a treasure-trove of literature
treasure 設立する hidden with no 証拠 of 所有権
(and our other authors) or get HELP Reading, Downloading and 変えるing とじ込み／提出するs)
or
SEARCH the entire 場所／位置 with Google 場所／位置 Search
|
このページはEtoJ逐語翻訳フィルタによって翻訳生成されました。 |
|
事業／計画（する） Gutenberg
Australia a treasure-trove of literature treasure 設立する hidden with no 証拠 of 所有権 |
BROWSE the 場所／位置 for other 作品 by this author (and our other authors) or get HELP Reading, Downloading and 変えるing とじ込み／提出するs) or SEARCH the entire 場所／位置 with Google 場所／位置 Search |
肩書を与える: The Everlasting Man Author: G.K. Chesterton * A 事業／計画（する） Gutenberg of Australia eBook * eBook No.: 0100311h.html Language: English Date first 地位，任命するd: 損なう 2013 Most 最近の update: August 2020 This eBook was produced by: Roy Glashan 事業／計画（する） Gutenberg of Australia eBooks are created from printed 版s which are in the public domain in Australia, unless a copyright notice is 含むd. We do NOT keep any eBooks in 同意／服従 with a particular paper 版. Copyright 法律s are changing all over the world. Be sure to check the copyright 法律s for your country before downloading or redistributing this とじ込み／提出する. This eBook is made 利用できる at no cost and with almost no 制限s どれでも. You may copy it, give it away or re-use it under the 条件 of the 事業／計画（する） Gutenberg of Australia License which may be 見解（をとる）d online at gutenberg.逮捕する.au/licence.html To 接触する 事業／計画（する） Gutenberg of Australia go to http://gutenberg.逮捕する.au
GO TO 事業／計画（する） Gutenberg Australia HOME PAGE
This 調書をとる／予約する needs a 予選 公式文書，認める that its 範囲 be not misunderstood. The 見解（をとる） 示唆するd is historical rather than theological, and does not 取引，協定 直接／まっすぐに with a 宗教的な change which has been the 長，指導者 event of my own life; and about which I am already 令状ing a more 純粋に 議論の的になる 容積／容量. It is impossible, I hope, for any カトリック教徒 to 令状 any 調書をとる／予約する on any 支配する, above all this 支配する, without showing that he is a カトリック教徒; but this 熟考する／考慮する is not 特に 関心d with the differences between a カトリック教徒 and a Protestant. Much of it is 充てるd to many sorts of Pagans rather than any sort of Christians; and its 論題／論文 is that those who say that Christ stands 味方する by 味方する with 類似の myths, and his 宗教 味方する by 味方する with 類似の 宗教s, are only repeating a very stale 決まり文句／製法 否定するd by a very striking fact. To 示唆する this I have not needed to go much beyond 事柄s known to us all; I make no （人命などを）奪う，主張する to learning; and have to depend for some things, as has rather become the fashion, on those who are more learned. As I have more than once 異なるd from Mr. H. G. 井戸／弁護士席s in his 見解（をとる） of history, it is the more 権利 that I should here congratulate him on the courage and 建設的な imagination which carried through his 広大な and 変化させるd and intensely 利益／興味ing work; but still more on having 主張するd the reasonable 権利 of the amateur to do what he can with the facts which the specialists 供給する.
There are two ways of getting home; and one of them is to stay there. The other is to walk 一連の会議、交渉／完成する the whole world till we come 支援する to the same place; and I tried to trace such a 旅行 in a story I once wrote [Manalive]. It is, however, a 救済 to turn from that topic to another story that I never wrote. Like every 調書をとる／予約する I never wrote, it is by far the best 調書をとる／予約する I have ever written. It is only too probable that I shall never 令状 it, so I will use it symbolically here; for it was a symbol of the same truth. I conceived it as a romance of those 広大な valleys with sloping 味方するs, like those along which the 古代の White Horses of Wessex are scrawled along the 側面に位置するs of the hills. It 関心d some boy whose farm or cottage stood on such a slope, and who went on his travels to find something, such as the effigy and 墓／厳粛／彫る／重大な of some 巨大（な）; and when he was far enough from home he looked 支援する and saw that his own farm and kitchen-garden, 向こうずねing flat on the hill-味方する like the colours and quarterings of a 保護物，者, were but parts of some such gigantic 人物／姿／数字, on which he had always lived, but which was too large and too の近くに to be seen. That, I think, is a true picture of the 進歩 of any really 独立した・無所属 知能 today; and that is the point of this 調書をとる／予約する.
The point of this 調書をとる／予約する, in other words, is that the next best thing to 存在 really inside Christendom is to be really outside it. And a particular point of it is that the popular critics of Christianity are not really outside it. They are on a debatable ground, in every sense of the 称する，呼ぶ／期間／用語. They are doubtful in their very 疑問s. Their 批評 has taken on a curious トン; as of a 無作為の and 無学の heckling. Thus they make 現在の and anti-clerical cant as a sort of small-talk. They will complain of parsons dressing like parsons; as if we should be any more 解放する／自由な if all the police who 影をつくる／尾行するd or collared us were plain 着せる／賦与するs 探偵，刑事s. Or they will complain that a sermon cannot be interrupted, and call a pulpit a coward's 城; though they do not call an editor's office a coward's 城. It would be 不正な both to 新聞記者／雑誌記者s and priests; but it would be much truer of 新聞記者／雑誌記者[s]. The clergyman appears in person and could easily be kicked as he （機の）カム out of church; the 新聞記者／雑誌記者 隠すs even his 指名する so that nobody can kick him. They 令状 wild and pointless articles and letters in the 圧力（をかける） about why the churches are empty, without even going there to find out if they are empty, or which of them are empty. Their suggestions are more vapid and 空いている than the most insipid curate in a three-行為／法令／行動する farce, and move us to 慰安 him after the manner of the curate in the Bab Ballads; 'Your mind is not so blank as that of Hopley Porter.' So we may truly say to the very feeblest 聖職者の: 'Your mind is not so blank as that of Indignant Layman or Plain Man or Man in the Street, or any of your critics in the newspapers; for they have not the most shadowy notion of what they want themselves. Let alone of what you せねばならない give them.' They will suddenly turn 一連の会議、交渉／完成する and revile the Church for not having 妨げるd the War, which they themselves did not want to 妨げる; and which nobody had ever professed to be able to 妨げる, except some of that very school of 進歩／革新的な and cosmopolitan sceptics who are the 長，指導者 enemies of the Church. It was the anti-clerical and agnostic world that was always prophesying the advent of 全世界の／万国共通の peace; it is that world that was, or should have been, abashed and confounded by the advent of 全世界の／万国共通の war. As for the general 見解（をとる） that the Church was discredited by the War—they might 同様に say that the Ark was discredited by the Flood. When the world goes wrong, it 証明するs rather that the Church is 権利. The Church is 正当化するd, not because her children do not sin, but because they do. But that 示すs their mood about the whole 宗教的な tradition they are in a 明言する／公表する of reaction against it. It is 井戸／弁護士席 with the boy when he lives on his father's land; and 井戸／弁護士席 with him again when he is far enough from it to look 支援する on it and see it as a whole. But these people have got into an 中間の 明言する／公表する, have fallen into an 介入するing valley from which they can see neither the 高さs beyond them nor the 高さs behind. They cannot get out of the penumbra of Christian 論争. They cannot be Christians and they can not leave off 存在 Anti-Christians. Their whole atmosphere is the atmosphere of a reaction: sulks, perversity, petty 批評. They still live in the 影をつくる／尾行する of the 約束 and have lost the light of the 約束.
Now the best relation to our spiritual home is to be 近づく enough to love it. But the next best is to be far enough away not to hate it. It is the 論争 of these pages that while the best 裁判官 of Christianity is a Christian, the next best 裁判官 would be something more like a Confucian. The worst 裁判官 of all is the man now most ready with his 裁判／判断s; the ill-educated Christian turning 徐々に into the ill-tempered agnostic, entangled in the end of a 反目，不和 of which he never understood the beginning, blighted with a sort of hereditary 退屈 with he knows not what, and already 疲れた／うんざりした of 審理，公聴会 what he has never heard. He does not 裁判官 Christianity calmly as a Confucian would; he does not 裁判官 it as he would 裁判官 Confucianism. He cannot by an 成果／努力 of fancy 始める，決める the カトリック教徒 Church thousands of miles away in strange skies of morning and 裁判官 it as impartially as a Chinese pagoda. It is said that the 広大な／多数の／重要な St. Francis Xavier, who very nearly 後継するd in setting up the Church there as a tower overtopping all pagodas, failed partly because his 信奉者s were （刑事）被告 by their fellow missionaries of 代表するing the Twelve Apostles with the garb or せいにするs of Chinamen. But it would be far better to see them as Chinamen, and 裁判官 them 公正に／かなり as Chinamen, than to see them as featureless idols 単に made to be 乱打するd by iconoclasts; or rather as cockshies to be pelted by empty-手渡すd cockneys. It would be better to see the whole thing as a remote Asiatic 教団; the mitres of its bishops as the 非常に高い 長，率いる dresses of mysterious bonzes; its pastoral staffs as the sticks 新たな展開d like serpents carried in some Asiatic 行列; to see the 祈り 調書をとる／予約する as fantastic as the 祈り-wheel and the Cross as crooked as the Swastika. Then at least we should not lose our temper as some of the 懐疑的な critics seem to lose their temper, not to について言及する their wits. Their anti-clericalism has become an atmosphere, an atmosphere of negation and 敵意 from which they cannot escape. Compared with that, it would be better to see the whole thing as something belonging to another continent, or to another 惑星. It would be more philosophical to 星／主役にする indifferently at bonzes than to be perpetually and pointlessly 不平（をいう）ing at bishops. It would be better to walk past a church as if it were a pagoda than to stand 永久的に in the porch, impotent either to go inside and help or to go outside and forget. For those in whom a mere reaction has thus become an obsession, I do 本気で recommend the imaginative 成果／努力 of conceiving the Twelve Apostles as Chinamen. In other words, I recommend these critics to try to do as much 司法（官） to Christian saints as if they were Pagan 下落するs.
But with this we come to the final and 決定的な point I shall try to show in these pages that when we do make this imaginative 成果／努力 to see the whole thing from the outside, we find that it really looks like what is 伝統的に said about it inside. It is 正確に／まさに when the boy gets far enough off to see the 巨大（な） that he sees that he really is a 巨大（な）. It is 正確に／まさに when we do at last see the Christian Church afar under those （疑いを）晴らす and level eastern skies that we see that it is really the Church of Christ. To put it すぐに, the moment we are really impartial about it, we know why people are 部分的な／不平等な to it. But this second proposition 要求するs more serious discussion; and I shall here 始める，決める myself to discuss it.
As soon as I had 明確に in my mind this conception of something solid in the 独房監禁 and unique character of the divine story, it struck me that there was 正確に／まさに the same strange and yet solid character in the human story that had led up to it; because that human story also had a root that was divine. I mean that just as the Church seems to grow more remarkable when it is 公正に／かなり compared with the ありふれた 宗教的な life of mankind, so mankind itself seems to grow more remarkable when we compare it with the ありふれた life of nature. And I have noticed that most modern history is driven to something like sophistry, first to 軟化する the sharp 移行 from animals to men, and then to 軟化する the sharp 移行 from heathens to Christians. Now the more we really read in a 現実主義の spirit of those two 移行s the 詐欺師 we shall find them to be. It is because the critics are not detached that they do not see this detachment; it is because they are not looking at things in a 乾燥した，日照りの light that they cannot see the difference between 黒人／ボイコット and white. It is because they are in a particular mood of reaction and 反乱 that they have a 動機 for making out that all the white is dirty grey and the 黒人／ボイコット not so 黒人／ボイコット as it is painted. I do not say there are not human excuses for their 反乱; I do not say it is not in some ways 同情的な; what I say is that it is not in any way 科学の. An iconoclast may be indignant; an iconoclast may be 正確に，正当に indignant; but an iconoclast is not impartial. And it is stark hypocrisy to pretend that nine-tenths of the higher critics and 科学の evolutionists and professors of comparative 宗教 are in the least impartial. Why should they be impartial, what is 存在 impartial, when the whole world is at war about whether one thing is a devouring superstition or a divine hope? I do not pretend to be impartial in the sense that the final 行為／法令／行動する of 約束 直す／買収する，八百長をするs a man's mind because it 満足させるs his mind. But I do profess to be a 広大な／多数の／重要な 取引，協定 more impartial than they are; in the sense that I can tell the story 公正に／かなり, with some sort of imaginative 司法（官） to all 味方するs; and they cannot. I do profess to be impartial in the sense that I should be ashamed to talk such nonsense about the Lama of Thibet as they do about the ローマ法王 of Rome, or to have as little sympathy with Julian the Apostate as they have with the Society of Jesus. They are not impartial; they never by any chance 持つ／拘留する the historical 規模s even; and above all they are never impartial upon this point of 進化 and 移行. They 示唆する everywhere the grey gradations of twilight, because they believe it is the twilight of the gods. I 提案する to 持続する that whether or no it is the twilight of gods, it is not the daylight of men.
I 持続する that when brought out into the daylight these two things look altogether strange and unique; and that it is only in the 誤った twilight of an imaginary period of 移行 that they can be made to look in the least like anything else. The first of these is the creature called man and the second is the man called Christ. I have therefore divided this 調書をとる／予約する into two parts: the former 存在 a sketch of the main adventure of the human race in so far as it remained heathen; and the second a 要約 of the real difference that was made by it becoming Christian. Both 動機s necessitate a 確かな method, a method which is not very 平易な to manage, and perhaps even いっそう少なく 平易な to define or defend.
ーするために strike, in the only sane or possible sense, the 公式文書，認める of 公平さ, it is necessary to touch the 神経 of novelty. I mean that in one sense we see things 公正に／かなり when we see them first. That, I may 発言／述べる in passing, is why children 一般に have very little difficulty about the dogmas of the Church. But the Church, 存在 a 高度に practical thing for working and fighting, is やむを得ず a thing for men and not 単に for children. There must be in it for working 目的s a 広大な／多数の／重要な 取引，協定 of tradition, of familiarity, and even of 決まりきった仕事. So long as its 根底となるs are 心から felt, this may even be the saner 条件. But when its 根底となるs are 疑問d, as at 現在の, we must try to 回復する the candour and wonder of the child; the unspoilt realism and objectivity of innocence. Or if we cannot do that, we must try at least to shake off the cloud of mere custom and see the thing as new, if only by seeing it as unnatural. Things that may 井戸／弁護士席 be familiar so long as familiarity 産む／飼育するs affection had much better become unfamiliar when familiarity 産む／飼育するs contempt. For in 関係 with things so 広大な／多数の／重要な as are here considered, whatever our 見解（をとる） of them, contempt must be a mistake. Indeed contempt must be an illusion. We must invoke the most wild and 急に上がるing sort of imagination; the imagination that can see what is there.
