
prophets to conceive of Jahweh as the one absolute and

and then went forward under the guidance of the
eternal divine being, Jahweh himself became first
prophets to conceive of Jahweh as the one absolute and

eternal divine being, Jahweh himself became first
' Jahweh E lohim,^ then ' Jahweh elohe Jishrael,' * and
finally * Jahweh elohe ccl ha' arets.' " The E lohim were
summed up, concentrated, and finally lost in the
‘Jahweh Elohim,“ then ‘Jahwek elohé Jwlshrael," and

finally ‘Jahweh elohé col hafarets." The Elohim were
maj esty of Jahweh, whose transcendence and imma-
nence can never be better ex pressed than in the F rench
translation ' L
H ere we will close this article, only asking our

' E ternel.' *
summed up, concentrated, and finally lost in the

readers whether it is not clear that ' the q uest' upon
majesty of Jahweh, whose transcendence and imma-

nence can never be better expressed than in the French
which we have entered in this j ournal, at least in regard
to primitive ideas which we find embedded in the pages
of the O ld Testament, may not be largely and magnifi-
cently assisted by a free and unfettered use of the light

translation L’Ete~rnel."
‘
which is thrown upon the subj ect by the study of

Here we will close this article, only asking our
readers whether it is not clear that the quest’ upon
anthropology, the science of man?
‘
H . J. DUK I N F I E L DA STL E Y .
which we have entered in this journal, at least in regard

(This paper, and two to follow (namely, ' A nimism in
the O ld Testament' and ' Totemism in the O ld Testament' ),
were read in substance, as one contribution, in September, 1908, at to primitive ideas which we find embedded in the pages
O x
R
ford, before the Third I
eligions. A dvantage has been taken, by the author, of the lapse

nternational Congress for the H istory of
of the Old Testament, may not be largely and magnifi-

of time to incorporate some fresh material, to modify some
cently assisted by a free and unfettered use of the light

which is thrown upon the subject by the study of
statements, and to add some notes. E d.)
' The L oed God; lit. Jahweh of the E lohim.
'
'
Jahweh O od of I
Jahweh O od of the whole earth.

srael.
anthropology, the science of man ?

* Cp. the illuminating discussion of the ' E lohim' in Prof. E erdman' a
H. J. DUKINFIELD ASTLEY.
article, ' A N ew Development in O ld Testament Criticism,' in The H ibbtri
Journal, Jnly, 1909, pp. 818-826.
(This paper, and two to follow (namely, ‘

Animism in
the Old Testament and Totemism in the Old Testament ’),
’ '
were read in substance, as one contribution, in September, 1908, at

Oxford, before the Third International Congress for the History of
Religions. Advantage has been taken, by the author, of the lapse
of time to incorporate some fresh material, to modify some
statements, and to add some notes.—ED.)
'The Loan God; lit. Jahweh of the Elohim.
"Jahweh God of Israel.
3 Jahweh God of the whole earth.
‘
Cp. the illuminating discussion of the Elohim‘ in Prof. Eerdman’|
‘
article, ‘ A New Development in Old Testament Criticism,‘ in The Hébbart

Journal, July. 1909, pp. 813-826.
Co 316
CO N CE R N I N G TH E A UR A .
E .R .I N N E S.
I white of ' things seen' and not as a philosopher or
scientist; and so for the purpose of the present article
I would venture to define man' s aura as that air
immediately surrounding him, which he is able to make
vital in a particular way by the power of his presence.

CONCERNING THE AURA.
I f we think of every human being as a centre or
E. R. INNES.
focus, a point where the divine light or life is refracted
or crucified, we may believe that the air immediately
around is brightened or enlivened or intensified in a
peculiar way due to this refraction or crucifix ion. I t
depends upon the particular nature of the obj ect which

I WRITE of ‘ and not as a philosopher or
things seen’
soientist; and so for the purpose of the present article
sets up this refraction how intense the power will be
and how ex tensive.
I n attempting to find out something about the
human aura, let us first consider it in relation to the

I would venture to define man's aura as that air
auras of animals in what way is it the same as these,
immediately surrounding him, which he is able to make

vital in a particular way by the power of his presence.
and in what ways does it differ. A nimals, like men,
have auras, as innumerable psychics will testify; but
If we thinkof every human being as a centre or

the nature or timbre of animal auras appears very
focus, a point where the divine light or life is refracted

different from that of men. E ven plants and trees,
rocks and stones have auras. I am not here referring
or crucified, we may believe that the air immediately

to those peculiarly powerful auras possessed by many
gems, born of age-long contact with other powerful
natures; I speak of the rough and common stones of

around is brightened or enlivened or intensified in a
peculiar way due to this refraction or crucifixion. It
the wayside and their very primitive auras.
N ow the first thing, in my ex perience, that the
sensitive notices with regard to the auras of minerals,
367
depends upon the particular nature of the object which
sets up this refraction how intense the power will be
and how extensive.

In attempting to find out something about the
human aura, let us first consider it in relation to the
auras of animals—in what way is it the same as these,
and in what ways does it differ. Animals, like men,
have auras, as innumerable psychics will testify; but
the nature or timbre of animal auras appears very
difierent from that of men. Even plants and trees,
rocks and stones have auras. I am not here referring
to those peculiarly powerful auras possessed by many
gems, born of age-long contact with other powerful
natures; I speak of the rough and common stones of
the Wayside and their very primitive auras.
Now the first thing, in my experience, that the
sensitive notices with regard to the auras of minerals,
257
C0 glee
168 THE QUEST
158
TH E Q UE ST
plants and animals is thatthe life (if we may be permit-
plants and animals is that the life (if we may be permit-
ted to speak of life in connection with minerals) which

is energising in these surrounds, is ever going forth in
ted to speak of life in connection with minerals) which
is energising in these surrounds, is ever going forth in
an outward direction;
definitely, and for this reason is more pure but less

it seems to go on and on in-
an outward direction; it seems to go on and on in-

powerful than that life which energises in the surround
definitely, and for this reason is more pure but less

powerful than that life which energises in the surround
of man. The limit of a plant' s aura is far less defined
than the limit of a man' s aura. I t is like the light of a
candle out in the open;
gradually as one walks further from it, and almost

it becomes fainter and fainter
of man. The limit of a plant's aura is far less defined

imperceptibly disappears. I t is almost impossible to
than the limit of a man's aura. It is like the light of a
candle out in the open; it becomes fainter and fainter
draw a definite line of demarcation and to say that a
plant' s aura stops here or there.
The nex t thing which the sensitive observes when
studying the auras of plants, is that the intensity and

gradually as one walks further from it, and almost
power of these auras do not vary very greatly. H e
imperceptibly disappears. It is almost impossible to

seldom sees sudden flashes or changes of intensity in
the auras of plants, such as are seen so constantly

draw a definite line of demarcation and to say that a
plant’s aura stops here or there.
in those of men. There are certain seasons of the
The next thing which the sensitive observes when

year when the fragrance of the aura is more pronounced
and other seasons when it is less pronounced. W hen
the sun is shining brightly this play of life, which is
ever coming forth from the flower, is generally more

studying the auras of plants, is that the intensity and
easily perceived than when cold winds are blowing;
power of these auras do not vary very greatly. He

seldom sees sudden flashes or changes of intensity in
but there is an evenness and continuity about the
auras of minerals and plants which are not easily upset,
and there is also the idea of this life proceeding forth
without limit and in all directions.

the auras of plants, such as are seen so constantly
A ccordingly, the aura of nearly all plants and wild in those of men. There are certain seasons of the
year when the fragrance of the aura is more pronounced

animals (about domestic animals I will speak later) is
pleasing and health-giving to man. W hen man meets
another man there is always the q uestion of harmonising
and other seasons when it is less pronounced. When

the sun is shining brightly this play of life, which is
his aura to that of his companion; for human auras
are specialised. This harmonising may be easily
ever coming forth from the flower, is generally more

easily perceived than when cold winds are blowing;
but there is an evenness and continuity about the
auras of minerals and plants which are not easily upset,
and there is also the idea of this life proceeding forth
without limit and in all directions.
Accordingly, the aura of nearly all plants and wild
animals (about domestic animals I will speak later) is
pleasing and health-giving to man. When man meets
another man there is alwaysthequestion of harmonising
his aura to that of his companion; for human auras
are specialised. This harmonising may be easily
C0 glee
CONCERNING THE AURA 269
CO N CE R N I
effected or it may be done with difficulty;

N G TH E A UR A
but in the
efiected or it may be done with dificulty; but in the
case of plants and wild animals there is no adj usting
case of plants and wild animals there is no adjusting
or harmonising necessary, for their auras are not
or harmonising necessary, for their auras are not
specific, they are more general or primitive.
The sensitive then, in contacting these nature-
specific, they are more general or primitive.

The sensitive then, in contacting these nature-
auras, ex periences great refreshment. They are life-
giving and soul-inspiring to his own aura; they have
auras, experiences great refreshment. They are life-

the effect of sweeping it clean or purifying it; they tend
to de-specialise it, or urge it to return to a more simple
or primitive mode of motion; and this for most men
giving and soul-inspiring to his own aura; they have

the eflect of sweeping it clean or purifying it; they tend
is ex ceedingly beneficial, restful and vitalising; for
civilised man is very liable to become too specialised.
A ll that I have said so far applies, in my ex
to the auras of most animals. W ith the ex

perience,
ception of a
to de-specialise it, or urge it to return to a more simple
few highly developed domestic animals, the auras of
or primitive mode of motion; and this for most men
is exceedingly beneficial, restful and vitalising; for
animals are pure and not specific; they are primitive
during most of their lives. There are, however, epochs
in animal life when the auras change considerably,
when they become far more intense and far more

civilised man is very liable to become too specialised.
All that I have said so far applies, in my experience,
' personal,' far more definite; when they display a
certain amount of organisation or organic power. The
time when this is most apparent is during the mating-

to the auras of most animals. With the exception of a.
season.
few highly developed domestic animals, the auras of

animals are pure and not specific; they are primitive
W ith domestic animals these times of greater
specialisation of the aura occur more freq uently. O ne
may often meet a cat or a dog or a horse to whom one
has to harmonise one' s aura if one would avoid all

during most of their lives. There are, however, epochs
friction. The aura of a dog trained to sport is very
in animal life when the auras change considerably,
when they become far more intense and far more
different from the aura of a dog not so trained. The
aura of a horse who has been for years the pet of
‘personal,’ far more definite; when they display a.

his master, is very different from the aura of a horse
who has not received this personal and individual atten-
tion; there are continually moments of intensification certain amount of organisation or organic power. The
time when this is most apparent is during the mating-
and specialisation in his aura.
season.
With domestic animals these times of greater
specialisation of the aura occur more frequently. One
may often meet a. cat or a dog or a horse to whom one
has to harmonise one’s aura if one would avoid all
friction. The aura of a dog trained to sport is very
different from the aura of a dog not so trained. The
aura of a horse who has been for years the pet of
his master, is very different from the aura of :1. horse
who has not received this personal and individual atten-
tion ; there are continually moments of intensification
and specialisation in his aura.
Co 316
260 THE QUEST
260 TH E
I
Q UE
t becomes then very apparent to the sensitive how

ST
It becomes then very apparent to the sensitive how

great is the responsibility of man in his relationship
great is the responsibility of man in his relationship

towards the animal kingdom. If he treats the animals
towards the animal kingdom. I f he treats the animals
under his care with kindness he is training their auras
to ex pand and to vibrate in modes of affection;
causing their auras to become vehicles of a life-giving

he is
under his care with kindness he is training their auras

and most refreshing power. I f he treats them cruelly
to expand and to vibrate in modes of affection ; he is
causing their auras to become vehicles of a life-giving
he is causing their auras to specialise along other lines;
the auras become cramped and rigid and do not respond
to the vitalising and soul-nurturing forces. I
relation towards the animal kingdom, we may well

n his
and most refreshing power. If he treats them cruelly

believe, man is laying the root-foundation of the auras he is causing their auras to specialise along other lines;
of the coming races of animals
were, sounding the key-note to which the great aura of

and of men; he is, as it
the auras become cramped and rigid and do not respond

the animal kingdom is learning to respond. Man is
to the vitalising and soul-nurturing forces. In his

relation towards the animal kingdom, we may well
laying down the most primitive plan of organisation in
the aura of the animal kingdom as a whole; for it is
through contact with man far more than in any other
way that the auras of individual animals become

believe, man is laying the root-foundation of the auras
of the coming races of animals—and of men; he is, as it
specialised.
were, sounding the key-note to which the great aura of

I might here refer to the wonderful possibilities of
soul-intercourse which are seen by the psychic to ex ist
between man and animals. I
he can train it to respond to him almost as he wills.

f a man has a pet animal
the animal kingdom is learning to respond. Man is

I f he treat it constantly with loving care, it will as
laying down the most primitive plan of organisation in

constantly throw out radiations of devotion to him, and
when he is weary will become for him a means of

the a11ra of the animal kingdom as a whole; for it is
psychic refreshment. I
for him no battery of soul-force, for he will not have

f he neglect his pet it will be
through contact with man far more than in any other

specialised or organised the energy which is in its aura.
way that the auras of individual animals become

specialised.
I f he treat it cruelly, the aura, instead of giving forth
vital currents, will ever be recoiling back upon itself,
drawing from him his psychic stamina.

I might here refer to the wonderful possibilities of
soul—intercourse which are seen by the psychic to exist
The possibilities connected with the training of
between man and animals. If a man has a pet animal

he can train it to respond to him almost as he wills.
If he treat it constantly with loving care, it will as
constantly throw out radiations of devotion to him, and
when he is weary will become for him a means of
psychic refreshment. If he neglect his pet it will be
for him no battery of soul-force, for he will not have
specialised or organised the energy which is in its aura.
If he treat it cruelly, the aura, instead of giving forth
vital currents, will ever be recoiling back upon itself,
drawing from him his psychic stamina.
The possibilities connected with the training of
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animals were well understood in the olden days though,

CO N CE R N I N G TH E A UR A
261
animals were well understood in the olden days though,
alas! the evil side of it was perhaps more widely known

alas! the evil side of it was perhaps more widely known
and practised than the good. W hat power, for instance,
and practised than the good. What power, for instance,
had the witch or the wizard without his cat? The
had the witch or the wizard without his cat? The
modern practitioner of the ' occult arts' who shows
any dependence upon his pet animal should be regarded
modern practitioner of the ‘occult arts’ who shows

any dependence upon his pet animal should be regarded
with suspicion, for it can mean a most undesirable
connection and dependence. Moreover, the evil may
not be any less because the ignorant wizard is uncon-
scious of the ex act method of soul-sucking which he

with suspicion, for it can mean a most undesirable
employs.
connection and dependence. Moreover, the evil may

not be any less because the ignorant wizard is uncon-
A nd now to come to the more special subj ect
under consideration, namely, the human aura. The
most marked difference which the psychic probably first
notices is its definite line of limitation; the sensitive

scious of the exact method of soul-sucking which he
knows at once when he is within the limit of another
employs.
And now to come to the more special subject
man' s aura and when he is outside it.
L et me say here that by aura I do not mean a
under consideration, namely, the human aura. The

man' s thought-atmosphere. Perhaps it would be well
to distinguish first between these two terms as I
venture to employ them in this paper. B y aura I mean most marked difierence which the psychic probably first
that bright egg-shaped surround in which, to the sight
of the psychic, every man lives. I do not mean any-

notices is its definite line of limitation; the sensitive
thing which follows the outline of the human form, I
knows at once when he is within the limit of another

man’s aura and when he is outside it.
mean that ' egg ' within which the human form moves,
that surround which is still egg-shaped whatever
attitude the man may assume. The limit may at times
be close around the human form, at other times it may

Let me say here that by aura I do not mean a
ex tend to a considerable distance, but it is always more
man’s thought-atmosphere. Perhaps it would be well
to distinguish first between these two terms as I

or less of an oval shape. W hat the normal ex tent of
this surround is for each man seems to vary greatly
with each individual. Some people have auras which
normally do not ex tend for more than a foot around

venture to employ them in this paper. By aura I mean
them, while others have the power to compel all obj ects
that bright egg-shaped surround in which, to the sight
of the psychic, every man lives. I do not mean any-
thing which follows the outline of the human form, I
mean that ‘ egg within which the human form moves,
’
that surround which is still egg-shaped whatever

attitude the man may assume. The limit may at times
be close around the human form, at other times it may
extend to a considerable distance, but it is always more
or less of an oval shape. What the normal extent of
this surround is for each man seems to vary greatly
with each individual. Some people have auras which
normally do not extend for more than a foot around
them, while others have the power to compel all objects
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302 THE QUEST
TH E Q UE ST
within many feet of them to vibrate in perfect harmony

within many feet of them to vibrate in perfect harmony
with their own keynote, and so they imprint their aura
with their own keynote, and so they imprint their aura
on things at a much greater distance. I n large towns,
where so many people of high civilisation are herded
together, the auras of men seem to get much entangled

on things at a much greater distance. In large towns,
and broken, if they attempt any great ex tension; but where so many people of high civilisation are herded
in the country, where man is freer and less likely to
j ostle up against other auras (for as I have already said

together, the auras of men seem to get much entangled
nature-auras are primitive and not specific and can
and broken, if they attempt any great extension; but

in the country, where man is freer and less likely to
harmonise with any human aura), the human aura
tends to ex pand and to reach its utmost limit. I n such
conditions people of power have been known to reach
an auric limit not of feet but of many yards, though

jostle up against other auras (for as I have already said
this is ex ceedingly rare. B ut the surround if uninter-
nature-auras are primitive and not specific and can
harmonise with any human aura), the human aura
rupted may often ex tend for several feet. Perhaps this
is one reason why, in all ages, those who desired to
train and develop psychic capacity have been recom-
mended to spend much time in solitude or in q uiet

tends to expand and to reach its utmost limit. In such
retreats, for here the aura ex pands and grows and
conditions people of power have been known to reach
an auric limit not of feet but of many yards, though

becomes active far more easily.
N ow by mental atmosphere I mean something
which though conditioned by space has practically no
this is exceedingly rare. But the surround if uninter-

rupted may often extend for several feet. Perhaps this
limit to its power of ex tension. The mental atmosphere
of a man may, if conditions be favourable, reach from
here to I ndia or A
he would not be man but what we may call super-man.

ustralia; his aura never. I f it did,
is one reason why, in all ages, those who desired to

O ne may suddenly become aware of being in the mental
train and develop psychic capacity have been recom-

mended to spend much time in solitude or in quiet
atmosphere of a friend no matter at what distance the
friend may be, but this is q uite a different ex perience
from being within the natural aura of that person.
retreats, for here the aura expands and grows and

W ith regard to the possibility of ' proj ecting the
aura' to a distance a subj ect of great interest but

becomes active far more easily.
Now by mental atmosphere I mean something
with which I am not here specially concerned the
ex perience of the percipient is not that of coming in
which though conditioned by space has practically no

limit to its power of extension. The mental atmosphere
of a man may, if conditions be favourable, reach from
here to India or Australia; his aura never. If it did,
he would not be man but What we may call super-man.
One may suddenly become aware of being in the mental
atmosphere of a friend no matter at what distance the
friend may be, but this is quite a different experience
from being within the natural aura of that person.
With regard to the possibility of ‘projecting the
aura’ to a distance—a subject of great interest but
with which I am not here specially concerned—the
experience of the percipient is not that of coming in
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CO N CE
contact with the proj

R N I N G TH E
ector'
A
s mental atmosphere but

UR A 268
contact with the projector’s mental atmosphere but

rather of being the recipient of a definite * visit' as it rather of being the recipient of a definite visit ’ as it
‘
were, and the visitation is perceived by means of a

were, and the visitation is perceived by means of a
different order of sense-perceptions. O ne of the funda-
mental differences between ex periences connected with
difierent order of sense-perceptions. One of the funda-

mental difierences between experiences connected with
auras and ex periences connected with mental atmos-
pheres seems to be that with the former there is always
auras and experiences connected with mental atmos-

the idea of prox imity, with the latter the idea of
distance. W hether your friend be sitting in the nex t
easy-chair or whether his aura is being proj ected
pheres seems to be that with the former there is always

the idea of proximity, with the latter the idea of
towards you from a distance, the moment you contact
this aura there is a feeling of closeness and prox imity;
in the latter case the first idea of the sensitive is "
so and so has come to see me." B ut with the second

W hv,
distance. Whether your friend be sitting in the next

class of ex periences, those which I have called coming
easy-chair or whether his aura is being projected

towards you from a distance, the moment you contact
into touch with a man' s mental atmosphere, there is
no idea of closeness or prox imity. The ex perience is
much more like communicating through a telephone;
the idea of distance is always with you, but with it a

this aura there is a feeling of closeness and proximity ;
in the latter case the first idea of thesensitive is “ Why,
new and immediate method of communication. E ven
though the agent be in.the nex
the oontact with him be mental, there is no sensation

t chair or nex t room, if
so and so has come to see me.” But with the second

of closeness. O n the contrary, there is often the idea
class of experiences, those which I have called coming

into touch with a man's mental atmosphere, there is
of ex treme distance; your friend becomes a sort of
vanishing point. B ut though this vista reveals ex treme
no idea of closeness or proximity. The experience is

distance, it at the same time becomes a direct route to
the man and so makes communication more real,
intense and vital than talking with normal conscious-

much more like communicating through a telephone;
the idea of distance is always with you, but with it a
ness can ever be. This fundamental difference of close-
ness and distance, which is so very marked with psychics
new and immediate method of communication. Even

in these two different methods of communication, ap-
pears to me to be of great interest and suggests many
ideas connected both with auras and mind, but these
though the agent be in.the next chair or next room, if

are somewhat outside the scope of the present paper.
the contact with him be mental, there is no sensation

of closeness. On the contrary, there is often the idea
of extreme distance; your friend becomes a sort of
vanishing point. But though this vista reveals extreme
distance, it at the same time becomes a direct route to
the man and so makes communication more real,
intense and vital than talking with normal conscious-
ness can ever be. This fundamental difference of close-
ness and distance,which is so very markedwith psychics
in these two different methods of communication, ap-
pears to me to be of great interest and suggests many
ideas connected both with auras and mind, but these
are somewhat outside the scope of the present paper.
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284 THE QUEST
To return then to the more general theme; let us
264
TH E Q UE ST
To return then to the more general theme;
consider first the idea of a definite limit or outline

let us
consider first the idea of a definite limit or outline

which appears in the auras of men but which does not
which appears in the auras of men but which does not
appear in the auras of plants or animals, or is only
appear in the auras of plants or animals, or is only
slightly traced in animals' auras as they develop more
and more mind, that is to say as they approach more
slightly traced in animals’ auras as they develop more

and more mind, that is to say as they approach more
and more nearly the human kingdom. This limit
seems to be characteristic of mind. Mind seems to be
a sort of magic circle which man casts around himself
and which measures him off from infinity. I t is as it

and more nearly the human kingdom. This limit
were that which marks eternity out into rhythm.
seems to be characteristic of mind. Mind seems to be

a sort of magic circle which man casts around himself
I have compared the aura of a flower to a candle
out in the open whose light gradually fades away in the
distance. I would venture to compare the aura of the
average man to an illuminated room eq ual brilliance

and which measures him 013' from infinity. It is as it
everywhere, beyond the fatal limit darkness. The
were that which marks eternity out into rhythm.
brilliance at times appears of dazzling beauty and
attractiveness, at other times appears artificial, not to

I have compared the aura of a flower to a candle
out in the open Whose light gradually fades away in the
say false. There may be moments when the blinds are
distance. I would venture to compare the aura of the

drawn up or the doors and windows opened, and then
the light shines forth further. B ut even then, though
average man to an illuminated room——equal brilliance

the limit of brightness alters, though the aura ex tends
further, there is no idea of fading away or going forth
indefinitely. The normal bright aura with which the
everywhere, beyond the fatal limit darkness. The

brilliance at times appears of dazzling beauty and
man is surrounded throws forth a further less bright
surround, a sort of shadowy reflection of itself; but
this further surround has its own definite limit, and
only tends to show up the outer darkness, it does not

attractiveness, at other times appears artificial, not to
in any way blend with it. I am here endeavouring to
say false. There may be moments when the blinds are

describe what I believe to be the aura of the typical
man, that is the creature, male or female, who works

drawn up or the doors and windows opened, and then
chiefly through his mind. W hen the man is thoroughly
the light shines forth further. But even then, though

the limit of brightness alters, though the aura extends
engrossed or self-absorbed all the blinds are down; when
he is endeavouring to ray forth or be pleasant to other
further, there is no idea of fading away or going forth

indefinitely. The normal bright aura with which the
man is surrounded throws forth a further less bright
surround, a sort of shadowy reflection of itself; but

this further surround has its own definite limit, and
only tends to show up the outer darkness, it does not
in any way blend with it. I am here endeavouring to
describe what I believe to be the aura of the typical
man, that is the creature, male or female, who works
chiefly through his mind. When the man is thoroughly
engrossed or self-absorbed all the blinds are down; when
he is endeavouring to ray forth or be pleasant to other
Co glc
people, he pulls up his blinds and sends forth a sort of
people, he pulls up his blinds and sends forth a sort of
secondary aura which is meant to blend with other

secondary aura which is meant to blend with other
people'
way.
s, but it does not really do so in any fundamental
people’s, but it does not really do so in any fundamental

I n this article I am trying to throw out for what
way.
they are worth a few general suggestions about different
types of auras, ideas which have gradually been borne

In this article I am trying to throw out for what
in upon me from practical observation; I am not
they are Worth a few general suggestions about different

types of auras, ideas which have gradually been borne
attempting to deal with the personal idiosyncrasies of
individual auras, though possibly it would have been
easier to write about these.
in upon me from practical observation; I am not

attempting to deal with the personal idiosyncrasies of
B efore leaving this stage in the evolution of the
human aura, the stage where mind plays such a very
important part, by creating a definite limit in order to
bring about greater intensification for even though

individual auras, though possibly it would have been
this intensification may appear somewhat false in
easier to write about these.
Before leaving this stage in the evolution of the
nature it serves a very definite purpose in the scheme
of evolution I should like to refer, briefly, to that
method of communication between two souls which I
human aura, the stage where mind plays such a very

have called mental or of the nature of mind. I fear
from my description of the human aura I have made it
important part, by creating a definite limit in order to

bring about greater intensification—for even though
appear that I believe man to be less in touch with the
world around him than those creatures in which mind
is less powerful and active. N ow from some points of
this intensification may appear somewhat false in

view I do most certainly believe that man while
under the sway of mind is very ignorant of nature' s nature it serves a very definite purpose in the scheme
inner calls, is possessed of little natural instinct;
lest I should appear to ex aggerate the power of this

but
of evolution—I should like to refer, briefly, to that

limit I would point out that, though the birth of mind
method of communication between two souls which I
have called mental or of the nature of mind. I fear
shuts off to a very great ex tent communication with
the outer world by means of the auric surround, it
opens up not only a new and direct method of commu-
nication with other men, but also a new route or, way
from my description of the human aura I have made it
forth into space if I may so phrase the idea. To put
appear that I believe man to be less in touch with the

world around him than those creatures in which mind
5
is less powerful and active. Now from some points of

view I do most certainly believe that man while
under the sway of mind is very ignorant of nature's
inner calls, is possessed of little natural instinct ; but
lest I should appear to exaggerate the power of this
limit I would point out that, though the birth of mind
shuts off to a very great extent communication with
the outer world by means of the auric surround, it
opens up not only a new and direct method of commu-
nication with other men, but also a new route or way
forth into space if I may so phrase the idea. To put
5
Co 316
166 THE QUEST
166 TH E Q UE
the same idea into language less ex

ST
pressive to the
the same idea into language less expressive to the
sensitive but possibly more intelligible to those who
sensitive but possibly more intelligible to those who
have no psychic vision; the animal communicates with
have no psychic vision; the animal communicates with
the outer world almost ex clusively through his senses,
while man, though less keen in his sense-perceptions,
has another inner means of communication.

the outer world almost exclusively through his senses,
F rom many points of view the aura can be thought
while man, though less keen in his sense-perceptions,
has another inner means of communication.
of as the one common sensorium, the ground of all
differentiated sense-centres. The animal' s aura being
primitive and not so specialised as man' s, has not yet
From many points of view the aura can be thought

of as the one common sensorium, the ground of all
q uite lost the power of this common mother-sense, the
one common sense from and through which all our
various senses are specialised. The animal'
goes to infinity, as it were, and retains a subtle but

s aura still
differentiated sense-centres. The animal’s aura being

marvellous instinct which seems to embrace and
primitive and not so specialised as man's, has not yet

quite lost the power of this common mother-sense, the
synthesise all the sense-perceptions and add some
further knowing to them. W ith man it is his mind
one common sense from and through which all our

which analyses all his sense-perceptions for him, and
after so doing synthesises them and adds much further
various senses are specialised. The animal’s aura still

information; but his aura has become so specialised
goes to infinity, as it were, and retains a subtle but

that it has lost much of the automatic synthesising
power of instinct.
W ith regard to this new means of communication
which man has with the outer world, how do its

marvellous instinct which seems to embrace and
operations appear to the eyes of the psychic? The
synthesise all the sense-perceptions and add some
first appearance is that of a far stronger aura, a far
greater intensification; the power of the man, his

further knowing to them. With man it is his mind
energy, instead of going forth indefinitely, is at a
which analyses all his sense-perceptions for him, and

after so doing synthesises them and adds much further
particular limit thrown back upon itself. W ith some
men or at some times this energy seems to be thrown
information; but his aura has become so specialised

backwards and forwards as it were between the man
and his auric limit until a regular network of intensity
is traced within his aura. A s far as my own observa-

that it has lost much of the automatic synthesising
power of instinct.
tions warrant my drawing any inferences, I should say
With regard to this new means of communication

which man has with the outer world, how do its
operations appear to the eyes of the psychic? The
first appearance is that of a far stronger aura, a far
greater intensification; the power of the man, his
energy, instead of going forth indefinitely, is at a
particular limit thrown back upon itself. With some
men or at some times this energy seems to be thrown
backwards and forwards as it were between the man
and his auric limit until a regular network of intensity
is traced within his aura. As far as my own observa-
tions warrant my drawing any inferences, I should say
C0 316
267
that this is seen in people who are exceedingly self-

centred (not necessarily selfish; by self-centred I wish
that this is seen in people who are ex ceedingly self-
centred (not necessarily selfish; by self-centred I wish
to include a good as well as a bad meaning). I
tend to cramp the aura and cause selfishness, or it is

t may
to include a good as well as a bad meaning). It may

sometimes seen as a condensing of the aura without
tend to cramp the aura and cause selfishness, or it is
sometimes seen as a condensing of the aura without
any idea of cramp. The aura in some subtle way
becomes more and more organised and materialised, and
any idea of cramp. The aura in some subtle way

is definitely formed into a new sense-body. I n some
sort of inner way there appears to come about a return
to that idea to which I have alluded before, the one becomes more and more organised and materialised, and
sense or common sense;
to be much more organised. O ne might almost speak

only this sense now appears
is definitely formed into a new sense-body. In some

of it as not one great sense but infinite senses. There
sort of inner way there appears to come about a return

to that idea to which I have alluded before, the one
is developed in the aura the power automatically to
create, as it were, at any moment any specialised sense
sense or common sense; only this sense now appears

which may be desirable, or perhaps it is simply the
power to reproduce any sense which has ever been
developed since the time when evolution began.
to be much more organised. One might almost speak

of it as not one great sense but infinite senses. There

These seem to me the earliest and latest results of
the birth of this mind-limit. F irst the intensification
of the personality often accompanied in the beginning
with selfishness, the cramping of the auric surround,

is developed in the aura the power automatically to
and the loss of natural instinct; then the final triumph
create, as it were, at any moment any specialised sense
when by the doubling and redoubling back of the energy
of the man, by, as it were, a wondrous play of vitality

which may be desirable, or perhaps it is simply the
between his spiritual centre and his outer mirror-mind,
power to reproduce any sense which has ever been

developed since the time when evolution began.
there is brought about a new and definite organisation
of the surround and a return to a higher form of instinct,
possibly the creating of a vehicle of inspiration or
These seem to me the earliest and latest results of

intuition.
B ut between these two great epochs in the evolu-
the birth of this mind-limit. First the intensification

of the personality often accompanied in the beginning
tion of man' s aura, there is another noticeable moment,
a method of communication between man and the sur-
rounding world a method used by men of the present
with selfishness, the cramping of the auric surround,

and the loss of natural instinct; then the final triumph
when by the doubling and redoubling back of the energy
of the man, by, as it were, a wondrous play of vitality
between his spiritual centre and his outer mirror-mind,
there is brought about a new and definite organisation
of the surround and a return to a higher form of instinct,
possibly the creating of a vehicle of inspiration or
intuition.
But between these two great epochs in the evolu-
tion of man's aura, there is another noticeable moment,
a method of communication between man and the sur-
rounding world—a method used by men of the present
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268 TH E Q DB 8T
868 THE QUEST
day more than any other. I
of the animal which ever goes forth through its aura

have spoken of the energy
day more than any other. I have spoken of the energy

infinitely; I have referred to the methods, one elemen-
of the animal which ever goes forth through its aura

infinitely; I have referred to the methods, one elemen-
tary and the other ex ceedingly advanced, in which this
energy may play continually and ex clusively within the
man himself; but there is yet another method of
procedure. Man soon learns that the selfish cramping

tary and the other exceedingly advanced, in which this
of the aura, or the turning of all his energies on to
energy may play continually and exclusively withinthe

man himself; but there is yet another method of
himself, is most undesirable, that it only leads to
misery, and so he gradually desires to go forth once
more and share with other men. W ith the birth of
procedure. Man soon learns that the selfish cramping

of the aura, or the turning of all his energies on to
unselfishness a new way is opened up. Mind has
marked off a definite limit to the flow of the life-force
outward, for man is on the return j
life; but to the inner flow of the life there is no limit.

ourney of the soul-
himself, is most undesirable, that it only leads to

I n most men the play of the life-force is seen somewhat
misery, and so he gradually desires to go forth once

more and share with other men. With the birth of
after this fashion: a gushing forth from a centre, a
birth of energy in the aura; this energy is thrown back
by the limit-mind and returns to its original centre to
unselfishness a new way is opened up. Mind has

go forth infinitely in an inward direction. A nd man' s
true mental atmosphere, or what I mean by these marked off a definite limit to the flow of the life-force
words, is not as it were around him in space close to
him as his aura is, but it is away infinitely in inner

outward, for man is on the return journey of the soul-
space. H is mental atmosphere is not something which
life; but to the inner flow of the life there is no limit.

In most men the play of the life-force is seen somewhat
goes forth indefinitely from the man outwards; it is a
shadowy something which is not created in our ex ternal
space, but as his life energy rebounds back from his
mental limit and becomes transformed into vital or

after this fashion: a gushing forth from a centre, a
living ideas, they go forth infinitely inwards towards an
birth of energy in the aura; this energy is thrownback
by the limit-mind and returns to its original centre to
untraceable centre, and it is here that we have to seek
communion between mind and mind. Man does not
communicate infinitely through his aura with other
go forth infinitely in an inward direction. And man's

true mental atmosphere, or what I mean by these
men as animals do, but he can communicate infinitely
with other men through the vital breath, as it were, of
words, is not as it were around him in space close to

him as his aura is, but it is away infinitely in inner
space. His mental atmosphere is not somethingwhich
goes forth indefinitely from the man outwards; it is a
shadowy something which is not created in our external
space, but as his life energy rebounds back from his
mental limit and becomes transformed into vital or
living ideas, they go forth infinitely inwards towards an
untraceable centre,—and it is here that we have to seek
communion between mind and mind. Man does not
communicate infinitely through his aura with other
men as animals do, but he can communicate infinitely
with other men through the vital breath, as it were, of
Co 316
CO N CE
269
R N I N G TH E A UR A
his mind. And so it must be understood that by

his mind. A nd so it must be understood that by
mental atmosphere I do not mean any region of formal
ideas—I mean a region more infinite in nature, not
mental atmosphere I do not mean any region of formal
ideas I mean a region more infinite in nature, not
bound.
bound.
To sum up. The following epochs have been
To sum up. The following epochs have been
observed by some sensitives in the evolution of the
aura from the mineral kingdom up to the human
kingdom: first, in the mineral kingdom the aura is

observed by some sensitives in the evolution of the
seen as a slight raying-forth of life, which does not
aura from the mineral kingdom up to the human
kingdom: first, in the mineral kingdom the aura is

ex tend to any great distance. N ex t, in the vegetable is
observed the same raying-forth in every direction, with
seen as a slight raying-forth of life, which does not

rather greater ex tension and more vitality. This
further power in the aura might perhaps be spoken of as
a fragrance, for such auras seem to fade away gradually

extend to any great distance. Next, in the vegetable is
observed the same raying-forth in every direction, with
and imperceptibly like scent in the atmosphere. N ex t,
in the auras of wild animals may be noted the first
beginnings of specialisation and organisation. These
auras can be ex cited and made to show forth sudden

rather greater extension and more vitality. This
further power in the aura might perhaps be spoken of as
changes. Y ou cannot frighten the aura of a plant and
cause it to contract suddenly, though it has a certain
power of contraction and ex pansion according to

afragrance, for such auras seem to fade away gradually
whether the beneficent sun is shining or a bitter wind
and imperceptibly like scent in the atmosphere. Next,

in the auras of wild animals may be noted the first
blowing; but sudden and marked changes may be seen
in the aura of a wild animal when frightened or during
the mating-season. N ex
animal it is noticeable how much more freq

t in the aura of a domestic
uent are
beginnings of specialisation and organisation. These
these sudden impulses. There is often ex citement
auras can be excited and made to show forth sudden
changes. You cannot frighten the aura of a plant and
causing contraction and ex pansion, and other marked
differences in q uality and substance. Coming then to
cause it to contract suddenly, though it has a certain

the human kingdom, we here see first clear-cut auras,
power of contraction and expansion according to

auras with greater brilliancy, greater power, but with
well-defined limits of ex tension. This limit seems at
first to bring about a certain cutting-off of the man
from nature and his surroundings, a certain isolation.

whether the beneficent sun is shining or a bitter wind
blowing; but sudden and marked changes may be seen
in the aura of a wild animal when frightened or during
the mating-season. Next in the aura of a domestic
animal it is noticeable how much more frequent are
these sudden impulses. There is often excitement
causing contraction and expansion, and other marked
differences in quality and substance. Coming then to
the human kingdom, we here see first clear-cut auras,
auras with greater brilliancy, greater power, but with
well-defined limits of extension. This limit seems at
first to bring about a certain cutting-ofi of the man
from nature and his surroundings, a certain isolation.
C0 316
270 THE QUEST
270
Next the man learns to go forth infinitely inwards and

brings to birth within himself another surround
TH E Q UE ST
‘ ’
N ex t the man learns to go forth infinitely inwards and
brings to birth within himself another '
which I have called his mental atmosphere, a new inner

surround'
which I have called his mental atmosphere, a new inner

atmospheric condition, born direct from the limit-mind,
atmospheric condition, born direct from the limit-mind,

and with this comes about new possibilities of com-
and with this comes about new possibilities of com-
munion. I solation ceases; attraction outwards through
the world of sense-perceptions ceases to hold absolute
sway, for now there is for the man an inner counter-

munion. Isolation ceases; attraction outwards through
attraction. A nd it is between these two auric activi- the world of sense-perceptions ceases to hold absolute
sway, for now there is for the man an inner counter-
ties, the one without, the other within, that normal
man is ever hovering like a bird poised in air. Then
finally the union of these two modes of communion,
attraction. And it is between these two auric activi-

ties, the one without, the other within, that normal
when mind-perceptions and sense-perceptions unite in
one common body, and there is born for the man a
man is ever hovering like a bird poised in air. Then

perfectly organised auric surround which combines
within itself the powers of natural instinct and mental
intuition, and which again becomes primitive or with-
finally the union of these two modes of communion,

when mind-perceptions and sense-perceptions unite in
out definite limit; without definite epochs of passion,
but with the capacity to emphasise at any moment any
one common body, and there is born for the man a

previous epoch in the evolution of the aura an auric
surround which can at different times show forth the
powers and capacities of all other auras.
perfectly organised auric surround which combines

within itself the powers of natural instinct and mental
E .R .I nnes.
intuition, and which again becomes primitive or with-

out definite limit ; without definite epochs of passion,
but with the capacity to emphasise at any moment any
previous epoch in the evolution of the aura-—an auric
surround which can at different times show forth the

powers and capacities of all other auras.
E. R. INNES.
TH E R E SUR R E CTI O N O F TH E B O DY .
G. R . S. ME A D, B .A .
" I believe in . . . the resurrection of the flesh " ;
so runs the general creed of Christendom. I n th«
E astern symbol this appears as: " I look for the resur-
rection of the dead " ; while the W estern ' Q uicunq ue'
affirms: " A ll men shall rise again with their bodies.
. . . This is the catholic faith." 1
The intention of the first and third declarations,
in the popularly called A
creed respectively, is plain enough: the resurrection-

postles' creed and A thanasian
THE RESURRECTION OF THE BODY.

body is to be the restored physical body. The N icene
symbol is less ex plicit; it contents itself with the hope
of resurrection only, without further definition.
O n the nature of the happening hoped for in this

G. R. S. MEAD, B.A.
fundamental belief of the Christian faith, there has
been, since the earliest times, the greatest difference
of opinion. O mitting for the moment all reference to
the views of the first two centuries, the best known

“ I BELIEVE in the resurrection of the flesh”;
. . .
advocate of the absolute physical identity theory is so runs the general creed of Christendom. In the
1B oth the O ld L
century) of the A postles'

atin form (I
creed have '

V th century) and the R
flesh'
eceived form (V
(carnU, tarkd» ); the A

lllth
q uileian
Eastern symbol this appears as : I look for the resur- “
form (R ufinus, 390 a.d.) and the form of St. N icetas (450 a.d.) have ' of thi$
rection of the dead ; while the Western Quicunque

” ‘ ’
aflirms: “ All men shall rise again with their bodies.

flesh' (huj us camis). The N icsB no-Constantinopolitan symbol, in the R eceived
form of the E astern Church, dating from 381 a.d., has' resurrection of the dead'
{ andstarin nekrori);
clause altogether. The Symbolum Q uicunq

but the original A cta of the N icene Council omit this
ue reads ' together with their

This is the catholic faith.”‘
bodies' { cum corporibut urn).
The intention of the first and third declarations,
in the popularly called Apostles’ creed and Athanasian
871
creed respectively, is plain enough: the resurrection-

body is to be the restored physical body. The Nicene

symbol is less explicit ; it contents itself with the hope
of resurrection only, without further definition.
On the nature of the happening hoped for in this
fundamental belief of the Christian faith, there has
been, since the earliest times, the greatest difference
of opinion. Omitting for the moment all reference to
the views of the first two centuries, the best known
advocate of the absolute physical identity theory is
‘ Both the Old Latin form (IV'th century) and the Received form (VIIIth
?°"‘
floefi“'i'(L(hujEiu”’.::l°afiz.rn1l
The N
;B°f§§T’
s). f‘;§5°ft‘ elmfii ;?e§§T 'nNogeol
icmnd-Constanti §°“{’ifim'&n42“J"f.’
symbol3..‘)in£"°;eA-““§“2%
Elie Rezeived
form of the Eastern Church, dating from 381 A.n.,has ‘ resurrection of the dead '
(arndetaain nekrim); but the ori inal Acts of the Nicene Council omit this
clause altogether. The
bodies (cum co1-poribux ruin.
’
Symbolum
Quicunque reads ‘together with their
971
Co 316
272 QUEST
THE
272
TH E Q UE ST
Tertullian. Writing in the earliest years of the third
Tertullian. W riting in the earliest years of the third
century, the great controversialist triumphantly con-

cludes his treatise On the Resurrection of the Flesh with
century, the great controversialist triumphantly con-
cludes his treatise O n the R esurrecticn of the F lesh with
the most positive declaration possible that the flesh,
that is the physical body, shall rise again in the case of

the most positive declaration possible that the flesh,
every one the very same flesh in its absolute identity
that is the physical body, shall rise again in the case of

every one—the very same flesh in its absolute identity
and in its absolute integrity.1
The frankly materialistic view could hardly be
stated more categorically. I
the more spiritual view is chiefly connected with the

n subseq uent controversies
and in its absolute integrity.‘

name of O rigen; it is thus sometimes called the
The frankly materialistic view could hardly be
stated more categorically. In subsequent controversies
* A lex andrian' view, but it can hardly be correctly
limited by such a designation, for O rigen based himself
directly on Paul, and indirectly on many a philosopher
and mystic who was not of A lex andria and its schools.
the more spiritual view is chiefly connected with the
Unfortunately this great thinker' s treatise on the resur-
name of Origen ; it is thus sometimes called the
rection is lost;
Pammachius,4 we can recover a passage from B

but from a L etter of Jerome to
ook I V .
‘ Alexandrian
view, but it can hardly be correctly
’
limited by such a designation, for Origen based himself

which is highly instructive.8
directly on Paul, and indirectly on many a philosopher

O rigen, Jerome tells us, called the holders of the
materialistic view ' simplices,' ' philcsarcas' (' flesh-
lovers ' ), ' innocentes et rusticos,'
This would seem almost to indicate that they could

in Greek of course.
and mystic who was not of Alexandria. and its schools.

not then have been a very important body in the
Unfortunately this great thinker’streatise on the resur-

rection is lost; but from Letter of Jerome to
Christian world. O rigen, however, was eq ually opposed
to another ex treme view which, he avers, would have

a
it that the resurrection-body was to be of a purely
1" R erurget igitur caro, et q uidem omnia, et q uidem ipta, et q uidem

Pammachius,’We can recover a passage from Book IV.
integra." B e Cam. R es. 59, ed. K royman, 1906; Corp Scriptt. L att. (A cad.
which is highly instructive.”
Origen, Jerome tells us, called the holders of the

V ind.), vol. 47.
* E p. » . H ieron. 38 ad Pammach.
'
F
C. B amera, in his Des O rigenes L
leitches (Trier, 1851), is hard put to it to reconcile this passage with his
ehre von der A uferstehung der
materialistic view ‘ simplices,’ philosarcas’ (‘ flesh-

‘
interpretation of isolated statements found elsewhere in O rigen' s works. F or

lovers’), ‘innocentes et rusticos,’——in Greek of course.
a sketch of the history of the subseq
B ody: A Study in the H istory of Doctrine,'

uent controversy see ' The R esurrection -
in The Church Q uarterly R eview

This would seem almost to indicate that they could
(A pril, 1909), lx viii. 138-163.
not then have been a very important body in the

Christian world. Origen, however, was equally opposed
to another extreme view Which, he avers, would have
it that the resurrection-body was to be of a purely
‘ “
Raw/rget igitur caro, et quidem ommla, et qu/idem $1230., at qwidem
1Vntcgra."—De Carrn. Res. 59, ed. Kroyman, 1906; C017: Scriptt. Latt. (Acad.
Vind.), vol. 47.
'
Ep. 3. Hieron. 38 ad Pammach.
" C.
Ramers, in his Du Origenea Lehre von dear Aufentehwng der
Fleischca (Trier, 1851), is hard put to it to reconcile this passage with his
interpretation of isolated statements found elsewhere in Origen's works. For
a sketch of the history of the subsequent controversy see The Resurrection-
‘
Body: A Study in the History of Doctrine,’ in The Church Quarterly Review

(April, 1909), lxviii. 188-163.
C0 glee
THE RESURRECTION OF THE BODY 278
TH E R
phantasmal nature
E SUR R E
the theory of ex
CTI O N O P TH E
treme '
B
docetism.'
O DY 278
phantasmal nature—the theory of extreme ‘ docetism.’

This, he declares, was the view of a number of the
This, he declares, was the view of a number of the

Gnostic schools, though we doubt Whether it can be
Gnostic schools, though we doubt whether it can be
fairly stated q uite so crudely; in some respects these
Gnostics seem to have held views on this subj ect very
fairly stated quite so crudely; in some respects these

Gnostics seem to have held views on this subject very
similar to those of O rigen himself.
W hat, O rigen begins by asking, is the use, in the
resurrection, of a body of flesh, blood, sinews, and
bones, of limbs and organs for functions of the flesh,

similar to those of Origen himself.
such as eating and drinking, ex cretion and procreation?
What, Origen begins by asking, is the use, in the

resurrection, of a body of flesh, blood, sinews, and
A re we to continue to do all these things for eternity?
The promise is far otherwise. N either the matter nor
the form will be the same. There is, however, a real
continuum of individuality, a substantial ground of

bones, of limbs and organs for functions of the flesh,
personal identity.
such as eating and drinking, excretion and procreation ?
Are we to continue to do all these things for eternity ‘?
H idden in the seed of the tree is the principle
(ratio, logos) of the tree. This is the formative power
(virtus, dynamis) in the seed, the spermatic principle,
which is called symbolically in Greek spintherismos.

The promise is far otherwise. Neither the matter nor
the form will be the same. There is, however, a real
W hat the precise meaning of this last term may be is
continuum of individuality, a substantial ground of

difficult to say, for the lex icons are silent. I t means,
literally, ' emission of sparks ' ; now ' light-spark' or
' light-emanation' was used by the Gnostic schools as
personal identity.
Hidden in the seed of the tree is the principle
the symbolic ex pression for the ' germ ' of the spiritual
man. H ere it is used generally as the invisible principle
within the visible seed, that which gives birth to the
visible seeds, and seems to be conceived as a substantial

(ratio, logos) of the tree. This is the formative power
something; for in it, in the case of human bodies, is
(virtus, dynamis) in the seed, the spermatic principle,

which is called symbolically in Greek spinthérismos.
said to inhere the immemorial principles of resurrection.
I t is compared with the innermost part or ' pith' of
What the precise meaning of this last term may be is

plants, and is called by O rigen, in the case of man, the
' nursery ' or ' seed-plot' (seminarium) of the dead; that
is the ground from which they will rise.

diflicult to say, for the lexicons are silent. It means,
literally, ‘emission of sparks’; now ‘light-spark’ or
I t is the substance of many forms of bodies of
‘
light-emanation’ was used by the Gnostic schools as
the symbolic expression for the germ of the spiritual
‘ ’
man. Here it is used generally as theinvisible principle

within the visible seed, that which gives birth to the
visible seeds, and seems to be conceived as a substantial
something; for in it, in the case of human bodies, is
said to inhere the immemorialprinciples of resurrection.
It is compared with the innermost part or ‘ pith of ’
plants, and is called by Origen, in the case of man, the

nursery or seed-plot (semmariizm) of the dead ; that
‘ ’ ‘ ’
is the ground from which they will rise.

It is the substance of many forms of bodies of
Co glc
274 THE QUEST
274
TH E Q UE ST
man, and not only of the body of flesh. The body of
man, and not only of the body of flesh. The body of
the resurrection, according to Origen, is to be of a more
spiritual nature ; indeed elsewhere he calls it divine.’
the resurrection, according to O rigen, is to be of a more
‘
spiritual nature; indeed elsewhere he calls it ' divine.'
"
us;
A nother body, a spiritual and aetherial one, is promised
a body that is not subj ect to physical touch, nor

“ Another body, a spiritual and aetherialone, is promised
seen by physical eyes, nor burdened with weight, and
us; a body that is not subject to physical touch, nor

seen by physical eyes, nor burdened with weight, and
which shall be metamorphosed according to the variety
of regions in which it shall be. ... I n that spiritual
body the whole of us will see, the whole hear, the whole
which shall be metamorphosed according to the variety

of regions in which it shall be. In that spiritual
serve as hands, the whole as feet." I t will be a radical
change of schema, or plan, says O rigen, q uoting Paul.

. . .
I f the stories of the risen body of Jesus being sensible
to touch and eating food, are here obj ected, O rigen

body the whole of us will see, the whole hear, the whole
replies that the Master made it appear so in order to
serve as hands, the whole as feet.” It will be a radical

change of schema, or plan, says Origen, quoting Paul.
strengthen the faith of the doubting disciples.
F rom this time onwards the controversy became
more and more embittered. Speaking very roughly,
and bearing in mind a number of ex ceptions on either

If the stories of the risen body of Jesus being sensible
to touch and eating food, are here objected, Origen
side, the materialistic interpretation dominated the
W estern or L
Greek Church. A
atin and the spiritualistic the E
fter hesitation A ugustine adopted in

astern or
replies that the Master made it appear so in order to

its full sense the physical view;
Gregory the Great, at the end of the V

and by the time of
lth century, this

strengthen the faith of the doubting disciples.
had become so firmly established that the philosophical
From this time onwards the controversy became
more and more embittered. Speaking very roughly,
interpretation could safely be condemned as utterly
heretical. A nd so it continued throughout the middle
ages.
and bearing in mind a number of exceptions on either
side, the materialistic interpretation dominated the
Though the R eformers rej ected the dogma of tran-
substantiation in the E ucharistic sacrament as being,
Western or Latin and the spiritualistic the Eastern or

in spite of the subtleties of the schoolmen, of a too
material nature, they nevertheless, strangely enough,
took over practically without q uestion the naive Greek Church. After hesitation Augustine adopted in
physical view of the nature of the resurrection-body.
Thus A rticle I V . of the A nglican Church, in complete

its full sense the physical view ; and by the time of
Gregory the Great, at the end of the Vlth century, this
had become so firmly established thatthe philosophical
interpretation could safely be condemned as utterly
heretical. And so it continued throughout the middle
ages.
Though the Reformers rejected the dogma of tran-
substantiation in the Eucharistic sacrament as being,
in spite of the subtleties of the schoolmen, of a too
material nature, they nevertheless, strangely enough,
took over practically without question the naive
physical view of the nature of the resurrection-body.
Thus Article IV. of the Anglican Church, in complete
C0 316
TH E R E SUR R E CTI O N O P TH E B O DY « 7fr

accord with Tertullian, reads: “Christ did truly rise
again from the dead, and took again his body, with
accord with Tertullian, reads: " Christ did truly rise
again from the dead, and took again his body, with
flesh, bones, and all things appertaining to the perfection
of man' s nature."
flesh, bones, and all things appertaining to the perfection
O f more recent years, however, with the application of man’s nature."
of an improved method to biblical study and a better
knowledge of the history of the evolution of dogma, the

Of more recent years, however, with the application
pendulum has been swinging strongly in the direction
of an improved method to biblical study and a better

knowledge of the history of the evolution of dogma, the
of a more spiritual and philosophical view j 1 indeed it
is not too much to say that it is difficult for some of
us to meet with anyone of education now-a-days who
believes in a crude physical resurrection. The rational-

pendulum has been swinging strongly in the direction
istic denial of such materialism, based on the prej udices
of a more spiritual and philosophical view ;‘ indeed it
is not too much to say that it is diflicult for some of
of an eq ually materialistic view of science, however, is
no longer in fashion. L atterly there have been marked
us to meet with anyone of education now-a-days who

signs of a desire to reconsider the whole q uestion by
the light of an improved psychology which shall
endeavour to take all the facts of human ex perience

believes in a crude physical resurrection. The rational-
istic denial of such materialism, based on the prejudices
into consideration without prej udice. A truly scientific
psychology of religious ex perience is being inaugurated;
the data of psycho-physical and psychical phenomena
of an equally materialistic view of science, however, is

no longer in fashion. Latterly there have been marked
are being busily collected, both from present ex perience
and from the accounts of similar ex perience in the past,
and these data are being submitted to a searching
analysis; and it is very evident to all who have followed

signs of a desire to reconsider the whole question by
such enq uiries without prej udice that the study of the
the light of an improved psychology which shall

endeavour to take all the facts of human experience
varieties of such ex perience is a necessary preliminary
to considering adeq uately any theory of the nature of
the resurrection-body.
Moreover, the analysis of the N ew Testament

into consideration without prejudice. A truly scientific
psychology of religious experience is being inaugurated;
1 See the interesting and instructive paper by F irmin N icolardot, ' L a
the data of psycho-physical and psychical phenomena.

R eturrecUon de Jesus et la Critiq ue depuis R emarus,' in R evue de V H istoire
ies R eligions, torn, lix ., no. 3 (Mai-Jain, 1909), pp. 818-332. R . died in 1768.
are being busily collected, both from present experience

H is notes on the snbj ect were first published among other fragments of his
writings by L easing, at W olfenbuttel, in 1777.
and from the accounts of similar experience in the past,

and these data are being submitted to a searching
analysis; and it is very evident to all who have followed
such enquiries without prejudice that the study of the
varieties of such experience is a necessary preliminary
to considering adequately any theory of the nature of
the resurrection-body.
Moreover, the analysis of the New Testament
‘ See the
interesting and instructive paper by Firmin Nicolardot. La‘
Bécurrecf/ion da Jésus et la. Critique depmls Bemarus,' in Revue dc l'Hi:toiro

lea Ralzigiona, tom. lix., no. 3 (Mai-Juin. 1909), pp. 318-332. R. died in 1768.
His notes on the subject were first published among other fragments of his
writings by Leasing, at Wolfenbiittel, in 1777.
Co 316
870 THE QUEST
documents touching the nature of the risen body of
TH E Q UE ST
documents touching the nature of the risen body of
Jesus shows us that already in the beginning there was
Jesus shows us that already in the beginning there was

a strong difference of opinion. In spite of all efiorts at
a strong difference of opinion. I n spite of all efforts at
harmonisation, there is little doubt that the general
intention of the synoptic writers and the general view
of the Pauline documents are at open variance. The

harmonisation, there is little doubt that the general
intention of the synoptic evangelists is plainly to lay
intention of the synoptic writers and the general view
of the Pauline documents are at open variance. The
stress on the physical reality of the risen body. The
retention of the stories of the empty tomb, the taking
of food, etc., all indicate the anx
that the body that was raised was the identical body
iety to make it clear
intention of the synoptic evangelists is plainly to lay

that suffered death. I n the fourth gospel (x x . 14, x x i.
stress on the physical reality of the risen body. The
4), however, the stories of the difficulty of recognition
and of complete non-recognition, and in the appendix to

retention of the stories of the empty tomb, the taking
Mark (x vi. 12) of a changed form, indicate q uite as
of food, etc., all indicate the anxiety to make it clear

that the body that was raised was the identical body
clearly another view.
The belief in the resurrection of the physical body
was, no doubt, the belief of the Jewish populace of the
time; not only so but they held that a living physical

that suffered death. In the fourth gospel (xx. 14, xxi.
4), however, the stories of the difficulty of recognition
body could ascend or be taken to heaven, for the scrip-
and of complete non-recognition, and in the appendix to

tures affirmed that E noch and E lij ah had so been taken
up; and still further they believed that the miracle of
revival, of restoration to life of the dead, had been
wrought through E lij ah, E lisha and E zekiel. I ndeed

Mark (xvi. 12) of a changed form, indicate quite as
we learn from the Talmuds not only that belief in such
clearly another view.

wonder-working ex
past, but that it was held to be a present possibility.

tended to what had been done in the
The belief in the resurrection of the physical body

I t was one of the main articles of Pharisaic faith. O f
was, no doubt, the belief of the Jewish populace of the

time; not only so but they held that a living physical
the seven classes of Pharisees the most holy were those
who were Pharisees from pure love to God.1 F or these
body could ascend or be taken to heaven, for the scrip-

H asidlm there was a gradual growth in holiness, or
sanctity, of ten degrees, the tenth stage being the power
of prophecy; but even beyond this there was the

tures affirmed that Enoch and Elijah had so been taken
up ; and still further they believed that the miracle of
1 Jer. B erachoth. ix . 5; cp. Sotah, v. 5.
revival, of restoration to life of the dead, had been

Wrought through Elijah, Elisha and Ezekiel. Indeed
we learn from the Talmuds not only thatbelief in such
Wonder-working extended to what had been done in the

past, but that it was held to be a present possibility.
It was one of the main articles of Pharisaic faith. Of
the seven classes of Pharisees the most holy were those
who were Pharisees from pure love to God.‘ For these
Hasidim there was a gradual growth in holiness, or
sanctity, of ten degrees, the tenth stage being the power
of prophecy; but even beyond this there was the
‘ Jer. Berachoth. ix. 5; ¢'p. Sotah, V. 5.
C0 glee
THE BESUBBECTION OF THE BODY 877
TH E R E SUR R E CTI O N O P TH E B O DY * 7T
consummation of the spiritual powers of healing the sick

consummation of the spiritual powers of healing the sick
and raising the dead.‘
and raising the dead.1
The early Christians of every grade, then, it is to
be supposed, must have recognised that there was a
The early Christians of every grade, then, it is to

similarity between the works of revival and the ascension -
wonders related of the ancient prophets and those of be supposed, must have recognised that there was a
Jesus; and yet they, apparently, held that the resurrec-
tion of the body of Jesus was absolutely uniq ue. I f we

similaritybetweentheWorks of revival and theascension-
ask in what this wide difference consisted, the reply of
wonders related of the ancient prophets and those of

Jesus ; and yet they, apparently, held thatthe resurrec-
conservative scholarship is practically that all the
statements of the gospels are to be taken as eq ually
authentic and authoritative. I
wonders, the dead who were restored to life were

n the case of the revival
tion of the body of Jesus was absolutelyunique. If we

restored to the identical body subj ect to all its previous
ask in what this wide difference consisted, the reply of’
conditions; whereas in the case of the resurrection of
Jesus the body was the same yet not the same;
conservative scholarship is practically that all the
generally speaking it was identical, but in some ways
statements of the gospels are to be taken as equally

authenticand authoritative. In the case of the revival
it was released from material conditions, e.g. it could
pass through closed doors. I t might here be obj ected

that the body of E
not the same;

lij
indeed there is no q
ah was eq ually the same and yet
uestion of identity
wonders, the dead who were restored to life Were
at all, for E lij ah had not died; and that his body was
restored to the identical body subject to all its previous
conditions; Whereas in the case of the resurrection of
in some way released from material conditions is to be
understood, as he is related to have been taken to
heaven in a chariot of fire.
I f we seek the aid of a more liberal criticism, how-

Jesus the body was the same yet not the same;
ever, we find that the frankly material elements of the
generally speaking it was identical, but in some Ways
resurrection-narratives are rej
may be obj ected by believers in the absolute historicity

ected as unhistoric. I t
it was released from material conditions, e.g. it could

of the whole of the narratives that this is an d prior?
pass through closed doors. It might here be objected

that the body of Elijah was equally the same and yet
1B ab. A boda Sara, 20a. There are no less than five recensions of this
boraitha, two in the Jer. and two in the B ab. Talmud, and one in Midrash
R abba This tends to prove that the tradition is ancient, and Jellinek, a high
Talmudic authority, unhesitatingly declares that it is a description, of

not the same; indeed there is no question of identity
E ssenism.
at all, for Elijah had not died; and that his body was
in some Way released from material conditions is to be
understood, as he is related to have been taken to
heaven in a chariot of fire.
If We seek the aid of a more liberal criticism, how-
ever, We find that the frankly material elements of the
resurrection—narratives are rejected as unhistoric. It
may be objected by believers in the absolute historicity
of the Whole of the narratives that this is an d. prion’
‘ Bab. Aboda
Sara, 204. There are no less than five recensions of this
borazitha, two in the Jar. and two in the Bab. Talmud. and one in Midrash
Rabba. This tends to prove that the tradition is ancient, and Jcllinck, a high
Talmudic authority, unhesitatingly declares that it is a description. of
Essenism.
Co 316
278 THE QUEST
TH E Q UE ST
j udgment. That, however, is more or less true what-
judgment. That, however, is more or less true what-

ever view is taken; and the writers of the New
ever view is taken; and the writers of the N ew
Testament documents, with the possible ex ception of
Paul, who reports at first hand, cannot be fairly ex
from this disability. I t is, therefore, necessary to

cluded
Testament documents, with the possible exception of

inform ourselves as to the views of the contemporaries of
Paul, who reports at first hand,oannot be fairly excluded
the earliest Christians and of the evangelists on ,the
subj ect of the resurrection.

from this disability. It is, therefore, necessary to
A s has been already said, the belief of the populace
inform ourselves as to the views of the contemporaries of

the earliest Christians and of the evangelists on .the
was in all likelihood still largely of a material nature;
the resurrection was to be a return to life under
previous physical conditions in order to participate in
the Messianic kingdom on earth. B ut this is not q uite

subject of the resurrection.
certain even for the mass of the people, for more
As has been already said, the belief of the populace
was in all likelihood still largely of a material nature ;
spiritual views were widespread. A mong the H asldim
and E ssenes, among the cultured of the Pharisees (this
is specially to be seen among apocalyptic writers who
were strongly influenced by Persian ideas), such

the resurrection was to be a return to life under
materialistic views had long been abandoned, and it is
previous physical conditions in order to participate in

the Messianic kingdom on earth. But this is not quite

probable that the popular views also had undergone
considerable change in the last century B .C. R eferring
to the general development during this period of
certain even for the mass of the people, for more

spiritual views were widespread. Among the Hasidim
eschatological ideas, that is of belief in the ' latter
things' the end of the world and of man Prof.
Charles, than whom we have no greater authority, tells
us (E n. B ib., ' E schat.' ) that " the hope of an eternal

and Essenes, among the cultured of the Pharisees (this
Messianic kingdom on the present earth is all but
is specially to be seen among apocalyptic writers who

were strongly influenced by Persian ideas), such
universally abandoned. The earth as it is, is manifestly
regarded as wholly unfit for the manifestation of this
kingdom." The views of the last century B .C. on the
materialistic views had long been abandoned, and it is

resurrection show a great development on those of the
preceding century. W ith some the resurrection is to
probable that the popular views also had undergone

considerable change in the last century B.C. Referring
be entirely spiritual; with others there is to be a
resurrection of the body of the righteous, only this
to the general development during this period of

eschatological ideas, that is of belief in the ‘latter
things ’——the end of the world and of man——Prof.
Charles, than whom we have no greater authority,tells
us (En. Bib., ‘Eschat.’) that “the hope of an eternal
Messianic kingdom on the present earth is all but
universally abandoned. The earth as it is, is manifestly
regarded as wholly unfit for the manifestation of this
kingdom.” The views of the last century B.C. on the
resurrection show a great development on those of the
preceding century. With some the resurrection is to
be entirely spiritual; with others there is to be a.
resurrection of the body of the righteous, only this
Go glee
THE RESURRECTION OF‘ THE BODY 279
body’is to be a garment of light, and those who

TH E R E SUR R E CTI O N O P TH E B O DY 278
‘
' body' is to be a garment of light, and those who
possess it are angelic. W ith the first century a.d. " the
possess it are angelic. With the first century A.D. “the

transcendent view of the risen righteous becomes more
transcendent view of the risen righteous becomes more
generally prevalent. The resurrection involves the
* spirit' alone;
with the glory of God, or with their former body, which

or, the righteous are to rise vestured
generally prevalent. The resurrection involves the

is forthwith to be transformed and made like that of ‘
spirit alone; or, the righteous are to rise vestured
’
with the glory of God, or with their former body, which

the angels." A lex andrian writers and the E ssenes not
only held the more spiritual view of the resurrection,
but also that, instead of awaiting the resurrection
in Sheol (H ades), " the entrance of the righteous

is forthwith to be transformed and made like that of
spirit on a blessed immortality is to follow on death
the angels.” Alexandrian writers and the Essenes not
only held the more spiritual view of the resurrection,
immediately."
H ere then we have a variety of views, from the gross
materialism of the populace to the high spiritualism
of the mystics and religio-philosophers. The view the

but also that, instead of awaiting the resurrection
synoptic writers most strongly favour is in consonance in Sheol (Hadés), the entrance of the righteous
“
with the belief of the people;
of glory is the doctrine of Paul, and was no doubt

the doctrine of the body
spirit on a blessed immortality is to follow on death

immediately.”
confirmed in him by his own personal ex perience in his
Here then we have a variety of views, from the gross

vision of the Master. W e know how strongly opposed
Paul was to the ' after the flesh ' doctrine; he himself
at any rate made no attempt to '
it. Paul' s doctrine as to the resurrection-body is

harmonise' himself with
materialism of the populace to the high spiritualism

summarised by Prof. Charles as follows:
of the mystics and religio-philosophers. The View the
synoptic writers most strongly favour is in consonance
" This present body is psychical as an organ of the
psyche or ' soul,' j ust as the risen or spiritual body is
an organ of the '
is corruptible, and clothed with humiliation and weak-

spirit.' Thus as the psychical body
with the belief of the people; the doctrine of the body

ness, the spiritual body will enj oy incorruptibility, of glory is the doctrine of Paul, and was no doubt
honour and power. H ence between the bodies there is
no ex act continuity. The ex istence of the one depends

confirmed in him by his own personal experience in his
on the death of the other. N evertheless there is some
vision of the Master. We know how strongly opposed

Paul was to the ‘ after the flesh doctrine; he himself
essential likeness between them. The essential like-
at any rate made no attempt to ‘harmonise’ himself with

it. Paul's doctrine as to the resurrection-body is
summarised by Prof. Charles as follows :
“ This
present body is psychical as an organ of the
psyche or soul,’ just as the risen or spiritual body is
‘
an organ of the spirit.’ ‘

Thus as the psychical body
is corruptible, and clothed with humiliation and weak-
ness, the spiritual body will enjoy incorruptibility,
honour and power. Hence between the bodies there is
no exact continuity. The existence of the one depends
on the death of the other. Nevertheless there is some
essential likeness between them. The essential like-
Co glee
880 THE QUEST
280 TH E Q UE ST
ness proceeds from the fact that they are successive
ness proceeds from the fact that they are successive

expressions of the same personality, though in different
ex pressions of the same personality, though in different
spheres. I t is the same individual vital principle that
organises both."
I f then among cultured and mystic H ebrews there

spheres. It is the same individual vital principle that
were high views of the resurrection-body, eq ually so
organises both.”
among the early Christians are similar views found.
N ot only Paul but many other early Christian mystics

If then among cultured and mystic Hebrews there
held views that we can hardly doubt were based on
were high views of the resurrection-body, equally so
among the early Christians are similar views found.

ex perience, and which seem to throw light on the
problem. N ow it is to be noted that Tertullian
(D. R . C. 19) is specially annoyed with those whom he
opposes (pars diversa), because they say the resurrection

Not only Paul but many other early Christian mystics
is to be taken in a spiritual sense. These he stigma- held views that we can hardly doubt were based on
tises as allegorists, and contends that they would make
it all a purely figurative thing. They say, he asserts,

experience, and which seem to throw light on the
" that ' death ' is really not the separation of body and
problem. Now it is to be noted that Tertullian

(D. R. C. 19) is specially annoyed with those whom he
soul but ignorance of God, whereby the man being dead
to God lies buried in error as though in the grave; that

opposes (pars diversa), because they say the resurrection

the only resurrection worth considering is when on the
coming of truth the man, reanimated and made alive
again by God, casting off the death of ignorance, bursts

is to be taken in a. spiritual sense. These he stigma-
tises as allegorists, and contends that they would make
forth from the grave of the ' old man,' for the L ord
himself likened the Scribes and Pharisees to ' whitened
sepulchres.' W hence it follows that they who have
it all a purely figurative thing. They say, he asserts,

that death is really not the separation of body and
attained the resurrection of faith are with the L ord
“ ‘ ’
when they have put H im on in baptism."
Tertullian, who was himself subseq
demned for the ' heresy'

uently con-
of Montanism, characterises
soul but ignorance of God, whereby the man being dead
such belief as the ' mysteries of heretics' (arcana
to God lies buried in error as though in the grave; that

the only resurrection worth considering is when on the

haeretica); they seem, however, in their general outlines,
not to have been secret teachings, but widely proclaimed;
for he continues: "
claiming that there is a resurrection of the soul after

I ndeed the maj ority (pleriq ue) though
coming of truth the man, reanimated and made alive

again by God, casting off the death of ignorance, bursts
forth from the grave of the ‘old man,’ for the Lord
himself likened the Scribes and Pharisees to ‘ whitened
sepulchres.’ Whence it follows that they who have
attained the resurrection of faith are with the Lord
when they have put Him on in baptism.”
Tertullian, who was himself subsequently con—
demned for the ‘heresy of Montanism, characterises
’
such belief as the mysteries of heretics (arcana.