The only way to 示唆する the point is by an example of something, indeed of almost anything, that has been considered beautiful or wonderful. George Wyndham once told me that he had seen one of the first aeroplanes rise for the first time and it was very wonderful but not so wonderful as a horse 許すing a man to ride on him. Somebody else has said that a 罰金 man on a 罰金 horse is the noblest bodily 反対する in the world. Now, so long as people feel this in the 権利 way, all is 井戸／弁護士席. The first and best way of 高く評価する／（相場などが）上がるing it is to come of people with a tradition of 扱う／治療するing animals 適切に; of men in the 権利 relation to horses. A boy who remembers his father who 棒 a horse, who 棒 it 井戸／弁護士席 and 扱う／治療するd it 井戸／弁護士席, will know that the relation can be 満足な and will be 満足させるd. He will be all the more indignant at the ill-治療 of horses because he knows how they せねばならない be 扱う／治療するd; but he will see nothing but what is normal in a man riding on a horse. He will not listen to the 広大な／多数の／重要な modern philosopher who explains to him that the horse せねばならない be riding on the man. He will not 追求する the 悲観論者 fancy of Swift and say that men must be despised as monkeys and horses worshipped as gods. And horse and man together making an image that is to him human and civilised, it will be 平易な, as it were, to 解除する horse and man together into something heroic or symbolical; like a 見通し of St. George in the clouds. The fable of the winged horse will not be wholly unnatural to him: and he will know why Ariosto 始める，決める many a Christian hero in such an airy saddle, and made him the rider of the sky. For the horse has really been 解除するd up along with the man in the wildest fashion in the very word we use when we speak 'chivalry.' The very 指名する of the horse has been given to the highest mood and moment of the man; so that we might almost say that the handsomest compliment to a man is to call him a horse.
But if a man has got into a mood in which he is not able to feel this sort of wonder, then his cure must begin 権利 at the other end. We must now suppose that he has drifted into a dull mood, in which somebody sitting on a horse means no more than somebody sitting on a 議長，司会を務める. The wonder of which Wyndham spoke, the beauty that made the thing seem an equestrian statue, the meaning of the more chivalric horseman, may have become to him 単に a 条約 and a bore. Perhaps they have been 単に a fashion; perhaps they have gone out of fashion; perhaps they have been talked about too much or talked about in the wrong way; perhaps it was then difficult to care for horses without the horrible 危険 of 存在 horsy. Anyhow, he has got into a 条件 when he cares no more for a horse than for a towel-horse. His grandfather's 告発（する），告訴（する）／料金 at Balaclava seems to him as dull and dusty as the album 含む／封じ込めるing such family portraits. Such a person has not really become enlightened about the album; on the contrary, he has only become blind with the dust. But when he has reached that degree of blindness, he will not be able to look at a horse or a horseman at all until he has seen the whole thing as a thing 完全に unfamiliar and almost unearthly.
Out of some dark forest under some 古代の 夜明け there must come に向かって us, with 板材ing yet dancing 動議s, one of the very queerest of the 先史の creatures. We must see for the first time the strangely small 長，率いる 始める，決める on a neck not only longer but 厚い than itself, as the 直面する of a gargoyle is thrust out upon a gutter-spout, the one disproportionate crest of hair running along the 山の尾根 of that 激しい neck like a 耐えるd in the wrong place; the feet, each like a solid club of horn, alone まっただ中に the feet of so many cattle; so that the true 恐れる is to be 設立する in showing, not the cloven, but the uncloven hoof. Nor is it mere 言葉の fancy to see him thus as a unique monster; for in a sense a monster means what is unique, and he is really unique. But the point is that when we thus see him as the first man saw him, we begin once more to have some imaginative sense of what it meant when the first man 棒 him. In such a dream he may seem ugly, but he does not seem unimpressive; and certainly that two-legged dwarf who could get on 最高の，を越す of him will not seem unimpressive. By a longer and more erratic road we shall come 支援する to the same marvel of the man and the horse; and the marvel will be, if possible, even more marvellous. We shall have again a glimpse of St. George; the more glorious because St. George is not riding on the horse, but rather riding on the dragon.
In this example, which I have taken 単に because it is an example, it will be 公式文書，認めるd that I do not say that the nightmare seen by the first man of the forest is either more true or more wonderful than the normal 損なう of the stable seen by the civilised person who can 高く評価する／（相場などが）上がる what is normal. Of the two extremes, I think on the whole that the 伝統的な しっかり掴む of truth is the better. But I say that the truth is 設立する at one or other of these two extremes, and is lost in the 中間の 条件 of mere 疲労，（軍の）雑役 and forgetfulness of tradition. In other words, I say it is better to see a horse as a monster than to see it only as a slow 代用品，人 for a モーター-car. If we have got into that 明言する／公表する of mind about a horse as something stale, it is far better to be 脅すd of a horse because it is a good 取引，協定 too fresh.
Now, as it is with the monster that is called a horse, so it is with the monster that is called a man. Of course the best 条件 of all, in my opinion, is always to have regarded man as he is regarded in my philosophy. He who 持つ／拘留するs the Christian and カトリック教徒 見解（をとる） of human nature will feel 確かな that it is a 全世界の／万国共通の and therefore a sane 見解（をとる）, and will be 満足させるd.
But if he has lost the sane 見通し, he can only get it 支援する by something very like a mad 見通し; that is, by seeing man as a strange animal and realising how strange an animal he is. But just as seeing the horse as a 先史の prodigy 最終的に led 支援する to, and not away from, an 賞賛 for the mastery of man, so the really detached consideration of the curious career of man will lead 支援する to, and not away from, the 古代の 約束 in the dark designs of God. In other words, it is 正確に／まさに when we do see how queer the quadruped is that we 賞賛する the man who 開始するs him; and 正確に／まさに when we do see how queer the biped is that we 賞賛する the Providence that made him. In short, it is the 目的 of this introduction to 持続する this 論題／論文: that it is 正確に／まさに when we do regard man as an animal that we know he is not an animal. It is 正確に when we do try to picture him as a sort of horse on its hind 脚s, that we suddenly realise that he must be something as miraculous as the winged horse that towered up into the clouds of heaven. All roads lead to Rome, all ways lead 一連の会議、交渉／完成する again to the central and civilised philosophy, 含むing this road through elf-land and topsyturvydom.
But it may be that it is better never to have left the land of the reasonable tradition, where men ride lightly upon horses and are mighty hunters before the Lord. So also in the 特に Christian 事例／患者 we have to 反応する against the 激しい bias of 疲労，（軍の）雑役. It is almost impossible to make the facts vivid, because the facts are familiar; and for fallen men it is often true that familiarity is 疲労，（軍の）雑役. I am 納得させるd that if we could tell the supernatural story of Christ word for word as of a Chinese hero, call him the Son of Heaven instead of the Son of God, and trace his rayed nimbus in the gold tread of Chinese embroideries or the gold lacquer of Chinese pottery, instead of in the gold leaf of our own old カトリック教徒 絵s, there would be a 全員一致の 証言 to the spiritual 潔白 of the story.
We should hear nothing then of the 不正 of substitution or the illogicality of atonement, of the superstitious exaggeration of the 重荷（を負わせる） of sin or the impossible insolence of an 侵略 of the 法律s of nature. We should admire the chivalry of the Chinese conception of a god who fell from the sky to fight the dragons and save the wicked from 存在 devoured by their own fault and folly. We should admire the subtlety of the Chinese 見解（をとる） of life, which perceives that all human imperfection is in very truth a crying imperfection. We should admire the Chinese esoteric and superior 知恵, which said there are higher cosmic 法律s than the 法律s we know; we believe every ありふれた Indian conjurer who chooses to come to us and talk in the same style. If Christianity were only a new oriental fashion, it would never be reproached with 存在 an old and oriental 約束. I do not 提案する in this 調書をとる／予約する to follow the 申し立てられた／疑わしい example of St. Francis Xavier with the opposite imaginative 意向, and turn the Twelve Apostles into 蜜柑s; not so much to make them look like natives as to make them look like foreigners. I do not 提案する to work what I believe would be a 完全に successful practical joke; that of telling the whole story of the Gospel and the whole history of the church in a setting of pagodas and pigtails; and 公式文書，認めるing with malignant humour how much it was admired as a heathen story, in the very ４半期/4分の1s where it is 非難するd as a Christian story.
But I do 提案する to strike wherever possible this 公式文書，認める of what is new and strange, and for that 推論する／理由 the style even on so serious a 支配する may いつかs be deliberately grotesque and fanciful.
I do 願望（する） to help the reader to see Christendom from the outside in the sense of seeing it as a whole, against the background of other historic things; just as I 願望（する） him to see humanity as a whole against the background of natural things. And I say that in both 事例／患者s, when seen thus, they stand out from their background like supernatural things. They do not fade into the 残り／休憩（する） with the colours of impressionism; they stand out from the 残り／休憩（する） with the colours of heraldry; as vivid as a red cross on a white 保護物，者 or a 黒人／ボイコット lion on a ground of gold. So stands the Red Clay against the green field of nature, or the White Christ against the red clay of his race.
But ーするために see them 明確に we have to see them as a whole. We have to see how they developed 同様に as how they began; for the most incredible part of the story is that things which began thus should have developed thus. Anyone who chooses to indulge in mere imagination can imagine that other things might have happened or other （独立の）存在s 発展させるd. Anyone thinking of what might have happened may conceive a sort of evolutionary equality; but anyone 直面するing what did happen must 直面する an exception and a prodigy. If there was ever a moment when man was only an animal, we can if we choose make a fancy picture of his career transferred to some other animal. An entertaining fantasia might be made in which elephants built in elephantine architecture, with towers and turrets like tusks and trunks, cities beyond the 規模 of any colossus. A pleasant fable might be conceived in which a cow had developed a 衣装, and put on four boots and two pairs of trousers. We could imagine a Supermonkey more marvellous than any Superman, a quadrumanous creature carving and 絵 with his 手渡すs and cooking and carpentering with his feet. But if we are considering what did happen, we shall certainly decide that man has distanced everything else with a distance like that of the 天文学の spaces and a 速度(を上げる） like that of the still thunderbolt of the light. And in the same fashion, while we can if we choose see the Church まっただ中に a 暴徒 of Mithraic or Manichean superstitions squabbling and 殺人，大当り each other at the end of the Empire, while we can if we choose imagine the Church killed in the struggle and some other chance 教団 taking its place, we shall be the more surprised (and かもしれない puzzled) if we 会合，会う it two thousand years afterwards 急ぐing through the ages as the winged thunderbolt of thought and everlasting enthusiasm; a thing without 競争相手 or resemblance; and still as new as it is old.
Far away in some strange 星座 in skies infinitely remote, there is a small 星／主役にする, which 天文学者s may some day discover. At least I could never 観察する in the 直面するs or demeanour of most 天文学者s or men of science any 証拠 that they have discovered it; though as a 事柄 of fact they were walking about on it all the time. It is a 星／主役にする that brings 前へ／外へ out of itself very strange 工場／植物s and very strange animals; and 非，不，無 stranger than the men of science. That at least is the way in which I should begin a history of the world, if I had to follow the 科学の custom of beginning with an account of the 天文学の universe. I should try to see even this earth from the outside, not by the hackneyed 主張 of its 親族 position to the sun, but by some imaginative 成果／努力 to conceive its remote position for the dehumanised 観客. Only I do not believe in 存在 dehumanised ーするために 熟考する／考慮する humanity. I do not believe in dwelling upon the distances that are supposed to dwarf the world; I think there is even something a trifle vulgar about this idea of trying to rebuke spirit by size. And as the first idea is not feasible, that of making the earth a strange 惑星 so as to make it 重要な, I will not stoop to the other trick of making it a small 惑星 ーするために make it insignificant. I would rather 主張する that we do not even know that it is a 惑星 at all, in the sense in which we know that it is a place; and a very 驚くべき／特命の／臨時の place too. That is the 公式文書，認める which I wish to strike from the first, if not in the 天文学の, then in some more familiar fashion.
One of my first journalistic adventures, or misadventures, 関心d a comment on 認める Allen, who had written a 調書をとる／予約する about the 進化 of the Idea of God. I happened to 発言／述べる that it would be much more 利益／興味ing if God wrote a 調書をとる／予約する about the 進化 of the idea of 認める Allen. And I remember that the editor 反対するd to my 発言／述べる on the ground that it was blasphemous; which 自然に amused me not a little. For the joke of it was, of course, that it never occurred to him to notice the 肩書を与える of the 調書をとる／予約する itself, which really was blasphemous; for it was, when translated into English, 'I will show you how this nonsensical notion that there is God grew up の中で men.' My 発言／述べる was 厳密に pious and proper 自白するing the divine 目的 even in its most seemingly dark or meaningless manifestations. In that hour I learned many things, 含むing the fact that there is something 純粋に acoustic in much of that agnostic sort of reverence. The editor had not seen the point, because in the 肩書を与える of the 調書をとる／予約する the long word （機の）カム at the beginning and the short word at the end; 反して in my comments the short word （機の）カム at the beginning and gave him a sort of shock. I have noticed that if you put a word like God into the same 宣告，判決 with a word like dog, these abrupt and angular words 影響する／感情 people like ピストル-発射s. Whether you say that God made the dog or the dog made God does not seem to 事柄; that is only one of the sterile disputations of the too subtle theologians. But so long as you begin with a long word like 進化 the 残り／休憩（する） will roll harmlessly past; very probably the editor had not read the whole of the 肩書を与える, for it is rather a long 肩書を与える and he was rather a busy man.
But this little 出来事/事件 has always ぐずぐず残るd in my mind as a sort of parable. Most modern histories of mankind begin with the word 進化, and with a rather wordy 解説，博覧会 of 進化, for much the same 推論する／理由 that operated in this 事例／患者. There is something slow and soothing and 漸進的な about the word and even about the idea. As a 事柄 of fact, it is not, touching these 最初の／主要な things, a very practical word or a very profitable idea. Nobody can imagine how nothing could turn into something. Nobody can get an インチ nearer to it by explaining how something could turn into something else. It is really far more 論理（学）の to start by 説 'In the beginning God created heaven and earth' even if you only mean 'In the beginning some 考えられない 力／強力にする began some 考えられない 過程.' For God is by its nature a 指名する of mystery, and nobody ever supposed that man could imagine how a world was created any more than he could create one. But 進化 really is mistaken for explanation. It has the 致命的な 質 of leaving on many minds the impression that they do understand it and everything else; just as many of them live under a sort of illusion that they have read the Origin of 種類.
But this notion of something smooth and slow, like the ascent of a slope, is a 広大な／多数の／重要な part of the illusion. It is an illogicality as 井戸／弁護士席 as an illusion; for slowness has really nothing to do with the question. An event is not any more intrinsically intelligible or unintelligible because of the pace at which it moves. For a man who does not believe in a 奇蹟, a slow 奇蹟 would be just as incredible as a swift one. The Greek witch may have turned sailors to swine with a 一打／打撃 of the 病弱なd. But to see a 海軍の gentleman of our 知識 looking a little more like a pig every day, till he ended with four trotters and a curly tail, would not be any more soothing. It might be rather more creepy and uncanny. The 中世 wizard may have flown through the 空気／公表する from the 最高の，を越す of a tower; but to see an old gentleman walking through the 空気／公表する, in a leisurely and lounging manner, would still seem to call for some explanation. Yet there runs through all the rationalistic 治療 of history this curious and 混乱させるd idea that difficulty is 避けるd, or even mystery 除去するd, by dwelling on mere 延期する or on something dilatory in the 過程s of things. There will be something to be said upon particular examples どこかよそで; the question here is the 誤った atmosphere of 施設 and 緩和する given by the mere suggestion of going slow; the sort of 慰安 that might be given to a nervous old woman travelling for the first time in a モーター-car.
Mr. H. G. 井戸／弁護士席s has 自白するd to 存在 a prophet; and in this 事柄 he was a prophet at his own expense. It is curious that his first fairy-tale was a 完全にする answer to his last 調書をとる／予約する of history. The Time Machine destroyed in 前進する all comfortable 結論s 設立するd on the mere 相対性 of time. In that sublime nightmare the hero saw trees shoot up like green ロケット／急騰するs, and vegetation spread visibly like a green conflagration, or the sun shoot across the sky from east to west with the swiftness of a meteor. Yet in his sense these things were やめる as natural when they went 速く; and in our sense they are やめる as supernatural when they go slowly. The ultimate question is why they go at all; and anybody who really understands that question will know that it always has been and always will be a 宗教的な question; or at any 率 a philosophical or metaphysical question. And most certainly he will not think the question answered by some substitution of 漸進的な for abrupt change; or, in other words by a 単に 親族 question of the same story 存在 spun out or 動揺させるd 速く through, as can be done with any story at a cinema by turning a 扱う.
Now what is needed for these problems of 原始の 存在 is something more like a 原始の spirit. In calling up this 見通し of the first things, I would ask the reader to make with me a sort of 実験 in 簡単. And by 簡単 I do not mean stupidity, but rather the sort of clarity that sees things like life rather than words like 進化. For this 目的 it would really be better to turn the 扱う of the Time Machine a little more quickly and see the grass growing and the trees springing up into the sky, if that 実験 could 契約 and concentrate and make vivid the upshot of the whole 事件／事情／状勢. What we know, in a sense in which we know nothing else, is that the trees and the grass did grow and that number of other 驚くべき／特命の／臨時の things do in fact happen; that queer creatures support themselves in the empty 空気／公表する by （警官の）巡回区域，受持ち区域ing it with fans of さまざまな fantastic 形態／調整s; that other queer creatures steer themselves about alive under a 負担 of mighty waters; that other queer creatures walk about on four 脚s, and that the queerest creature of all walks about on two. These are things and not theories; and compared with them 進化 and the 原子 and even the solar system are 単に theories. The 事柄 here is one of history and not of philosophy so that it need only be 公式文書，認めるd that no philosopher 否定するs that a mystery still 大（公）使館員s to the two 広大な／多数の／重要な 移行s: the origin of the universe itself and the origin of the 原則 of life itself. Most philosophers have the enlightenment to 追加する that a third mystery 大（公）使館員s to the origin of man himself. In other words, a third 橋（渡しをする） was built across a third abyss of the 考えられない when there （機の）カム into the world what we call 推論する／理由 and what we call will. Man is not 単に an 進化 but rather a 革命. That he has a backbone or other parts upon a 類似の pattern to birds and fishes is an obvious fact, whatever be the meaning of the fact. But if we 試みる／企てる to regard him, as it were, as a quadruped standing on his hind 脚s, we shall find what follows far more fantastic and 破壊分子 than if he were standing on his 長，率いる.
I will take one example to serve for an introduction to the story of man. It illustrates what I mean by 説 that a 確かな childish directness is needed to see the truth about the childhood of the world. It illustrates what I mean by 説 that a mixture of popular science and journalistic jargon have 混乱させるd the facts about the first things, so that we cannot see which of them really comes first. It illustrates, though only in one convenient illustration, all that I mean by the necessity of seeing the sharp differences that give its 形態／調整 to history, instead of 存在 潜水するd in all these generalisations about slowness and sameness. For we do indeed 要求する, in Mr. 井戸／弁護士席s's phrase, an 輪郭（を描く） of history. But we may 投機・賭ける to say, in Mr. Mantalini's phrase, that this evolutionary history has no 輪郭（を描く） or is a demd (sic) [damned? dimmed?] 輪郭（を描く）. But, above all, it illustrates what I mean by 説 that the more we really look at man as an animal, the いっそう少なく he will look like one.
To-day all our novels and newspapers will be 設立する 群れているing with numberless allusions to a popular character called a 洞穴-Man. He seems to be やめる familiar to us, not only as a public character but as a 私的な character. His psychology is 本気で taken into account in psychological fiction and psychological 薬／医学. So far as I can understand, his 長，指導者 占領／職業 in life was knocking his wife about, or 扱う／治療するing women in general with what is, I believe, known in the world of the film as 'rough stuff.' I have never happened to come upon the 証拠 for this idea; and I do not know on what 原始の diaries or 先史の 離婚-報告（する）／憶測s it is 設立するd. Nor, as I have explained どこかよそで, have I ever been able to see the probability of it, even considered a priori. We are always told without any explanation or 当局 that 原始の man waved a club and knocked the woman 負かす／撃墜する before he carried her off. But on every animal analogy, it would seem an almost morbid modesty and 不本意, on the part of the lady, always to 主張する on 存在 knocked 負かす／撃墜する before 同意ing to be carried off. And I repeat that I can never comprehend why, when the male was so very rude, the 女性（の） should have been so very 精製するd. The 洞穴-man may have been a brute, but there is no 推論する／理由 why he should have been more 残虐な than the brutes. And the loves of the giraffes and the river romance of the hippopotami are 影響d without any of this 予選 fracas or shindy. The 洞穴-man may have been no better that the 洞穴-耐える; but the child she-耐える, so famous in hymnology, is not trained with any such bias for spinsterhood. In short these 詳細（に述べる）s of the 国内の life of the 洞穴 puzzle me upon either the 革命の or the static hypothesis; and in any 事例／患者 I should like to look into the 証拠 for them, but unfortunately I have never been able to find it. But the curious thing is this: that while ten thousand tongues of more or いっそう少なく 科学の or literary gossip seemed to be talking at once about this unfortunate fellow, under the 肩書を与える of the 洞穴-man, the one 関係 in which it is really 関連した and sensible to talk about him as the 洞穴-man has been comparatively neglected. People have used this loose 称する，呼ぶ／期間／用語 in twenty loose ways, but they have never even looked at their own 称する，呼ぶ／期間／用語 for what could really be learned from it.
In fact, people have been 利益／興味d in everything about the 洞穴-man except what he did in the 洞穴. Now there does happen to be some real 証拠 of what he did in the 洞穴. It is little enough, like all the 先史の 証拠, but it is 関心d with the real 洞穴-man and his 洞穴 and not the literary 洞穴-man and his club. And it will be 価値のある to our sense of reality to consider やめる 簡単に what that real 証拠 is, and not to go beyond it. What was 設立する in the 洞穴 was not the club, the horrible gory club notched with the number of women it had knocked on the 長，率いる. The 洞穴 was not a Bluebeard's 議会 filled with the 骸骨／概要s of 虐殺（する）d wives; it was not filled with 女性（の） skulls all arranged in 列／漕ぐ／騒動s and all 割れ目d like eggs. It was something やめる unconnected, one way or the other, with all the modern phrases and philosophical 関わりあい／含蓄s and literary rumours which 混乱させる the whole question for us. And if we wish to see as it really is this authentic glimpse of the morning of the world, it will be far better to conceive even the story of its 発見 as some such legend of the land of morning. It would be far better to tell the tale of what was really 設立する as 簡単に as the tale of heroes finding the Golden Fleece or the Gardens of the Hesperides, if we could so escape from a 霧 of 議論の的になる theories into the （疑いを）晴らす colours and clean-削減（する） 輪郭（を描く）s of such a 夜明け. The old epic poets at least knew how to tell a story, かもしれない a tall story but never a 新たな展開d story, never a story 拷問d out of its own 形態／調整 to fit theories and philosophies invented centuries afterwards. It would be 井戸／弁護士席 if modern 捜査官／調査官s could 述べる their 発見s in the bald narrative style of the earliest travellers, and without any of these long allusive words that are 十分な of irrelevant 関わりあい／含蓄 and suggestion. Then we might realise 正確に／まさに what we do know about the 洞穴-man, or at any 率 about the 洞穴.
A priest and a boy entered いつか ago a hollow in the hills and passed into a sort of subterranean tunnel that led into a 迷宮／迷路 of such 調印（する）d and secret 回廊（地帯）s of 激しく揺する. They はうd through 割れ目s that seemed almost impassable, they crept through tunnels that might have been made for moles, they dropped into 穴を開けるs as hopeless 同様にs, they seemed to be burying themselves alive seven times over beyond the hope of resurrection. This is but the commonplace of all such 勇敢な 探検; but what is needed here is some one who shall put such stories in the 最初の／主要な light, in which they are not commonplace. There is, for instance, something strangely 象徴的な in the 事故 that the first 侵入者s into that sunken world were a priest and a boy, the types of the antiquity and of 青年 of the world. But here I am even more 関心d with the symbolism of the boy than with that of the priest. Nobody who remembers boyhood needs to be told what it might be to a boy to enter like Peter Pan under a roof of the roots of all the trees and go deeper and deeper, till he reach what William Morris called the very roots of the mountains. Suppose somebody, with that simple and unspoilt realism that is a part of innocence, to 追求する that 旅行 to its end, not for the sake of what he could deduce or 論証する in some dusty magazine 論争, but 簡単に for the sake of what he could see. What he did see at last was a cavern so far from the light of day that it might have been the 伝説の Domdaniel cavern, that was under the 床に打ち倒す of the sea. This secret 議会 of 激しく揺する, when illuminated after its long night of unnumbered ages, 明らかにする／漏らすd on its 塀で囲むs large and sprawling 輪郭（を描く）s diversified with coloured earths; and when they followed the lines of them they recognised, across that 広大な and 無効の of ages, the movement and the gesture of a man's 手渡す. They were 製図／抽選s or 絵s of animals; and they were drawn or painted not only by a man but by an artist. Under whatever archaic 制限s, they showed that love of the long 広範囲にわたる or the long wavering line which any man who has ever drawn or tried to draw will recognise; and about which no artist will 許す himself to be 否定するd by any scientist. They showed the 実験の and adventurous spirit of the artist, the spirit that does not 避ける but 試みる／企てる difficult things; as where the draughtsman had 代表するd the 活動／戦闘 of the stag when he swings his 長，率いる clean 一連の会議、交渉／完成する and noses に向かって his tail, an 活動／戦闘 familiar enough in the horse. But there are many modern animal-painters who would 始める，決める themselves something of a 仕事 in （判決などを）下すing it truly. In this and twenty other 詳細（に述べる）s it is （疑いを）晴らす that the artist had watched animals with a 確かな 利益／興味 and 推定では a 確かな 楽しみ. In that sense it would seem that he was not only an artist but a naturalist; the sort of naturalist who is really natural.
Now it is needless to 公式文書，認める, except in passing, that there is nothing whatever in the atmosphere of that 洞穴 to 示唆する the 荒涼とした and 悲観的な atmosphere of that journalistic 洞穴 of the 勝利，勝つd, that blows and bellows about us with countless echoes 関心ing the 洞穴-man. So far as any human character can be hinted at by such traces of the past, that human character is やめる human and even humane. It is certainly not the ideal of an 残忍な character, like the abstraction invoked in popular science. When 小説家s and educationists and psychologists of all sorts talk about the 洞穴-man, they never conceive him in 関係 with anything that is really in the 洞穴. When the realist of the sex novel 令状s, 'Red 誘発するs danced in Dagmar Doubledick's brain; he felt the spirit of the 洞穴-man rising within him,' the 小説家's readers would be very much disappointed if Dagmar only went off and drew large pictures of cows on the 製図／抽選-room 塀で囲む. When the psycho-分析家 令状s to a 患者, 'The 潜水するd instincts of the 洞穴-man are doubtless 誘発するing you to gratify a violent impulse,' he does not 言及する to the impulse to paint in water-colours; or to make conscientious 熟考する／考慮するs of how cattle swing their 長，率いるs when they graze. Yet we do know for a fact that the 洞穴 man did these 穏やかな and innocent things; and we have not the most minute speck of 証拠 that he did any of the violent and ferocious things. In other words the 洞穴-man as 一般的に 現在のd to us is 簡単に a myth or rather a muddle; for a myth has at least an imaginative 輪郭（を描く） of truth. The whole of the 現在の way of talking is 簡単に a 混乱 and a 誤解, 設立するd on no sort of 科学の 証拠 and valued only as an excuse for a very modern mood of anarchy. If any gentleman wants to knock a woman about, he can surely be a cad without taking away the character of the 洞穴-man, about whom we know next to nothing except what we can gather from a few 害のない and pleasing pictures on a 塀で囲む.
But this is not the point about the pictures or the particular moral here to be drawn from them. That moral is something much larger and simpler, so large and simple that when it is first 明言する／公表するd it will sound childish. And indeed it is in the highest sense childish; and that is why I have in this apologue in some sense seen it through the 注目する，もくろむs of a child. It is the biggest of all the facts really 直面するing the boy in the cavern; and is perhaps too big to be seen. If the boy was one of the flock of the priest, it may be 推定するd that he had been trained in a 確かな 質 of ありふれた sense; that ありふれた sense that often comes to us in the form of tradition. In that 事例／患者 he would 簡単に recognise the 原始の man's work as the work of a man, 利益／興味ing but in no way incredible in 存在 原始の. He would see what was there to see; and he would not be tempted into seeing what was not there, by any evolutionary excitement or 流行の／上流の 憶測. If he had heard of such things he would 収容する／認める, of course, that the 憶測s might be true and were not 相いれない with the facts that were true. The artist may have had another 味方する to his character besides that which he has alone left on 記録，記録的な／記録する in his 作品 of art. The 原始の man may have taken a 楽しみ in （警官の）巡回区域，受持ち区域ing women 同様に as in 製図／抽選 animals; all we can say is that the 製図／抽選s 記録，記録的な／記録する the one but not the other. It may be true that when the 洞穴-man's finished jumping on his mother, or his wife as the 事例／患者 may be, he loves to hear the little brook a-gurgling, and also to watch the deer as they come 負かす／撃墜する to drink at the brook. These things are not impossible, but they are irrelevant. The ありふれた sense of the child could 限定する itself to learning from the facts what the facts have to teach; and the pictures in the 洞穴 are very nearly all the facts there are. So far as that 証拠 goes, the child would be 正当化するd in assuming that a man had 代表するd animals with 激しく揺する and red ochre for the same 推論する／理由 as he himself was in the habit of trying to 代表する animals with charcoal and red chalk. The man had drawn a stag just as the child had drawn a horse; because it was fun. The man had drawn a stag with his 長，率いる turned as the child had drawn a pig with his 注目する，もくろむs shut; because it was difficult. The child and the man, 存在 both human, would be 部隊d by the brotherhood of men; and the brotherhood of men is even nobler when it 橋（渡しをする）s the abyss of ages than when it 橋（渡しをする）s only the chasm of class. But anyhow he would see no 証拠 of the 洞穴 man of 天然のまま evolutionism; because there is 非，不，無 to be seen. If somebody told him that the pictures had all been drawn by St. Francis of Assisi out of pure and saintly love of animals, there would be nothing in the 洞穴 to 否定する it.