‘ ’
haeretica); they seem, however, in their general outlines,

not to have been secret teachings,but Widely proclaimed;
for he continues’: Indeed the majority (plerique) though
“
claiming that there is a resurrection of the soul after
Co glee
TH E R E SUR R E CTI O N O F TH E B O DY 281
its departure [from the body], interpret the coming

forth from the grave as escaping from the ‘world,’
its departure [ from the body] , interpret the coming
forth from the grave as escaping from the ' world,'
inasmuch as the '
* dead,'
world1 is the dwelling place of the
that is of those who know not God, or even as

inasmuch as the ‘world’ is the dwelling place of the
the escape from the body itself, because the body also
‘
dead,’ that is of those who know not God, or even as
the escape from the body itself, because the body also
like a grave keeps the soul shut up in the death of the
worldly life."
B ut for the spiritually ex perienced this was a very
like a grave keeps the soul shut up in the death of the

worldly life.”
real happening and not an arbitrary interpretation, as
Tertullian would have it; and in some schools it was
associated with the first true initiation into the arcana
of the spiritual life. I f we interpret the short passage

But for the spiritually experienced this was a very
of I renseus (I .x x iii. 5) that summarises the teachings
real happening and not an arbitrary interpretation, as

Tertullian would have it; and in some schools it was
of Menander, by the light of recent religio-historical
research and by what we know generally of the nature
of the main psychology of the Gnostic schools, we
find that this mystic, who was strongly imbued with

associated with the first true initiation into the arcana
Chaldfflo-Magian mystery-lore, and stood on the border-
of the spiritual life. If we interpret the short passage
of Irenasus (I. xxiii. 5) that summarises the teachings
land between it and general Christian doctrines, taught
that the chief end of the gnosis was the overcoming
of the ' world'
only by means of the resurrection, that is to say, by

and its ' rulers.' This could be achieved
of Menander, by the light of recent religio-historical

being brought into immediate contact with the Saving research and by what we know generally of the nature
Power through one in whom that Spirit was already
active, by means of a baptism which must have been of

of the main psychology of the Gnostic schools, we
a spiritual nature, for it was believed to bestow upon
find that this mystic, who was strongly imbued with

Chaldaao-Magian mystery-lore, and stood on the border-
the recipient an earnest of immortality and of eternal
youth, and this could not very well apply to the
physical body.
The clearest form of the teaching to which Ter-

land between it and general Christian doctrines, taught
that the chief end of the gnosis was the overcoming
tullian refers, however, is to be found in the composite
of the ‘ world and its ‘ rulers.’ This could be achieved

N aassene Document q uoted by H ippolytus (v. 7 ff.).1
’
1F or the analysis of this document, see my Thrice-greatest H ermet, i.
142 ff.
6
only by means of the resurrection, that is to say, by
being brought into immediate contact with the Saving
Power through one in whom that Spirit was already
active, by means of a baptism which must have been of
a spiritual nature, for it was believed to bestow upon
the recipient an earnest of immortality and of eternal
youth, and this could not very well apply to the
physical body.
The clearest form of the teaching to which Ter-
tullian refers, however, is to be found in the composite
N aassene Document quoted by Hippolytus (v. 7 ff.).'
142 £fFor the analysis of this document,

.
see my Thrice-greatest Hermes, i.
6
Co 316
282 THE QUEST
282
TH E Q UE ST
Speaking of the primal Spiritual Man, the Pagan com-
Speaking of the primal Spiritual Man, the Pagan com-
mentator (who is almost certainly pre-Christian) of the

Greek mystery-hymn that forms the text of the whole
mentator (who is almost certainly pre-Christian) of the
Greek mystery-hymn that forms the tex t of the whole
ex position, tells us that this I
mortal man. A nd so we learn (§

mmortal Man is buried in
8) that in their mystery-

exposition, tells us that this Immortal Man is buried in
teaching " the Phrygians call H im also Dead when
mortal man. And so we learn (§8) that in their mystery-
teaching the Phrygians call Him also Dead—when
buried in the body as though in a tomb or sepulchre."
“
O n this the Christian Gnostic writer, who years after-
wards commented on the Pagan and Jewish commenta-
tors who had preceded him, adds two q uotations either

buried in the body as though in a tomb or sepulchre.”
from some lost Gnostic gospel, or can it possibly be?
On this the Christian Gnostic writer, who years after-
wards commented on the Pagan and Jewish commenta-
even from a lost collection of Sayings, as follows:
" This is what is said:
" ' Y e are whited sepulchres, filled with the bones
tors Who had preceded him, adds two quotations either

of the Dead,1 for Man, the L iving O ne, is not in you.'
" A nd again H e says:

from some lost Gnostic gospel, or—-can it possibly be?
—even from a lost collection of Sayings, as follows:
" ' The Dead shall leap forth from their graves ' *
that is, from their earthly bodies, regenerated, spiritual,
This is what is said :

not fleshly.
“
Ye are whited sepulchres, filled with the bones

" This is the R esurrection that takes place through
“ ‘
the Gate of the H eavens, through which all those who
do not pass remain Dead."
W e thus see that the R esurrection is eq uated with

of the Dead,‘ for Man, the Living One, is not in you.’
the N ew B irth or B irth from A bove, the Spiritual B irth
“ And
again He says:
The Dead shall leap forth from their graves ’“—
out of or through the pure virgin substance into the
“ ‘
consciousness of immortality.
The Pagan commentator continues: "
Phrygians again call this very same [

The same
Man or man] , after

that is, from their earthly bodies, regenerated, spiritual,
the transformation, God [ or a god.] " A nd on this the not fleshly.
Christian writer notes: "
rising from the Dead, through such a Gate, he shall

F or he becomes God when,
This is the Resurrection that takes place through

“
pass into H eaven."
the Gate of the Heavens, through which all those who

1 Cp. what underlies Mt. x x iii. 27, L k. x i. 44 and A cts x x iii. 8.
' Cp. what nnderlies Mt. x x vii. 52, 53.

do not pass remain Dead.”
We thus see that the Resurrection is equated with
the New Birth or Birth from Above, the Spiritual Birth
out of or through the pure virgin substance into the
consciousness of immortality.
The Pagan commentator continues: The same “
Phrygians again call this very same [Man or man], after

the transformation, God [or a god.] And on this the ”
Christian writer notes : For he becomes God when,

“
rising from the Dead, through such a Gate, he shall

pass into Heaven.”
‘
Cp. what underlies Mt. xxiii. 27, Lk. xi. 44 and Acts xxiii. 8.
“
Cp. what underlies Mt. xxvii. 52, 58.
C0 glee
THE RESURBECTION OF THE BODY 288
The mystery of apotheosis or athanasia was not,

The mystery of apotheosis or athanasia was not,
however, to be deferred to pcst-mortem ex
it had to be preceded by a mystical death. I

istence, though
t was a
however, to be deferred to post-mortem existence, though
mystery wrought in the living body of a man. W ith such
it had to be preceded by a mystical death. It was a
mystery wrought in the living body of aman. With such
rites and spiritual operations the members of most of
the Christian Gnostic schools seem to have been
familiar; but what many of them sought to do was to
rites and spiritual operations the members of most of

introduce a uniq ue element in the case of Jesus. Thus
we are told that even one and the same school was the Christian Gnostic schools seem to have been
divided in opinion as to the mystery of the spiritual
resurrection in the case of Jesus. The widespread

familiar; but What many of them sought to do was to
V alentinian movement was so divided. I n its W estern
introduce a unique element in the case of Jesus. Thus

We are told that even one and the same school was
tradition (H ipp., vi. 35) Jesus was said to have had, like
all men, a psychic body, that is a fleshly, mortal vehicle
of the soul. The resurrection from the dead was
operated by the baptism of the Spirit. The popular

divided in opinion as to the mystery of the spiritual
story of the descent of the dove signified the descent of
resurrection in the case of Jesus. The Widespread
Valentinian movement was so divided. In its Western
the Spirit, which they regarded in this connection as
the L ogos of Supernal W isdom; the descent of the
tradition (Hipp., vi. 35) Jesus was said to have had, like
Spirit was the resurrection or coming to life and con-
all men, a psychic body, that is a fleshly,mortal vehicle

sciousness in the mortal man of the Spiritual Man.
The E astern tradition, on the other hand, had refined
the uniq ueness of Jesus to the utmost;
that the body of Jesus already from birth was the

they contended
of the soul. The resurrection from the dead was

spiritual body; now though this ' body' from one point
operated by the baptism of the Spirit. The popular

story of the descent of the dove signified the descent of
of view was the most real of all substantial things,
from the physical standpoint it was an ' appearance,'
and therefore the E
as ex treme ' docetists.'

astern V alentinians were regarded
the Spirit, which they regarded in this connection as

I n brief, it may be said that all the Gnostic schools
the Logos of Supernal Wisdom; the descent of the
Spirit was the resurrection or coming to life and con-

repudiated the doctrine of a fleshly resurrection, and
centred their interest in a more immediate and spiritual
interpretation of the mystery. W hen we say' spiritual,'
sciousness in the mortal man of the Spiritual Man.

The Eastern tradition, on the other hand, had refined
it is of course not to be supposed that tbis means a
the uniqueness of Jesus to the utmost; they contended

that the body of Jesus already from birth was the
spiritual body; now though this body from one point
‘ ’
of View was the most real of all substantial things,

from the physical standpoint it was an ‘appearance,’
and therefore the Eastern Valentinians were regarded
as extreme ‘docetists.’
In brief, it may be said thatall the Gnostic schools
repudiated the doctrine of a fleshly resurrection, and
centred their interest in a more immediate and spiritual
interpretation of the mystery. When we say spiritual,’
‘
it is of course not to be supposed that this means -.1.
C0 glee
284 THE QUEST
284
TH E Q UE ST
condition of things absolutely removed from all possi-
condition of things absolutely removed from all possi-
bilityof manifestation; that is, spiritual in an absolute

sense, as entirely divorced from every thing other than
bility of manifestation; that is, spiritual in an absolute
sense, as entirely divorced from every thing other than
itself, if such a thing be possible. A ccording to Paul
itself, if such a thing be possible. According to Paul

the spiritual body is not a body of pure spirit, which
the ' spiritual' body is not a body of pure spirit, which
‘ ’
would be, philosophically speaking, an absolute contra-
diction in terms, but a body capable by its purity of
manifesting the immediate power of the spirit. This,

would be, philosophicallyspeaking, an absolute contra-
the ' fleshly,' psychic body, he believed, could not do.
diction in terms, but a body capable by its purity of

manifesting the immediate power of the spirit. This,
The spiritual body was a ' glory,' a body of power. I n
the Gnostic Pistis Sophia we have a magnificent descrip-
tion of the post-resurrectional body of glory of the
Master, the vesture of light, which is practically the

the fleshly,’ psychic body, he believed, could not do.
‘
vehicle of all the supernal powers of the universe. I n

The spiritual body was a glory,’ a body of power. In
‘
the Gnostic Pistis Sophia we have a magnificentdescrip-

the Gnostic H ymn of the Pearl, the robe of glory is sealed
with the names or powers of the Divine hierarchy from
the K ing of K ings downwards.
tion of the post-resurrectional body of glory of the

Master, the vesture of light, which is practically the
Many of these sublime descriptions are, no doubt,
largely conditioned by the feeling that the physical
body is a thing of dishonour or, at any rate, of humilia-
tion; but this cannot really be so as viewed in the

vehicle of all the supernal powers of the universe. In
greater life, and in spite of the crudity of the belief in
theGnostic Hymn of the Pearl, the robe of glory is sealed
with the names or powers of the Divine hierarchy from
the resurrection of the actual physical body, there
seems to be at the back of it the dim intuition of a
certain great truth
embrace the physical as well as the psychic, the

namely, that the whole man must
the King of Kings downwards.

mental and the spiritual. Did the mystics then believe
Many of these sublime descriptions are, no doubt,
that there was an absolute divorcement in every sense
between the physical or material vehicle and the

largely conditioned by the feeling that the physical
body is a thing of dishonour or, at any rate, of humilia-
' spiritual body ' of the resurrection? I t seems already
tion; but this cannot really be so as viewed in the

pretty evident that they did not do so. Tertullian' s
contention that the interpretation he opposes is merely
what might be termed the '
or even at best an immaterial moral regeneration, as

reification' of a metaphor,
greater life, and in spite of the crudity of the belief in

the resurrection of the actual physical body, there
seems to be at the back of it the dim intuition of a
certain great truth—namely,that the whole man must
embrace the physical as well as the psychic, the
mental and the spiritual. Did the mystics then believe
that there was an absolute divorcement in every sense
between the physical or material vehicle and the
‘spiritual body of the resurrection ? It seems already
’
pretty evident that they did not do so. Tertul1ian’s

contention that the interpretation he opposes is merely
what might be termed the reification’ of a metaphor,
‘
or even at best an immaterial moral regeneration, as
Co 316
many may regard it to-day, is not, apparently,what was

believed. Most of the Gnostics, at any rate, held that
many may regard it to-day, is not, apparently, what was
believed. Most of the Gnostics, at any rate, held that
in the spiritual rebirth something most real in all
senses, some substantial as well as moral change,

in the spiritual rebirth something most real in all
was wrought in them. I f we read them aright, they
senses, some substantial as well as moral change,

was wrought in them. If we read them aright, they
believed that with truly spiritual ' repentance' or the
' turning-back ' of the whole nature to God, that is, with
effective moral regeneration, the actual body or ground
believed that with truly spiritual repentance’ or the

‘
turning-back of the whole nature to God, that is, with

of resurrection was substantially brought to birth in
‘ ’
them. W as this, then, simply some subtle body of
identical or even somewhat changed physical form,
capable of manifesting more ex tended powers than the

effective moral regeneration, the actual body or ground
' flesh' ? Y es and N o. I t was not a body in any order
of resurrection was substantially brought to birth in
them. Was this, then, simply some subtle body of
of subtle bodies in immediate seq uence with the physical
body, of which so much is heard among the psychics
of all ages; it was rather the source of every possi-
bility of embodiment, the germ-ground or seminarium

identical or even somewhat changed physical form,
from which all such bodies could be produced.
capable of manifesting more extended powers than the

N ow some have attempted to interpret the dogma
‘
flesh ? Yes and N 0. It was not a body in any order
’
of the resurrection of the physical body according to
the belief in reincarnation, and so would have the
of subtle bodies in immediate sequence with the physical

body, of which so much is heard among the psychics
resurrection-body to be the ' again-rising of the flesh'
in the form of a new physical body in a subseq uent
physical life. I t is true that many of the Christian as
well as Pagan Gnostic schools believed in transmi-

of all ages; it was rather the source of every possi-
gration, or transcorporation; they held, however, that
bility of embodiment, the germ-ground or semimzrium

from which all such bodies could be produced.
the body of the resurrection was a body of freedom and
not a body of bondage. The great change wrought at
the resurrection was fundamental, it freed man from
the constraints of ' fate,' from the dominion of the

Now some have attempted to interpret the dogma
of the resurrection of the physical body according to
' rulers.'
the belief in reincarnation, and so would have the

F ortunately we possess a mystery-ritual, or rather
the ritual of a mystic rite of personal religion, that
gives us clear indications of the direction in which we
resurrection-body to be the again-rising of the flesh ’

‘
in the form of a new physical body in a subsequent

physical life. It is true that many of the Christian as
well as Pagan Gnostic schools believed in transmi-
gration, or transcorporation; they held, however, that
the body of the resurrection was a body of freedom and
not a body of bondage. The great change wrought at
the resurrection was fundamental, it freed man from
the constraints of ‘fate,’ from the dominion of the
‘ rulers.’
Fortunately we possess a mystery-ritual, or rather

the ritual of a mystic rite of personal religion, that
gives us clear indications of the direction in which we
C0 glee
286 THE QUEST
286 TH E Q UE ST
should look to envisage the nature of this resurrection-
body. It purports to be the innermost rite of the
should look to envisage the nature of this resurrection-
body. I t purports to be the innermost rite of the
Mithriaca, and from it we learn that the '
was fundamentally q uintessential;

perfect body'
it was primarily
Mithriaca,and from it we learn that the ‘ perfect body ’
differentiated into simple subtle elements, whereas the

was fundamentally quintessential; it was primarily
differentiated into simple subtle elements, whereas the
physical body was conditioned by the gross mix ed
elements. I t is by means of this ' perfect body' that the
new birth into immortality is consummated. That this
physical body was conditioned by the gross mixed

elements. It is by means of this ‘perfect body’ thatthe
is so may be seen from the opening invocatory utterance
of the ritual, which runs as follows:
new birth into immortality is consummated. That this

" O Primal O rigin of my origination; Thou Primal
Substance of my substance; F irst B reath of breath,
the breath that is in me; F irst F ire, God-given for the

is so may be seen from the opening invocatory utterance
of the ritual, which runs as follows :
B lending of the blendings in me, F irst F ire of fire in
me; F irst W ater of my water, the water in me; Primal
E arth-essence of the earthy essence in me;
Perfect B ody of me! ...

Thou
“ O Primal
Origin of my origination ; Thou Primal
" I f, verily, it may seem good to you, translate me,
Substance of my substance ; First Breath of breath,
now held in my lower nature, unto the Generation that
the breath that is in me ; First Fire, God-given for the

is free from Death; in order that, beyond the insistent
N eed that presses on me, I
Deathless Source, by virtue of the Deathless W ater, by

may have V ision of the
Blending of the blendings in me, First Fire of fire in

virtue of the Deathless Solid, and by virtue of the me ; First Water of my water, the water in me ; Primal
Deathless A
Mind; in order that I

ir; in order that I
may become initiate, and that

may become re-born in
Earth-essence of the earthy essence in me; Thou

the H oly B reath may breathe in me; in order that I may
Perfect Body of me !
If, verily, it may seem good to you, translate me,
admire the H oly F ire; that I may see the Deep of the
“
[ N ew] Dawn, the W ater that doth cause the Soul to
now held in my lower nature, unto the Generation that

thrill; and that the L ife-bestowing ^ E ther which
surrounds all things may give me H earing." 1
is free from Death ; in order that, beyond the insistent

The above are a few rough notes on a theme of
Need that presses on me, I may have Vision of the

intense interest and enormous importance; they might
1 Dieterich (A .), E vne Mithrashturgie (L eipzig, 1903); see my A
itithriac R itual (L ondon, 1907).
Deathless Source, by virtue of the Deathless Water, by

virtue of the Deathless Solid, and by virtue of the
Deathless Air; in order that I may become re-born in
Mind; in order that I may become initiate, and that
the Holy Breathmay breathe in me; in order that I may
admire the Holy Fire; that I may see the Deep of the
[New] Dawn, the Water that doth cause the Soul to
thrill; and that the Life-bestowing }Ether which
surrounds all things may give me Hearing.”
The above are a few rough notes on a theme of
intense interest and enormous importance; they might
‘ Dieterich
(A.), Eime Mitlaraabitmgie (Leipzig, 1903); see my A
HithriacRitual (London, 1907).
C0 glee
THE RESUBBECTION OF THE BODY 287
TH E R E SUR R E CTI O N O F TH E B O DY 287

be largely added to and developed to very considerable
be largely added to and developed to very considerable
length. Before concluding, however, it may be as well

to note that in the doctrine of the triple embodiment
length. B efore concluding, however, it may be as well
‘ ’
to note that in the doctrine of the ' triple embodiment'
of the B uddha, which seems also to have been the
of the Buddha, which seems also to have been the

doctrine of those who were more intimately acq uainted
with the mysteries of the Christ-nature, the Perfected doctrine of those Who Were more intimately acquainted
Man in final self-realisation becomes as to his substance
one with N ature, and therefore uses the bodies of

with the mysteries of the Christ-nature, the Perfected
all creatures as the ' corpuscles' of H is True B ody.
Man in final self-realisation becomes as to his substance

one With Nature, and therefore uses the bodies of
F inally, there may be added a paragraph from
K ohler' s article on the ' R esurrection' in the recently
published Jewish E
what startling nature for those who are unacq

ncyclopedia, that may be of a some-
uainted
all creatures as the ‘ corpuscles of His True Body.
’
with the state of affairs in reformed Judaism.
Finally, there may be added a paragraph from

Kohler’s article on the ‘ Resurrection in the recently
" I n modern times the belief in resurrection [ sci. of
’
the body] has been greatly shaken by natural philo-
sophy, and the q
rabbis and in rabbinical conferences whether the old

uestion has been raised by the R eform
published Jewish Encyclopedia, that may be of a some-

liturgical formulas ex pressing the belief in resurrection what startling nature for those who are unacquainted
should not be so changed as to give clear ex
the hope of the immortality of the soul instead. This

pression to
with the state of affairs in reformed Judaism.

was done in all the A merican R eform prayer-books. “ In modern times the belief in resurrection [sczl of
the body] has been greatly shaken by natural philo-
A t the rabbinical conference held at Philadelphia it
was ex pressly declared that the belief in the resurrection
of the body has no foundation in Judaism, and that
belief in the immortality of the soul should take its

sophy, and the question has been raised by the Reform
place in the liturgy."
rabbis and in rabbinical conferences whether the old
liturgical formulas expressing the belief in resurrection
May we venture to hope that Christian ecclesiastics
also may be no less courageous in setting their house in
order, even if they do not, as we hope they will not, go
should not be so changed as to give clear expression to

so far as the R eform rabbis. There seems to be another
way out, as we have tried to indicate.

the hope of the immortality of the soul instead. This
was done in all the American Reform prayer-books.
G. R . S. Mead.
At the rabbinical conference held at Philadelphia it

was expressly declared thatthe belief in the resurrection
of the body has no foundation in Judaism, and that
belief in the immortality of the soul should take its
place in the liturgy."
May we venture to hope thatChristian ecclesiastios
also may be no less courageous in setting their house in
order, even if they do not, as we hope they will not, go
so far as the Reform rabbis. There seems to be another
way out, as we have tried to indicate.

G. R. S. MEAD.
Co 316
A N E A R L Y JUDiE O -CH R I STI A N
H Y MN -B O O K .
J. R E N DE L H A R R I S, M.A ., D. L itt.
The surviving catalogues of books current in the
early Church, and marked with various degrees of
approval, contain two works which are referred to
the authorship of Solomon, outside those which are
commonly ranged under his name in the O ld Testament
and the A pocrypha. These two works are known

AN EARLY JUDEO-CHRISTIAN
HYMN-BOOK.
respectively as the Psalms and the O des of Solomon.
They are commonly grouped together, as though they
were circulated in a single volume, and had something
more in common than the assumed authorship of the
J. RENDEL HARRIS, M.A., D. LITT.

supposed wisest of men. F irst of all a word or two
with regard to the Psalms of Solomon. These have
been known for several hundred years, and there are as
many as eight Greek MSS. which contain them. O nce
THE surviving cataloguesof books current in the

upon a time they stood in the great A lex andrian B ible
of the B ritish Museum, whose index contains a
reference to eighteen Psalms of Solomon which were
early Church, and marked with various degrees of

formerly found within the covers of the book but have
long since been eliminated or lost. W hen this book

approval, contain two works which are referred to
first came to light, there were serious attempts, on the
part of those who are " insolent to maintain tradition"

the authorship of Solomon, outside those which are
(as Milton puts it), to prove that they were really
commonly ranged under his name in the Old Testament

and the Apocrypha. These two works are known
written by Solomon, and therefore entitled to a
288
respectively as the Psalms and the Odes of Solomon.

They arecommonly grouped together, as though they
were circulated in a single volume, and had something
more in common than the assumed authorship of the

supposed wisest of men. First of all a word or two
with regard to the Psalms of Solomon. These have
been known for several hundred years, and there are as
many as eight Greek MSS. which contain them. Once
upon a time they stood in the great Alexandrian Bible
of the British Museum, whose index contains a
reference to eighteen Psalms of Solomon which were
formerly found within the covers of the book but have
long since been eliminated or lost. When this book
first came to light, there were serious attempts, on the
part of those who are “ insolent to maintain tradition”
(as Milton puts it), to prove that they were really

written by Solomon, and therefore entitled to a
259
Go glee
AN EARLY JUDEO-CHRISTIAN HYMN-BOOK 289
A N E A R L Y JUD^ JO -CH R I STI A N H Y MN -B O O K 289

canonical rank not very far removed from that of the
canonical rank not very far removed from that of the
collection which passes under the name of David.

collection which passes under the name of David.
A s soon, however, as criticism was brought to bear
As soon, however, as criticism was brought to bear
upon these eighteen Psalms, it became evident that
upon these eighteen Psalms, it became evident that
they not only had nothing to do with Solomon and his
wisdom, but that they belonged to the half century
preceding the birth of our L ord, and that they were

they not only had nothing to do with Solomon and his
the record of the fears and of the triumphs of the
wisdom, but that they belonged to the half century
preceding the birth of our Lord, and that they were
Jewish people during the first great R oman invasion
under Pompey. O ne had only to read the history of
that invasion, to be sure of the situation that provoked
the record of the fears and of the triumphs of the

Jewish people during the first great Roman invasion
the songs. I f Pompey was welcomed to Jerusalem by
the rival factions who there contended for supremacy,
and found the walls garlanded before his triumphal
entry and the streets prepared for his passage, all of

under Pompey. One had only to read the history of
this finds an echo in the Psalms. W hen he turned
that invasion, to be sure of the situation that provoked
the songs. If Pompey was welcomed to Jerusalem by
his battering-ram against the Temple fortifications,
and forced his way, with unheard-of audacity, into the
H oly Place, and made the city run with blood, all of
the rival factions who there contended for supremacy,

this goes into verse:
" W ith sinful pride and the force of his ram, and found the walls garlanded before his triumphal
entry and the streets prepared for his passage, all of
H e beat down the mighty walls;
A nd Thou, 0 God, didst not hinder him.
H eathen peoples trod Thy altar with their shoes on! "
this finds an echo in the Psalms. When he turned

his battering-ram against the Temple fortifications,
So the Psalmist begins one of his lamentations over
the capture of Jerusalem in the year 63 before Christ.
O ver against this wailing we come presently to an out-
burst of ex ultation over the fall of the great dragon, and

and forced his Way, with unheard-of audacity,into the
his death on the E gyptian shore, and over the unburied
Holy Place, and made the city run with blood, all of
this goes into verse :
body that lay tossing on the waves. I t is the situation
recorded by the historians, when Pompey, defeated at
the B attle of Pharsalia, fled to E gypt, and was stabbed
in the back by one of his centurions as he was landing;

“ With sinful pride and the force of his ram,
He beat down the mighty walls ;
And Thou, O God, didst not hinder him.
Heathen peoples trod Thy altar with their shoes on!”
So the Psalmist begins one of his lamentations over
the capture of Jerusalem in the year 63 before Christ.
Over against this wailing we come presently to an out-
burst of exultation over the fall of the great dragon, and
his death on the Egyptian shore, and over the unburied
body thatlay tossing on the waves. It is the situation
recorded by the historians, when Pompey, defeated at
the Battle of Pharsalia, fled to Egypt, and was stabbed
in the back by one of his centurions as he was landing ;
Co 316
290 THE QUEST
290
his despised body found its sepulture at the hands of
a single faithful soldier, who made for him a funeral
TH E Q UE ST
his despised body found its sepulture at the hands of
a single faithful soldier, who made for him a funeral
pyre out of the remains of an old fishing-boat.

pyre out of the remains of an old fishing-boat.
So there was no doubt that a monument of Pales- So there was no doubt that a monument of Pales-
tinian literature (perhaps written originally in H ebrew)
had been recovered; and since the death of Pompey in

tinian literature (perhaps written originally in Hebrew)
48 B .C. was the chief and immediate occasion for the
had been recovered; and since the death of Pompey in

48 B.C. was the chief and immediate occasion for the
ex ultation to which we have referred, the recovered
document, well-known for a long time but not properly
understood or interpreted, belonged to the half century
before the birth of our L ord. I t is not necessary to

exultation to which We have referred, the recovered
say more about this book, as any one can verify the
document, well-known for a long time but not properly

understood or interpreted, belonged to the half century
matter for himself with a very little trouble. B ut since
a little investigation into the early book-catalogues of
the Christian Church will show that the Psalms of
Solomon were very nearly of the same compass as the

before the birth of our Lord. It is not necessary to
missing O des of Solomon, with which they were
say more about this book, as any one can verify the
matter for himself with a very little trouble. But since
commonly bound up, we are entitled to say that
another book, of about the same length, and perhaps of
similar character and belonging to nearly the same
a little investigation into the early book-catalogues of

the Christian Church will show that the Psalms of
time and place, was to be looked for. A nd it was
worth the search, for the period suggested for its
production and the country suggested for its origin,
are both important, whether to the historian of the

Solomon were very nearly of the same compass as the
Church or of the world.
missing Odes of Solomon, with which they were

commonly bound up, we are entitled to say that
B ut it will be said at once, that this is, after all,
mere speculation: " Y ou only know the size of the
book; you do not know that it was really coeval or
collocal with the Psalms of Solomon." L et us then

another book, of about the same length, and perhaps of
similar character and belonging to nearly the same
see what we can further find out in regard to it; first
by ex cavating fragments that may be reasonably
referred to it, and second by disinterring the book

time and place, was to be looked for. And it was
itself.
worth the search, for the period suggested for its

production and the country suggested for its origin,
The first part of the enq uiry results in two
are both important, whether to the historian of the

Church or of the world.
But it will be said at once, that this is, after all,
mere speculation: “You only know the size of the
book; you do not know that it was really coeval or
collocal with the Psalms of Solomon.” Let us then
see what we can further find out in regard to it ; first
by excavating fragments that may be reasonably
referred to it, and second by disinterring the book
itself.
The first part of the enquiry results in two
C0 glee
A N E A R L Y JUO SI O -CH R I STI A N H Y MN -B O O K 291 important suggestions. The missing Odes were quoted
important suggestions. The missing O des were q
by the Christian father L actantius at the beginning of

uoted
by the Christian father Lactantius at the beginning of

the fourth century: he q uotes one single passage, and
the fourth century: he quotes one single passage, and
the scribes of his work annotate that it was from the
the scribes of his work annotate that it was from the
X lX th, or X X th, O de of Solomon, and he q uotes it in a
L atin translation. W e shall see presently that the
piece q uoted is in the X I X th O de of the recovered book.

XIXth, or XXth, Ode of Solomon, and he quotes it in a
The O des were translated in L atin, then, by the Latin translation. We shall see presently that the
beginning of the fourth century a.d. They can hardly
be late inventions; antiq uity is their first recovered

piece quoted is in the XIXth Ode of the recovered book.
mark.
The Odes were translated in Latin, then, by the

beginning of the fourth century A.D. They can hardly
The nex t important point is the discovery that a
series of O des of Solomon were q uoted in a most
curious Coptic book in the B
the Pistis Sophia, the F

ritish Museum, known as
aithful W isdcm, or F aith

be late inventions; antiquity is their first recovered
W isdom. This book is the chief of the Gnostic books
mark.
The next important point is the discovery that a
that have come down to us. I t was written in the
latter part of the third century, where again antiq uity
is on the side of the O des to which reference is made.
series of Odes of Solomon were quoted in a most

A nd those scholars who ex amined the embedded
fragments found no difficulty in affirming that they curious Coptic book in the British Museum, known as
went back at least to the second century, and probably
to the beginning of the second century. That is a

the Pistis Sophia, the Faithful Wisdom, or Faith
very respectable age, and any document belonging to
Wisdom. This book is the chief of the Gnostic books

that period has to be reckoned with by the students of
history or of dogma. I fI can succeed in putting it

that have come down to us. It was Written in the
fifty years earlier still, the situation will be an
interesting one: we want some fresh first century

latter part of the third century, Where again antiquity
documents.
is on the side of the Odes to which reference is made.
And those scholars who examined the embedded
N ow we cannot dig the borrowed matter out of
the pages of the Pistis Sophia, and leave the rest
without further remark, as we might do in the case of
L actantius. W hat L actantius thought of the book

fragments found no difficulty in affirming that they
matters little; we simply take him by the throat and
Went back at least to the second century, and probably
to the beginning of the second century. That is a
very respectable age, and any document belonging to
that period has to be reckoned with by the students of
history or of dogma. If I can succeed in putting it
fifty years earlier still, the situation Will be an
interesting one: We want some fresh first century
documents.
Now We cannot dig the borrowed matter out of
the pages of the Pistis Sophia, and leave the rest
without further remark, as we might do in the case of
Lactantius. What Lactantius thought of the book
matters little; we simply take him by the throat and
Co 8l€
292 THE QUEST
say: Give back what you borrowed, and then go your
TH E Q UE ST
way. But in the case of the Pistis Sophia it has been

say: Give back what you borrowed, and then go your
way. B ut in the case of the Pistis Sophia it has been
suspected that the q
from a book which was itself Gnostic, and if that

uotations were made by a Gnostic
suspected that the quotations were made by a Gnostic

should turn out to be the case, there would be an
from a book which was itself Gnostic, and if that

should turn out to be the case, there would be an
especial meaning in the situations in which we find
ex tracts from the O des, and we should have to read
the tex
tary. I
t, to some ex
must, therefore, try in a few words to ex

tent, in the light of the commen-
plain
especial meaning in the situations in which We find
the situation as regards the Gnosticism of the Pistis
extracts from the Odes, and we should have to read

the text, to some extent, in the light of the commen-
Sophia, and to show how it came about that H arnack
believed the O des of Solomon to be Gnostic in origin,
though not so pronouncedly Gnostic as the work with
which they were incorporated. A few words, then,

tary. I must, therefore, try in a few words to explain
with regard to the Pistis Sophia. Y ou can read this the situation as regards the Gnosticism of the Pistis
book, at your leisure and at your pleasure, in the
E nglish translation which has been made by Mr. Mead.

Sophia, and to show how it came about that Harnack
H arnack says it is a mad book, an ex hibition of
believed the Odes of Solomon to be Gnostic in origin,

though not so pronouncedly Gnostic as the work with
systematic lunacy and I am afraid most people would
agree with him; but he was also careful to point out
that there was a genuine Christianity underlying the
aberrancy and obscurity of the writer. W e can get a

which they were incorporated. A few words, then,
rough idea of the book as follows:
with regard to the Pistis Sophia. You can read this
book, at your leisure and at your pleasure, in the
The scene is laid on the Mount of O lives, where
Jesus is sitting with H is disciples, male and female.
I t is the twelfth year after the R
eleven years Jesus has been teaching H is disciples the

esurrection; for
English translation which has been made by Mr. Mead.

mysteries of the K ingdom of God; at the end of that
Harnack says it is a. mad book, an exhibition of
systematic lunacy—and I am afraid most people would
time H e has ascended to the place of the Prime
Mystery (which is the Gnostic ex pression for the
agree with him; but he was also careful to point out

Supreme God); this ascension took place while they
that there was a genuine Christianity underlying the

were sitting with H im on the Mount of O lives and he
was suddenly transfigured before them. A L ight-
Power, or Glory, of the Supreme B eing, descends from
aberrancy and obscurity of the writer. We can get a

rough idea of the book as follows:
The scene is laid on the Mount of Olives, where
Jesus is sitting with His disciples, male and female.
It is the twelfth year after the Resurrection; for
eleven years Jesus has been teaching His disciples the
mysteries of the Kingdom of God; at the end of that
time He has ascended to the place of the Prime
Mystery (which is the Gnostic expression for the
Supreme God); this ascension took place while they
were sitting with Him on the Mount of Olives and he
was suddenly transfigured before them. A Light-
Power, or Glory, of the Supreme Being, descends from
Co 8l€
AN EARLY JUDZEO-CHRISTIAN HYMN-BOOK 298
A N E A R L
the twenty-fourth or highest Mystery and surrounds

Y JUD^ O -CH R I STI A N H Y MN -B O O K 298
the twenty-fourth or highest Mystery and surrounds

Jesus with splendour. The disciples were amazed and
Jesus With splendour. The disciples were amazed and
terrified at the sight. While they gazed on Him, Jesus
terrified at the sight. W hile they gazed on H im, Jesus
ascended into H eaven. A fter a while Jesus, out of
compassion for their fears, for they thought the end of
ascended into Heaven. After a while Jesus, out of

compassion for their fears, for they thought the end of
all things was at hand, descended again and appeared
to the disciples. H e begins to teach them further the
secrets of the K ingdom. H e ex
own miraculous births, the miraculous birth of John

plains to them their
all things was at hand, descended again and appeared

the B aptist and H is own incarnation. H e tells them
to the disciples. He begins to teach them further the
secrets of the Kingdom. He explains to them their
the story of H is ascent through the various heavens
and the orders of spiritual beings, ' thrones, domina-
own miraculous births, the miraculous birth of John

tions, princedoms, virtues, powers.' They proceed to
interrogate him on various points. The company con-
sist of Peter, John, A ndrew, Philip, Thomas, Matthew, the Baptist and His own incarnation. He tells them
James, B artholomew and Simon the K
the Magdalene and Mary the Mother of Jesus, Martha

anaanite; Mary
the story of His ascent through the various heavens

and Salome are all mentioned. The chief place is
and the orders of spiritual beings, ‘thrones, domina-

tions, princedoms, virtues, powers.’ They proceed
given to the enq uiring women, especially to Mary
to
Magdalene, the lowest place to Simon Peter. B etween
Mary Magdalene and Peter there is something like a
feud. Peter complains that the women talk too much

interrogate him on points. The company con-
various
and that the men don' t get a chance; and Mary-
sist of Peter, John, Andrew, Philip, Thomas, Matthew,
James, Bartholomew and Simon the Kanaanite; Mary
complains that " Peter hates our sex and wants to
suppress us." Jesus mediates gently between them;
advises Mary to make place for the brethren;
when the dispute breaks out again, Jesus definitely

but
the Magdalene and Mary the Mother of Jesus, Martha

takes the side of the women, and Peter is suppressed. and Salome are all mentioned. The chief place is
The meaning of this is that there has been a conflict
over the place of women in the ministry of the Church;

given to the enquiring women, especially to Mary
Magdalene, the lowest place to Simon Peter. Between
it is even possible that the hostility of Peter may
Mary Magdalene and Peter there is something like a

imply the attitude of the R oman Church towards the
prophesying woman of the early centuries. A t all
events there has been an acute situation created, which
feud. Peter complains that the women talk too much

and that the men don’t get a chance; and Mary
complains that “Peter hates our sex and wants to
suppress us.” Jesus mediates gently between them;
advises Mary to make place for the brethren; but
when the dispute breaks out again, Jesus definitely
takes the side of the Women, and Peter is suppressed.
The meaning of this is that there has been a conflict
over the place of women in the ministry of the Church;
it is even possible that the hostility of Peter may
imply the attitude of the Roman Church towards the
prophesying woman of the early centuries. At all
events there has been an acute situation created, which
Co 316
294 THE QUEST
TH E Q UE ST
has found its reflection in the Gnostic circles in which

has found its reflection in the Gnostic circles in which
our book was produced.
our book was produced.
Jesus answers a number of enquiries as to the
Jesus answers a number of enq uiries as to the
worlds through which H e has passed, and then we
come to what is the kernel of the first part of the book,
the account of the sorrows of Sophia, or, as she is

worlds through which He has passed, and then we
called in the book, Pistis Sophia. Jesus relates how
come to what is the kernel of the first part of the book,
H e found Sophia sitting below the thirteenth Mon.
She was mourning over her inability to rise further.

the account of the sorrows of Sophia, or, as she is
H er path was blocked by fearful forms, named TlpofioX ai
called in the book, Pistis Sophia. Jesus relates how

He found Sophia sitting below the thirteenth }Eon.
A vdaSoO f, or E manations of the Self-willed. They and
the rulers of the upper regions prohibit her advance
and ascent. O ne of them had the face of a lion, half
flame and half darkness. They chase poor Sophia back

She was mourning over her inability to rise further.
into Chaos. B ut in the midst of her affliction, she
Her path was blocked by fearful forms, named Hpofloxal
A179adot7s‘, or Emanations of the Self-willed. They and
sees Jesus passing by, and to H im she addresses a
series of R epentances and H ymns. Jesus relates these
successively to H is disciples. The method of the
composition must now be carefully studied: we shall

the rulers of the upper regions prohibit her advance
and ascent. One of them had the face of a lion, half
find the key in the lock.
Sophia makes her penitence, let us say, from one
of the canonical Psalms. B ut in using this, she

flame and half darkness. They chase poor Sophia back
carefully alters every possible term in a Gnostic sense:
into Chaos. But in the midst of her afliiction, she

sees Jesus passing by, and to Him she addresses a
instead of God, she says Prime Mystery or L ight of
Truth; instead of my adversaries, she says the
E manations of the Self-W illed;
tutions of this kind she turns the Psalm into a Gnostic

by a series of substi-
series of Repentances and Hymns. Jesus relates these

Targum, in which you can only detect the original by
successively to His disciples. The method of the

composition must now be carefully studied: we shall
the ex pressions which remain unaltered and by the
general tenor of the confession. W hen Jesus has
find the key in the lock.

reported to the disciples what Sophia has said, H e
turns to the disciples and asks, " W ho knows what
Sophia said? " I t is a game of guessing. Mary
Sophia makes her penitence, let us say, from one

of the canonical Psalms. But in using this, she
Magdalene or some other of the company springs
carefully alters every possible term in a Gnostic sense:

instead of God, she says Prime Mystery or Light of
Truth; instead of my adversaries, she says the
Emanations of the Self-Willed ; by a series of substi-
tutions of this kind she turns the Psalm into a Gnostic
Targum, in which you can only detect the original by
the expressions which remain unaltered and by the
general tenor of the confession. When Jesus has
reported to the disciples what Sophia has said, He
turns to the disciples and asks, “Who knows what
Sophia said?” It is a game of guessing. Mary
Magdalene or some other of the company springs
Co 316
A N E A R L Y JUD2B 0-CH R I STI A N H Y MN -B O O K 296
forward, begs permission to speak, and then says,

This is what thy Light-Power (the Light-Power is a
forward, begs permission to speak, and then says,
“
" This is what thy L ight-Power (the L ight-Power is a
substitute for the Divine N ame) prophesied through
David in the lx ix th Psalm," or whatever the portion of

substitute for the Divine Name) prophesied through
Scripture may be that has been selected for disguise.
David in the lxixth Psalm,” or whatever the portion of
Scripture may be that has been selected for disguise.
Jesus gives an approbation and a blessing to the
successful guesser.
F or instance, when poor Sophia begins her tale of
sorrow, she says:

Jesus gives an approbation and a blessing to the
" W hen I sought for light, they gave me gloom;
successful guesser.
For instance, When poor Sophia begins her tale of
W hen I sought for power, they gave me matter.
O L ight of lights, the E manations of the Self-W illed
have brought gloom over me.
L et there be traps for them and seize them; and do

sorrow, she says:
thou recompense them! " and so on.
“ When I
sought for light, they gave me gloom ;
When I sought for power, they gave me matter.
E vidently this is the lx ix th Psalm in disguise:
" They gave me gall for my meat
L
nd in my thirst they gave me vinegar to drink.
et their table become a snare and a trap," etc.

0 Light of lights, the Emanations of the Self-Willed
have brought gloom over me.
The identification is, in fact, promptly made, this
Let there be traps for them and seize them ; and do

time by the V irgin Mary. N umbers of Psalms are
q uoted in this way, and guessed, each Psalm being
first dressed up Gnostically, and then undressed.
I n the midst of these Psalms a number of O des of

thou recompense them!" and so on.
Solomon find a similar treatment, and we are able to
ex tract them, and the important observation is at once

Evidently this is the lxixth Psalm in disguise :
made that the Gnostic writer must have found them in
the B ible along with his canonical Psalms. I f that is

“
They gave me gall for my meat
right it is very important, and it does not look as if
And in my thirst they gave me vinegar to drink.
Let their table become a snare and a trap,” etc.
H arnack could be right in calling them Gnostic. H ow
did a Gnostic book get into the B ible? A nd in any
case it must be a very old book to get there. W e will
not discuss the matter further at this point, because

The identification is, in fact, promptly made, this
time by the Virgin Mary. Numbers of Psalms are
quoted in this way, and guessed, each Psalm being
first dressed up Gnostically, and then undressed.
In the midst of these Psalms a number of Odes of
Solomon find a similar treatment, and We are able to
extract them, and the important observation is at once
made thatthe Gnostic writer must have found them in
the Bible along With his canonical Psalms. If that is
right it is very important, and it does not look as if
Harnack could be right in calling them Gnostic. How
did a Gnostic book get into the Bible? And in any
case it must be a very old book to get there. We will
not discuss the matter further at this point, because
C0 glee
896 THE QUEST
have fortunately the book itself recovered in an
296
TH E Q UE ST we
we have fortunately the book itself recovered in an
almost complete form; and we had better go on to the

almost complete form; and we had better go on to the
discovery of the MS. in which the O des are contained.
discovery of the MS. in which the Odes are contained.

The discovery of the precious book was after the
The discovery of the precious book was after the
following fashion. I t was on January 4 of the present
year (1909) that I
of my ordinary multifarious activities, and determined

found myself at leisure in the midst
following fashion. It was on January 4 of the present

to do something to set my books and papers in order.
year (1909) that I found myself at leisure in the midst

of my ordinary multifarious activities, and determined
O n the shelves in one corner lay a pile of fragments of
Syriac MSS., only half arranged. I determined to try
to put them in order and to have them bound up in
to do something to set my books and papers in order.

On the shelves in one corner lay a pile of fragments of
volumes. My eye fell, inter alia, on a heap of stained
and worn paper leaves containing what seemed to be a
Psalter in the Syriac language. I
more than a late copy of the B

took it to be nothing
iblical Psalter, and ran

Syriac MSS., only half arranged. I determined to try
my eye through it by way of verification. The pieces
to put them in order and to have them bound up in
volumes. My eye fell, inter alia, on a heap of stained
were numbered, Psalm x v., Psalm x vi., and so on.
Moreover the verses were distinguished by a red-letter

at the end of each stanza, the letter being the initial
of the word H alleluj ah. This is a common feature in

and Worn paper leaves containing What seemed to be a
manuscript Syriac Psalters. O n looking at the tex t in a Psalter in the Syriac language. I took it to be nothing
more than a late copy of the Biblical Psalter, and ran
superficial manner, there was nothing at first to attract
attention: " I cried unto the L ord with my voice " ;
that was all in good order. Then another Psalm, which
looked peculiar: " " W hy sittest thou, O wicked man, in

my eye through it by way of verification. The pieces
the congregation, and thy heart is far from the L ord? " were numbered, Psalm xv., Psalm xvi., and so on.
I
and I
started at that: it was not any of the B
thought I remembered the refrain. H astily

iblical Psalms,
Moreover the verses were distinguished by a red-letter

crossing the room, I took down the Psalms of Solomon,
at the end of each stanza, the letter being the initial
of the word Hallelujah. This is a common feature in

and found at Psalm iv. the words in q uestion! B y
this time the situation was become ex citing; ex amina-
tion showed that the whole of the eighteen Psalms of
Solomon were here, with the ex ception of a page or two

manuscript SyriacPsalters. On looking at the text in a
which were lost at the end of my book. H ere, then, was
superficial manner, there was nothing at first to attract

attention: “ I cried unto the Lord with my voice”;
that was all in good order. Then another Psalm, which
looked peculiar: “ Why sittest thou, O wicked man, in
the congregation, and thy heart is far from the Lord ? ”
I started at that : it was not any of the Biblical Psalms,

and I thought I remembered the refrain. Hastily
crossing the room, I took down the Psalms of Solomon,
and found at Psalm iv. the words in question! By
this time the situation was become exciting ; examina-
tion showed that the whole of the eighteen Psalms of
Solomon were here, with the exception of a page or two
which were lost at theend of my book. Here, then, was
Co glc
A N E A R L Y JUD430-CH B I STI A N H Y MN -B O O K 297

the first version that had yet been found of the famous
the first version that had yet been found of the famous
eighteen Psalms. B ut what was the rest of the book?

eighteen Psalms. But What was the rest of the book ?
There was nothing to distinguish it from the recovered
There was nothing to distinguish it from the recovered
eighteen: the first two or three pages were gone and
eighteen: the first two or three pages were gone and
with them the title; but the natural suggestion arose
to test whether these were the lost O des of Solomon.
with them the title; but the natural suggestion arose

to test Whether these were the lost Odes of Solomon.
E x amination showed that the fragment of L actantius
was there, in the x ix th O de: and finally all the fragments
which were embedded in the Pistis Sophia were
recovered, and a complete identification made of the

Examination showed that the fragment of Lactantius
missing book with the recovered pages. I think you
was there,in thexixthOde: and finally all the fragments

which were embedded in the Pistis Sophia. were
will agree that there is something romantic about this
recovery and identification of the missing O des of
Solomon. The precious thing was with us here again;
and one had to sit down and transcribe, and translate and
recovered, and a complete identification made of the
* edify by the margent' and do everything that belongs
missing book with the recovered pages. I thinkyou

will agree that there is something romantic about this
to an instructed scribe. A nd here the mechanical work
was lightened by the satisfaction which one felt in the
beauty of the ideas and the elevation of the sentiments
recovery and identification of the missing Odes of

Solomon. The precious thing was with us here again ;

and the spirituality of the teachings. I may be, perhaps
must be, a little prej udiced in favour of my latest
offspring, but I do not think I
anything so beautiful or so winning before from the

have ever recovered
and one had to sit down and transcribe,and translate and

missing literature of the E arly Church. Could one, for
‘
edify by the margent and do everything that belongs
’
to an instructed scribe. And here the mechanical Work

ex ample, light on anything more full of the religious
sense of Theistic belief than the following?
was lightened by the satisfaction which one felt in the

O de X X V I .
" I poured out praise to the L ord, for I am H is:
and I will speak H is holy song, for my heart is with
beauty of the ideas and the elevation of the sentiments

H im. F or H is harp is in my hands, and the O des of
and the spirituality of the teachings. I may be, perhaps

H is rest shall not be silent. I will cry unto H im from
my whole heart: I will praise and ex alt H im with all
must be, a little prejudiced in favour of my latest

offspring, but I do not think I have ever recovered
my members. F or from the east and even to the west
anything so beautiful or so Winning before from the

missing literature of the Early Church. Could one, for
example, light on anything more full of the religious
sense of Theistic belief than the following?
ODE XXVI.
“I poured out praise to the Lord, for I am His:
and I Will speak His holy song, for my heart is With
Him. For His harp is in my hands, and the Odes of
His rest shall not be silent. I Will cry unto Him from
my Whole heart: I will praise and exalt Him with all
my members. For from the east and even to the West
7
C0 glee
298 THE QUEST
is His praise: and from the south and even to the
north is the confession of Him: and from the top of
TH E Q UE ST
is H is praise: and from the south and even to the
north is the confession of H im: and from the top of
the hills to their utmost bound is H is perfection. W ho

the hills to their utmost bound is His perfection. Who
can write the Psalms of the L ord, or who read them?
can write the Psalms of the Lord, or who read them ?

or who can train his soul for life, that his soul may be
or who can train his soul for life, that his soul may be
saved, or who can rest on the Most H igh, so that with
H is mouth he may speak?
the wonders of the L ord? F

W ho is able to interpret
or he who could interpret

saved, or who can rest on the Most High, so that with
would be dissolved and would become that which is
His month he may speak‘? Who is able to interpret
interpreted. F or it suffices to know and to rest: for
in rest the singers stand, like a river which has an

the wonders of the Lord ? For he who could interpret
abundant fountain, and flows to the help of them that
would be dissolved and would become that which is

interpreted. For it suflices to know and to rest: for
seek it. H alleluj ah."
This might have been one of the ancient songs of
Z ion; and as you will notice it is almost colourless as
regards history or chronology. Shall we say that it is

in rest the singers stand, like a river which has an
Jewish, or Christian, or Judaeo-Christian (belonging,
abundant fountain, and flows to the help of them that

seek it. Hallelujah."
that is, to the Church that has not yet separated from
the Synagogue)? W e must evidently go further before

we can answer such a q uestion as that. W hat would
you say of this one?

This might have been one of the ancient songs of
Zion ; and as you will notice it is almost colourless as
O de X X X .
" F ill ye waters for yourselves from the living
fountain of the L
come all ye thirsty, and take the draught;

ord: for it is opened to you: and
and rest by
regards history or chronology. Shall we say that it is
the fountain of the L ord. F or fair it is and pure and
Jewish, or Christian, or Judaao-Christian (belonging,

that is, to the Church that has not yet separated from
gives rest to the soul. Much more pleasant are its
waters than honey; and the honeycomb of bees is not
to be compared with it. F
lips of the L ord, and from the heart of the L

or it flows forth from the
ord is its
the Synagogue) ? We must evidently go further before
we can answer such a question as that. What would
name. A nd it came infinitely and invisibly: and until
you say of this one ?

it was set in the midst they did not know it: blessed
ODE XXX.
“Fill ye waters for yourselves from the living
fountain of the Lord: for it is opened to you: and
come all ye thirsty,and take the draught; and rest by
the fountain of the Lord. For fair it is and pure and
gives rest to the soul. Much more pleasant are its
waters than honey; and the honeycomb of bees is not
to be compared with it. For it flows forth from the
lips of the Lord, and from the heart of the Lord is its
name. And it came infinitely and invisibly: and until
it was set in the midst they did not know it : blessed
C0 glee
AN EARLY JUDAIOCHRISTIAN HYMN-BOOK 299
A N E A B L Y JUD.E O -CH R I STI A N H Y MN B O O K 299
are they who have drunk therefrom and have found
they who have drunk therefrom and have found

are
rest thereby. Hallelujah.”
rest thereby. H alleluj ah."
Shall we say that this is a Jewish Gospel, compar-
able to the language of I saiah lv. (" H o, every one that
thirsteth " ), or is it a Christian Psalm ex pressing the

Shall we say that this is a Jewish Gospel, compar-
able to the language of Isaiah lv. (“ Ho, every one that
new Gospel of the K ingdom? W e must again go
further afield to answer such a q uestion: only noting
that so far as we have gone there is no Gnosticism, any
more than there is in a Methodist hymn-book.

thirsteth”), or is it a Christian Psalm expressing the
W hat shall we say of this composition?
new Gospel of the Kingdom ? We must again go
O de X
" A ll the L
L I .
ord' s children will praise H im, and will

further afield to answer such a question: only noting
collect the truth of H is faith. A nd H is children shall
that so far as we have gone there is no Gnosticism, any

more than there is in a Methodist hymn-book.
be known to H im. Therefore we will sing in H is love:
we live in the L ord by H is grace: and life we receive
in H is Messiah: for a great day has shined upon us:
and marvellous is H e who has given us of this glory.

What shall We say of this composition ?
L et us, therefore, all of us unite together in the name of
the L ord, and let us honour H im in H is goodness, and
ODE XLI.
let our faces shine in H is light: and let our hearts
meditate in H is love by night and by day. L et us
ex ult with the j oy of the L ord. A ll those will be All the Lord's children will praise Him, and will
“
collect the truth of His faith. And His children shall

astonished that see me. F or from another race am I :
for the F ather of truth remembered me. H e who
possessed me from the beginning: for H is bounty begat
be known to Him. Therefore We will sing in His love :

We live in the Lord by His grace: and life We receive
me, and the thought of H is heart: and H is W ord is
with us in all our way; the Saviour who makes alive
and does not rej
humbled, and ex
ect our souls: the man who was
alted by H is own righteousness, the

in His Messiah: for a great day has shined upon us:
Son of the Most H igh who appeared in the perfection
and marvellous is He who has given us of this glory.
Let us, therefore, all of us unite together in the name of

of H is father; and light dawned from the W ord that
was beforetime in H im; the Messiah is truly one, and
the Lord, and let us honour Him in His goodness, and

let our faces shine in His light: and let our hearts
meditate in His love by night and by day. Let us
exult with the joy of the Lord. All those will be
astonished that see me. For from another race am I:
for the Father of truth remembered me. He who
possessed me from the beginning: for His bounty begat
me, and the thought of His heart: and His Word is
with us in all our way; the Saviour who makes alive
and does not reject our souls: the man who was
humbled, and exalted by His own righteousness, the
Son of the Most High who appeared in the perfection
of His father; and light dawned from the Word that
was beforetime in Him; the Messiah is truly one, and
Co 316
800 THE QUEST
800
TH E Q UE ST
He was known before the foundation of the world,

that He might save souls for ever by the truth of His
H e was known before the foundation of the world,
that H e might save souls for ever by the truth of H is
name: a new song arises from those who love Him.

name: a new song arises from those who love H im.
H alleluj ah."
H ere we are certainly on Christian ground: the
Hallelujah.”
Here we are certainly on Christian ground: the
Messiah is come; H e has begun to gather in the Gentiles.
A man of another race than the Jews makes a little
apology for his presence among them: the Most H igh
has remembered him; he has been numbered amongst

Messiah is come ; He has begun to gather in theGentiles.
those who love the Christ. W e are in a Judaeo-Christian A man of another race than the Jews makes a little
Community, but at the same time removed from the
antagonisms between the two sides of the early Church,

apology for his presence among them: the Most High
which were so prevalent in the Churches of A sia Minor.
has remembered him ; he has been numbered amongst
those who love theChrist. We are in a J udaeo-Christian
A nd this half-apologetic attitude for being there will
be found elsewhere in the Psalms, and confirms our
belief that they are early products. N o Gentile in a
R oman or Corinthian Church which had broken away

Community, but at the same time removed from the
from the stricter Judaism would have ex pressed himself
antagonisms between the two sides of the early Church,

like this; and that is one reason why I
O des to the first century and to the Palestinian Church

refer these
which were so prevalent in the Churches of Asia Minor.

(perhaps that most ancient community on the other
And this half-apologetic attitude for being there will

be found elsewhere in the Psalms, and confirms our
side of the Jordan). I f that should turn out to be
right, it is a very important result, for we are almost
destitute of Christian literature belonging to that time
and area; and we shall be near the fountain head both

belief that they are early products. No Gentile in a
for Christian practice and for Christian belief. The
Roman or Corinthian Church which had broken away
from the stricter Judaism would have expressed himself
q uestion will, however, arise whether we are right in
beginning in this way with a tacit assumption that all
the Psalms in q uestion belong to one time and place.
like this; and that is one reason why I refer these

" W e certainly must not make any such assumption.
A s far as I have gone into the matter, the O des appear Odes to the first century and to the Palestinian Church
to be nearly all from one hand, though I
reserve my j udgment as to one or two of them.

should like to
(perhaps that most ancient community on the other

B ut now let us turn to the q uestion in which I
side of the Jordan). If that should turn out to be
right, it is a very important result, for we are almost
destitute of Christian literature belonging to that time
and area; and we shall be near the fountain head both
for Christian practice and for Christian belief. The
question will, however, arise whether we are right in
beginning in this way with a tacit assumption that all
the Psalms in question belong to one time and place.
We certainly must not make any such assumption.
As far as I have gone into the matter, the Odes appear
to be nearly all from one hand, though I should like to
reserve my judgment as to one or two of them.
But now let us turn to the question in which I
Go 316
A N E A R
know that some of my readers are interested, the

L Y JUD^ SO -CH R I STI A N H Y MN -B O O K 801
know that some of my readers are interested, the

suggested Gnosticism of the new O des. W e remind
suggested Gnosticism of the new Odes. We remind

ourselves of H arnack'
verdict, indeed, but none the less a decided one;

s verdict on the subj ect, a q
that the
ualified
ourselves of Harnack’sverdict on the subject, a qualified

Gnostic author of the Pistis Sophia incorporated with his
verdict, indeed, but none theless a decided one; thatthe

Gnostic authorof the Pistis Sophia incorporated withhis
work a number of Gnostic O des, ascribed to Solomon, the
Gnosticism of the O des being much less pronounced than
that of the author who borrowed them. H arnack was
reasoning from the fragments which he found embedded

work a number of Gnostic Odes, ascribedto Solomon, the
in the Pistis Sophia. A nd in particular he and others
Gnosticism of the Odes being much less pronouncedthan
that of the authorwho borrowed them. Harnack was
found in one of the q uoted O des what looked like a
definite Gnostic ex pression. The writer spoke of a great
E fflux
whole world;
or E manation which had spread out over the
and as E fflux or E manation is a favourite

reasoning from the fragments which he found embedded
Gnostic word to describe the relations of the various
in the Pistis Sophia. And in particular he and others
found in one of the quoted Odes what looked like a
O rders of the Spiritual Universe and their action one
upon the other; and since, further, the writer of the
Pistis Sophia played with this word over and over again,
tossing it in the air, as it were, and catching it, turning

definite Gnostic expression. The writer spoke of a. great
Efflux or Emanation which had spread out over the
it this way and that way, we ought not to be surprised
that the suggestion was made that, when the author
talked E fflux , he was talking from his own. B ut you

whole World ; and as Efiiux or Emanation is a favourite
must have the whole O de before you in order to form
Gnostic word to describe the relations of the various

Orders of the Spiritual Universe and their action one
aj udgment: here is my translation of it, made from
the union of the Syriac and Coptic tex ts, for the j usti-
upon the other; and since, further, the writer of the

fication of which I shall have to refer you to the larger
critical edition that is on the way.
O de V I .
Pistis Sophia played with this word over and over again,
tossing it in the air, as it were, and catching it, turning
" A s the hand moves over the harp, and the strings
speak, so speaks in my members the Spirit of the L ord,
it this way and that way, We ought not to be surprised

and I speak by H is love. F or H e destroys what is
foreign, and everything that is bitter: for thus it was
from the beginning and will be to the end, that nothing

that the suggestion was made that, when the author
talked Efliux, he was talking from his own. But you
must have the whole Ode before you in order to form
a judgment: here is my translation of it, made from
the union of the Syriac and Coptic texts, for the justi-
fication of which I shall have to refer you to the larger
critical edition that is on the Way.
ODE VI.
“As the hand moves over the harp, and the strings
speak, so speaks in my members the Spirit of the Lord,
and I speak by His love. For He destroys what is
foreign, and everything that is bitter: for thus it was
from the beginningand will be to the end, that nothing
Co 316
808 THE QUEST
802
should be His adversary, and nothing should stand up
against Him. The Lord has multiplied the knowledge
TH E Q UE ST
should be H is adversary, and nothing should stand up
against H im. The L ord has multiplied the knowledge
of Himself, and is zealous that these things should be

known, which by His grace have been given to us.
of H imself, and is zealous that these things should be
known, which by H is grace have been given to us.
A nd the praise of H is name H e gave us: our spirits
praise H is holy Spirit. F or there went forth a stream

And the praise of His name He gave us: our spirits
and became a river great and broad; for it flooded and
praise His holy Spirit. For there went forth a stream

and became a river great and bread; for it flooded and
broke up everything and it brought [ water] to the
Temple: and the restrainers of the children of men
were not able to restrain it, nor the arts of those whose
business it is to restrain waters; for it spread over the

broke up everything and it brought [water] to the
face of the whole earth, and filled everything: and all
Temple: and the restrainers of the children of men

were not able to restrain it, nor the arts of thosewhose
upon the thirsty earth were given to drink of it; and
thirst was relieved and q uenched: for from the Most
H igh the draught was given. B
ministers of that draught who are entrusted with that

lessed then are the
business it is to restrain waters; for it spread over the

water of H is: they have assuaged the dry lips and the face of the whole earth, and filled everything: and all
upon the thirsty earth were given to drink of it; and
will that had fainted they have raised up; and souls
that were near departing they have caught back from
death: and limbs that had fallen they straightened and
thirst was relieved and quenched: for from the Most

High the draught was given. Blessed then are the
set up: they gave strength for their feebleness and
light to their eyes: for evex yone knew them in the
L ord, and they lived by the water of life for ever.
H alleluj ah."
ministers of that draught who are entrusted with that
I t is the latter part of this O de that is q uoted by
water of His : they have assuaged the dry lips and the
will that had fainted they have raised up; and souls
the Gnostic writer, beginning with the statement that
* ' there went forth an E fflux ," which he, at least,
interpreted in a Gnostic sense.
B ut let us look a little closer at the composition.

that were near departing they have caught back from
death: and limbs that had fallen they straightened and
W hat is this about the strengthening and straightening
set up: they gave strength for their feebleness and

of paralysed limbs? W e have heard something like
this before; this is I saiah x x x v.: " Strengthen ye the
weak hands and confirm the feeble knees " ; and what
light to their eyes: for everyone knew them in the

Lord, and they lived by the water of life for ever.
follows, " They received strength for their paralysis and
Hallelujah.”
It is the latter part of this Ode that is quoted by
the Gnostic writer, beginning with the statement that
“
there went forth an Etflux,” which he, at least,
interpreted in a Gnostic sense.
But let us look a little closer at the composition.
What is this about the strengtheningand straightening
of paralysed limbs ? We have heard something like
this before; this is Isaiah xxxv.: “Strengthen ye the
weak hands and confirm the feeble knees” ; and what
follows, “ They received strength for their paralysis and
C0 glee
AN EARLY JUDEO-OHBISTIAN HYMN-BOOK 808
A N E
light for their eyes,"

A R L Y JUD^ H O
that is ex
CH R
plained at once by the

I STI A N H Y MN -B O O K 80S
light for their eyes," that is explained at once by the

same prophecy, " Then shall the eyes of the blind be
same prophecy, “Then shall the eyes of the blind be

opened.” Then comparing the slightly variant render-
opened." Then oomparing the slightly variant render-
ings of the Syriac and Coptic, of which one says: " A ll
drank of it on the thirsty land,"
drank of it who lived on the dry sand,"

and the other, "
we see that
A ll
ings of the Syriac and Coptic, of which one says: “All

the E fflux is that which is involved in the statements
drank of it on the thirsty land," and the other, All“
drank of it who lived on the dry sand,” we see that

that there shall be " in the thirsty land springs of
water." The writer is versifying I saiah x x x v., and is
no more Gnostic than the prophet. The Psalm itself
is a lovely description of the spread of the Gospel over

the Efllux is that which is involved in the statements
the whole earth, and is full of the freshness and vitality
that there shall be “in the thirsty land springs of
water.” The writer is versifying Isaiah xxxv., and is
and hope of the first propagation of the F aith. The
Gnostic writer has read a meaning into his E fflux from
his own mind which was not in the mind of the original
no more Gnostic than the prophet. The Psalm itself

is a lovely description of the spread of the Gospel over
writer. H arnack was wrong in suggesting Gnosticism,
wrong also in saying that the figure of the E fflux was
found in an inundation of the N ile. So far I
Gnosticism: but I am willing, as far as relates to the

see no
the whole earth, and is full of the freshness and vitality

and hope of the first propagation of the Faith. The
rest of the book, for those who have q uicker instincts
Gnostic writer has read a meaning into his Efliux from

than I have for such matters, to ex amine the matter
for me. W e must wait, too, to see whether H arnack
will revise his first j
the complete O de.

udgment after reading the tex t of
his own mind which was not in the mind of the original
I n any case, it is a very beautiful composition; we
writer. Harnack was wrong in suggesting Gnosticism,
wrong also in saying that the figure of the Efllux was
shall all agree to that. The writer' s reference to the
way in which the outbreaking flood comes to the temple
refers no doubt to propaganda carried on at the heart
of Judaism; and the professional restrainers of floods

found in an inundation of the Nile. So far I see no
at whom he shakes his head in pity mix ed with triumph,
Gnosticism : but I am willing, as far as relates to the
rest of the book, for those who have quicker instincts

well! we know what they are: they always must be
with us, if we live. The whole O de opens a window into
the methods and conflicts of first-century Christianity.
I n reading the collection of O des carefully, you will

than I have for such matters, to examine the matter
for me. We must wait, too, to see whether Harnack
will revise his first judgment after reading the text of
the complete Ode.
In any case, it is a very beautiful composition; we
shall all agree to that. The writer’s reference to the
way in which the outbreaking flood comes to the temple
refers no doubt to propaganda carried on at the heart
of Judaism; and the professional restrainers of floods
at whom he shakes his head in pity mixed with triumph,
well! we know what they are: they always must be
with us, if we live. The whole Ode opens a window into
the methods and conflicts of first-century Christianity.
In reading the collection of Odes carefully,you will
Co glee
N4 THE QUEST
804
TH E Q DB 8T
be struck both with the presence and with the absence
be struck both with the presence and with the absence
of Christian features: Jesus is often referred to, but

never by name ; He is the Messiah or Christ, occasion-
of Christian features: Jesus is often referred to, but
never by name; H e is the Messiah or Christ, occasion-
ally the L ord'
definitely, but once or twice ex

s Christ. The Gospels are never q
pressions are used which

uoted
ally the Lord’s Christ. The Gospels are never quoted

can be shown to be from an A pocryphal Gospel of great
definitely, but once or twice expressions are used which

can be shown to be from an Apocryphal Gospel of great
antiq uity; so that perhaps we ought to conclude that
the writer' s Gospel was an early lost Gospel. The
Church is, I think, never mentioned, nor the E
there is no reference to Church O rders ex

ucharist;
cept that in
antiquity; so that perhaps We ought to conclude that
one O de the writer calls himself a priest of the Most the writer's Gospel was an early lost Gospel. The
H igh and ex
thinking God'
plains that his priesthood consists in
s thoughts and ex ecuting God' s righteous-

Church is, I think, never mentioned, nor the Eucharist;
ness; there is also a reference to ' blessed deacons'
there is no reference to Church Orders except that in

one Ode the writer calls himself a priest of the Most
(or ministers) who carry the water of life. E schatology,
to our surprise, is almost entirely absent. I mmortality
is acq uired, not innate;
O n the other hand, certain Christian doctrines, like the

and there is no Judgment Day.
High and explains that his priesthood consists in

thinkingGod’s thoughts and executing God’s righteous-
V irgin B irth and the Descent into H ades, are there in
ness; there is also a reference to blessed deacons

an unex pected strength of statement and degree of
‘ ’
evolution. There does not seem to be any definite
reference to a Gospel miracle, unless it should be to
the W alking on the Sea; nor can we certainly point to

(or ministers) who carry the water of life. Eschatology,
any parable that is q uoted from the Teaching of Jesus.
to our surprise, is almost entirely absent. Immortality
is acquired, not innate; and there is no Judgment Day.
A ll of this is interesting and instructive and important:
it is too early, as yet, to attempt to evaluate the facts
from an apologetic or critical standpoint.
On the other hand, certain Christian doctrines, like the

Virgin Birth and the Descent into Hades, are there in
R eturning, then, to the discovery itself; there can
be no doubt that we have recovered an early Christian

an unexpected strength of statement and degree of

book of great antiq uity and of ex q uisite beauty. I n my
first published statement about the matter in The
Contempcrary R eview for last A pril, I went so far as to
evolution. There does not seem to be any definite

reference to a Gospel miracle, unless it should be to
say that we should not reach the same level of j oyful
personal religion until we come to St. B ernard and
the Walking on the Sea; nor can we certainly point to

any parable that is quoted from the Teaching of Jesus.
All of this is interesting and instructive and important :
it is too early, as yet, to attempt to evaluate the facts
from an apologetic or critical standpoint.
Returning, then, to the discovery itself; there can
be no doubt that We have recovered an early Christian
book of great antiquity and of exquisite beauty. In my
first published statement about the matter in The
Contemporary Review for last April, I went so far as to
say that we should not reach the same level of joyful
personal religion until we come to St. Bernard and
C0 glee
Madame Guyon and theMethodistRevival. At present
A N E A R L Y JUD^ SO -CH B I STI A N H Y MN -B O O K 805
Madame Guyon and the Methodist R evival. A t present
I do not feel in the least like recalling this statement
as over-strained or out of proportion. A nd I will

I do not feel in the least like recalling this statement
conclude by q uoting one more lovely Song of the Spirit,
as over-strained or out of proportion. And I will
conclude by quoting one more lovely Song of the Spirit,
as follows:
O de X X I .
" My arms I lifted up to the Most H igh, even to
as follows:
the grace of the L ord: because H e had cast off my
ODE XXI.
bonds from me: and my H elper had lifted me up to
H is Grace and to H is Salvation. A nd I put off darkness
and clothed myself with light; and my soul acq uired a
body free from sorrow or affliction or pains. A
increasingly helpful to me was the thought of the L

nd
ord,
“
My armsI lifted up to the Most High, even to
and H is fellowship in incorruption: and I was lifted
the grace of the Lord: because He had cast off my
bonds from me: and my Helper had lifted me up to
up in H is light; and I served before H im, and I became
near to H im, praising and confessing H im. My heart
ran over and was found in my mouth: and it arose
upon my lips; and the ex ultation of the L ord increased

His Grace and to His Salvation. And I put off darkness
on my face, and H is praise likewise. H alleluj ah." and clothed myself with light ; and my soul acquired a
J. R endel H arris.
(This paper was read before The Q uest Society, at K ensington

body free from sorrow or aflliction or pains. And
Town H all, O ctober 18th, 1909. E d.)
increasinglyhelpful to me was the thought of the Lord,

and His fellowship in incorruption: and I was lifted
up in His light ; and I served before Him, and I became
near to Him, praising and confessing Him. My heart
ran over and was found in my mouth: and it arose
upon my lips; and the exultation of the Lord increased
on my face, and His praise likewise. Hallelujah.”
J. RENDEL HARRIS.
(This paper was read before The Quest Society, at Kensington

Town Hall, October 18th, 1909.—ED.) -
Co 316
ORPHEUS—THE FISHER.
O R PH E US TH E F I SH E R .
I I .
R O B E R TE I SL E R , Ph.D.
B oth titles of O rpheus, ' hunter' and ' herdsman,'

II.
intimately connected as they are with animal worship
in every possible form, could not but survive even in
an agricultural period. W e owe to F ranz Cumont a

ROBERT EISLER, PH.D.
BOTH titles of Orpheus, ‘hunter’ and ‘herdsman,’
splendid little paper on the half-wild cattle-herds of
the goddess A nahita in A sia Minor and the rites of
catching the animal destined for the sacrifice by means
intimately connected as they are with animal worship

in every possible form, could not but survive even in
of the so-called taurobolion-rite, a lifelike picture which
recalls the scene of the South A merican pampas with
an agricultural period. We owe to Franz Cumont a

their half-wild cattle under the guard of the gancJios,
armed with the famous lasso, hunters and herdsmen at
one and the same time.
splendid little paper on the half-wild cattle-herds of

the goddess Anahita in Asia. Minor and the rites of
I f such a state of things persisted even in later
antiq uity, we may safely ex pect to find a god or hero
called ' hunter'
more or less tamed condition are worshipped, or only

or 4 herdsman' wherever animals in a
catching the animal destined for the sacrifice by means

kept for sacrificial use as sacred animals of a deity;
of theso-called taurobolion-rite,——alifelike picturewhich
recalls the scene of the South American pampas with

wherever ichthyolatry also was prevalent, we shall
ex pect to find a corresponding priest or god entitled the
' fisher,'
kept tame in pools, the '

or occasionally, where the sacred fish were
warden of the fish.'

their half-wild cattle under the guard of the gauchos,
The facts correspond ex actly to this anticipation: armed with the famous lasso, hunters and herdsmen at
one and the same time.
in L ycia, where the sacred fishes (orphoi) and their
representative, the divine ' F ish,' O rphos or Di-orphos,
the son of Mithra and of the Sacred Stone, were
If such a state of things persisted even in later

antiquity, we may safely expect to find a god or hero
revered,1 we find the divine F isherman O rpheus. I n
1 O n Di-orphos see the Pseudo-Plutarchian treatise Da F luv. 28, 4. H is
mother, the ' Sacred Stone,' is nothing else bnt a well-known cult-symbol of
called ‘hunter’ or ‘herdsman’ wherever animals in a

the goddess Cybele. A god of the under-world O rphos, whose ' whip-bearer'
{ ' mastigophoroi) is H ekate (cp. p. 127 n. 2 of this volume), may be found on a
more or less tamed condition are worshipped, or only

kept for sacrificial use as sacred animals of a deity;
Carthaginian imprecative tablet of the R oman period, published by R ichard
W unsch (B hein. Mns. (1900) lr. 250).
306
wherever ichthyolatry also was prevalent, we shall

expect to find a corresponding priest or god entitled the
‘fisher,’ or occasionally, where the sacred fish were
kept tame in pools, the ‘ warden of the fish.’
The facts correspond exactly to this anticipation:
in Lycia, where the sacred fishes (orphoi) and their
representative, the divine ‘ Fish,’ Orphos or Di-orphos,
the son of Mithra and of the Sacred Stone, were
revered,‘ We find the divine Fisherman Orpheus. In
1
Di-orphos see the Pseudo-Plutarchian treatise Do Flaw. 28, 4. His
On
mother, the Sacred Stone.’ is nothing else but
‘
a well-known cult-symbol of
the goddess Cybele. A god of the under-world Orphos. whose whip-bearer
‘ '
(mastigophoroa) is I-Iekste (cp. p. 127 n. 2 of this volume), ms be found on a.