Indeed I once knew a lady who half-humorously 示唆するd that the 洞穴 was a creche, in which the babies were put to be 特に 安全な, and that coloured animals were drawn on the 塀で囲むs to amuse them; very much as diagrams of elephants and giraffes adorn a modern 幼児 school. And though this was but a jest, it does draw attention to some of the other 仮定／引き受けることs that we make only too readily. The pictures do not 証明する even that the 洞穴-men lived in 洞穴s, any more than the 発見 of a ワイン-cellar in Balham (long after that 郊外 had been destroyed by human or divine wrath) would 証明する that the Victorian middle classes lived 完全に 地下組織の. The 洞穴 might have had a special 目的 like the cellar; it might have been a 宗教的な 神社 or a 避難 in war or the 会合 place of a secret society or all sorts of things. But it is やめる true that its artistic decoration has much more of the atmosphere of a nursery than of any of these nightmares of anarchical fury and 恐れる. I have conceived a child as standing in the 洞穴; and it is 平易な to conceive any child, modern or immeasurably remote, as making a living gesture as if to pat the painted beasts upon the 塀で囲む. In that gesture there is a foreshadowing, as we shall see later, of another cavern and another child [i.e. Jesus].
But suppose the boy had not been taught by a priest but by a professor, by one of the professors who 簡単にする the relation of men and beasts to a mere evolutionary variation. Suppose the boy saw himself, with the same 簡単 and 誠実, as a mere Mowgli running with the pack of nature and 概略で indistinguishable from the 残り／休憩（する） save by a 親族 and 最近の variation. What would be for him the simplest lesson of that strange 石／投石する picture-調書をとる／予約する? After all, it would come 支援する to this; that he had dug very 深い and 設立する the place where a man had drawn the picture of a reindeer. But he would dig a good 取引，協定 deeper before he 設立する a place where a reindeer had drawn a picture of a man. That sounds like a truism, but in this 関係 it is really a very tremendous truth. He might descend to depths 考えられない, he might 沈む into sunken continents as strange as remote 星／主役にするs, he might find himself in the inside of the world as far from men as the other 味方する of the moon; he might see in those 冷淡な chasms or colossal terraces of 石／投石する, traced in the faint hieroglyphic of the 化石, the 廃虚s of lost 王朝s of 生物学の life, rather like the 廃虚s of 連続する 創造s and separate universes than the 行う／開催する／段階s in the story of one. He would find the 追跡する of monsters blindly developing in directions outside all our ありふれた imagery of fish and bird; groping and しっかり掴むing and touching life with every extravagant elongation of horn and tongue and tentacle; growing a forest of fantastic caricatures of the claw and the fin and the finger. But nowhere would he find one finger that had traced one 重要な line upon the sand; nowhere one claw that had even begun to scratch the faint suggestion of a form. To all 外見, the thing would be as 考えられない in all those countless cosmic variations of forgotten aeons as it would be in the beasts and birds before our 注目する，もくろむs The child would no more 推定する／予想する to see it than to see the cat scratch on the 塀で囲む a vindictive caricature of the dog. The childish ありふれた sense would keep the most evolutionary child from 推定する／予想するing to see anything like that; yet in the traces of the rude and recently 発展させるd ancestors of humanity he would have seen 正確に／まさに that. It must surely strike him as strange that men so remote from him should be so 近づく, and that beasts so 近づく to him should be so remote. To his 簡単 it must seem at least 半端物 that he could not find any trace of the beginning of any arts の中で any animals. That is the simplest lesson to learn in the cavern of the coloured pictures; only it is too simple to be learnt. It is the simple truth that man does 異なる from the brutes in 肉親，親類d and not in degree; and the proof of it is here; that it sounds like a truism to say that the most 原始の man drew a picture of a monkey and that it sounds like a joke to say that the most intelligent monkey drew a picture of a man. Something of 分割 and disproportion has appeared; and it is unique. Art is the 署名 of man.
That is the sort of simple truth with which a story of the beginnings ought really to begin. The evolutionist stands 星／主役にするing in the painted cavern at the things that are too large to be seen and too simple to be understood. He tries to deduce all sorts of other indirect and doubtful things from the 詳細（に述べる）s of the pictures, because he can not see the 最初の／主要な significance of the whole; thin and theoretical deductions about the absence of 宗教 or the presence of superstition; about 部族の 政府 and 追跡（する）ing and human sacrifice and heaven knows what. In the next 一時期／支部 I shall try to trace in a little more 詳細（に述べる） the much 論争d question about these 先史の origins of human ideas and 特に of the 宗教的な idea. Here I am only taking this one 事例／患者 of the 洞穴 as a sort of symbol of the simpler sort of truth with which the story せねばならない start. When all is said, the main fact that the 記録，記録的な／記録する of the reindeer men attests, along with all other 記録，記録的な／記録するs, is that the reindeer man could draw and the reindeer could not. If the reindeer man was as much an animal as the reindeer, it was all the more 驚くべき／特命の／臨時の that he could do what all other animals could not. If he was an ordinary 製品 of 生物学の growth, like any other beast or bird, then it is all the more 驚くべき／特命の／臨時の that he was not in the least like any other beast or bird. He seems rather more supernatural as a natural 製品 than as a supernatural one.
But I have begun this story in the 洞穴, like the 洞穴 of the 憶測s of Plato, because it is a sort of model of the mistake of 単に evolutionary introductions and prefaces. It is useless to begin by 説 that everything was slow and smooth and a mere 事柄 of 開発 and degree. For in the plain 事柄 like the pictures there is in fact not a trace of any such 開発 or degree. Monkeys did not begin pictures and men finish them; Pithecanthropus did not draw a reindeer 不正に and Homo Sapiens draw it 井戸／弁護士席. The higher animals did not draw better and better portraits; the dog did not paint better in his best period than in his 早期に bad manner as a jackal; the wild horse was not an Impressionist and the race-horse a 地位，任命する-Impressionist. All we can say of this notion of 再生するing things in 影をつくる／尾行する or 代表者／国会議員 形態／調整 is that it 存在するs nowhere in nature except in man; and that we cannot even talk about it without 扱う／治療するing man as something separate from nature. In other words, every sane sort of history must begin with man as man, a thing standing 絶対の and alone. How he （機の）カム there, or indeed how anything else （機の）カム there, is a thing for theologians and philosophers and scientists and not for historians. But an excellent 実験（する） 事例／患者 of this 孤立／分離 and mystery is the 事柄 of the impulse of art. This creature was truly different from all other creatures; because he was a creator 同様に as a creature. Nothing in that sense could be made in any other image but the image of man. But the truth is so true that, even in the absence of any 宗教的な belief, it must be assumed in the form of some moral or metaphysical 原則. In the next 一時期／支部 we shall see how this 原則 適用するs to all the historical hypotheses and evolutionary 倫理学 now in fashion; to the origins of 部族の 政府 or mythological belief. But the clearest and most convenient example to start with is this popular one of what the 洞穴-man really did in his 洞穴. It means that somehow or other a new thing had appeared in the cavernous night of nature, a mind that is like a mirror. It is like a mirror because it is truly a thing of reflection. It is like a mirror because in it alone all the other 形態／調整s can be seen like 向こうずねing 影をつくる／尾行するs in a 見通し. Above all, it is like a mirror because it is the only thing of its 肉親，親類d. Other things may 似ている it or 似ている each other in さまざまな ways; other things may excel it or excel each other in さまざまな ways; just as in the furniture of a room a （米）棚上げする／（英）提議する may be 一連の会議、交渉／完成する like a mirror or a cupboard may be larger than a mirror. But the mirror is the only thing that can 含む／封じ込める them all. Man is the microcosm; man is the 手段 of all things; man is the image of God These are the only real lessons to be learnt in the 洞穴, and it is time to leave it for the open road.
It will be 井戸／弁護士席 in this place, however, to sum up once and for all what is meant by 説 that man is at once the exception to everything and the mirror and the 手段 of all things. But to see man as he is, it is necessary once more to keep の近くに to that 簡単 that can （疑いを）晴らす itself of 蓄積するd clouds of sophistry. The simplest truth about man is that he is a very strange 存在; almost in the sense of 存在 a stranger on the earth. In all sobriety, he has much more of the 外部の 外見 of one bringing 外国人 habits from another land than of a mere growth of this one. He has an 不公平な advantage and an 不公平な disadvantage. He cannot sleep in his own 肌; he cannot 信用 his own instincts. He is at once a creator moving miraculous 手渡すs and fingers and a 肉親，親類d of 手足を不自由にする／（物事を）損なう. He is wrapped in 人工的な 包帯s called 着せる／賦与するs; he is propped on 人工的な crutches called furniture. His mind has the same doubtful liberties and the same wild 制限s. Alone の中で the animals, he is shaken with the beautiful madness called laughter; as if he had caught sight of some secret in the very 形態／調整 of the universe hidden from the universe itself. Alone の中で the animals he feels the need of 回避するing his thought from the root realities of his own bodily 存在; of hiding them as in the presence of some higher 可能性 which creates the mystery of shame. Whether we 賞賛する these things as natural to man or 乱用 them as 人工的な in nature, they remain in the same sense unique. This is realised by the whole popular instinct called 宗教, until 乱すd by pedants, 特に the laborious pedants of the Simple Life. The most sophistical of all sophists are gymnosophists.
It is not natural to see man as a natural 製品. It is not ありふれた sense to call man a ありふれた 反対する of the country or the seashore. It is not seeing straight to see him as an animal. It is not sane. It sins against the light; against that 幅の広い daylight of 割合 which is the 原則 of all reality. It is reached by stretching a point, by making out a 事例／患者, by artificially selecting a 確かな light and shade, by bringing into prominence the lesser or lower things which may happen to be 類似の. The solid thing standing in the sunlight, the thing we can walk 一連の会議、交渉／完成する and see from all 味方するs, is やめる different. It is also やめる 驚くべき／特命の／臨時の, and the more 味方するs we see of it the more 驚くべき／特命の／臨時の it seems. It is emphatically not a thing that follows or flows 自然に from anything else. If we imagine that an 残忍な or impersonal 知能 could have felt from the first the general nature of the 非，不，無-human world 十分に to see that things would 発展させる in whatever way they did 発展させる, there would have been nothing whatever in all that natural world to 準備する such a mind for such an unnatural novelty. To such a mind, man would most certainly not have seemed something like one herd out of a hundred herds finding richer pasture, or one swallow out of a hundred swallows making a summer under a strange sky. It would not be in the same 規模 and scarcely in the same dimension. We might as truly say that it would not be in the same universe. It would be more like seeing one cow out of a hundred cows suddenly jump over the moon or one pig out of a hundred pigs grow wings in a flash and 飛行機で行く. It would not be a question of the cattle finding their own grazing ground but of their building their own cattle-sheds, not a question of one swallow making a summer but of his making a summer house. For the very fact that birds do build nests is one of those similarities that sharpen the startling difference. The very fact that a bird can get as far as building a nest, and cannot get any さらに先に, 証明するs that he has not a mind as man has a mind; it 証明するs it more 完全に than if he built nothing at all. If he built nothing at all, he might かもしれない be a philosopher of the Quietist or Buddhistic school, indifferent to all but the mind within. But when he builds as he does build and is 満足させるd and sings aloud with satisfaction, then we know there is really an invisible 隠す like a pane of glass between him and us, like the window on which a bird will （警官の）巡回区域，受持ち区域 in vain. But suppose our abstract onlooker saw one of the birds begin to build as men build. Suppose in an incredibly short space of time there were seven styles of architecture for one style of nest. Suppose the bird carefully selected forked twigs and pointed leaves to 表明する the piercing piety of Gothic, but turned to 幅の広い foliage and 黒人／ボイコット mud when he sought in a darker mood to call up the 激しい columns of Bel and Ashtaroth; making his nest indeed one of the hanging gardens of Babylon. Suppose the bird made little clay statues of birds celebrated in letters or politics and stuck them up in 前線 of the nest. Suppose that one bird out of a thousand birds began to do one of the thousand things that man had already done even in the morning of the world; and we can be やめる 確かな that the onlooker would not regard such a bird as a mere evolutionary variety of the other birds; he would regard it as a very fearful wild-fowl indeed; かもしれない as a bird of ill-omen, certainly as an omen. That bird would tell the augurs, not of something that would happen, but of some thing that had happened. That something would be the 外見 of a mind with a new dimension of depth; a mind like that of man. If there be no God, no other mind could conceivably have foreseen it.
Now, as a 事柄 of fact, there is not a 影をつくる／尾行する of 証拠 that this thing was 発展させるd at all. There is not a 粒子 of roof that this 移行 （機の）カム slowly, or even that it （機の）カム 自然に. In a 厳密に 科学の sense, we 簡単に know nothing whatever about how it grew, or whether it grew, or what it is. There may be a broken 追跡する of 石／投石する and bone faintly 示唆するing the 開発 of the human 団体／死体. There is nothing even faintly 示唆するing such a 開発 of this human mind. It was not and it was; we know not in what instant or in what infinity of years. Something happened; and it has all the 外見 of a 処理／取引 outside of time. It has therefore nothing to do with history in the ordinary sense. The historian must take it or something like it for 認めるd; it is not his 商売／仕事 as a historian to explain it. But if he cannot explain it as a historian, he will not explain it as a biologist. In neither 事例／患者 is there any 不名誉 to him in 受託するing it without explaining it; for it is a reality, and history and biology 取引，協定 with realities. He is やめる 正当化するd in calmly 直面するing the pig with wings and the cow that jumped over the moon, 単に because they have happened. He can reasonably 受託する man as a freak, because he 受託するs man as a fact. He can be perfectly comfortable in a crazy and disconnected world, or in a world that can produce such a crazy and disconnected thing. For reality is a thing in which we can all repose, even if it hardly seems 関係のある to anything else. The thing is there; and that is enough for most of us. But if we do indeed want to know how it can conceivably have come there, if we do indeed wish to see it 関係のある realistically to other things, if we do 主張する on seeing it 発展させるd before our very 注目する，もくろむs from an 環境 nearer to its own nature, then assuredly it is to very different things that we must go. We must 動かす very strange memories and return to very simple dreams, if we 願望（する） some origin that can make man other than a monster. We shall have discovered very different 原因（となる）s before he becomes a creature of causation; and invoked other 当局 to turn him into something reasonable, or even into anything probable. That way lies all that is at once awful and familiar and forgotten, with dreadful 直面するs thronged and fiery 武器. We can 受託する man as a fact, if we are content with an unexplained fact. We can 受託する him as an animal, if we can live with a fabulous animal. But if we must needs have sequence and necessity, then indeed we must 供給する a 序幕 and 盛り上がり of 開始するing 奇蹟s, that 勧めるd in with 考えられない 雷鳴s in all the seven heavens of another order, a man may be an ordinary thing.
Science is weak about these 先史の things in a way that has hardly been noticed. The science whose modern marvels we all admire 後継するs by incessantly 追加するing to its data. In all practical 発明s, in most natural 発見s, it can always 増加する 証拠 by 実験. But it cannot 実験 in making men; or even in watching to see what the first men make. An inventor can 前進する step by step in the construction of an aeroplane, even if he is only 実験ing with sticks and 捨てるs of metal in his own 支援する-yard. But he cannot watch the 行方不明の Link 発展させるing in his own 支援する-yard. If he has made a mistake in his 計算／見積りs, the aeroplane will 訂正する it by 衝突，墜落ing to the ground. But if he has made a mistake about the arboreal habitat of his ancestor, he cannot see his arboreal ancestor 落ちるing off the tree. He cannot keep a 洞穴-man like a cat in the 支援する-yard and watch him to see whether he does really practice cannibalism or carry off his mate on the 原則s of marriage by 逮捕（する）. He cannot keep a tribe of 原始の men like a pack of hounds and notice how far they are 影響（力）d by the herd instinct. If he sees a particular bird behave in a particular way, he can get other birds and see if they behave in that way; but if he finds a skull, or the 捨てる of a skull, in the hollow of a hill, he cannot multiply it into a 見通し of the valley of 乾燥した，日照りの bones. In 取引，協定ing with a past that has almost 完全に 死なせる／死ぬd, he can only go by 証拠 and not by 実験. And there is hardly enough 証拠 to be even evidential. Thus while most science moves in a sort of curve, 存在 絶えず 訂正するd by new 証拠, this science 飛行機で行くs off into space in a straight line uncorrected by anything. But the habit of forming 結論s, as they can really be formed in more 実りの多い／有益な fields, is so 直す／買収する，八百長をするd in the 科学の mind that it cannot resist talking like this. It 会談 about the idea 示唆するd by one 捨てる of bone as if it were something like the aeroplane which is 建設するd at last out of whole scrapheaps of 捨てるs of metal. The trouble with the professor of the 先史の is that he cannot 捨てる his 捨てる. The marvellous and 勝利を得た aeroplane is made out of a hundred mistakes. The student of origins can only make one mistake and stick to it.