Carthaginian imprecative tablet of the Roman period.
Wfinsch (Rhcin. Mus. (1900) Iv. 250).
published by Richard
306
C0 glee
OBPHEUS—THE FISHER 807
O B PH E DS TH E F I SH E R
Seriphos, where the crawfish was held to be sacred,‘

there is the mythicalDictys the ‘ Net-fisher,’ intimately
SO T
Seriphos, where the crawfish was held to be sacred,1
there is the mythical Dictys the '
connected with the legend of Perseus.'

N et-fisher,'
O n the other
intimately
connected with the legend of Perseus.’ On the other

hand, coins of Tarsus in Cilicia, adorned with the wolves
hand, coins of Tarsus in Cilicia, adornedwiththe wolves

of Apollo Lykios, bear the image of Perseus coupled
of A pollo L ykios, bear the image of Perseus coupled
with an anonymous fisherman holding a fishing-rod, a
fishing-basket and a fish; the same local combination of
with an anonymous fisherman holding a fishing-rod, a

fishing-basket and a fish; the same local combinationof
Perseus and the fisherman recurs on a work of art as
early as the H esiodean ' Shield of H erakles.' A female
counterpart to this Dictys is the Cretan A
B ritomartis Dictynna, j ust as is the Trcezenian and

rtemis or
Perseus and the fisherman recurs on a work of art as

E pidaurian Saronia8 to her legendary consort the hunter
early as the Hesiodean ‘ Shield of Herakles.’ A female

counterpart to this Dictys is the Cretan Artemis or
Saron.
E ven our oldest monument for Greek ichthyolatry
the famous passage about the '
ichthys) in the Death of Patroclus saga (H . x

holy fish' (hieros
vi. 407f.):
Britomartis Dictynna, just as is the Trcezenian and
" A s when some man seated on j utting rock from out the
Epidaurian Saronia“ to her legendary consort the hunter

Saron.
sea a holy fish doth take with net and cruel brass "
does not fail to make mention of this anonymous, or
perhaps already hieronymous, fisherman with his sacred
weapons, the ' all-catching net' (lincs panagreus), and

Even our oldest monument for Greek ichthyolatry
the ' merciless trident,' both, as we know from a —the famous passage about the ‘holy fish’ (hieros
significant passage in H abakkuk (i. 14ff.),«
of a special cult in W estern A sia, and probably, as I

the obj ects
ichthys) in the Death of Patroclus saga (Il. xvi. 407f.):

shall endeavour to prove elsewhere, in Greece also.
“As when some man seated on jutting rock from out the
sea a holy fish doth take with net and cruel brass"—
W ith the Sumerians, a fish-god H anni (according
1 Pint., De Sera N um. V indio. 17. " I hear that the inhabitants of
Seriphos bury dead crawfish. I
keep it, bnt throw it into the water again. They mourn over the dead ones
f a living one falls into their nets, they do not
does not fail to make mention of this anonymous, or

perhaps already hieronymous, fisherman with his sacred
and say that they are the delight of Perseus, son of Z eus."
weapons, the ‘all-catching net (lims panagreus), and

J Dictys, the good king of Seriphos, catches in his fishing-net (dihty-on)
'
the floating box in which are DanaS and the infant. See the article ' Dictys'
in B
* A
oscher' sL ex icon.
taron is a hunting-net according to the glossary of H esychius. Tho

the ‘merciless trident,’—-both, as we know from a
Saronian gulf on the shores of Thessaly is named after this net-hunter Saron
significant passage in Habakkuk (i. 14ff.),4 the objects

and A
* "
rtemis Saronia.
Therefore they sacrifice unto their net, and burn incense unto their
of a special cult in Western Asia, and probably, as I
drag; because by them their portion is fat and their meal plenteous."
shall endeavour to prove elsewhere, in Greece also.

With the Sumerians, a fish-god Hanni (according
‘ Plut., Dc Sara. Num. Vvindiic. 17. “ I hear that the inhabitants of
Seriphoa bu dead crawfish. If a living one falls into their nets, they do not
keep it, but t row it into the water again. They mourn over the dead ones
and say that they are the delight of Perseus, son of Zeus."
7
Dictys, the good king of Seriphos, catches in his fishing-net (dikly-on)
the floating box in which are Danaé and the infant. See the article ‘ Dictys '
in Roscher’s Lexicon.
' A ca/rim is a
hunting-net according to the glossary of Hes chins. The
Saronian gulf on the shores of Thessaly is named after this net- unter Saron
and Artemis Saronia.
‘ " Therefore
they sacrifice unto their net, and burn incense unto their
drag; because by them their portion is fat and their meal plenteous."
Co 316
808 QUEST
THE
808
TH E Q UE ST
to Hrozny’s explanation of the
recent and definitive
to H rozny' s recent and definitive ex planation of the
Berossian transcript Oannes’), together with his
‘
wife Is-lganna (the ‘house of the fish ’), was held in

B erossian transcript ' O annes' ), together with his
wife I s-hanna (the ' house of the fish' ), was held in
great reverence, and a god K al, with the epiklesis
great reverence, and a god Kal, with the epiklésis

Zag-ha (or ‘fisher’),1 as well as a cult-title Zag-ha,
Z ag-ha (or ' fisher' ),1 as well as a cult-title Z ag-ha,
the ' provost' or ' warden of the fish,' is recorded in
the most ancient inscriptions ex
The Semites, who worshipped with funeral rites a

tant.
the provost’ or ‘warden of the fish,’ is recorded in

‘
fish-god Dagon* or A donis,8 called by the Greeks
the most ancient inscriptions extant.

The Semites, who worshipped with funeral rites a
' I chthys,' son of Derketo, had certainly also a god
called ' Sid,' the ' fisherman,' well-known in a diminu-
tive form as B aal-Sidon, the eponymous god of the
Phoenician town Sidon, and once worshipped (according

fish-god Dagon’ or Adonis,‘ called by the Greeks
to place-names such as B eth-saida4) in Palestine also.
‘Ichthys,’ son of Derketo, had certainly also a god

called S_id,’ the fisherman,’ well-known in a diminu-
E rnest A ssman has but recently suggested that the
‘ ‘
enigmatical Greek name Posidon or Poseidon for the
god who holds the fisher-spear and the sacred tunny-
tive form as Baal-Sidon, the eponymous god of the

Phoenician town Sidon, and once worshipped (according
fish, is nothing but the vulgar form B o-Sidon for our
B aal-Sidon, like B o-Samin for B al-Samin. A few
mystic verses of N onnus (Dion. x
Tyrus show that this god also was considered as not

l. 327ff.) about
to place-names such as Beth-saida‘) in Palestine also.

1 Most probably this divinity is meant by the two representations of a
Ernest Assman has but recently suggested that the

enigmatical Greek name Posidon or Poseidon for the
god carrying two or five fishes reproduced in B evue d' A asyriologie (1905),
p. 57, plate ii. Similar images of the divine fisher are reproduced in Milani' s
Studi e Materiali, ii. 19, figs. 138, 134, from F
cameos, and the B ecneil des Travwux

urtwangler' s work on ancient
relat. d la Philol- assyr. et egypt.

god who holds the fisher-spear and the sacred tunny-
a The funeral rites are remembered in the popular etymology, ' dag-on'
fish, is nothing but the vulgar form Bo-Sidon for our

Ba'al-Sidon, like Bo-Samin for Bal-Samin. A few
(dag= & eh, ' on pain, grief, affliction), ' pisci* tristities' (' fish of wailing' ), given
for the god Dagon of Samuel (I . v. 4) in the O nomastica Sacra. B udge (The
mystic verses of Nonnus (Dion. xl. 327 ff.) about

Gods of the E gyptian* , i. 803) mentions a god B ern, connecting his name with
* rem= to weep' and comparing although with all reserve the fith-god
B emi, mentioned in the B
see Plutarch, De I side et O siride, 18.

ook of the Dead, lx x x iii. 4. O n a fish-cult in E gypt
Tyrus show that this god also was considered as not

' See A elian, N at. A nim. x . 36, on a fish called ' A donis.' A strange tale
is told of the amphibious life of this creature; it sleeps on the rocky shore
1 Most
probably this divinity is meant by the two representations of a
after leaving the water with a leap, and returns to the water when threatened
god carrying two or five fishes reproduced in Revue d’Assyn'olog£e (1905),

by a bird of prey. This nonsense is clearly a rationalistic travesty of the
p. 57, plate ii. Similar images of the divine fisher are reproduced in Milani's
god A donis' alternate soj ourning in the over- and under-world, the latter being
Studi e Material/i. ii. 19, figs. 138, 134, from Furtwiingler's work on ancient
considered as a watery abyss by the maj ority of oriental cosmologies. cameos, and the Recueil dea Trrwa/u.:crelat. :1 la Philol. aasyr. et égypt.
* E ven to this day a local sanctuary ex ists at B eth-saida which the A rabs
' The funeral rites are remembered in the
popular etymology. dag-on
‘ ’
call the ' shrine of A li-es-Saj j ad ' (' A li the F isherman' )' .
(¢la.g=fish.'6n=pain, grief, afiliction),‘piacia triatitic '(‘ fish of wailin ’), given
for the god Dagon of Samuel (I. v. 4) in the Onomastica Sacra. Bu e (The
Gods of the Egyptians, i. 808) mentions a god Rem, connecting his name with
‘rem=to weep and comparing—althou h with all reserve—the fich-god
’
Remi, mentioned in the Book of the Dead, xxiii. 4. On a fish-cult in Egypt

see Plutarch, De Imlde ct Osiridc, 18.
' See Aelian, Nat. Anim. x.
36. on a fish called Adonis.’ A strange tale
‘
is told of the amphibious life of this creature; it sleeps on the rocky shore
after leaving the water with a leap, and returnsto the water when threatened
by a bird of prey. This nonsense is clearly a rationalistic travest of the
god Adonis‘alternate sojourning in the over- and under-world, the la r being
considered as a watery abyss by the majority of oriental cosmologies.
‘ Even to this
day a local sanctuary exists at Beth-saida which the Arabs
call the shrine of Ali-es-Sajjad (‘ Ali the Fisherman ').
‘ ’
C0 316
OBPHEUS—'I‘HE FISHER 809
only a fisherman ’ and ‘ sailor,’ but also a ‘ herdsman’

O B PH E US TH E F I SH E R
‘
809
only a ' fisherman '
of both sheep and cattle, playing the magic syrinx

and ' sailor,' but also a '
on
herdsman'
of both sheep and cattle, playing the magic syrinx on

the sea-shore. the sea-shore.
I nI
is freq
ndia, finally, sacred fish are kept, and V
uently worshipped in the form of a fish. The

ishnu
In India, finally, sacred fish are kept, and Vishnu

B uddhists of N epal also revere A valokiteshvara under
is frequently worshipped in the form of a fish. The

Buddhists of Nepal also revere Avalokiteshvaraunder
the name of Matsyendranath, ' L ord of F ishes.'
A group of divine beings, common to Sumerian,
Semitic, and I
of A sia Minor, may well be ex

ndian religion, and to the Prehellenic cults
pected to have left

the name of Matsyendranath,‘ Lord of Fishes.’
distinct traces in classical as well as in O riental
A group of divine beings, common to Sumerian,
Semitic, and Indian religion, and to the Prehelleniccults
uranography. I ndeed we find a whole series of con-
stellations plainly corresponding to the alleged features
of these mythological images. F irst of all the rite of
of Asia Minor, may well be expected to have left

fishing affords a satisfactory ex planation for the curious
fact that both the heavenly F ish are fastened by a long distinct traces in classical as well as in Oriental
piece of yarn, mentioned already in cuneiform inscrip-
tions as the dur or rihis nunu, the ' fish yarn,' the linon
uranography. Indeed We find a whole series of con-
stellations plainlycorresponding to the alleged features
of the Greek tex ts. Chinese uranography, entirely
of these mythological images. First of all the rite of

derived (according to P. K ugler' s classic demonstra-
tions) from B abylonian sources through I ndian inter-
mediaries, also delineates a hunting-net (pi) round the
stars a $ y S e of the B ull, and another one (tschang) round

fishing affords a satisfactory explanation for the curious
w(j > fi.\ K H ydrro, probably destined to catch either the
fact that both the heavenly Fish are fastened by a long
piece of yarn, mentioned already in cuneiform inscrip-
H ydra herself or the neighbouring L ion. E vidently as
a counterpart to this ' fish yarn,' Teukros the B abylonian
mentions a group of stars called the Trident in the
neighbourhood of the F ish.

tions as the dur or rikié mmu, the ‘ fish yarn,’ the linon
Secondly, a constellation H alieus, or ' F isherman,' of the Greek texts. Chinese uranography, entirely
is found, j
the F ish, as a '

ust where we should ex
paranatellon' to the R
pect it, namely, near
am in the lists of
derived (according to P. Kugler’s classic demonstra-
Teukros.1
tions) from Babylonian sources through Indian inter-

medjaries, also delineates a hunting-net (pa) round the
1B oll, Sph& ra (L eipzig, 1904, p. 263), has been too rash in rej ecting this
statement as a corruption of the original tex t, merely because the astrological
influence of this constellation is said to produce not ' fishermen' but
stars a G 7 3 e of the Bull, and another one (tschang) round

amp ;u)\ x Hydrae, probably destined to catch either the
Hydra herself or the neighbouring Lion. Evidently as
a counterpart to this ‘fish yarn,’ Teukros the Babylonian
mentions a. group of stars called the Trident in the
neighbourhood of the Fish.
Secondly, a constellation Halieus, or ‘ Fisherman,’
is found, just Where We should expect it, namely, near
the Fish, as a ‘pamnatellon’ to the Ram in the lists of
Teukros.‘
‘ Boll,
Sphiira (Leipzig, 1904, p. 263), has been too rash in rejecting this
statement as a. corruption of the original text, merely becausethe astrological
influence of this constellation is said to produce not ‘ fishermen but '
Co glc
810 THE QUEST
810
TH E Q UE ST
For different which cannot be developed
reasons
F or different reasons which cannot be developed
here at length, we are constrained to identify this
Greek constellation with the well-known group of the
here at length, we are constrained to identify this
Greek constellation with the well-known group of the
famous '
' B etelgeuze'
hunter' O rion, whose principal star the A
had the Sumerian name of K ak-Sidi,

rabian
famous ‘hunter’ Orion, whose principal star the Arabian

which was ex plained by the Semites as the ' hunting'
‘
Betelgeuze had the Sumerian name of Kak-Sidi,
’
which was explained by the Semites as the ‘ hunting’

star, or, through a word-play on ' sadu,' the ' red-glow
ing' star (compare the eq uivalent names of Sidon and
Phoenix
the '
). O rion corresponds mythically to N imrod,
mighty hunter before the L ord' of the B ible.

star, or, through a word-play on sadu,’ the ‘ red-glow
‘
A round this constellation we find and this can hardly
ing star (compare the equivalent names of Sidon and

’
be a casual coincidence
mythology.
all the req uisites of O rphic
Phaanix). Orion corresponds mythically to Nimrod,

A t the feet of the gigantic H untsman, we see the
the ‘mighty hunter before the Lord’ of the Bible.

Around this constellation we find—and this can hardly
celestial B ull, the faithful image of the bull-god
Z agreus, torn in pieces by the maddened women, who
immediately afterwards murdered O rpheus himself;
nex t the B ull comes the R am, as a celestial reflex of the

be a casual eoincidence—all the requisites of Orphic
mythology.
sacred lamb (eriphos) caught in the merciless hunting-
At the feet of the gigantic Huntsman, we see the

net of the ' sheep-hunter.' B y the B ull we find also
the celebrated ' L yre of O rpheus ' (better known as the
Pleiades), the powerful musical charm of the Great
H unter. The hunting-net itself is clearly visible in

celestial Bull, the faithful image of the bull-god
O rion' s right hand on the Globus F arnese. I t is gener-
Zagreus, torn in pieces by the maddened women, who

immediately afterwards murdered Orpheus himself;
ally called lagobolion (or net for catching a hare), on
account of the constellation of the L ittle H are under
O rion' s feet, but it could certainly j ust as well as the
next the Bull comes the Ram, as a celestial reflex of the

sacred lamb (eriphos) caught in the merciless hunting-
general names in Chinese uranography prove be called
kriobolion, taurobolion and ichthyobolion, or a net for
net of the ‘sheep-hunter.’ By the Bull we find also

catching ram, bull or fish. The miniature of O rion in
the celebrated Codex V ossianus puts in his hand, instead
4 hunters.' This apparent discrepancy is caused only by an inadeq uate

the celebrated ‘ Lyre of Orpheus (better known as the
’
Pleiades), the powerful musical charm of the Great

translation of the well-known Semitic word ' fid,' meaning both ' fisher and
' hunter.' The whole trouble could have been avoided, if Teukros had been
clever enough to call the constellation A greus instead of H alieus.
Hunter. The hunting-net itself is clearly visible in

Orion’s right hand on the Globus Farnese. It is gener-
ally called lagobolion (or net for catching a bare), on
account of the constellation of the Little Hare under
Orion’s feet, but it could certainly just as well—as the
general names in Chinese uranography prove —be called
kriobolion, taurobolion and ichthyobolion, or a net for
catching ram, bull or fish. The miniature of Orion in
the celebrated Codex Vossianus puts in his hand, instead
‘hunters.’ This apparent discrepancy is caused only by an inadequate
translation of the well-known Semitic word ‘aid,’ meaning both fisher and
‘ ’
'
hunter.’ The whole trouble could have been avoided, if Teukros had been
clever enough to call the constellation Agreus instead of Halieus.
C0 816
of the hunting-net, the well-known crosier (pedum) of
811
of the hunting-net, the well-known crosier (pedum) of

the herdsman, so characteristic for the mythical type
the herdsman, so characteristic for the mythical type
of the Good Shepherd, Orpheus Poimén, in all its
variations; attesting by the way the correctness of
of the Good Shepherd, O rpheus Poimen, in all its
variations; attesting by the way the correctness of
H esychius'
B ootes, the '

statement that O rion was primarily called
guardian of the bull,' a denomination

Hesychius’ statement that Orion was primarily called
answering not only to O rion' s position in the heavens,
Bootés, the ‘guardian of the bull,’ a denomination
but also to the name Sibzianna, the '
man of the sky,' applied by the B

faithful herds-
abylonians to certain
answering not only to Orion’s position in the heavens,
stars of the B ull-group.
but also to the name Sibzianna, the ‘faithful herds-

man of the sky,’ applied by the Babylonians to certain
The most striking fact, however, is this: Salomon
R einach has written a brilliant memoir on the fox -
dress of the Thracian O rpheus, which occurs on Greek
vase-paintings and is intended to identify the hero

stars of the Bull-group.
very appropriately as we can now see with the fox ,
The most striking fact, however, is this : Salomon
the most cunning '
that is to say, with the '

hunter'
Thracian'
of the animal kingdom;
fox -god Dionysos

Reinach has written a brilliant memoir on the fox-
B assareus.1 N ow in this very same B abylonian
dress of the Thracian Orpheus, which occurs on Greek

vase-paintings and is intended to identify the hero-

uranography a constellation called the F ox is placed
immediately beside the heavenly F ish. I f it is easy
very appropriately as we can now see—with the fox,

to understand that the sacred fox could represent the
mighty hunting god, it is more difficult to see how
he could possibly manage to fish, although he was

the most cunning ‘hunter’ of the animal kingdom;
that is to say, with the ‘Thracian’ fox-god Dionysos
certainly believed to do so by ancient zoologists. The
solution, however, is given by a well-known popular
tale or fable, most probably, as they all are, of O riental
origin. The fox was believed to fish with his tail,

Bassareus.‘ Now in this very same Babylonian
using it as a bait for the unsuspicious denizens of the
uranography a constellation called the Fox is placed

water. Such an absurdity would never have been
immediately beside the heavenly Fish. If it is easy

1B asaara is a Thracian word for ' fox .' I t is of high interest to note that
H esychins' gloss, " batsaria, fox es are thus called hy the L ibyans," is confirmed
to understand that the sacred fox could represent the

mighty hunting god, it is more diflicult to see how
by the ex istence of a Coptic word, baschar, basehor, for ' j ackal,' occurring
also in B einisch' s dictionary of the A far- and Saho-languages (cp. Musion,
N ouv. Serie, 1904, v. p. 279f.) B
adducing such a fortuitous linguistic coincidence as a new proof confirming

ut Count Charencey (I .e.) is not j ustified in
he could possibly manage to fish, although he was

the old fable of the E gyptian origin of O rphism.
certainly believed to do so by ancient zoologists. The

solution, however, is given by a well-known popular
tale or fable, most probably, as they all are, of Oriental
origin. The fox was believed to fish with his tail,
using it as a bait for the unsuspioious denizens of the
water. Such an absurdity would never have been
‘ a Thracian word for ‘fox.’ It is of high interest to note that
Basaara. is
H
es{c.hius'
b t
gloss, bcusaria, foxes are thuscalled by the Libyans,” is confirmed
“
e existence of a Coptic word, baschar, baachor, for jackal.’ occurring

‘
a so in Reinisch’s
dictionary
of the Afar- and Saho-languages (op. Muaéon,
Nouv. Série, 1904, v. p. 279 .) But Count Charencey (l.c.) is not justified in
adducing such a fortuitous linguistic coincidence as a new proof confirming
the old fable of the Egyptian origin of Orphism.
C0 316
812 THE QUEST
invented, if there had not been important motives for

connecting the notions of the fox-god and the fisher-
812
TH E Q UE ST
invented, if there had not been important motives for
connecting the notions of the fox -god and the fisher-

god himself; just as the well-known tale of the fox and
god himself; j ust as the well-known tale of the fox and
the grapes is certainly based on some forgotten myth

of the fox-dressed vine-god Dionysos Bassareus.
the grapes is certainly based on some forgotten myth
of the fox -dressed vine-god Dionysos B assareus.
A ll this is easily ex
was, as we are entitled to believe, the celestial proj

plained. I f the Z odiac really
ec-
All this is easily explained. If the Zodiac really
tion and effigy of an ancient calendar and sacrificial
was, as we are entitled to believe, the celestial projec-

tion and effigy of an ancient calendar and sacrificial
time-table, it is plausible enough that we should find,
not only the settled yearly circle of animal sacrifices,
beginning with the fish, followed by the ram, bull and
lion, and ending with the consecration of the first ear,

time-table, it is plausible enough that we should find,
but also an image of the priestly functionary as the not only the settled yearly circle of animal sacrifices,
hunter, guardian and finally killer of the sacred beasts.
The sacrificial functions of this retiarius1 or ' net-

beginning with the fish, followed by the ram, bull and
hunter,' are not only clearly reflected on the sky, but
lion, and ending with the consecration of the first ear,

but also an image of the priestly functionary as the
also distinctly traceable in familiar myths.
The oldest instance is the B abylonian god Marduk

(most probably to be looked for in the constellation of
O rion and the B ull) who catches in his enormous net

hunter, guardian and finally killer of the sacred beasts.
the monster Tiamat, represented in the heavens by the
The sacrificial functions of this retiariusl or ‘ net-
hunter,’ are not only clearly refiected on the sky, but
W hale or Cetus (K etos), spearing her with his terrible
weapon, the keto-phonos triaina of the Greek fisher-
man, and dividing her '
I n the very same way Y

like a fish'
ahwe fights with a great

into two halves.
also distinctly traceable in familiar myths.

hunting-net against the monster-fish L eviathan ac-
The oldest instance is the Babylonian god Marduk
(most probably to be looked for in the constellation of
cording to a distinctly mythical allusion in E zekiel
1 The full-armoured R oman gladiator, fighting against his naked rival
armed only with a net and a trident, so familiar to E nglish readers from
Orion and the Bull) who catches in his enormous net

B ulwer L ytton' sL ast Days of Pompeii, is certainly the survival of an old
E truscan hieratic performance. I t is interesting, therefore, to recall the song, the monster Tiamat, represented in the heavens by the
q uoted by F estus (De Signific. V
fights against the murmillo the following song is sung:

erb. p. 233, L indemann): " W hen the retiariut
Whale or Cetus (Kétos), spearing her with his terrible

" N on te peto, pitcem peto; (N ot thee I chase, I chase the fish;
weapon, the kéto-phones triaina of the Greek fisher-

man, and dividing her ‘like a fish’ into two halves.
Q uidfugis me, O alle? " W hy dost thou flee me, Gallus ? )
Pittakos, the wise tyrant of MitylSne, is said (F estus, I .e.) to have fought with
the net and the trident against Phryno. H ugo W inckJer thinks that this
legend originated under the influence of the different myths analysed below.
In the very same Way Yahwé fights with a great
hunting-net against the monster-fish Leviathan ac-
cording to a distinctly mythical allusion in Ezekiel
‘ The full-armoured Roman
gladiator, fighting against his naked rival
armed only with a net and a trident, so familiar to English readers from
Bulwer L tton's Last Days of Pompei/i, is certainly the survival of an old
Etruscan ieratic performance. It is interesting, therefore, to recall the song,
noted by Festus (De Signific. Verb. p. 233, Lindemann) : “ When theretiamlu
hts
agpiust
“
the mm-millo the
on ta pcto, piacem poto ;
followinfisong is sung:
( ot thee I chase, I chase the fish;
Quid fugia me, Gall: .7
"
Wh dost thou flee me, Gallus ?)
Pittakos, the wise tyrant of Mityléné, is (Festus, Lo.) tohave fou ht with
the net and the trident against Phryno.
lingo Winckler thinks t t this
legend originated under the influence of the erent myths analysed below.
'
Go 8l€
ORPHEUS--THE FISHER 818
O B
(x x
PH B
x
DS TH E
ii. 2ff.). Moreover, we cannot doubt that the

F I SH E R
(xxxii. 213.). Moreover, we cannot doubt that the

German myth of the god Thor, angling for the Midgard- German myth of the god Thor, angling for the Midgard-
snake from a boat, is a distant mirage of this primeval
O riental myth. Many readers of this R eview may

snake from a boat, is a distant mirage of this primeval
have seen the celebrated second Gosford cross or at
Oriental myth. Many readers of this REVIEW may

least the calco in the V ictoria and A lbert Museum
upon one of the sides of which this scene is repre-

have seen the celebrated second Gosford cross—or at
sented as a simile for Christ'
dragon. W e find the same conception, ex

s victory over the ancient
pressed in
least the calco in the Victoria and Albert Museum-
a very baroq ue way, not only in the homilies of St.
upon one of the sides of which this scene is repre-

sented as a simile for Christ's victory over the ancient
Gregory, H onorius A ugustodunensis, R upert Tuitiensis
and others, but as late as in H errad von L andsberg' s
H crtulus Deliciarum, where God the F
using the genealogical tree of Jesus as a fishing-rod

ather is portrayed
dragon. We find the same conception, expressed in

and the cross as a hook, in order to catch the monster
a. very baroque Way, not only in the homilies of St.
L
A
eviathan.
ccordingly we may infer with great probability

Gregory, Honorius Augustodunensis, Rupert Tuitiensis
that L ucian was j ustified in ex plaining the familiar
and others, but as late as in Herrad von Landsberg's

Hortulus Deliciarum, Where God the Fatheris portrayed
scene of O rpheus among his beasts by reference to the
celestial animals of the Z odiac, and we have only to
make dear how it may have come about that the figure
of man and obvious symbols of the human soul, such

using the genealogical tree of Jesus as a fishing-rod
as Psyche' s well-known butterfly, are to be found
and the cross as a hook, in order to catch the monster
Leviathan.
among this assembly of fascinated victims of the great
F isher and H unter of all living beings.
The problem, how O rpheus, who was from the first a
fisher-god, came to be considered as he certainly was

Accordingly we may infer with great probability
a' F isher of men' (j ust as Poimen H ermes was that Lucian Was justified in explaining the familiar
scene of Orpheus among his beasts by reference to the
believed to be a Poimandres or ' Shepherd of men ' )
still remains to be solved.
celestial animals of the Zodiac, and We have only to

W e cannot do this, however, without glancing
make clear how it may have come about that the figure
rapidly at the different rites performed by the human
prototypes of the mythical F isher, the priests of the
fish-sanctuaries in W estern A
8
sia. The original aim
of man and obvious symbols of the human soul, such

as Psyché’s well-known butterfly, are to be found
among this assembly of fascinated victims of the great
Fisher and Hunter of all living beings.
The problem, how Orpheus, who was from the first a
fisher-god, came to be considered—as he certainly was
—a ‘Fisher of men’ (just as Poimén Hermes was
believed to be a Poimandrés or ‘Shepherd of men’)
still remains to be solved.
We cannot do this, however, Without glancing
rapidly at the different rites performed by the human
prototypes of the mythical Fisher, the priests of the
fish-sanctuaries in Western Asia. The original aim
8
Co glee
814 THE QUEST
814
TH E Q UE ST of their ceremonies was certainly to secure an abundant

of their ceremonies was certainly to secure an abundant
oatch for themselves1 or for the fishing population of

catch for themselves‘ or for the fishing population of
the coast. F or this purpose they made use first of all
the coast. For this purpose they made use first of all
of magical imagery; hence the production of fish-
of magical imagery; hence the production of fish-
shaped idols and of the vocal and musical incantations
which underlie the traditions of O rpheus having been
the first singer and musician. I n addition to this

shaped idols and of the vocal and musical incantations
they allured the denizens of the water by throwing in
which underlie the traditions of Orpheus having been
the first singer and musician. In addition to this
food at certain places, j ust as a modern angler would
do. Divination from the movements of the sacred fish
towards the bait was the natural offspring of these
feeding rites; O rpheus the singing, harping or piping

they allured the denizens of the water by throwing in
fisher became O rpheus the prophet. B ut in the end food at certain places, just as a modern angler would
the catching of the sacred animals must always have
been the main feature of this so-called worship.

do. Divination from the movements of the sacred fish
N o doubt the victims were sometimes left alive
towards the bait was the natural offspring of these

feeding rites; Orpheus the singing, harping or piping
and kept in sacred pools, perhaps after having been
finally adorned, much to their discomfort, with preciouB

golden trinkets engraved with hieratic formulae, which
at times developed into entire poems a custom which

fisher became Orpheus the prophet. But in the end
ex plains in a very simple way the strange coupling of
the catching of the sacred animals must always have
been the main feature of this so-called worship.
titles for the B abylonian god L ugalkidia, called at
once the " fish and the writing-table of B el." B ut in
most cases cooking or roasting and then sacrificial
eating must have followed the capture of the holy fish.

No doubt the victims were sometimes left alive
W e have now to note a peculiar feature of this and kept in sacred pools, perhaps after having been
finally adorned, much to their discomfort, with precious
latter ceremony. The priests of the ichthyomorphous
deity were themselves disguised as fishes, either by
wearing a fish-skin over their heads and bodies, as
golden trinkets engraved with hieratic formula, which

at times developed into entire poems—a custom which

illustrated on the well-known B abylonian stone-slabs
1A ccording to Pansan. i. 88,1, the fish in the brooks near E leusis belonged
ex clusively to the priests. I
reserved for A pollon (B

n Delos the right of fishing on the coast was
ull. Corr. H ell. vL 19f.; x iv. 809f., line 381). I n

explains in a very simple way the strange coupling of
H alicarnassus the gods owned a thynnotkopion, and the tunny-fishing on the
titles for the Babylonian god Lugalkidia, called at

once the “ fish and the writing-table of Bel.” But in
whole coast, etc.
most cases cooking or roasting and then sacrificial

eating must have followed the capture of the holy fish.
We have now to note a. peculiar feature of this
latter ceremony. The priests of the ichthyomorphous
deity were themselves disguised as fishes, either by
wearing a fish-skin over their heads and bodies, as
illustrated on the well-known Babylonian stone-slabs
‘ Accordin to Pausan. i.
38, 1. thefish in thebrooks near Eleusis belonged
exclusivel to t e priests. In Delos the right of fishing on the coast was
reserved or Apollon (Bull. Corr. Hell. vi. 19f.; xiv. 309f., line 36f.). In
Halicarnassus the gods owned a thynnoakopion, and the tunny-fishing on the
whole coast, etc.
Go glee
in the K uyunj ik Gallery of the B
fastening fish-tails to their backs, as may be seen on

ritish Museum, or by
in the Kuyunjik Gallery of the British Museum, or by

aq uaint black-figured Cumean vase-painting. This
fastening fish-tails to their backs, as may be seen on
a quaint black-figured Cumean vase-painting. This
must have been a hunting-charm too, at least originally.
I t agrees perfectly with the widespread and still pre-
vailing custom which hunters have of wearing some
must have been a. hunting-charm too, at least originally.

It agrees perfectly with the widespread and still pre-
of the spoils taken from their victim, in order to
maintain their power over similar animals. N otwith-
standing this primitive purpose, the rite must have
been differently interpreted in later times. " W e can

vailing custom which hunters have of wearing some
be almost certain that, both by eating the god, and
of the spoils taken from their victim, in order to
maintain their power over similar animals. Notwith-
thus bringing his substance into the interior of one' s
own body, and also by wrapping one' s own frame
in the god' s former covering, the intention was to
establish the closest possible connection, perhaps even

standing this primitive purpose, the rite must have
the identification, of the deity and its worshippers. been differently interpreted in later times. We can
W .R
on '
obertson Smith has shown, in his masterly essay
Sacrifice' in the E ncyclopedia B ritannica, that

be almost certain that, both by eating the god, and
this peculiar combination of rites is the characteristic
thus bringing his substance into the interior of one’s

own body, and also by wrapping one's own frame

feature of the so-called totemistic theriolatry, a belief
the fundamental dogma of which consists in treating
the offspring of man as an ever-repeated reincarnation
of the tribe' s sacred animal. I need not enter here

in the god’s former covering, the intention was to
upon the controversy concerning the origin of such a
establish the closest possible connection, perhaps even
the identification, of the deity and its worshippers.
creed. I t will be sufficient to remind ourselves of
instances such as the ant-tribe (Myrmidones) in iE gina,
the snake-tribe of Parion, the cicada-tribe in A
the seal-tribe in Phocis, and ultimately of the Pre-

ttica,
W. Robertson Smith has shown, in his masterly essay

hellenic stork-tribes of the Pelasgi. I n the special
on ‘Sacrifice’ in the Encyclopedia Britannica, that
this peculiar combinationof rites is the characteristic
case of fish-totemism the primitive burial rite of
throwing the dead into the sea as a prey for the
fishes, natural as it was to a sea-faring population, or
at least to the inhabitants of the coast, combined with

feature of the so-called totemistic theriolatry,a belief
the not less natural habit of living upon the flesh of the fundamental dogma of which consists in treating
the ofispring of man as an ever-repeated reincarnation
of the tribe's sacred animal. I need not enter here
upon the controversy concerning the origin of such a
creed. It will be suflicient to remind ourselves of
instances such as the ant—tribe (Myrmidones) in Egina,
the snake-tribe of Parion, the cicada.-tribe in Attica,
the seal-tribe in Phocis, and ultimately of the Pre-
hellenic stork-tribes of the Pelasgi. In the special
case of fish-totemism the primitive burial rite of
throwing the dead into the sea as 11. prey for the
fishes, natural as it was to a sea-faring population, or
at least to the inhabitants of the coast, combined with
the not less natural habit of living upon the flesh of
C0 816
916
816 THE QUEST
TH E Q UE ST
the same fish, and last, not least, the phylogenetio

the same fish, and last, not least, the phylogenetic
coincidence that the human embryo possesses rudi-
coincidence that the human embryo possesses rudi-
mentary gill-clefts in an early stage of development
mentary gill-clefts in an early stage of development
a fact which could not have for long escaped the
—a fact which could not have for long escaped the

attention of the medicine-men and priests affords a
satisfactory reason for the belief that men were but
reincarnated fish.
attention of the medicine-men and priests—affords a
satisfactory reason for the belief that men were but
Most readers of these lines know the anthropo-
gonical theories of old I onian philosophy, traditionally
connected with the name of A nax imander, stating that
reincarnated fish.
Most readers of these lines know the anthropo-
men were descendants of fish.1 This theory has some-
times been considered as an anticipation of Darwinism,
or at least of the prevalent modern belief in the origin
of organic life on the borders of land and sea. B ut

gonical theories of old Ionian philosophy,traditionally
such an interpretation is devoid of all plausibility; on
connected with the name of Anaximander, stating that
men were descendants of fish.‘ This theory has some-
the contrary, the right clue for understanding it is
suggested by Plutarch himself, to whom we owe the
whole q uotation from A nax imander. H e compares the
times been considered as an anticipation of Darwinism,

theory with the traditional opinion of the descendants
" from the old (hero) H ellen," who believed in an

or at least of the prevalent modern belief in the origin
intimate kinship between their clan and certain fishes.
This statement clearly furnishes a perfectly fitting key

of organic life on the borders of land and sea. But
1 Plutarch, Symp. viii. 8,7, p. 730 n.: " Men primordially originated in the
such an interpretation is devoid of all plausibility;on

the contrary, the right clue for understanding it is
interior of fishes and were nourished therein like sharks (galeot)." The tex t
ii corrupt; the correction, ascertained by comparison with Pint., B e Soil.
A nim. 88, 982, is due to Dohner and has been accepted by Diels, F
Presocr. Philot. p. 17,1. 29; the comparison looks to the well-known fact
ragm.
suggested by Plutarch himself, to whom we owe the

that sharks do not lay eggs, but procreate living young. " W hen they had
Whole quotation from Anaximander. He compares the
theory with the traditional opinion of the descendants
become strong enough to help themselves they came forth and went on
shore." Cp. A etios, v. 19, 4; Censorin. 4, 7; [ Pint.] Strom. 2 (Theophrast.).
4" The descendants of the old hero H ellen sacrifice also to the ancestral
(palrogeneio) Poseidon, for they believe, as the Syrians do, that man has
“from the old (hero) Hellén,” who believed in an
originated in the ' moist.' Therefore they also worship the fish as a kinsman
intimate kinship between their clan and certain fishes.
(homogene) and foster-brother (ryntrophori);
philosophy than that of A nax imander, who does not say that fish and men
this is a more reasonable
This statement clearly furnishes a perfectly fitting key

derived their origin from a common element, but that," etc. (for the rest see
previous note). The value of this learned Plutarchian comparison is still

1 Plutarch,
Symp. viii. 8. 7, p. 730 3.: ” Men primordially originated in the
more emphasised by the fact that A nax imander' s anthropogony was really
interior of fishes and were nourished therein like sharks (gaIeo1l)." The text
connected, as we should ex pect it of a totemistic belief, with a tabu of the
is corrupt; the correction, ascertained by comparison with Plut., De Sell.
ancestral animal. See Plutarch, I .e.: " A nax imander, considering the fish as
Anim. 83, 982, is due to Dchner and has been accepted by Diels, Fragm.
the common father and mother of mankind, zealously deprecated eating it." Pruocr. Philos. p. 17,1. 29; the comparison looks to the well-known fact
that sharks do not lay eggs, but procreate living young. *‘ When they had
become strong enough to help themselves they came forth and went on
shore." Cp. Aétios, v. 19. 4; Censorin. 4, 7; [l’lut.] Strom. 2(Theophrast.).
3 “ The descendants of the old hero Hellén sacrifice also to the ancestral
(patrogeneié) Poseidon, for they believe, as the Syrians do, that man has
originated in the ‘ moist.’ Therefore they also worship the fish as a kinsman
(homogené) and foster-brother (ayntrophon) ; this is a more reasonable
philosophy than that of Anaximander, who does not say that fish and men
derived their origin from a common element. but that," etc. (for the rest see
previous note). The value of this learned Plutarchian comparison is still
more emphasised by the fact that Anaximander's anthropogony was really
connected, as we should expect it of a totemistic belief, with a tabu of the
ancestral animal. See Plutarch. l.c. : “ Anaximander, considering the fish as
the common father and mother of mankind, zealously deprecated eating it."
0 glee
to the whole problem. We know from a passage of
817
to the whole problem. W e know from a passage of

Elian,‘ that the holy fish’ mentioned without a proper
‘
^ B lian,1 that the ' holy fish' mentioned without a proper

name in Homer, was elsewhere called (h)ellops, (h)ellopos
or (h)ellos the silent one,” or with a characteristic
name in H omer, was elsewhere called (h)ellops, (h)ellopo*
‘
or (h)ellos the ' silent one,' * or with a characteristic
so-called Cretan termination8 hellen, an appropriate
so-called Cretan termination” hellén,—an appropriate

enough name for the speechless gods of the ocean.
enough name for the speechless gods of the ocean.
Moreover we learn from -* 331ian that this was a dogma
of certain mysteries, and he declines ex
at greater length on the subj ect. B

pressly to dwell
ut if any mysteries
Moreover we learn from }Elian that this was a dogma
are to be connected with the ' hieros ichthys' we can
of certain mysteries, and he declines expressly to dwell
at greater length on the subject. But if any mysteries
now safely venture to identify them with O rphism, or
the religion of the sacred L ycian fish, orphci. Moreover
are to be connected with the ‘hieros ichthys’ we can

I would here call to mind the fact that the aboriginal,
primitive and Prehellenic cult of the sacred oak, the
sacred double-ax e, the dove-goddess, afterwards called

now safely venture to identify them with Orphism, or
Dione, and the '
identified with Z
swimming'
eus at Dodona, was conducted by two

god N aios, afterwards
the religion of the sacred Lycian fish, orphoi. Moreover

different classes of ministers: by priestesses called
I would here call to mind the fact that the aboriginal,

primitive and Prehellenic cult of the sacred oak, the

' doves' 4 (peleiades), and by priests who slept on the
naked soil (chamaieunai) and never washed their feet
(aniptopodcs),6 mentioned already in the I
1 N at. A nim. viii. 28. " I t is believed that what the poet [
liad under the
id. H omer]
sacred double-axe, the dove-goddess, afterwards called
calls the * holy fish' is the ellopt [ = the ' mute one ' 1. There is a tradition
Dioné, and the swimming’ god N aios, afterwards

‘
identified with Zeus at Dodona, was conducted by two

(logo* ) that it is a very rare fish and caught only in the Pamphylian sea, and
even there seldom. I f they catch one they rej oice over their good luck, and
adorn themselves and their boats with wreaths, and celebrate the event with
great noise and with flute-playing. O thers say that it is not this fish but the
different classes of ministers: by priestesses called
anthias that makes the sea safe. . . B ut it is neither convenient nor my
‘doves (peleiades), and by priests who slept on the
"
naked soil (chamaieunai) and never washed their feet

business to reveal the forbidden mysteries of nature."
a Mrs. R hys Davids was kind enough to remind me, after I had read this
paper at O x
in B uddhistic literature.
ford, that ' the silent ones ' is also a very common epithet of fish
(amSptopodcs),“ mentioned already in the Iliad under the

It is believedthat what the poet [mi Homer]
' Cp. for ex ample, the Phoenician harbour A rados with the Cretan
‘ Nat. Anim. viii. 28. “
calls the ‘ holy fish is the ellops [=the ‘ mute one ']
A rad« n. B oth places have the same Semitic name, meaning' place of refuge ' ;
'
. There is a tradition
(logos) that it is a very rare fish and caught only in the Pamphylian sea, and
yet in the one case the common Greek ending os, in the other the archaic
even there seldom. If they catch one they rejoice over their good luck, and
Cretan termination in has been appended.
' H erodot. I I . 54; Sophocl., Track. 170; Strabo, vii. 7, 12; Suidas t.v.
adorn themselves and their boats with wreaths, and celebrate the event with
Dodona.
great noise and with flute-playing. Others say that it is not this fish but the
* The same tabu, namely, sleeping on the naked soil and not washing the
anthiaa that makes the sea safe. .

But it is neither convenient nor my
.
daaty feet, was (according to L ucian) enj oined on the pilgrims going to and
business to reveal the forbidden mysteries of nature."

returning from the sanotuary of the Syrian goddess.
“ Mrs.
Rhys Davids was kind enough to remind me, after I had read this
paper at Oxford, that ‘ the silent ones is also a very common epithet of fish
’
1D Buddhistic literature.
'
Cp. for example, the Phmnician ha.rbour Arados with the Cretan
Aradén. Both places have the same Semitic name, meaning ‘ place of refuge ’;
yet in the one case the common Greek ending -03, in the other the archaic
Cretan termination -57» has been appended.
‘ Herodot. II.
54; Sophocl.. Track. 170', Strabo, vii. 7. 12; Suidas 1.1:.
Dodonn.
‘ The same tabu,
namely, sleeping on the naked soil and not washing the
dusty feet. was (according to Lucien) enjoined on the pilgrims going to and
returning from the sanctuary of the Syrian goddess.
Co glee
318 THE QUEST
818
name of helloi or selloi, the ‘ silent ones.’ I now think
TH E Q UE ST
there will be little objection if we venture to translate

these hieratic names by the ‘fishes,’ and thus couple
name of helloi or selloi, the ' silent ones.' I now think
there will be little obj ection if we venture to translate
these hieratic names by the '
the sacred dove with the sacred fish,1 for this is a

fishes,' and thus couple
the sacred dove with the sacred fish,‘ for this is a

combination very well known from the sanctuaries of
combination very well known from the sanctuaries of
Western Asia, and different totems for the men and
W estern A sia, and different totems for the men and
for the women are regularly req uired by the primitive
laws of ex ogamy.3
1 The statue of the fish-goddess A targatis was surmounted, according to

for the women are regularly required by the primitive
L ucian' s description, by a dove. The statue of the Prehellenic earth-goddess laws of exogamy.’
in Phigalia (Pausan. viii. 5,8) held a fish in one hand and a dove in the other.
A coin reproduced by A .B . Cook, Clatt. B et)., 1904, p. 416, fig. 10, shows the
' The statue of the
fish-goddess Atargatis was surmounted. to
Lucian's description, by a dove. The statue of the Prehellenic earth-god ass
in Phigalia (Pausan.
oak-Z eus (A skraios) standing between two trees, surmounted by the sacred
5. 8) held a fish in one hand and a dove in the other.

A coin reproduced by A. B. Cook, Class. Ram. 1904. p. 416, 10. shows the
doves, and holding a fish in each hand. A stater from Cyzicus reproduced by
oak-Zeus (Askraios) standing between two trees, surmoun by the sacred

Milani, Studi e Materiali, ii. 78, fig. 258, shows an omphalos stone with two
doves and one fish. This group is particularly interesting because the name,
doves. and holding a fish in each hand. A stater from Cyzious reproducedby
sura, of the A pollo-sanctuary in L ycia, where the sacred orphoidehes were
Milani, Studs’ o Mater-iali, 78, fig. 258. shows an omphalos stone with two
revered, is an old word, common to all Semitic languages (Syr. terra, H eb.
doves and one fish. This group is particularly interesting because the name,
tor, A rab. surra), meaning ' navel' = omphalos (cp. my note, Philologus, lzviii.,
sire, of the Apollo-sanctuary in Lycia, where the sacred M-phat‘-fishes were

p. 141, 89c). E ven on Christian engraved seals (see Pitra' s Spirit. SoL iii.,
revered, is an old word, common to all Semitic languages _(Syr. o'er-rd, Heb.
p. 577, no. 97), we find the fish, coupled with a tree, surmounted by the dove
lor, Arab. nu-rri), meaning navel ‘=omphaloa (cp. my note, Philologus. lxviii.,
‘
(no. 99, etc.). See also 55 and 57, where we find a vine, a dove and a fish;
p. 141. 89c). Even on Christian engraved seals (see Pitra's Spicil. Sol. iii..
and also nos. 34, 85, 86, 37 and 40. I t should also be remembered that
p. 577, no. 97). we find the fish, coupled with a tree, surmounted by the dove
' Jonah,' the name of the prophet swallowed by the mythic fish, means
(no. 99, etc.). See also 65 and 57, where we find a vine. a dove and a fish:
and also nos. 84, 85, 86, 87 and 40. It should also be remembered that
Jonah,‘ the name of the prophet swallowed by the mythic fish. means
' Dove ' in H ebrew.
'
‘ Dove in Hebrew.
' The same intimate connection as between the symbols of the dove and
‘
the fish seems to ex ist between the symbols of the fish and the ax e. I n
Dodona H elios, the presupposed ' F ish,' the founder of the sanctuary, is said
’ The same intimate connection
as between the symbols of the dove and
to have been a woodcutter (dryotomoi, Pind.,/r. rit.tchol.il. x vi. 284; Serv.,
the fish seems to exist between the symbols of the fish and the axe. In
Dodona Helios, the resupposed ‘ Fish, the founder of the sanctuary, is said
to have been a w cutter (dryotomos, Pind., fr. cihschol. Il. xvi. 284; Serv..
V irg. Mn. iii. 466); his ax e was shown there in Philostratus' time (I magg. ii.
Virg. En. iii. 466) ; his cure was shown there in Philostratus' time (Imagg. ii.
88,1). I f therefore Strabo (p. 828) calls the H elloi' tom-ouroi' we shall, with
A .B . Cook (Clots. R ev., 1904, x vii. 180) connect the first part of this epithet
88. 1). If therefore Strabo (p.828) calls the Helloi ‘ tom-om-oi’ we shall. with
with temnein (' to cut' ), and take the second, instead of with Cook as a
A. B. Cook (Class. Rev.. 1904, xvii. 180) connect the first part of this epithet
termination like that of the words stauros, antra, etc., for the noun ourot,
with temnein (‘to cut '), and take the second, instead of with Cook as a
' tail.' Then the whole word would signify ' those with the cutting tail,' and
termination like thatof the words stwu.-ros, arara, etc., for the noun om-or.
be based on the very natural comparison between a fishtail and the sacred
‘ tail.‘
Then the whole word would signify those with the cutting tail,’ and
‘
double ax e. (Cp. names like Germ. H ammerhai, Siigefisch, etc., for different be based on the very natural comparison between a fiahtail and the sacred
kinds of Mediterranean sharks.) This would give a good ex planation for the double-axe. (Cp. names like Germ. Hammcrhai, Sdgcfisch, etc., for diflerent
fact that a well-known marine-god with a fishtail is called Phorkys
kinds of Mediterranean sharks.) This would give a good explanation for the
(= Pherekys, B erekys; cp. parashu and pekkys,' double-ax e' ; see the present
fact that a well-known marine-god with a fishtail is called Phorkys
(=Pherekys, Berekys; cp. parashu and pelekyl, double-axe ’; see the present
‘
writer's note, Phallologus, lxviii. 126) ; that Ph xos (cp. Phorkys, the leader
writer' s note, Philologus, lx viii. 126); that Phryx os (cp. Phorkys, the leader
of the Phryges in the Homeric shipcataloguc; hrixos, the ‘ curled‘ ram, is a

of the Phryges in the H omeric ship catalogue; Phrix os, the ' curled' ram, is a
secondary form) is coupled with I-lellé, the female ‘ fish’ ; thatProf. Newberry
secondary form) is coupled with H elle, the female' fish' ; that Prof. N ewberry
has recently found a L ibyan god H a (pronounced Glial, represented by the
has recently found a Libyan god {is (pronounced Gha), represented by the
symbol of the sacred ax
Mem. Congr. H ist. B

e in E gyptian inscriptions (s. Transaction*
el. ii., p. 184), while a word pronounced gha is written

I I I rd
symbol of the sacred axe in Egyptian inscriptions (s. Transactions IIIrd

Mam. Congr. Hist. Bel. ii., p. 184), while a word pronounced gha is written
with the hieroglyph of a fish (E rman, A gypt. Gramm. 180; H ommel, Der
with the hieroglyph of a fish (E2-man, Agypt. Gramm. 180; Hommel. Der
babyl. Ursprung der agypt. Cultur, p. 68, no. 26, compares the Sumeric ha,
pronounced gha, meaning ' fish ' ); that the Carian ax e-god Z eus L abranndo*
babyl. Ur ng der dgypt.
pronounmha, Cultur, p. 68, no. 26, compares the Sumeric
meaning ‘ fish '); that the Carian axe-god Zeus Labraun os 34,
possesses a pool with holy fish (.E lian, N at. A nim. x ii. 30); that a Cretan
possesses a pool with holy fish (Elian, Nat. Auim. xii. 30); that a Cretan
vase-painting of the Minoan period (A nnah of the B ritish School of A thens, vase-painting of the Minoan period (Annals of the British School of Athens,
ix ., 1902-8, p. 115, fig. 75) gives us a fish and a double-ax e, while an A ssyrian
ix., 1902-8. p. 115, fig. 75) gives us a fish and a double-axe, while an Assyrian
cylinder in the B ritish Museum (no. 89,470) illustrates the sacrifice of a fish
cylinder in the British Museum (no. 89,470) illustrates the sacrifice of a fish
0 glee
OBPHEUS—TBE FISHER 819
Now it has long been admitted that the most
819
glorious name of classic antiquity, ‘Hellenes,’ as the

‘ Graioi ’ called themselves after the Deucalionic
flood,‘
N ow it has long been admitted that the most
glorious name of classic antiq uity, ' H ellenes,' as the
' Graioi' called themselves after the Deucalionic flood,1
is derived from the cult-title of these Dodonean ' H elloi,'

is derived from thecult-title of these Dodonean ‘ Helloi,'
who are found also in the island of E ubcea. Ulrioh who are found also in the island of Eubaaa. Ulrich
von Wilamowitz-Mollendorf has established the con-
von W ilamowitz-Mollendorf has established the con-
vincing transition frompsellot (psellizein= to lisp), sellot
(L at. silere), hellos to ellos, ellops, ellopcs, yet wondering
vincing transition from psellos (psellizein_—.to lisp), sellos

(Lat. silere), hellos to ellos, ellcps, ellopos, yet wondering
why in the world not a foreign population (as is the
case with the synonymous denominations barbari and
niemiec3) but the Greeks themselves should have called
their own people the H ellenes or Sellenes,8 that is, the

why in the world not a foreign population (as is the
' silent' or ' mute ' or ' muttering ones.' The solution
case with the synonymous denominations barbari and

nierniec’) but the Greeks themselves should have called
of this puzzle is now to hand.
to a divinity, represented by the symbol of an erected ax e. E ven in a Chris-
tian inscription from the cemetery of S. Priscilla (Pitra, Spie. Sol. iii.,p. 574,
no. 89; B osio, R oma Sotteranea, p. 506, A ringhi, ii. 259), the traditional
their own people the Hellenes or Sellenes,3 that is, the
‘ silent
or ‘ mute or ‘ muttering ones.’ The solution
’ ’
Dodonean symbols of the dove sitting on the sacred tree, the ax e and the fish
are coupled in the old way, although they are certainly used here with
reference to the baptismal sermon of St. John, where the ax e of Y ahwe

of this puzzle is now to hand.
(Pialm x x x iii. 2) is said to threaten the barren trees of the unfaithful, while
to a divinity. represented by the symbol of an erected axe. Even in a Chris-
the trees bearing good fruit namely, those upon whom the dove of the H oly tian inscription from the cemetery of S. Priscilla (Pitra, Spic. Sol. iii.. p. 574,
Spirit descends, that is to say, those reborn an' fishes ' by the baptism will be no. 89 ; Bosio, Roma. Sotteranea, p. 606, Aringhi, ii. 259), the traditional
spared.
Dodonean symbols of the dove sitting on the sacred tree. the axe and the fish
are coupled in the old way, although they are certainly used here with
reference to the baptismal sermon of St. J ohn, where the axe of Yahwb
1A ristotle (Meteor. A 14, p. 852a, 28ff., B ekker) says that before the
(Psalm xxxiii. 2) is saitl to threaten the barren trees of the unfaithful, while
Deucalionic deluge the Greeks called themselves Graioi, afterwards H ellenes.
the trees bearinggood fruit—namely, those upon whom the dove of the Holy
This statement has certainly a mythological basis, for after the flood, related
in the B abylonian Gilgames-epic, the goddess I shtar complains that her
Spirit descends, that is to say, thosereborn as fishes by the baptism—will be

‘ ’
creatures, namely men, have become ' like the brood of fish ' ; that is to say
spared.
1 Aristotle (Meteor. A 14,

p. 8523., 283., Bekker) sa s that before the
they are swimming about helplessly in the water. The Deucalionic flood-
Deucalionic deluge the Greeks called themselves Graioi, terwards Hellenes.

myth is distinctly localised at Delphi; Deucalion and the hero H ellen are
mentioned in the same (principally) Delphic genealogy. The common name
This statement has certainly a mythological basis. for after the flood. related
of H ellenes for the different Greek clans was chiefly propagated by the
in the Babylonian Gilgames-epic, the goddess Ishtar complains that her

creatures, namely men, have become like the brood of fish ’; that is to sa
‘
flooti
Delphic amphiktyony. I f then A pollo is a god imported through Crete from
A sia Minor, the flood-story
for men must belong together and to the same Prehellenic civilisation, to be
occurring also at Dodona and the name ' fish 1
they are swimmin about helplessly

in the water. The Deucalionio
myth is distinctly ocalised at Delp ii; Deucalion and the hero Hellén are
found all over the B alkan Peninsula, the iE gsan I slands, E gypt, Syria and
mentioned in the same (principally) Delphic genealogy. The common name
A sia Minor. I t is Delphic religion remember that Dionysos Z agreus was of Hellenes for the difierent Greek clans was chiefly propagated by the
especially worshipped at Delphi that made the old, originally totemistic Delphic amphikt on If then Apollo is a god imported—through Crete—from
.
name popular all over the different branches of the newly united Greek nation.
Asia Minor, the -story—occurring also at Dodona—and the name ‘ fish '
for men must belong together and to the same Prehellenic civilisation, to be
found all over: the Balkan Peninsula. the }Egzean Islands, Egypt, Syria and
' The Slavic name applied to the neighbouring German population.
Asia Minor. It is Delphic religion——rcrnember that Dionysos Zagreus was

* The A rcadians were' prond of having inhabited their country long before
especially worshipped at Delphi—that made the old, originally totemistic

the Greek invasion. They called themselves therefore ' pro-tellenoi,' the
name popular all over the diflcrentbranches of the newlyunited Greek nation.
' pre hellenic' population. The A ttic comedy made fun of this local or racial
pride and made the A rcadians boast that their nation was older than the
Moon { ' A rkaden pro-telenoi.' ) Cp. the q uotations, s.v. ' proselenoi,' in the
’ The Slavic name
applied to the neighbouring German population.
The§ aurut of Stephanus. Thus the same change of initial letter is attested
' The Arcadians
wereproud of having inhabited theircountry long before
for H ellenes-Sellenes, as for the H elloi-Selloi at Dodona.
the Greek invasion. They called themselves therefore ‘ pro-ulIe'noi,' the
‘
pre-hellenic ' population. The Attic comedy made fun of this local or racial
ride and made the Arcadians boast that their nation was older than the
con (‘ Arlzadea pro-ulénoi.') Cp. the quotations, 1.1:. ‘p1-oaeli-nod,’ in the
Thesaurus of Stephanus. Thus the same change of initial letter is attested
for Hellenes-Sellenes. as for the Helloi-Selloi at Dodona.
C0 glee
820 THE QUEST
820 TH E Q UE ST
Those who were descended from the famous old
Those who were descended from the famous old
H ellos-H ellen believed in a totemistic kinship between

Hellos-Hellén believed in a totemistic kinship between
themselves and the sacred F ish, and therefore called
themselves and the sacred Fish, and therefore called
themselves the ‘silent ones,’ the ‘fishes.’ That this
themselves the ' silent ones,' the ' fishes.' That this
Prehellenic and, as we may safely say, O rphic doctrine
lies at the bottom of A
be contested on the ground that the philosopher does

nax imander' s theory, should not
Prehellenic and, as we may safely say, Orphic doctrine

not call the mythic ancestral fish either orphcs or lies at the bottom of Anaximander’s theory, should not
hellops, but galeos, that is '
same way as the god Mithra has a son called Di-orphos,

shark' ; for, j ust in the
be contested on the ground that the philosopher does

so A pollo, who is so often identified with Mithra in
not call the mythic ancestral fish either mphoa or

hellops, but galeos, that is ‘shark’; for, just in the
A sia Minor, has a son called Galeos (= ' Shark' ), the
mythical ancestor of a family or congregation of priests
same way as the god Mithrahas a son called Di-orphos,

and prophets, called the Galeotai,1 ex actly correspond-
ing to the Dodonean H elloi, and mentioned of course
not by chance in A ttica and Sicily, the very centres of
so Apollo, who is so often identified with Mithra in

Asia Minor, has a son called Galeos (=‘ Shark’), the
six th-century O rphism. B ut the conclusive argument
is that the peculiar kind of shark which the Greeks
called galeos, and whose flesh was believed at least in
mythicalancestor of a family or congregation of priests

R hodes to have a most powerful life-restoring energy,
was surnamed by the R hodians' aldpex ,' the' fox ' of the
and prophets, called the Galeétai,‘ exactly correspond-
ing to the Dodonean Helloi, and mentioned—of course
sea; from this significant coincidence we may safely
infer that the fox -dress of the Thracian ' F isher' O rpheus
was probably worn also by the Sicilian Shark-priests.
not by chance—in Attica and Sicily, the very centres of

Most likely orphos and galeos are originally only two
different names, the one L ycian, the other Greek, for

sixth-century Orphism. But the conclusive argument
the peculiar kind of shark known to modern zoologists
by the name of tq uales vulpes L inncei.

is that the peculiar kind of shark which the Greeks
N ow, if the totemistic origin of the name ' H ellenes'
called galeos, and Whose flesh was believed—-at least in

Rhodes—to have a most powerful life-restoring energy,
1 O r O aleoi. The above cited Cumean vase-painting shows most probably
a dance of the Galeotse or shark-priests. A very early cult of the shark is
was surnamed by the Rhodians alopéw,’ the ‘fox of the

attested by the names of the B abylonian gods L ahmu and L ahamu, derived
‘ ’
according toH ommel from the W est Semitic word' luhm,' for' shark.' A s the
word L hm signifies, according to H outsma (Z eittchr.f. alttest. W ist. x x ii. 329S.),
sea; from this significant coincidence We may safely

infer thatthe fox-dress of theThracian‘Fisher Orpheus
also a ' storm' or ' whirlwind,' the Semites may have considered the
’
shark as a marine storm-demon, j ust as other fish the remor or echmeit of
Was probably worn also by the Sicilian Shark-priests.