We talk very truly of the patience of science; but in this department it would be truer to talk of the impatience of science. 借りがあるing to the difficulty above 述べるd, the 理論家 is in far too much of a hurry. We have a 一連の hypotheses so 迅速な that they may 井戸／弁護士席 be called fancies, and cannot in any 事例／患者 be その上の 訂正するd by facts. The most empirical anthropologist is here as 限られた／立憲的な as an antiquary. He can only 粘着する to a fragment of the past and has no way of 増加するing it for the 未来 He can only clutch his fragment of fact, almost as the 原始の man clutched his fragment of flint. And indeed he does を取り引きする it in much the same way and for much the same 推論する／理由. It is his 道具 and his only 道具. It is his 武器 and his only 武器. He often （権力などを）行使するs it with a fanaticism far in 超過 of anything shown by men of science when they can collect more facts from experience and even 追加する new facts by 実験. いつかs the professor with his bone becomes almost as dangerous as a dog with his bone. And the dog at least does not deduce a theory from it, 証明するing that mankind is going to the dogs—or that it （機の）カム from them.
For instance, I have pointed out the difficulty of keeping a monkey and watching it 発展させる into a man. 実験の 証拠 of such an 進化 存在 impossible, the professor is not content to say (as most of us would be ready to say) that such an 進化 is likely enough anyhow. He produces his little bone, or little collection of bones, and deduces the most marvellous things from it. He 設立する in Java a piece of a skull, seeming by its contour to be smaller than the human. Somewhere 近づく it he 設立する an upright thigh-bone and in the same scattered fashion some teeth that were not human. If they all form part of one creature, which is doubtful, our conception of the creature would be almost 平等に doubtful. But the 影響 on popular science was to produce a 完全にする and even コンビナート／複合体 人物／姿／数字, finished 負かす／撃墜する to the last 詳細（に述べる）s of hair and habits. He was given a 指名する as if he were an ordinary historical character. People talked of Pithecanthropus as of Pitt or Fox or Napoleon. Popular histories published portraits of him like the portraits of Charles the First and George the Fourth. A 詳細（に述べる）d 製図／抽選 was 再生するd, carefully shaded, to show that the very hairs of his 長，率いる were all numbered. No uninformed person looking at its carefully lined 直面する and wistful 注目する，もくろむs would imagine for a moment that this was the portrait of a thigh-bone; or of a few teeth and a fragment of a cranium. In the same way people talked about him as if he were an individual whose 影響（力） and character were familiar to us all. I have just read a story in a magazine about Java, and how modern white inhabitants of that island are 勝つ／広く一帯に広がるd on to misbehave themselves by the personal 影響（力） of poor old Pithecanthropus. That the modern inhabitants of Java misbehave themselves I can very readily believe; but I do not imagine that they need any 激励 from the 発見 of a few 高度に doubtful bones. Anyhow, those bones are far too few and fragmentary and 疑わしい to fill up the whole of the 広大な 無効の that does in 推論する／理由 and in reality 嘘（をつく） between man and his bestial ancestors, if they were his ancestors. On the 仮定／引き受けること of that evolutionary 関係 (a 関係 which I am not in the least 関心d to 否定する), the really 逮捕（する）ing and remarkable fact is the comparative absence of any such remains 記録，記録的な／記録するing that 関係 at that point. The 誠実 of Darwin really 認める this; and that is how we （機の）カム to use such a 称する，呼ぶ／期間／用語 as the 行方不明の Link. But the dogmatism of Darwinians has been too strong for the agnosticism of Darwin; and men have insensibly fallen into turning this 完全に 消極的な 称する，呼ぶ／期間／用語 into a 肯定的な image. They talk of searching for the habits and habitat of the 行方不明の Link; as if one were to talk of 存在 on friendly 条件 with the gap in a narrative or the 穴を開ける in an argument, of taking a walk with a 非，不，無-sequitur or dining with an undistributed middle.
In this sketch, therefore, of man in his relation to 確かな 宗教的な and historical problems, I shall waste no その上の space on these 憶測s on the nature of man before he became man. His 団体／死体 may have been 発展させるd from the brutes; but we know nothing of any such 移行 that throws the smallest light upon his soul as it has shown itself in history. Unfortunately the same school of writers 追求する the same style of 推論する／理由ing when they come to the first real 証拠 about the first real men. 厳密に speaking of course we know nothing about 先史の man, for the simple 推論する／理由 that he was 先史の. The history of 先史の man is a very obvious contradiction ーに関して／ーの点でs. It is the sort of unreason in which only rationalists are 許すd to indulge. If a parson had casually 観察するd that the Flood was 賭け金-diluvian, it is possible that he might be a little chaffed about his logic. If a bishop were to say that Adam was Preadamite, we might think it a little 半端物. But we are not supposed to notice such 言葉の trifles when 懐疑的な historians talk of the part of history that is 先史の. The truth is that they are using the 条件 historic and 先史の without any （疑いを）晴らす 実験（する） or 鮮明度／定義 in their minds. What they mean is that there are traces of human lives before the beginning of human stories; and in that sense we do at least know that humanity was before history.
Human civilisation is older than human 記録，記録的な／記録するs. That is the sane way of 明言する／公表するing our relations to these remote things. Humanity has left examples of its other arts earlier than the art of 令状ing; or at least of any 令状ing that we can read. But it is 確かな that the 原始の arts were arts; and it is in every way probable that the 原始の civilisations were civilisations. The man left a picture of the reindeer, but he did not leave a narrative of how he 追跡（する）d the reindeer; and therefore what we say of him is hypothesis and not history. But the art he did practice was やめる artistic; his 製図／抽選 was やめる intelligent and there is no 推論する／理由 to 疑問 that his story of the 追跡（する） would be やめる intelligent, only if it 存在するs it is not intelligible. In short, the 先史の period need not mean the 原始の period, in the sense of the 野蛮な or bestial period. It does not mean the time before civilisation or the time before arts and （手先の）技術s. It 簡単に means the time before any connected narratives that we can read. This does indeed make all the practical difference between remembrance and forgetfulness; but it is perfectly possible that there were all sorts of forgotten forms of civilisation, 同様に as all sorts of forgotten forms of 野蛮／未開. And in any 事例／患者 everything 示すd that many of these forgotten or half-forgotten social 行う／開催する／段階s were much more civilised and much いっそう少なく 野蛮な than is vulgarly imagined today. But even about these unwritten histories of humanity, when humanity was やめる certainly human, we can only conjecture with the greatest 疑問 and 警告を与える. And unfortunately 疑問 and 警告を与える are the last things 一般的に encouraged by the loose evolutionism of 現在の culture. For that culture is 十分な of curiosity; and the one thing that it cannot 耐える is the agony of agnosticism. It was in the Darwinian age that the word first became known and the thing first became impossible.
It is necessary to say plainly that all this ignorance is 簡単に covered by impudence. 声明s are made so plainly and 前向きに／確かに that men have hardly the moral courage to pause upon them and find that they are without support. The other day a 科学の 要約 of the 明言する／公表する of a 先史の tribe began confidently with the words 'They wore no 着せる／賦与するs.' Not one reader in a hundred probably stopped to ask himself how we should come to know whether 着せる／賦与するs had once been worn by people of whom everything has 死なせる／死ぬd except a few 半導体素子s of bone and 石／投石する. It was doubtless hoped that we should find a 石／投石する hat 同様に as a 石／投石する hatchet. It was evidently 心配するd that we might discover an everlasting pair of trousers of the same 実体 as the everlasting 激しく揺する. But to persons of a いっそう少なく sanguine temperament it will be すぐに 明らかな that people might wear simple 衣料品s, or even 高度に ornamental 衣料品s, without leaving any more traces of them than these people have left. The plaiting of 急ぐs and grasses, for instance, might have become more and more (a)手の込んだ／(v)詳述する without in the least becoming more eternal. One civilisation might specialise in things that happened to be perishable, like weaving and embroidery, and not in things that happen to be more 永久の, like architecture and sculpture. There have been plenty of examples of such specialist societies. A man of the 未来 finding the 廃虚s of our factory 機械／機構 might as 公正に／かなり say that we were 熟知させるd with アイロンをかける and with no other 実体; and 発表する the 発見 that the proprietor and 経営者／支配人 of the factory undoubtedly walked about naked— or かもしれない wore アイロンをかける hats and trousers.
It is not 競うd here that these 原始の men did wear 着せる／賦与するs any more than they did weave 急ぐs; but 単に that we have not enough 証拠 to know whether they did or not. But it may be worthwhile to look 支援する for a moment at some of the very few things that we do know and that they did do. If we consider them, we shall certainly not find them inconsistent with such ideas as dress and decoration. We do not know whether they decorated other things. We do not know whether they had embroideries, and if they had the embroideries could not be 推定する／予想するd to have remained. But we do know that they did have pictures; and the pictures have remained. And there remains with them, as already 示唆するd, the 証言 to something that is 絶対の and unique; that belongs to man and to nothing else except man; that is a difference of 肉親，親類d and not a difference of degree. A monkey does not draw clumsily and a man cleverly; a monkey does not begin the art of 代表 and a man carry it to perfection. A monkey does not do it at all; he does not begin to do it at all; he does not begin to begin to do it at all. A line of some 肉親，親類d is crossed before the first faint line can begin.
Another distinguished writer, again, in commenting on the 洞穴 製図／抽選s せいにするd to the neolithic men of the reindeer period, said that 非，不，無 of their pictures appeared to have any 宗教的な 目的; and he seemed almost to infer that they had no 宗教. I can hardly imagine a thinner thread of argument than this which 再建するs the very inmost moods of the pre-historic mind from the fact that somebody who has scrawled a few sketches on a 激しく揺する, from what 動機 we do not know, for what 目的 we do not know, 事実上の／代理 under what customs or 条約s we do not know, may かもしれない have 設立する it easier to draw reindeer than to draw 宗教. He may have drawn it because it was his 宗教的な symbol. He may have drawn it because it was not his 宗教的な symbol. He may have drawn anything except his 宗教的な symbol. He may have drawn his real 宗教的な symbol somewhere else; or it may have been deliberately destroyed when it was drawn. He may have done or not done half a million things; but in any 事例／患者 it is an amazing leap of logic to infer that he had no 宗教的な symbol, or even to infer from his having no 宗教的な symbol that he had no 宗教. Now this particular 事例／患者 happens to illustrate the insecurity of these guesses very 明確に. For a little while afterwards, people discovered not only 絵s but sculptures of animals in the 洞穴s. Some of these were said to be 損失d with dints or 穴を開けるs supposed to be the 示すs of arrows; and the 損失d images were conjectured to be the remains of some 魔法 儀式 of 殺人，大当り the beasts in effigy; while the undamaged images were explained in 関係 with another 魔法 儀式 invoking fertility upon the herds. Here again there is something faintly humorous about the 科学の habit of having it both ways. If the image is 損失d it 証明するs one superstition and if it is undamaged it 証明するs another. Here again there is a rather 無謀な jumping to 結論s; it has hardly occurred to the 相場師s that a （人が）群がる of hunters 拘留するd in winter in a 洞穴 might conceivably have 目的（とする）d at a 示す for fun, as a sort of 原始の parlour game. But in any 事例／患者, if it was done out of superstition, what has become of the 論題／論文 that it had nothing to do with 宗教? The truth is that all this guess work has nothing to do with anything. It is not half such a good parlour game as 狙撃 arrows at a carved reindeer, for it is 狙撃 them into the 空気／公表する.
Such 相場師s rather tend to forget, for instance, that men in the modern world also いつかs make 示すs in 洞穴s. When a （人が）群がる of trippers is 行為／行うd through the 迷宮／迷路 of the Marvelous Grotto or the 魔法 Stalactite Cavern, it has been 観察するd that hieroglyphics spring into sight where they have passed; 初期のs and inscriptions which the learned 辞退する to 言及する to any remote date. But the time will come when these inscriptions will really be of remote date. And if the professors of the 未来 are anything like the professors of the 現在の, they will be able to deduce a 広大な number of very vivid and 利益／興味ing things from these 洞穴-writings of the twentieth century. If I know anything about the 産む／飼育する, and if they have not fallen away from the 十分な-血d 信用／信任 of their fathers, they will be able to discover the most fascinating facts about us from the 初期のs left in the 魔法 Grotto by 'Arry and 'Arriet, かもしれない in the form of two intertwined A's. From this alone they will know (1) That as the letters are rudely chipped with a blunt pocket knife, the twentieth century 所有するd no delicate 墓／厳粛／彫る／重大なing-道具s and was unacquainted with the art of sculpture. (2) That as the letters are 資本／首都 letters, our civilisation never 発展させるd any small letters or anything like a running 手渡す. (3) That because 初期の consonants stand together in an unpronounceable fashion, our language was かもしれない akin to Welsh or more probably of the 早期に Semitic type that ignored vowels. (4) That as the 初期のs of 'Arry and 'Arriet do not in any special fashion profess to be 宗教的な symbols, our civilisation 所有するd no 宗教. Perhaps the last is about the nearest to the truth; for a civilisation that had 宗教 would have a little more 推論する／理由.
It is 一般的に 断言するd, again, that 宗教 grew in a very slow and evolutionary manner; and even that it grew not from one 原因（となる）; but from a combination that might be called a coincidence. 一般に speaking, the three 長，指導者 elements in the combination are, first, the 恐れる of the 長，指導者 of the tribe (whom Mr. 井戸／弁護士席s 主張するs on calling, with 残念な familiarity, the Old Man), second, the phenomena of dreams, and third, the sacrificial 協会s of the 収穫 and the resurrection symbolised in the growing corn. I may 発言／述べる in passing that it seems to me very doubtful psychology to 言及する one living and 選び出す／独身 spirit to three dead and disconnected 原因（となる）s, if they were 単に dead and disconnected 原因（となる）s. Suppose Mr. 井戸／弁護士席s, in one of his fascinating novels of the 未来, were to tell us that there would arise の中で men a new and as yet nameless passion, of which men will dream as they dream of first love, for which they will die as they die for a 旗 and a fatherland. I think we should be a little puzzled if he told us that this singular 感情 would be a combination of the habit of smoking Woodbines, the 増加する of the 所得税 and the 楽しみ of a 運転者 in 越えるing the 速度(を上げる） 限界. We could not easily imagine this, because we could not imagine any 関係 between the three or any ありふれた feeling that could 含む them all. Nor could anyone imagine any 関係 between corn and dreams and an old 長，指導者 with a spear, unless there was already a ありふれた feeling to 含む them all. But if there was such a ありふれた feeling it could only be the 宗教的な feeling; and these things could not be the beginnings of a 宗教的な feeling that 存在するd already. I think anybody's ありふれた sense will tell him that it is far more likely that this sort of mystical 感情 did 存在する already; and that in the light of it dreams and kings and corn-fields could appear mystical then, as they can appear mystical now.