the Phytiologut were believed to produce the dreaded calms.
Most likely orphos and galeos are originally only two

different names, the one Lycian, the other Greek, for
the peculiar kind of shark known to modern zoologists
by the name of squales vulpes Linnwi.
Now, if the totemistic origin of the name Hellénes’ ‘
‘ Or Galeoi. The above cited Cumean

vasepainting shows most probably
a dance of the Galeotza or shark-priests. A ve early cult of the shark is
attested by the names of the Babylonian gods La__ mu and Labamu, derived
according to Hommel from the West Semitic word ‘ lul_1m,' for ‘ shark.’ As the
word Lg): signifies. according to Houtsma (Zeitachr.f. alttest. Win. xxii. 8293.),
also a ‘ storm or ‘ whirlwind,’ the Semites me. have considered the
fish—the
'
shark as a marine storm-demon, just as other remor or ockdnoia of

the Plwu'ologuo—were behaved to produce the dreaded calms.
Co 316
OBI-"HEUS—-THE FISHER 821
0B PH E U8 TH E F I SH E R
be admitted, We should expect to find corresponding
821
views elsewhere, especially in Western Asia. Indeed,
Plutaroh, in the above-quoted passage, already com-
be admitted, we should ex pect to find corresponding
views elsewhere, especially in W estern A sia. I ndeed,
Plutarch, in the above-q uoted passage, already com-
pares the opinion of the Syrians on this subject, With

the alleged views of the so-called ‘Hellénes.’ If we
pares the opinion of the Syrians on this subj ect, with
the alleged views of the so-called ' H ellenes.' I f we
further, find a very old tribal name, '
well in the low-lands of the E uphrates as in ethnically

H ani,' used as
further, find a very old tribal name, Hani,’ used as ‘
corresponding parts of A sia Minor, I do not see how
well in the low-lands of the Euphrates as in ethnically

corresponding parts of Asia Minor, I do not see how
we can avoid connecting this name with the Sumerian
fish-gods H anni or H a-zal, the ' F ish ' or the ' Devourer
we can avoid connecting this name with the Sumerian

of fish,' with his wife I shanna or H anna, and, in
general, with the well-established old Sumerian word
' ha' for ' fish.' A ccordingly the H ittite Syrians, or at
fish—gods Hanni or Ha-zal, the Fish or the Devourer

‘ ’ ‘
of fish,’ with his Wife Ishanna or Hanna, and, in

least one of their principal tribes, also called themselves
the ' F ishes,' evidently with reference to the fish-dress
of their national totem-priesthood. I
take into consideration the fact that writing, wisdom,

f we, moreover,
general, with the well-established old Sumerian word

and government must have originally been in the
‘
ha ’ for fish.’ Accordingly the Hittite Syrians, or at
‘
hands of this priestly brotherhood, we understand at
once how the divine ' F isher,' ' F ish-eater,' or ' Divine
least one of their principal tribes, also called themselves
F ish' they are certainly all one and the same came
the ‘ Fishes,’ evidently with reference to the fish-dress

of their national totem-priesthood. If We, moreover,
to be considered (e.g. in the inscriptions of Sancherib1)
as the god of the ' tablet-writers' (dupsarru), as the
inventor of writing and all the implements of higher
culture, and ultimately as the composer of the sacred

take into consideration the fact that writing, wisdom,
hymns, incantations and revelations produced by these
and government must have originally been in the
hands of this priestly brotherhood, We understand at
priestly schools. R obert E isler.
(This paper, of which Part I . was published in the last number,
once how the divine Fisher,’ Fish-eater,’ or ‘ Divine

‘ ‘
was read in September, 1908, at O x ford, before the Third I nter-
national Congress for the H istory of R eligions. A selection only
of the notes have been added in its present form. F ull references Fish ’—they are certainly all one and the same—came
to be considered (e.g. in the inscriptions of Sancherib‘)
and illustrations will be given when it is published in book-form
by Mr. J. M. W atkins, together with two other essays that are to
as the god of the ‘tablet-writers (dupéarm), as the

follow on ' John the B aptist' and ' The O rigins of the E ucharist,'
’
inventor of Writing and all the implements of higher

all three dealing with the rites and cult-symbols of the ' F isher
God.' E d.)
1E d. Meissner-R ost, p. 96,1. 19.
culture, and ultimately as the composer of the sacred

hymns, incantations and revelations produced by these
priestly schools. ROBERT EISLER.
(This paper, of which Part I. was published in the last number,
was read in September, 1908, at Oxford, before the Third Inter-
national Congress for the History of Religions. A selection only
of the notes have been added in its present form. Full references
and illustrations will be given when it is published in book-form
by Mr. J. M. Watkins, together with two other essays that are to
follow on John the Baptist and The Origins of the Eucharist,’
' ' ‘
all three dealing with the rites and cult-symbols of the ‘ Fisher
God.’—En.) ‘ Ed. lleissner-Rost. p. 96, l. 19.
Co 316
TH E GO DS A N D CR E A TI O N -MY TH S
O F TH E
F I N N I SH E PI C, K A L E V A L A .
W .F .K I R B Y ,F .L .S., F .E .S., Corresponding Member of
the F innish L iterary and F innish-Ugrian Societies.
The epic poem known as the K
recently published a complete translation into E

alevala1, of which I
nglish
have
THE GODS AND CREATION-MYTHS

(Dent' sE veryman' sL ibrary, N os. 259, 260), is an old-
world poem of much importance from many points
OF THE
of view, and not least in its symbolism; it is,
therefore, possible that some observations on the
subj ect, with specimens, may not be uninteresting to
the readers of The Q uest. The present paper deals

FINNISH EPIC, KALEVALA.
chiefly with the gods and creation-myths and a later
one may perhaps be devoted to the magic of the F inns. W. F. KIRBY, F.L.S., F.E.S., Corresponding Member of
the Finnish Literary and Finnish-Ugrian Societies.
W ithin the last century enormous collections of
traditional oral literature have been made in F inland
and E sthonia, and one of the most successful collectors
was a schoolmaster named E lias L onnrot, among whose
numerous works (the most important of which is a

THE epic poem known as the Kalevala‘, of which I have
recently published a complete translation into English

great F innish-Swedish Dictionary, in two large octavo
volumes) three volumes of folk-songs stand out pro-
minently. These are the K
the mythical ancestor of the heroes), the K

alevala (the L and of K aleva,
anteletar, and
(Dent’s Everyma/n’s Library, Nos. 259, 260), is an old-
the L oitsuruncj a. The K anteletar (or Daughter of the world poem of much importance from many points
H arp) is a great compendium of songs and ballads, of
1 Pronounced K alerila.
of view, and not least in its symbolism; it is,
323
therefore, possible that some observations on the

subject, with specimens, may not be uninteresting to
the readers of THE QUEST. The present paper deals
chiefly with the gods and creation-myths and a later

one may perhaps be devoted to the magic of the Finns.
Within the last century enormous collections of
traditional oral literature have been made in Finland
and Esthonia, and one of the most successful collectors
was a schoolmaster named Elias Lonnrot, among whose
numerous works (the most important of which is a
great Finnish-Swedish Dictionary, in two large ootavo
volumes) three volumes of folk-songs stand out pro.
minently. These are the Kalevala. (the Land of Kaleva,
the mythicalancestor of the heroes), the Kanteletar, and
the Loitsurunoja. The Kanteletar (or Daughter of the
Harp) is a great compendium of songs and ballads, of
1 Pronounced
392
THE KALEVALA 323
TH E K A L E V A L A
which only a few specimens have been published in
828
which only a few specimens have been published in

English, while the Loitsurmwja (or Magic Songs) has
E nglish, while the L oitsurunoj a (or Magic Songs) has
been fully dealt with, in prose, by the Hon. John
Abercromby in his Work on The P1'e- and Proto-historic
been fully dealt with, in prose, by the H on. John
A bercromby in his work on The Pre- and Proto-historic
F inns (2 vols., N utt, 1898). The E alevala, largely
Finns (2 vols., Nutt, 1898). The Kalevala, largely

drawn from the same sources as the other two volumes,
is an epic poem, pieced together by L onnrot, more or less

drawn from the same sources as the other two volumes,
successfully, from fragments of old ballads, much as the
poems of H omer are said to have been constructed by

is an epic poem, pieced together by Lonnrot, more or less
order of Pisistratus, or as F irdausi put together the Shah
successfully, from fragments of old ballads, much as the

poems of Homer are said to have been constructed by
N dmeh from previously ex isting materials. The first
recension was published in 1835, in 32 R unos or Cantos,
and the second recast, and enlarged to 50 R
1849. I t has since been regarded by the F

unos, in
inns as their
order of Pisistratus, or as Firdausi put together the Shah
national E pic, of which they are very proud. To con-
Ndmeh from previously existing materials. The first
recension was published in 1835, in 32 Runos or Cantos,
clude these rather dry but necessary introductory
remarks, it is only needful to add that L ongfellow' s
H iawatha is an imitation of the K alevala, apparently
and the second recast, and enlarged to 50 Runos, in

1849. It has since been regarded by the Finns as their

derived from Schiefner' s German version of 1852, and
that selections by John A . Porter (1873), and a transla-
tion by John Martin Crawford (2 vols., 1889, from
which several later works have been derived), have been

national Epic, of which they are very proud. To con-
published in A merica. I should add that another poem,
clude these rather dry but necessary introductory
remarks, it is only needful to add that LongfelloW’s
the K alevipoeg, in imitation of the K alevala, was com-
piled in E sthonia, and published from 1857 to 1861. I t
is, however, tediously spun out with lyrical padding, and
is much inferior to the K alevala. I t would not be worth

Hiawathais an imitation of the Kalevala, apparently
translating as a whole, but I have given an abstract,
derived from Schiefner’s German version of 1852, and
chiefly in prose, in my H ero cf E sthonia (2 vols.,
that selections by John A. Porter (1873), and a transla.-

N immo, 1895). Perhaps I should say that in F innish
j is pronounced y. The first syllable of a word is always
tion by John Martin Crawford (2 vols., 1889, from

which several later works have been derived), have been
long, followed by one or two short ones. The name of
the great culture-hero V ainambinen is to be pronounced
V anamoenen.
published in America. I should add that anotherpoem,

the Kalwipoeg, in imitation of the Kalevala, was com-
piled in Esthonia, and published from 1857 to 1861. It
is, however, tediously spun out with lyrical padding, and
is much inferior to the Kalevala. It would not be worth
translating as a whole, but I have given an abstract,
chiefly in prose, in my Hero of Esthomla (2 vols.,
Nimmo, 1895). Perhaps I should say that in Finnish
j is pronounced y. The first syllable of a word is always
long, followed by one or two short ones. The name of
the great culture-hero Vainamoinen is to be pronounced
Vanamaanen.
Co glee
824 THE QUEST
824
The religion of the Kalevala is a curious form of
Shamanism and Animism overlaid with Christianity.
TH E Q UE ST
The religion of the K alevala is a curious form of
Shamanism and A
A sI
nimism overlaid with Christianity.
have stated in the introduction to the H erc cf

As I have stated in the introduction to the Hero of
E sthonia, I recognise four stages, more or less clearly
Esthonia, I recognise four stages, more or less clearly
defined, in F
(1) F etishism;
innish and E
(2) N ature-worship;
sthonian popular religion:
(3) Transitional
defined, in Finnish and Esthonian popular religion:
stage; (4) Mediaeval Christianity.
(1) Fetishism; (2) Nature-worship; (3) Transitional

stage; (4) Mediaaval Christianity.
A s in so many mythologies, the primaeval universe
of the F inns seems to have consisted only of air and
sea. I lmatar, the Daughter of the A ir, grew tired of
living alone, and sank down to the sea, where she was
As in so many mythologies, the primaaval universe

of the Finns seems to have consisted only of air and
tossed about by the tempest and fertilised by the wind.
" Then a storm arose in fury,
sea. Ilmatar, the Daughter of the Air, grew tired of

F rom the E ast a mighty tempest,
A nd the sea was wildly foaming,
A nd the waves dashed ever higher.
living alone, and sank down to the sea, where she was
tossed about by the tempest and fertilised by the wind.
Thus the tempest rocked the virgin,
A nd the billows drove the maiden

Then a storm arose in fury,

O ' er the ocean' s azure surface,
“
O n the crest of foaming billows,
Till the wind that blew around her,
A nd the sea woke life within her." (i. 127-136.)

From the East a mighty tempest,
I n the midst of her sufferings she called on Ukko, And the sea was wildly foaming,
the supreme deity, for aid;
for some place where she could build her nest on the
and presently a teal, looking
And the waves dashed ever higher.

primaeval ocean, caught sight of I lmatar' s knees rising
Thus the tempest rocked the virgin,

And the billowsdrove the maiden
above the waves and built her nest upon them. H ere
she laid six golden eggs, and a seventh of iron, and
brooded over them for three days, till the heat became
O’er the ocean's azure surface,

so great that I lmatar shook her knees, and the eggs
rolled into the sea, and were broken.

On the crest of foaming billows,
Till the wind that blew around her,
" I n the ooze they were not wasted,
N or the fragments in the water,
And the sea wokelifeWithin her.” (i. 127-136.)

In the midst of her sufferings she called on Ukko,
the supreme deity, for aid; and presently a teal, looking
for some place where she could build her nest on the
primaaval ocean, caught sight of Ilmatar’s knees rising
above the waves and built her nest upon them. Here
she laid six golden eggs, and a seventh of iron, and
brooded over them for three days, till the heat became
so great that Ilmatar shook her knees, and the eggs
rolled into the sea, and were broken.
“ In the
ooze they were not wasted,
Nor the fragments in the water,
Co glee
THE KALEVALA 825,
TH E
B
K A
ut a wondrous change came o'

L E V A L A 88*
er them,
But a wondrous change came o'er them,
A nd the fragments all grew lovely.
And the fragments all grew lovely.

From the cracked egg’s lower fragment,
F rom the cracked egg' s lower fragment,
N ow the solid earth was fashioned;
R
rom the cracked egg'
ose the lofty arch of heaven.

s upper fragment,
Now the solid earth was fashioned;

F rom the yolk, the upper portion
From the cracked egg’s upper fragment,
Rose the lofty arch of heaven.
N ow became the sun' s bright lustre;
F rom the white, the upper portion,
R ose the moon that shines so brightly;
W hatso in the egg was mottled,

From the yolk, the upper portion
N ow became the stars in heaven; Now became the sun’s bright lustre;
W hatso in the egg was blackish,
I n the air as cloudlets floated." (i. 229-244.)

From the white, the upper portion,
H ere I may say that the sun and moon are after-
Rose the moon that shines so brightly;

Whatso in the egg was mottled,
wards regarded as male deities.
N ine years longer, the A ir-Maiden, now become the
W ater-Mother, floated
" E ver on the peaceful waters,

N ow became the stars in heaven ;
Whatso in the egg was blackish,
O n the billows' foamy surface,
In the air as cloudlets floated.” (i. 229-244.)

W ith the moving waves before her,
A nd the heaven serene behindher." (i. 251-254.)
Then she raised her head from the waves and
began the work of creation; forming the land, the Here I may say that the sun and moon are after-
shores and the abysses of ocean, by the direction in
which she turned her head or her arms and legs. A t

wards regarded as male deities.
. length she gave birth to V ainamoinen, the great
Nine years longer, the Air-Maiden, now become the

Water-Mother, floated
minstrel and culture-hero, who swam to the nearest
land.
“ Ever
on the peaceful waters,
I lmatar, of course, is one aspect of the Divine
F eminine Principle of N ature, the H oly Spirit. L ater
on in the poem we find her infernal counterpart in
L oviatar, the hideous black and blind daughter of Tuoni,

On the billows’ foamy surface,
With the moving waves before her,
And the heaven serene behindher." (i. 251-254.)
Then she raised her head from the Waves and
began the work of creation; forming the land, the
shores and the abysses of ocean, by the direction in
which she turned her head or her arms and legs. At
_length she gave birth to Vainamoinen, the great
minstrel and culture-hero, who swam to the nearest
land.
Ilmatar, of course, is one aspect of the Divine
Feminine Principle of Nature, the Holy Spirit. Later
on in the poem we find her infernal counterpart in
Loviatar, the hideous black and blind daughter of Tuoni,
C0 816
326 THE QUEST
Death, who is alsoimpregnated by the wind, and
826 TH E Q UE ST
or Death, who is also impregnated by the wind, and or

brings forth ten plagues, to destroy the people of
K alevala. Under her human aspect she may also be

brings forth ten plagues, to destroy the people of
identified with Marj atta, the virgin who is impregnated
Kalevala. Under her human aspect she may also be
identified with Marjatta, the virgin who is impregnated
by a cranberry, and whose history, related in the last
B ono of the K alevala, presents us with a most curious
travesty of the N ativity, though the two stories are
not derived from each other, but fused, as is obvious

by a cranberry, and whose history, related in the last
if we consider that the word marj a means a cranberry, Runo of the Kalevala, presents us with a most curious
travesty of the Nativity, though the two stories are
and conseq uently the name Marj atta cannot have been
originally derived from Maria. A s we have j ust related:
" Thus was ancient V ainamoinen,
not derived from each other, but fused, as is obvious

if we consider that the Word marja. means a cranberry,
H e the ever-famous minstrel,
B orn of the divine Creatrix ,
"
orn of I
Then did V
lmatar, his mother."
ainamoinen rising,
(i. 341-844.)
and consequently the name Marjatta cannot have been

Set his feet upon the surface
O f a sea-encircled island,
originallyderived from Maria. As We have just related :
I n a region bare of forest." (ii. 1-4.)
“ Thus
was ancient Vainamoinen,
He the ever-famous minstrel,

V ainamoinen is always described as a vigorous old
man, who never appears to have been young, and a
patriarch and culture-hero. Chiefs of clans we meet
with in the K alevala, but no kings, ex cept when the

Born of the divine Creatrix,
child of Marj atta is baptised K ing of K arelia. The Born of Ilmatar, his mother.” (i. 341-344.)
rising,
word ' king' is of very rare occurrence in the K alevala,
“ Then did Vainamoinen

and is actually of foreign derivation.
Then V ainamoinen called to his aid the slender
youth, Sampsa Pellervoinen, the God of A griculture

Set his feet upon the surface
(j pello means a field), who sowed all kinds of plants and
Of a sea-encircled island,
In a region bare of forest.” (ii. 1-4.)
trees.
" N ow the trees sprang up and flourished,
Vainamoinen is always described as a vigorous old

A nd the saplings sprouted bravely.
W ith their bloom the firs were loaded,
man, who never appears to have been young, and a

patriarch and culture-hero. Chiefs of clans we meet
with in the Kalevala, but no kings, except when the
child of Marjatta is baptised King of Karelia. The
word ‘ king’ is of very rare occurrence in the Kalevala,
and is actually of foreign derivation.
Then Vainamoinen called to his aid the slender
youth, Sampsa Pellervoinen, the God of Agriculture
(pello means a field), who sowed all kinds of plants and
trees.
“Now the trees sprang up and flourished,
And the saplings sprouted bravely.
With their bloom the firs were loaded,
C0 glee
THE KALEVALA 827
TH E K A L E V A L A
And the pines their boughs extended.

In the dales the birch was sprouting,
827
A nd the pines their boughs ex tended.
I
n the dales the birch was sprouting,
n the loose earth rose the alders,

In the loose earth rose the alders,
W here the ground was damp the cherries,
Where the ground was damp the cherries,
Juniper in stony districts,
Juniper in stony districts,
L oaded with its lovely berries." (ii. 33-41.)
B ut the oak would not grow till five fair maidens
rose from the water, mowed the grass, and gathered it

Loaded with its lovely berries.” (ii. 33-41.)
into heaps. Then Tursas, the water-giant, set the hay
on fire, and afterwards planted an acorn, which grew up

But the oak would not grow till five fair maidens
into a gigantic oak-tree, which overshadowed the whole
rose from the water, mowed the grass, and gathered it
country, hiding the sun and moon, and impeding the
clouds in their course. Then V ainamoinen called on

into heaps. Then Tursas, the water-giant, set the hay
his mother for aid, and a dwarf rose from the sea, who
on fire, and afterwards planted an acorn, which grew up

into a gigantic oak-tree, which overshadowed the Whole
speedily grew up into a huge giant who felled the
oak with three strokes of his ax e.
" H e who took a branch from off it,
Took prosperity unceasing;

country, hiding the sun and moon, and impeding the
clouds in their course. Then Vainamoinen called on
W hat was broken from the summit,
his mother for aid, and a dwarf rose from the sea, who
Gave unending skill in magic;
H e who broke a leafy branchlet,
Gathered with it love unending."
The fragments that fell into the sea drifted north-

(ii. 191-196.)
speedily grew up into a huge giant who felled the

wards, where a maiden who was washing clothes saw oak with three strokes of his axe.
them, and collected them for a sorcerer' s arrows.
The Great O ak-Tree is a theme about which

“ He who took
a branch from off it,
hundreds of variants have been collected in F
and E sthonia. The contrast between the baleful

inland
Took prosperity unceasing;

influence of the tree and the beneficent q ualities of
What was broken from the summit,

Gave unending skill in magic;

its fragments is very curious. I n a similar way, later
in the poem, the magic mill, the Sampo, falls into the
sea, and is broken to pieces, its fragments bringing
prosperity wherever they drift. A nother point here to

He who broke a leafy branchlet,
Gatheredwithit love unending.” (ii. 191-196.)
The fragments that fell into the sea drifted north-
wards, where a maiden who was Washing clothes saw
them, and collected them for a sorcerer’s arrows.
The Great Oak-Tree is a theme about which
hundreds of variants have been collected in Finland
and Esthonia. The contrast between the baleful
influence of the tree and the beneficent qualities of
its fragments is very curious. In a similar way, later
in the poem, the magic mill, the Sampo, falls into the
sea, and is broken to pieces, its fragments bringing
prosperity wherever they drift. Another point here to
C0 316
388 THE QUEST
828
TH E Q UE ST
be noticed is the curious juxtaposition of mythological
be noticed is the curious j ux taposition of mythological and the most ordinary domestic details, which we often
meet with in the Kalevala.
and the most ordinary domestic details, which we often
meet with in the K alevala.
Then V ainamoinen found seven grains of barley on
Then Vainamoinen found seven grains of barley on

the sea-shore, which he carefully collected and treasured
the sea-shore, which he carefully collected and treasured
as did R obinson Crusoe in like circumstances. W e
find that the F
the language of birds;

innish heroes and magicians understood
and a titmouse advised V aina-

as did Robinson Crusoe in like circumstances. We
moinen to clear the land before he planted the barley.
find that the Finnish heroes and magicians understood
the language of birds; and a titmouse advised V§.ina-
So he felled the trees, leaving only one birch-tree for
the birds to perch on, when the eagle kindled fire which
burned the felled trees.
" Then he went to sow the country,

moinen to clear the land before he planted the barley.
A nd to scatter seeds around him,
So he felled the trees, leaving only one birch-tree for
thebirds to perch on, when the eagle kindled fire which
A nd he spoke the words which follow:
' N ow I stoop the seeds to scatter,
F
s from the Creator'
rom the hand of H im A

s fingers,
lmighty,
burned the felled trees.
That the country may be fertile,
A nd the corn may grow and flourish.' " “ Then he went to sow the country,
And to scatter seeds around him,
(ii. 293-300.)
Then " V ainamoinen called on the E arth-Mother,
on the E
work;
arth herself, and on Ukko, to prosper the
and Ukko, one of whose principal attributes is

And he spoke the words which follow:
that of the Cloud-God, linked the clouds together, and
‘ Now I
stoop the seeds to scatter,
As from the Creator's fingers,
sent down the sweet rain from heaven; and the corn
sprang up and flourished lux uriantly.
I n the usual inconseq
stories as, for instance, in the B

uential fashion of Creation-
iblical Genesis we
From the hand of Him Almighty,
That the country may be fertile,
now find V ainamoinen as the chief of a settled tribe
And the corn may grow and flourish.’

(one among several of whose origin nothing is said), and
”
entertaining his people with his songs.
(ii. 293-300.)
Then Vainamoinen called on the Earth-Mother,
on the Earth herself, and on Ukko, to prosper the
work; and Ukko, one of whose principal attributes is
that of the Cloud-God, linked the clouds together, and
sent down the sweet rain from heaven; and the corn
sprang up and flourished luxuriantly.
In the usual inconsequential fashion of Creation-
stories——as, for instance, in the Biblical Genesis——we
now find Vainamoinen as the chief of a settled tribe
(one among several of whose origin nothing is said), and
entertaining his people with his songs.
Co glee
THE KALEVALA 829
TH E K A L B V A L A “
Day by day he sang unwearied,
Night by night discoursed unceasing,
829
" Day by day he sang unwearied,
N ight by night discoursed uneeasing,
Sang the songs of by-gone ages,

Sang the songs of by-gone ages,
H idden words of ancient wisdom,
Hidden words of ancient wisdom,
Songs which all the children sing not,
Songs which all the children sing not,
A ll beyond men' s comprehension,
I n these ages of misfortune,
W hen the race is near its ending." (iii. 7-14.)

All beyond men’s comprehension,
L eaving V ainamoinen for a time we will now speak
In these ages of misfortune,
When the race is near its ending.” (iii. 7-14.)
of the gods of F inland. O f the celestial deities, Ukko,
or Jumala, already mentioned, is the chief. H e is
Leaving Vainamoinen for atime we will now speak

represented as an old man, girt with a sword, and
wearing blue stockings, which seem to be a symbol of
strength. H e is often addressed in almost Christian
phraseology, and the word Jumala is retained in modern

of the gods of Finland. Of the celestial deities, Ukko,
F innish for God. Ukko is the father of the Daughters
or Jumala, already mentioned, is the chief. He is
represented as an old man, girt with a sword, and
of Creation and the Cloud-Maidens, and is the patron
and protector of the heroes, who continually appeal to
wearing blue stockings, which seem to be a symbol of

him. H e is also the healer of wounds, and the dis-
strength. He is often addressed in almost Christian

penser of magic ointment. W hen the Sun and Moon
were stolen by the W itch-Q ueen of the N orth he got
weary of the darkness round his throne, and looked
down to the world; but as he could see nothing

phraseology,and the word Jumala is retained in modern
of them, he struck a spark with his sword to make a
Finnish for God. Ukko is the father of the Daughters

of Creation and the Cloud-Maidens, and is the patron
new sun, and gave it to one of the Cloud-Maidens to
rock; but she let it fall, and it fell down through
several heavens, and finally reached the earth, where it
and protector of the heroes, who continually appeal to

him. He is also the healer of wounds, and the dis-
committed great havoc . The Sun and Moon are repre-
sented as male deities, with sons and daughters, and

penser of magic ointment. When the Sun and Moon

the latter occupy themselves in spinning and weaving
fabrics of gold and silver, which they sometimes confer
were stolen by the Witch-Queen of the North he got

on dowerless maidens. The seven stars of the Great
B ear are also apparently divine beings, but are only
incidentally alluded to.
Weary of the darkness round his throne, and looked

down to the world; but as he could see nothing
9
of them, he struck a spark with his sword to make a

new sun, and gave it to one of the Cloud-Maidens to
rock; but she let it fall, and it fell down through
several heavens, and finally reached the earth, where it
committed great havoc. The Sun and Moon are repre-
sented as male deities, with sons and daughters, and
the latter occupy themselves in spinning and weaving
fabrics of gold and silver, which they sometimes confer
on dowerless maidens. The seven stars of the Great
Bear are also apparently divine beings, but are only
incidentally alluded to.
9
Co 316
880 THE QUEST
Ilmarinen, the second of the Finnish heroes,‘ was
TH E Q UE ST
I lmarinen, the second of the F innish heroes,1 was
born at night upon a hill of charcoal, holding a copper
hammer in one hand, and his pincers in another.

born at night upon a hill of charcoal, holding a copper
(Manj Tgods and heroes are born armed, or with weapons
hammer in one hand, and his pincers in another.
(Manyigods and heroes are born armed, or with weapons
in their hands, in I ndian, Greek, Mex ican, and other
mythologies.) N ex t day he built himself a smithy, and
set to work. (ix
H e says of himself:
. 107-122.)
in their hands, in Indian, Greek, Mexican, and other

" F or ' twas I who forged the heavens,
mythologies.) Next day he built himself a smithy,and
A
E
nd the vault of air I
re the air had yet beginning,

hammered,
set to work. (ix. 107-122.)

O r a trace of aught was present." (x . 277-280.)
He says of himself:
The vault of heaven, nevertheless, shows no trace
of his hammer or pincers. H owever, he failed to forge

“ For
’twas I who forged the heavens,
And the vault of air I hammered,
himself a living bride of gold and silver, or to make a
new sun and moon that would give light after the real
ones had been stolen.
O f the terrestrial deities the principal ones are

Ere the air had yet beginning,
Tapio and Miellikki, the lord and lady of the wood- Or a trace of aught was present.” (x. 277-280.)
lands, and their sons and daughters. W hen sport is
good they array themselves in magnificent apparel, but The vault of heaven, nevertheless, shows no trace
if they are unpropitious to the hunter they clothe
themselves in filthy rags. (x iv. 91-152.)

of his hammer or pincers. However, he failed to forge
A hto and V ellamo are the king and q ueen of the
himself a living bride of gold and silver, or to make a

new sun and moon that would give light after the real
waters. W hatever sinks to them, they keep, and they
are very wealthy. The gods of the woods and marshes
ones had been stolen.

are very numerous, and are invoked to protect the
cattle. I nferior deities or nymphs protect animals,
colour flowers, drive their chariots through human

Of the terrestrial deities the principal ones are
Tapio and Miellikki, the lord and lady of the Wood-
bodies to heal them, and perform many more offices.
A mong them are some evil deities, especially L empo or
H iisi, who creates serpents, wounds heroes, and is
lands, and their sons and daughters. When sport is

good they array themselves in magnificent apparel, but
1 There are four chief heroes of the K aUvaX a; the other two are not
mentioned in this paper.
if they are unpropitious to the hunter they clothe

themselves in filthyrags. (xiv. 91-152.)
Ahto and Vellamo are the king and queen of the
Waters. Whatever sinks to them, they keep, and they
are very wealthy. The gods of the Woods and marshes
are very numerous, and are invoked to protect the
cattle. Inferior deities or nymphs protect animals,
colour flowers, drive their chariots through human
bodies to heal them, and perform many more oflices.
Among them are some evil deities, especially Lempo or
Hiisi, who creates serpents, wounds heroes, and is
‘ There are four chief heroes of the Kalevalat; the other two are not
mentioned in this paper.
C0 316
THE KALEVALA 881
TH E K A L B V A L A
guilty of other malicious actions. The personified

881
guilty of other malicious actions. The personified

Frost is also an evil power.
F rost is also an evil power.
The principal infernal deity is Tuoni, or Mana,

whose abode, Tuonela or Manala, is a hell separated
The principal infernal deity is Tuoni, or Mana,
whose abode, Tuonela or Manala, is a hell separated
from Pohj ola, the N orth Country, by a dangerous river.
H e and his wife have sons and daughters, and very

from Pohjola, the North Country, by a dangerous river.
few who enter their dominions return. N one, however,
He and his wife have sons and daughters, and very
few who enter their dominions return. None, however,
are admitted unless they wear the livery of Tuoni,
and are oonducted by Tuoni himself. There sinners
are admitted unless they wear the livery of Tuoni,

are tortured with red-hot stones and serpents. The
daughters of Tuoni bring plagues on mankind.
The K alevala concludes with a very curious half-

and are conducted by Tuoni himself. There sinners
are tortured with red-hot stones and serpents. The
Christian and half-Shamanistio version of the N ativity;
to whioh I have already alluded. W e have already alluded
to I
the A
lmatar, under her oelestial aspect, as the V
ir, and under her infernal aspect, as the daughter

irgin of
daughters of Tuoni bring plagues on mankind.

of Tuoni; and now she appears under her terrestrial The Kalevala. concludes with a very curious half-
aspect as Marj atta, the darling of her household.
Christian and half-Shamanistic version of the Nativity;

" Marj atta, the petted damsel,
W as a very little damsel,
to which I have already alluded. We have already alluded

to Ilmatar,under her celestial aspect, as the Virgin of
A nd was always pure and holy,
A nd was ever very modest,
A
nd she fed on fish the finest,
nd the soft bark of the fir-tree,

the Air, and under her infernal aspect, as the daughter
B ut the eggs of hens ate never,
of Tuoni; and now she appears under her terrestrial

aspect as Marjatta, the darling of her household.
O ver which the cocks were crowing,
A nd the flesh of ewes she ate not,
H ad the ewe with ram been running." (1. 17-26.)
N or would she go milking, or ride in a sledge drawn

“
Marjatta, the petted damsel,
Was a very little damsel,

by a stallion or a mare; but she went to herd sheep
and speculated how many years she was doomed
to wander "
invited her to eat it;

unhooded." H owever, one day a cranberry
and when she had swallowed it

And was always pure and holy,
And was ever very modest,
And she fed on fish the finest,
And the soft bark of the fir-tree,
But the eggs of hens ate never,
Over which the cooks were crowing,
And the flesh of ewes she ate not,
Had the ewe with ram been running.” (1. 17-26.)
Nor would she go milking, or ride in a sledge drawn
by a stallion or a mare; but she Went to herd sheep
and speculated how many years she was doomed
to wander unhooded.” However, one day a. cranberry
“
invited her to eat it; and when she had swallowed it
Go 8l€
882 THE QUEST
882
TH E Q UE ST
she found herself pregnant. But her fatherand mother
she found herself pregnant. B ut her father and mother
turned her out of doors in her extremity, though she

proclaimed:
turned her out of doors in her ex tremity, though she
proclaimed:
"
A
I shall bear a mighty hero,
nd shall bear a noble offspring;

I shall bear a mighty hero,
“
H e shall be a mighty conq ueror,

And shall bear a noble offspring;
He shall be a mighty conqueror,
Strong as even V ainamoinen." (1. 197-200.)
Then she left the house with her little maid Piltti,
whom she sent to R
(some commentators oddly identify him with H erod),

uotus, the headman of the village
Strong as even Vainamoinen.” (1. 197-200.)

who was sitting feasting in his house in a shirt of the Then she left the house with her little maid Piltti,
finest linen. R
message to Marj
uotus and his wife returned an insulting
atta, that she might go to the stable

whom she sent to Ruotus, the headman of the village
in the pine-wood. Thither she retired; but the snorting
(some commentators oddly identify him with Herod),

who was sitting feasting in his house in a shirt of the
of the horse filled the stable with vapour, and after
her little boy was born in the manger, she began to
comb his hair, when he vanished from her lap. Then
she sought him through the forest, and asked the moon
finest linen. Ruotus and his wife returned an insulting
message to Marjatta, that she might go to the stable
and a star to direct her to him; but they answered
in the pine-wood. Thithershe retired; but the snorting

that they would not tell her where her child was if they
knew, for he had created them to shine in the cold and
darkness, and to sleep in the day-time. B ut when she
of the horse filled the stable with vapour, and after

her little boy was born in the manger, she began to
asked the sun he replied:
" W ell indeed I know your infant,
comb his hair, when he vanished from her lap. Then

H e it was who me created
I n these days of finest weather,
Golden rays to shed about me,
she sought him through the forest, and asked the moon
and a star to direct her to him; but they answered
Silver rays to scatter round me.
W ell indeed I know your infant,
that they would not tell her where her child was if they
K now your son, unhappy mother!
There thy little son is hidden,
There is hid thy golden apple,
knew, for he had created them to shine in the cold and

darkness, and to sleep in the day-time. But when she
I n the swamps to waistband sunken,
To his arm-pits in the marsh-lands." (1.410-420.)
asked the sun he replied:

“Well indeed I know your infant,
He it was who me created
In these days of finest Weather,
Golden rays to shed about me,
Silver rays to scatter round me.
Well indeed I know your infant,
Know your son, unhappy mother!
There thy little son is hidden,
There is hid thy golden apple,
In the swamps to waistband sunken,
To his arm-pits in the marsh-lands.” (1. 410-420.)
Co glee
THE KALEVALA 388
TH E
833
K A L E V A L A
Then his mother sought for someone to cross her

Then his mother sought for someone to cross her
child, and sprinkle him with water; and V irokannas,

child, and sprinkle him with water; and Virokannas,
the wise man from E sthonia, came to baptise him, but the Wise man from Esthonia, came to baptise him, but
first desired to know his history. N one presumed to
speak ex cept V ainamoinen, who declared that as the

first desired to know his history. None presumed to
child was the son of a cranberry he ought to be cast
speak except Vainamoinen, who declared that as the

child was the son of a cranberry he ought to be cast
away in the marshes, or his head dashed against a tree.
Thereupon the child, who was but a fortnight old,
away in the marshes, or his head dashed against a tree.

denounced V ainamoinen before all the people, and
declared that he had committed foul offences in his
youth, for which he had not been punished. H e had
Thereupon the child, who was but a fortnight old,

denounced Vainamoinen before all the people, and
pledged I lmarinen to Pohj ola (the N orth-land) to secure
his own safety; and on his account the maiden A ino
had drowned herself in a lake. (The charges in this
passage are indefinite, but I think they undoubtedly

declared that he had committed foul offences in his
refer to these earlier incidents of the epic.)
youth, for which he had not been punished. He had

pledged Ilmarinen to Pohjola. (the North-land) to secure
" Then the old man q uickly crossed him,
Q uick baptised the child with water,
his own safety; and on his account the maiden Aino

A s the king of all K arelia,
A s the lord of all the mighty." (L 475-478.)
V ainamoinen, thus disgraced and defied, could not had drowned herself in a lake. (The charges in this
passage are indefinite, but I think they undoubtedly
remain in the country, so he sang his songs of magic
for the last time, and provided himself with a boat of
copper, and foretold how he would be missed by his
people. Then he sailed away to unknown regions; but

refer to these earlier incidents of the epic.)
he left his harp behind him when he departed.
I nE sthonian legends V ainamoinen (called V ane-

“ Then the old man quickly crossed him,
muine) is represented as the God of Music, who retired
Quick baptised the child with Water,

As the king of all Karelia,
from the world on account of the ribaldry with which
his divine songs were received by some of his hearers.
W . P. K irby.
As the lord of all the mighty.” (1. 475-478.)

Vainamoinen, thus disgraced and defied, could not
remain in the country, so he sang his songs of magic
for the last time, and provided himself with a boat of
copper, and foretold how he would be missed by his
people. Then he sailed away to unknown regions; but
he left his harp behind him when he departed.
In Esthonian legends Vainamiiinen (called Vane-
muine) is represented as the God of Music, who retired
from the world on account of the ribaldry with which
his divine songs were received by some of his hearers.
W. F. Kmnr.
Co 316
TH E PH I L O SO PH Y O F R UDO L F
E UCK E N .
W .R .B O Y CE GI B SO N , M.A .
R udolf E ucken' s philosophy centres round the idea of
the Spiritual L ife. F rom the date of the publication
of the E inheit des Geisteslebent, that is, from 1888
onwards, it has been consistently championing the
supremacy of this idea. N ow the meaning and value
of the Spiritual has been the common theme of all the
great I dealists from the days of Plato onwards; for

THE PHILOSOPHY OF RUDOLF
whether we speak of I
Spiritual L ife, it is with one and the same common

dea, Spirit, Spiritual Principle or
EUCKEN.
vision or ex perience that we are ultimately concerned.
W. R. BOYCE GIBSON, M.A.

The championship of the Spiritual is thus no mark of
distinction among I dealists, but rather the sign and
symbol of the fundamental affinities to which they owe
their common name. B ut for that very reason we can
perhaps best indicate the distinctive significance of
any one I dealist by specifying the position which he

RUDOLF EUoKEN’s philosophy centres round the idea of
holds in this chain of spiritual development.
the Spiritual Life. From the date of the publication
of the Einheit des Geisteslebens, that is, from 1888

W ithout pretending to forecast the verdict which
the far future may ultimately pass upon E ucken' s posi-
tion as an I
be found to stand to K
dealist, I would venture to predict that he will
ant and H egel in a relation not

onwards, it has been consistently championing the
unlike that in which Plotinus stands to Plato and
supremacy of this idea. Now the meaning and value

of the Spiritual has been the common theme of all the
A ristotle. Just as Plotinus sums up from a mystical
point of view the long development of Greek I dealism
384
great Idealists from the days of Plato onwards; for

whether we speak of Idea, Spirit, Spiritual Principle or
Spiritual Life, it is with one and the same common
vision or experience that we are ultimately concerned.

The championship of the Spiritual is thus no mark of
distinction among Idealists, but rather the sign and
symbol of the fundamental aflinities to which they owe
their common name. But for that very reason we can
perhaps best indicate the distinctive significance of
any one Idealist by specifying the position which he
holds in this chain of spiritual development.
Without pretending to forecast the verdict which
the far future may ultimately pass upon Eucken's posi-
tion as an Idealist, I would venture to predict thathe will
be found to stand to Kant and Hegel in a relation not
unlike that in which Plotinus stands to Plato and
Aristotle. Just as Plotinus sums up from a mystical
point of view the long development of Greek Idealism
334
C0 glee
THE PHILOSOPHY OF RUDOLF EUCKEN 835
from Plato onwards, so does Euoken appear to me to

TH E PH I L O SO PH Y O PR UDO L F E UCK E N 88*
from Plato onwards, so does E ucken appear to me to
sum up from his own neo-mystical standpoint the

sum up from his own neo-mystical standpoint the
movement of Modern I dealism which has its roots in
the critical work of E ant.

movement of Modern Idealism which has its roots in
the critical work of Kant.
N ow the limitations of the mystical philosophy of
Plotinus arose precisely from the fact that it was the
culminating ex pression of an I
heart dualistic, and had never realised how the ideal

dealism which was at
Now the limitations of the mystical philosophy of

world could regenerate the phenomenal, or how the Plotinus arose precisely from the fact that it was the
eternal could redeem the transiency of time. N either
Plato nor A ristotle had grasped that true immanence

culminating expression of an Idealism which was at
of God in the soul and of the soul in God which gives
heart dualistic, and had never realised how the ideal

world could regenerate the phenomenal, or how the
the Spirit power to subdue the sensual to its own ends;
and Plotinus, whose mysticism rests upon the idealistio
premises of his great forerunners, leaves us ultimately
with a God to whom the soul cannot be united without

eternal could redeem the transiency of time. Neither
losing its own identity.
Plato nor Aristotle had grasped that true immanence

of God in the soul and of the soul in God which gives
I t was Christianity that first overcame this radical
dualism between God and the soul by its doctrine of

the descent of the divine into the human;
through the influence of Christianity that this doctrine

and it is
the Spirit power to subdue the sensual to its own ends;

of spiritual communion, this view of the intimate
and Plotinus, whose mysticism rests upon theidealistic
premises of his great forerunners, leaves us ultimately
oneness of human and divine within the life of the
Spirit, has become the germinal conviction of that neo-
mysticism out of which the whole structure of E ucken' s
with a God to whom the soul cannot be united without

losing its own identity.
philosophy grows vitally from within outwards.
A recent reviewer of E ucken' sL ife of the Spirit1 has
characterised the author as '
should find his true refuge in B

'
uddhism."
an idealistic mystio who
The view
It was Christianity that first overcame this radical
that E ucken' s philosophy can be truly understood only
dualism between God and the soul by its doctrine of

the descent of the divine into the human; and it is

as leading up to a B uddhistic climax could hardly be
sustained by anyone who was not also prepared to
1 Translated by F
1908, as a part of their '

.L . Pogson, published by Messr*
Crown Theological L ibrary.'

. W illiam* A . N orgat« ,
through the influence of Christianity that this doctrine

of spiritual communion, this view of the intimate
oneness of human and divine within the life of the
Spirit, has become the germinal conviction of that neo-
mysticism out of which the whole structure of Eucken’s
philosophygrows vitally from within outwards.
A recent reviewer of Eucken’s Lzfe of the Spirit‘ has
characterised the author as “ an idealistic mystic who
should find his true refuge in Buddhism." The view
that Eucken’s philosophy can be truly understood only
as leading up to a Buddhistic climax could hardly be
sustained by anyone who was not also prepared to
Translated b F. L. Pogson. published by Messrs. Williams & Non-gate,
‘
1908, as a part of their

‘Crown Theological Library.‘
C0 glee
888 THE QUEST
886
TH E Q UE ST
maintain that Buddhism is the truth of Christianity.

For Eucken’s philosophy is essentially Christian in
maintain that B uddhism is the truth of Christianity.
F or E ucken' s philosophy is essentially Christian in
conception, and what is truth for Christianity is also
truth for the N ew I dealism. B ut in many of his works,

conception, and what is truth for Christianity is also
more particularly in his Truth cf B eligion1 and in the
truth for the New Idealism. But in many of his works,

more particularly in his Truth of Religion‘ and in the
recently translated work on Christianity and the N ew
I dealism? we find E ucken emphasising the differences
between B
the latter as the R

uddhism and Christianity and referring to
eligion of R eligions. B oth B uddhism

recently translated work on Christianity and the New
and Christianity agree indeed in being religions of
Idealism,’ we find Eucken emphasising the differences

between Buddhism and Christianity and referring to
redemption in opposition to ceremonial or legalistic
religions, but Christianity differs fundamentally from
B uddhism in its view as to what redemption implies.
The redemption which Christianity preaches is not

the latter as the Religion of Religions. Both Buddhism
redemption from the world but redemption of it. I ts
and Christianity agree indeed in being religions of
redemption in opposition to ceremonial or legalistic
scheme of redemption is not negative but positive.
The natural man is to be redeemed from the power of
evil that he may win nature back to the service of
religions, but Christianity difiers fundamentally from

Buddhism in its view as to what redemption implies.

spirit. A nd with this activistic view of redemption
goes the conviction that the world is good, for were it
not fundamentally good, why should we seek to redeem
it? Christianity, in a word, is an optimistic religion

The redemption which Christianity preaches is not
and its F ounder " the greatest optimist whom the world
redemption from the world but redemption of it. Its

scheme of redemption is not negative but positive.
has ever seen." 8B uddha, on the contrary, was the
sublimest of all pessimists. H e held that desire in
itself was evil, and that to be delivered from evil we
must be freed from desire. B ut to trace the roots of

The natural man is to be redeemed from the power of
evil to desire itself is to suppose that it is an evil thing
evil that he may win nature back to the service of
spirit. And with this activistic view of redemption
to be conscious at all, for all consciousness is a con-
scious striving or desire. E vil on this view is so native
goes the conviction that the world is good, for were it

1 Der W ahrheitsgehalt der B eligion, 2nd ed., 1905, pp. 8, 9, 894.
1 Published by Messrs. H arper B rothers and included in their ' L ibrary
of L iving Thought.' See pp. 74-76.

not fundamentallygood, why should we seek to redeem
it‘? Christianity, in a word, is an optimistic religion
* The E volution of R eligion, by E dward Caird (James Maclehose ft
Sons, 1893), vol. ii., p. 109.
and its Founder “the greatest optimist whom theworld

has ever seen."‘ Buddha, on the contrary, was the
sublimest of all pessimists. He held that desire in
itself was evil, and that to be delivered from evil we
must be freed from desire. But to trace the roots of
evil to desire itself is to suppose that it is an evil thing
to be conscious at all, for all consciousness is a con-
scious striving or desire. Evil on this view is so native
‘ Der Wahrheitagehalt der Religion, 2nd ed., 1905, pp. 8, 9, 894.
’ Published by Messrs. Harper Brothers and included in their ‘ Library
of Living Thought.’ See pp. 74-76.
' The Evolution
of Religion, by Edward Caird (James Maclehose &
Sons, 1893), vol. ii., p. 109.
C0 glee
THE PHILOSOPHY OF RUDOLF EUGKEN 887
to the life of man, so profoundlyoriginal or indigenous,

TH E PH I L O SO PH Y O PR UDO L F E DCK B N 887
to the life of man, so profoundly original or indigenous,
that the very faculty which can alone aspire to be freed
from it is in its very aspiration evil. Could the

that the very faculty which can alone aspire to be freed
K ingdom of H eaven be built to the music of such
from it is in its very aspiration evil. Could the
Kingdom of Heaven be built to the music of such
aspiration, it would be as truly based upon evil as the
house that was built upon the sand. A ll aspiration
then must die that over the tomb of our dead desires
may brood the peace of the life that no longer wills to

aspiration, it would be as truly based upon evil as the
live. B ut of what value can this belated fruition be house that was built upon the sand. All aspiration
to us? To be of value it should be immanent in our
conscious life, in the life of desire and of aspiration.

then must die that over the tomb of our dead desires
I t should be redemptively potent within the human
may brood the peace of the life that no longer wills to

live. But of what value can this belated fruition be
clay itself, and work mightily for the transformation of
this natural tenement into a spiritual temple, not
eradicating the passions, but purifying and directing
them. N ow it is to this will to live and redeem the

to us? To be of value it should be immanent in our
world that Christianity makes its supreme appeal. I t
conscious life, in the life of desire and of aspiration.
It should be redemptively potent within the human
proclaims a new life which is to transform and fulfil
the old by giving it a spiritual value. I t recognises
clay itself, and work mightily for the transformation of

that here and now, in the very welter of things evil,
there is a soul of indwelling goodness, and assures us
that if we will only distil it out, we shall find that,

this natural tenement into a spiritual temple, not
eradicating the passions, but purifying and directing
as we drain it, it overflows like the widow' s cruse of oil.
Christianity, in a word, is a religion of j oy. Though it
drains the cup of sorrow to the last drop, it still holds
them. Now it is to this will to live and redeem the

world that Christianity makes its supreme appeal. It
that j oy is deeper than sorrow and that if we but trust
in God and work for the coming of H is K ingdom we
may put away all other care. The issue hinges, in fact,
on the answer to the q uestion between optimism and

proclaims a new life which is to transform and fulfil
pessimism: I s the whole scheme of things radically
the old by giving it a spiritual value. It recognises

that here and now, in the very welter of things evil,

good or is it radically bad? I f radically good, then the
good may be trusted to overcome the bad; if radically
bad, then our sole hope of good lies in our being rid of
the whole ex isting order. H ere we have a definite

there is a soul of indwelling goodness, and assures us
that if we will only distil it out, we shall find that,
as we drain it, it overflows like the widow's cruse of oil.
Christianity, in a word, is a religion of joy. Though it
drains the cup of sorrow to the last drop, it still holds
that joy is deeper than sorrow and that if we but trust
in God and work for the coming of His Kingdom we
may put away all other care. The issue hinges, in fact,
on the answer to the question between optimism and
pessimism: Is the whole scheme of thingsradically
good or is it radically bad ? If radicallygood, then the
good may be trusted to overcome the bad ; if radically
bad, then our sole hope of good lies in our being rid of
the whole existing order. Here we have a definite
C0 316
888
ass -rH1L"..j‘QUn:s'r
TH E
E
Q UE
ither-O r. B
ST
uddhism rej ects this whole world of

Either-Or. Buddhism rejects this whole world of
suffering as illusory and the springs thereof as evil.
sufiering as illusory and the springs thereof as evil.

Christianity, on the other hand, proclaims a break, not
with the constitution of things as a whole, but with a

Christianity, on the other hand, proclaims a break, not
certain particular state of the world. I t takes its stand
with the constitution of things as a whole, but with a

certain particular state of the world. It takes its stand
at that depth of human ex perience where the divine is
intimately present, and on this bottom rock of spiritual
ex perience founds on earth the K
founds it at first in parable, in the training of disciples

ingdom of H eaven;
at that depth of human experience where the divine is

and in loveliness of perfect deeds; then, with such
intimately present, and on this bottom rock of spiritual

experience founds on earth the Kingdom of Heaven ;
gauges as these, challenges the powers of evil to their
ultimate destruction. " Christianity," says E ucken,
" is not freedom from illusion, but the overcoming of
evil."
founds it at first in parable, in the training of disciples
W e conclude then that we cannot point to B uddhism
and in loveliness of perfect deeds; then, with such
gauges as these, challenges the powers of evil to their
as the truth of Christianity; nor are we therefore
j ustified in claiming the N ew I dealism, with its con-
fessedly Christian bias, as a forecourt of B uddhism: it
ultimate destruction. “ Christianity,” says Eucken,

is rather an integral part of the Christian temple. I t
is the philosophical ex pression of a religious conviction “is not freedom from illusion, but the overcoming of
which is Christian in essence and not B
I f we look at what is most mystically deep in

uddhistic.
evil.”
Christian ex perience, what do we discern? N othing
We conclude thenthatwe cannot point to Buddhism

as the truth of Christianity; nor are we therefore
merely subj ective: no mere ecstasy of devotion, no
mere levitation of the individual beyond his own self-
hood into some "
dark."
dazzling darkness,"
W hat we see is a world in conflict, humanity'

some " divine
s
justified in claiming the New Idealism, with its con-
struggle for spiritual ex istence. Through the gloom of
fessedly Christian bias, as a forecourt of Buddhism: it

is rather an integral part of the Christian temple. It
the conflict we can indeed discern a star of light.
There is a point that is " luminous and calm," the
point of personal surrender, where the divine has
touched and transfigured the individual will into

is the philosophicalexpression of a religious conviction
harmony with the purposes and aims of the Spiritual which is Christian in essence and not Buddhistic.
If we look at what is most mystioally deep in

Christian experience, what do we discern? Nothing
merely subjective: no mere ecstasy of devotion, no
mere levitation of the individual beyond his own self-
hood into some “dazzling darkness,” some “divine
dark.” What we see is a world in conflict, humanity's
struggle for spiritual existence. Through the gloom of
the conflict we can indeed discern a star of light.
There is a point that is “luminous and calm,” the
point of personal surrender, Where the divine has
touched and transfigured the individual will into
harmony with the purposes and aims of the Spiritual
C0 glee
Life. But the love that is born at this centre of mystical
TH E PH I L O SO PH Y O PR UDO L F B UO K B N 888
L ife. B ut the love that is born at this centre of mystical
ex perience is no mere q
that will not let go of a world that resists and despite-

uietistic ardour; it is a love
experience is no mere quietistic ardour; it is a love

fully uses it, a love that has faith in the ultimate
that will not let go of a world that resists and despite-
fully uses it, a love that has faith in the ultimate
lovableness of the enemy with which it wrestles: the
harmony of communion would die off into internal
discords did not the love strive thus to fashion the
world to its own music. I t is not only where the light

lovableness of the enemy with which it wrestles: the
of the Spirit is reflected serenely back upon its own
harmony of communion would die off into internal

diviner depths, but rather where it is colliding with
darkness, seeking to envelope and to penetrate it, that

discords did not the love strive thus to fashion the
we must look for the mystical illumination in which
world to its own music. It is not only where the light

of the Spirit is reflected serenely back upon its own
Christianity and the N ew I dealism alike have their
spiritual home.
The N ew I dealism is a Philosophia militcmt, and it
owes this character to the Christian inspiration that

diviner depths, but rather where it is colliding with
ensouls it. O ut of the sweetness of Christianity has
darkness, seeking to envelope and to penetrate it, that

we must look for the mystical illumination in which
come forth strength, out of its love for the world a
dividing sword. N othing could be more challenging
Christianity and the New Idealism alike have their

and uncompromising than the message to the world
which springs from the union of the human and the
divine. The N ew L ife must be the W orld' sL ife, and
spiritual home.
The New Idealism is a Philosophia. milita/n.3, and it
the new liberty a j oy that sets the whole world free.
I t is the mission of R eligious I dealism to bring this
evangel home to the reason and to show that what is
owes this character to the Christian_inspiration that

eternally true in Christianity is also the ultimate truth
for man. ensouls it. Out of the sweetness of Christianity has

come forth strength, out of its love for the world a
There are three main moments or phases in the
development of E ucken' s philosophy. The first is the
mystical phase. H ere the emphasis is laid on the
dividing sword. Nothing could be more challenging

and uncompromising than the message to the world

absoluteness, the uniq ueness, the inwardness of the
Spiritual L ife, and above all on its independence of the
natural. I n relation to the natural, to the temporal
which springs from the union of the human and the

divine. The New Life must be the World's Life, and
the new liberty a joy that sets the whole world free.
It is the mission of Religious Idealism to bring this
evangel home to the reason and to show that what is
eternally true in Christianity is also the ultimate truth
for man.
There are three main moments or phases in the

development of Eucken’s philosophy. The first is the
mystical phase. Here the emphasis is laid on the
absoluteness, the uniqueness, the inwardness of the
Spiritual Life, and above all on its independence of the
natural. In relation to the natural, to the temporal
C0 glee
340 THE QUEST
life of sense, the spiritual stands forth in complete
840
TH E Q UE ST
life of sense, the spiritual stands forth in complete
independence. I t has its own values and standards.

independence. It has its own values and standards.
I n the name of the Good, the B eautiful and the True it
In the name of the Good, the Beautiful and the True it
passes judgment upon the lower world of Nature and
passes j udgment upon the lower world of N ature and
seeks to rej uvenate and transcend it. N ever can the
spiritual be regarded as a mere refinement of the
natural in the light of natural canons, of those

seeks to rejuvenate and transcend it. Never can the
standards of ex pediency and inertia which, when not
spiritual be regarded as a mere refinement of the

subordinated to the norms of the Spirit, are but spurious
counterfeits to be mercilessly unmasked. A s the

natural in the light of natural canons, of those
inorganic is to the organic, so is the natural to the
standards of expediency and inertia which, when not

subordinated to the norms of the Spirit, are but spurious
spiritual. H ere as there the inertia of the lower factor
must bend to the purifying activity of the higher. The
independence or transcendence of the Spiritual L
thus the first of all mystical truths. A nd intimately

ife is
counterfeits to be mercilessly unmasked. As the

one with it is this second great truth, that the trans-
inorganic is to the organic, so is the natural to the

spiritual. Here as there the inertia of the lower factor
cendent power which is so independent of the world of
natural values is still immanent in that which it seeks
must bend to the purifying activity of the higher. The

to redeem, immanent either as a hope and sublime
possibility or as an actual presence that ex alts us above
ourselves, lifting us into life that is more than mortal.
independence or transcendence of the Spiritual Life is

thus the first of all mystical truths. And intimately
This is the immanence-aspect of mysticism, the
conviction that God meets man unmediated in the
silence of his own soul. Such immediacy of union is
one with it is this second great truth, that the trans-

the hearth and home of all Spiritual L ife, and the
consoling truth of all religion. cendent power which is so independent of the world of
The second phase we may call the humanistic.
H umanism, as E ucken interprets it, can be truly

natural values is still immanent in that which it seeks
understood only from the standpoint of the Spiritual
to redeem, immanent either as a hope and sublime

possibilityor as an actual presence thatexalts us above

L ife: it presupposes the mystical outlook, or inlook,
the nature of which we have j ust been considering. I f
we wish to gauge the width and inclusiveness of
E ucken' s philosophy, we can do so only by reference to

ourselves, lifting us into life that is more than mortal.
the depth of its spiritual foundations. This is apparent
This is the immanence-aspect of mysticism, the

conviction that God meets man unmediated in the
silence of his own soul. Such immediacy of union is
the hearth and home of all Spiritual Life, and the
consoling truth of all religion.
The second phase we may call the humanist-ic.
Humanism, as Eucken interprets it, can be truly
understood only from the standpoint of the Spiritual
Life: it presupposes the mystical outlook, or inlook,
the nature of which we have just been considering. If
we wish to gauge the width and inclusiveness of
Eucken’s philosophy,we can do so only by reference to
the depth of its spiritual foundations. This is apparent
C0 glee
TH E PH I L O SO PH Y O PR UDO L F E UCK B N 841
when we turn to Eucken’s treatment of History, a.
treatment in which the broadly human quality of the
when we turn to E ucken' s treatment of H istory, a
treatment in which the broadly human q uality of the
N ew I dealism finds its most characteristic ex
The temporal O rder has a history, we find, only in

pression.
New Idealism finds its most characteristic expression.

virtue of its spiritual content or reference. " I t is only
The temporal Order has a history, we find, only in
virtue of its spiritual content or reference. “ It is only
as helping us to truth that time can have any value
either for the spiritual life or for religion. B ut once
let time be understood in this way, and it becomes of
as helping us to truth that time can have any value

priceless value, since it is only through the movement
of history that we can fully possess ourselves of that either for the spiritual life or for religion. But once
eternal element in which our very being has its root."
I t is through this spiritual interpretation that H istory

1
let time be understood in this way, and it becomes of

proper is marked off from that mere H istoricity which,
priceless value, since it is only through the movement

of history that we can fully possess ourselves of that
having no eternal present as a standing-ground, roots
itself in the past q ua past, and looks to this past to
determine and ex
this uninspiring conception of the function of the

plain the present. I n opposition to
eternal element in which our very being has its root.”‘

present and its relation to the past, E ucken maintains
It is through this spiritual interpretation that History

proper is marked off from that mere Historicity which,
that it is only in the eternal present that the past has
any subsistence at all, and that history is a spiritual
structure which needs constant reconstruction and
reinterpretation according as the spiritual standpoint

having no eternal present as a standing-ground, roots
changes. O ld facts must be reconstituted in the light
itself in the past qua past, and looks to this past to
determine and explain the present. In opposition to
of new ideas, for it is our personal freedom which
sustains the whole historical record and gives it a charac-
teristic drift and influence over our life. "
speaking, the past is by no means a finished story. I

Spiritually
t
this uninspiring conception of the function of the
is always open to the present to discover, to stir up,
present and its relation to the past, Eucken maintains

that it is only in the eternal present that the past has
something new in it. E ven the past is still in the
making." 2
any subsistence at all, and that history is a spiritual

F rom the humanistic we pass to the third and last
of the three phases, the activistic. Just as E ucken' s
1 Christianity and the N ew I dealism, p. 50. structure which needs constant reconstruction and
1 Christianity and the N ew I dealism, p. 54.
reinterpretation according as the spiritual standpoint

changes. Old facts must be reconstituted in the light
of new ideas, for it is our personal freedom which
sustains the whole historical record and gives it a charac-
teristic drift and influence over our life. “ Spiritually
speaking, the past is by no means a finished story. It
is always open to the present to discover, to stir up,
something new in it. Even the past is still in the
making.“
From the humanistic we pass to the third and last
of the three phases, the activistic. Just as Eucken’s
‘
Christ/ia/nity and the New Idealism, p. 50.
'
Chrictianity a/nd the New Idealism, p. 54.
Co 316
842 THE QUEST
MS
humanism can be understood only in the light of his

mysticism, so his activism can be understood only in
TH E Q UB 8T
humanism can be understood only in the light of his
mysticism, so his activism can be understood only in
the light of his humanism. W e need the broad oontrast

the light of his humanism. We need the broad contrast
between the fix ity of the mediaeval W eltantchauung and
between the fixity of the mediaaval Weltanschauung and

the restless mobilityof the modern industrial world, in
the restless mobility of the modern industrial world, in
order to appreciate the inner meaning of that deeper
activity which is to fashion and dominate the spiritual
R enaissance of the X X th century. N ow the mediaeval

order to appreciate the inner meaning of that deeper
Catholic view was that the Truth could only come to
activity which is to fashion and dominate the spiritual

Renaissance of the XXth century. Now the mediaeval
man through certain authorised channels, a view which
found its logical last ex pression in the doctrine of the
I nfallibility of the Pope. W ithin the limits of this
Catholic view was that the Truth could only come to

man through certain authorised channels, a view which
adamantine framework of authority much freedom of
individual and even of corporate movement was allowed:
the unforgivable sin was the deed or the idea that
broke through the framework itself.

found its logical last expression in the doctrine of the
There were two trees in the garden of the mediaeval
Infallibilityof the Pope. Within the limits of this

adamantine framework of authority much freedom of
prison: the tree of L iberty and the tree of K nowledge;
and the law of the garden was that no prisoner must
eat of the fruit of both trees. I
tree of L iberty, and through saintship and perfect

f he should eat of the
individual and even of corporate movement was allowed:

service realise the full freedom of walking with God, he
the unforgivable sin was the deed or the idea that
broke through the framework itself.
must blot out from his vision the tree of K nowledge.
H e must never know that he is free of his prison, for
he might then act as though he were and ignore the
prison rules. I f, on the other hand, he should eat of

There were two trees in the garden of the mediseval
the tree of K nowledge and know that his imprisonment
prison : the tree of Liberty and the tree of Knowledge;

and the law of the garden was that no prisoner must
was evil and have sight of the immortal liberties beyond,
he must never taste of the fruit that would make him
eat of the fruit of both trees. If he should eat of the

free. H e must be content to know and keep silent, and
tree of Liberty, and through saintship and perfect

in his silence must continue to respect the rulers of the
fortress. F or if he spake what he knew or failed to
respect what he despised, the winged word or barbed
reproof might find its seditious way into men' s hearts,

service realise the full freedom of walking with God, he
must blot out from his vision the tree of Knowledge.
He must never know that he is free of his prison, for
he might then act as though he were and ignore the
prison rules. If, on the other hand, he should eat of
the tree of Knowledge and know that his imprisonment
was evil and have eight of the immortal liberties beyond,
he must never taste of the fruit that would make him
free. He must be content to know and keep silent, and
in his silence must continue to respect therulers of the
fortress. For if he spake What he knew or failed to
respect what he despised, the winged word or barbed
reproof might find its seditious way into men’s hearts,
C0 glee
THE PHILOSOPHY OF RUDOLF EUOKEN 843
TH E PH I L O SO PH Y O PR UDO L F E UO K B N 848 or by its upward movement unseal their eyes to see the
or by its upward movement unseal their eyes to see the
unsuspected sky-light in the roof. B ut for all the care

unsuspected sky-light in the roof. But for all the care
that was ex ercised by the orthodox guardians of the
that was exercised by the orthodox guardians of the
fold, some ideas escaped. Men came to know that the
fold, some ideas escaped. Men came to know that the
earth was neither fix ed nor central; that it was but the
little planet of a little star; they discovered that all
earth was neither fixed nor central ; that it was but the
little planet of a little star; they discovered that all
things were in process of development, and that every-
thing historical had its origins in something more
things were in process of development, and that every-

impressively ancient than itself, whilst its destiny lay
already wrapped in the seeds of revolt which it bore in
its own structure. Thus it came to pass that the old
thing historical had its origins in something more

impressively ancient than itself, whilst its destiny lay
Ptolemaic earth and with it the mediaeval heaven with
all its fictitious authorities and credentials, passed away
from the thought and reverence of man, who was at
length left free to know, and above all to know that he

already wrapped in the seeds of revolt which it bore in
was free, and in the power of this knowledge could set
its own structure. Thus it came to pass that the old

Ptolemaic earth and with it the mediaeval heaven with
to work to fashion a new earth and find a new heaven.
This new earth is now in the making, but its
accepted philosophy was not at first, nor is it yet, alas!
all its fictitious authoritiesand credentials, passed away

the N ew I dealism. The watchword of the N ew E ra
was Perpetual Progress through the help of Science

from the thought and reverence of man, who was at
length left free to know, and above all to know that he
and on the basis of I ndividual F reedom. B ut the
lesson of freedom is not learnt in a day nor in a genera-
was free, and in the power of this knowledge could set

tion. The modern abuse of freedom is only too apparent,
and E ucken is never weary of unmasking its pretences.
I n the first eager cry for knowledge and more light man
to work to fashion a new earth and find a new heaven.
lost his soul to science and to the labour to which this
science was applied. I n his respect for natural law he

This new earth is now in the making, but its
forgot the spiritual goal, and has now become entangled
accepted philosophywas not at first, nor is it yet, alas!

the New Idealism. The Watchword of the New Era
in the great network of industry which he has spun
with such immense ingenuity and toil. There was a
was Perpetual Progress through the help of Science

time when the workman owned his tools. I t is now
the machine that owns the man and determines the
conditions of his labour. This is all very graphically

and on the basis of Individual Freedom. But the
lesson of freedom is not learnt in a day nor in a genera-
tion. The modern abuse of freedom is only too apparent,
and Eucken is never weary of unmasking its pretences.
In the first eager cry for knowledge and more light man
lost his soul to science and to the labour to which this
science was applied. In his respect for natural law he
forgot the spiritual goal, and has now become entangled
in the great network of industry which he has spun
with such immense ingenuity and toil. There was a
time when the workman owned his tools. It is now
the machine that owns the man and determines the
conditions of his labour. This is all very graphically
Co glee
344 THE QUEST
344
worked out by Eucken in many eloquent passages of
his writings.‘ We are made to see how the impersonal
TH E Q UE ST
worked out by E ucken in many eloq uent passages of
his writings.1 W e are made to see how the impersonal
intellectualism bred of over-science and the mechanical

intellectualism bred of over-science and the mechanical
naturalism fostered by an industry that controls the
naturalism fostered by an industry that controls the
power that should be keeping it in subserviency to the
power that should be keeping it in subserviency to the
Spiritual L ife, are threatening to leave us in an impasse
less monstrous indeed, but no less destructive in the
end both of F reedom and of Truth, than that to which

Spiritual Life, are threatening to leave us in an impasse
humanity was brought by the dark repressions of the less monstrous indeed, but no less destructive in the
end both of Freedom and of Truth, than that to which
mediaeval prison-system. I t is true that the Modern
W orld is under no illusion as to the transiency of its
own solutions. O ne fashion follows swiftly on the
humanity was brought by the dark repressions of the

medieeval prison-system. It is true that the Modern
heels of another but no one suggests that there is any
finality about the latest discovery, institution or fad.
The bogey of finality is dead, dead even in desire.
L essing' s famous dictum is typical of the whole spirit

World is under no illusion as to the transiency of its
of the modern E nlightenment. I t is better to pursue
own solutions. One fashion follows swiftly on the

heels of another but no one suggests that there is any
the truth than to possess it, better that the truth
should recede for ever as we move towards it than that
we should think to hold it, fix
tyrannise over all that come after us. B

it and leave it to
ut one-sided
finality about the latest discovery, institution or fad.
loyalties, as we know, have a way of swinging round
The bogey of finality is dead, dead even in desire.
Lessing’s famous dictum is typical of the whole spirit
into their opposites. A movement so disensouled, a
flux so impersonal, can be made intelligible only in the
light of natural law. The science of a disensouled
world is necessarily a determinism, and determinism in

of the modern Enlightenment. It is better to pursue
thought spells fatalism in belief. B ut what could be
the truth than to possess it, better that the truth
should recede for ever as we move towards it than that
more fix ed than a universe riveted with such bolts as
these? F or they not only fix for ever the movements
we should think to hold it, fix it and leave it to

of the planets and the stars, but even the movements
of character and conviction, thereby enslaving the man
far more inwardly and rigorously than did the authori-

tyrannise over all that come after us. But one-sided
tative compulsions of mediaeval Catholicism. The
1 Cp. also K astner, Sozialpadagogik und N euideaUtmui, pp. 11 f.

loyalties, as we know, have a way of swinging round
into their opposites. A movement so disensouled, a
flux so impersonal, can be made intelligible only in the
light of natural law. The science of a disensouled
world is necessarily a determinism, and determinism in
thought spells fatalism in belief. But what could be
more fixed than a universe riveted With such bolts as
these ? For they not only fix for ever the movements
of the planets and the stars, but even the movements
of character and conviction, thereby enslaving the man
far more inwardly and rigorously than did the authori-
tative compulsions of mediaaval Catholicism. The
'
Cp. also Kastner, Sozialpiidagogik wnd Nowidealnlemua, pp. 11 f.
C0 glee
THE PHILOSOPHY OF BUDOLF EUCKEN 345
TH E PH I L O SO PH Y O PR UDO L F E UCK B N 345

Determinism of to-day is Medizevalism in its most
Determinism of to-day is Medievalism in its most
rigorous and outrageous form. I t is the principle

rigorous and outrageous form. It is the principle
of personal enslavement consistently carried to its
of personal enslavement consistently carried to its

paradoxical conclusions.
paradox ical conclusions.
N ow E ucken' s activism is an appeal to man' s soul
to assert against all tyrannies, mediaeval or modern, its
true personal freedom, and, from the standpoint of an

Now Eucken’s activism is an appeal to man's soul
eternal present beyond the mere flux of time, to control
to assert against all tyrannies, mediaaval or modern, its
true personal freedom, and, from the standpoint of an
H istory and N ature alike in the name and for the uses
of the Spiritual L ife. A nd the fundamental conviction
on which this activism rests is the belief that the
Spiritual it spiritual only in to far as our freedom

eternal present beyond the mere flux of time, to control
sustains it; that it is not a mere datum, but a datum
History and Nature alike in the name and for the uses
that is at the same time a problem;
a life but a world, a world which falls away into illusion

that it is not only
of the Spiritual Life. And the fundamental conviction

when the earnestness of our will is withdrawn from it.
on which this activism rests is the belief that the

Spiritual is spiritual only in so far as our freedom
A ction is thus the final word of E ucken' s philosophy.
I t is only through action that we pass beyond the empti-
ness of mere subj ective feeling on the one hand, and the
sustains it; that it is not a mere datum, but a datum

rigidity of hard obj ective fact on the other. I n action,
subj ect and obj ect are vitally interlocked. The subj ect
that is at the same time a problem; that it is not only

a life but a world, a world which falls away into illusion
imposes its will on the obj ect, and the obj ect imposes
its nature on the subj ect. The universe thus reflects
the harmonious adj
the theoretical key to such a universe is A

ustment of Spirit and Matter, and
ctivism.
when the earnestness of our will is withdrawn from it.
This activistio universe has the beauty proper to
Action is thus the final word of Eucken’s philosophy.
It is only through action thatwe pass beyondthe empti-
all spiritual workmanship. A ctivism is not only the
philosophy of work but of j oyful, disinterested, heroio
ness of mere subjective feeling on the one hand, and the

work. A ction, spiritually understood, is essentially
creative; it draws upon all the rich possibilities of the
rigidity of hard objective fact on the other. In action,

Spiritual W orld and invests them with an actuality
subject and object are vitally interlocked. The subject

that ex presses in endless variety of form the unity of
the Spiritual L ife. A solution that threads its way so
ex q uisitely between the Scylla of monotony on the one
imposes its will on the object, and the object imposes

its nature on the subject. The universe thus reflects
10
the harmonious adjustment of Spirit and Matter, and

the theoretical key to such a universe is Activism.
This activistio universe has the beauty proper to
all spiritual workmanship. Activism is not only the
philosophyof work but of joyful, disinterested, heroic
work. Action, spiritually understood, is essentially
creative; it draws upon all the rich possibilities of the
Spiritual World and invests them with an actuality
that expresses in endless variety of form the unity of
the Spiritual Life. A solution that threads its way so
exquisitely between the Scylla of monotony on the one
10
C0 glee
846 THE QUEST
846
TH E Q UE ST
hand and the Charybdis of distraction on the other,
hand and the Charybdis of distraction on the other,
must be possessed, as the New Idealism undoubtedly

is, with a deep instinct and reverence for the Beautiful.
must be possessed, as the N ew I dealism undoubtedly
is, with a deep instinct and reverence for the B eautiful.
^ j
t is only when the cult of B
stheticism which postpones the j

eauty degenerates into an
oy of the spirit to
It is only when the cult of Beauty degenerates into an
the pleasure of the senses, and instead of controlling
}Estheticism which postpones the joy of the spirit to
the pleasure of the senses, and instead of controlling
and transmuting the natural passions into forms of
spiritual aspiration seeks to develop and refine them in
the interests of a philosophy of Taste, that A
repudiates it as a perversion of the feelings and an

ctivism
and transmuting the natural passions into forms of

insult to the will. I n this respect, as in all others,
spiritual aspiration seeks to develop and refine them in

the interests of a philosophy of Taste, that Activism
A ctivism is the faithful champion of morality and
spiritual sanity.
I n conclusion for an article must be finite
repudiates it as a perversion of the feelings and an

insult to the will. In this respect, as in all others,
however infinite its subj ect I would sum up this brief
apergu of R udolf E ucken' s philosophy by reaffirming
an old conviction which intervening years have only
served to strengthen and corroborate. I t is more certain

Activism is the faithful champion of morality and
spiritual sanity.
to me to-day than it was a few years back, that " the
In conclusion—for an article must be finite

depth and the inclusiveness of E ucken' s philosophy, its
close alliance with life and religion, the comprehensive-
ness of its substructure, both historical and critical,
and its stimulating, personal q uality, mark it out as the

however infinite its subject-—I would sum up this brief
right rallying-point for the idealistic endeavour of the
aperpu. of Rudolf Eucken’s philosophy by reaffirming

an old conviction which intervening years have only
present day."
W .R .B oyce Gibson.
served to strengthen and corroborate. It is more certain

to me to-day than it was a few years back, that “the
depth and the inclusiveness of Euoken’s philosophy,its

close alliance with life and religion, the comprehensive-
ness of its substructure, both historical and critical,
and its stimulating, personal quality, mark it out as the
right rallying-point for the idealistic endeavour of the
present day.”
W. R. BOYCE GIBSON.
C0 glee
TH E MY STI CI SM O F
MA UR I CE MA E TE R L I N CK .
A . S. PUR N B L L , M.A .
Mysticism can scarcely be called an attribute of the
F rench type of mind. W ith its passionate love of
clearness, its ingrained ideology, the Gallic genius has
always led the van in the cult of pure reason, and has
THE MYSTICISM OF
forged for itself adown the ages a language uneq ualled
as an instrument to ex press intellectual truth.
B ut the literary supremacy secured to F rench
prose by the great writers of the eighteenth century
did not content the ambitious youth of F rance. H er

MAURICE MAETERLINCK.
dramatists and poets would warble the native woodnotes
A. S. FURNELL, M.A.
of a Shakespeare, would challenge a Goethe in sonorous
rhythm and depth of thought. I t was an epoch-making
discovery in the history of F rench literature when it
was recognised that the muse dwells rather in the
twilight of mystic groves than on the sunlit, vineclad
slopes where the shadows lie sharp and dear. Then

MYSTICISM can scarcely be called an attribute of the
the Symbolist School arose. The features of nature
French type of mind. With its passionate love of
clearness, its ingrained ideology, the Gallic genius has

were but dim shapes lit up by an ineffable Something
which they symbolised. To bring F rench literature
back to a sense of the Mystery behind phenomena, this
always led the van in the cult of pure reason, and has
forged for itself adown the ages a language unequalled
was the task of the Symbolists a noble effort, truly,
but doomed to speedy decadence, for it ran contrary to
as an instrument to express intellectual truth.

the genius of the F rench language, and the genius of
the F rench mind.
347
But the literary supremacy secured to French

prose by the great writers of the eighteenth century
did not content the ambitious youth of France. Her
dramatists and poets would warble thenative woodnotes

of a Shakespeare, would challenge a Goethe in sonorous
rhythm and depth of thought. It was an epoch-making
discovery in the history of French literature when it
was recognised that the muse dwells rather in the
twilight of mystic groves than on the sunlit, vineclad
slopes where the shadows lie sharp and clear. Then
the Symbolist School arose. The features of nature
were but dim shapes lit up by an ineffable Something
which they symbolised. To bring French literature
back to a sense of the Mystery behind phenomena, this
was the task of the Symbolists—a noble efiort, truly,
but doomed to speedy decadence, for it ran contrary to
the genius of the French language, and the genius of
the French mind.
347
C0 glee
:43 THE QUEST
When Symbolism had run to seed, no longer
S48
TH E Q UE ST
W hen Symbolism had ran to seed, no longer
revealing that truth whose ex pression is the end of all

revealing that truth whose expression is the end of all
A rt, but rather reveiling it in the most perverse imagery,
Art, but ratherreveilingit in the most perverse imagery,

a young countryman of Ruysbroeck, Teutonic in depth
a young countryman of R uysbroeck, Teutonic in depth
of mind, master of the subtle Gallic tongue, raised from
the ashes of the Symbolist ideal a philosophy uniq
in its combination of realism and idealism, of positivism

ue
of mind, master of the subtle Gallic tongue, raised from

and mysticism.
the ashes of the Symbolist ideal a philosophy unique
in its combinationof realism and idealism, of positivism
I t is rare to be a mystic and an artist. M.
Maeterlinck is both. I t is rarer still to combine
scientific accuracy with poetic insight. M. Maeterlinck
has done so.

and mysticism.
H e did not indeed see his philosophic ideal dear It is rare to be a mystic and an artist. M.
before him from the beginning. O nly in the light of his
later works can we perceive its dawning in the morbid

Maeterlinck is both. It is rarer still to combine
atmosphere of the Serves Chaudet. Such insane and
scientific accuracywith poetic insight. M. Maeterlinck

has done so.
meaningless images as ' the mauve grass of absence,'
' the white stags of untruth,' the ' violet serpents of

dreams,' cannot be called symbols. Such are not the
symbols of the Mystic, those ' outward and visible

He did not indeed see his philosophic ideal clear
signs of an inward and spiritual grace' attained by
before him from the beginning. Only in the light of his

later works can We perceive its dawning in the morbid
Maeterlinck already in L es Dome Chansons. H ere in
the simple language of the folk-song, he finds that true
A rt which is artless. H e speaks in parables, whioh
have almost the primeval freshness of those once spoken

atmosphere of the Serres Chaudes. Such insane and
by the Master Mystic upon the shores of Galilee.
meaningless images as ‘ the mauve grass of absence,’

‘ the white
stage of untruth,’ the ‘violet serpents of
Y et even in the Douze Chantcns Maeterlinck' s
philosophy is scarcely formulated. I t was not till he had
sought to adapt to the awakening Soul of a new age
dreams,’ cannot be called symbols. Such are not the

that literary domain most perverse to philosophy, namely
the drama, and to reform its crude and archaio psycho-
symbols of the Mystic, those ‘outward and visible

logy, that his ideas gradually clarified into anything
like systematic ex pression. H is dramas ex cept the

signs of an inward and spiritual grace’ attained by
first, L a Princeste Maleine, are protests against the
Maeterlinck already in Les Douze Chansons. Here in

the simple language of the folk-song, he finds that true
Art which is artless. He speaks in parables, which
have almost the primeval freshness of those once spoken
by the Master Mystic upon the shores of Galilee.
Yet even in the Douze Chamons Maeterlinck's
philosophyis scarcely formulated. It was not tillhe had
sought to adapt to the awakening Soul of a new age
thatliterary domain most perverse to philosophy,namely
the drama, and to reform its crude and archaic psycho-
logy, that his ideas gradually clarified into anything
like systematic expression. His dramas except the
first, La P-rincesse Maleine, are protests against the
C0 glee
THE MYSTICISM OF MAURICE MAETEBLINOK 349
TH E MY STI
violence of action which characterises the stage. They

CI SM O P MA UR I CE MA E TE R L I N CK 349
violence of action which characterises the stage. They

are attempts to paint ' not ex ceptional moments of
are attempts to paint ‘ not exceptional moments of

existence but existence itself,’ to make speak that
ex istence bnt ex istence itself,' to make speak that
' invisible principle' which surrounds like a mystic
halo the most ordinary acts of life. Strange school for
a mystic philosophy the Stage! A nd yet the one must

‘invisible principle’ which surrounds like a mystic
mirror noumena, as the other phenomena. Philosophy
halo the most ordinary acts of life. Strange school for
amystic philosophy—theStage! And yet the one must
manipulates ideas as the drama does its puppets, and
all the world' s a stage where invisible forces play
beneath the masks of matter.
I t is in his recognition of an efficient spiritual prin-

mirror noumena, as the other phenomena. Philosophy
ciple that Maeterlinck is a mystic . L ike that of all seers,
manipulates ideas as the drama does its puppets, and

his vision of the universe pierces the husks of things
to find in the Self the O ne of Power; and it is not the

all the world's a stage where invisible forces play
ex pression of his ideas in the terms of current psycho-
beneaththe masks of matter.

It is in his recognition of an eflioient spiritual prin-
logy that makes him less a mystic. I n his style, too,
he seeks to evoke a comprehension of the ineffable by
piling up sound-images, for he holds as did the
Symbolists that words have a potency beyond their

ciple that Maeterlinckis a mystic. Like thatof all seers,
his vision of the universe pierces the husks of things
mere sense. This, as Professor James points out in
to find in the Self the One of Power; and it is not the

his V arieties of R eligiout E x perience, is a recognised
resource of the mystic, and is as old as the mantrdh
of the V edas.
The subconscious and supraconscious Self this is

expression of his ideas in the terms of current psycho-
the mysterious region to which Maeterlinck lends a
logy that makes him less a mystic. In his style, too,

voice. I
A
ts approach to the surface is the Soul'
wakening, heralded by so many signs and wonders in

s
he seeks to evoke a comprehension of the ineffable by

the present day.
I t is not events that are significant in Maeterlinck' s

piling up sound-images, for he holds as did the
dramas, it is our attitude towards events. F or him it
Symbolists that words have a potency beyond their

more sense. This, as Professor James points out in

is not the Supernatural in N ature but rather the Sub-
human and Superhuman in Man. A n incident, nothing
in itself, becomes portentous when it awakens some
his Varieties of Religious Experience, is a. recognised

resource of the mystic, and is as old as the mantrdlg.
atavism lurking below the threshold of consciousness,
of the Vedas.
The subconscious and supraconscious Se1f——this is
the mysterious region to which Maeterlinck lends a
voice. Its approach to the surface is the Soul's
Awakening, heralded by so many signs and wonders in
the present day.
It is not events that are significant in Maeterlinck’s
dramas, it is our attitude towards events. For him it
is not the Supernatural in Nature but rather the Sub-
human and Superhuman in Man. An incident, nothing
in itself, becomes portentous when it awakens some
atavism lurking below the threshold of consciousness,
C0 glee
850 THE QUEST
860 TH E Q UE ST
or when it stirs up that dim prescience, the groping in

time of the timeless and spaceless Self of man.
or when it stirs up that dim prescience, the groping in
time of the timeless and spaceless Self of man.
Thus, the flickering lamp, the sudden hush in the
song of birds, the vague gestures of waving branches,

Thus, the flickering lamp, the sudden bush in the
become symbols to the soul that peoples nature with
song of birds, the vague gestures of waving branches,

become symbols to the soul that peoples nature with
its fears. A nd yet who shall say that nature in itself
is dead and unconscious?
Though M. Maeterlinck in his prose works inclines
to ex tend the domain of intelligence outside the human

its fears. And yet who shall say that nature in itself
kingdom, he is far from insinuating that this intelli- is dead and unconscious ?
gence is of the same order as ours or ex
L ong is past the day indeed when the fields donned

ists for us.
Though M. Maeterlinck in his prose works inclines

green to comfort man' s eyes and the lambs carried
to extend the domain of intelligence outside the human

kingdom, he is far from insinuating that this intelli-
wool that he might lie soft o' nights.
I s there to I ntelligence conscious of its own ends
gence is of the same order as ours or exists for us.

no portal but the human brain? Maeterlinck asks
this q uestion of the bee travelling to fulfil its destiny
along the redolent paths of air, of the souls that look
Long is past the day indeed when the fields donned

green to comfort man's eyes and the lambs carried
at us through animal eyes with interest, yet strange
aloofness, of the plant that struggles with the fiat
incomprehensible that has fix
A s we interrogate this mystery and that of our own

ed it to the soil.
wool that he might lie soft 0’ nights.

inmost being they grow ever greater. The instruments
Is there to Intelligence conscious of its own ends
no portal but the human brain ? Maeterlinck asks
of scientific research augment them instead of destroying
them, as a oruder science had hoped.
" O ne finds everywhere, beside the traces of ordinary
life, the wavering traces of another life, which is unex -

this question of the bee travelling to fulfil its destiny
plained." O ur consciousness is but an island in the
along the redolent paths of air, of the souls that look

at us through animal eyes with interest, yet strange
subconscious. Maeterlinck' s play The B lind symbolises
this. W e are the blind groping our way under the
aloofness, of the plant that struggles with the fiat

guidance of a religion which sees dimly but is old,
decrepit and dies in our midst.
F rom this unex plored ocean of the subconscious
incomprehensible that has fixed it to the soil.

come the breezes that keep perennially fresh the minds
As we interrogate this mystery and that of our own

inmost being they grow ever greater. The instruments
of scientific research augment them instead of destroying
them, as a oruder science had hoped.
“One finds everywhere, beside the traces of ordinary
life, the wavering traces of another life, which is unex-
plained.” Our consciousness is but an island in the
subconscious. Maeter1inck’s play The Blind symbolises
this. We are the blind groping our way under the
guidance of a religion which sees dimly but is old,
decrepit and dies in our midst.
From this unexplored ocean of the subconscious
come the breezes that keep perennially fresh the minds
C0 glee
THE MYSTICISM OF MAURICE MAETERLINCK 351
TH E MY STI
of the simple and pare in heart. F

CI SM O P MA
rom it also
UR I CE MA E TE R L I N CK 851
of the simple and pure in heart. From it also

are
are
" Those obstinate q uestionings
O f sense and outward things,
F allings from us, vanishings,

“ Those obstinate questionings
B lank misgivings of a creature
Of sense and outward things,
Fallings from us, vanishings,
Moving about in worlds not realised,
H igh instincts before which our mortal nature
Did tremble like a guilty thing surprised."
F rom it, too, come the intuitions of primal verities

Blank misgivings of a creature
which bring the woman sooner to the goal than his
Moving about in worlds not realised,

long reasonings do the man.
I t is the light which wanes in the growing child to

High instincts before which our mortal nature
reappear when the stormy passions are lulled in old
Did tremble like a guilty thing surprised.”

age more clearly perceived, therefore, by the blind
grandfather in L
Militande, the Marco of Mcnna V

' I ntruse, the A
anna, than by the

rkel of PelUas and
From it, too, come the intuitions of primal verities

Palamideses and Guidos who represent manhood in its
which bring the woman sooner to the goal than his
long reasonings do the man.
full flush of animality; while it reaches its consum-
mation in the almost too etherial types of A stolaine
and Joyzelle.
I t is in the subconscious region that lurk those

It is the light which wanes in the growing child to
forces often personified under the name of Destiny,
reappear when the stormy passions are lulled in old

age—more clearly perceived, therefore, by the blind
F ate, Chance, and there too those mysterious entities
resembling perhaps what have been called Group-Souls,
which guide the evolution of animal species to some
grandfather in L’Intmse, the Arkel of Pelléas and

Mélisande, the Marco of Manna. Vanna, than by the
end that we know not of.
A nd if, for all Maeterlinck' s consciously evolved
theories of destiny, we do not feel in his dramas its
fierce clutch at our throats, as we do in those of

Palamideses and Guides who represent manhood in its
full flush of animality; while it reaches its consum-
Sophooles or Shakespeare, who never philosophised
mation in the almost too etherial types of Astolaine

about it, we cannot deny that the B elgian artist-philo-
sopher has brought the soul of bee and bulldog, and
and J oyzelle.
It is in the subconscious region that lurk these
forces often personified under the name of Destiny,
Fate, Chance, and there too those mysterious entities
resembling perhaps what have been called Group-Souls,
which guide the evolution of animal species to some
end that we know not of.
And if, for all Maeterlinck’s consciously evolved
theories of destiny, we do not feel in his dramas its
fierce clutch at our throats, as we do in those of
Sophocles or Shakespeare, who never philosophised
about it, we cannot deny that the Belgian artist-philo-
sopher has brought the soul of bee and bulldog, and
C0 glee
868 THE QUEST
the obscure intelligence of plants nearer to us than any
TH E " Q UE ST
the obscure intelligence of plants nearer to us than any
writer of ancient or modern times.
writer of ancient or modern times.

His Treasure of the Humble, Wisdom and Destiny,
H is Treasure of the H umble, W isdcm and Destiny,
L ife of the B ees, B uried Temple, Double Garden, and his
Life of the Bees, Buried Temple, Double Garden, and his

I ntelligence of F lowers, have inimitably formulated
many old teachings of mysticism in a way that appeals
to the modern mind.
Intelligence of Flowers, have inimitably formulated

many old teachings of mysticism in a way that appeals
H ow few now can read B oehme or Swedenborg with
pleasure? W ho can read Maeterlinck without keen
intellectual delight?
H e brings the most abstract concepts within our

to the modern mind.
mental vision by leading up to them from the obser-
How few now can read Boehme or Swedenborg with

pleasure? Who can read Maeterlinck without keen
vation of contemporary happenings. A nything and
everything serves him as a starting point for philosophic
dissertation the death of a little dog, the gaming
tables of Monte Carlo, a motor trip, the illness of

intellectual delight ?
E dward V I I . on the eve of his coronation these are
He brings the most abstract concepts within our
mental vision by leading up to them from the obser-
as fruitful to him as the more poetically fertile concep-
tions of the Spirit of the H ive or the Perfume of
vation of contemporary happenings. Anything and

F lowers. H e writes, however, his most luminous pages
when he addresses himself to the problems of morals,
as in the essays on ' Justice' and ' Chance' in The
everything serves him as a starting point for philosophic

dissertation—the death of a little dog, the gaming
B uried Temple.
W ith the recognition of the Subconscious, of a
Master-Self which is our '
itself, our moments of good luck being those in which

veritable I ,' destiny ex plains
tables of Monte Carlo, a motor trip, the illness of

this O ver-Self controls. Edward VII. on the eve of his coronation———these are
as fruitful to him as the more poetically fertile concep-
I t is incomprehensible, says Maeterlinck, that our
ordinary selves do not know the future as they know
the past, and it is more rational to suppose that our
tions of the Spirit of the Hive or the Perfume of

Greater Selves being beyond space and time, know,
and sometimes manage to give us a hint, than that a Flowers. He writes, however, his most luminous pages
capricious I ntelligence behind the scenes plays with
human counters in a game to amuse the Gods.

when he addresses himself to the problems of morals,
as in the essays on ‘Justice’ and ‘Chance’ in The
Buried Temple.
With the recognition of the Subconscious, of a
Master-Self which is our ‘veritable I,’ destiny explains
itself, our moments of good luck being those in which
this Over-Self controls.
It is incomprehensible, says Maeterlinck, that our
ordinary selves do not know the future as they know
the past, and it is more rational to suppose that our
Greater Selves being beyond space and time, know,
and sometimes manage to give us a hint, than that a
capricious Intelligence behind the scenes plays with
human counters in a game to amuse the Gods.
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THE MYSTIGISM OF MAURICE MAETERLINCK 868
The sage is he who guides his stars, not by

TH E MY STI CI SM O P MA UR I CE MA E TE R L I N CK 8« 8
The sage is he who guides his stars, not by
controlling circumstances, but by giving them, as they
come, a significance in the economy of his conscious-

controlling circumstances, but by giving them, as they
ness. I t is not in events but in us that the j ustice of
come, a significance in the economy of his conscious-

ness. It is not in events but in us that the justice of
events resides. F or the sage there are no disillusions.
W hat seem such are to him but the ' first smiles' of
truth.
events resides. For the sage there are no disillusions.

To bow reverently in willing acceptance of the
mystery of life this is to be wise. Thus the philo-

What seem such are to him but the ‘ first smiles’ of
sophy of Maeterlinck harks backs to Stoicism, and it
seems to us significant that ' N ew Stoicism' is the

truth.
name by which Professor Sonnenschein characterises
To bow reverently in willing acceptance of the

mystery of life-—this is to be wise. Thus the philo-
both the ' N ew Theology' of the R ev. R . J. Campbell
and the teachings of Sir O liver L odge.
E normous as is the difference between the philo-
sophy of Maeterlinck which is dominated by A rt, and

sophy of Maeterlinck harks backs to Stoicism, and it
the scientific theology or theological science of these
seems to us significant that ‘New Stoicism’ is the

name by which Professor Sonnenschein characterises
two E nglishmen, may not all three be symbols, so to
speak, of a Great B reath which is stirring the dry
both the ‘New Theology’ of the Rev. B. J. Campbell

bones of Stoicism to arise and fulfil the increasing
Purpose of the A ge?
A . S. F urnell. and the teachings of Sir Oliver Lodge.

Enormous as is the difference between the philo-
sophy of Maeterlinck which is dominated by Art, and
the scientific theology or theological science of these
two Englishmen, may not all three be symbols, so to
speak, of a Great Breath which is stirring the dry
bones of Stoicism to arise and fulfil the increasing

Purpose of the Age ?
A. S. FURNELL.
TH O UGH TS F R O M TH E N O TE -B O O K S
O F " F I O N A MA CL E O D.' '
There is the vain civilisation in which new things grow
old, are already old while they are yet new: it is that
which is called the march of progress. A nd there is
the fundamental civilisation in which old things
THOUGHTS FROM THE NOTE-BOOKS

imperishably grow new, moving into continual life out
of everlasting youth: it is called nothing in particular,
though often by the adverse term, for it is of the inward
direction and so beyond the common sight, or the
discernment either of scorn or indifference.

OF “FIONA MACLEOD.”
* *
...I am hopeful that a new spirit is abroad.
There are two flame-sworded servants of man, both of
them at a discount j ust now Pride and E nthusiasm.

THERE is the vain civilisation in which new things grow
L et us not be afraid to enlist these great allies to our
old, are already old while they are yet new: it is that
which is called the march of progress. And there is
service.
E nthusiasm what is it but the flame and ardour
of noble ideas on fire!
aurora of the spirit!

Pride
Do not let us be ashamed to be

what is it but the
the fundamental civilisation in which old things

imperishably grow new, moving into continual life out
aristocratically proud. Proud of what aristocrats in
of everlasting youth : it is called nothing in particular,

what? Proud of our great traditions, our beautiful
literature, our particular racial genius: proud of all
these things, with pride unconq
A ristocrats, in the high distinction of Spiritual B

uerable and elate.
eauty,
though often by the adverse term, for it is of the inward
in the q uest of B eauty, in the passion for B eauty.
direction and so beyond the common sight, or the
discernment either of scorn or indifference.
* *
The I nner Genius that flowing rectitude which is
364
1’ Or I
I am hopeful that a new spirit

is abroad.
There are two flame-sworded servants of man, both of

them at a discount just now——Pride and Enthusiasm.
Let us not be afraid to enlist these great allies to our
service.
Enthusiasm—whatis it but the flame and ardour
of noble ideas on fire! Pride—what is it but the
aurora of the spirit ! Do not let us be ashamed to be
aristocratically proud. Proud of what——aristocrats in
what? Proud of our great traditions, our beautiful
literature, our particular racial genius: proud of all
these things, with pride unconquerable and elate.
Aristocrats, in the high distinction of Spiritual Beauty,
in the quest of Beauty, in the passion for Beauty.
«I I -I
The Inner Genius—that flowing rectitude which is

354
Go glee
THOUGHTS FROM "
FIONA MACLEOD" 866
TH O UGH TS PR O M" F I O N A MA CL E O D" 866
our soul's atmosphere or the element wherein it is
our soul'
enveloped.
s atmosphere or the element wherein it is
enveloped.
* * *
-I I I
I do believe that the I magination is a living Spirit,
and not merely the voice and apparition of that Spirit.
B acon, I think had something, however adumbrate, of

I do believe that the Imagination is a living Spirit,
this in mind when he wrote: " N either is the I magina- and not merely the voice and apparition of that Spirit.
tion simply and only a messenger;
no small authority in itself, besides the duty of the

but is invested with
Bacon, I thinkhad something, however adumbrate, of

message."
this in mind when he wrote: “ Neither is the Imagina-

tion simply and only a messenger; but is invested with
* *
" Some great compelling thought, some rapturous
no small authority in itself, besides the duty of the

and passionate purpose." Y es, that is the need. B ut
it will come only, as it has ever come, as to-day to
many it comes, by a rapture and a passion that is from
within, by a compelling force that is from within; and

message.”
it will come, then, in its highest and rarest, not by
I O 0
looking into the world of speculative fantasy, but into
that little infinite world of one' s own heart, so frail “Some great compelling thought, some rapturous
and impotent in its mortal destiny, so uplifted beyond
death by its august powers and possibilities.

and passionate purpose.” Yes, that is the need. But
* * *
it will come only, as it has ever come, as to-day to

many it comes, by a rapture and a passion that is from
Y ears ago, when writing went with drifting thought
and not from thought rising from the depths, I wrote
this: W ithout pain as a memory and without despair
as a will o' the wisp, there would be no lyric poetry of

Within, by a compelling force that is from within ; and
enduring beauty.
it will come, then, in its highest and rarest, not by
looking into the world of speculative fantasy, but into
B ut now I do not think this, though up to a point
its truth is obvious. F or Joy can be and ought to be
the supreme torch of the mind, and H ope can be and
that little infinite world of one's own heart, so frail

ought to be the inspiration of that grave ecstasy which
is A rt become religious, that is . . . A rt ex pressing

and impotent in its mortal destiny, so uplifted beyond
an august verity, with the emotion of the life that is
death by its august powers and possibilities.

'I I I
Years ago, when writing went with drifting thought

and not from thought rising from the depths, I wrote
this: Without pain as a memory and without despair
as a will 0’ the wisp, there would be no lyric poetry of
enduring beauty.
But now I do not think this, though up to a point
its truth is obvious. For Joy can be and ought to be
the supreme torch of the mind, and Hope can be and
ought to be the inspiration of that grave ecstasy which
is Art become religious, thatis .
Art expressing
. .
an august verity, with the emotion of the life that is
Go 816
880 THE QUEST
856 TH E Q UE ST
mortal deepened by the passion of the soul that is

immortal. Nevertheless it is true that pain is a wind
mortal deepened by the passion of the soul that is
immortal. N evertheless it is true that pain is a wind
that goes deep into the obscure wood, and stirs many
whispers and lamentations among the hidden leaves,

that goes deep into the obscure wood, and stirs many
and sends threnodies on long waves from the swaying
whispers and lamentations among the hidden leaves,

and sends threnodies on long waves from the swaying
green shores of oak and pine and beech. " I t is that
which gives artists the strongest power of ex pression,"
wrote one who for himself knew the truth of what he
said, the great Millet. B ut Despair . . . that is a

green shores of oak and pine and beech. "It is that
q uality of the mind, while pain is an elemental con- which gives artists the strongest power of expression,"
Wrote one who for himself knew the truth of what he
dition of life. I t is in nature for all that lives to know
pain: it is not natural for anything that lives to know
despair. So while despair may have its beauty, as a
said, the great Millet. But Despair . .

that is a
.
quality of the mind, while pain an elemental con-

desolate polar sea has, or a barren hillside where the
dishevelled stony wilderness is without the green of

is
grass or song of bird, or a marsh redeemed in the pale
gold of the moon or the white mystery of starlight, it

dition of life. It is in nature for all that lives to know
is the beauty of what is accidental and temporal, not of
pain: it is not natural for anything that lives to know

despair. So while despair may have its beauty, as a
what is elemental and eternal. The clouds of man' s
hopes and dreams that drift through the human sky,
and the wind of the spirit that shepherds them belong
to the higher regions. A nd by some subtlety of asso-

desolate polar sea has, or a barren hillside where the
ciation I recall with sudden pleasure those beautiful
dishevelled stony wilderness is without the green of
grass or song of bird, or a marsh redeemed in the pale
lines in B alaustion' tA dventure:
" W hy should despair be? Since distinct abov«
Man'
A
s wickedness and folly, flies the wind
nd floats the oloud."

gold of the moon or the white mystery of starlight, it
* » * is the beauty of what is accidental and temporal, not of
O ur thought, our consciousness, is but the scintil-
lation of a wave: below us is a moving shadow, our

what is elemental and eternal. The clouds of man's
hopes and dreams that drift through the human sky,
brief forecast and receding way; beneath the shadow are
and the wind of the spirit that shepherds them belong

depths sinking into depths, and then the unfathomable
unknown.
to the higher regions. And by some subtlety of asso-

ciation I recall with sudden pleasure those beautiful
lines in Balaustiofis Adventure :
“
Why should despair be? Since distinct above
Man’s wickedness and folly, flies the wind
And floats the cloud."
Ir 1* '
Our thought, our consciousness, is but the scintil-

lation of a wave: below us is a moving shadow, our
brief forecast and receding way; beneaththeshadow are
depths sinking into depths, and then the unfathomable
unknown.
C0 glee
THOUGHTS FROM "
FIONA MACLEOD" 857
Unity does not lie in theemotional life of expression

TH O UGH TS F R O M" F I O N A MA CL E O D" 987
Unity does not lie in the emotional life of ex pression
which we call A
N ature, but in the soul of man.

rt, which discerns it; it does not lie in
which we call Art, which discerns it ; it does not lie in

* * *
Nature, but in the soul of man.
A sA rt is the vision of life seen in beauty, and
I I‘ I
Poetry the dream of life remembered in beauty, and
As Art is the vision of life seen in beauty, and

Musio the echo of life heard in beauty, so dreams and
illusions are the foam and phosphorescence on the ever
changing yet changeless sea of B
* *
eauty.
Poetry the dream of life remembered in beauty, and

The psychio sense of rhythm is the fundamental Music the echo of life heard in beauty,so dreams and
illusions are the foam and phosphorescence on the ever
factor in each and every art.
* * *
L ove in Shadow has two sacred ministers, O blivion
and F aith: the one to heal, the other to renovate and

changing yet changeless sea of Beauty.
upbuild. '3 9 ‘I
* * *
A small cloud once said to the W est W ind: " L et The psychic sense of rhythm is the fundamental
me drift away, because I am no good; I can give no
factor in each and every art.

shadow, and have no powerful wings." A nd the W est
W ind said: " W ho asked you to shadow mountains?
‘I 1 I-
The Shepherd of the clouds will call you when he
knows your hour is come. Meanwhile look down!
A nd the cloud (which had thought itself fit only for

"
Love in Shadow has two sacred ministers, Oblivion

making H olland-fringes and rain-puddings for little
and Faith: the one to heal, the other to renovate and
upbuild.
cloudlets) looked: and in a green valley a cluster of
daisies blessed its shadow, and a garth of grass revived
O I
in the rain. A nd in the eyes of the Shepherd the few
I
daisies were as countless thousands, and the grass as
many mountains: yet . . . that despairing cloud
A small cloud once said to the West Wind : “ Let

would have fain shrunk away!
A rranged by ilss. W illiam Sharp.
me drift away, because I am no good; I can give no

shadow, and have no powerful wings.” And the West
i
Wind said: “Who asked you to shadow mountains?

The Shepherd of the clouds will call you when he
knows your hour is come. Meanwhile look down! ”
And the cloud (which had thought itself fit only for
making Holland-fringes and rain-puddings for little
oloudlets) looked: and in a green valley a cluster of
daisies blessed its shadow, and a garth of grass revived
in the rain. And in the eyes of the Shepherd the few
daisies were as countless thousands, and the grass as
many mountains: yet . that despairing cloud
. .
would have fain shrunk away!

Arranged by MRS. WILLIAM SHARP.
R E V I E W SA N D N O TI CE S.
The Meaning of Tbuth.
B y Professor W illiam James. L ondon (L ongmans), 1909.
I t is a well-known fact that many concepts, which dilettante
mystics and philosophers regard as simple, as not standing in need
of any serious ex amination, present grave difficulties to metaphysics.
H ow many folk, for instance, discuss the ' operation' of the ' law'
REVIEWS AND NOTICES.

of canse and effect without the remotest appreciation of what the
unsolved riddles anent causation really are; how many, who dilate
fondly on the ' A bsolute,' ' self,' ' thought,' ' vibrations,' ' matter,'
etc., have, at best, only uncritically-used and most obscure working-
concepts on their tongues. I
riddles are not even noticed save by the trained thinker. A

t is always the same story. The great
nd they
THE MEANING OF TRUTH.
By Professor William James. London (Longmans), 1909.

will not be noticed even by him unless he has studied the thoughts
of his predecessors and contemporaries with care. F ailing adeq uate
knowledge of the history of philosophy, no one, perhaps, is of
sufficient natural acuteness to find out all these difficulties for

1'1‘ is well-known fact that many concepts, which dilettante
a
himself. I t is a great thing even to become aware of the difficulties.
mystics and philosophers regard as simple, as not standing in need

Their solutions, to a very great ex
The ' nature of truth'

tent, will remain obscure.
presents an instructive difficulty of this

of any serious examination,present grave difficulties to metaphysics.
How many folk, for instance, discuss the ' operation of the law
’ ' '
kind. The man in the street, the ordinary dabbler in philosophy,
and the ' spoon-fed ' mystic of modern days are not worried by it
of cause and efieot without the remotest appreciation of what the
at all. N evertheless, one of the most fiercely contested controver-
unsolved riddles anent causation really are ; how many, who dilate
fondly on the Absolute,’ self,‘ thought,’ vibrations,’ matter,’
sies that have divided competent thinkers is raging round it at this
' ‘ ' ' '

moment. There are very able writers who aver their inability to
grasp Truth' s nature at all. There are two prominent A bsolutist

etc., have, at best, only unoritically-usedand most obscure working-
hypotheses, the ordinary and improved ' correspondence' hypotheses,
concepts on their tongues. It is always the same story. The great

riddles are not even noticed save by the trained thinker. And they
B ertrand R ussell' s startling view, and, again, the Pragmatists'
doctrine (James, Dewey, Schiller, etc.), which have to be considered.
A nd one may be sure that a struggle, in which the most acute will not be noticed even by him unless he has studied the thoughts
contemporary thinkers take different sides, is worth following. A
of his predecessors and contemporaries with care. Failingadequate

knowledge of the history of philosophy, no one, perhaps, is of

warning, by the way, seems ta mely at this point. O f late years it
has been the fashion in cert: in circles to look for illumination, in
respect of metaphysics, to ' ' the E ast.' A n altogether ex aggerated

sumcient natural acuteness to find out all these diflioulties for
368
himself. It is a great thing even to become aware of the difiiculties.
Their solutions, to a very great extent, will remain obscure.
The nature of truth presents an instructive difliculty of this
‘ '
kind. The man in the street, the ordinary dabbler in philosophy,

and the ‘ spoon-fed mystic of modern days are not worried by it
’
at all. Nevertheless, one of the most fiercely contested controver-

sies that have divided competent thinkers is raging round it at this
moment. There are very able writers who aver their inability to
grasp Truth’s nature at all. There are two prominent Absolutist
hypotheses, the ordinary and improved ‘correspondence’hypotheses,
Bertrand Russell's startling view, and, again, the Pragmatists'
doctrine (James, Dewey,Schiller,etc.), which have to be considered.
And one may be sure that a struggle, in which the most acute
contemporary thinkers take different sides, is worth following. A
warning, by the way, seems timely at this point. Of late years it
has been the fashion in certs‘ in circles to look for illumination, in
respect of metaphysics, to "the East.’ An altogether exaggerated
368
C0 glee
R E V I E W SA N D N O TI CE S importance has been assigned to views issuing from this quarter.

importance has been assigned to views issuing from this q uarter.
I must submit that Eastern lore is much more suggestive for those
I mast submit that E astern lore is much more suggestive for those
interested in ‘ psychical research than it is for metaphysics.

'
Distance, as we know, lends enchantment even to historical retro-

interested in ' psychioal research' than it is for metaphysics.
Distanoe, as we know, lends enchantment even to historical retro-
spects. B ut the sages of the E ast have left behind them little or
spects. But the sages of the East have left behind them little or
nothing of value to those confronted with the graver metaphysical
nothing of value to those confronted with the graver metaphysical

issues which have loomed on us modems since the time of Kant.
issues which have loomed on us moderns since the time of K ant.
I t is impracticable, of course, to discuss the various hypotheses
touching Truth within the limits of this brief notice. Those who It is impracticable, of course, to discuss the various hypotheses
have read B radley' sA ppearance and R eality, Joachim' s N ature of
touching Truthwithin the limits of this brief notice. Those who

have read Bradley's Appearance and Reality, Joachim's Nature of
Truth, and the ex tensive neo-H egelian and Pragmatist literature
dealing with the subj eot will appreciate the reason why. A s H egel
once remarked to a F renchman who wanted his philosophy summed- Truth, and the extensive neo-Hegelian and Pragmatist literature
up concisely: " Gee chases ne se disentpas succinctement." 1 H owever,
dealing with the subject will appreciate the reason why. As Hegel
once remarked to a Frenchmanwho wanted his philosophysummed-
the Pragmatist' s main contention can be stated simply enough.
up concisely: Ces chases ne se disentpas succinctement.” However,

Thoughts are true when they " guide us to beneficial interaction
"
with sensible particulars as they occur, whether they copy these in
advance or not" (James). The truth of a statement, we are told,

the Pragmatist’s main contention can be stated simply enough.
lies in its conseq uences and particularly in these being satisfactory
Thoughts are true when they " guide us to beneficial interaction

with sensible particulars as they occur, whether they copy these in

conseq uences. B ut' satisfactoriness ' ? W ell, it cannot be denned
precisely, seeing that it has to be measured by so many standards,
some of which may not apply to any particular case. The con-
advance or not (James). The truth of a statement, we are told,
"
troversy, roused by these and like utterances, wax es furious. A nd
lies in its consequences and particularly in these being satisfactory

consequences. But satisfactoriness ? Well, it cannot be defined
James' s book must, perforce, be in the hands of every student who
' '
desires to be ' up-to-date.' The case for Pragmatism cannot be
stated more strongly than in this effective work. E ven those who
precisely, seeing that it has to be measured by so many standards,
resent what they call ' Trans-A tlantic Truth ' will enj oy the manner
some of which may not apply to any particular case. The con-
troversy, roused by these and like utterances, waxes furious. And
in which the revolutionary truth-hypothesis is defended.
I do not propose to repeat criticisms of Pragmatism which I
have made elsewhere. B ut I should like to say something, and

James's book must, perforce, be in the hands of every student who
desires to be ‘up-to-date.’ The case for Pragmatism cannot be
that in a few words, as to the place which (as I conceive) it fills in
the history of philosophy.
W hat is the originality to which Pragmatism can lay claim?

stated more strongly than in this eflective work. Even those who
There appears to obtain considerable misapprehension on this
resent what they call ‘ Trans-AtlanticTruth will enjoy the manner
'
subj eot. The controversy is becoming so involved that it is of the

in which the revolutionary truth-hypothesisis defended.
first importance that we should be clear as to what the Pragmatists
I do not propose to repeat criticisms of Pragmatism which I

have made elsewhere. But I should like to say something, and
are bringing to it.
(l) I s Pragmatism to be identified with the truth-hypothesis
which its advocates have put forward? This hypothesis, at any that in a few words, as to the place which (as I conceive) it fills in
rate, is original. I t is new, though to some of us it does not
the history of philosophy.

What is the originality to which Pragmatism can lay claim ?
1I have endeavoured to throw the salient issues of the truth-problem
into relief in the course of a recent work, The I ndividual and R eality
(L ongmans), pp. 26-43,

There appears to obtain considerable misapprehension on this
subject. The controversy is becoming so involved that it is of the
first importance that we should be clear as to what the Pragmatists
are bringing to it.
(1) Is Pragmatism to be identified with the truth-hypothesis
which its advocates have put forward ‘P This hypothesis, at any
rate, is original. It is new, though to some of us it does not
' I have endeavoured to throw the salient issues of the
truth-problem
into relief in the course of a recent work, The Indxividual and Reality
(Longmans), pp. 26-42.
Co 816
no man QUEST
appear true. It fails to allow for what is the most salient charac-
TH B Q UE ST
appear true. I t fails to allow for what is the most salient charac-
teristic of truth viz.: its being a more or less adeq uate ideal
teristic of truth—m'z.: its being a more or less adequate ideal
representation of reality ' as it is.' (Truth, of course, resides not
representation of reality ‘as it is.’ (Truth,of course, resides not

in ideas or their obj ects taken separately, but implies both.)
in ideas or their objects taken separately, but implies both.)

Btichner's theory of the universe, that it is matter in motion, is
B iichner' s theory of the universe, that it is matter in motion, is
q uite satisfactory for B iichner. B ut it does not represent reality
sufficiently well in thought to be accounted ' true' even in his

quite satisfacton/—for Biichner. But it does not represent reality
regard.
sufiiciently well in thought to be accounted ‘true’—even in his

regard.
(2) I s Pragmatism something more than a truth-hypothesis?
(2)
James urges that it is. " I t is rather a slow shifting in the
philosophic perspective" (p. 121), and he tells us elsewhere that

Is Pragmatismsomething more than a truth-hypothesis?
the " whole originality" of it " is its use of the concrete way of
James urges that it is. It is rather a slow shifting in the
“
seeing. I t begins with concreteness, and returns and ends with
philosophicperspective" (p. 121), and he tells us elsewhere that

the " whole originality" of it "is its use of the concrete way of
it " (p. 216). N ow, what I have to urge is that Pragmatism, as thus
described, is not new at all. O n the contrary, those who, like
myself, rej ect the Pragmatist truth-hypothesis, can adopt this " con-
seeing. It begins with concreteness, and returns and ends with
crete way of seeing " unreservedly. A nd in doing so, we recall that
it (p. 216). Now, what I have to urge is that Pragmatism,as thus

”
described, is not new at all. On the contrary, those who, like

the credit of initiating the concrete-empirical reformation in the
realm of metaphysics belongs, not to the Pragmatists, but to
myself, reject the Pragmatist truth-hypothesis,can adopt this " con-

Schopenhauer. H e it was who (as against formalism and an arid
H egelian intellectualism) urged that the genuine seeker after
crete way of seeing” unreservedly. And in doing so, we recall that

the credit of initiating the concrete-empirical reformation in the
wisdom has no option but to turn to the sensible appearances
which fill our concrete life. Pragmatism, in fact, is an innovation
only in respect of its truth-hypothesis; is j ust a phase of a long-

realm of metaphysics belongs, not to the Pragmatists, but to
maturing and widespread revolt which began long before the new
Schopenhauer. He it was who (as against formalism and an arid

truth-hypothesis was born or thought of.'
Hegelian intellectualism) urged that the genuine seeker after

wisdom has no option but to turn to the sensible appearances
A rej ection of the Pragmatist hypothesis about truth would
not imply that the ' concrete way of seeing,' or radical empiricism,
must be abandoned. This way of seeing seems to me, at least, the

which fill our concrete life. Pragmatism, in fact, is an innovation
only one which gives promise of yielding rich and verifiable results.
only in respect of its truth-hypothesis; is just a phase of a long-

maturing and widespread revolt which began long before the new
A nd an improved ' correspondence' theory of truth is, perhaps, one
of the most desirable ideals which the radical empiricist, enj oying
the new ' philosophic perspective,' is concerned to realise. truth-hypothesiswas born or thought of.‘
Those who have already enj oyed the charm of Prof. James' s
A rejection of the Pragmatist hypothesis about truth would

not imply that the concrete way of seeing,’ or radical empiricism,
'
style, his inimitable art in lightening the burden of hard thinking,
will find his latest defence of Pragmatism as attractive as any
previous products of his pen. E ven if they lay down the volume
must be abandoned. This way of seeing seems to me, at least, the
without being converted to his particular view of truth, they will
only one which gives promise of yielding rich and verifiable results.
derive profit from the breezy and subtle empiricism with which he
And an improved correspondence’ theory of truth is, perhaps, one

‘
of the most desirable ideals which the radical empiricist, enjoying

seeks to drive his revolutionary hypothesis home.
E . D. P.
1 Cp. The I ndividual and R eality, pp. 28, 29. the new philosophicperspective,’ is concerned to realise.
‘
Those who have already enjoyed the charm of Prof. James's

style, his inimitable art in lightening the burden of hard thinking,
will find his latest defence of Pragmatism as attractive as any
previous products of his pen. Even if they lay down the volume
without being converted to his particular view of truth, they will
derive profit from the breezy and subtle empiricism with which he
seeks to drive his revolutionary hypothesis home.
E. D. F.
‘
Op. The Ind/im'drual amd Realritxy, pp. 28, 29.
861
E V I E W SA N D N O TI CE S
Psrcmcan SCIENCE AND CHRISTIANITY.

Psychical Science and Christianity.
A Problem of the X X th Century. B yE .K atharine B ates.

A Problem of the XXth Century. By E. Katharine Bates.
L
B
ondon (W erner L
y her two previous books, Seen and Unseen and Do the Dead
aurie), 1909.
London (Werner Laurie), 1909.
BY her two previous books, Seen and Unseen and Do the Dead
Depart ? Miss B ates has become known as a convinced but level-
headed ' spiritualist,' and won for herself an attentive circle of
readers. H er present volume is a general plea for the study of

Depart ? Miss Bates has become known as a convinced but level-
psychical science by the clergy in the best interests of religion;
headed 'spiritualist,’ and won for herself an attentive circle of

readers. Her present volume is a general plea for the study of
such study, she holds, would supply them with the means of
stemming the present flood of popular scepticism and rationalism
in things religious. O thers are doing what the clergy ought to psychical science by the clergy in the best interests of religion;
have done; the Churches have not kept pace with the development
such study, she holds, would supply them with the means of
of modern psychical science. The danger is a pressing one; for, as
stemming the present flood of popular scepticism and rationalism

in things religious. Others are doing what the clergy ought to
with the rise of physical science the Churches anathematised and
the laity revolted, so now with the birth of psychical science, " if
it is not to be a Spiritual E volution in the Churches, then it must have done; the Churches have not kept pace with the development
certainly be a Spiritual R evolution outside of them." A s Miss
of modern psychical science. The danger is a pressing one ; for, as

with the rise of physical science the Churches anathematised and
B ates points out, the danger is a popular one, and should be treated
popularly.
The Coming Science.

the laity revolted, so now with the birth of psychical science, " if
B y H ereward Carrington. W ith an I ntroduction by James H .
it is not to be a Spiritual Evolution in the Churches, then it must
H yslop, Ph.D., L
TH E ' coming science '

L .D. L ondon (W erner L
is to be based on psychical research, and Mr.

aurie), 1909.
certainly be a Spiritual Revolution outside of them.” As Miss

Carrington in his latest work supplies us with an ex cellent intro-
Bates points out, the danger is a popular one, and should be treated
duction to a subj ect that with every day is claiming the close
popularly.
attention of an ever-increasing number of thoughtful people. I t is
THE COMING SCIENCE.

a careful and j udicious statement, and can be safely recommended
to those who desire to become informed on matters of which no
one who wishes to keep in step with the onward movement of the
By Hereward Carrington. With an Introduction by James H.

times can any longer afford to remain ignorant.
The Subvivaii of Man.
A Study of Unrecognised H uman F aculty. B y Sir O liver L odge,

Hyslop, Ph.D., LL.D. London (Werner Laurie), 1909.
F .R S. L ondon (Methuen), 1909.
The last work from the pen of Sir O liver L odge is a sober and
THE coming science is to be based on psychical research, and Mr.
' ’
convincing indication of the utility and importance of the work of

Carrington in his latest work supplies us with an excellent intro-
11
duction to a subject that with every day is claiming the close
attention of an ever-increasing number of thoughtful people. It is
a careful and judicious statement, and can be safely recommended
to those who desire to become informed on matters of which no
one who wishes to keep in step with the onward movement of the
times can any longer afford to remain ignorant.
THE SURVIVAL or MAN.
A Study of Unrecognised Human Faculty. By Sir Oliver Lodge,

F.B.S. London (Methuen), 1909.
THE last work from the pen of Sir Oliver Lodge is a sober and
convincing indication of the utility and importance of the work of
11
Co 316
882 THE QUEST
862
the Society for Psychical Research. Sir Oliver has not only taken
TH E Q UE ST
a leading part in the affairs of this Society since its inception, a

the Society for Psychical R
a leading part in the affairs of this Society since its inception, a

esearch. Sir O liver has not only taken
generation ago, but also in other fields of research has won for
generation ago, but also in other fields of research has won for
himself one of the most distinguished places among men of science.
himself one of the most distinguished places among men of science.
When, then, he gives it as his matured opinion that the time has
come boldly to state that psychical research has established itself
W hen, then, he gives it as his matured opinion that the time has
as a definite branch of scientific investigation which has already

come boldly to state that psychical research has established itself
as a definite branch of scientific investigation which has already
secured results of the most far-reaching nature, he should obtain secured results of the most far-reaching nature, he should obtain
at least a patient hearing even from the most sceptical. To this the
at least a patient hearing even from the most sceptical. To this the
work of the Society has now won an indubitable right by some
twenty-eight years of vigorous work, and none but those who prefer
work of the Society has now won an indubitable right by some
to maintain the attitude of pure prej udice, and thus to stand self-
twenty-eight years of vigorous work, and none but those who prefer
condemned of total lack of the true scientific spirit, can any longer
to maintain the attitude of pure prejudice, and thus to stand self-
refuse to listen. These years of labour with their harvests of facts,
condemned of total lack of the true scientific spirit, can any longer
refuse to listen. These years of labour with their harvests of facts,
the thinking out of them, and the attempts to winnow the grain
from the chaff, are reviewed with lucidity and moderation in some
867 pages. The material, it is true, is not new; it is already very the thinkingout of them, and the attempts to winnow the grain
familiar to those who are acq uainted with the voluminous Proceed-
from the chaff, are reviewed with lucidity and moderation in some
867 pages. The material, it is true, is not new; it is already very

ings of the S.P.R ., and therefore the chief interest of no few
readers will lie not so much in the evidence as in following Sir
O liver' s treatment of the material, and especially in learning what

familiar to those who are acquainted with the voluminous Proceed-
he thinks of the evidence brought forward in trying to establish the
ings of the S.P.R., and therefore the chief interest of no few

belief in personal survival on a scientific basis. To those, however,
readers will lie not so much in the evidence as in following Sir

Oliver’s treatment of the material, and especially in learning what
who are unfamiliar with the huge body of evidence bearing on
' unrecognised human faculty' collected by the S.P.R . a mass
huge in itself but minute when compared with less closely sifted he thinks of the evidence brought forward in trying to establish the
records the carefully selected and skilfully arranged testimony in
belief in personal survival on a scientificbasis. To those, however,

who are unfamiliar with the huge body of evidence bearing on
this book should be more than sufficient to convince them that they
are face to face with a series of facts of the greatest interest and
'
unrecognised human faculty collected by the S.P.R.—a mass
’
importance, opening the doors wide to a new departure in human
knowledge, and definitely acq uiring for science a foothold in at least
huge in itself but minute when compared with less closely sifted
the borderland of that domain which had been previously hermeti-
records—the carefully selected and skilfully arranged testimony in

this book should be more than suflicient to convince them that they
cally sealed to official secular research, and that, too, chiefly owing
to its own prej udice and stupidity.
A s to the vital q uestion of survival, Sir O liver L odge holds

are face to face with a series of facts of the greatest interest and
that the theory which best ex plains the facts of the now famous
importance, opening the doors wide to a new departure in human

knowledge, and definitely acquiring for science a footholdin at least
' cross-correspondence ' evidence, is that these communications are
purposed, as they purport to be, by the disincarnate intelligences
of Messrs. Gurney, H odgson and Myers. I t cannot of course be

the borderland of that domain which had been previously hermeti-
said that this view is officially endorsed by the Society, but it is
eally sealed to oflicial secular research, and that, too, chiefly owing
plain that the disinclination to accept such a j udgment on the
to its own prejudice and stupidity.

As to the vital question of survival, Sir Oliver Lodge holds
facts as a sober hypothesis that deserves the fullest consideration,
that the theory which best explains the facts of the now famous
'
cross-correspondence evidence, is that these communications are
'
purposed, as they purport to be, by the disincarnate intelligences

of Messrs. Gurney, Hodgson and Myers. It cannot of course be
said that this view is oflicially endorsed by the Society, but it is
plain that the disinclination to accept such a judgment on the
facts as a sober hypothesis that deserves the fullest consideration,
C0 glee
is not only very considerably weakened in the Society but seems
almost to have disappeared from its most intimate circles. As for
R E V I E W SA N D N O TI CE S 868
is not only very considerably weakened in the Society bat seems
almost to have disappeared from its most intimate circles. A s for himself Sir Oliver Lodge holds that this view is " fully justified,"
himself Sir O liver L odge holds that this view is " fully j ustified,"
and thatthe following provisional judgment may now be adventured,

the importance of which he emphasises by printing it in italics-
and that the following provisional j udgment may now be adventured,
the importance of which he emphasises by printing it in italics
namely that: namely that: _
" I ntelligent co-operation between other than embodied human

"
Intelligent co-operation between other than embodied human
minds than [
I f we interpret Sir O liver L

? and] our own . . . has become possible."
odge correctly, this means that

minds than [? and] our own . . .
has become possible.”
everything points to this possibility, and that, too, in the minds of
If we interpret Sir Oliver Lodge correctly, this means that
those who have rigorously tried every other hypothesis before
everythingpoints to this possibility,and that, too, in the minds of

yielding to a modified acceptance of what has been hitherto the
those who have rigorously tried every other hypothesis before

yielding to a modified acceptance of what has been hitherto the
naive belief of modern spiritualism from its birth some six ty years
ago. I t has to be remembered, however, that Messrs. Gurney,
H odgson and Myers centred their whole will during life on the
naive belief of modern spiritualism from its birth some sixty years
determination to communicate after death with their still living
ago. It has to be remembered, however, that Messrs. Gurney,

Hodgson and Myers centred their whole will during life on the
colleagues. I f, then, with such a determination, and with such
careful organisation apparently on both sides, the difficulties of
proving the case are so great, what shall we say of the innumerable
determination to communicate after death with their still living
colleagues. If, then, with such a determination, and with such
cases where there has not been any such determination, or any
such combined effort?
called the ' shell-theory'

F or ourselves we think that what has been
has still much to be said for it as a

careful organisation apparently on both sides, the difficulties of
working hypothesis, and that in many cases it is sufficient to proving the case are so great, what shall we say of the innumerable
ex plain many things. The ' shell,' the ' image,' ' the shadow,' of
cases where there has not been any such determination, or any
the man that was persists in the invisible; but how far is the true
such combined effort ? For ourselves we think that what has been
called the ‘shell-theory’ has still much to be said for it as a
' intelligence ' bound up with it, and how far free? There is the
problem; and some part of the H odgson-Myers communications is
very instructive on this point.

working hypothesis, and that in many cases it is sufficient to
The L egend of Sir Perceval.
explain many things. The ‘shell,’ the ‘image,’ ‘the shadow,’ of

the man that was persists in the invisible; but how far is the true
Studies upon its O rigin, Development, and Position in the
‘intelligence bound up with it, and how far free ? There is the
A rthurian Cycle. B y Jessie L . W eston. V ol. I I . Grimm
’
L ibrary, N o. 19. L ondon (N utt), 1909.
TH E evolution of Miss W eston' s mind bids fair to become not the
problem ; and some part of the Hodgson-Myers communications is

very instructive on this point.
least interesting and curious adj unct to the evolution of the Graal-
cycle, of which in E ngland at least she is the most distinguished
and, as a tex tual scholar, the most discerning authority. A s a study
of the tex ts, it was difficult to speak of her first volume without
THE LEGEND or SIR PERCEVAL.
passing from the language of criticism to that of simple admiration
at such an instance of devotion to a research which had little bun
Studies upon its Origin, Development, and Position in the

its own love of the subj ect to repay it. A nd in this kind of praise
Arthurian Cycle. By Jessie L. Weston. Vol. II. Grimm

Library, No. 19. London (Nutt), 1909.
THE evolution of Miss Weston’s mind bids fair to become not the
least interesting and curious adjunct to the evolution of the Graal-
cycle, of which—in England at least——she is the most distinguished
and, as a textual scholar, the most discerning authority. As a study
of the texts, it was difficult to speak of her first volume without
passing from the language of criticism to that of simple admiration
at such an instance of devotion to a research which had little but
its own love of the subject to repay it. And in this kind of praise
C0 316
864 THE QUEST
the importance of the result attained would appear in a secondary
instead of the primary light. The task is still unfinished, but she
864
TH E Q UE ST
the importance of the result attained would appear in a secondary

has given us on this occasion some materials for refiection which,
instead of the primary light. The task is still unfinished, but she
a few rumours notwithstanding,must be called unexpected, having

has given us on this occasion some materials for reflection which,
a few rumours notwithstanding, must be called unex pected, having

regard to the precedents of her earlier literary work. The specific
regard to the precedents of her earlier literary work. The specific
sub-title applicable to the present volume is ‘ The Prose Perceval
sub-title applicable to the present volume is ' The Prose Perceval
according to the Modena MS.’ The text in question has been
according to the Modena MS.' The tex t in q uestion has been
already described in the pages of this REVIEW as “ a very important

form of the legend." The report concerning it has been long with
already described in the pages of this R eview as " a very important
form of the legend." The report concerning it has been long with
us, and the fact that it is here printed from a transcript made by
us, and the fact that it is here printed from a transcript made by
Miss W eston will be eq uivalent to saying that it can be held to
Miss Weston will be equivalent to saying that it can be held to

represent the original in the Biblioteca Estense at Modena with
represent the original in the B iblioteca E stense at Modena with
verbal and plenary fidelity. I t is only under special circumstances
that an intimate presentation of tex tual points can have any direct
verbal and plenary fidelity. It is only under special circumstances
appeal to the general reader, and I have therefore no opportunity
that an intimate presentation of textual points can have any direct
here to indicate how far, or in how important a manner, the Modena
MS. differs from the sole version of the romance which we have
appeal to the general reader, and I have therefore no opportunity
known previously that is to say, from the Didot Perceval.
here to indicate how far, or in how important a manner, the Modena
MS. diflers from the sole version of the romance which we have
A nyone who compares them will coincide with Miss W eston' s
j udgment that they draw from a common source, " of which D. is
known previously—that is to say, from the Didot Perceval.

Anyone who compares them will coincide with Miss Weston's
a bad and M. on the contrary a correct and careful copy." I t is
also earlier, and its variations are of great moment to scholarship.
The opinion that this Shorter Prose Perceval, of which we now

judgment that they draw from a common source, “ of which D. is
have two renderings, depends from a metrical romance by R obert
a bad and M. on the contrary a correct and careful copy.” It is

also earlier, and its variations are of great moment to scholarship.
de B orron, seems to have assumed the phase of certitude, and
Miss W eston is to be felicitated on the acuteness with which she
has here and there reconstructed the verse-form. The conclusion

The opinion that this Shorter Prose Perceval, of which we now
is that the poet who wrote the metrical romance of Joseph of
have two renderings, depends from a metrical romance by Robert
A rimathsea and that which embodies the early history of Merlin
de Borron, seems to have assumed the phase of certitude, and

did not, however, actually invent the Q uest-section of his triple
task but incorporated " an ex isting Grail romance with an

Miss Weston is to be felicitated on the acuteness with which she
A rthurian historical cycle." The Graal romance was also, we are has here and there reconstructed the verse-form. The conclusion
told, the source of the Perlesvaux , or L onger Prose Perceval, and
is that the poet who wrote the metrical romance of Joseph of

Arimathsea and that which embodies the early history of Merlin
of the Q uest of Galahad (p. 178); it was either " the original
Perceval-Grail poem" or it differed only slightly therefrom (p.
221); in fine, it was a Christian poem and departed as such from

did not, however, actually invent the Quest-section of his triple
the proto-poem concerning Gawain and the Graal, in the ex istence
task but incorporated “ an existing Grail romance with an

Arthurian historical cycle." The Graal romance was also, we are
of which Miss W eston also believes. O n these points we must
await her own reconsideration in the third volume of her work,
when the alternative suggestions have passed through the alembio told, the source of the Perlesvaux, or Longer Prose Perceval, and
of continental criticism.
of the Quest of Galahad (p. 173) ; it was either " the original
The F rench tex t and its adj uncts fill only one-third of the
Perceval-Grail poem” or it differed only slightly therefrom (p.

221) ; in fine, it was a Christian poem and departed as such from
the proto-poem concerning Gawain and the Graal, in the existence
of which Miss Weston also believes. On these points we must
await her own reconsideration in the third volume of her work,
when the alternative suggestions have passed through the alembic
of continental criticism.
The French text and its adjuncts fill only one-third of the
C0 glee
865 present work, and the critical apparatus in the remaining pages
present work, and the critical apparatus in the remaining pages
has a much wider horizon than would be included by the simple
has a much wider horizon than would be included by the simple
consideration of the tex t itself. I t offers indeed, as the preface

consideration of the text itself. It ofiers indeed, as the preface
intimates, a " developed theory of the origin and development of
intimates, a " developed theory of the origin and development of
the Grail legend," and it is this which j ustifies the opening words
the Grail legend," and it is this which justifies the opening words
of my notice. B efore speaking more definitely of the unex pected
of my notice. Before speaking more definitely of the unexpected

material for reflection, I will make a preliminary contrast which
material for reflection, I will make a preliminary contrast which
will serve my purpose; it has also the merit of dealing with a
particular tex t. I t is, I think, in her L egend of Sir L ancelot that will serve my purpose; it has also the merit of dealing with a
Miss W eston dwells upon the unreality of the Galahad Q uest, on
particular text. It is, I think, in her Legend of Sir Lancelot that

Miss Weston dwells upon the unreality of the Galahad Quest, on
its ex treme poverty as a romance of the Graal, on the contempt
it is alleged to manifest for women, and on its invention for the
glorification of L ancelot as the father of the Graal-winner, as if

its extreme poverty as a romance of the Graal, on the contempt
that were its compass and its term. I t is almost as if Galahad
it is alleged to manifest for women, and on its invention for the
were an intrusion in the Q uest, much as some other writers imply
that the old legends have been contaminated by Christianity. B ut

glorification of Lancelot as the father of the Graal-winner, as if
let us see how it stands now in this second volume of the L egend
that were its compass and its term. It is almost as if Galahad
of Sir Perceval. That hero has no longer anything " in common
were an intrusion in the Quest, much as some other writers imply
with the Graal tradition" (p. 178), and in place of her previous
that the old legends have been contaminated by Christianity. But

let us see how it stands now in this second volume of the Legend
strictures Miss W eston now speaks of " the full spiritual and
mystical development " of that Galahad Q uest which I have called
elsewhere the head and crown of the legend. She says also that
of Sir Perceval. That hero has no longer anything " in common
Galahad is " the last word" (p. 276) of " Graal evolution " (p. 309);
with the Graal tradition" (p. 173), and in place of her previous
strictures Miss Weston now speaks of " the full spiritual and
that his creation took place in response to " an imperative demand,
at once psychological and literary" (p. 840); and that the author
of this response " wrote with full knowledge and intention " (p. 298), mystical development ” of that Galahad Quest which I have called
as I also have sought to indicate. Miss W eston is further of
elsewhere the head and crown of the legend. She says also that
opinion that the devout-minded poet De B
story meant" (p. 881), that he was in fact an initiate, and was
orron " knew what the
Galahad is “ the last word ” (p. 276) of “ Graal evolution (p. 809) ;
"
that his creation took place in response to " an imperative demand,

treating his subj ect from the inside, and not from the ouiside" (p.
279).
at once psychological and literary " (p. 840) ; and that the author
This reference to initiation gives me the opportunity to say
of this response " wrote with full knowledge and intention (p. 293),
”
as I also have sought to indicate. Miss Weston is further of

that, having in her first volume suggested dimly and from afar that
the Graal Castle may have been a temple of initiation, Miss
W eston now appears as one who has received some unofficial

opinion that the devout-minded poet De Borron " knew what the
instructions as to what is involved by this notion, and the result is
story meant” (p. 881), that he was in fact an initiate, and was
treating his subject from the inside, and not from the outside " (p.
that a new spirit has passed over her. She is still like the man who
was blind, and, though she is now beginning to see, she has only a
vague appreciation of several important distinctions. The occultist 279).

and mystic seem confused in her mind, and it is wonderful to read
This reference to initiation gives me the opportunity to say
of her sudden discovery that the Graal Stone of W olfram might
not be without analogy with the Stone of A lchemy.

that, having in her first volume suggested dimly and from afar that
the Graal Castle may have been a temple of initiation, Miss
Weston now appears as one who has received some unoflicial
instructions as to what is involved by this notion, and the result is
that a new spirit has passed over her. She is still like the man who
was blind, and, though she is now beginning to see, she has only a
vague appreciation of several important distinctions. The occultist
and mystic seem confused in her mind, and it is wonderful to read
of her sudden discovery that the Graal Stone of Wolfram might
not be without analogy with the Stone of Alchemy.
Co 816
866
866 THE QUEST
But the interesting point is that the Quest of the Graal
TH E Q UE ST
B ut the interesting point is that the Q uest of the Graal
has for her become the " Q uest of L ife" (p. 256), and that it is
has for her become the " Quest of Life ” (p. 256), and that it is
linked on to the esoteric teachings connected with other mysteries
linked on to the esoteric teachings connected with other mysteries

by the fact that "
life" there is in both a realisation of "

behind instructions as to the source of animal
loftier and more abstract

by the fact that “behind instructions as to the source of animal
speculations on the source of the spiritual life " (p. 255). So far as
life there is in both a realisation of " loftier and more abstract
"
she has reached at present, Miss W eston is right, but the Q uest of
speculations on the source of the spiritual life (p. 255). So far as

"
the Graal is the Q uest of the union with the source of all life in
she has reached at present, Miss Weston is right, but the Quest of
the Graal is the Quest of the union with the source of all life in
the universe. The terms and modes of progression towards that
union lie behind the mystical doctrine of the E ucharist, which
ex plains why the Graal is presented as an E ucharistic mystery. the universe. The terms and modes of progression towards that
Transubstantiation takes place when the spirit of man in virtue of
union lie behind the mystical doctrine of the Eucharist, which

explains why the Graal is presented as an Eucharistic mystery.
an ineffable intercourse with the spirit which is of God reforms the
body of desire, so that it is changed and set free from that curse
which has made it the body of sin. I f Miss W eston will follow
Transubstantiation takes place when the spirit of man in virtue of
this indication, she should get to understand in another sense why
an ineflable intercourse with the spirit which is of God reforms the
the symbolism of vegetation, its decay and growth, formed one
presentation of what lies behind the instituted mysteries, why an

body of desire, so that it is changed and set free from that curse
which has made it the body of sin. If Miss Weston will follow
alternative was phallic symbolism, and on what authority I have
undertaken to speak of the same thing under the sacramental veils. this indication, she should get to understand in another sense why
There is wine and there is bread; there is the vegetation which
the symbolism of vegetation, its decay and growth, formed one

presentation of what lies behind the instituted mysteries, why an
produces these as aliments to nourish life; there are otherwise the
organs which perpetuate life in the ex ternal; and there is the
conseq uent sanctity of these: all are so many lines which

alternative was phallic symbolism, and on what authority I have
converge to one centre, and at that centre are the miracula rex unius.
undertaken to speak of the same thingunder the sacramental veils.
Some of Miss W eston'
may be do not seem fully q

s concealed informants
ualified: il n'
occult or mystic, as
y a pas de gens plus

There is wine and there is bread ; there is the vegetation which
embitants q ue ces gens-la. O ne of them gives a better impression,
produces these as aliments to nourish life ; there are otherwise the
but he is reported too slightly for j udgment.
organs which perpetuate life in the external; and there is the

I feel that I must advert in conclusion to one further point of
consequent sanctity of these : all are so many lines which

converge to one centre, and at thatcentre are themiracularei wnius.
Miss W eston' s criticism. I believe that the mystery of attain-
ment symbolised by the Christian E ucharist is the terminus ad
q uern of all mystical research, and that the secret schools stand
Some of Miss Weston’s concealed informants—occult or mystic, as
about it as the hills about Jerusalem; if so, it follows that the official
may be—do not seem fully qualified: il n'y a pas de gens plus
Church is in a certain privation, because the outward sign has been
taken for the thing signified; but it is not denuded. Miss W eston
embétants que ces gens-ld. One of them gives a better impression,
does not appreciate this point, clear as it has been made, when
but he is reported too slightly for judgment.
denying as she does that the Secret W ords pronounced at the
I feel that I must advert in conclusion to one further point of
service of the Graal were E ucharistic words, which of course is a
Miss Weston’s criticism. I believe that the mystery of attain-

ment symbolised by the Christian Eucharist is the terminus ad
symbolical statement she enq uires when the outward succession
lapsed. The answer is never. That succession was ex ternal and
the school of ex perience was within. N or were the writers of the

quem of all mystical research, and that the secret schools stand
about it as the hillsabout Jerusalem ; if so, it follows thattheofficial
Church is in a certain privation, because the outward sign has been
taken for the thing signified; but it is not denuded. Miss Weston
does not appreciate this point, clear as it has been made, when-
denying as she does that the Secret Words pronounced at the
service of the Graal were Eucharistic words, which of course is a
symbolical statement-—she enquires when the outward succession
lapsed. The answer is—never. That succession was external and
the school of experience was within. Nor were the writers of the
Co 816
guilty of hypocrisy in exalting the oflicial Eucharist,
867
romances
romances guilty of hypocrisy in ex alting the official E uoharist,
though they knew that it no longer possessed a saving grace (p.
" "
though they knew that it " no longer possessed a saving grace " (p.
283). They knew nothing of the sort. They knew of a rumour

only, and what I have called—in my imperfection of language——the
288). They knew nothing of the sort. They knew of a rumour
only, and what I have called in my imperfection of language the
Secret Church did not make void the instituted sacraments. I t has
Secret Church did not make void theinstituted sacraments. It has
always been the destiny of the world to put up with what it has
always been the destiny of the world to put up with what it has-—
the second best and the substitutes. B
concerning the attainment of the thing signified, and of such is

ut the report has remained
the second best and the substitutes. But the report has remained
some part of the O raal literature.
concerning the attainment of the thing signified, and of such is
A .E .W .
some part of the Graal literature.
Man' s O rigin, Destiny, and Duty.
A. E. W.
B y H ugh MacColl. L ondon (W illiams & N orgate), 1909.
The arguments in this work are stated to be based upon facts
admitted by nearly all scientists, and are brought forward to

MAN'S ORIGIN, DESTINY, AND DUTY.
establish the following propositions:
By Hugh MacColl. London (Williams & Norgate), 1909.