For the plain truth is that all this is a trick of making things seem distant and dehumanised, 単に by pretending not to understand things that we do understand. It is like 説 that 先史の men had an ugly and uncouth habit of 開始 their mouths wide at intervals and stuffing strange 実体s into them, as if we had never heard of eating. It is like 説 that the terrible Troglodytes of the 石／投石する Age 解除するd 補欠／交替の／交替する 脚s in rotation, as if we never heard of walking. If it were meant to touch the mystical 神経 and awaken us to the wonder of walking and eating, it might be a 合法的 fancy. As it is here ーするつもりであるd to kill the mystical 神経 and deaden us to the wonder of 宗教, it is irrational rubbish. It pretends to find some thing 理解できない in the feelings that we all comprehend. Who does not find dreams mysterious, and feel that they 嘘（をつく） on the dark borderland of 存在? Who does not feel the death and resurrection of the growing things of the earth as something 近づく to the secret of the universe? Who does not understand that there must always be the savour of something sacred about 当局 and the 団結 that is the soul of the tribe? If there be any anthropologist who really finds these things remote and impossible to realise, we can say nothing of that 科学の gentleman except that he has not got so large and enlightened a mind as a 原始の man. To me it seems obvious that nothing but a spiritual 感情 already active could have 着せる／賦与するd these separate and diverse things with sanctity. To say that 宗教 （機の）カム from reverencing a 長，指導者 or sacrificing at a 収穫 is to put a 高度に (a)手の込んだ／(v)詳述する cart before a really 原始の horse. It is like 説 that the impulse to draw pictures （機の）カム from the contemplation of the pictures of reindeers in the 洞穴. In other words, it is explaining 絵 by 説 that it arose out of the work of painters; or accounting for art by 説 that it arose out of art. It is even more like 説 that the thing we call poetry arose as the result of 確かな customs; such as that of an ode 存在 公式に composed to celebrate the advent of spring; or that of a young man rising at a 正規の／正選手 hour to listen to the skylark and then 令状ing his 報告（する）／憶測 on a piece of paper. It is やめる true that young men often become poets in the spring; and it is やめる true that when once there are poets, no mortal 力／強力にする can 抑制する them from 令状ing about the skylark But the poems did not 存在する before the poets. The poetry did not arise out of the poetic forms. In other words, it is hardly an 適する explanation of how a thing appeared for the first time to say it 存在するd already. 類似して, we cannot say that 宗教 arose out of the 宗教的な forms, because that is only another way of 説 that it only arose when it 存在するd already. It needed a 確かな sort of mind to see that there was anything mystical about the dreams or the dead, as it needed a particular sort of mind to see that there was any thing poetical about the skylark or the spring. That mind was 推定では what we call the human mind, very much as it 存在するs to this day; for mystics still meditate upon death and dreams as poets still 令状 about spring and skylarks. But there is not the faintest hint to 示唆する that anything short of the human mind we know feels any of these mystical 協会s at all. A cow in a field seems to derive no lyrical impulse or 指示／教授／教育 from her unrivalled 適切な時期s for listening to the skylark. And 類似して there is no 推論する／理由 to suppose that live sheep will ever begin to use dead sheep as the basis of a system of (a)手の込んだ／(v)詳述する ancestor-worship. It is true that in the spring a young quadruped's fancy may lightly turn to thoughts of love, but no succession of springs has ever led it to turn however lightly to thoughts of literature. And in the same way, while it is true that a dog has dreams, while most other quadrupeds do not seem even to have that, we have waited a long time for the dog to develop his dreams into an (a)手の込んだ／(v)詳述する system or 宗教的な 儀式の. We have waited so long that we have really 中止するd to 推定する／予想する it; and we no more look to see a dog 適用する his dreams to ecclesiastical construction than to see him 診察する his dreams by the 支配するs of psycho-分析. It is obvious, in short, that for some 推論する／理由 or other these natural experiences, and even natural excitements, never do pass the line that separates them from creative 表現 like art and 宗教, in any creature except man. They never do, they never have, and it is now to all 外見 very improbable that they ever will. It is not impossible, in the sense of self-contradictory, that we should see cows 急速な／放蕩なing from grass every Friday or going on their 膝s as in the old legend about Christmas Eve. It is not in that sense impossible that cows should 熟視する／熟考する death until they can 解除する up a sublime psalm of lamentation to the tune the old cow died of. It is not in that sense impossible that they should 表明する their hopes of a heavenly career in a 象徴的な dance, in honour of the cow that jumped over the moon. It may be that the dog will at last have laid in a 十分な 蓄える／店 of dreams to enable him to build a 寺 to Cerberus as a sort of canine trinity. It may be that his dreams have already begun to turn into 見通しs 有能な of 言葉の 表現, in some 発覚 about the Dog 星／主役にする as the spiritual home for lost dogs. These things are 論理（学）上 possible, in the sense that it is 論理（学）上 difficult to 証明する the 全世界の／万国共通の 消極的な which we call an impossibility. But all that instinct for the probable, which we call ありふれた sense, must long ago have told us that the animals are not to all 外見 発展させるing in that sense; and that, to say the least, we are not likely to have any personal 証拠 of their passing from the animal experience to the human 実験s. But spring and death and even dreams, considered 単に as experiences, are their experiences as much as ours. The only possible 結論 is that these experiences, considered as experiences, do not 生成する anything like a 宗教的な sense in any mind except a mind like ours. We come 支援する to the fact of a 確かな 肉親，親類d of mind that was already alive and alone. It was unique and it could make creeds as it could make 洞穴-製図／抽選s. The 構成要素s for 宗教 had lain there for countless ages like the 構成要素s for everything else; but the 力／強力にする of 宗教 was in the mind. Man could already see in these things the riddles and hints and hopes that he still sees in them. He could not only dream but dream about dreams. He could not only see the dead but see the 影をつくる／尾行する of death; and was 所有するd with that mysterious mystification that forever finds death incredible.
It is やめる true that we have even these hints 主として about man when he unmistakably appears as man. We cannot 断言する this or anything else about the 申し立てられた／疑わしい animal 初めは connecting man and the brutes. But that is only because he is not an animal but an 主張. We cannot be 確かな the Pithecanthropus ever worshipped, because we cannot be 確かな that he ever lived. He is only a 見通し called up to fill the 無効の that does in fact yawn between the first creatures who were certainly men and any other creatures that are certainly apes or other animals. A few very doubtful fragments are 捨てるd together to 示唆する such an 中間の creature because it is 要求するd by a 確かな philosophy; but nobody supposes that these are 十分な to 設立する anything philosophical even in support of that philosophy. A 捨てる of skull 設立する in Java cannot 設立する anything about 宗教 or about the absence of 宗教. If there ever was any such ape-man, he may have 展示（する）d as much ritual in 宗教 as a man or as much 簡単 in 宗教 as an ape. He may have been a mythologist or he may have been a myth. It might be 利益／興味ing to 問い合わせ whether this mystical 質 appeared in a 移行 from the ape to the man, if there were really any types of the 移行 to 問い合わせ about. In other words, the 行方不明の link might or might not be mystical if he were not 行方不明の. But compared with the 証拠 we have of real human 存在s, we have no 証拠 that he was a human 存在 or a half-human 存在 or a 存在 at all. Even the most extreme evolutionists do not 試みる／企てる to deduce any evolutionary 見解（をとる）s about the origin of 宗教 from him. Even in trying to 証明する that 宗教 grew slowly from rude or irrational sources, they begin their proof with the first men who were men. But their own proof only 証明するs that the men who were already men were already mystics. They used the rude and irrational elements as only men and mystics can use them. We come 支援する once more to the simple truth; that at いつか too 早期に for these critics to trace, a 移行 had occurred to which bones and 石／投石するs cannot in their nature 耐える 証言，証人／目撃する; and man became a living soul.
Touching this 事柄 of the origin of 宗教, the truth is that those who are thus trying to explain it are trying to explain it away. Subconsciously they feel that it looks いっそう少なく formidable when thus lengthened out into a 漸進的な and almost invisible 過程. But in fact this 視野 完全に falsifies the reality of experience. They bring together two things that are 全く different, the 逸脱する hints of evolutionary origins and the solid and self-evident 封鎖する of humanity, and try to 転換 their 見地 till they see them in a 選び出す／独身 foreshortened line. But it is an 光学の illusion. Men do not in fact stand 関係のある to monkeys or 行方不明の links in any such chain as that in which men stand 関係のある to men. There may have been 中間の creatures whose faint traces can be 設立する here and there in the 抱擁する gap. Of these 存在s, if they ever 存在するd, it may be true that they were things very unlike men or men very unlike ourselves. But of 先史の men, such as those called the 洞穴-men or the reindeer men, it is not true in any sense whatever. 先史の men of that sort were things 正確に／まさに like men and men exceedingly like our selves. They only happened to be men about whom we do not know much, for the simple 推論する／理由 that they have left no 記録，記録的な／記録するs or chronicles; but all that we do know about them makes them just as human and ordinary as men in a 中世 manor or a Greek city.
Looking from our human 見地 up the long 視野 of humanity, we 簡単に recognise this thing as human. If we had to recognise it as animal we should have had to recognise it as 異常な. If we chose to look through the other end of the telescope, as I have done more than once in these 憶測s, if we chose to 事業／計画（する） the human 人物／姿／数字 今後 out of an unhuman world, we could only say that one of the animals had 明白に gone mad. But seeing the thing from the 権利 end, or rather from the inside, we know it is sanity; and we know that these 原始の men were sane. We あられ／賞賛する a 確かな human freemasonry wherever we see it, in savages, in foreigners or in historical characters. For instance, all we can infer from 原始の legend, and all we know of 野蛮な life, supports a 確かな moral and even mystical idea of which the commonest symbol is 着せる／賦与するs. For 着せる／賦与するs are very literally vestments and man wears them because he is a priest. It is true that even as an animal he is here different from the animals. Nakedness is not nature to him; it is not his life but rather his death; even in the vulgar sense of his death of 冷淡な. But 着せる／賦与するs are worn for dignity or decency or decoration where they are not in any way 手配中の，お尋ね者 for warmth. It would いつかs appear that they are valued for ornament before they are valued for use. It would almost always appear that they are felt to have some 関係 with decorum. 条約s of this sort 変化させる a 広大な／多数の／重要な 取引，協定 with さまざまな times and places; and there are some who cannot get over this reflection, and for whom it seems a 十分な argument for letting all 条約s slide. They never tire of repeating, with simple wonder, that dress is different in the Cannibal Islands and in Camden Town; they cannot get any その上の and throw up the whole idea of decency in despair. They might 同様に say that because there have been hats of a good many different 形態／調整s, and some rather eccentric 形態／調整s, therefore hats do not 事柄 or do not 存在する. They would probably 追加する that there is no such thing as sunstroke or going bald. Men have felt everywhere that 確かな norms were necessary to 盗品故買者 off and 保護する 確かな 私的な things from contempt or coarse 誤解; and the keeping of those forms, whatever they were, made for dignity and 相互の 尊敬（する）・点. The fact that they mostly 言及する, more or いっそう少なく remotely, to the relations of the sexes illustrates the two facts that must be put at the very beginning of the 記録，記録的な／記録する of the race. The first is the fact that 初めの sin is really 初めの. Not 単に in theology but in history it is a thing rooted in the origins. Whatever else men have believed, they have all believed that there is something the 事柄 with mankind This sense of sin has made it impossible to be natural and have no 着せる／賦与するs, just as it has made it impossible to be natural and have no 法律s. But above all it is to be 設立する in that other fact, which is the father and mother of all 法律s as it is itself 設立するd on a father and mother; the thing that is before all 王位s and even all 連邦／共和国s.
That fact is the family. Here again we must keep the enormous 割合s of a normal thing （疑いを）晴らす of さまざまな modifications and degrees and 疑問s more or いっそう少なく reasonable, like clouds 粘着するing about a mountain. It may be that what we call the family had to fight its way from or through さまざまな anarchies and aberrations; but it certainly 生き残るd them and is やめる as likely as not to have also に先行するd them. As we shall see in the 事例／患者 of 共産主義 and nomadism, more formless things could and did 嘘（をつく） on the 側面に位置する of societies that had taken a 直す／買収する，八百長をするd form; but there is nothing to show that the form did not 存在する before the formlessness. What is 決定的な is that form is more important than formlessness; and that the 構成要素 called mankind has taken this form. For instance, of the 支配するs 回転するing 一連の会議、交渉／完成する sex, which were recently について言及するd, 非，不，無 is more curious than the savage custom 一般的に called the couvade. That seems like a 法律 out of topsyturvydom; by which the father is 扱う／治療するd as if he were the mother. In any 事例／患者 it 明確に 伴う／関わるs the mystical sense of sex; but many have 持続するd that it is really a 象徴的な 行為／法令／行動する by which the father 受託するs the 責任／義務 of fatherhood. In that 事例／患者 that grotesque antic is really a very solemn 行為／法令／行動する; for it is the 創立／基礎 of all we call the family and all we know as human society. Some groping in these dark beginnings have said that mankind was once under a matriarchy; I suppose that under a matriarchy it would not be called mankind but womankind. But others have conjectured that what is called matriarchy was 簡単に moral anarchy, in which the mother alone remained 直す／買収する，八百長をするd because all the fathers were 逃亡者／はかないもの and irresponsible. Then （機の）カム the moment when the man decided to guard and guide what he had created. So he became the 長，率いる of the family, not as a いじめ（る） with a big club to （警官の）巡回区域，受持ち区域 women with, but rather as a respectable person trying to be a responsible person. Now all that might be perfectly true, and might even have been the first family 行為／法令／行動する, and it would still be true that man then for the first time 行為／法令／行動するd like a man, and therefore for the first time became fully a man. But it might やめる 同様に be true that the matriarchy or moral anarchy, or whatever we call it, was only one of the hundred social 解散s or 野蛮な backslidings which may have occurred at intervals in 先史の as they certainly did in historic times. A symbol like the couvade, if it was really such a symbol, may have 祝う／追悼するd the 鎮圧 of a heresy rather than the first rise of a 宗教. We cannot 結論する with any certainty about these things, except in their big results in the building of mankind, but we can say in what style the 本体，大部分／ばら積みの of it and the best of it is built. We can say that the family is the 部隊 of the 明言する／公表する; that it is the 独房 that makes up the 形式. 一連の会議、交渉／完成する the family do indeed gather the sanctities that separate men from ants and bees. Decency is the curtain of that テント; liberty is the 塀で囲む of that city; 所有物／資産／財産 is but the family farm; honour is but the family 旗. In the practical 割合s of human history, we come 支援する to that 根底となる of the father and the mother and the child. It has been said already that if this story cannot start with 宗教的な 仮定／引き受けることs, it must 非，不，無 the いっそう少なく start with some moral or metaphysical 仮定／引き受けることs, or no sense can be made of the story of man. And this is a very good instance of that 代案／選択肢 necessity. If we are not of those who begin by invoking a divine Trinity, we must 非，不，無 the いっそう少なく invoke a human Trinity; and see that triangle repeated everywhere in the pattern of the world. For the highest event in history, to which all history looks 今後 and leads up, is only something that is at once the 逆転 and the 再開 of that triangle. Or rather it is the one triangle superimposed so as to intersect the other, making a sacred pentacle of which, in a mightier sense than that of the magicians, the fiends are afraid. The old Trinity was of father and mother and child and is called the human family. The new is of child and mother and father and has the 指名する of the 宗教上の Family. It is in no way altered except in 存在 完全に 逆転するd; just as the world which is transformed was not in the least different, except in 存在 turned upside-負かす／撃墜する.
The modern man looking at the most 古代の origins has been like a man watching for daybreak in a strange land; and 推定する／予想するing to see that 夜明け breaking behind 明らかにする uplands or 独房監禁 頂点（に達する）s. But that 夜明け is breaking behind the 黒人／ボイコット 本体，大部分／ばら積みの of 広大な／多数の／重要な cities long builded and lost for us in the 初めの night; colossal cities like the houses of 巨大（な）s, in which even the carved ornamental animals are taller than the palm-trees; in which the painted portrait can be twelve times the size of the man; with tombs like mountains of man 始める，決める four-square and pointing to the 星／主役にするs; with winged and bearded bulls standing and 星／主役にするing enormous at the gates of 寺s; standing still eternally as if a stamp would shake the world. The 夜明け of history 明らかにする／漏らすs a humanity already civilized. Perhaps it 明らかにする／漏らすs a civilisation already old. And の中で other more important things, it 明らかにする／漏らすs the folly of most of the generalisations about the previous and unknown period when it was really young. The two first human societies of which we have any reliable and 詳細（に述べる）d 記録，記録的な／記録する are Babylon and Egypt. It so happens that these two 広大な and splendid 業績／成就s of the genius of the 古代のs 耐える 証言，証人／目撃する against two of the commonest and crudest 仮定／引き受けることs of the culture of the moderns. If we want to get rid of half the nonsense about nomads and 洞穴-men and the old man of the forest, we need only look 刻々と at the two solid and stupendous facts called Egypt and Babylon.
Of course most of these 相場師s who are talking about 原始の men are thinking about modern savages. They 証明する their 進歩／革新的な 進化 by assuming that a 広大な／多数の／重要な part of the human race has not 進歩d or 発展させるd; or even changed in any way at all. I do not agree with their theory of change; nor do I agree with their dogma of things unchangeable. I may not believe that civilised man has had so 早い and 最近の a 進歩; but I cannot やめる understand why uncivilised man should be so mystically immortal and immutable. A somewhat simpler 方式 of thought and speech seems to me to be needed throughout this 調査. Modern savages cannot be 正確に／まさに like 原始の man, because they are not 原始の. Modern savages are not 古代の because they are modern. Something has happened to their race as much as to ours, during the thousands of years of our 存在 and endurance on the earth. They have had some experiences, and have 推定では 行為／法令／行動するd on them if not 利益（をあげる）d by them. Like the 残り／休憩（する） of us. They have had some 環境, and even some change of 環境, and have 推定では adapted themselves to it in a proper and decorous evolutionary manner. This would be true even if the experiences were 穏やかな or the 環境 dreary; for there is an 影響 in mere time when it takes the moral form of monotony. But it has appeared to a good many intelligent and 井戸／弁護士席-知らせるd people やめる as probable that the experience of the savages has been that of a 拒絶する／低下する from civilisation. Most of those who criticise this 見解（をとる） do not seem to have any very （疑いを）晴らす notion of what a 拒絶する／低下する from civilisation would be like. Heaven help them, it is likely enough that they will soon find out. They seem to be content if 洞穴-men and cannibal islanders have some things in ありふれた. such as 確かな particular 器具／実施するs. But it is obvious on the 直面する of it that any peoples 減ずるd for any 推論する／理由 to a ruder life would have some things in ありふれた. If we lost all our 小火器 we should make 屈服するs and arrows; but we should not やむを得ず 似ている in every way the first men who made 屈服するs and arrows. It is said that the ロシアのs in their 広大な／多数の／重要な 退却／保養地 were so short of 軍備 that they fought with clubs 削減（する） in the 支持を得ようと努めるd. But a professor of the 未来 would err in supposing that the ロシアの army of 1916 was a naked Scythian tribe that had never been out of the 支持を得ようと努めるd. It is like 説 that a man in his second childhood must 正確に／まさに copy his first. A baby is bald like an old man; but it would be an error for one ignorant of 幼少／幼藍期 to infer that the baby had a long white 耐えるd. Both a baby and an old man walk with difficulty; but he who shall 推定する／予想する the old gentleman to 嘘（をつく） on his 支援する, and kick joyfully instead, will be disappointed.
It is therefore absurd to argue that the first 開拓するs of humanity must have been 同一の with some of the last and most 沈滞した leavings of it. There were almost certainly some things, there were probably many things, in which the two were 広範囲にわたって different or きっぱりと contrary. An example of the way in which this distinction 作品, and an example 必須の to our argument here, is that of the nature and origin of 政府 I have already alluded to Mr. H. G. 井戸／弁護士席s and the Old Man, with whom he appears to be on such intimate 条件. If we considered the 冷淡な facts of 先史の 証拠 for this portrait of the 先史の 長，指導者 of the tribe, we could only excuse it by 説 that its brilliant and versatile author 簡単に forgot for a moment that he was supposed to be 令状ing a history, and dreamed he was 令状ing one of his own very wonderful and imaginative romances. At least I cannot imagine how he can かもしれない know that the 先史の 支配者 was called the Old Man or that 法廷，裁判所 etiquette 要求するs it to be spelt with 資本／首都 letters. He says of the same potentate, 'No one was 許すd to touch his spear or to sit in his seat.' I have difficulty in believing that anybody has dug up a 先史の spear with a 先史の label, '訪問者s are Requested not to Touch,' or a 完全にする 王位 with the inscription, 'Reserved for the Old Man.' But it may be 推定するd that the writer, who can hardly be supposed to be 単に making up things out of his own 長，率いる, was 単に taking for 認めるd this very 疑わしい 平行の between the 先史の and the decivilised man. It may be that in 確かな savage tribes the 長，指導者 is called the Old Man and nobody is 許すd to touch his spear or sit on his seat. It may be that in those 事例／患者s he is surrounded with superstitious and 伝統的な terrors; and it may be that in those 事例／患者s, for all I know, he is despotic and tyrannical. But there is not a 穀物 of 証拠 that 原始の 政府 was despotic and tyrannical. It may have been, of course, for it may have been anything or even nothing; it may not have 存在するd at all. But the 先制政治 in 確かな dingy and decayed tribes in the twentieth century does not 証明する that the first men were 支配するd despotically. It does not even 示唆する it; it does not even begin to hint at it. If there is one fact we really can 証明する, from the history that we really do know, it is that 先制政治 can be a 開発, often a late 開発 and very often indeed the end of societies that have been 高度に democratic. A 先制政治 may almost be defined as a tired 僕主主義. As 疲労，（軍の）雑役 落ちるs on a community, the 国民s are いっそう少なく inclined for that eternal vigilance which has truly been called the price of liberty; and they prefer to arm only one 選び出す／独身 sentinel to watch the city while they sleep. It is also true that they いつかs needed him for some sudden and 交戦的な 行為／法令／行動する of 改革（する）; it is 平等に true that he often took advantage of 存在 the strong man 武装した to be a tyrant like some of the 暴君s of the East. But I cannot see why the 暴君 should have appeared any earlier in history than many other human 人物／姿／数字s. On the contrary, the strong man 武装した 明白に depends upon the 優越 of his armour, and 軍備 of that sort comes with more コンビナート／複合体 civilisation. One man may kill twenty with a machine-gum; it is 明白に いっそう少なく likely that he could do it with a piece of flint. As for the 現在の cant about the strongest man 判決，裁定 by 軍隊 and 恐れる, it is 簡単に a nursery fairy-tale about a 巨大（な） with a hundred 手渡すs. Twenty men could 持つ／拘留する 負かす／撃墜する the strongest strong man in any society, 古代の or modern. Undoubtedly they might admire, in a romantic and poetical sense, the man who was really the strongest; but that is やめる a different thing, and is as 純粋に moral and even mystical as the 賞賛 for the purest or the wisest. But the spirit that 耐えるs the mere cruelties and caprices of an 設立するd despot is the spirit of an 古代の and settled and probably 強化するd society, not the spirit of a new one. As his 指名する 暗示するs, the Old Man is the 支配者 of an old humanity.
It is far more probable that a 原始の society was something like a pure 僕主主義. To this day the comparatively simple 農業の communities are by far the purest 僕主主義s. 僕主主義 is a thing which is always breaking 負かす／撃墜する through the 複雑さ of civilisation. Anyone who likes may 明言する／公表する it by 説 that 僕主主義 is the 敵 of civilisation. But he must remember that some of us really prefer 僕主主義 to civilisation, in the sense of preferring 僕主主義 to 複雑さ. Anyhow, 小作農民s tilling patches of their own land in a rough equality, and 会合 to 投票（する） 直接／まっすぐに under a village tree, are the most truly self-治める／統治するing of men. It is surely as likely as not that such a simple idea was 設立する in the first 条件 of even simpler men. Indeed the despotic 見通し is 誇張するd, even if we do not regard the men as men. Even on an evolutionary 仮定／引き受けること of the most materialistic sort, there is really no 推論する／理由 why men should not have had at least as much camaraderie as ネズミs or rooks. Leadership of some sort they doubtless had, as have the gregarious animals; but leadership 暗示するs no such irrational servility as that せいにするd to the superstitious 支配するs of the Old Man. There was doubtless some 団体／死体 corresponding, to use Tennyson's 表現, to the many-wintered crow that leads the clanging rookery home. But I fancy that if that venerable fowl began to 行為／法令／行動する after the fashion of some 暴君s in 古代の and decayed Asia, it would become a very clanging rookery and the many-wintered crow would not see many more winters. It may be 発言／述べるd, in this 関係, but even の中で animals it would seem that something else is 尊敬（する）・点d more than bestial 暴力／激しさ, if it be only the familiarity which in men is called tradition or the experience which in men is called 知恵. I do not know if crows really follow the oldest crow, but if they do they are certainly not に引き続いて the strongest crow. And I do know, in the human 事例／患者, that if some ritual of seniority keeps savages reverencing somebody called Old Man, then at least they have not our own servile sentimental 証拠不十分 for worshipping the Strong Man.
It may be said then that 原始の 政府, like 原始の art and 宗教 and everything else, is very imperfectly known or rather guessed at; but that it is at least as good a guess to 示唆する that it was as popular as a Balkan or Pyrenean village as that it was as capricious and secret as a Turkish divan. Both the mountain 僕主主義 and the oriental palace are modern in the sense that they are still there, or are some sort of growth of history; but of the two the palace has much more the look of 存在 an accumulation and a 汚職, the village much more the look of 存在 a really 不変の and 原始の thing. But my suggestions at this point do not go beyond 表明するing a wholesome 疑問 about the 現在の 仮定／引き受けること. I think it 利益／興味ing, for instance, that 自由主義の 会・原則s have been traced even by moderns 支援する to barbarians or 未開発の 明言する／公表するs, when it happened to be convenient for the support of some race or nation or philosophy. So the 社会主義者s profess that their ideal of communal 所有物／資産／財産 存在するd in very 早期に times. So the Jews are proud of the Jubilees or juster 議席数是正s under their 古代の 法律 . So the Teutonists 誇るd of tracing 議会s and 陪審／陪審員団s and さまざまな popular things の中で the Germanic tribes of the north. So the Celtophiles and those 証言するing to the wrongs of Ireland have pleaded the more equal 司法（官） of the 一族／派閥 system, to which the Irish 長，指導者s bore 証言，証人／目撃する before Strongbow. The strength of the 事例／患者 変化させるs in the different 事例／患者s; but as there is some 事例／患者 for all of them, I 嫌疑者，容疑者／疑う there is some 事例／患者 for the general proposition that popular 会・原則s of some sort were by no means uncommon in 早期に and simple societies. Each of these separate schools were making the admission to 証明する a particular modern 論題／論文; but taken together they 示唆する a more 古代の and general truth, that there was something more in 先史の 会議s than ferocity and 恐れる. Each of these separate 理論家s had his own axe to grind, but he was willing to use a 石／投石する axe; and he manages to 示唆する that the 石／投石する axe might have been as 共和国の／共和党の as the guillotine.
But the truth is that the curtain rises upon the play already in 進歩 In one sense it is a true paradox that there was history before history. But it is not the irrational paradox 暗示するd in 先史の history; for it is a history we do not know. Very probably it was exceedingly like the history we do know, except in the one 詳細（に述べる） that we do not know it. It is thus the very opposite of the pretentious 先史の history, which professes to trace everything in a 一貫した course from the amoeba to the anthropoid and from the anthropoid to the agnostic. So far from 存在 a question of our knowing all about queer creatures very different from ourselves, they were very probably people very like ourselves, except that we know nothing about them. In other words, our most 古代の 記録，記録的な／記録するs only reach 支援する to a time when humanity had long been human, and even long been civilised. The most 古代の 記録，記録的な／記録するs we have not only について言及する but take for 認めるd things like kings and priests and princes and 議会s of the people; they 述べる communities that are 概略で recognisable as communities in our own sense. Some of them are despotic; but we cannot tell that they have always been despotic. Some of them may be already decadent and nearly all are について言及するd as if they were old. We do not know what really happened in the world before those 記録，記録的な／記録するs; but the little we do know would leave us anything but astonished if we learnt that it was very much like what happens in this world now. There would be nothing inconsistent or confounding about the 発見 that those unknown ages were 十分な of 共和国s 崩壊（する）ing under 君主国s and rising again as 共和国s, empires 拡大するing and finding 植民地s and then losing 植民地s. Kingdoms 連合させるing again into world 明言する／公表するs and breaking up again into small 国籍s, classes selling themselves into slavery and marching out once more into liberty; all that 行列 of humanity which may or may not be a 進歩 but most assuredly a romance. But the first 一時期／支部s of the romance have been torn out of the 調書をとる／予約する; and we shall never read them.