(1) That as regards man and all sentient animals, the soul
and the body are different entities.
(2) That the soul will survive the body and, by successive
THE arguments in this work are stated to be based upon facts

transformations, will continually develop upwards.
(8) That a psychic universe ex ists containing numberless
admitted by nearly all scientists, and are brought forward to

establish the following propositions:
ascending orders of intelligent beings above the human; though
these are imperceptible to man' s senses in the present stage of his
development.
(1) That as regards man and all sentient animals, the soul
(4) That the whole physical and psychic universe is maintained
and the body are different entities.

(2) That the soul will survive the body and, by successive
and directed by one infinitely powerful (according to a clear and
rigorous definition of the word infinite) and infinitely intelligent
B eing, whose will, as shown in the so-called ' laws of nature,' it is

transformations, will continually develop upwards.
man' s duty to study, and, within the limits of his faculties and
(8) That a psychic universe exists containing numberless

ascending orders of intelligent beings above the human; though
knowledge, to obey.
I n the consideration of his first proposition Mr. MacColl
defines the soul as the entity that feels, and, in its higher develop-
these are imperceptible to man's senses in the present stage of his
ments, thinks and reasons. Physiologists, by various convincing
development.
arguments, have arrived at the conclusion that no part of the body,
(4) That the whole physical and psychic universe is maintained

and directed by one infinitely powerful (according to a clear and
if we ex cept the brain, feels, thinks, or reasons; and we have no
valid reason for supposing that the brain is an ex ception. I n other
words, analogy would lead to the inference that the whole body,
rigorous definition of the word infinite) and infinitely intelligent
brain and nervous system, has in itself no more feeling, conscious-
Being, whose will, as shown in the so-called ‘ laws of nature,’ it is

man's duty to study, and, within the limits of his faculties and
ness, will, thought, or initiative than a plant, phonograph, or
calculating machine, or the inanimate apparatus in wireless
knowledge, to obey.
In the consideration of his first proposition Mr. MacColl
defines the soul as the entity that feels, and, in its higher develop-
ments, thinks and reasons. Physiologists, by various convincing
arguments, have arrived at the conclusion that no part of the body,
if we except the brain, feels, thinks, or reasons; and we have no
valid reason for supposing that the brain is an exception. In other
words, analogy would lead to the inference that the whole body,
brain and nervous system, has in itself no more feeling, conscious-
ness, will, thought, or initiative than a plant, phonograph, or
calculating machine, or the inanimate apparatus in wireless
C0 816
868 THE QUE ST
telegraphy. Like the last, the brain neither feels nor understands
868
TH E Q UE ST
telegraphy. L ike the last, the brain neither feels nor understands
the sensations and intelligence which it transmits. He then gives
the sensations and intelligence which it transmits. H e then gives
reasons for the hypothesis that the soul may be external to and
reasons for the hypothesis that the soul may be ex
possibly far away from its own bodily mechanism, and connects
ternal to and
possibly far away from its own bodily mechanism, and connects
this with the possibility of telepathy.
this with the possibilityof telepathy.
O n the ground that far below the human there are numberless
On the ground that far below the human there are numberless
sentient beings completely ignorant of the ex istence of higher
sentient beings completely ignorant of the existence of higher

animals and man, Mr. MacColl infers, by induction and analogy,
animals and man, Mr. MacColI infers, by induction and analogy,
that man is but a link in the ascending evolutionary chain of
intelligence. I f direct evidence is wanting, indirect evidence is that man is but a link in the ascending evolutionary chain of
abundant all around us. The main subj ects of which Mr. MacColI
intelligence. If direct evidence is wanting, indirect evidence is

abundant all around us. The main subjects of which Mr. MacColl
treats are: The I nfinite, The F oundation of E thics, Scientific
F allacies, Miracles, E volution and Design, Man and the L ower
A nimals, Pseudo-E volution, The F allacies of H aeckel, and Morality

treats are: The Infinite, The Foundation of Ethics, Scientific
and R eligion. I n dealing with the last he asks: " Can the funda-
Fallacies, Miracles, Evolution and Design, Man and the Lower

mental and essential doctrines of the Christian R
established independently of and without any appeal to miracles?

eligion be
Animals, Pseudo-Evolution, The Fallacies of Haeckel, and Morality

I t would be an immense relief to many anx ious hearts if this
and Religion. In dealing with the last he asks: " Can the funda-
mental and essential doctrines of the Christian Religion be
q uestion could be answered in the affirmative; and the main obj ect
of these essays is to show that this is possible."
established independently of and without any appeal to miracles ‘I

It would be an immense relief to many anxious hearts if this
W e have read the book, and also the two articles reprinted
from The H ibbert Journal in the appendix , with great interest. I t
is true that the author has the short way with difficulties in-
question could be answered in the affirmative ; and the main object
separable from the essay-form, and in some important sections
of these essays is to show that this is possible."

We have read the book, and also the two articles reprinted
gives us the impression that he has " bitten off more than he can
chew" in the space at his disposal; but he makes some really
valuable suggestions, q uotes some interesting facts, and raises

from The Hibbert Journal in the appendix, with great interest. It
some of the q uestions most vital to humanity, even if he does not
is true that the author has the short way with difficulties in-
furnish them all with satisfactory answers. N o more can be
separable from the essay-form, and in some important sections

ex pected from a volume of essays, and we are able to recommend
it to the attention of thoughtful readers.

gives us the impression that he has " bitten off more than he can
A .H .W .
chew" in the space at his disposal; but he makes some really
The Meaning and V alue of L ife.
valuable suggestions, quotes some interesting facts, and raises

some of the questions most vital to humanity, even if he does not
B yR udolf E ucken, Professor of Philosophy in the University of
Jena. Translated by L ucy Judge Gibson (Classical and
O riental Triposes, Cambridge) and W . R .B oyce Gibson, M.A . furnish them all with satisfactory answers. No more can be
(O x on.), E x aminer in Philosophy in the University of
expected from a volume of essays, and we are able to recommend

it to the attention of thoughtful readers.
L ondon. L ondon (B lack), 1909.
I N 1908 R udolf E ucken was awarded the N obel Prize for literary
work of an idealistic tendency; in the same year he published his

A. H. W.
THE MEANING AND VALUE or LIFE.

By Rudolf Eucken, Professor of Philosophy in the University of
Jena. Translated by Lucy Judge Gibson (Classical and
Oriental Triposes, Cambridge) and W. R. Boyce Gibson, M.A.
(Oxon.), Examiner in Philosophy in the University of
London. London (Black), 1909.
IN 1908 Rudolf Eucken was awarded the Nobel Prize for literary
work of an idealistic tendency; in the same year he published his
Co 316
Sim: und Wert des Lebens, which immediately met with an

enthusiastic reception, and now lies before us in the admirable
869
Sinn und W ert des L ebens, which immediately met with an
enthusiastic reception, and now lies before us in the admirable

translation of Mr. Boyce Gibson and his accomplished wife. As
translation of Mr. B oyce Gibson and his accomplished wife. A s
Mr. Boyce Gibson, who is the acknowledged chief exponent and

Mr. B oyce Gibson, who is the acknowledged chief ex
interpreter of E ucken' s philosophy for E

ponent and
nglish readers, has already

interpreter of Eucken’s philosophy for English readers, has already
himself in our present issue given a lucid and authoritative summary
himself in our present issue given a lucid and authoritativesummary
of the nature of the ' N ew I dealism' or ' A ctivism,' as it has been
of the nature of the New Idealism or ' Activism,’ as it has been
‘ ’
called, it may be deemed a work of pure supererogation to try to
called, it may be deemed a work of pure supererogation to try to

add to it. Nevertheless, as the word ‘ spiritual’ occurs on almost
add to it. N evertheless, as the word ' spiritual' occurs on almost
every page of E ucken' s book, it may be as well to q uote a few
passages to emphasise the sense in which the philosopher uses this

every page of Eucken’s book, it may be as well to quote a few
term of so many and various meanings. ' Spiritual' denotes that
passages to emphasise the sense in which the philosopher uses this

term of so many and various meanings. Spiritual denotes that
‘
which looks to the needs and satisfaction of the whole man; it is
’
essentially of a moral nature. " Spiritual values . . . sever
themselves definitely from all considerations of mere pleasure and

which looks to the needs and satisfaction of the whole man; it is
utility. They are ours, and yet more than ours. They lift us into
essentially of a moral nature. Spiritual values

“
sever
. . .
another than the mere human world, and at the same time they
are to us more inward and essential than aught else can possibly
themselves definitely from all considerations of mere pleasure and
utility. They are ours, and yet more than ours. They lift us into
be" (pp. 88, 89). E ucken is thus continually insisting on the idea
of independence in connection with the spiritual life ; it is the only

another than the mere human world, and at the same time they
possible life of freedom, he holds. " A s regards life' s content, while
are to inward and essential than aught else can possibly

us more
be (PD. 88, 89). Eucken is thus continually insisting on the idea
we recognise an I ndependent Spiritual Power as the basis of
”
reality, we no longer conceive this basis as an immoveable and
unapproachable background to all our activities, but rather as a of independence in connection with the spiritual life ; it is the only
self-containing, self-developing life, a life in which we may our-
possible life of freedom, he holds. " As regards life's content, while

we recognise an Independent Spiritual Power as the basis of
selves win a share, and, so far as we do so, bring our own life on to
the same level of self-initiating free activity" (p. 96). A nd again:
" That which current conceptions treat as a B eyond that must be reality, we no longer conceive this basis as an immoveable and
proved and j ustified by reference to the sense-world, is now the
unapproachable background to all our activities, but rather as a

only world which ex
world which neither asks nor consents to be derived from any

ists in its own right, the only true and genuine
self-containing, self-developing life, a life in which we may our-

outside source. . . . The course of historical development
selves win a share, and, so far as we do so, bring our own life on to
shows us sense immediacy constantly yielding more and more of
the same level of self-initiating free activity (p. 96). And again :
"
its supremacy to a spiritual immediacy; the outward life is lived

"
That which current conceptions treat as a Beyond that must be
proved and justified by reference to the sense-world, is now the
and viewed from the standpoint of the inward and not vice versa.
The Ptolemaic centre is replaced by the Copernican " (pp. 101,102).
A nd yet this is not all apparently, for in so far as E ucken looks

only world which exists in its own right, the only true and genuine
chiefly to the ' wholeness' of man, he sees that the ' opposites'
world which neither asks nor consents to be derived from any

outside source. The course of historical development
must be included and transcended in self-realisation. " I t is,
. . .
indeed, a point of fundamental importance that life can thus take
shape, and through its inclusive activity include and transcend the
shows us sense immediacy constantly yielding more and more of
opposition of subj ect and obj ect " (p. 98). A s to the opposition of
its supremacy to a spiritual immediacy; the outward life is lived
and viewed from the standpoint of the inward and not vice versa.
The Ptolemaic centre is replaced by the Copernican (pp. 101, 102).
"
And yet this is not all apparently, for in so far as Eucken looks
chiefly to the ‘wholeness’ of man, he sees that the ‘opposites’
must be included and transcended in self-realisation. " It is,
indeed, a point of fundamental importance that life can thus take
shape, and through its inclusive activity include and transcend the
opposition of subject and object" (p. 93). As to the opposition of
Co 316
870 THE QUEST
870
TH E Q UE ST
subject and world, the Spiritual Life “envelopes this opposition,
subj ect and world, the Spiritual L ife " envelopes this opposition,
and, in the fulness of creative power, can enrich life with a content
which reveals itself in and through the psychical functions of
and, in the fulness of creative power, can enrich life with a content
which reveals itself in and through the psychical functions of
thought, feeling and will, though it can never by any possibility thought, feeling and will, though it can never by any possibility
originate in these functions " (p. 102). I t rather comes into play
originate in these functions," (p. 102). It rather comes into play

when these functions '
A nd yet again: " The Spiritual L

correspond' or ' match,'
ife demands a complete, inclusive

we should say.
when these functions correspond or match,’ we should say.

' ’ ‘
activity transcending the opposition between subj ect and world,

And yet again : The Spiritual Life demands a complete, inclusive
"
inward feeling and outward fact. O ur merely psychical life,

activity transcending the opposition between subject and world,
however, is at the mercy of this opposition " (p. 109). I f the term
inward feeling and outward fact. Our merely psychical life,

however, is at the mercy of this opposition (p. 109). If the term
' spiritual' occurs on nearly every page, there is also another word
"
that occurs almost as often, as may be seen even in the few
q uotations we have given. I t is that most unsatisfactory of all

‘
spiritual occurs on nearly every page, there is also another word
’
q ualifications, the depreciatory vocable ' mere.' The so freq uent
that occurs almost as often, as may be seen even in the few

occurrence of this q uestion-begging epithet seems to us to indicate a
weakness. Curiously enough, indeed, it sometimes occurs precisely

quotations we have given. It is that most unsatisfactory of all
where the strongest attack might be delivered on idealist positions
qualifications, the depreciatory vocable ' mere.’ The so frequent
by anti-idealists. A nd this is strange, for E ucken of course recog-
occurrence of this question-beggingepithet seems to us to indicate a
nises over and over again the strength of the opposition; indeed he
weakness. Curiously enough, indeed, it sometimes occurs precisely

where the strongest attack might be delivered on idealist positions
not unfreq uently sets it forth with sympathy and insight.
The F aith and W orks of Christian Science.
B y the author of ' Confessio Medici.' L ondon (Macmillan & Co.),

by anti-idealists. And this is strange, for Eucken of course recog-
1909.
nises over and over again the strength of the opposition; indeed he
not unfrequently sets it forth with sympathy and insight.
W I TH the faith of Christian Science Mr. Stephen Paget, the author
of Confessio Medici, will have nothing whatever to do; as to its
works, he admits that it not unfreq uently cures functional
disorders, but denies that it ever has, and declares that it never
can, cure organic diseases. H e reproaches it (by-the-by he always

THE FAITH AND Worms or CHRISTIAN SCIENCE.
speaks of it as ' she' ) especially with keeping silence on its many
By the authorof ‘Confessio Medici.’ London (Macmillan 65 Co.),

failures and with the useless nature for any critical purposes of
the records of its successes;
out-and-out opponent, we have once more set forth the now

and, as was to be ex pected from an
1909.
familiar story of Mrs. E ddy and her book, its origin and evolution
(Q uimby-W iggin), of her papacy, and the docility of her followers.

WITH the faith of Christian Science Mr. Stephen Paget, the author
The only good of it is, we are told, that Christian Science
of Confessio Medici, will have nothing whatever to do; as to its
preaches Q uietism; yet the trouble of even this is that it preaches
works, he admits that it not unfrequently cures functional

disorders, but denies that it ever has, and declares that it never
it with such boastful presumption. I n so far as she does preach it,
however, she supplies a want. O n this her critic becomes eloq uent
as follows:
can, cure organic diseases. He reproaches it (by-the-by he always
speaks of it as she ') especially with keeping silence on its many
‘
failures and with the useless nature for any critical purposes of
the records of its successes; and, as was to be expected from an
out-and-out opponent, we have once more set forth the now
familiar story of Mrs. Eddy and her book, its origin and evolution
(Quimby-Wiggin), of her papacy, and the docility of her followers.
The only good of it is, we are told, that Christian Science
preaches Quietism; yet the trouble of even this is that it preaches
it with such boastful presumption. In so far as she does preach it,
however, she supplies a want. On this her critic becomes eloquent
as follows:
Co 316
871
More and more the churches in London are ceasingtopreach
"
" More and more the churches in L ondon are ceasing to preach
Quietism, and are preaching Action: all political and social

Q uietism, and are preaching A
problems, all militant thought, all criticism, q

ction: all political and social
uicq uid agunt

problems, all militant thought, all criticism, quicquid agunt
homines, concern them. N ow, to the heart of it all, comes the
homines, concern them. Now, to the heart of it all, comes the
sudden advice to everybody, to leave off believing in anything but
sudden advice to everybody, to leave off believing in anything but
God; to sit still, and think of God; to leave all to God; practically,
God; to sit still, and thinkof God; to leave all to God; practically,
to be God. Slowly, the Name, like the note of a huge bell, swings
to be God. Slowly, the N ame, like the note of a huge bell, swings
down; and the heavy waves of the sound beat and fall, and pass
into unq uiet lives till they cease to hear those discords which they down; and the heavy waves of the sound beat and fall, and pass
make in themselves from birth to death. Such magic is in this N ame,
into unquiet lives till they cease to hear those discords which they
if it be sounded alone, to the silencing of all else. I
legion of the poor, that I may say nothing of the rich, I

nto the restless
long for the

make in themselves from birthto death. Such magic is in this Name,
advent of Q uietism, into us and our I mperial L ondon, haunted by
if it be sounded alone, to the silencing of all else. Into the restless
the ghost of I mperial R ome. I t is not for me to tell the churches
legion of the poor, that I may say nothing of the rich, I long for the
what they ought to preach, nor do I know whether they would now
advent of Quietism, into us and our Imperial London, haunted by

the ghost of Imperial Rome. It is not for me to tell the churches
venture to ask L ondoners to be q uiet. O nly, I am sure that, for the
defeat of Christian Science, they must preach Q uietism. B ut there
are two kinds of Q uietism, one true, the other false. True Q uietism what they ought to preach, nor do I know whether they would now
neither philosophises, defines, argues, nor takes a side. I t feels,
venture to ask Londoners to be quiet. Only, I am sure that, for the

defeat of Christian Science, they must preach Quietism. But there
therefore it is. I ts only product is itself. I t never thinks what
the world has said, or is saying, or will say; it is indifferent to all
evidences, works and results. F alse Q uietism arrays herself in

are two kinds of Quietism, one true, theother false. True Quietism
rhetoric, in bad logic, in phrases torn from contex t and pinned on
neither philosophises, defines, argues, nor takes a side. It feels,
anyhow, or worn upside down; introduces herself, ex plains her
therefore it is. Its only product is itself. It never thinks what

own startling occurrence, wonders that you never heard of her
before, talks of her accomplishments, and of her points of view."

the world has said, or is saying, or will say; it is indifierent to all
This, however, is not peculiar to Christian Science; in a
evidences, works and results. False Quietism arrays herself in
number of analogous movements faith is being aroused among
rhetoric, in bad logic, in phrases torn from context and pinned on

anyhow, or worn upside down; introduces herself, explains her
the many far and wide and in the old way assertion piled
on assertion, misunderstood resounding phrases used as magical
formulae, self-advertisement on all sides, fast shutting of the own startling occurrence, wonders that you never heard of her
eyes to all evidence and ex perience that runs contrary to
before, talks of her accomplishments, and of her points of view."

what the faithful desire to believe. Still there is '
even such faith works apparent wonders. W hether, however,

faith,' and
This, however, is not peculiar to Christian Science; in a

a subtler disease of the mind is not freq uently contracted in
number of analogous movements faith is being aroused among
ex change for the cure of the body by faith engendered by the
the many far and wide and in the old way—assertion piled
on assertion, misunderstood resounding phrases used as magical
affirmations and denials of Christian Science and other such
formulze, self-advertisement on all sides, fast shutting of the

movements, is a q uestion calling for answer; those who have had
long ex perience in such matters have little hesitation in insisting
on the dangers of such methods. They admit the cure of the body,
eyes to all evidence and experience that runs contrary to
they admit the enthusiasm, they admit the power of faith, they
what the faithful desire to believe. Still there is ‘faith,’ and

such faith works apparent wonders. Whether, however,
admit the possibility of the bringing into play of the ' sub-
even
a subtler disease of the mind is not frequently contracted in
exchange for the cure of the body by faith engendered by the
afiirmations and denials of Christian Science and other such
movements, is a question calling for answer; those who have had
long experience in such matters have little hesitation in insisting
on the dangers of such methods. They admit the cure of the body,
they admit the enthusiasm, they admit the power of faith, they
admit the possibility of the bringing into play of the ‘sub-
Co 316
872 THE QUEST
372
TH E Q UE ST conscious in many modes, but they see great danger in sacrificing

’
conscious' in many modes, but they see great danger in sacrificing
the understanding to the sub-conscious’ for the sake of

'
temporary bodily benefit. This does not mean a glorification of

the understanding to the ' sub-conscious' for the sake of
temporary bodily benefit. This does not mean a glorification of
the intellect, but rather a glorifying of it together with the making

the intellect, but rather a glorifying of it together with the making
glorious of the rest that goes together to make the whole man.
glorious of the rest that goes together to make the whole man.
Myth, Magic and Morals.
A Study of Christian O rigins. B yF red. Cornwallis Conybeare,
M.A .L ondon (W atts & Co.), 1909.
MYTH, MAGIC AND MORALS.

Throughout the centuries Christians have boasted themselves
that the dogmas and ideals of their faith are derived immediately
from the L ife of Jesus of N azareth, that they were realised

A Study of Christian Origins. By Fred. Cornwallis Conybeare,
historically and uniq uely in H is person. H e was the living
M.A. London (Watts 6; Co.), 1909.
revelation of the faith; in H im was perfection made uniq uely
THROUGHOUT the centuries Christians have boasted themselves

manifest in human and divine fulness. Christianity is thus made
to rest first and last and midmost on a uniq ue historic fact which
brought a new element physically into the world-process;

that the dogmas and ideals of their faith are derived immediately
Christianity was revealed in a life, lived uniq uely as an ex ample by
from the Life of Jesus of Nazareth, that they were realised
God H imself on earth.
historically and uniquely in His person. He was the living

This view has fully satisfied the ages of unq uestioning faith,
and still to-day satisfies those who are in the childhood stage of
revelation of the faith; in Him was perfection made uniquely
religion, that is to say, in the nursery of traditionalism. The nex t
manifest in human and divine fulness. Christianity is thus made
age of religion and first step out of the nursery is the stage of
to rest first and last and midmost on a unique historic fact which
brought a new element physically into the world-process;
doubt, of intellectual inq uiry, when the soul begins to think for
itself, and asks the simple q uestion: W hat evidence is there for
such an overwhelming claim? F or upwards of half a century the Christianity was revealed in a life, lived uniquely as an example by
documents which for so long were unq uestioningly assumed to
God Himself on earth.

confirm this claim have been minutely analysed in order to
ascertain their historic value. The claim ' W e rest our case on
This view has fully satisfied the ages of unquestioning faith,
history' has been sq uarely met with the answer, ' Then it must
and still to-day satisfies those who are in the childhood stage of
religion, that is to say, in the nursery of traditionalism. The next
hold good when the methods and canons of historic research are
age of religion and first step out of the nursery is the stage of
applied to it.' I f these tests are applied with greater severity
doubt, of intellectual inquiry, when the soul begins to think for

than is the case with any other subj ect of historic enq uiry, the reason
is that for no other event or series of events in the world' s history
is so much claimed.
itself, and asks the simple question: What evidence is there for
I t is, then, to the purely historical side of the q uestion that
such an overwhelming claim? For upwards of half a century the

documents which for so long were unquestioningly assumed to
Mr. Conybeare devotes himself rigorously, one might almost say
remorselessly, in the volume before us. I f history, according to
the orthodox , is the final bar of appeal, then they shall have
confirm this claim have been minutely analysed in order to
history pure and unalloyed according to the documents they have
ascertain their historic value. The claim ‘We rest our case on
history’ has been squarely met with the answer, ‘Then it must
hold good when the methods and canons of historic research are
applied to it.’ If these tests are applied with greater severity
than is the case with any other subject of historic enquiry, the reason
is that for no other event or series of events in the world's history
is so much claimed.
It is, then, to the purely historical side of the question that
Mr. Conybeare devotes himself rigorously, one might almost say
remorselessly, in the volume before us. If history, according to
the orthodox, is the final bar of appeal, then they shall have
history pure and unalloyed according to the documents they have
0 31¢
brought into court. Mr. Conybeare’s is a severely objective mind,

R
879
E V I E W SA N D N O TI CE S
his point of view is scarcely to be distinguished from that of pure

brought into court. Mr. Conybeare' s is a severely obj ective mind,
rationalism ; for mysticism or allegory, for myth or miracle, he has
his point of view is scarcely to be distinguished from that of pure
no sympathy, indeed for much else that generally goes to make up
rationalism; for mysticism or allegory, for myth or miracle, he has
religion he has very little patience. But we can hardly blame him
for this; the challenge throughout the centuries has been made to
no sympathy, indeed for much else that generally goes to make up
religion he has very little patience. B ut we can hardly blame him
for this; the challenge throughout the centuries has been made to the historical critic, and now that he has appeared to take it up-
the historical critic, and now that he has appeared to take it up
we cannot very well complain of his make-up. In his treatment

of the documents Mr. Conybeare for the most part follows in the
we cannot very well complain of his make-up. I n his treatment
of the documents Mr. Conybeare for the most part follows in the
footsteps of W ellhausen, H arnack and L oisy; but throughout he footsteps of Wellhausen, Harnack and Loisy; but throughout he
deals with the material at first-hand and shows ample signs of
deals with the material at first-hand and shows ample signs of
that ripe scholarship which has characterised all his previous work.
The earliest documents of Christianity are the L etters of Paul,

that ripe scholarship which has characterised all his previous work.
the genuineness of which on the whole Mr. Conybeare accepts.
The earliest documents of Christianity are the Letters of Paul,
(This is somewhat surprising, as are also the early dates he gives the genuineness of which on the whole Mr. Conybeare accepts.
to the Synoptic documents, considering how radical he is in other
(This is somewhat surprising, as are also the early dates he gives

to the Synoptic documents, considering how radical he is in other
respects.) I n these L etters, however, we find nothing of the
historic Jesus; the Christ of Paul is a Christ of his own private-
respects.) In these Letters, however, we find nothing of the

revelations.
A s to the Gospels, Mr. Conybeare at once dismisses the fourth
historic Jesus; the Christ of Paul is a Christ of his own private

as devoid of all historic value. "
events of Jesus' s ministry as narrated in them [

I t inverts the seq uence of the chief
the Synoptics] ,
revelations.
transforms his teaching beyond all recognition, turns him into the
As to the Gospels, Mr. Conybeare at once dismisses the fourth
L ogos or Divine R eason, and in other respects shows itself to be a
as devoid of all historic value.

“
It inverts the sequence of the chief
religious romance embodying speculations about him, later much
events of Jesus's ministry as narrated in them [the Synoptics],

transforms his teaching beyond all recognition, turns him into the
than Paul, but of which Paul' s ecstatic thinking was the fons et
origo. The fourth Gospel enshrines, no doubt, many noble
thoughts, but is on the whole frigid, insincere, and full of ex aggera-

Logos or Divine Reason, and in other respects shows itself to be a
tions. W e may safely neglect it in any attempt to get back to the
religious romance embodying speculations about him, later much

than Paul, but of which Paul's ecstatic thinking was the fans et
earliest traditions of Jesus."
To find the fourth Gospel characterised as ' frigid' is somewhat
surprising; but setting this aside, we must remember that by the origo. The fourth Gospel enshrines, no doubt, many noble
' earliest traditions' of Jesus Mr. Conybeare means the view of
thoughts, but is on the whole frigid, insincere, and full of exaggera-

tions. We may safely neglect it in any attempt to get back to the
Jesus taken by the earliest sources of the composite documents
known as the Synoptic Gospels; these earliest sources, he
maintains, show forth Jesus as a Jewish teacher, sharing in the

earliest traditions of Jesus."
beliefs of his time, and in the practices of his ancestral religion,
To find the fourth Gospel characterised as ‘ frigid is somewhat
’
firmly believing in the immediately approaching end of the world
surprising; but setting this aside, we must remember that by the

‘earliest traditions’ of Jesus Mr. Conybeare means the view of
and the miraculous establishment of the Messianic K ingdom of
God on earth. So far was he from founding a universal religion
that he never " dreamed of any but Jews sharing in the heavenly Jesus taken by the earliest sources of the composite documents
kingdom whose near approach he proclaimed. H e ex pressly forbade
known as the Synoptic Gospels; these earliest sources, he

maintains, show forth Jesus as a Jewish teacher, sharing in the
beliefs of his time, and in the practices of his ancestral religion,
firmly believing in the immediately approaching end of the world
and the miraculous establishment of the Messianic Kingdom of’
God on earth. So far was he from founding a universal religion
that he never dreamed of any but Jews sharing in the heavenly
"
kingdom whose near approach he proclaimed. He expressly forbade
Co 316
374 THE QUEST
TH E Q UE ST
his disciples to missionise the heathen, or even the Samaritans."
bis disciples to missionise the heathen, or even the Samaritans." Least of all was he busied with founding a Church : for what need
L east of all was he busied with founding a Church: for what need
was there of a Church when the miraculous Kingdom was

was there of a Church when the miraculous K
momentarily ex pected?
ingdom was
momentarilyexpected ?
The solution of the Synoptic problem adopted by Mr. Conybeare
The solution of the Synoptic problem adopted by Mr. Conybeare
in its main outlines differs little from the view that now meets
in its main outlines difiers little from the view that now meets
with most favour. A ll the documents are composite. The
with most favour. All the documents are composite. The

Marcan is the oldest, and is to be dated about 70 AD. This
Marcan is the oldest, and is to be dated about 70 A .D. This
document demonstrably lay before the first and third evangelists,
who cut it up and adapted it severally to suit their purposes. document demonstrably lay before the first and third evangelists,
The Marcan document is not a first-hand production; it is a
who cut it up and adapted it severally to suit their purposes.

The Marcan document is not a first-hand production: it is a
composite, redacted from prior sources, and those sources already
literary, and not only so but most probably translations from the
A ramaic. That ' Mark' lay before ' Matthew' and ' L uke' no composite, redacted from prior sources, and those sources already
competent critics any longer doubt; and if we admit the 70 date
literary, and not only so but most probably translations from the
for ' Mark,' then ' Matthew' and ' L uke' may be given from 80-100.
Aramaic. That ‘Mark’ lay before ‘Matthew’ and ‘Luke’ no

The use of Mark by Matthew and L uke is not the only fact in
Synoptic criticism that may now be said to be ' acq uired' ; the first
competent critics any longer doubt; and if we admit the 70 date
and third evangelist made free use also of another written source
for ‘ Mark,’ then ' Matthew and ‘ Luke ' may be given from 80-100.
’
which probably lay before them already in two recensions a
The use of Mark by Matthew and Luke is not the only fact in
Synoptic criticism that may now be said to be ‘ acquired ; the first
document consisting largely of sayings and parables; this they
’
each of them cut up, and adapted and redacted to suit their
purposes and predilections. N evertheless the maj or part of the

and third evangelist made free use also of another written source
original can be reconstructed with probability from their q uotations,
which probably lay before them already in two recensions——a

and Conybeare reproduces H arnack'
should, however, be noted that the method of this reconstruction

s reconstruction of it. I t
document consisting largely of sayings and parables; this they

has been called into q uestion by some scholars, and especially by
each of them cut up, and adapted and redacted to suit their
Prof. K irsopp L ake in a recent number of The E x positor. This
purposes and predilections. Nevertheless the major part of the

second main source is known now generally as Q . or the non-
original can be reconstructed with probabilityfrom their quotations,

and Conybeare reproduces Harnack's reconstruction of it. It
Marcan document; it was a Greek document and in all probability
a translation from the A ramaic. I t should be remembered that
we are in a period of reaction generally in Synoptic criticism should, however, be noted that the method of this reconstruction
especially with regard to dates, and the theory of R amsay that in
has been called into question by some scholars, and especially by

Q . we have a document written during the lifetime of Jesus, j
before his death, is one of the most striking signs of the ex tent to
ust
Prof. Kirsopp Lake in a recent number of The Expositor. This

which this reaction has gone. The hypothesis that Mr. Conybeare
second main source is known now generally as Q. or the non-
seems to favour is that in the A ramaic originals underlying the
Marcan document; it was a Greek document and in all probability
a translation from the Aramaic. It should be remembered that
sources of ' Mark' and of the Q . document we have the earliest
material going back to Galilean circles, and therefore the nearest
approach to the historic facts about, not the L ife for there are
we are in a period of reaction generally in Synoptic criticism
no materials for a L ife proper but the brief ministry of Jesus.
especially with regard to dates, and the theory of Ramsay that in
These were presumably documents used by the ' B rethren of'
Q. we have a document written during the lifetime of Jesus, just

before his death, is one of the most striking signs of the extent to
which this reaction has gone. The hypothesis that Mr. Conybeare
seems to favour is that in the Aramaic originals underlying the
sources of ‘Mark’ and of the Q. document we have the earliest
material going back to Galilean circles, and therefore the nearest
approach to the historic facts about, not the Life——for there are
no materials for a Life proper—but the brief ministry of Jesus.
These were presumably documents used by the ‘Brethren of -
C0 316
the Lord’ tradition, by that circle of ‘Apostles’ and ‘Saints’ at
Jerusalem with whom Paul was at such open variance, and of
875
the L ord' tradition, by that circle of ' A postles' and ' Saints' at
whom he had apparently so poor an opinion. Their point of view
Jerusalem with whom Paul was at snch open variance, and of
was limited to essentially Jewish outlook; they were moreover

an
whom he had apparently so poor an opinion. Their point of view
characterised by the popular form of Ebionism—the ideals and

expectations of the ‘poor,’ who looked forward to a good time on
was limited to an essentially Jewish outlook; they were moreover
characterised by the popular form of E bionism the ideals and
ex pectations of the ' poor,' who looked forward to a good time on

earth in terms of a crude and materialistic Chiliasm. Jesus, their
earth in terms of a crude and materialistic Ghiliasm. Jesus, their
prophet, was a man born as all men; he was, however, righteous

according to the law beyond all others.
prophet, was a man born as all men; he was, however, righteous
according to the law beyond all others.
B ut if the ' Cephas' and ' James' circle at Jerusalem, of the But if the ‘Cephas’ and ‘James’ circle at Jerusalem, of the
Pauline L etters, was in possession of the plain historic facts of the
Pauline Letters, was in possession of the plain historic facts of the

life and teaching of the Rabbi Jeschu ha-Notzri, and the sources
life and teaching of the R abbi Jeschu ha-N otzri, and the sources
of the Synoptic writers were part and parcel of their literature, it
is ex ceedingly difficult to understand how Paul could have had the

of the Synoptic writers were part and parcel of their literature, it
smallest chance of withstanding the ' Pillar' apostles to the face,
is exceedingly difficult to understand how Paul could have had the
or of persuading communities already formed by them or their
agents, that Cephas and James did not know what they were
smallest chance of withstanding the Pillar’ apostles to the face,
‘
talking about. I n the Canonical documents we know only what

or of persuading communities already formed by them or their
agents, that Cephas and James did not know what they were
Paul says about the ' Saints' at Jerusalem; there happen,
however, to be fairly abundant remains of non-canonical literature
talking about. In the Canonical documents we know only what

Paul says about the Saints at Jerusalem; there happen,
'
that tell us what the ' Saints' thought about Paul; and the picture
'
that the sources of the Clementines give us, when analysed by the
most recent criticism, introduces us to a mix ture of so many however, to be fairly abundant remains of non-canonical literature
strange elements of forgotten history and legends of a Gnostic
that tell us what the Saints thought about Paul; and the picture
‘ ’
that the sources of the Clementines give us, when analysed by the
nature that it is impossible to accept the apparently straight-
forward and simple solution of the origins of Christianity that
seems to result from Mr. Conybeare' s line of argument.

most recent criticism, introduces us to a mixture of so many
W hat were the communities or churches that Paul found, as
strange elements of forgotten history and legends of a Gnostic

well as founded, almost everywhere in his travels and to whom he
nature that it is impossible to accept the apparently straight-

forward and simple solution of the origins of Christianity that

preached his view of a spiritual Christ or Messiah revealed to him
by his own ecstatic ex periences and visions? W ere they all
derivatives from the Jerusalem Jesus-community, the circle that is

seems to result from Mr. Conybeai-e's line of argument.
supposed to have been in possession of the true historic facts of
What were the communities or churches that Paul found, as

well as founded, almost everywhere in his travels and to whom he
the life of Jesus and the custodian of his preaching? They were
certainly not the orthodox synagogues, for Paul was invariably
driven out of these with contumely. W hat were these circles who preached his view of a spiritual Christ or Messiah revealed to him
had apparently been long established when Paul first visited them,
by his own ecstatic experiences and visions ? Were they all

with their prophets and gifts of the spirit, with technical terms all
of a ' Gnostic' nature, or at least of a common theological language

derivatives from the Jerusalem Jesus-community,the circle that is
that Paul shares with them? W as the only tradition of Jesus
supposed to have been in possession of the true historic facts of
the naive E bionite view of the Jerusalem church, as we are asked
the life of Jesus and the custodian of his preaching ? They were
to believe? W hat became of Paul during his retirement to
certainly not the orthodox synagogues, for Paul was invariably

driven out of these with contumely. What were these circles who
had apparently been long established when Paul first visited them,
with their prophets and gifts of the spirit, with technical terms all
of a ' Gnostic ’ nature, or at least of a common theologicallanguage
that Paul shares with them ? Was the only tradition of Jesus
the naive Ebionite view of the Jerusalem church, as we are asked
to believe? What became of Paul during his retirement to
C0 816
876 THE QUEST
876 Arabia, after the first great spiritual experience that led to his
TH E Q UE ST
conversion from an official persecutor of the Messianic sects to a

A rabia, after the first great spiritual ex
conversion from an official persecutor of the Messianic sects to a

perience that led to his
preacher of a spiritual doctrine of Christhood begotten of immediate

preacher of a spiritual doctrine of Christhood begotten of immediate
experience and revelation? Paul is never tired of expressing his
ex perience and revelation? Paul is never tired of ex pressing his
contempt for those who preach the doctrine of a fleshly Messiah.
contempt for those who preach the doctrine of a fleshly Messiah.
He owes his doctrine to no man, he continually boasts, but to

immediate revelation. The Jerusalem church rejects him; the
H e owes his doctrine to no man, he continually boasts, but to
immediate revelation. The Jerusalem church rej ects him; the
other communities accept his teaching. H e is perpetually urging other communities accept his teaching. He is perpetually urging
his correspondents not to listen to the ' after the flesh' doctrine of
his correspondents not to listen to the ' after the flesh doctrine of
’
the emissaries of the Jerusalem church that came to visit the

the emissaries of the Jerusalem church that came to visit the
communities with whom he is in contact. N ow, if those com-
munities had all been founded by Peter and James and the rest of
communities with whom he is in contact. Now, if those com-
the Jerusalem Saints, it stands to reason that Paul would not
munities had all been founded by Peter and James and the rest of
have had the slightest chance of getting a hearing. W hat were
the Jerusalem Saints, it stands to reason that Paul would not

have had the slightest chance of getting a hearing. What were
these churches? They seem most probably to have pertained
for the most part to the outer circles of communities of an
E ssene-like and mystic nature, of pious and contemplative these churches? They seem most probably to have pertained
orders, and it is in these latter, we believe, that the secret of
for the most part to the outer circles of communities of an

Essene-like and mystic nature, of pious and contemplative

Christianity and its true origins remain hidden. I t may even
be that Paul spent his time in A rabia in one such retreat, and
that this further emboldened him to withstand Cephas to the orders, and it is in these latter, we believe, that the secret of
face.
Christianity and its true origins remain hidden. It may even

H owever this may be, in studying the L
earliest documents of Christianity which we possess, we are

etters of Paul, the
be that Paul spent his time in Arabia in one such retreat, and
brought into contact with numerous religious societies apart from
that this further emboldened him to withstand Cephas to the
the orthodox synagogues of the Jews, scattered throughout the cities
face.
of the Diaspora; they were all strongly imbued with Messianic
However this may be, in studying the Letters of Paul, the

earliest documents of Christianity which we possess, we are
hopes of a more or less spiritual nature, and were most certainly
devoted to the cultivation of the spiritual life according to their
brought into contact with numerous religious societies apart from

lights. That these were all Jesus-communities that is to say,
' churches' founded by the followers solely of the popular preaching
theorthodox synagogues of the Jews, scattered throughout the cities

of the Diaspora; they were all strongly imbued with Messianic
of Jesus we have never been able to believe. The L etters of Paul,
the earliest documents of Christianity, introduce us to circles of
practice and belief, to an atmosphere foreign to that of the story of hopes of a more or less spiritual nature, and were most certainly
the ' sources ' of the Synoptic compositions that at least is evident
devoted to the cultivation of the spiritual life according to their
on all hands. Did Paul create this atmosphere entirely, or did he
lights. That these were all Jesus-communities—that is to say,

churches’ founded by the followers solely of the popular preaching
find it already ex isting and pervade it with his own strenuous
‘
convictions based on his private revelations? I f it already ex isted
it follows that the view of the Jerusalem ' Pillars' concerning of J esus—we have never been able to believe. The Letters of Paul,
Messianism was but one of a number of views, that it was further,
the earliest documents of Christianity, introduce us to circles of

practice and belief, to an atmosphere foreign to that of the story of
to the mind of Paul, a most materialistic view, and that he
preferred to labour among those who had more spiritual ideas on the
the ‘ sources of the Synoptic compositions—that at least is evident

’
on all hands. Did Paul create this atmosphere entirely, or did he

find it already existing and pervade it with his own strenuous
convictions based on his private revelations ‘? If it already existed
it follows that the view of the Jerusalem ‘Pillars’ concerning
Messianism was but one of a number of views, that it was further,
to the mind of Paul, a most materialistic view, and that he
preferred to labour among those who had more spiritual ideas on the
0 glee
subject. Now it was precisely among such believers that the
877
doctrine of the Saviour as a HeavenlyBeing was in highest favour;

it was precisely among such circles that belief in the Logos was
subj ect. N ow it was precisely among such believers that the
doctrine of the Saviour as a H eavenly B eing was in highest favour;
it was precisely among such circles that belief in the L ogos was a fundamental of their creed. Such ideas were in wide circulation
a fundamental of their creed. Such ideas were in wide circulation
among the thoughtful and educated of the time of the ministry of

among the thoughtful and educated of the time of the ministry of
Jesus. I t is almost impossible to believe that he himself was not

Jesus. It is almost impossible to believe that he himself was not
familiar with them; indeed it is highly probable that before the
familiarwith them; indeed it is highly probable that before the
year, or months rather, of his preaching to the people, he was a
year, or months rather, of his preaching to the people, he was a

member of one of the many orders of the Pious, or Pure, or
member of one of the many orders of the Pious, or Pure, or

Righteous, or Poor, who had lay members scattered about every-
R ighteous, or Poor, who had lay members scattered about every-
where in the towns and villages. These held far more spiritual
views of Messianism than those of the ignorant, materialistic where in the towns and villages. These held far more spiritual
peasants; and it is impossible to believe that Jesus could have
views of Messianism than those of the ignorant, materialistic

peasants; and it is impossible to believe that Jesus could have
shared the crude ex pectation of the people rather than the more
spiritual views of the mystics and contemplatives. Such considera-
tions, then, do not allow us to be confident that in the ' sources' of

shared the crude expectation of the people rather than the more
the Synoptics which show Jesus sharing the ignorant views of the
spiritual views of the mystics and contemplatives. Such considera-

people, we have the true historical portrait of the man; they
tions, then, do not allow us to be confident that in the ‘ sources of

'
rather lead us to suppose that we have therein j ust the sort of
misunderstanding that would naturally occur when a great spiritual

the Synoptics which show Jesus sharing the ignorant views of the
teacher addresses audiences of all kinds indiscriminately. E ach
people, we have the true historical portrait of the man; they
would interpret according to his own hopes and fears; the poor,
rather lead us to suppose that we have therein just the sort of

misunderstanding that would naturally occur when a great spiritual
who were ex pecting a social and political revolution, to be
engineered by the immediate interposition of Y ahweh, would
interpret the utterances of the spiritually revolutionary R abbi in

teacher addresses audiences of all kinds indiscriminately. Each
their own way, and treasure up their own misunderstandings as
would interpret according to his own hopes and fears; the poor,
the ' true word'
get to the real historic man and what he thought and hoped,
of the message. B ut that from such records we can
who were expecting a social and political revolution, to be

much less to the ' mind of the master,' is hardly to be believed.
engineered by the immediate interposition of Yahweh, would
interpret the utterances of the spiritually revolutionary Rabbi in
The Story of Glastonbury and the Grail.
O r the L ight of A valon. A Mystery Play concerning the I ntroduc-
their own way, and treasure up their own misunderstandings as

tion of Christianity to E ngland by Joseph of A rimathea.
B y Melchior Macbride. L ondon (H unter & L onghurst),

the true word’ of the message. But that from such records we can
‘
1909.
get to the real historic man and what he thought and hoped,
MR .' Macbride' S' verse runs smoothly, and, though the play
much less to the ' mind of the master,’ is hardly to be believed.

contains little dramatic action and its scenes are little better
THE STORY OF GLASTONBURY AND THE GRAIL.

than settings for narrative and declamation, it will certainly act
better than the indifferent ' dramatic reading' of it at the B ij ou
Or the Light of Avalon. A Mystery Play concerning the Introduc-

Theatre to which we listened last A pril would lead us to suppose.
There are some fine passages and lofty ideas in it; but the whole
13
tion of Christianity to England by Joseph of Arimathea.
By Melchior Macbride. London (Hunter 65 Longhurst),
1909.
MB. MAcBBIDE‘s verse runs smoothly, and, though the play
' '
contains little dramatic action and its scenes are little better
than settings for narrative and declamation, it will certainly act
better than the indiflerent ‘dramatic reading of it at the Bijou
’
Theatre to which we listened last April would lead us to suppose.

There are some fine passages and lofty ideas in it; but the whole
12
Co 316
878 THE QUEST
878
story is lacking in historical probability. It takes for granted the

truth of the monkish Joseph of Arimathzea legend, developed in all
TH E Q UE ST
story is lacking in historical probability. I t takes for granted the
truth of the monkish Joseph of A rimatbsea legend, developed in all

probability from the apocryphal Gospel of Nicodemus, to the
probability from the apocryphal Gospel of N icodemus, to the
greater glory of Glastonbury. It would be to no purpose to recite

the points on which the historical critic must perforce join issue
greater glory of Glastonbury. I t would be to no purpose to recite
the points on which the historical critic must perforce j oin issue
with the author. I t is enough to mention that Mr. ' Macbride'

with the author. It is enough to mention that Mr. Macbride'
‘
will have it that the Magi were Druids, and that he finds no
will have it that the Magi were Druids, and that he finds no
difficulty in asking us to believe that Jesus in his lifetime had a
coin struck, with his face on one side and a legend on the other
diflicnlty in asking us to believe that Jesus in his lifetime had a
fully declaring himself as " the Man triumphant over death."
coin struck, with his face on one side and a legend on the other
I dealism as a Practical Creed.
fully declaring himself as " the Man triumphant over death.”
B eing the L ectures on Philosophy and Modern L ife delivered
before the University of Sydney. B y H enry Jones, L L .D.,
D.L itt., Professor of Moral Philosophy in the University of

Inmmsm AS A PRACTICAL CREED.
Glasgow. Glasgow (MacL ehose), 1909.
Being the Lectures on Philosophy and Modern Life delivered

TH E SE inspiriting lectures by Professor Jones are an eloq uent plea
for a practical trial of I dealism, not merely in all that concerns
our own individual interpretation of life, but also and even before the University of Sydney. By Henry Jones, LL.D.,
mainly in our social relationships and constructive work. W hat
D.Litt., Professor of Moral Philosophy in the University of

Glasgow. Glasgow (Machehose), 1909.
is here meant by I dealism, however, is no mere dry scholastic
system of philosophy, although he identifies it largely with what
is technically known as O bj ective or A bsolute I dealism, and in
particular with the philosophy of H egel. I t is rather the I dealism

THESE inspiriting lectures by Professor Jones are an eloquent plea
garnered of man' s individual and social ex perience, and three of
for a practical trial of Idealism, not merely in all that concerns

our own individual interpretation of life, but also—and even
the lectures are devoted to tracing the historical process whereby
" Spirit comes into possession of itself and the world, that is
becomes ' F ree.' " I t is the I dealism which asserts that, " Spirit
mainly-—in our social relationships and constructive work. What
is more and higher than any material or natural force, and has
is here meant by Idealism, however, is no mere dry scholastic
superior rights; and further, that the natural world is itself the
system of philosophy, although he identifies it largely with what

is technically known as Objective or Absolute Idealism, and in

symbol or phenomenal manifestation of Spirit." I t should be
noted, however, that Prof. Jones does not use the term ' Spirit' in
any theological sense, but as " the best word I know for thought
particular with the philosophy of Hegel. It is rather the Idealism
and feeling and will and all the powers of man in interpenetration
garnered of man's individual and social experience, and three of

the lectures are devoted to tracing the historical process whereby
and indivisible unity." The work is most eloq uent and suggestive,
with a vein of poetry and even of devotional mysticism running
through ' it. W e regret that lack of space will not permit our
"
Spirit comes into possession of itself and the world, that is
q uoting some of the many terse and epigrammatic sentences which
becomes ‘ Free.’"
It is the Idealism which asserts that, Spirit
"
are to be found on almost every page.
W .K .
is more and higher than any material or natural force, and has
superior rights; and further, that the natural world is itself the
symbol or phenomenal manifestation of Spirit." It should be
noted, however, that Prof. Jones does not use the term ‘ Spirit in
'
any theological sense, but as the best word I know for thought
“
and feeling and will and all the powers of man in interpenetration
and indivisible unity." The work is most eloquent and suggestive,
with a vein of poetry and even of devotional mysticism running
through -‘it. We regret that lack of space will not permit our
quoting some of the many terse and epigrammatic sentences which
are to be found on almost every page.
WI Kb
0 31¢
Srunms IN MYSTICAL RELIGION.

379
Studies in Mystical R eligion.
B yR ufus M. Jones, M.A ., D.L itt., H averford College, D.S.A .
L ondon (Macmillan), 1909.
By Rufus M. Jones, M.A., D.Litt., Haverford College, U.S.A.

London (Macmillan),1909.
Db. R O F DS M. JO N E S should have called his interesting and
instructive volume ' Studies in Christian Mysticism,' rather than
' Studies in Mystical R eligion,' for he has practically nothing to
say of mysticism outside Christianity (ex cept for a short chapter DB. RUFUS M. JONES should have called his interesting and
on ' R oots of Mysticism in Classical L iterature,' where he treats
instructive volume Studies in Christian Mysticism,’ rather than

'
'
Studies in Mystical Religion,‘ for he has practicallynothing to
very briefly of Plato, A ristotle, and Plotinus), although he admits
say of mysticism outside Christianity (except for a short chapter

that religion of the mystical type " is not confined to Christianity,
but belongs in some degree to all forms of religion, for first-hand
on Roots of Mysticism in Classical Literature,’ where he treats

ex periences of a Divine and H igher Presence are as old as human
‘
very briefly of Plato, Aristotle, and Plotinns), although he admits

personality." W hat then is the meaning that our author gives to
mysticism, for it is, as he says, a word that cannot properly be
nsed without careful definition? H e defines it as that " type of

that religion of the mystical type “ is not confined to Christianity,
religion which puts the emphasis on immediate awareness of
but belongs in some degree to all forms of religion, for first-hand
relation with God, on direct ,and intimate consciousness of the
experiences of a Divine and Higher Presence are as old as human

personality." What then is the meaning that our author gives to
Divine Presence. I t is religion in its most acute, intense, and
living stage." That any series of studies in Christian mysticism
which profess to trace its phases from the earliest days onwards,
mysticism, for it is, as he says, a word that cannot properly be
should entirely eliminate all consideration of the many forms of
used without careful definition ‘? He defines it as that “ type of

religion which puts the emphasis on immediate awareness of
mystic speculation and practice represented by the Gnostic schools,
is, to our mind, a serious omission, and yet Dr. Jones has nothing to
say on the subj ect ex cept one or two brief depreciatory sentences.
relation with God, on direct _and intimate consciousness of the
A nd yet it is precisely the positions of the Gnostics that appear
Divine Presence. It is religion in its most acute, intense, and
again and again in many of the later phases of Christian mysticism.
living stage.” That any series of studies in Christian mysticism

which profess to trace its phases from the earliest days onwards,
F or instance, what can be a clearer echo of one phase of Gnostic
doctrine than the following summary of the main tenets of the
W aldenses q uoted from Jundt' s H istoire du Panthiisme populaire?

should entirely eliminate all consideration of the many forms of
mystic speculation and practice represented by the Gnostic schools,
" They pretend that every man is Son of God in the same
is, to our mind, a serious omission, and yet Dr. Jones has nothing to
manner that Christ was. Christ had God or the H oly Spirit for
soul; and they say that other men also have. They believe in
the incarnation, the birth, the passion, and the resurrection of

say on the subject except one or two brief depreciatory sentences.
Christ, but they mean by it the Spiritual conception, Spiritual
And yet it is precisely the positions of the Gnostics that appear

again and again in many of the later phases of Christian mysticism.
birth, Spiritual resurrection of the perfect Man. F or them the
true passion of Jesus is the martyrdom of a holy man, and the true
sacrament is the conversion of a man, for in such a conversion the

For instance, what can be a clearer echo of one phase of Gnostic
body of Christ is formed."
doctrine than the following summary of the main tenets of the
This, however, is not q uite correct; neither Gnostics nor
Waldenses quoted from J undt’s Histoire du Panthéismepopulaire ?

"
They pretend that every man is Son of God in the same
manner that Christ was. Christ had God or the Holy Spirit for
soul; and they say that other men also have. They believe in
the incarnation, the birth, the passion, and the resurrection of
Christ, but they mean by it the Spiritual conception, Spiritual
birth, Spiritual resurrection of the perfect Man. For them the
true passion of Jesus is the martyrdom of a holy man, and the true
sacrament is the conversion of a man, for in such a conversion the
body of Christ is formed."
This, however, is not quite correct; neither Gnostics nor
Co 316
880 THE QUEST
880
Waldenses contended that ‘ every man is Son of God in the same

manner that Christ was.’ This they averted of the man regenerate
TH E Q UE ST
W aldenses contended that ' every man is Son of God in the same
manner that Christ was.' This they averred of the man regenerate
only.
only.
Dr. Jones's sympathies are all on the side of what may be

called a social mysticism which took its rise late in the fourteenth
Dr. Jones' s sympathies are all on the side of what may be
called a social mysticism which took its rise late in the fourteenth
century. A s to the immediately preceding phase represented by century. As to the immediately preceding phase represented by
' The F riends of God,' and the followers of E ckhart, it was, in our
‘
The Friends of God,’ and the followers of Eckhart, it was, in our
author'
tion."
s opinion,"
W ith the R
weakened by its heavy load of scholastic specula-
enaissance and H umanism, with the N ew

author'sopinion, " weakened by its heavy load of scholastic specula-
L earning, came a fresh inner impulse. " W ith the new intellectual
tion.” With the Renaissance and Humanism, with the New
dawning there also began to spread, unconsciously and without
Learning, came a fresh inner impulse. " With the new intellectual
observation, a new mysticism, bora out of the old, but more
dawning there also began to spread, unconsciously and without

observation, a new mysticism, born out of the old, but more
practical and social than it; more eager to minister to the whole
man, and with wider interest in the entire spiritual mission of
Christianity." I t is in the chapters which follow that Dr. Jones

practical and social than it; more eager to minister to the whole
finds himself more at home, and writes with sympathy and dis-
man, and with wider interest in the entire spiritual mission of

Christianity." It is in the chapters which follow that Dr. Jones
crimination on such themes as the B rethren of the Common L ife,
the Pre-R eformation in E ngland (namely W yclif and the L ollards),
finds himself more at home, and writes with sympathy and dis-
the A nabaptists on the Continent in general and especially in
E ngland, the F amily of L ove, the Seekers and R anters, ending up

crimination on such themes as the Brethren of the Common Life,
with an interesting chapter on John Saltmarsh.GerrardW instanley,
and W illiam Dell, the last of whom summed up his belief in the
the Pre-Reformation in England (namely Wyclif and the Lollards),
remarkable sentence:
the Anabaptists on the Continent in general and especially in
" I n the same K ingdom of Christ all things are inward and
England, the Family of Love, the Seekers and Ranters, ending up
spiritual; and the true religion of Christ in written in the soul
with an interesting chapter on John Saltmarsh, Gerrard Winstanley,

and William Dell, the last of whom summed up his belief in the
and spirit of man by the Spirit of God; and the believer is the
only book in which God H imself writes H is N ew Testament."
N o less remarkably did W instanley declare his faith when

remarkable sentence :
writing:
“
In the same Kingdom of Christ all things are inward and
"
ex
F riends, do not mistake the resurrection of Christ. Y
pect that H e shall come in one single person as H e did when H e

ou
spiritual ; and the true religion of Christ in written in the soul

came to suffer and die, and thereby to answer the types of Moses'
and spirit of man by the Spirit of God; and the believer is the
L aw. L et me tell you that if you look for H im under the notion of
only book in which God Himself writes His New Testament."

one single man after the flesh, to be your Saviour, you shall never,
No less remarkably did Winstanley declare his faith when

writing 2
never taste Salvation by H im. ... I f you ex pect or look for
the resurrection of Jesus Christ, you must know that the spirit
within the flesh is the Jesus Christ, and you must see, feel, and
Friends, do not mistake the resurrection of Christ. You
"
know from H imself H is own resurrection within you, if you
expect that He shall come in one single person as He did when He

came to sufier and die, and thereby to answer the types of Moses’
ex pect life and peace by H im. F or H e is the L ife of the W orld,
that is, of every particular son and daughter of the F ather."
Dr. Jones tells us that he has selected these men as samples

Law. Let tell you that if you look for Him under the notion of
me
of the mystical teachers of the time. " They are of a totally
one single after the flesh, to be your Saviour, you shall never,
man
never taste Salvation by Him. . . .
If you expect or look for
the resurrection of Jesus Christ, you must know that the spirit
within the flesh is the Jesus Christ, and you must see, feel, and
know from Himself His own resurrection Within you, if you
expect life and peace by Him. For He is the Life of the World,
that is, of every particular son and daughter of the Father."
Dr. Jones tells us that he has selected these men as samples
of the mystical teachers of the time. “ They are of a totally
Co 316
different type from the mystics who followed the negative path
in a passionate search for the Divine Dark. They are primarily
881
different type from the mystics who followed the negative path
in a passionate search for the Divine Dark. They are primarily

of the practical temper that belongs to the English character,
of the practical temper that belongs to the E nglish character,
and they introduce us to the new social spirit which is the very
and they introduce us to the new social spirit which is the very
' hall-mark' of the Q uaker F ellowship, which will be studied in

‘hall-mark’ of the Quaker Fellowship, which will be studied in
the succeeding volume."
the succeeding volume."
The last sentence discloses Dr. Jones' s chief purpose and main
The last sentence discloses Dr. Jones's chief purpose and main
standpoint in writing the present volume; it is to serve as an
standpoint in writing the present volume; it is to serve as an

introduction to a projected History of the Quaker Movement, and
introduction to a proj ected H istory of the Q uaker Movement, and
the point of view is mainly that of a member of the Sooiety of
F riends. W e shall look forward to the publication of this volume the point of view is mainly that of a member of the Society of
with pleasure, and also to another on Jacob B dhme which we are
Friends. We shall look forward to the publication of this volume

with pleasure, and also to another on Jacob Bchme which we are
promised, for B ohme' s contribution to mysticism, as we are told
by the writer, is too important to be crowded into an inadeq uate
chapter. This we can well believe; it is also true of many promised, for B6hme’s contribution to mysticism, as we are told
another mystic of whom Dr. Jones has treated. N evertheless we
by the writer, is too important to be crowded into an inadequate

are glad to hear of this new study of B
O ur own belief is that a still ' newer'

dhme.
mysticism than the

chapter. This we can well believe: it is also true of many
another mystic of whom Dr. Jones has treated. Nevertheless we
' new mysticism' of the post-R enaissance days is being born
among us to-day ' newer,' however, only in the sense that true
are glad to hear of this new study of Bchme.
mysticism is ever young and ever fresh, for it is of the Spirit.
Our own belief is that a still ‘newer’ mysticism than the

new mysticism of the post-Renaissance days is being born
This mysticism of to-day will be more catholic, in the widest sense
‘ '
of the term, than it has ever been before, for comparative religion
has taught us lessons we can never forget, and made us realise

among us to-day—-‘newer,’ however, only in the sense that true
that religion as a whole cannot be understood by the study of one
mysticism is ever young and ever fresh, for it is of the Spirit.

This mysticism of to-day will be more catholic,in the widest sense
religion only, much less by the study of one form or mode of a
single religion. I n this connection it is of service to read B aron F .
von H ugel' s recent remarkable volumes on The Mystical E lement

of the term, than it has ever been before, for comparative religion
in R eligion, as studied in Saint Catherine of Genoa and her F riends,
has taught us lessons we can never forget, and made us realise
and compare the standpoint of so keen a psychologist and critical
historian, who is also at the same time both a mystic and sub-
that religion as a whole cannot be understood by the study of one
missive to the authority of the R oman Church, with the radical
religion only, much less by the study of one form or mode of a
position of Dr. Jones the nicety of balance and reserve impera-
single religion. In this connection it is of service to read Baron F.

von Hiigel's recent remarkable volumes on The Mystical Element
tive on the one who clings to tradition and past ex perience, with
in Religion, as studied in Saint Catherineof Genoa and her Friends,

the impetuosity of the other, who cries out that it is the present,
immediate ex perience alone that really counts, and writes:
" O ur generation has grown weary of ancient traditions and and compare the standpoint of so keen a psychologist and critical
accumulated systems. W e have discovered new worlds in all
historian, who is also at the same time both a mystic and sub-
missive to the authorityof the Roman Church, with the radical
directions by following the sure path of ex perience, and we can
never again settle down with a naive and childlike trust in the
house which the past has builded. O ur first q uestion in any field position of Dr. Jones—the nicety of balance and reserve impera-
is, not W hat do the scribes and schoolmen say? not W hat is the
tive on the one who clings to tradition and past experience, with
the impetuosity of the other, who cries out that it is the present,
immediate experience alone that really counts, and writes:
"
Our generation has grown weary of ancient traditions and
accumulated systems. We have discovered new worlds in all
directions by following the sure path of experience, and we can
never again settle down with a. naive and childlike trust in the
house which the past has builded. Our first question in any field
is, not What do the scribes and schoolmen say ? not What is the
Co 316
882 THE QUEST
882
TH E Q UE ST
unbroken tradition? but What are the facts? What data does
nnbroken tradition? bat W hat are the facts? W hat data does
experience furnish ? This shifting centre from ' authority to '
ex
'
perience furnish?
ex perience'
This shifting centre from '
runs through all the pursuits of the human spirit in

authority' to
‘experience’ runs through all the pursuits of the human spirit in

the modern world, and, as would be ex pected, religion has been
the modern world, and, as would be expected, religion has been
profoundly affected by it. I n religion, as in other fields of inq uiry,
profoundly affected by it. In religion, as in other fields of inquiry,

the q uestions of moment have come to be those that deal with life.
the questions of moment have come to be those that deal with life.
We take slender interest in dogmatic constructions; we turn from
W e take slender interest in dogmatic constructions; we turn from
them with impatience, and ask for the testimony of the soul, for
the basis of religion in the nature of man as man. This profound them with impatience, and ask for the testimony of the soul, for
tendency of the modern world has brought strongly into prominence
the basis of religion in the nature of man as man. This profound

tendency of the modern world has brought strongly into prominence
a mystical type of religion, that is to say, a type of religion which is
primarily founded in ex perience, and with the tendency has come
a corresponding interest in the mystics of the past."

a mystical type of religion, that is to say, a type of religion which is
B aron von H iigel' s contention is that there are three elements
primarily founded in experience, and with the tendency has come

a corresponding interest in the mystics of the past."
in religion namely (l) the institutional or traditional, (2) the
Baron von H1'igel’s contention is that there are three elements

intellectual, and (3) the mystical, and that these three have to be
balanced to satisfy the whole man and guard him from ex travagance.
B oth these writers confine their studies of the mystical element in in religion—namely (1) the institutional or traditional, (2) the
intellectual, and (3) the mystical, and that these three have to be
religion practically to Christianity, though B aron von H iigel deals at
balanced to satisfy the whole man and guard him from extravagance.
greater length with classical authorities than does Dr. Jones ; but if
we are to seek for " the testimony of the soul.forthebasisof religionin
the nature of man as man," then ' the new mysticism' must perforce
Both these writers confine their studies of the mystical element in
take into consideration mysticism wherever it is found, and seek
religion practicallyto Christianity,though Baron von Hiigel deals at

to establish its W esen in the first place by the analysis of
greater length with classical authoritiesthan does Dr. Jones ; but if

we are to seek for the testimony of the soul, for the basis of religionin
ex perience and in the second by the comparative method of treating
"
all forms of such ex perience accessible to us.
The F rench Translation of the Z ohar. the nature of man as man,” then ‘the new mysticism’ must perforce
Sepher H a-Z ohar (L eL ivre de la Splendeur). Doctrine iSsoteriq ue
take into consideration mysticism wherever it is found, and seek

to establish its Wesen in the first place by the analysis of
des I sraelites. Traduit pour la premiere F ois sur le Tex te
chaldai' q ue et accompagn6 de N otes. Par Jean de Pauly.
CE uvre posthume entierement revue, corrigee, et completee. experience and in the second by the comparative method of treating
Publiee par les Soins d' E mile L afuma-Giraud. Paris
all forms of such experience accessible to us.

(L eroux ), 1906, in progress.
W e recommend most heartily to all students of the K abalah this
' monumental' work of the late distinguished H ebraist Dr. Jean
THE FRENCH TRANSLATION OF THE ZOHAR.

de Pauly. W e have now before us four handsome volumes, large
Sepher Ha-Zohar (Le Livre de la Splendeur). Doctrine Esotérique

8vo, ex cellently printed, of 560, 740, 494 and 821 pages respectively,
the first four of the six which will for the first time embrace a
really complete translation of the Z oharic documents into any

des Israelites. Traduit pour la premiere Fois sur le Texte
chaldaique et accompagné de Notes. Par Jean de Pauly.
(Euvre posthume entiérement revue, corrigée, et complétée.
Publiée par les Soins d'Emile Lafuma-Giraud. Paris
(Leroux), 1906, in progress.
WE recommend most heartily to all students of the Kabalah this
‘
monumental’ work of the late distinguished Hebraist Dr. Jean
de Pauly. We have now before us four handsome volumes, large
8vo, excellently printed, of 560, 740, 494 and 821 pages respectively,
—the first four of the six which will for the first time embrace a
really complete translation of the Zoharic documents into any
C0 glee
R E V I E W SA N D N O TI CE S language, ancient or modern. The French is excellent, and the

383
way de Pauly has succeeded in making the sense clear, by inserting

language, ancient or modern. The F rench is ex cellent, and the
in italics the frequent phrases that are to be understood in the

way de Pauly has succeeded in making the sense clear, hy inserting
in italics the freq uent phrases that are to be understood in the

abbreviated and laconic style of the original, is extraordinary. The
abbreviated and laconic style of the original, is ex traordinary. The
notes are of value, as also are the references to the books of the
notes are of value, as also are the references to the books of the
Law, the Prophets, the Hagiographa, and the Talmuds, and also to
other Kabalistic writings.
L aw, the Prophets, the H agiographa, and the Talmuds, and also to
other K abalistic writings.
De Pauly' s translation is of the greatest service to students of De Pauly's translation is of the greatest service to students of
comparative religion and mysticism" .I ndeed it is not too much to
comparative religion and mysticism. Indeed it is not too much to

say that most of us who have studied the Kabalah from this point
say that most of us who have studied the K abalah from this point
of view have never before had such facilities for j udging of its
nature for ourselves. O utside of K norr von R osenroth' s five

of view have never before had such facilities for judging of its
volumes of crabbed L atin, we have for the most part had to depend
nature for ourselves. Outside of Knorr von Rosenroth's five
either on summaries of the tex t or at best on translations (and
volumes of crabbed Latin, we have for the most part had to depend
either on summaries of the text or at best on translations (and
mostly imperfect translations) of selected ex cerpts. W e speak of
course of those who are unable to read the original, and very few
indeed can do so with comfort who are not born Jews deeply versed
mostly imperfect translations) of selected excerpts. We speak of

course of those who are unable to read the original, and very few
in rabbinical lore. The breadth of view that de Pauly' s version
allows us to take is very ex tensive, and enables us for the first time
to place many things in proportion and perspective that were pre-

indeed can do so with comfort who are not born Jews deeply versed
viously blurred and dim impressions. W e have now before us what in rabbinical lore. The breadth of view that de Pauly's version
may be called an ' esoteric' Talmud; and if we are acq uainted
allows us to take is very extensive, and enables us for the flrst time
to place many things in proportion and perspective that were pre-
with Talmudic writings, their nature, methods, and atmosphere, we
find ourselves at once at home, and immediately understand the
strangeness and perplex ities of those amateurs of the K abalah viously blurred and dim impressions. We have now before us what
who have never passed through the simplest discipline of Talmudic
may be called an ‘esoteric Talmud; and if we are acquainted

’
study. I t must also be frankly admitted that with the full
translation before us there is much in the Z oharic documents that

with Talmudic writings, their nature, methods, and atmosphere, we
is insufferably dull and monotonous for all but Talmudists of the
find ourselves at once at home, and immediately understand the
strangeness and perplexities of those amateurs of the Kabalah
old school. The torturing of tex ts is a freakish amusement that
humane intelligence can no longer tolerate. B
this we have preserved for us many a q

ut together with all
uaint tradition and folk-tale

who have never passed through the simplest discipline of Talmudic
and scrap of mystery-lore for those who have the patience to
study. It must also be frankly admitted that with the full
disinter them; the Z ohar is like an old curiosity shop heaped
translation before us there is much in the Zoharic documents that
indiscriminately with precious things and rubbish gleaned from
is insuflerably dull and monotonous for all but Talmudists of the

old school. The torturing of texts is a freakish amusement that
many lands, awaiting the inspection and classification of those
learned in mystic antiq uities. W ith this translation before us the
thirteenth-century Moses de L eon forgery hypothesis can hardly humane intelligence can no longer tolerate. But together with all
any longer be considered as a satisfactory ex planation of the origin
this we have preserved for us many a quaint tradition and folk-tale

and scrap of mystery-lore for those who have the patience to
of the Z oharic documents even by the most prej udiced.
The amount of labour involved in de Pauly' s posthumous
work is enormous, and is highly esteemed by the scholars who

disinter them ; the Zohar is like an old curiosity shop heaped
indiscriminately with precious things and rubbish gleaned from
many lands, awaiting the inspection and classification of those
learned in mystic antiquities. With this translation before us the
thirteenth-century Moses de Leon forgery hypothesis can hardly
any longer be considered as a satisfactory explanation of the origin
of the Zoharic documents even by the most prejudiced.
The amount of labour involved in de Pauly's posthumous
work is enormous, and is highly esteemed by the scholars who
C0 glee
884 THE QUEST
884
TH E Q UE ST
have examined it. De Pauly lived only just long enough to
have ex amined it. De Pauly lived only j ust long enough to
finish his task; he died at the early age of 40, after a sad life of
finish his task; he died at the early age of 40, after a sad life of
distress, deception and suffering, with the hope on his lips, " that
distress, deception and suffering, with the hope on his lips, " that
the Shekinah would take his immense efiort into account, and bring
him to the Ancient of Days I
the Shekinah would take his immense effort into account, and bring
"
him to the A ncient of Days 1"
W e have, therefore, before us the posthumous life-work of a

We have, therefore, before us the posthumous life-work of a
great scholar and lover of the K abalah, a work to which he could
great scholar and lover of the Kabalah, a work to which he could

not put the finishing touches; this has been left to the loving
not pat the finishing touches; this has been left to the loving
hands of others. B ut the main thing needed was a friend who
would take the great risk of publishing so voluminous and un-

hands of others. But the main thing needed was a friend who
common a ' bible.' This work of love has been undertaken by
would take the great risk of publishing so voluminous and un-
common a ‘bible.’ This work of love has been undertaken by
Mons. E mile L afuma, to whom all honour is due. B ut the burden
Mons. Emile Lafuma, to whom all honour is due. But the burden
is heavy for a single man' s shoulders to bear, and we would appeal
to all lovers of the K abalah, to all students of comparative
mysticism, and all patrons of such unremunerative work, to do is heavy for a single man's shoulders to bear, and we would appeal
their best to make the undertaking known, and obtain subscriptions
to all lovers of the Kabalah, to all students of comparative

mysticism, and all patrons of such unremunerative work, to do
for the completion of this courageous and useful publication.
Subscribers undertake to subscribe for the whole work, in all six
their best to make the undertaking known, and obtain subscriptions

volumes, at the price of 120frs., payable in sums of 20frs. on the
receipt of each volume. Subscription-forms may be obtained from
for the completion of this courageous and useful publication.

M. E
A
mile L
N ew L
afuma, a V
ight on the R
oiron (I
enaissance.
sere), F rance.
Subscribers undertake to subscribe for the whole work, in all six

Displayed in Contemporary E mblems. B y H arold B ayley. I llus-
volumes, at the price of 120frs., payable in sums of 20frs. on the
trated with R eproductions of N umerous E mblems. L ondon
receipt of each volume. Subscription-forms may be obtained from

(Dent), 1909.
M. Emile Lafuma, a Voiron (Isere), France.

Mr. H arold B ayley is a sedulous student of the by-ways of
middle-age literature, especially in its bearing on the obscure
subj ect of heresies, sects and secret societies. H is last work deals
chiefly with the little-known subj ect of water-marks, in which he

A NEW LIGHT on THE RENAISSANCE.
claims to find clear indications of the organised activities of a
widespread liberalising and spiritualising movement. H e finds his
material mainly in the four folio volumes of Dr. C. M. B riq uet' s
Displayed in Contemporary Emblems. By Harold Bayley. Illus-

encyclopaedic work, L ea F iligranes: Dictionnaire H istoriq ue des
trated with Reproductions of Numerous Emblems. London

(Dent), 1909.
Marq ues du Papier dis leur A pparition vers 1282 j ' usq u' en 1600
(Q uaritch). The " novel and subversive propositions " which Mr.
B ayley believes he has tended to prove by his studies, are as
follows. That:
MB. HAROLD BAYLEY is a sedulous student of the by-ways of
" 1. F rom their first appearance in 1282, until the latter half
middle-age literature, especially in its bearing on the obscure

subject of heresies, sects and secret societies. His last work deals
chiefly with the little-known subject of water-marks, in which he
claims to find clear indications of the organised activities (if a
widespread liberalising and spiritualising movement. He finds his
material mainly in the four folio volumes of Dr. C. M. Briquet’s
encyclopsadic work, Les Filigranes: Dictionnaire Historique des
Marques du Papier dds leur Apparition vers 1282 jusqu’en 1600
(Quaritch). The novel and subversive propositions" which Mr.
"
Bayley believes he has tended to prove by his studies, are as

follows. That:
1. From their first appearance in 1282. until the latter half
“
Co 8l€
R E V I E W SA N D N O TI CE S of the eighteenth century, the curious designs inserted into paper

885
in the form of water-marks constitute a coherent and unbroken

chain of emblems.
of the eighteenth century, the curious designs inserted into paper
in the form of water-marks constitute a coherent and unhroken
chain of emblems.
"
2. That these emblems are Thought-fossils or Thought-
" 2. That these emblems are Thought-fossils or Thought-
crystals, which lie enshrined the aspirations and traditions of

in
crystals, in which lie enshrined the aspirations and traditions of
the numerous mystic and puritanic sects by which E urope was

the numerous mystic and puritanic sects by which Europe was
over-run in the Middle A ges.
over-run in the Middle Ages.
" 8. H ence that these paper-marks are historical documents
“
8. Hence that these paper-marks are historical documents
of high importance, throwing light not only on the evolution of
of high importance, throwing light not only on the evolution of

European thought, but upon many obscure problems of the past.
E uropean thought, but upon many obscure problems of the past.
" 4. W atermarks denote that paper-making was an art intro-
duced into E urope, and fostered there by the pre-R eformation

"
4. Watermarksdenote that paper-making was an art intro-
Protestant sects known in F rance as the A lbigenses and W aldensea,
duced into Europe, and fostered there by the pre-Reformation

Protestant sects known in France as the Albigenses and Waldenses,
and in I taly as the Cathari and Patarini.
" 5. That these heresies, though nominally stamped out by the
Papacy, ex isted secretly for many [ ! ] centuries subseq uent to their

and in Italy as the Cathari and Patarini.
disappearance from the sight of H istory.
"
6. That these heresies, thoughnominally stamped out by the
" 6. The embellishments used by printers in the Middle A ges
Papacy, existed secretly for many [!] centuries subsequent to their

are emblems similar to those used by the paper-makers, and
ex plicable by a similar code of interpretation. disappearance from the sight of History.

" 7. The awakening known as the R enaissance was the direct
“
6. The embellishments used by printers in the Middle Ages
are emblems similar to those used by the paper-makers, and
result of an influence deliberately and traditionally ex ercised by
paper-makers, printers, cobblers, and other artisans.
" 8. The nursing mother of the R enaissance and conseq uently

explicable by a similar code of interpretation.
of the R eformation was not, as hitherto assumed, I taly, but the
"
7. The awakening known as the Renaissance was the direct
Provencal district of F rance."
result of an influence deliberately and traditionally exercised by

paper-makers, printers, cobblers, and other artisans.
W ell may Mr. B ayley call these propositions " novel and
subversive " ; in this he has but anticipated his critics, who almost
unanimously use still stronger adj ectives in their onslaught on his

“
8. The nursing mother of the Renaissance and consequently
of the Reformation was not, as hitherto assumed, Italy, but the
daring theory. A s for ourselves, we would encourage Mr. B ayley
to go on with his researches;
generalisations as he gets into closer touch;

he is bound to modify his preliminary
we all do, and it

Provencal district of France."
would be well ever to bear in mind the Delphic logos " nothing
Well may Mr. Bayley call these propositions " novel and
too much." B ut this is natural and ex cusable in a pioneer.
subversive" ; in this he has but anticipated his critics, who almost
O bj ectively, Mr. B
as to the paper-making industry of the W aldenses and their fellow-

ayley does not seem to have proved his case
unanimously use still stronger adjectives in their onslaught on his

martyrs of various shades of mystic belief and practice. The
daring theory. As for ourselves, we would encourage Mr. Bayley
mystic emblems are clearly there; but whether they were deliber-
to go on with his researches; he is bound to modify his preliminary
ately adopted for a certain set purpose is, as yet, not clear. The
generalisations as he gets into closer touch; we all do, and it

would be well ever to bear in mind the Delphic logos “nothing
emblems themselves are of ex ceeding great interest, and their
interpretation pertains to the forgotten art of symbolism; but
whether the interpretations that may be hazarded as probable were too much." But this is natural and excusable in a pioneer.
Objectively, Mr. Bayley does not seem to have proved his case
as to the paper-making industry of the Waldenses and their fellow-
martyrs of various shades of mystic belief and practice. The
mystic emblems are clearly there ; but whether they were deliber-
ately adopted for a certain set purpose is, as yet, not clear. The
emblems themselves are of exceeding great interest, and their
interpretation pertains to the forgotten art of symbolism; but
whether the interpretations that may be hazarded as probable were
C0 glee
386 THE QUEST
the actual interpretations even of those who used such symbols
886
TH E Q UE ST
the actual interpretations even of those who used such symbols and emblems with purpose, it is almost impossible to say; we
and emblems with purpose, it is almost impossible to say; we
know, as a rule, so little comparativelyof their actual tenets. One

of the most interesting XVIIth century paper-marks Mr. Bayley has
know, as a rule, so little comparatively of their actual tenets. O ne
of the most interesting X V I I th century paper-marks Mr. B ayley has
unearthed is seemingly a form of the Graal-cup. O f this he gives

unearthed is seemingly a form of the Graal-cup. Of this he gives
(pp. 75, 76) six specimens, in five of which, on the body of the cup,
(pp. 75, 76) six specimens, in five of which, on the body of the cup,
are shown emblems of two fish and star groups of six or seven
are shown emblems of two fish and star groups of six or seven
hosts,’ apparently (in no case of five, however). It would indeed

' hosts,' apparently (in no case of five, however). I t would indeed
‘
be highly instructive to prove that the primitive form of the mystic
fish-cucharist was still preserved in secret tradition till the X V I I th

be highly instructive to prove that the primitive form of the mystic
century, and that it was part and parcel of the Graal-rites. B ut
fish-eucharist was still preserved in secret tradition tillthe XVIIth

century, and that it was part and parcel of the Graal-rites. But
this ex ample alone will show the difficulties of proving the case
which confront the scholar. I t is, however, a romantic q uest, and
deserves encouragement, provided that we still regard it as a q uest

this example alone will show the difliculties of proving the case
and do not believe we have reached the end when we are j ust
which confront the scholar. It is, however, a romantic quest, and

at the beginning. W e are, therefore, glad to see that Mr. B
has returned to the subj ect in a series of papers, entitled '

ayley
The
deserves encouragement, provided that we still regard it as a quest
I nvisible Church of Christ: its Tenets and Symbols,' in a new
and do not believe we have reached the end when we are just
at the beginning. We are, therefore, glad to see that Mr. Bayley
periodical called The R e-Union Magazine (Cope and F enwick), the
laudable obj ect of which is to advance the cause of the re-union of
has returned to the subject in a series of papers, entitled ‘The

Invisible Church of Christ: its Tenets and Symbols,’ in a new
Christendom.
Thoughts of a Modern Mystic.
A Selection from the writings of the late C. C. Massey. E dited

periodical called The Re-Union Magazine (Cope and Fenwick), the
by W . F .B arrett, F .R .S. L ondon (K egan Paul), 1909.
laudable object of which is to advance the cause of the re-union of

Christendom.
W e are glad to call the attention of our readers to this small
volume, which we have already reviewed at greater length elsewhere.
Charles Carleton Massey was a genuine mystic, and we hope that
the reception of these selections from his unpublished MSS. will
encourage the publishers to undertake a second volume from the

Tnoucrrrs or A MODERN MYSTIC.
remaining papers of this distinguished and over-modest thinker.
Massey, as all genuine mystics, was clear in his mind as to the

A Selection from the writings of the late C. C. Massey. Edited
difference between psychic and spiritual ex
of survival he writes:
perience; on the q uestion
by W. F. Barrett, F.R.S. London (Kegan Paul), 1909.

WE glad readers to this small
" Psychical science, in my belief, has to relay the basis of
religion, but I deprecate the idea of directly discussing immortality

are to call the attention of our
by means of it. W e may I think, do discover survival, but that
volume, which we have already reviewed at greater lengthelsewhere.
for me means only a ghostly and memorial prolongation of the
Charles Carleton Massey was a genuine mystic, and we hope that

the reception of these selections from his unpublished MSS. will
earthly life (H ades or Sheol), and has no religious interest. O n
the contrary, I want the ex pansion of life, not a continuance of its
encourage the publishers to undertake a second volume from the

remaining papers of this distinguished and over-modest thinker.
Massey, as all genuine mystics, was clear in his mind as to the
difference between psychic and spiritual experience; on the question
of survival he writes:
“Psychical science, in my belief, has to relay the basis of
religion, but I deprecate the idea of directly discussing immortality
by means of it. We may——I think, do——discover survival, but that
for me means only a ghostly and memorial prolongation of the
earthly life (Hades or Sheol), and has no religious interest. On
the contrary, I want the expansion of life, not a continuance of its
Co 8lC
present contracted mode. There is no true ‘spiritualism ‘in the

disclosure of survival. We want to break the limit, not to prolong
887
present contracted mode. There is no true ' spiritualism' in the
disclosure of survival. W e want to break the limit, not to prolong

it (p. 39).
”
it" (p. 89).
And again:
A
"
nd again:
I distinguish between the period of post-mortem survival

"
I distinguish between the period of post-mortem survival
and another life. F or the latter, I want the conditions of a new
and another life. For the latter, I want the conditions of a new
environment, of new powers of relation. A ll so-called spiritualistic
environment, of new powers of relation. All so-called spiritualistic
communications fail to prove, for me, of themselves (though I
communications fail to prove, for me, of themselves (though I

accept them, evidentially, for what they are worth), another life.
accept them, evidentially, for what they are worth), another life.
They signify for me only an insomnia in a larger cycle of individual
ex istence, in which two states, activity (with contraction), and

They signify for me only an insomnia in a larger cycle of individual
rest (with ex pansion), alternate " (p. 128).
existence, in which two states, activity (with contraction), and

rest (with expansion), alternate (p. 128).
”
A s to spiritual freedom and the new birth Massey tells us:
" I conceive that when the spiritual life is really developed in
a man, when he becomes a free spirit, . . . the difference will

As to spiritual freedom and the new birth Massey tells us :
be precisely that between a foetus and a born child and will be so
“
I conceive that when the spiritual life is really developed in
a man, when he becomes a free spirit, the difference will
felt. . . . R egeneration new-naturing alone ex empts from
. . .
re-incarnation, the bonds of desire to the ex ternal nature being
be precisely that between a fuatus and a born child—and will be so

thus severed, all the tendrils being thus eradicated" (pp. 58, 54).
H ere, the metaphor of transmutation would perhaps have been

felt. . . . Regeneration—new-naturing—aloneexempts from
a happier mode of ex pression; but the meaning is clear enough.
re-incarnation, the bonds of desire to the external nature being

thus severed, all the tendrils being thus eradicated (pp. 53, 54).
The book is filled with thought-compelling observations and
”
we can cordially recommend it to all who take a serious interest in
spiritual problems. Here, the metaphor of transmutation would perhaps have been
N oR efuge but in Truth.
a happier mode of expression ; but the meaning is clear enough.

B y Goldwin Smith. L
Mb. Goldwin Smith asks a large number of q

ondon (F isher Unwin), 1909.
uestions such as all

The book is filled with thought-compelling observations and
religiously disposed people have at one time or another asked
we can cordially recommend it to all who take a serious interest in
themselves, but he has been less fortunate than some in that he
spiritual problems.
seems to have arrived at no even temporary answers. H e
dislikes many things; scepticism, evolution, spiritualism, deter-
minism, each in turn is visited with his censure. H is book is a No REFUGE BUT IN TRUTH.
curious j umble of dogmatic assertion and q uavering interrogation.
By Goldwin Smith. London (Fisher Unwin), 1909.

" A part from the B ible we have no revelation of the ex istence of
God" ; " the world may abandon Christianity, but it will never
advance beyond it" these ex tracts are from a work which on
another page asks: " H ad the N ew Testament been divinely inspired,

MB. GOLDWIN SMITH asks a large number of questions such as all
would not its authority have been clearly attested? "
religiously disposed people have at one time or another asked

" Theory I have none," says the author in answer to his own
themselves, but he has been less fortunate than some in that he

seems to have arrived at no—even temporary—answers. He
dislikes many things; scepticism, evolution, spiritualism, deter-
minism, each in turn is visited with his censure. His book is a
curious jumble of dogmatic assertion and quavering interrogation.
"
Apart from the Bible we have no revelation of the existence of
God”; " the world may abandon Christianity, but it will never
advance beyond it ”——these extracts are from a work which on
another page asks : " Had the New Testamentbeen divinely inspired,
would not its authorityhave been clearly attested ? "
"
Theory I have none,” says the authorin answer to his own
Co 316
388 THE QUEST
TH E Q UE ST
q uestionings; bat it is a little hard to see why, in that case, the

questionings; but it is a little hard to see why, in that case, the
book was written. R eligion is the most profoundly interesting
book was written. Religion is the most profoundly interesting
stndy in the world, and one in which the earnest and unprej udiced
study in the world, and one in which the earnest and unprejudiced
seeker is most certain to find at least a provisional creed. But,
seeker is most certain to find at least a provisional creed. B ut,
when one has toiled all night and caught nothing, it is hardly
worth while writing a book to say so. when one has toiled all night and caught nothing, it is hardly
C. B .W .
worth while writing a book to say so.

R
B
eincarnation and Christianity.
y a Clergyman of the Church of E ngland. L ondon (R ider), 1909.

C. B. W.
W I TH O UT making any pretension to originality or profundity this
little book may be recommended to those Christians who find it
REINCABNATION AND CHRISTIANITY.

difficult to reconcile the overwhelming handicap of temperament
By a Clergyman of the Church of England. London (Rider), 1909.

and environment allotted to some people in running their earthly
race with any idea of Divine j ustice. The author shows that the
WITHOUT making any pretension to originality or profundity this

theory of pre-ex istence can be supported not only from the early
F athers but from the N ew Testament itself; and, without claiming
any higher authority than the balance of probabilities, he grapples little book may be recommended to those Christians who find it
with the difficulties which an orthodox Christian might raise. I t
difficult to reconcile the overwhelming handicap of temperament

and environment allotted to some people in running their earthly
is to be regretted that the author' s courage was not eq ual to his
j udgment; there is nothing in his very fair and temperate argument
to which he need have been ashamed to put his name.

race with any idea of Divine justice. The author shows that the
C. B .W .
theory of pre-existence can be supported not only from the early

A fter Death
Spiritistic Phenomena and their I

W hat?
nterpretation. B y Cesare
Fathersbut from the New Testament itself ; and, without claiming
L ombroso. L ondon (F isher Unwin), 1909.
any higher authoritythan‘thebalance of probabilities,he grapples
L O MB R O SO ' 8 work on spiritism is now before us, and it is of
with the difliculties which an orthodox Christian might raise. It
melancholy interest that on the very day following its publication
is to be regretted that the author'scourage was not equal to his

judgment; there is nothingin his very fair and temperate argument
he should have been called to answer at first hand the q uestion to
which his book has really provided no response. W e doubt indeed
whether investigations of the kind recorded in these interesting to which he need have been ashamed to put his name.
C. B. W.
pages will ever answer that q uestion with any degree of certainty.
W hat such investigations have done is to chronicle the behaviour
of entities temporarily manifesting through mediumistic agency,
to determine to some ex tent the conditions of such mani- AFTER DEATH—WHA'1‘ ?

festation, and to distinguish in a very limited degree between
phenomena whose source is discarnate, and phenomena which are
Spiritistic Phenomena and their Interpretation. By Cesare

Lombroso. London (Fisher Unwin), 1909.
the result of the proj ection and transformation of the energy of
LOMBBOS0’s work on spiritism is now before us, and it is of

melancholy interest that on the very day following its publication
he should have been called to answer at first hand the question to
which his book has really provided no response. We doubt indeed
whether investigations of the kind recorded in these interesting
pages will ever answer that question with any degree of certainty.
What such investigations have done is to chronicle the behaviour
of entities temporarily manifesting through mediumistic agency,
to determine to some extent the conditions of such mani-
festation, and to distinguish in a very limited degree between
phenomena whose source is discamate, and phenomena which are
the result of the projection and transformation of the energy of
Co 816
the medium. They have also proved for men like Professor
889
Lombroso—formerly convinced sceptics——that man can survive

the dissolution of his physical envelope, and even re-establish,
the medinm. They have also proved for men like Professor
L ombro80 formerly convinced sceptics that man can survive
the dissolution of his physical envelope, and even re-establish, under certain conditions, a broken rapport with friends on earth.
under certain conditions, a broken rapport with friends on earth.
But all this, important though it may be for the building up of a

science of the Border-Land, is far indeed from presenting the real
B ut all this, important though it may be for the building up of a
science of the B order-L and, is far indeed from presenting the real
conditions of the life after death, as L ombroso himself tacitly

conditions of the life after death, as Lombroso himself tacitly
admits by concluding the title of his book with an interrogation.
admits by concluding the title of his book with an interrogation.
H e has, however, produced a work which is certain to rank as
He has, however, produced a work which is certain to rank as

a tex t-book of spiritism in general. I t covers the whole ground.
B eginning with an elaborate analysis of psychic phenomena taking

a text-book of spiritism in general. It covers the whole ground.
place in connection with epileptic and hysterical subj ects, he
Beginning with an elaborate analysis of psychic phenomena taking
passes to a careful description of the seventeen stances given,
place in connection with epileptic and hysterical subjects, he

passes to a careful description of the seventeen séances given,
at Milan in 1892, by E usapia Paladino, to himself, Professors
A ksakoff, R ichet, Giorgio, F inzi, E rmacora, B rofferio, Gerosa,
Schiaparelli, and Du Prel, of which the most valuable features are at Milan in 1892, by Eusapia Paladino, to himself, Professors
the records of ex periments made with specially devised instru-
Aksakofif, Richet, Giorgio, Finzi, Ermacora, Brofierio, Gerosa,

ments the manometer, dynamometer, cardiograph, and recording
Schiaparelli, and Du Prel, of which the most valuable features are

cylinder by means of which the manifestations of the medium
were weighed, measured, and submitted to graphic representation.

the records of experiments made with specially devised instru-
This is succeeded by a valuable clinical study of E usapia herself,
ments—the manometer, dynamometer, cardiograph, and recording
whom he seeks to rehabilitate in the eyes of a suspicious public by
showing her very tendency to craft to be a symptom of the

cylinder—by means of which the manifestations of the medium
hysterical temperament which is the concomitant of all remarkable
were weighed, measured, and submitted to graphic representation.
mediumship. H e shows, too, by innumerable ex periments, that
This is succeeded by a valuable clinical study of Eusapia herself,
what she might have accomplished by fraud was insignificant
whom he seeks to rehabilitate in the eyes of a suspicious public by

showing her very tendency to craft to be a symptom of the
compared with the great range of phenomena which took place
under the strictest test conditions.
The chapter on phantasms and apparitions of the dead deals

hysterical temperament which is the concomitant of all remarkable
mediumship. He shows, too, by innumerable experiments, that
ably with the vex ed q uestion of identity, to which a second
what she might have accomplished by fraud was insignificant

important chapter is also devoted. B ut in spite of a striking
series of cases adduced from various sources in support of the
Spiritualistic hypothesis, we remain to some ex tent less convinced compared with the great range of phenomena which took place
than Professor L ombroso that proof of this nature is really so
under the strictest test conditions.
abundant, or so easily established. The impression left upon us
by this book is that it is the work of an enthusiast eager to avail

The chapter on phantasms and apparitions of the dead deals
himself of every fragment of evidence that will render a newly-
ably with the vexed question of identity, to which a second
found truth acceptable to the req uirements of science. W e do not
important chapter is also devoted. But in spite of a striking

say that many of the instances given do not establish a strong
series of cases adduced from various sources in support of the

Spiritualistic hypothesis, we remain to some extent less convinced
probability in favour of identity, but they form by far the most
rare, and therefore the most interesting, of the classes of phenomena
before us. The remainder of the book is largely historical, and than Professor Lombroso that proof of this nature is really so
abundant, or so easily established. The impression left upon us
by this book is that it is the work of an enthusiast eager to avail
himself of every fragment of evidence that will render a newly-
found truth acceptable to the requirements of science. We do not
say that many of the instances given do not establish a strong
probabilityin favour of identity, but they form by far the most
rare, and therefore the most interesting, of the classes of phenomena
before us. The remainder of the book is largely historical, and
Co 816
890 THE QUEST
890
TH E Q UE ST
treats of spiritism and mediumship among savage tribes. There
treats of spiritism and mediamship among savage tribes. There
is a hair-raising chapter on Haunted Houses which shows us the
is a hair-raising chapter on H aunted H ouses which shows us the
faith of Professor Lombroso undaunted even before marvels that

savour of a Christmas Number, and the book concludes with a
faith of Professor L ombroso undaunted even before marvels that
savour of a Christmas N umber, and the book concludes with a
discussion on the B iology of the Spirits. The fifty-six photos and discussion on the Biology of the Spirits. The fifty-six photos and
diagrams add largely to the value of the work.
diagrams add largely to the value of the work.

C. E .W .
C. E. W.
The R eligion of H . G. W ells.
A nd O ther E ssays. B y the R ev. A lex ander H . Craufurd, M.A .
L ondon (F isher Dnwin), 1909.

THE RELIGION or H. G. WELLS.
A bout two years ago a series of lectures was given in L ondon by
some prominent members of the F abian Society under the general

And Other Essays. By the Rev. Alexander B. Craufurd, M.A.
title The F aith I H old. Men of such diverse tradition and
London (Fisher Unwin), 1909.
temperament as the R ev. R J. Campbell, of the City Temple, Sir
Sydney O livier, Governor-General of Jamaica, Mr. H ubert B land, of
ABOUT two years ago a series of lectures was given in London by

prominent members of the Fabian Society under the general
The Sunday Chronicle, and Mr. H . G. W ells, then gave, to
audiences already in sympathy with their political aims, a sort of

some
personal confession of faith made from their standpoint as Socialists.
title The Faith I Hold. Men of such diverse tradition and
temperament as the Rev. B. J. Campbell, of the City Temple, Sir
Several of them, treating the q uestion more intimately, spoke
frankly of their personal religion; and Mr. W ells, among these,
Sydney Olivier, Governor-General of Jamaica, Mr. Hubert Bland, of

The Sunday Chronicle, and Mr. H. G. Wells, then gave, to
attempted perhaps the most definite formulation of a creed for the
modern " B eliever." This lecture he afterwards ex panded into a
volume entitled F irst and L ast Things here criticised by a N on- audiences already in sympathy with their political aims, a sort of
conformist minister of strong social sympathies and liberal theology.
personal confession of faith made from their standpoint as Socialists.

Several of them, treating the question more intimately, spoke
The friendly and tolerant spirit of these pages does credit to the
personal religion of Mr. Craufurd. F irst and L ast Things, though
a work charged through and through with reverence and humility, frankly of their personal religion; and Mr. Wells, among these,
contains passages which as a leader of the N ational Secular
attempted perhaps the most definite formulation of a creed for the

Society pointed out would have got Mr. W ells into prison for
modern " Believer." This lecture he afterwards expanded into a

blasphemy thirty years ago. Mr. Craufurd will have done good
service if he sends his readers to the original book.

volume entitled First and Last Things—here criticised by a Non-
E .W .
oonformist minister of strong social sympathies and liberal theology.
TH E I MMO R TA L 8' GR E A TQ O E ST.
The friendly and tolerant spirit of these pages does credit to the
personal religion of Mr. Craufurd. First and Last Things, though
Translated from an Unpublished Manuscript in the L ibrary of a
Continental University. B y James W illiam B arlow, M.A .
L ondon (Smith, E lder), 1909. a work charged through and through with reverence and humility,
TH I S is a genial flight of the imagination. I t purports to be
contains passages which—as a leader of the National Secular

ex tracts from the diary of a Dutch physician of some two hundred
Society pointed out—would have got Mr. Wells into prison for
blasphemy thirty years ago. Mr. Craufurd will have done good
service if he sends his readers to the original book.
E. W.
THE IMMORTALS' GREAT QUEST.

Translated from an Unpublished Manuscript in the Library of a
Continental University. By James William Barlow, M.A.
London (Smith, Elder), 1909.
THIS is a genial flight of the imagination. It purports to be
extracts from the diary of a Dutch physician of some two hundred
0 glee
"years ago, who went to India and thence to Tibet, where he

391
became acquainted with a great magician of the period. From him

he learns the secret of disintegrating and reintegratiug his body
years ago, who went to I ndia and thence to Tibet, where he
became acq uainted with a great magician of the period. F rom him
he learns the secret of disintegrating and reintegrating his body and transporting it from one point of the globe to another at will.
and transporting it from one point of the globe to another at will.
Being of an adventurous disposition he determines to go further

and visit Venus or Hesperos, and the major part of the narrative
B eing of an adventurous disposition he determines to go further
and visit V enus or H esperos, and the maj or part of the narrative
consists of a history of the H esperians and their civilisation.

consists of a history of the Hesperians and their civilisation.
They are a race of immortals, who, if they suffer a mortal lesion or
They are a race of immortals, who, if they suffer a mortal lesion or

from a derangement of the ' metronomic balance,' immediately
from a derangement of the 'metronomic balance,’ immediately

'evanesce’ and are reintegrated at the south pole of the planet.
' evanesce' and are reintegrated at the south pole of the planet.
A s they never die they are great at physical science, but though
immortal, in so far as they immediately are reborn full-grown or

As they never die they are great at physical science, but though
in reintegrated bodies, they are still without knowledge of God.
immortal, in so far as they immediately are reborn full-grown or

in reintegrated bodies, they are still without knowledge of God.
H ow all this was and under what conditions the H esperians lived
we must leave the reader to learn for himself. The serious
purpose of the author is to illustrate phantastically the following

How all this was and under what conditions the Hesperians lived
observation of B ishop B utler:
we must leave the reader to learn for himself. The serious

" That we are to live hereafter, is j ust as reconcilable with
purpose of the author is to illustrate phantastically the following

the scheme of atheism, and as well to be accounted for by it, as
that we are now alive is; and therefore nothing can be more
observation of Bishop Butler:
absurd than to argue from that scheme that there can be no future
"
That we are to live hereafter, is just as reconcilable with
state."
the scheme of atheism, and as well to be accounted for by it, as

that we are now alive is; and therefore nothing can be more
" Progressive Creation."
W e have been taken to task at great length by the author for the
notice of this work which appeared in our last issue. Mr. Sampson absurd than to argue from that scheme that there can be no future
will remember that several years ago we printed elsewhere a
state.”
lengthy communication of his in somewhat similar circumstances.
W ith this correspondence in mind we carefully read through
Progressive Creation with every desire to revise onr previous

“
Paoennssrvn CREATION."
opinion; and it was only when we found that we could not honestly
WE have been taken to task at great length by the author for the
do so, that we wrote a notice as colourless as might be in the
circumstances, and that, too, precisely to avoid a repetition of our
former ex perience. W e must, therefore, while regretting our notice of this work which appeared in our last issue. Mr. Sampson
failure, ask the author kindly to ex cuse our printing his communi-
will remember that several years ago we printed elsewhere a

lengthy communication of his in somewhat similar circumstances.
cation; all the more so, as there is no q uestion of fact involved but
only of opinion. W e cheerfully admit that our view is the opinion
of one individual only; that is the case with all reviews. The
With this correspondence in mind we carefully read through
work, as we have said, is interesting and instructive psychologically.
Progressive Creation with every desire to revise our previous

B eyond that we cannot go; for the alternative on the side of
opinion; and it was only when we found thatwe could not honestly
do so, that we wrote a notice as colourless as might be in the
approval would be to welcome it as a new and true revelation.
circumstances, and that, too, precisely to avoid a repetition of our

former experience. We must, therefore, while regretting our
failure, ask the author kindly to excuse our printing his communi-
cation; all the more so, as there is no question of fact involved but
only of opinion. We cheerfully admit that our view is the opinion
of one individual only; that is the case with all reviews. The
work, as we have said. is interesting and instructive psychologically.
Beyond that we cannot go; for the alternative on the side of
approval would be to welcome it as a new and true revelation.
Co 316
N O TE S
Criticism and B eauty.
The R omanes L ecture was delived in the Sheldonian Theatre at
O x ford on N ovember 24, by Mr. A . J. B alfour, his subj ect being
' Q uestionings on Criticism and B eauty.' The lecture was a
memorable one, not only because of the criticism to which this
NOTES.
distinguished thinker and man of affairs subj ected current theories
of aesthetics, but also from the fact that Mr. B alfour did not read a
paper, but spoke with the help of a few notes only j otted down on
a slip of paper. The conclusion at which so keen an observer of
Csrrrcrsm BEAUTY.
men and matters arrived should be of special interest to many of
our readers; it emphasises the present inadeq uacy of philosophy

AND
and science to ex plain the nature of the aesthetic emotions, and
looks with greater hope in the direction of mysticism for some
THE Romanes Lecture was delived in the Sheldonian Theatre at

Oxford on November 24, by Mr. A. J. Balfour, his subject being
light on the q uestion. Mr. B alfour is reported to have concluded
his address as follows:
" Did we really suffer seriously because we could give no

'
Questionings on Criticism and Beauty.’ The lecture was a
account of the common characteristics of beautiful things, ex cept
memorable one, not only because of the criticism to which this

distinguished thinker and man of affairs subjected current theories
that they aroused in us a feeling of beauty, when we could give no
account of the common characteristics of things loveable ex cept
of zesthetics, but also from the fact thatMr. Balfour did not read a
that they ex cited in us a feeling of love? These two great
departments of human emotion and human feeling, each graded
paper, but spoke with the help of a few notes only jotted down on
from the lowest to the highest, stood side by side, parallel, both
a slip of paper. The conclusion at which so keen an observer of

should be of special interest to many of
of them recalcitrant, as he thought, at present, to any logical or
philosophical treatment. I f they asked him whether he was finally

men and matters arrived
content with such a state of things he frankly admitted he was not.
our readers; it emphasises the present inadequacy of philosophy
I f they asked him how he proposed to escape from it, he could
and science to explain the nature of the aasthetic emotions, and

looks with greater hope in the direction of mysticism for some
O nly say that he saw no escape at present ex cept something which
might deserve, either as a term of praise or of reproach, the
description of mysticism." light on the question. Mr. Balfour is reported to have concluded
DB E A M-CO N TB O L .
his address as follows:
The subj ect of the possibility of dream-control is deserving of "

Did we really suffer seriously because we could give no
careful study. O f late years several works have been published on
39a
account of the common characteristics of beautiful things, except
that they aroused in us a feeling of beauty,when we could give no
account of the common characteristics of things loveable except
that they excited in us a feeling of love ? These two great
departments of human emotion and human feeling, each graded
from the lowest to the highest, stood side by side, parallel, both
of them recalcitrant, as he thought, at present, to any logical or
philosophicaltreatment. If they asked him whether he was finally
content with such a state of things he franklyadmitted he was not.
If they asked him how he proposed to escape from it, he could
only say that he saw no escape at present except something which
might deserve, either as a term of praise or of reproach, the
description of mysticism."
DREAM-CONTROL.
THE subject of the possibility of dream-control is deserving of
careful study. Of late years several works have been published on
392
Co 316
NOTES 898
N O TE S
the phenomenaof ‘ incubation ' as practised in the healing-temples of
898
antiquity, and experiments in dream-therapeuticsare being made by

a few medical practitioners. Those of our readers who are attentive
the phenomena of' incubation' as practised in the healing-temples of
antiq uity, and ex periments in dream-therapeutics are being made by
a few medical practitioners. Those of our readers who are attentive to what ought to be a distinct branch of psychological science
to what ought to be a distinct branch of psychological science
may be referred to an instructive article by Dr. Georges Dumas,

'
Comment on gouverne lcs Réves,' in the November number of La
may be referred to an instructive article by Dr. Georges Dumas,
Revue de Paris (Pp. 844-366). The latter part is chiefly concerned

' Comment on gouverne les R dves,' in the N ovember number of L a
R evue de Paris (pp. 844-866). The latter part is chiefly concerned
with the phenomena of ' incubation' ; the first half deals with
with the phenomena of ‘incubation ’; the flrst half deals with

some recent pyscho-therapeutic dream-experiments of an exceed-
some recent pyscho-therapeutic dream-ex periments of an ex ceed-
ingly instructive nature, and also summarises from a remarkable
book by H ervey de Saint-Denis, L es R & ves et les Moyens de les

ingly instructive nature, and also -summarises from a remarkable
diriger (Paris, 1867). Saint-Denis, who was a well-known figure
book by Hervey de Saint-Denis, Les Réves et les Moyens de lcs
in Parisian artistic circles fifty years ago, had so trained his
attention as to be able to follow his dreams consciously and to

diriger (Paris, 1867). Saint-Denis, who was a well-known figure
remember them on waking. A fter long practice he determined to try
in Parisian artistic circles fifty years ago, had so trained his
to modify the course of his dreams solely by an effort of will; this
attention as to be able to follow his dreams consciously and to
he found he could do as readily as he could, when awake, change
rememberthem on waking. After long practicehe determined to try

to modify the course of his dreams solely by an effort of will ; this
the direction of his steps or the subj ect of conversation. H e then
determined on a new ex periment namely, to ' evoke spectres,'
that is to say to create images in the dream-pictures in which he he found he could do as readily as he could, when awake, change
seemed to move. This also he succeeded in doing; and for fifteen
the direction of his steps or the subject of conversation. He then

determined on a new experiment—namely, to ‘evoke spectres,’
years he continued to ex periment, so that he proved to himself
beyond all possibility of doubt that he could change at will a
disagreeable dream into a pleasant one, and so on. H e thus

that is to say to create images in the dream-pictures in which he
concluded that by a sufficient training of the will we may guide our
seemed to move. This also he succeeded in doing; and for fifteen
years he continued to experiment, so that he proved to himself
mind through the world of dream-life as well as, or even better
than, we can guide our body through the happenings of the
obj ective physical world of reality. The book is a remarkable

beyond all possibility of doubt that he could change at will a
record, and deserves to be studied, and Dr. Dumas is to be thanked
disagreeable dream into a pleasant one, and so on. He thus

for calling attention to it. A fter describing the dream-ex periences
concluded that by a suflicient training of the will we may guide our

mind through the world of dream-life as well as, or even better
evoked by the practice of ' incubation' in antiq uity and similar
phenomena in more recent days, Dr. Dumas concludes with the
reflection that " those who still give direction to their dreams or
than, we can guide our body through the happenings of the
attempt to do so are precisely the only people who attach a religious
objective physical world of reality. The book is a remarkable

record, and deserves to be studied, and Dr. Dumas is to be thanked
sense and a sort of absolute value to them. Dream-direction can
be fruitful of result only if the dream appears to be truer than
reality: it is an art that will not be laicised." O f this we are by

for calling attention to it. After describing the dream-experiences
no means convinced; there are many we know of who are en-
evoked by the practice of ‘incubation’ in antiquity and similar

deavouring to control their dreams, and no few of them for q uite
phenomena in more recent days, Dr. Dumas concludes with the

reflection that " those who still give direction to their dreams or
secular purposes.
18
attempt to do so are precisely the only people who attach a religious

sense and a sort of absolute value to them. Dream-direction can
be fruitful of result only if the dream appears to be truer than
reality: it is an art that will not be la'1'cised.” Of this we are by
no means convinced; there are many we know of who are en-
deavouring to control their dreams, and no few of them for quite
secular purposes.
18
Co 816
394 THE QUEST
394
MAXKHEBU.
TH E Q UE ST
MaX kheru.
Those who are curious as to the doctrine of the creative word
and the art of incantation' (known in I ndia as tnantra-vidya), which

THOSE who are curious as to the doctrine of the creative word
underlay so much of the theory and praotioe of the great religions
and the art of incantation'(knownin India as mantra-vidyd),which

underlay so much of the theory and practice of the great religions
of antiq uity, notably the B abylonian and E gyptian, may be
referred to Mons. A . Moret' s study (based chiefly on the Trisme-
gistic literature), ' L eV erbe Cr& ateur et R & v& lateur en I tJgypte,' in a
of antiquity, notably the Babylonian and Egyptian, may be
recent number of L aR evue de I ' H istoire des R eligions (torn. I ix .f
referred to Mons. A. Moret's study (based chiefly on the Trisme-

gistic literature), ‘Le Verbs Createur et Révélateur en Egypte,’ in a
no. 8, Mai-Juin, 1909, pp. 279-298). I n it he comments as follows
on the puzzling term madkheru which appears so freq uently in
hieroglyphic tex ts. recent number of La Revue de l’Histoire des Religions (tom. lix.,
" The E gyptian tex ts lay stress on the indissoluble union of
no. 8, Mai-Juin, 1909, pp. 279-298). In it he comments as follows

on the puzzling term madkheru which appears so frequently in
Truth and W ord in a characteristic ex pression, an untranslatable
idiom, which has ex hausted the efforts of E gyptologists. W hen a
being, human or superhuman, by virtue of his birth, or by his own hieroglyphictexts.

merits, or by magical processes, reaches the state of graoe which
“
The Egyptian texts lay stress on the indissoluble union of
we call sanctity or divinity, the E gyptians say of him that he
Truth and Word in a characteristic expression, an untranslatable

idiom, which has exhausted the efforts of Egyptologists. When a
' realises the voice' { realise la voix ), that he is mdkhroou. This
epithet characterises: the gods; the king, who is a god living on
earth; deceased men who have won for themselves entranoe into
being, human or superhuman, by virtue of his birth, or by his own

bliss, or who have been furnished with efficacious rites to reach
merits, or by magical processes, reaches the state of grace which

we call sanctity or divinity, the Egyptians say of him that he
that state; and, last of all, men living in a state of grace, such as
priests when celebrating the office or magicians when using the
formulae. ' To realise the voioe,' thus means to have at one' s

'
realises the voice’ (realise la voim), that he is mdkhroou. This
disposition the creative W ord which bestows all power at no
epithet characterises: the gods; the king, who is a god living on

earth; deceased men who have won for themselves entrance into
matter what moment and on every occasion." A fter giving a number
of ex amples of its use, drawn from the tex ts, M. Moret remarks:
" So complex an ex pression can be commented on but not trans- bliss, or who have been furnished with efficacious rites to reach
lated." V arious' attempts at translation have been made, such as:
that state; and, last of all, men living in a state of grace, such as
' triumphant,' ' j ust of voice,' ' veridical,' ' he who makes true by
priests when celebrating the ofiice or magicians when using the

formalin. ‘To realise the voice,‘ thus means to have at one's
speaking, whose voioe makes really to be,' ' creator by the voice,
endowed with creative voice.' N one is satisfactory; it signifies
the power of creation, of making to be, but not with hands. The
disposition the creative Word which bestows all power at no

conclusion arrived at is that " in order to characterise the power,
matter what moment and on every occasion." Aftergiving a number

of examples of its use, drawn from the texts, M. Moret remarks:
wisdom, and virtue of divine beings, the E gyptians have associated
the ideas of both W ord and R eason in a composite ex pression
whose two terms correspond to the two senses of the eq ually

"
So complex an expression can be commented on but not trans-
untranslatable Greek word L ogos employed in the H ermetic
lated.” Variousfattempts at translation have been made, such as:

‘
triumphant,‘ ‘ just of voice,’ ‘ veridical,' ‘ he who makes true by
tex ts." W e might suggest as a rendering ' he whose utteranoe is
true' that is, whose thought, word and act match with reality.
speaking, whose voice makes really to be,‘ ‘creator by the voice,

endowed with creative voice.’ None is satisfactory; it signifies
the power of creation, of making to be, but not with hands. The
conclusion arrived at is that " in order to characterise the power,
wisdom, and virtue of divine beings, the Egyptians have associated
the ideas of both Word and Reason in a composite expression
whose two terms correspond to the two senses of the equally
untranslatable Greek word Logos employed in the Hermetic
texts." We might suggest as a rendering ‘ he whose utterance is
true ’—that is, whose thought, word and act match with reality.
Co 816
NOTES 395
N O TE S
The R
"
oman Catholic Church and Spiritualism.
The enemy to be faced in the future is no longer the old

THE Romm CATHOLIC Cnuncn AND SPIRITUAIJBM.
materialism of twenty years ago, since that has been practically
ousted by psychical research, but one of the elements of that

"
THE enemy to be faced in the future is no longer the old
which has ousted it spiritualism itself." So we read in a vigorous
materialism of twenty years ago, since that has been practically

ousted by psychical research, but one of the elements of that
article by F ather B enson in the O ctober number of The Dublin
R evieto. Spiritualism, we are told, is but a novel form of the old
enemy against which the Church has ever been fighting, and the
which has ousted it-spiritualismitself." So we read in a vigorous
faithful are solemnly warned against having any traffic with it in
article by Father Benson in the October number of The Dublin

any form. A
the insidious teachings of the '

lready many have been lost to the Church owing to
spirits,' and that alone, it is said,

Review. Spiritualism, we are told, is but a novel form of the old
should prove the source of such communications. I n brief, while enemy against which the Church has ever been fighting, and the
Spiritualists believe that " the personalities that manifest them-
faithful are solemnly warned against having any traffic with it in
any form. Already many have been lost to the Church owing to
selves are human though disincarnate and, on the whole, benevolent
the insidious teachings of the ‘spirits,’ and that alone, it is said,

and beneficent," the R oman Catholic Church teaches that " the
personalities are obj ective indeed, and disincarnate, but inhuman,
diabolioal and malevolent." Spiritualism is, therefore, in no sense should prove the source of such communications. In brief, while
a matter sub j udice, least of all a subj ect for unprej udiced investi-
Spiritualists believe that " the personalities that manifest them-

selves are human though disincamate and, on the whole, benevolent
gation. I t has all been deoided long ago, and the theologian
alone is the proper authority to consult. " F or the Catholic, who
knows that the spiritual world is an obj ective reality, lying very
and beneficent," the Roman Catholic Church teaches that " the
close to this world, it is, probably, in the strictest sense, the most
personalities are objective indeed, and disincarnate, but inhuman,

scientific thing he can do to accept his theologian'
the matter." This implies of course that theology is scientific;

s treatment of
for
diabolical and malevolent." Spiritualism is, therefore, in no sense
the scholastic theologian, indeed, it is the ' science of sciences' ;
a matter sub judice, least of all a subject for unprejudiced investi-
but how many Catholic theologians ' know' of themselves the
gation. It has all been decided long ago, and the theologian
matters of which they treat so learnedly? To all of this the
alone is the proper authorityto consult. “ For the Catholic, who

knows that the spiritual world is an objective reality, lying very
modern spirit replies: Scholastic theology may satisfy a certain
olass of minds, but we prefer to q uestion nature for ourselves
without self-imposed limitations of ancient preconceptions as to

close to this world, it is, probably, in the strictest sense, the most
scientific thing he can do to accept his theologian’s treatment of
man, the world and God. I t does not, however, seem to be psychical
the matter.” This implies of course thattheology is scientific; for

researoh, oonducted on scientific lines, that F ather B enson fears so
muoh as spiritualism in the form of a religious belief; the great
danger for the R oman Catholio Church lies here in the fact that the
the scholastic theologian, indeed, it is the ‘ science of sciences’;
communications do not confirm its doctrines. O n the other hand,
but how many Catholic theologians ‘ know of themselves the

’
matters of which they treat so learnedly? To all of this the

it cannot be denied that most Spiritualists would be greatly
benefited by a course in Catholic psychology; it is remarkably
acute in its perceptions of what is the nature of spirit, and makes

modern spirit replies: Scholastic theology may satisfy a certain
short work of many false values of the psychio and psycho-physical
class of minds, but we prefer to question nature for ourselves
orders.
without self-imposed limitations of ancient preconceptions as to

man, the world and God. It does not, however, seem to be psychical
research, conducted on scientific lines, that FatherBenson fears so
much as spiritualism in the form of a religious belief; the great
danger for the Roman CatholicChurch lies here in the fact thatthe
communications do not confirm its doctrines. On the other hand,
it cannot be denied that most Spiritualists would be greatly
benefited by a course in Catholic psychology; it is remarkably
acute in its perceptions of what is the nature of spirit, and makes
short work of many false values of the psychic and psycho-physical
orders.
C0 816
896 THE QUEST
396
TEE SYMBOLIC HAIR-TUF1‘ or THE BUDDHA.

TH E Q UE ST
The Symbolic H air-tuft of the B uddha.
ONE of the puzzles of Buddhist symbolic art is the ushnisha,

O ne of the puzzles of B uddhist symbolic) art is the u§ hnisha,
which is sometimes spoken of as the " prominence on the B uddha' s

which is sometimes spoken of as the " prominence on the Buddha's
skull," but to which the dictionaries refer as " the hair with which
skull," but to which the dictionaries refer as " the hair with which
aB uddha is born and which indicates his future sanctity." O n
a Buddha is born and which indicates his future sanctity." On

this Mr. E. B. Havel], in an article, on ‘ The Symbolism of Indian
this Mr. E .B . H avell, in an article, on ' The Symbolism of I ndian
Sculpture and Painting,' which appeared in The B urlington
Magazine for last September, has the following interesting note: Sculpture and Painting,‘ which appeared in The Burlington
" The word itself, literally meaning ' wool,' 1 has been a con-
Magazine for last September, has the following interesting note:

stant puzzle to Sanskrit and Pali scholars. The ex
is, I believe, that the Divine L ight, by means of which Gautama

planation of it
"The word itself, literally meaning 'wool," has been a con-

obtained B uddhahood, was conceived as converging towards the
stant puzzle to Sanskrit and Psli scholars. The explanation of it
centre of his forehead from the ' immeasurable worlds' and entering
is, I believe, that the Divine Light, by means of which Gautama.
his brain in flashes, like the lightning in an I ndian sky, which is
obtained Buddhahood, was conceived as converging towards the

centre of his forehead from the ‘immeasurable worlds’ and entering
always drawn in I ndian pictures in thin wavy lines, never in the
zig-zag fashion of the ' forked' lightning usually represented in
E uropean art. This practice is based on accurate observation of his brain in flashes, like the lightning in an Indian sky, which is
the lightning usually seen in I ndian skies, as instantaneous photo-
always drawn in Indian pictures in thin wavy lines, never in the

zig-zag fashion of the ‘forked’ lightning usually represented in

graphy proves. N ow a number of such wavy lines or light flashes,
converging to a single point, would strikingly suggest a tuft of
wool, every hair of which would symbolise a ray of cosmic light." European art. This practice is based on accurate observation of
This symbolic representation of the lightning-flash in I ndian art
the lightning usually seen in Indian skies, as instantaneous photo-
seems also to throw light on the puzzling term prester, which occurs
here and there in the H ellenistic poem known as The Chaldeean

graphy proves. Now a number of such wavy lines or light flashes,
O racles. Thus with reference to the I ntelligible F ire, both F ather
converging to a single point, would strikingly suggest a tuft of
and Mother in one, L ight and L ife, we read: " Thence the F ire-
wool, every hair of which would symbolise a ray of cosmic light."
flash down-streaming dims its fair F lower of F ire, as it leaps
This symbolic representation of the lightning-flash in Indian art

seems also to throw light on the puzzling term préstér, which occurs
forth into the wombs of worlds. Thence do all things begin
downwards to shoot their admirable rays." The prester was not a
here and there in the Hellenistic poem known as The Chaldaxan

zig-zag flash, but a fiery stream, conceived as a fiery whirl-wind,
resembling a water-spout, an emanation, efflux or flood circling
Oracles. Thus with reference to the Intelligible Fire, both Father

and Mother in one, Light and Life, we read: " Thence the Fire-
downwards. I n the case of the B uddha, the process is of course
reversed, and the light circles upward, illuminating the path of
return for all. The ' F lower of F ire' is consciously brought to

flash down-streaming dims its fair Flower of Fire, as it leaps
birth in the purified ' man-plant' ; the ' tree of life' has borne its
forth into the wombs of worlds. Thence do all things begin
' perfect fruit.'
downwards to shoot their admirable rays." The préstér was not a

zig-zag flash, but a fiery stream, conceived as a fiery whirl-wind,
The Seraphim.
CUR I O USL Y enough we are able to q uote from an article in The
N ineteenth Century and A fter, for O ctober, in support of the view

resembling a water-spout, an emanation, efflux or flood circling
1A nything wound round the head rather, e.g. a turban; hence a
downwards. In the case of the Buddha, the process is of course

reversed, and the light circles upward, illuminating the path of
diadem. E d.
return for all. The ‘Flower of Fire’ is consciously brought to

birth in the purified ‘ man-plant ’; the ' tree of life ’ has borne its
'
perfect fruit.’
THE SERAPHIM.
CURIOUSLY enough we are able to quote from an article in The
Nineteenth Century and After, for October, in support of the view
‘
Anything wound round the head rather, a.g. a turban; hence a.
diadem.—ED.
C0 316
NOTES 897
N O TE S
brought forward in the last paragraph. In endeavouring to answer
brought? forward in the last paragraph. I n endeavouring to answer
the question ‘What were the Seraphim ?’——the Rev. Dr. Smythe
the q uestion ' W hat were the Seraphim ? ' the R ev. Dr. Smythe
Palmer writes :
Near akin to [the Hebrew] sdrdph, the fiery serpent, is the
Palmer writes:
"
" N ear akin to [ the H ebrew] sardph, the fiery serpent, is the
A ssyrian sardpu, the ' burning one,' a title given to the Sun-god
Assyrian sardpu, the ‘burning one,’ a title given to the Sun-god
N ergal as ex pressive of his burning heat. I t is further to be
Nergal as expressive of his burning heat. It is further to be

noticed that in the Greek version of The Book of Enoch, drakontes,
noticed that in the Greek version of The B ook of E noch, drakontes,
or serpents, stand for the Seraphim, over whom, in conj unction
with the Cherubim, Gabriel, the angel of fire, presides (ch. x x . 7). or serpents, stand for the Seraphim, over whom, in conjunction
Dr. B enzinger in conseq uence adopts the conclusion that these
with the Gherubim, Gabriel, the angel of fire, presides (ch. xx. 7).
Dr. Benzinger in consequence adopts the conclusion that these
symbolic beings bore the actual form of the reptiles, which seems
highly probable.
" I t is much more likely that there lies at the root of the symbolic beings bore the actual form of the reptiles, which seems
conception the popular mythologising idea of the lightning as a
highly probable.
snake-like creature, dashing down from the sky, with a forked fiery
tongue, and dealing death to what it strikes. . . . I n all lands,

"
It is much more likely that there lies at the root of the
and not in those only of a primitive state of civilisation, men have
conception the popular mythologising idea of the lightning as a
seen in the phenomena of lightning a resemblance to fiery serpents,
snake-like creature, dashing down from the sky, with a forked fiery
and they have seen correctly. I nstantaneous photography shows
tongue, and dealing death to what it strikes. .

In all lands,
. .
and not in those only of a primitive state of civilisation, men have

that this description is really far more true to nature than the
sharp-angled zig-zag which has long been accepted as the conven-
tional symbol of the flash. The word airoppoia,' efflux ,' which A q uila
seen in the phenomena of lightning a resemblance to fiery serpents,
uses as a rendering of lightning in E zekiel i. 14, accurately repro-
and they have seen correctly. Instantaneous photography shows

that this description is really far more true to nature than the
duces the stream-like flowing of the electric fluid. N o less graphic
is eX licias, the tortuous or twisting flash, and the line in J3schylus
that speaks of the bellowing of the thunder accompanied by the

sharp-angled zig-zag which has long been accepted as the conven-
gleaming forth of the ' twisters' (eA t/cey, Prom. V inct. 1. 1104), a
tional symbol of the flash. The word dwdfifioia, ‘ efilux,’ which Aquila
uses as a rendering of lightning in Ezekiel i. 14, accurately repro-
word properly used of the coils and spires of the winding serpent."
Symbols and myths, however, it should be remembered, have
more to do with prophets, priests and seers, than with simple

duces the stream-like flowing of the electric fluid. No less graphic
is é)\z'xzas‘, the tortuous or twisting flash, and the line in Elschylus
popular imagination. A nd so a seraph is not a lightning flash,
though the lightning flash may well be used to symbol forth the
that speaks of the bellowing of the thunder accompanied by the

gleaming forth of the ‘twisters (E')\u<es-, Prom. Vinct. 1. 1104), a
seraphic power; nor is the B uddha a lightning-conductor, though his
'
image may symbolise the control of the powers of living light and
A re. word properly used of the coils and spires of the winding serpent."
E gyptian I nfluence on E arly Christian Symbolism.
Symbols and myths, however, it should be remembered, have

more to do with prophets, priests and seers, than with simple
" R ecent research in E gypt has brought to light the fact that not
only Gnosticism but unorthodox practices of various kinds were
general among the earlier Christian communities." So we are popular imagination. And so a seraph is not a lightning flash,
informed, or rather reminded, by Mr. P. D. Scott-Monox ieff, of the
though the lightning flash may well be used to symbol forth the
E gyptian Department of the B ritish Museum, in an instructive
seraphic power; nor is the Buddha a lightning-conductor,though his

image may symbolise the control of the powers of living light and
fire.
EGYPTIAN INFLUENCE ON EARLY CHRISTIAN SYMBOLIBM.
“
RECENT research in Egypt has brought to light the fact that not
only Gnosticism but unorthodox practices of various kinds were
general among the earlier Christian communities.” So we are
informed, or rather reminded, by Mr. P. D. Scott-Moncrietf, of the
Egyptian Department of the British Museum, in an instructive
Co 316
898 THE QUEST
898
article, Gnosticism and Early Christianity in Egypt,‘ in the
on
‘
TH E Q UE ST
October number of The Church Quarterly Review. With reference

to the contents of the early Christian graves discovered at Akhmim,
article, on ' Gnosticism and E arly Christianity in E gypt,' in the
O ctober number of The Church Q uarterly R eview. W ith reference
to the contents of the early Christian graves discovered at A khmlm,

and described by R. Forrer, in his Die friwhristliclwn Alterthfzmer
and described by R .F orrer, in his Die friichristlicJien A lterthumer
aus den Grdberfelde van Achmim-Panopolis (Strassburg, 1898), we

au8 den Gr& berfelde von A
are told that:

chmim-Panopolis (Strassburg, 1898), we
are told that:

" H ere as elsewhere the old E gyptian symbol of life, the ankh
"
Here as elsewhere the old Egyptian symbol
of life, the dmkh
(? ), takes very generally the place of the cross, and indeed this
(53), takes very generally the place of the cross,
and indeed this
emblem never entirely died ont but was adopted into later icono-
emblem never entirely died out but was adopted into later icono-
graphy as the crux ansata. [the handled cross] We have, too, the
graphy as the crux ansata [ the handled cross] . W e have, too, the
ancient E gyptian symbol of the eye still used as a protection of the

.
Christian dead." ancient Egyptian symbol of the eye still used as a protection of the
The eye is of course one of the symbols of O siris, the god of
Christian dead."
The eye is of course one of the symbols of Osiris, the god of
resurrection. H ereon follows a note of special interest to those
who are following with attention Dr. E isler' s studies on the cnlt of
the F isher-god. resurrection. Hereon follows a note of special interest to those

" A s was usual in primitive Christian communities, the fish as
who are following with attention Dr. Eisler's studies on the cult of
representing the letters I ChThY S is very general, but the type was
the Fisher-god.
borrowed unchanged from the O x yrhynchus fish worshipped in
certain parts of E gypt, as may be seen from a recently found coffin

"
As was usual in primitive Christian communities, the fish as
in which a fish floats above the body of the deceased lying on a bier
representing the letters IChThYS is very general, but the type was
(A nnalea du Service dea A
ordinary fragment represents the V

ntiq uitea, torn. ix
irgin, with Christ in the field,

. fasc. l). O ne ex tra-
borrowed unchanged from the Oxyrhynchus fish worshipped in

the latter portrayed with a child' s head and a fish' s body."
certain parts of Egypt, as may be seen from a recently found coffin
W hat are called the ' L azarus' figures are also greatly in
in which a fish floats above the body of the deceased lying on a bier
evidence; this reminds us of the mummy swathings and the phrase
(Annales du Service des Antiquités, tom. ix. fasc. 1). One extra-
ordinary fragment represents the Virgin, with Christ in the field,
of one of the Church F athers, the " proper garment of O siris."
" I n the old religion of E gypt it had been the custom, especially
general in later times, to place with the dead numerous mummified the latter portrayed with a child's head and a fish's body."
What are called the ‘ Lazarus figures are also greatly in
figures of O siris, the god of the dead and type of resurrection. A

’
evidence; this reminds us of the mummy swathingsand the phrase

leaden figure from one of the graves at A khmlm very clearly
resembles the R omano-A lex andrian figures of O siris and possibly is
meant to represent that deity. I t is more probable, however, that

of one of the Church Fathers, the " proper garment of Osiris."
it is L azarus who is intended as typifying the resurrection and as
"
In the old religion of Egypt it had been the custom, especially
the successor of O siris in the affection of the E
curious to note how the type of L azarus as a swathed and bandaged

gyptians. I t is
general in later times, to place with the dead numerous mummified

mummy passed into later B yzantine iconography, and it is q uite
figures of Osiris, the god of the dead and type of resurrection. A
probable that the earlier figures may have derived their inspiration
leaden figure from one of the graves at Akhmim very clearly
from the mummified form of O siris in the same way as the Madonna
resembles the Romano-Alexandrian figures of Osiris and possibly is

and Child type from the ancient I sis and H orns group."
A nE gyptian prototype for the gospel L azarus resurrection

meant to represent that deity. It is more probable, however, that
story has often been suggested; and we might here perhaps be it is Lazarus who is intended as typifying the resurrection and as
the successor of Osiris in the aflection of the Egyptians. It is
curious to note how the type of Lazarus as a swathedand bandaged
mummy passed into later Byzantine iconography, and it is quite
probable that the earlier figures may have derived their inspiration
from the mummified form of Osiris in the same way as the Madonna
and Child type from the ancient Isis and Horns group."
An Egyptian prototype for the gospel Lazarus resurrection
story has often been suggested ; and we might here perhaps be
0 glee
NOTES 899
N O TE S
permitted to conjecture that the mummy swathings may symbolise
899
the cocoon and chrysalis state of the dead in theintermediate state.
permitted to conj ectnre that the mnmmy swathings may symbolise
Now it is interesting to note that a far fuller story of the rich and
poor man in Hades than is found in the gospel narrative of Dives
the cocoon and chrysalis state of the dead in the intermediate state.
N ow it is interesting to note that a far fuller story of the rich and
poor man in H ades than is found in the gospel narrative of Dives

and Lazarus is preserved in the wide-spread Egyptian folk-tales
and L azarus is preserved in the wide-spread E gyptian folk-tales
of Setme Khamuas (see Griffith's Stories of the High Priests of
of Setme K hamuas (see Griffith' s Stories of the H igh Priests of
Memphis, Oxford, 1900), and curiously enough Strzygowski has

recently (1904), in his Koptische Kunst, pointed out how a gruesome
Memphis, O x ford, 1900), and curiously enough Strzygowski has
recently (1904), in his K optische K unst, pointed out how a gruesome
incident in this E gyptian folk-tale of the rich and poor man in

incident in this Egyptian folk-tale of the rich and poor man in
H ades has passed into a peculiar form of resurrection symbolism
Hades has passed into a peculiar form of resurrection symbolism

common to Byzantine iconography, but never found in the West.
common to B yzantine iconography, but never found in the W est.
" I t represents the Saviour with a cross in H is hand, trampling on
the gates of H ell and freeing A dam and E ve from the pit. Under
"
It represents the Saviour with a cross in His hand, trampling on
the feet of Christ lies a naked man, through one of whose eyes the
the gates of Hell and freeing Adam and Eve from the pit. Under
the feet of Christ lies a naked man, through one of whose eyes the
butt-end of the cross is driven."
H as this possibly anything to do with the commandment " I f
thy eye offend thee " ? I n the K hamuas-tale, it was the " pivot of
butt-end of the cross is driven.”
the gate of A menti" that was fix ed in the rich man' s right eye, and
Has this possibly anything to do with the commandment " If
not the butt-end of a cross, but Mr. Scott-Moncrieff suggests that
the hieroglyph for a bolt or pivot very closely resembles a tau-

thy eye offend thee ? In the Khamuas-tale, it was the " pivot of
"
cross. W e may add that in one of the Talmud Jesohu-stories,

the gate of Amenti that was fixed in the rich man’s right eye, and
"
Miriam is said to have had " the hinge of hell' s gate fastened in her
not the butt-end of a cross, but Mr. Scott-Moncrielf suggests that
ear" { Pal. H ag. lid)} The fates of fables are fascinating, but the
the hieroglyph for a bolt or pivot very closely resembles a tau-

We may add that in one of the Talmud Jeschu-stories,
ways of theological controversy make reason boggle.
R ecurrent Time.
cross.
O n the subj ect of the possibility of the sensible re-presenting Miriam is said to have had “ the hinge of hell's gate fastened in her
of past events the R ev. P. R . Tennant, D.D., B .Sc, has some
ear" (Pal. Hag. 77(1).‘ The fates of fables are fascinating,but the
ways of theological controversy make reason boggle.
curious speculations, in the O ctober number of The H ibbert Journal,
that will be not unfamiliar to some of our readers. I n an article

on ' H istorical F act in relation to the Philosophy of R eligion,' he
writes:
RECURRENT TIME.
" I f the late Professor R ankine' s theory be true, that the ether
has bounds, and if, further, we may assume that the ether does not
ON the subject of the possibility of the sensible re-presenting
absorb the luminiferous waves, as they travel through it, these
of past events the Rev. F. R. Tennant, D.D., B.Sc., has some
undulations, on reaching this boundary, will in turn be reflected
curious speculations, in the October numberof The Hibbert Journal,

that will be not unfamiliarto some of our readers. In an article
back and reconcentrated into foci. [ Cp. the same idea in E .R .
I nnes' 8 article in our present issue.] A person suitably placed
on Historical Fact in relation to the Philosophy of Religion,’ he

‘
might thus yet see with his own eyes the events of a period of the
remotest past. . . . O n the same hypothesis, the rays thus
writes:
"
If the late Professor Rankine’s theory be true, that theether
1A lready in 1003 in commenting on this (see Did Jesus L ive 100 B .C. ? )
we referred to the K hamuas folk-tale parallel.
has bounds, and if, further, we may assume that the ether does not
absorb the luminiferous waves, as they travel through it, these
undulations, on reaching this boundary, will in turn be reflected
back and reconcentrated into foci. [Cp. the same idea in E. R.
Innes’s article in our present issue.] A person suitably placed
might thus yet see with his own eyes the events of a period of the
remotest past. . .
On the same hypothesis, the rays thus
.
‘
Already in 1903 in commenting on this (see Did Jesus Live 100 R0. P)
we referred to the Khamuas folk-tale parallel.
C0 816
400 THE QUEST
400
brought to a focus would proceed to diverge again through space,

to be reflected back from the opposite direction, and so on; so
TH E Q UE ST
brought to a focus would proceed to diverge again through space,
to be reflected back from the opposite direction, and so on; so

that history would not only repeat itself,’ but go on repeating
‘
that history would not only ' repeat itself,' but go on repeating
itself : the past being re-prosrnlml or represented in cycles."

itself: the past being re-preset/ed or represented in cycles."
Dr. Tennant assumes that this is not possible, as a matter of

fact, in our world. (It is, however, we might interpose, already
Dr. Tennant assumes that this is not possible, as a matter of
fact, in our world. (I t is, however, we might interpose, already
freely discussed as a matter of fact in the world of psychometry
freely discussed as a matter of fact in the world of psychometry

and voyancy, as all who are engaged in such studies are well
and voyancy, as all who are engaged in such studies are well
aware.) Nevertheless he contends that :
aware.) N evertheless he contends that:
" W e can perfectly well conceive a world in which conditions
prevailed that were more lenient to students of historical science:

“
We can perfectly well conceive a world in which conditions
a world which might be called an automatic and auto-biographical
prevailed that were more lenient to students of historical science:

a world which might be called an automatic and auto-biographical
kinematoscope. I n any case it is actual fact that whenever a
distant star forms the obj ect of our ' immediate' perception, what is
presented to us is its luminous state of many years ago." N ow

kinematoscope. In any case it is actual fact that whenever a
supposing further, continues Dr. Tennant, it were possible to travel
distant star forms the object of our ‘immediate perception, what is

’
presented to us is its luminous state of many years ago." Now

through space with a velocity ex ceeding that of light, " we should
then overtake successively the luminiferous waves that have been
supposing further, continues Dr. Tennant, it were possible to travel

set up by obj ects on this earth in the circumambient ether; we
should therefore perceive, still as ' immediately' as we ever do
through space with a velocity exceeding that of light, " we should

perceive with our eyes, first the events of yesterday, then those of
the day before, and so on. W e should read history backwards.

then overtake successively the luminiferous waves that have been
The past of other things would constitute our future."
set up by objects on this earth in the circumambient ether; we
B ut supposing there is a power of sensible re-presentation of
should therefore perceive, still as ‘immediately’ as we ever do
this order with regard to past events (and for many indeed the
perceive with our eyes, first the events of yesterday, then those of
the day before, and so on. We should read history backwards.
evidence is so convincing that hypothesis has already passed into
fact), then there is no need to limit possibilitiesbyphysicalconsidera-
tions of the speed of moving bodies; for, as the mystic who wrote The past of other things would constitute our future."
the old MahrattI commentary on the B hagavad Gitd remarked:
But supposing there is a power of sensible re-presentation of

this order with regard to past events (and for many indeed the
" W ithout moving is the travelling on that path."
W omw' i Printing Society, L td., B rick Street, Piccadilly.
evidence is so convincing that hypothesis has already passed into

fact),then thereis no need to limit possibilitiesbyphysicalconsidera-
tions of the speed of moving bodies; for, as the mystic who wrote
the old Mahratti commentary on the Bhagavad Gitd remarked:
"
Without moving is the travelling on that path."
Women’: Printing Society, l.td., Brick Street, Piccadilly.

TH E Q UE ST
TH E F I GME N TO F R A CE .
O TTO R O TH F E L D, I .C.S.
THE QUEST.
Sooner or later, with an inevitable monotony of error,
it appears to be the fate of all sciences to elevate the
abstractions that they devise for their practice into the
phantasms of reality. Perhaps until scientists confine
themselves to the collection of facts, and philosophers
devote time to the lessons of ex periment, it may be
hopeless to ex pect amendment. I n this respect anthro-
pology has fared no better than the other physical
sciences. I ndeed the peculiar scope which it affords
for the bias of theology, of national pride, and of ethical
prej udice has aggravated the accustomed dangers and
engendered peculiar errors. More than any other
science it has lent itself to the designs of faction and

THE FIGMENT OF RACE.
ministered to the passions of the wayfarer. Too often
OTTO ROTHFELD, I.C.S.

the first trenches of anthropology become the last
refuge of theological hatred, and persecution finds fresh

ammunition in the convoys of militant science. L et
no one say that ideas break no heads and that faith
moves no mountains. B
nothing breaks bones, as indeed nothing breaks or

etter rather to say that
SOONER or later, With an inevitable monotony of error,

V ol. I . N o. 3. A ran. 1910.
it appears to be the fate of all sciences to elevate the
abstractions that they devise for their practice into the
1
phantasms of reality. Perhaps until scientists confine

themselves to the collection of facts, and philosophers
devote time to the lessons of experiment, it may be
hopeless to expect amendment. In this respect anthro-

pology has fared no better than the other physical
sciences. Indeed the peculiar scope which it affords
for the bias of theology, of national pride, and of ethical
prejudice has aggravated the accustomed dangers and
engendered peculiar errors. More than any other
science it has lent itself to the designs of faction and
ministered to the passions of the Wayfarer. Too often
the first trenches of anthropology become the last
refuge of theological hatred, and persecution finds fresh
ammunition in the convoys of militant science. Let
no one say that ideas break no heads and that faith
moves no mountains. Better rather to say that
nothing breaks bones, as indeed nothing breaks or
1
Von. I. No. 3. APRIL 1910.
C0 glee
402 THE QUEST
402 TH E Q UE ST
makes anything in this world of ours, if it be fitly

makes anything in this World of ours, if it be fitly
regarded, but ideas alone. What is God but an idea ?
regarded, but ideas alone. W hat is God but an idea?
and yet men have been burnt and, worse, have burnt
their fellowmen in H is name. W hat is pleasure but
and yet men have been burnt and, worse, have burnt
their fellowmen in His name. What is pleasure but
an idea, and a very abstract one? and yet men are
ruined daily and die in the gutter for its image. W hat
an idea, and a very abstract one? and yet men are

is life but an abstraction and a half-truth? yet could
we for a second live on without our faith in its reality?
There is but one hope, one remedy: to see, as far as it

ruined daily and die in the gutter for its image. What
is life but an abstraction and a half-truth ? yet could
lies in human minds to do, what is abstract, what more
and more real and concrete; to use the former, if we
We for a second live on without our faith in its reality ‘?

like, for our immediate purpose; but on no account
to transfer it to life or translate it as fact.
The most fatal of anthropological abstractions has There is but one hope, one remedy: to see, as far as it
been that of race. I
of history, the most ignorantly repeated and most

t has been, of all the concepts
lies in human minds to do, what is abstract, what more

misleadingly employed. I t is hardly anywhere defined;
and more real and concrete; to use the former, if We

like, for our immediate purpose; but on no account
and it serves at present, like natural selection in a
kindred science, as the curtain drawn by professional

.etiq uette over a blank wall. I
bow with which the performer leaves the stage;

t should stand for the
un-
to transfer it to life or translate it as fact.
happily it is too often interpolated during his act in
The most fatal of anthropological abstractions has
been that of race. It has been, of all the concepts
response to popular applause. F or what after all is
race? O ften it is used as the eq uivalent of nation or
people and, whenever it is so used, be sure that some
of history, the most ignorantly repeated and most

misleadingly employed. It is hardly anywhere defined;
deception, either of self or of audience, is in process of
gestation. F or nation and people are there already,
terms sufficiently definite and distinct;
least has no room for synonyms. A

and science at
people is a thing
and it serves at present, like natural selection in a
made up of many men, who share, at least for some
kindred science, as the curtain drawn by professional
etiquette over a blank wall. It should stand for the

official or other use, a common language and a common
thought, who are roughly at one and the same stage of
development, who recognise a common standard of
conduct and a common ideal of life, and whose common

bow with which the performer leaves the stage; un-
happily it is too often interpolated during his act in
response to popular applause. For What after all is
race? Often it is used as the equivalent of nation or
people and, Whenever it is so used, be sure that some
deception, either of self or of audience, is in process of
-gestation. For nation and people are there already,
terms sufliciently definite and distinct; and science at
least has no room for synonyms. A people is a thing
made up of many men, who share, at least for some
oflicial or other use, a common language and a common
thought, who are roughly at one and the same stage of
development, who recognise a common standard of
conduct and a common ideal of life, and whose common
C0 glee
THE FIGMENT OF RACE 403
interests greater and essential than their
TH E PI GME N TO PB A CE
403
are more
interests are greater and more essential than their
separate and individual motives. Generally but not

separate and individual motives. Generally but not
always (for there are ex ceptions easily indeed ex plicable)
always (for there are exceptions easilyindeed explieable)
they live in a conterminous area and in easy and con-
stant communication. A nation on the other hand is

they live in a conterminous area and in easy and con-
essentially a thing of political organisation. A number
stant communication. A_nation on the other hand is

essentially a thing of political organisation. A number
of people or peoples, governed by the same government,
administered by the same or similar codes of law,
subj ect to the same sovranty
times, but ex tremely seldom, the same organism is at

this is a nation. Some-
of people or peoples, governed by the same government,

once nation and people. More often, but still rarely,
administered by the same or similar codes of law,
subject to the same sovranty—this is a nation. Some-
a nation covers but part of the people. Usually many
peoples or fragments of peoples are embraced in one
nation. F rance at the present moment may perhaps
be said with some rough truth to be at once a nation

times, but extremely seldom, the same organism is at
and a people; fifty years ago B rittany, the B asq ue
once nation and people. More often, but still rarely,
a nation covers but part of the people. Usually many
country, and A lsace-L orraine would have given the lie
to the statement. Greece and Germany are instances
peoples or fragments of peoples are embraced in one

in which the people ex tends beyond the limits of the
nation. France at the present moment may perhaps

nation. B ritain is one nation but comprises even in
the B ritish I sles four peoples, the E nglish, the W elsh,
the Scottish, and the I
whether the Ulster men should not be added as a fifth.

rish; and it is perhaps doubtful
be said with some rough truth to be at once a nation

A ustria and H ungary are, of course, conspicuous
and a people; fifty years ago Brittany, the Basque
country, and Alsace-Lorrainewould have given the lie
ex amples of nations, united as it happens under one
troubled crown, which enclose various and widely
divergent peoples. The word nationality has further
been invented; but so far its chief value has been in

to the statement. Greece and Germany are instances
ex cusing rebellion and aggression. I t signifies perhaps in which the people extends beyond the limits of the
a collection of persons who fancy themselves a people
and would like to be a nation. R ace then is none of

nation. Britain is one nation but comprises even in
those things. A nd what is left for it to be? Take
the British Isles four peoples, the English, the Welsh,

the Scottish, and the Irish; and it is perhaps doubtful
away political organisation and all the common in-
terests already embraced in the meaning of people, and
whether the Ulster men should not be added as a fifth.

Austria and Hungary are, of course, conspicuous
examples of nations, united as it happens under one
troubled crown, which enclose various and widely
divergent peoples. The word nationality has further
been invented; but so far its chief value has been in
excusing rebellion and aggression. It signifies perhaps
a collection of persons who fancy themselves a people
and would like to be a nation. Race then is none of
those things. And what is left for it to be? Take
away political organisation and all the common in-
terests already embraced in the meaning of people, and
Co 316
404 THE QUEST
it becomes uncommonly like the orange-in-itself which
404
TH E Q UE ST
it becomes uncommonly like the orange-in-itself which
L ocke so disdainfully threw away after stripping it of

Locke so disdainfully threw away after stripping it of
colour, shape, taste and all other q ualities.
colour, shape, taste and all other qualities.

But race, it is sometimes for a brief moment of
B ut race, it is sometimes for a brief moment of
argument claimed, denotes unmix ed descent from a
common ancestor. A
word were always so used, and if then it did mean

valuable meaning indeed, if the
argument claimed, denotes unmixed descent from a

something, some thing in the literal sense of words.
common ancestor. A valuable meaning indeed, if the
Word were always so used, and if then it did mean
Some ingenious statistician, in one of his satiric hours,
has calculated the number of ancestors we each req uire
in a thousand and in two thousand years. I t amounted,
something, some thing in the literal sense of Words.

Some ingenious statistician, in one of his satiric hours,
if the remembrance be correct, to some millions of
ancestors in a thousand and to several q uintillions in
two thousand years. The amusement may be recom-
mended to any anthropologist with a knowledge of

has calculated the number of ancestors we each require
mathematics who is ridden by the racial O ld Man of
in a thousand and in two thousand years. It amounted,
if the remembrance be correct, to some millions of
the Sea. E ven if the ten thousand years for which we
can trace spiritual descent be neglected, the calculation
ancestors in a thousand and to several quintillions in

for the four thousand years that the present E uropean
peoples are known on the shores of the Mediterranean
and the coasts of the B altic will undoubtedly result in

two thousand years. The amusement may be recom-
mended to any anthropologist with a knowledge of
a monstrous and prodigious total. A re there any rash
enough to maintain that all these unnumbered q uin-
tillions of ancestors were so inbred as to descend
ultimately from a single pair? Y et, if this version of

mathematicswho is ridden by the racial Old Man of
racial being is to mean what it professes, this must be
the Sea. Even if the ten thousand years for which we
can trace spiritual descent be neglected, thecalculation
the inevitable conclusion. The purest of races becomes
the product of the most consistent incestuous connec-
tion. The marriage of cousins becomes laudable and

for the four thousand years that the present European
peoples are known on the shores of the Mediterranean

the prohibited degrees the summum bonum of anthro-
pology. H appily, however, for the teachings of medicine
and theology, no people so far has been discovered
whose descent from our day to the dawn of history, or

and the coasts of the Baltic will undoubtedly result in
for any epoch within that period, has been unadulter-
a monstrous and prodigious total. Are there any rash
enough to maintain that all these unnumbered quin-
tillions of ancestors were so inbred as to descend
ultimately from a single pair? Yet, if this version of
racial being is to mean what it professes, this must be
the inevitable conclusion. The purest of races becomes
the product of the most consistent incestuous connec-
tion. The marriage of cousins becomes laudable and
the prohibited degrees the summum bonum of anthro-
pology. Happily,however, for the teachings of medicine
and theology, no people so far has been discovered
whose descent from our day to the dawn of history, or
for any epoch within that period, has been unadulter-
C0 316
TH E F I GME N TO F E A CE
ated. The European peoples, with which we are most
405
intimately concerned, are seen during the historic era in

a. continual state of fluidityand admixture. How much
ated. The E uropean peoples, with which we are most
intimately concerned, are seen during the historic era in
a continual state of fluidity and admix
F rankish blood did the droit de seigneurage disperse

ture. H ow much
Frankish blood did the droit de seigneumge disperse

through F rance? Did the Moors abandon no off-
through France ? Did the Moors abandon no off-

spring in Spain ? Or did the invasions of the Huns
spring in Spain? O r did the invasions of the H uns
leave no violated women and deflowered virgins? Did
the H ebrews, who since A
Mediterranean countries, who converted some tribes to

lex andria have inhabited all
leave no violated women and deflowered virgins ? Did

Judaism and who spread Christianity everywhere with the Hebrews, who since Alexandria have inhabited all
patriotic zeal, who at a later date as Jews were them-
selves converted to the religion of their own Messiah,

Mediterranean countries, who converted some tribes to
forty thousand in a single year in Spain, did they all
Judaism and who spread Christianity everywhere with

patriotic zeal, who at a later date as Jews were them-
perish sterile or is not rather their blood running in
every vein as their gospel in every mind? Did not
slave concubines, the captives of a hundred wars and
the traffic of a hundred ports, minister to their masters'

selves converted to the religion of their own Messiah,
passions and give their bastards to the commonwealth?
forty thousand in a single year in Spain, did they all

perish sterile or is not rather their blood running in

W ere all women, in spite of B rantome and the Q ueen
of N avarre, invariably chaste, and were the long conti-
every vein as their gospel in every mind ? Did not

nence of the crusades and the abstinence of lengthy
wars without the alleviation of servile embraces? L et
no one think to escape the conclusion by pleading that slave concubines, the captives of a hundred wars and
such deeds polluted only a few lineages and affected
only a few families. I t becomes a mere matter of

the trafiic of a hundred ports, minister to their masters’
mathematical demonstration that in the course of a
passions and give their bastards to the commonwealth ?

Were all women, in spite of Brantome and the Queen
thousand years, with its millions of ancestors for each
person, there is not one, not even the humblest peasant
in his insulated hamlet, that can escape the contagion
of Navarre, invariably chaste, and were the long conti-

or avoid the admix ture. To anyone who is prepared to
consider the evidence dispassionately for the historic
nence of the crusades and the abstinence of lengthy

wars without the alleviation of servile embraces? Let
period, for even the period let us say from the birth of
Christ to this day, it is impossible to avoid the conclu-
no one think to escape the conclusion by pleading that

sion that there is not in all E urope one man, woman or
such deeds polluted only a few lineages and affected

only a few families. It becomes a mere matter of
mathematical demonstration that in the course of a
thousand years, with its millions of ancestors for each
person, there is not one, not even the humblest peasant
in his insulated hamlet, that can escape the contagion
or avoid the admixture. To anyone who is prepared to
consider the evidence dispassionately for the historic
period, for even the period let us say from the birth of
Christ to this day, it is impossible to avoid the conclu-
sion that there is not in all Europe one man, woman or
Go glee
406 THE QUEST
TH E Q UE ST
child who does not share, in some more or less average
child who does not share, in some more or less average
proportion, the physical blood of various peoples. It

is true that within that period certain peoples and
proportion, the physical blood of various peoples. I t
is true that within that period certain peoples and
certain sections of peoples have had their physical
constitution less adulterated than others. I n general

certain sections of peoples have had their physical
it is the case that, for the assumed period, the mix ture
constitution less adulterated than others. In general

it is the case that, for the assumed period, the mixture
of descent has been greatest among the nobility and
the professional classes, least among the remoter
peasantry of each people;
most intelligent and the best developed of peoples who

and that it has been the
of descent has been greatest among the nobility and

have been the most mix ed. The E nglish, the F rench,
the professional classes, least among the remoter
peasantry of each people; and that it has been the
the South Germans, and the H ungarians, have during
that period been the most crossed of E uropean nations
proper, and in slightly varying proportion are physically
most intelligent and the best developed of peoples who

have been the most mixed. The English, the French,
compounded of K elt, Teuton, I berian-Pelasgic, Slav,
and Semitic, while probably all to some small ex tent,
and the H ungarians largely, contain Ugro-Turkish
constituents.
the South Germans, and the Hungarians, have during
I n the more ex act chapters of their work, however,
that period been the most crossed of European nations

proper, and in slightly varying proportion are physically

it may be asserted, anthropologists do not intend this
meaning when they speak of race. A ll the more deplor-
able surely that they use it thus in their more popular
and alluring moments. The teachings of science should

compounded of Kelt, Teuton, Iberian-Pelasgic, Slav,
be no E leusinian mysteries; and there is no room in
and Semitic, while probably all to some small extent,
and the Hungarians largely, contain Ugro-Turkish
the statement of fact for esoteric and ex oteric. I f by
race the anthropologist means to speak only of peoples,
let him, for God'
reader can then and will beware;

s sake, say so and have done. The
he will ask for

constituents.
reasons; he will discover illogical conclusions; he will In the more exact chapters of their work, however,
detect the missing links in the chain. B ut the pitfall
it may be asserted, anthropologists do not intend this

is covered with the brushwood of racial pretension; in
tumbles the unhappy walker and with him into the pit
meaning when they speak of race. All the more deplor-

able surely that they use it thus in their more popular
go goodwill, kindness and humanity.
The truth is that if the word race is to occur in a
and alluring moments. The teachings of science should

be no Eleusinian mysteries; and there is no room in
the statement of fact for esoteric and exoteric. If by
race the anthropologist means to speak only of peoples,
let him, for God’s sake, say so and have done. The
reader can then and will beware; he will ask for
reasons; he will discover illogical conclusions ; he will
detect the missing links in the chain. But the pitfall
is covered with the brushwood of racial pretension; in
tumbles the unhappy walker and with him into the pit
go goodwill, kindness and humanity.
The truth is that if the word race is to occur in a
Go glee
THE FIGMENT OF RACE 40?
TH E PI GME N TO PR A CE
scientific treatise and if it is to be explanatory of
407
popular phenomena, whether in whole or in part, if

scientific treatise and if it is to be ex
popular phenomena, whether in whole or in part, if

planatory of
with religion, art, commerce, climate and the other

with religion, art, commerce, climate and the other
conditions whose influence we can trace in history, it

is a real agent in the totality of national life and
conditions whose influence we can trace in history, it
is a real agent in the totality of national life and
growth, then the meaning in which it is used must be
carefully defined. I t must, in spite of the temptations

growth, then the meaning in which it is used must be
of popular misuse, be accurately distinguished both
carefully defined. It must, in spite of the temptations

of popular misuse, be accurately distinguished both
from ' people' and from ' nation.' I t must further be
demonstrated to correspond to an actual concrete thing
or force. I t is no function of science to revive the
methods of obsolete metaphysics; and a race always

from ‘ people’ and from ‘nation.’ It must further be
latent in and identical under the varying differences of demonstrated to correspond to an actual concrete thing
attribute, yet ex istent only in its attributes, is a con-
ception as metaphysical as the substance-in-itself in

or force. It is no function of science to revive the
which were supposed to inhere the q ualities of the
methods of obsolete metaphysics; and a race always

latent in and identical under the varying differences of
known obj ect. H egel and B radley have left no home
for the-thing-in-itself; and race, with the other forms

of that mysterious abstraction, must retire to its
limbo unless it can j ustify itself by living reality.

attribute, yet existent only in its attributes, is a con-
The difficulty has been seen, though not evaded,
ception as metaphysical as the substance-in—itself in

which were supposed to inhere the qualities of the
by some anthropologists. They have identified the
meaning of race with the aspirations of craniology.
The measurement of human skulls has been conducted
by a fix ed method or methods; and the results so

known object. Hegel and Bradley have left no home
collected have been dignified by that title. O n this for the-thing-in-itself; and race, with the other forms
view a race is a collection of people or peoples the
measurement of whose skulls is identical or at least

of that mysterious abstraction, must retire to its
similar. A s the first simple system of measurement
limbo unless it can justify itself by living reality.

The difliculty has been seen, though not evaded,

did not seem to produce the results which its pioneers
had desired, a more complex system of additional
measurement by curves and ovals and spheres was
devised. B ut simple or complex , by way of cephalic

by some anthropologists. They have identified the
index or of elaborate curvature, the system has failed
meaning of race with the aspirations of craniology.

The measurement of human skulls has been conducted
by a fixed method or methods; and the results so
collected have been dignified by that title. On this
view a race is a collection of people or peoples the
measurement of whose skulls is identical or at least
similar. As the first simple system of measurement
did not seem to produce the results which its pioneers
had desired, a more complex system of additional
measurement by curves and ovals and spheres was
devised. But simple or complex, by Way of cephalic
index or of elaborate curvature, the system has failed
C0 glee
408 THE QUEST
408
to give adequate support to preconceived racial theories.
TH E
to give adeq
Q UE ST
uate support to preconceived racial theories.

It is obviously open to many criticisms; but one is
I t is obviously open to many criticisms; but one is
perhaps suflicient—the total ignorance of everyone as

to the conditions afiecting the shape of the skull. The
perhaps sufficient the total ignorance of everyone as
to the conditions affecting the shape of the skull. The
theory is as a matter of fact suffocated at birth by its
progenitors; their admission that adult skulls of the

theory is as a matter of fact suffocated at birth by its
same sex in the same people and even in the same
progenitors; their admission that adult skulls of the

same sex in the same people and even in the same
family are not identical in measurement but only
similar is at once fatal. E veryone is aware that, where
similarity begins, ex act science ends. I f a cephalic
family are not identical in measurement but only

similar is at once fatal. Everyone is aware that,where
index of eighty-one is similar to one of eighty-two, then
eighty is similar to eighty-one, and before the theorist
has recovered his feet, he is at six
by similarity is not new; it has already been ex

ty. The argument
posed
similarity begins, exact science ends. If a cephalic
by H orace; and it will certainly req uire considerable
index of eighty-one is similar to one of eighty-two, then
eighty is similar to eighty-one, and before the theorist
demonstration before it is now accepted. I ndeed the
theory avowedly deals with averages; and an average
is an abstraction, not a reality. F ifty is the average
has recovered his feet, he is at sixty. The argument

not only of forty-nine and fifty-one but also of one
and ninety-nine. H ence if it is to be dealt with at
by similarity is not new; it has already been exposed

by Horace; and it will certainly require considerable
all seriously, the theory must give not only averages
but also ex plicit max ima of divergences; and must
show that the max imum divergence from average in
demonstration before it is now accepted. Indeed the

theory avowedly deals with averages; and an average
one race falls short of that of the nex t race. I f the
ex tremes in two races overlap, then it is obvious that
the skull as a criterion and inner essence of race has
proved defective and fallacious. H owever, when

is an abstraction, not a reality. Fifty is the average
science can assert that the average skull-measurement
not only of forty-nine and fifty-one but also of one

and ninety-nine. Hence if it is to be dealt with at
or cephalic index of adult male E nglishmen is so-and-
so, it will have informed us of a q uaint and not
uninteresting result of statistics. W hen it can further
state that this average cephalic index has remained

all seriously, the theory must give not only averages
the same for adult male E nglishmen for a thousand
but also explicit maxima of divergences; and must
show that the maximum divergence from average in
years, curiosity will be raised to a higher degree. The
one race falls short of that of the next race. If the

extremes in two races overlap, then it is obvious that
the skull as a criterion and inner essence of race has
proved defective and fallacious. However, when
science can assert that the average skull-measurement
or cephalic index of adult male Englishmen is so-and-
so, it will have informed us of a quaint and not
uninteresting result of statistics. When it can further
state that this average cephalic index has remained
the same for adult male Englishmen for a thousand
years, curiosity will be raised to a higher degree. The
Go 316
TH E PI GME N TO F R A CE 409
bearer, if he be of an inquisitive temperament, will
hearer, if he be of an inq uisitive temperament, will
seek to discover what conditions of climate and food, of

thought and activity,have been efficient in occasioning
seek to discover what conditions of climate and food, of
thought and activity, have been efficient in occasioning
this permanence of average. H e will desire to know
why it has not been affected by the constant admix ture

this permanence of average. He will desire to know
of persons whose skulls on similar data may have been
why it has not been affected by the constant admixture

of persons whose skulls on similar data may have been
discovered to have had a different measurement. H e
will begin to doubt the truth of the common statement
that convolutions of the brain increase with greater
mental activity and capacity, or demand that it be

discovered to have had a different measurement. He
reconciled with the assertion that the conformation of will begin to doubt the truth of the common statement
the skull of one genus of the fauna of this island has
remained unaltered for a thousand years, during which

that convolutions of the brain increase with greater
the intelligence, the sense, and the capacity of its
mental activity and capacity, or demand that it be

members have considerably augmented. B ut even
then he will not imagine that the alleged fact can

reconciled with the assertion that the conformation of
account for the political and social development of the
people. I f he be asked to accept this inference, he will

the skull of one genus of the fauna of this island has
demand proof, strong and ex act proof, of the relation
remained unaltered for a thousand years, during which
the intelligence, the sense, and the capacity of its

of skull-conformation to thought; he will desire to
know why dead matter like bone is the index of growth
and development and the test of heredity rather than
blood or muscle; or if bone be allowed, why rather the

members have considerably augmented. But even
skull than the tibia or the femur. H e will desire
then he will not imagine that the alleged fact can
account for the political and social development of the
more ex act information as to the closing of the sutures
and the relation between size and conformation. Most
of all he will point to the known effects of climate upon
the other constituents of the body and to the proba-

people. If he be asked to accept this inference, he will
bility that it considerably affects the configuration of demand proof, strong and exact proof, of the relation
the skull. I f, however, the unfortunate scientist
of skull-conformation to thought; he will desire to

attempts to identify permanence of cranial shape with
purity of descent, to make it a racial feature, as it is
know why dead matter like bone is the index of growth

and development and the test of heredity rather than
called, then he will be asked to ex plain not only why
persons of varied descent living in the same environ-
blood or muscle; or if bone be allowed, why rather the

skull than the tibia or the femur. He will desire
more exact information as to the closing of the sutures
and the relation between size and conformation. Most
of all he will point to the known effects of climate upon
the other constituents of the body and to the proba-
bility that it considerably affects the configuration of
the skull. If, however, the unfortunate scientist
attempts to identify permanence of cranial shape with
purity of descent, to make it a racial feature, as it is
called, then he will be asked to explain not only why
persons of varied descent living in the same environ-
C0 816
410 THE QUEST
410 ment develop the same configuration, but also the
TH E Q UE ST
ment develop the same configuration, but also the

extraordinary thing that races of men ultimately
ex traordinary thing that races of men ultimately
descendent from the same group of apes have acquired

so Widely divergent skulls as well as such various
descendent from the same group of apes have acq uired
so widely divergent skulls as well as such various
minds and bodies. I
to character and intelligence is a subj

n fact the relation of cranial shape
ect of interest
minds and bodies. In fact the relation of cranial shape
well worthy of research, and the accumulation of
to character and intelligence is a subject of interest
well Worthy of research, and the accumulation of
relevant information greatly to be desired. B ut the
nature of that shape as little ex plains the development
of man or the history of peoples as does an undefined
relevant information greatly to be desired. But the

nature of that shape as little explains the development
' race.' Moreover, it needs to be noted that at this
moment none of the data which have for the purpose
of this argument been assumed to be in the possession
of the craniologist, are as a matter of fact forthcoming.

of man or the history of peoples as does an undefined
A ctually a hatter in a large way of business has a
‘race.’ Moreover, it needs to be noted that at this

moment none of the data which have for the purpose
better and more unbiassed acq uaintance with the facts
of the subj ect than many a learned writer; for the
total number of skulls scientifically measured amounts
of this argument been assumed to be in the possession

only to a few thousand, of which nearly all belong to
our own day. W hen it is remembered that the popula-

of the craniologist, are as a matter of fact forthcoming.
Actually a hatter in a large way of business has a
tion of E ngland is alone some forty-five millions or
that the I ndian Dependency supports three hundred
million persons, the inadeq uacy of such figures even
better and more unbiassed acquaintance with the facts

of the subject than many a learned Writer; for the
for the casting of averages of the ex isting inhabitants
is manifest. W hen it is further recognised that no
effort has obtained any such number of instances for
past generations; when it is known that no serious

total number of skulls scientifically measured amounts
attempt has been made to discern by ex periment the
only to a few thousand, of which nearly all belong to

our own day. When it is remembered thatthe popula-
measurements resulting from the breeding of opposite
types; when our confessed ignorance of the laws of
cross-breeding is avowed in the use of the word
atavism; and while we still have the N eo-Darwinians

tion of England is alone some forty-five millions or
with us to deny heredity and disguise variation as that the Indian Dependency supports three hundred
million persons, the inadequacy of such figures even
fortuitous; it is obvious that all material for any
for the casting of averages of the existing inhabitants

is manifest. When it is further recognised that no
effort has obtained any such number of instances for
past generations; when it is known that no serious
attempt has been made to disoem by experiment the
measurements resulting from the breeding of opposite
types; when our confessed ignorance of the laws of
cross-breeding is avowed in the use of the Word
atavism; and While we still have the Neo-Darwinians
with us to deny heredity and disguise variation as
fortuitous; it is obvious that all material for any
Co 316
THE FIGMENT OF RACE 41].
valuable theory even of the condition of cranial forma-

tion is at present lacking. Its nature may be concealed
TH E F I GME N TO PE A CE 411
valuable theory even of the condition of cranial forma-
tion is at present lacking. I
by the fact that the abstraction is from such sensible

ts nature may be concealed
by the fact that the abstraction is from such sensible

things as skulls, but none the less the theory is
things as skulls, but none the less the theory is

essentially and fatally metaphysical.
essentially and fatally metaphysical.
A ttempts have also at various times been made to
erect the possession of a common or kindred speech
into the test of common or similar descent. The most

Attempts have also at various times been made to
notorious theoiy of this kind has been the great I ndo-
erect the possession of a common or kindred speech
into the test of common or similar descent. The most
Germanic or A ryan myth. I t was shown that the
E nglishman and the German, the R oman and the
Greek, the Persian and the maj
languages of a cognate origin. The ex

ority of I
ponents of the
ndians spoke
notorious theory of this kind has been the great Indo-

theory, however, usually omitted the A merican negro Germanic or Aryan myth. It was shown that the
from their enumeration. I
peoples must all be of cognate descent. The admix

t was then argued that these
tures
Englishman and the German, the Roman and the
already mentioned were neglected on the plausible plea
Greek, the Persian and the majority of Indians spoke

languages of a cognate origin. The exponents of the
that the maj ority is always right. B ut the accumula-
tion of facts and the discoveries of ethnology have

proved insuperable, and the theory has by this time
been abandoned. I t was very soon apparent that the

theory, however, usually omitted the American negro
maj ority of I ndians were of wholly alien birth; and it
from their enumeration. It Was then argued that these
peoples must all be of cognate descent. The admixtures.
became gradually clearer that even if the A ryan invaders
were assumed to be of kin with some of the inhabitants
of E urope, yet their type had been merged in or
amalgamated with the previous peoples of I ndia. I t

already mentioned Were neglected on the plausible plea
was shown by ex cavations that from remote periods that the majority is always right. But the accumula-
the E uropean peoples had been of various and diver-
gent types. I t was found that at the dawn of the

tion of facts and the discoveries of ethnology have
historic period the dark-haired inhabitants who ex -
proved insuperable, and the theory has by this time

tended in varying admix ture and, whether on the A sian,
A frican, or E uropean coasts, were approx imately of one

been abandoned. It was very soon apparent that the
physical type, spoke languages of which only a portion
were A ryan; while the K eltic and Teutonic tribes who

majority of Indians were of Wholly alien birth ; and it
became gradually clearer that even if the Aryan invaders
Were assumed to be of kin with some of the inhabitants
of Europe, yet their type had been merged in or
amalgamated With the previous peoples of India. It
was shown by excavations that from remote periods
the European peoples had been of various and diver-
gent types. It was found that at the dawn of the
historic period the dark-haired inhabitants who ex-
tended in varying admixture and, whether on the Asian,
African, or European coasts, Were approximately of one
physical type, spoke languages of which only a portion
Were Aryan; While the Keltic and Teutonic tribes who
C0 glee
41-1
412 THE QUEST

412
are assumed to havespoken Aryan languages from a

remote period, were but a fraction of the mingled
TH E Q UE ST
are assumed to have spoken A ryan languages from a
remote period, were but a fraction of the mingled
peoples who at one time or another have acq uired the

peoples who at one time or another have acquired the
derived dialects. Moreover, the discovered fact of the
derived dialects. Moreover, the discovered fact of the
occupation of Eastern Europe and the routes to India
occupation of E astern E urope and the routes to I ndia
by tribes of Ugrian or Mongolian variety, cast doubt on
the assumed purity of the blood connection between
the invaders of I ndia and any of the A ryan speaking

by tribes of Ugrian or Mongolian variety,cast doubt on
peoples of E urope. I n the meantime observation of the assumed purity of the blood connection between
savage tribes had afforded results comparable in
accuracy to those of ex periment in sciences more

the invaders of India and any of the Aryan speaking
susceptible to abstraction. I t was found that, at the
peoples of Europe. In the meantime observation of

savage tribes had afforded results comparable in
earlier stages of development, peoples under the
pressure of conq uest, national amalgamation, or com-
accuracy to those of experiment in sciences more

mercial necessity, ex changed their languages with an
ease and rapidity almost inconceivable to men who for
generations had been accustomed to written or printed
susceptible to abstraction. It was found that, at the

earlier stages of development, peoples under the
literature, who had known a complex and inspiring
history, and who had developed a real patriotism and a
national conscience. A
membered, does not, like a civilised person, acq

savage tribe, it must be re-
uire
pressure of conquest, national amalgamation, or com-
an additional language while preserving its own. I na mercial necessity, exchanged their languages with an
ease and rapidity almost inconceivable to men who for
generation it forgets and forsakes its pristine dialect.
A gain, instead of the languages of the globe being
classifiable under the heads of A ryan, Semitic, and
generations had been accustomed to Written or printed

literature, Who had known a complex and inspiring
Turanian, subseq uent inq uiry has discovered at least
four hundred languages which cannot be further re-
solved or derived. A
language are spoken by tribes that are obviously in the

nd many of these distinct species of
history, and who had developed a real patriotism and a

national conscience. A savage tribe, it must be re-
closest of physical relationship; while on the other
membered, does not, like a civilised person, acquire

hand cognate languages are often spoken by the most
divergent varieties of humanity. The native inhabi-
tants of A merica, for instance, though by their physical
an additional language While preserving its own. In a

type apparently descended from a common group of
generation it forgets and forsakes its pristine dialect.

Again, instead of the languages of the globe being
classifiable under the heads of Aryan, Semitic, and
Turanian, subsequent inquiry has discovered at least
four hundred languages which cannot be further re-
solved or derived. And many of these distinct species of
language are spoken by tribes that are obviously in the
closest of physical relationship; while on the other
hand cognate languages are often spoken by the most
divergent varieties of humanity. The native inhabi-
tants of America, for instance, though by their physical
type apparently descended from a common group of
Co 316
TH E PI GME N TO PR A CE
ancestors, have developed in isolation over a hundred

unconnected tongues. The English spoken by the
418
ancestors, have developed in isolation over a hundred
negro in America on the other hand is the most obvious

unconnected tongues. The E nglish spoken by the
negro in A merica on the other hand is the most obvious
ex ample of the second process in operation. I f we
example of the second process in operation. If we

imagine the United States cut off from outer communi-
imagine the United States cut off from outer communi-
cation, it is probable that in a hundred years, or perhaps
two, they would be populated only by a people of negro
descent but with mulatto modifications, speaking a

cation, it is probable that in a hundred years, or perhaps
differentiated type of the E nglish language. I n their
two, they would be populated only by a people of negro

descent but with mulatto modifications, speaking a
case recorded history might preserve the anthropologist
with a linguistic bias from identifying their race with
the A ryans. B ut the ex ample shows the danger of
differentiated type of the English language. In their

case recorded history might preserve the anthropologist
accepting such identification, otherwise uncorrobor-
ated, in the absence of record and tradition. I n the
case of the A
invaders of I
ryans there is the assurance that the
ndia were called by this name; there is,

with a linguistic bias from identifying their race with
however, no evidence to show that any of the peoples
the Aryans. But the example shows the danger of
accepting such identification, otherwise uncorrobor-
that spoke cognate languages had ever heard of this or
any other common name; or that any two of them
recognised and acknowledged common descent. O n the
contrary it is now certain that from at least the neolithic

ated, in the absence of record and tradition. In the
age E urope has been inhabited by peoples of mix ed
case of the Aryans there is the assurance that the
invaders of India were called by this name; there is,
bodily or racial characteristics.
A gain, primitive tribes are invariably particularist:
they are at enmity with their nearest kindred; though
however, no evidence to show that any of the peoples

that spoke cognate languages had ever heard of this or
they may obtain their wives from foreign septs, they
have eyes only for the distinctions which divide them
any other common name; or that any two of them

from their neighbours. I t is only ex tended ex perience
and widened knowledge that, by the contrast of differ-
recognised and acknowledgedcommon descent. On the

ences more portentous, can elicit the identity underlying
contrary it is now certain thatfrom at least the neolithic

trivial modifications; particulars are coherent only in
the general concept. The savage admits relationship
age Europe has been inhabited by peoples of mixed

with other tribes only under the stress of ex ceptional
circumstances. The incursions of an ex ternal foe, or
bodily or racial characteristics.

Again, primitive tribes are invariablyparticularist:
they are at enmity with their nearest kindred; though
they may obtain their wives from foreign septs, they
have eyes only for the distinctions which divide them
from their neighbours. It is only extended experience
and widened knowledge that, by the contrast of differ-
ences more portentous, can elicit the identity underlying
trivial modifications; particulars are coherent only in
the general concept. The savage admits relationship
with other tribes only under the stress of exceptional
circumstances. The incursions of an external foe, or
Co 316
-5...
414 THE QUE 81‘

the sudden desire for conquest under an inspired leader,
414
TH E Q UE ST
may produce amalgamation; starvation, the need for

the sudden desire for conq uest under an inspired leader,
may produce amalgamation; starvation, the need for
protection, or a shortage of women, may result in
protection, or a shortage of women, may result in

absorption by a more powerful or a more fortunate
absorption by a more powerful or a more fortunate
tribe. Commonly it is broken clans and devastated
peoples who seek the security of an alien name and a
foreign system. The tribal wars of Scotland furnish

tribe. Commonly it is broken clans and devastated
ex amples, at once the best known and the most intimate.
peoples who seek the security of an alien name and a

foreign system. The tribal wars of Scotland furnish
The constant accretions to the great federation of the
dampbells, the adoption by the Clan Cameron of many
Macdonalds, the fate of the proscribed MacGregors, are
examples, at once the best known and the most intimate.

The constant accretions to the great federation of the
instances, incomplete only because of the previous pos-
session of a common language and a common religion.
Similarly the H unnish, Scythian and I
in the six th century after Christ overturned the

onic tribes who
Campbells, the adoption by the Clan Cameron of many

dynasties of H industan, had in a few generations
Macdonalds, the fate of the proscribed MacGregors, are

instances, incomplete only because of the previous pos-
adopted the A ryan language and accepted the religion
and the social system of the inhabitants.
session of a common language and a common religion.

Similarity of language is therefore in itself no
proof of community of descent. Tribes separated at
early stages of culture have evolved in a few generations
Similarly the Hunnish, Scythian and Ionic tribes who

in the sixth century after Christ overturned the
languages distinct not only in vocabulary but even in
grammatical and syntactical regulation. Peoples,
since many ages civilised and refined, have adopted
dynasties of Hindustan, had in a few generations

adopted the Aryan language and accepted the religion
the language with the laws and manners of their
conq uerors. Community of language does indeed
remain an indication of the contact, somewhere and
.somehow, of peoples. I t may furnish the solution of a

and the social system of the inhabitants.
difficulty; it must at least set an historic q uestion.
Similarity of language is therefore in itself no

proof of community of descent. Tribes separated at

B ut the contact may have been in many ways and from
many causes; and of all possible causes the recognition
of a common lineage is, though the most plausible, yet
on the whole the least general and the least assured.

-early stages of culture have evolved in a few generations
I t may however be suspected that the convulsive
languages distinct not only in vocabulary but even in

grammatical and syntactical regulation. Peoples,
since many ages civilised and refined, have adopted
the language with the laws and manners of their
conquerors. Community of language does indeed
remain an indication of the contact, somewhere and
somehow, of peoples. It may furnish the solution of a
difficulty; it must at least set an historic question.
But the contact may have been in many ways and from
many causes; and of all possible causes the recognition
of a common lineage is, though the most plausible, yet
on the whole the least general and the least assured.
It may however be suspected that the convulsive
Co 316
TH E F I GME N TO PB A CE
violence with which some scientists cling to race as
415
violence with which some scientists cling to race as

the all-powerful agent in human development, results
the all-powerful agent in human development, results
from a curious aversion they have from admitting

the influence of thought upon matter. In their haste
from a curious aversion they have from admitting
the influence of thought upon matter. I n their haste
to repudiate superstition, they abandon reason;
their flight from the temple of faith, they hurl them-

in
to repudiate superstition, they abandon reason ; in

selves into the abyss of nihilism. Y et it is admitted
their flight from the temple of faith, they hurl them-
selves into the abyss of nihilism. Yet it is admitted
on all hands that civilisation is the fruit of thought and
that the destinies of peoples are shaped by their ideals.
on all hands that civilisationis the fruit of thought and

Man is a creature of mind as well as of body; and the
that the destinies of peoples are shaped by their ideals.

mind is not the less powerful. I t is plain that the
physical variations of mankind are both too q uick and
too subordinate to ex
less of a thousand generations;

plain the development of ten, much
and the inter-mix ture

Man is a creature of mind as Well as of body; and the
of physical types in even the smallest geographical area
mind is not the less powerful. It is plain that the

physical variations of mankind are both too quick and
from the beginnings of peoples to our day is too great to
permit any legitimate deduction. I t may well be that
a method of research, at once more scientific and
too subordinate to explain the development of ten, much

humane, would trace the development of mankind from
the activities of the ethnic group. I n climatic pressure,

less of a thousand generations; and the inter-mixture
of physical types in even the smallest geographical area.
in religious belief, in artistic emotion, in the invention
of tools or machines, in the effects of commerce, in the
struggles of warfare and the changes of conq uest,
from the beginnings of peoples to our day is too great to

permit any legitimate deduction. It may well be that
consist the essential factors of ' racial' differentiation.
The physical type of the individual will be found
a method of research, at once more scientific and

altered in response to changing environment and to
altered thought; while the possession of common ideals
tends to produce a general approx imation to a common
humane, would trace the development of mankind from

the activities of the ethnic group. In climatic pressure,
type.
O tto R othfeld.
in religious belief, in artistic emotion, in the invention

of tools or machines, in the effects of commerce, in the
struggles of warfare and the changes of conquest,
consist the essential factors of ‘ racial’ differentiation.
The physical type of the individual will be found
altered in response to changing environment and to
altered thought; While the possession of common ideals
tends to produce a general approximation to a common
type.
OTTO ROTHFELD.
Co 316
TH E L O V E O F N A TUR E I N
B UDDH I ST PO E MS.
C. A .F .R H Y S DA V I DS, M.A .
" Those old poets," I read the other day in a little
book of badinage,1 always charming, often sagacious,
" who lived before W ordsworth, and were supposed not
to care very much about N ature, because they did not
describe it very much." . . . The description is

THE LOVE OF NATURE IN
true so far as it goes. B
coveries not only of old literatures, but even of old

ut in this age of new dis-
BUDDHIST POEMS.
languages, we do well to add the reservation: " so far
as we know all about those old poets who lived before
W ordsworth."
C. A. F. RHYS DAVIDS, M.A.

I f they and their brethren in other arts our
writer surmises did not get the best out of N ature,
the influence of open-air life and observation of N ature
got the best out of them. H er " inspiration went in

“THOSE old poets,” I read the other day in a little
like sunbeams and came out like A pollo." N ature' s
book of badinage,‘ always charming, often sagacious,
“ who lived before
Wordsworth, and were supposed not
charm and her secrets are at once a healing and a
fermenting agent, which it is better perhaps to drink
to care very much about Nature, because they did not

in and transmute, than cheapen by description. F or
The description is
her lover has a strong dash of the farouche and the anti-
social in his nature, as Mr. H avelock E llis has lately describe it very much.” . . .
true so far as it goes. But in this age of new dis-

reminded us.2 H e is perhaps to this ex tent atavistic,
a survival of more primitive culture. A nd feeling that
to tell of his mistress might meet with little sympathy
coveries not only of old literatures, but even of old

languages, we do Well to add the reservation: “so far
1 G. K . Chesterton, Tremendous Trifles.
* ' The L ove of W ild N ature,' Contemporary R eview, F ebruary, 1909.
as we know all about those old poets who lived before

H i
Wordsworth.”
If they and their brethren in other arts-our

Writer surmises—did not get the best out of Nature,
the influence of open-air life and observation of Nature
got the best out of them. Her “inspiration went in
like sunbeams and came out like Apollo.” Nature’s
charm and her secrets are at once a healing and a
fermenting agent, which it is better perhaps to drink
in and transmute, than cheapen by description. For
her lover has a strong dash of the faroache and theanti-
social in his nature, as Mr. Havelock Ellis has lately
reminded us.” He is perhaps to this extent atavistic,
a survival of more primitive culture. And feeling that
to tell of his mistress might meet with little sympathy
' G. K. Chesterton, Tremendous Trifles.
‘ ‘ The Love of Wild Nature,’ Contemporary Review, February, 1909.
410
C0 glee
THE LOVE OF NATURE IN BUDDHIST POEMS 417
TH E L O V E O PN A TUR E I N B UDDH I ST PO E MS 417
in the children of his generation, he has not cared to
Wear his heart upon his sleeve for city daws to peck at,
in the children of his generation, he has not cared to
wear his heart upon his sleeve for city daws to peck at,
or to solicit the approval of those who might limit

or to solicit the approval of those who might limit
their likings to the well-groomed rural landscape of
V ergil' s Mantuan muse. I t took human society, in

their likings to the Well-groomed rural landscape of
one country and another, a fairly long time to struggle
out of nomad or other primitive conditions, and to

Vergil’s Mantuan muse. It took human society, in
organise itself in urban life. A nd human societies so
one country and another, a fairly long time to struggle

out of nomad or other primitive conditions, and to
organising themselves, would naturally prefer to hear
their poets sing about their winnings, rather than
about their lapses, as would be called any yielding to
the 1 call of the W ild.' Those who ex patiated hereon

organise itself in urban life. And human societies so
would get few listeners, let alone readers. So the
organising themselves, would naturally prefer to hear

their poets sing about their winnings, rather than
poems that may have been written may also easily
have perished.
N evertheless, to return to what I
before we pronounce funeral orations over perished or

was saying,
about their lapses, as would be called any yielding to

unwritten N ature-literature, let us be sure we are not
the ‘ call of the Wild.’ Those Who expatiated hereon
would get few listeners, let alone readers. So the
neglecting N ature-lovers' poems that are ex tant, but as
yet neglected by the critic.
poems that may have been Written may also easily

Mr. H avelock E llis, in the essay alluded to, glances
back of course beyond both our own nineteenth century
poets and our earlier Samuel Johnson, horrified at wild have perished.
nature in the H ighlands. H e sees that the present
stage of what we are pleased to call civilisation is not

Nevertheless, to return to What I was saying,
so uniq ue in the history of the race, that it alone
before We pronounce funeral orations over perished or

unwritten Nature-literature, let us be sure we are not
might be ex pected to produce a reaction from the life
of cities. B ut his ' q uest' is not ex actly rich in
results. A
St. A
nd when he has q
ugustine, and a paragraph from St. Jerome'

uoted a sentence from
s letter
neglecting Nature-lovers’ poems that are extant, but as
yet neglected by the critic.
indited in praise of the Syrian desert of Chalcis, we are
Mr. Havelock Ellis, in the essay alluded to, glances

brought up against the ' Thus far shalt thou come and
no farther! ' of W estern culture by the words: " I t is
highly improbable that any earlier or non-Christian
2
back of course beyond both our own nineteenth century
poets and our earlier Samuel Johnson, horrified at wild
nature in the Highlands. He sees that the present
stage of what We are pleased to call civilisation is not
so unique in the history of the race, that it alone
might be expected to produce a reaction from the life
of cities. But his ‘ quest is not exactly rich in
’
results. And when he has quoted a sentence from

St. Augustine, and a paragraph from St. J erome’s letter
indited in praise of the Syrian desert of Chalcis, we are
brought up against the ‘ Thus far shalt thou come and
no farther!’ of Western culture by the Words: “ It is
highly improbable that any earlier or non-Christian
2
Co 316
418 THE QUEST
418
writer had ever broken out into such a eulogy of the

desert as we find again and again in J erome’s delightful
TH E Q UE ST
writer had ever broken out into such a eulogy of the
desert as we find again and again in Jerome'
epistles."
s delightful
epistles.”
They who have perversely given their lives to the
They who have perversely given their lives to the

study, not of those stocks of culture from which such
study, not of those stocks of culture from which suoh
as we now enj oy has admittedly sprung, but of more
as we now enjoy has admittedly sprung, but of more

remote evolutions' in human ideas, they know this
kind of remark, and doubtless benefit by it. I t shows
them how much they yet have to do. A nd besides, it

remote evolutions'in human ideas,——they know this
kind of remark, and doubtless benefit by it. It shows
is interesting to note that the type shows stages in
decay, such as is betrayed by the word " improbable."
The verdict is not absolutely final. I ndeed I hope
them how much they yet have to do. And besides, it

is interesting to note that the type shows stages in
to show that the verdict is untrue. I t is not
based on all the evidence available. Much in the
world' s surviving literatures is of course not so acces-
sible as that of the Christian F athers. B ut there are

decay, such as is betrayed by the word “ improbable."
representative agencies willing to give information,
The verdict is not absolutely final. Indeed I hope
to show that the verdict is untrue. It is not
and not, all of them, growths of yesterday. The Pali
Tex t Society, for instance, has published 63 volumes
in 28 years. A nd its officers could, had they been
consulted, have contributed matter of pertinence and

based on all the evidence available. Much in the
interest to Mr. E llis' s inq uiry.
world's surviving literatures is of course not so acces-
N or could the possibility of such a contribution
coming from B uddhist literature be deemed far-fetched.

sible as that of the Christian Fathers. But there are
I t is held a plausible hypothesis that Christian mon-
representative agencies willing to give information,

and not, all of them, growths of yesterday. The Pali
achism was derived from a pagan E gyptian monachism,
which was in turn derived from I ndia. I t is on record
that A
and E
soka'
gypt. F
s missionaries travelled to Syria, Cyrene
our centuries later the A lex andrian

Text Society, for instance, has published 63 volumes
in 28 years. And its officers could, had they been
F athers had come to know of ' B outta,' the holy man
consulted, have contributed matter of pertinence and

whom I ndia worshipped. H e was known, too, to Jerome
two centuries later still. A nd before Jerome, Tertullian
had contrasted the I
with his own colleagues who '

ndian recluses, lovers of the wild,
soj ourn with you in

interest to Mr. Ellis’s inquiry.
Nor could the possibility of such a contribution
coming from Buddhist literature be deemed far-fetched.
It is held a plausiblehypothesis that Christian mon-
achism was derived from a pagan Egyptian monaohism,
which was in turn derived from India. It is on record
that Asoka’s missionaries travelled to Syria, Cyrene
and Egypt. Four centuries later the Alexandrian
Fathers had come to know of ‘ Boutta,’ the holy man
whom India worshipped. He was known, too, to Jerome
two centuries later still. And before Jerome, Tertullian
had contrasted the Indian recluses, lovers of the wild,
with his own colleagues who ‘ sojourn with you in
Co 316

the world.’ If then Jerome, the child of this urban
the world.' I f then Jerome, the child of this urban
tradition, could write one classic on the charms of

desert life, might not the scriptures of a creed, mother
tradition, could write one classic on the charms of
desert life, might not the scriptures of a creed, mother
of monachism, and advocating that life, not as an
abnormal outlet, but as part of the normal religious

of monachism, and advocating that life, not as an
life, contain perchance not one epistle, but many abnormal outlet, but as part of the normal religious
life, contain perchance not one epistle, but many
passages in praise of seclusion in the wild? Might
not the conditions of civilisation, where and when
those scriptures were first compiled as oral records,
passages in praise of seclusion in the wild ? Might

not the conditions of civilisation, where and when
have led to the utterance, in those records, and as a
by-product, of what recluses found in N ature to heal
and inspire?
W hen B uddhism had arisen and prevailed and had

those scriptures were first compiled as oral records,
begun, in the third century of its organic life, to send
have led to the utterance, in those records, and as a
by-product, of what recluses found in Nature to heal
forth foreign missions, A ryan civilisation in the cradle
of that creed was about as old as is our A ryan civilisa-
tion of to-day, perhaps older, but let us say fifteen to
twenty hundred years old. I n some respects it was

and inspire?
well advanced. W e read, in the canonical literature, When Buddhismhad arisen and prevailed and had
begun, in the third century of its organic life, to send

of large and populous cities, with fortifications and
suburbs, with noisy streets and sq uares, with seven-
storied houses of the great, with shops and j udgment
forth foreign missions, Aryan civilisation in the cradle

of that creed was about as old as is our Aryan civilisa-
halls and prisons, with merchants and caravans coming
and going, and with opportunities and a vogue for
public or semi-public discussions on different subj
A nd temporary retirement from the prox

ects.1
imity of cities,
tion of to-day, perhaps older, but let us say fifteen to
and even from the settlement of the B rethren itself,
twenty hundred years old. In some respects it was

well advanced. We read, in the canonical literature,
and withdrawal to rocky cave, or forest leaf-hut, was
both practised by the founder,8 and recommended to
the follower, as the best opportunity for cultiva-
of large and populous cities, with fortifications and

ting detachment, spiritual calm and thorough-going
meditation on any given point.

suburbs, with noisy streets and squares, with seven-
1 Cf. R
* See e.g. V
hys Davids'
inaya Tex
sB uddhist I
ts ii. 812 ft.

ndia, passim.
storied houses of the great, with shops and judgment

halls and prisons, with merchants and caravans coming
and going, and with opportunities and a vogue for
public or semi-public discussions on different subjects.‘
And temporary retirement from the proximity of cities,
and even from the settlement of the Brethren itself,
and withdrawal to rocky cave, or forest leaf-hut, was
both practised by the founder,’ and recommended to
the follower, as the best opportunity for cultiva-
ting detachment, spiritual calm and thorough-going
meditation on any given point.
‘ Cf. Rhys Davids's Buddhist India, passim.
' See e.g. Vina/ya. Texts ii. 312 ff.
C0 816
420 THE QUEST
TH E Q UE ST
N ow among the books of the Pali Canon there is a

Now among the books of the Pali Canon there is a
collection of poems, 325 in number,1 attributed to
collection of poems, 325 in number,‘ attributed to
various members of the Order, both men and women.
various members of the O rder, both men and women.
Many of the putative poets' names are those of the
most eminent original members;
not met with elsewhere in the Canon. O f the 264

most of them are
Many of the putative poets’ names are those of the

ascribed to these E lder B rethren, (Thera' s), about
most eminent original members; most of them are
not met with elsewhere in the Canon. Of the 264
one-six th treat of the environing nature, and its
charm, either by an incidental touch, or in consider-
able detail. I n most instances, seclusion in wild
ascribed to these Elder Brethren, (Thera’s), about

one-sixth treat of the environing nature, and its
nature is made the background for higher themes.
I n some cases, the j oy of life in the wild is blended
and made co-eq
poems the theme is N ature pure and simple. The

ual with the spiritual theme. I n a few
charm, either by an incidental touch, or in consider-

solitary has usually taken up his abode in a rocky cave
able detail. In most instances, seclusion in wild
nature is made the background for higher themes.
overlooking a stream from the hills, such as one may
see still associated with Christian monachism in many
places on the Continent. A
heights were they not '

nd he is a lover of the
clean and pure,' ' lonely and

In some cases, the joy of life in the wild is blended
and made co-equal with the spiritual theme. In a few
free from crowds,' ' a hiding-place,' and a type of the
poems the theme is Nature pure and simple. The

lofty thoughts of elect minds ? 2E ver about him,
making over-head symphonies,
I ts arms outstretched, the druid wood
solitary has usually taken up his abode in a rocky cave

overlooking a stream from the hills, such as one may
W aits with its benedicite;
and around him resound the call and cry, the chirp and
see still associated with Christian monachism in many

hum of his fellow-lovers, the creatures whom he pities
but slays not. A nd so, ' become in heart a creature of
the wild' (migdbutena cetasd), he roams and bathes,
places on the Continent. And he is a lover of the

gathers wild fruits and sweet influence, only and ever
again to fall a-musing, not in desultory reverie, but in

heights—Were they not ‘clean and pure,’ ‘lonely and
free from crowds,’ ‘ a hiding-place,’ and a type of the
those ex ercises of meditative rapture whereof I ndia and
lofty thoughts of elect minds?’ Ever about him,

1 Thera-then-gatlui (Stanzas ascribed to E lders of the B uddhist O rder of
R ecluses), ed. H . O ldenberg and R . Pischel, L ondon, Pah Tex t Society, 1883.
4 The Q uestions of K
' W hat are the five A

ing MiUnda, translated by R
lpine q ualities of a B
hys Davids, ii. 853 ff.
uddhist B rother? '

making over-head symphonies,
Its arms outstretched, the druid wood
Waits with its benedicité;
and around him resound the call and cry, the chirp and
hum of his fellow-lovers, the creatures whom he pities
but slays not. And so, ‘ become in heart a creature of
the Wild’ (migabatena cctasci), he roams and bathes,
gathers wild fruits and sweet influence, only and ever
again to fall a-musing, not in desultory reverie, but in
those exercises of meditative rapture whereof India and
1
Thera-tlaeri-gathd(Stanzas ascribed to Elders of the Buddhist Order of
Recluses), ed. H. Oldenberg and R. Pischel, London, Pali Text Society, 1883.
3 The Questions
of King Milinda», translated b Rhys Davids, ii. 353 if.
‘ grother‘?
What are the five Alpine qualities of a. Buddhist ’
C0 glee

her near sisters have long held and yet hold the secret ;
her near sisters have long held and yet hold the secret;
until, some coign of vantage won, or, it may be, the

until, some coign of vantage won, or, it may be, the
final conq uest itself, he descends once more into the
final conquest itself, he descends once more into the
plain of missionary work.
plain of missionary work.
H ence his innate love of the wild is blended with
and sanctified by wedded memories, also and otherwise
fragrant and austere, of mists rolled back and spiritual

Hence his innate love of the wild is blended with
vistas widened. A nd when some gift of utterance was
and sanctified by wedded memories, also and otherwise
innate no less, it would have been strange indeed had
these mix ed associations not found parallel ex pression

fragrant and austere, of mists rolled back and spiritual
in richer measure than may be found in the literature
vistas widened. And when some gift of utterance was

innate no less, it would have been strange indeed had
of Christian monachism.
B ut the authors of these poems show them-
selves more genuinely lovers of the wild than was
St. Jerome. A ccording to his well-known letter to

these mixed associations not found parallel expression
H eliodorus, Jerome would fain have his friend' s com-
in richer measure than may be found in the literature
of Christian monachism.
pany to make ccenobitic his monachism.1 H e bids
H eliodorus fear not for solitude, for it is " loneliness
delighting in intercourse with God," and the L ord will
But the authors of these poems show them-

be sharer in their austerities. The flowers are Christ' s,
" 0 desertum Christi floribus vernans ! " and of the selves more genuinely lovers of the wild than was
lonely rocks are born the stones of the city of the great
K ing. A rdent lover, fighter, and strenuous traveller,

St. Jerome. According to his well-known letter to
Jerome may have welcomed a rest-cure in his desert,
but his temperament was incorrigibly social and his

Heliodorus, Jerome would fain have his friend’s com-
musings urban.
pany to make ccenobitic his monachism.‘ He bids
B ut when your B
to be genuinely alone, even in thought, as the following

hikkhu got away alone, he loved
Heliodorus fear not for solitude, for it is “loneliness

samples of his verses will show. H e knew, with every
delighting in intercourse with God,” and the Lord will

be sharer in their austerities. The flowers are Christ's,
modern lover of nature, that she absolves more swiftly
the lonely sinner, and prophesies to but one heart at a
time. H e knew too that, in his Dhamma, every stage
—“ O desertum Christi floribus ve'mans!”—and of the

" Q uanta amore et studio contenderem ut pariter in eremo moraremur
eonscium mutuce caritatis pectus agnoscit I "
lonely rocks are born the stones of the city of the great
King. Ardent lover, fighter, and strenuous traveller,
Jerome may have welcomed a rest-cure in his desert,
but his temperament was incorrigibly social and his
musings urban.
But when your Bhikkhu got away alone, he loved
to be genuinely alone, even in thought, as the following
samples of his verses will show. He knew, with every
modern lover of nature, that she absolves more swiftly
the lonely sinner, and prophesies to but one heart at a
time. He knew too that, in his Dhamma, every stage
“
Qua/nto amore et st/udio contemderem ul. pa/riter in eremo mora remur
conscium mutua: caritatia pectus agnoscit I "
Co 316
422 THE QUEST
422
TH E Q UE ST
of spiritual Liberty had to be won single-handed, after
of spiritual L iberty had to be won single-handed, after
teachers had placed Weapons and chart in his hands.

And so it comes that, in the poems of these
teachers had placed weapons and chart in his hands.
A nd so it comes that, in the poems of these
W ordsworths of the ancient world, N ature as loved by
the lonely lover, who is at the same time pursuing a

Wordsworths of the ancient world, Nature as loved by
Q uest of sempiternal interest, is recorded and sung
the lonely lover, who is at the same time pursuing a
Quest of sempiternal interest, is recorded and sung
immortally. L ike Jerome and his desert, the B hikkhus
" hitched their waggon to a star." They gave their
N ature-affinities the greatest of all" supernatural allies."
immortally. Like Jerome and his desert, the Bhikkhus

“hitched their Waggon to a star.” They gave their
They attuned the pipe of old Pan to sing of the ex ulta-
tions and agonies of the soul at bay with the riddle of
life and death, on its Q uest for salvation. A
their witness, that a conscious reaction to N ature'

nd thus
s
Nature-affinitiesthe greatest of all“ supernatural allies.”
influences is no modern or western phenomenon only, is
They attuned the pipe of old Pan to sing of the exulta-

tions and agonies of the soul at bay With the riddle of
in our hands to-day.
I n the absence as yet of any E nglish translation1
of the Theras' poems, I
forty-seven poems mentioned above into rough, but fairly

have cast a few verses from the
life and death, on its Quest for salvation. And thus

their witness, that a conscious reaction to N ature’s
literal verse. I take first, no voice from the j ungle, but
two verses of graceful Pali, instinct with the feeling for
spring and its W anderlust. A message is sent by the

influences is no modem or western phenomenon only, is
B uddha' s father from K apila-vatthu, to the Teacher at
in our hands to—day.

In the absence as yet of any English translation‘
R aj agaha, inviting him to visit and instruct his kin
and fellow-townsmen. The messenger, K aludayl, au
old playmate of the B
O rder, and to him, as a Thera, the metrical setting of

uddha, thereafter entered the
of the Theras’ poems, I have cast a few verses from the

the message he had delivered is ascribed. The opening
forty-seven poems mentionedabove into rough, but fairly

literal verse. I take first, no voice from the jungle, but
verses are as follows:
K aludayl
two verses of graceful Pali, instinct with the feeling for

N ow crimson glow the trees, dear L ord, and cast
Their swathing bloom for him who seeks for fruit.
L ike crests of flame they shine, and all the air,
spring and its Wanderlust. A message is sent by the

1 Dr. K .E
the Thera-therl-gatlM in 1899;

. N eumann published an eloq
Die L
uent metrical German version of
ieder der Mbnch-e unci N onnen.

Buddha’s father from Kapila-vatthu,to the Teacher at
Rajagaha, inviting him to visit and instruct his kin
and fellow-townsmen. The messenger, Kaludayi, an
old playmate of the Buddha, thereafter entered the
Order, and to him, as a Thera, the metrical setting of
the message he had delivered is ascribed. The opening
verses are as follows :
K3.LUDRYi.
Now crimson glow the trees, dear Lord, and cast
Their swathing bloom for him who seeks for fruit.
Like crests of flame they shine, and all the air,
‘ Dr. K. E. Neumann
published an eloquent metrical German version of
the Theta-thefi-gtithain 1899; Die Lieder dcr Miinclze wnd Nomwn.
C0 glee
TH E L O V E O F N A TUR E I N B UDDH I ST PO E MS 428

Great leader, bears the season's fragrant breath.
Great leader, bears the season' s fragrant breath.
Their fullest foliage the trees put forth
Their fullest foliage the trees put forth
Where'er we look, delightful to the eye,

And casting off their petals yearn for fruit.
W here' er we look, delightful to the eye,
A nd casting off their petals yearn for fruit.
' Tis time, O hero, that we set out hence.

’Tis time, 0 hero, that we set out hence.
N ot over hot nor over cold but sweet,
O Master, now the season of the year.

Not over hot nor over cold but sweet,
0 let the folk of K osala behold thee cross
0 Master, now the season of the year.
The

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A Q uarterly R eview.

O ctober, 1909, to July, 1910.

21, Cecil Court, Charing Cross R oad, L ondon, W .C.

A nimism in the O ld Testament. R ev. H . J.

DUK I N F I E L DA STL E Y , M.A ., L itt.D.

A nthropology and the O ld Testament. R ev. H .

J. DUK I N F I E L DA STL E Y , M.A ., L itt.D.

uddhism, R eligion in the F

B uddhist Poems, The L ove of N ature in. C.

eligion in. Prof. E . H . Parker

O n the Terms ' A ppearance ' and ' R eality'

Augoeides or Radiant Body, The. G. R. S.

Creative Thought. Prof. W . F .B arrett, F .R .S.

MEAD, B.A. 705

Aura, Concerning the. E. R. INNES 257

Buddhism, Religion in the Far East: A Study

A. F. RHYS DAVIDS - - - 416

China, Religion in. Prof. E. H. PARKER - 1

Eucken, The Philosophy of Rudolf. W. R.

Fecundity, The Divine. Rev. Father GEORGE

Garden, A Child’s. M. U. GREEN 548

Grail, The Q uest of the H oly. Jessie L

W eston .... 524

Graal, The Romance of the Holy. ARTHUR

H ymn-B ook, A nE arly Judseo-Christian. Prof.

Grail, The Quest of the Holy. JESSIE L.

H ypnotism, Modern. T. W . Mitchell, M.D. - 44

Hades, An Innocent in. E. R. INNEB 536

I ntuition, H ow to Cultivate: or the A

Guessing R ight. E .R .I nnes - - 753

Hearth and the Stars, The. GRACE RHYS - 152

innish E pic. W . F .K irby, F .L .S., F .E .S. 322

L earning, The A rt of. Thomas E . Sieve - 108

Hypnotism, Modern. T. W. MITCHELL, M.D.

L ife, The O ceanic O rigin of. B ernard S. - 44

erschoyle .... 762

Idealism and the Problem of Nature. E.

Ima.gination,ThePower of. A. H.WARD, F.R.C.S. 61

Kalevala, The Gods and Creation-Myths of the

Learning, The Art of. THOMAS E. SIEVE - 108

Maeterlinck, The Mysticism of Maurice. A. S.

Mandaean Traditions of John the B aptist, F rag-

ments from the. A .L .B eatrice H ard-

ments from the. A. L. BEATRICE HARD-

Matter, W hat is? W m. K ingsland - - 76

H arris .... 765

uddha, Triple E mbodiment of the - - 195

Christian O rigins, Dominant E

ritain, A nA ncient H igh - 598

Buddha, Symbolic Hair-tuft of the 396

Dancing as a Profane and Sacred A rt - 797

Christian Origins, Dominant Element in 591

E gyptian I nfluence on E arly Christian Symbolism 897

Civilisation, A Forgotten - - - 596

H alf-caste Problem, The - - - 600

Civilisation in Britain, An Ancient Hig - 598

Criticism and Beauty - - - 392

nadeq uacy of - - 199

Seraphim, The - - 896

Eternal as Future - - - 200

Half—caste Problem, The - - - 600

Orpheus and the Fisher of Men in Early

Christian Art. ROBERT EISLER,Pl1.D. - 625