It is so also with the more special fancy about 進化 and social 安定. によれば the real 記録，記録的な／記録するs 利用できる, 野蛮／未開 and civilisation were not 連続する 明言する／公表するs in the 進歩 of the world. They were 条件s that 存在するd 味方する by 味方する, as they still 存在する 味方する by 味方する. There were civilisations then as there are civilisations now; there are savages now as there were savages then. It is 示唆するd that all men passed through a nomadic 行う／開催する／段階; but it is 確かな that there are some who have never passed out of it, and it seems not ありそうもない that there were some who never passed into it. It is probable that from very 原始の times the static tiller of the 国／地域 and the wandering shepherd were two 際立った types of men; and the chronological rearrangement of them is but a 示す of that mania for 進歩／革新的な 行う／開催する／段階s that has 大部分は falsified history. It is 示唆するd that there was a 共産主義者 行う／開催する／段階, in which 私的な 所有物／資産／財産 was everywhere unknown, a whole humanity living on the negation of 所有物／資産／財産; but the 証拠s of this negation are themselves rather 消極的な. 議席数是正s of 所有物／資産／財産, jubilees, and 農地の 法律s, occur at さまざまな intervals and in さまざまな forms; but that humanity 必然的に passed through a 共産主義者 行う／開催する／段階 seems as doubtful as the 平行の proposition that humanity will 必然的に return to it. It is 主として 利益／興味ing as 証拠 that the boldest 計画（する）s for the 未来 invoke the 当局 of the past; and that even a 革命の 捜し出すs to 満足させる himself that he is also a reactionary. There is an amusing 平行の example in the 事例／患者 of what is called feminism. In spite of all the pseudo-科学の gossip about marriage by 逮捕（する） and the 洞穴-man （警官の）巡回区域，受持ち区域ing the 洞穴-woman with a club, it may be 公式文書，認めるd that as soon as feminism became a 流行の／上流の cry, it was 主張するd that human civilisation in its first 行う／開催する／段階 had been a matriarchy. 明らかに it was the 洞穴-woman who carried the club. Anyhow all these ideas are little better than guesses; they have a curious way of に引き続いて the fortune of modern theories and fads. In any 事例／患者 they are not history in the sense of 記録，記録的な／記録する; and we may repeat that when it comes to 記録，記録的な／記録する, the 幅の広い truth is that 野蛮／未開 and civilisation have always dwelt 味方する by 味方する in the world, the civilisation いつかs spreading to 吸収する the barbarians, いつかs decaying into 親族 野蛮／未開, and in almost all 事例／患者s 所有するing in a more finished form 確かな ideas and 会・原則s which the barbarians 所有する in a ruder form; such as 政府 or social 当局, the arts and 特に the decorative arts, mysteries and タブーs of さまざまな 肉親，親類d 特に surrounding the 事柄 of sex, and some form of that 根底となる thing which is the 長，指導者 関心 of this enquiry; the thing that we call 宗教.
Now Egypt and Babylon, those two primeval monsters, might in this 事柄 have been 特に 供給するd as models. They might almost be called working models to show how these modern theories do not work. The two 広大な／多数の／重要な truths we know about these two 広大な／多数の／重要な cultures happen to 否定する きっぱりと the two 現在の fallacies which have just been considered. The story of Egypt might have been invented to point the moral that man does not やむを得ず begin with 先制政治 because he is barbarous, but very often finds his way to 先制政治 because he is civilised. He finds it because he is experienced; or, what is often much the same thing, because he is exhausted And the story of Babylon might have been invented to point the moral that man need not be a nomad or a 共産主義者 before he becomes a 小作農民 or a 国民, and that such cultures are not always in 連続する 行う／開催する／段階s but often in 同時代の 明言する／公表するs. Even touching these 広大な／多数の／重要な civilisations with which our written history begins there is a 誘惑 of course to be too ingenious or too cocksure. We can read the bricks of Babylon in a very different sense from that in which we guess about the Cup and （犯罪の）一味 石／投石するs; and we do definitely know what is meant by the animals in the Egyptian hieroglyphic as we know nothing of the animal in the neolithic 洞穴. But even here the admirable archeologists who have deciphered line after line of miles of hieroglyphics may be tempted to read too much between the lines; even the real 当局 on Babylon may forget how fragmentary is his hard-won knowledge; may forget that Babylon has only heaved half a brick at him, though half a brick is better than no cuneiform. But some truths, historic and not 先史の, dogmatic and not evolutionary, facts and not fancies, do indeed 現れる from Egypt and Babylon; and these two truths are の中で them.
Egypt is a green 略章 along the river 辛勝する／優位ing the dark red desolation of the 砂漠. It is a proverb, and one of 広大な antiquity, that it is created by the mysterious bounty and almost 悪意のある benevolence of the Nile. When we first hear of Egyptians they are living as in a string of river-味方する villages, in small and separate but co-operative communities along the bank of the Nile. Where the river 支店d into the 幅の広い Delta there was 伝統的に the beginning of a somewhat different 地区 or people; but this need not 複雑にする the main truth. These more or いっそう少なく 独立した・無所属 though interdependent peoples were かなり civilised already. They had a sort of heraldry; that is, decorative art used for 象徴的な and social 目的s; each sailing the Nile under its own ensign 代表するing some bird or animal. Heraldry 伴う／関わるs two things of enormous importance to normal humanity; the combination of the two making that noble thing called co-操作／手術; on which 残り／休憩（する） all peasantries and peoples that are 解放する／自由な. The art of heraldry means independence; an image chosen by the imagination to 表明する the individuality. The science of heraldry means interdependence; an 協定 between different 団体／死体s to recognise different images; a science of imagery. We have here therefore 正確に／まさに that 妥協 of co-操作／手術 between 解放する／自由な families or groups which is the most normal 方式 of life for humanity and is 特に 明らかな wherever men own their own land and live on it. With the very について言及する of the image of bird and beast the student of mythology will murmur the word 'totem' almost in his sleep. But to my mind much of the trouble arises from his habit of 説 such words as if in his sleep. Throughout this rough 輪郭（を描く） I have made a やむを得ず 不十分な 試みる／企てる to keep on the inside rather than the outside of such things; to consider them where possible ーに関して／ーの点でs of thought and not 単に ーに関して／ーの点でs of terminology. There is very little value in talking about totems unless we have some feeling of what it really felt like to have a totem. 認めるd that they had totems and we have no totems; was it because they had more 恐れる of animals or more familiarity with animals? Did a man whose totem was a wolf feel like a were-wolf or like a man running away from a were-wolf? Did he feel like Uncle Remus about Brer Wolf or like St. Francis about his brother the wolf, or like Mowgli about his brothers the wolves? Was a totem a thing like the British lion or a thing like the British bull-dog? Was the worship of a totem like the feeling of niggers about Mumbo 巨大な, or of children about 巨大な? I have never read any 調書をとる／予約する of folk-lore, however learned, that gave me any light upon this question, which I think by far the most important one. I will 限定する myself to repeating that the earliest Egyptian communities had a ありふれた understanding about the images that stood for their individual 明言する／公表するs; and that this 量 of communication is 先史の in the sense that it is already there at the beginning of history. But as history 広げるs itself, this question of communication is 明確に the main question of these riverside communities. With the need of communication comes the need of a ありふれた 政府 and the growing greatness and spreading 影をつくる／尾行する of the king. The other binding 軍隊 besides the king, and perhaps older than the king, is the 聖職者; and the 聖職者 has 推定では even more to do with these ritual symbols and signals by which men can communicate. And here in Egypt arose probably the 最初の／主要な and certainly the typical 発明 to which we 借りがある all history, and the whole difference between the historic and the 先史の: the archetypal script, the art of 令状ing.
The popular pictures of these primeval empires are not half so popular as they might be. There is shed over them the 影をつくる／尾行する of an 誇張するd gloom, more than the normal and even healthy sadness of heathen men. It is part of the same sort of secret 悲観論主義 that loves to make 原始の man a はうing creature, whose 団体／死体 is filth and whose soul is 恐れる. It comes of course from the fact that men are moved most by their 宗教; 特に when it is irreligion. For them anything 最初の／主要な and elemental must be evil. But it is the curious consequence that while we have been deluged with the wildest 実験s in 原始の romance, they have all 行方不明になるd the real romance of 存在 原始の. They have 述べるd scenes that are wholly imaginary, in which the men of the 石／投石する Age are men of 石／投石する like walking statues; in which the Assyrians or Egyptians are as stiff or as painted as their own most archaic art. But 非，不，無 of these 製造者s of imaginary scenes have tried to imagine what it must really have been like to see those things as fresh which we see as familiar. They have not seen a man discovering 解雇する／砲火／射撃 like a child discovering 花火s. They have not seen a man playing with the wonderful 発明 called the wheel, like a boy playing at putting up a wireless 駅／配置する. They have never put the spirit of 青年 into their descriptions of the 青年 of the world. It follows that まっただ中に all their 原始の or 先史の fancies there are no jokes. There are not even practical jokes, in 関係 with the practical 発明s. And this is very はっきりと defined in the particular 事例／患者 of hieroglyphics; for there seems to be serious 指示，表示する物 that the whole high human art of scripture or 令状ing began with a joke.
There are some who will learn with 悔いる that it seems to have begun with a pun. The king or the priests or some responsible persons, wishing to send a message up the river in that inconveniently long and 狭くする 領土, 攻撃する，衝突する on the idea of sending it in picture 令状ing, like that of the Red Indian. Like most people who have written picture-令状ing for fun, he 設立する the words did not always fit. But when the word for 税金s sounded rather like the word for pig, he boldly put 負かす／撃墜する a pig as a bad pun and chanced it. So a modern hieroglyphist might 代表する 'at once' by unscrupulously 製図／抽選 a hat followed by a 一連の upright numerals. It was good enough for the Pharaohs and せねばならない be good enough for him. But it must have been 広大な／多数の／重要な fun to 令状 or even to read these messages, when 令状ing and reading were really a new thing. And if people must 令状 romances about 古代の Egypt (and it seems that neither 祈りs nor 涙／ほころびs nor 悪口を言う／悪態s can 保留する them from the habit), I 示唆する that scenes like this would really remind us that the 古代の Egyptians were human 存在s. I 示唆する that somebody should 述べる the scene of the 広大な／多数の／重要な 君主 sitting の中で his priests, and all of them roaring with laughter and 泡ing over with suggestions as the 王室の puns grew more and more wild and indefensible. There might be another scene of almost equal excitement about the decoding of this cipher; the guesses and 手がかり（を与える）s and 発見s having all the popular thrill of a 探偵，刑事 story. That is how 原始の romance and 原始の history really せねばならない be written. For whatever was the 質 of the 宗教的な or moral life of remote times, and it was probably much more human than is 慣例的に supposed, the 科学の 利益／興味 of such a time must have been 激しい. Words must have been more wonderful than wireless telegraphy; and 実験s with ありふれた things a 一連の electric shocks. We are still waiting for somebody to 令状 a lively story of 原始の life. The point is in some sense a parenthesis here; but it is connected with the general 事柄 of political 開発, by the 会・原則 which was most active in these first and most fascinating of all the fairy-tales of science.
It is 認める that we 借りがある most of this science to the priests. Modern writers like Mr. 井戸／弁護士席s cannot be （刑事）被告 of any 証拠不十分 of sympathy with a pontifical 階層制度; but they agree at least in recognising what pagan 聖職者s did for the arts and sciences. の中で the more ignorant of the enlightened there was indeed a 条約 of 説 that priests had 妨害するd 進歩 in all ages; and a 政治家，政治屋 once told me in a 審議 that I was resisting modern 改革（する）s 正確に／まさに as some 古代の priest probably resisted the 発見 of wheels. I pointed out, in reply, that it was far more likely that the 古代の priest made the 発見 of the wheels. It is 圧倒的に probable that the 古代の priest had a 広大な／多数の／重要な 取引，協定 to do with the 発見 of the art of 令状ing. It is obvious enough in the fact that the very word hieroglyphic is akin to the word 階層制度. The 宗教 of these priests was 明らかに a more or いっそう少なく 絡まるd polytheism of a type that is more 特に 述べるd どこかよそで. It passed through a period when it 協力するd with the king, another period when it was 一時的に destroyed by the king, who happened to be a prince with a 私的な theism of his own, and a third period when it 事実上 destroyed the king and 支配するd in his stead. But the world has to thank it for many things which it considers ありふれた and necessary: and the creators of those ありふれた things ought really to have a place の中で the heroes of humanity. If we were at 残り／休憩（する） in a real paganism, instead of 存在 restless in a rather irrational reaction from Christianity, we might 支払う／賃金 some sort of pagan honour to these nameless 製造者s of mankind. We might have 隠すd statues of the man who first 設立する 解雇する／砲火／射撃 or the man who first made a boat or the man who first tamed a horse. And if we brought them garlands or sacrifices, there would be more sense in it than in disfiguring our cities with cockney statues of stale 政治家，政治屋s and philanthropists. But one of the strange 示すs of the strength of Christianity is that, since it （機の）カム, no pagan in our civilisation has been able to be really human.
The point is here, however, that the Egyptian 政府, whether pontifical or 王室の, 設立する it more and more necessary to 設立する communication; and there always went with communication a 確かな element of coercion. It is not やむを得ず an indefensible thing that the 明言する／公表する grew more despotic as it grew more civilised; it is arguable that it had to grow more despotic ーするために grow more civilised. That is the argument for 専制政治 in every age; and the 利益／興味 lies in seeing it illustrated in the earliest age. But it is emphatically not true that it was most despotic in the earliest age and grew more 自由主義の in a later age; the practical 過程 of history is 正確に／まさに the 逆転する. It is not true that the tribe began in the extreme of terror of the Old Man and his seat and spear; it is probable, at least in Egypt, that the Old Man was rather a New Man 武装した to attack new 条件s. His spear grew longer and longer and his 王位 rose higher and higher, as Egypt rose into a コンビナート／複合体 and 完全にする civilisation. That is what I mean by 説 that the history of the Egyptian 領土 is in this the history of the earth; and 直接／まっすぐに 否定するs the vulgar 仮定／引き受けること that テロ行為 can only come at the beginning and cannot come at the end. We do not know what was the very first 条件 of the more or いっそう少なく 封建的 amalgam of land owners, 小作農民s and slaves in the little 連邦／共和国s beside the Nile; but it may have been a peasantry of an even more popular sort. What we do know is that it was by experience and education that little 連邦／共和国s lose their liberty; that 絶対の 主権，独立 is something not 単に 古代の but rather 比較して modern; and it is at the end of the path called 進歩 that men return to the king.
Egypt 展示（する）s, in that 簡潔な／要約する 記録，記録的な／記録する of its remotest beginnings, the 最初の／主要な problem of liberty and civilisation. It is the fact that men 現実に lose variety by 複雑さ. We have not solved the problem 適切に any more than they did; but it vulgarises the human dignity of the problem itself to 示唆する that even tyranny has no 動機 save in 部族の terror. And just as the Egyptian example 反駁するs the fallacy about 先制政治 and civilisation, so does the Babylonian example 反駁する the fallacy about civilisation and 野蛮／未開. Babylon also we first hear of when it is already civilised; for the simple 推論する／理由 that we cannot hear of anything until it is educated enough to talk. It 会談 to us in what is called cuneiform; that strange and stiff triangular symbolism that contrasts with the picturesque alphabet of Egypt. However 比較して rigid Egyptian art may be, there is always something different from the Babylonian spirit which was too rigid to have any art. There is always a living grace in the lines of the lotus and something of rapidity 同様に as rigidity in the movement of the arrows and the birds. Perhaps there is something of the 抑制するd but living curve of the river, which makes us in talking of the serpent of old Nile almost think of the Nile as a serpent. Babylon was a civilisation of diagrams rather than of 製図／抽選s. Mr. W.B. Yeats who has a historical imagination to match his mythological imagination (and indeed the former is impossible without the latter) wrote truly of the men who watched the 星／主役にするs 'from their pedantic Babylon.' The cuneiform was 削減（する） upon bricks, of which all their architecture was built up; the bricks were of baked mud and perhaps the 構成要素 had something in it forbidding the sense of form to develop in sculpture or 救済. Theirs was a static but a 科学の civilisation, far 前進するd in the 機械／機構 of life and in some ways 高度に modern. It is said that they had much of the modern 教団 of the higher spinsterhood and recognised an 公式の／役人 class of 独立した・無所属 working women. There is perhaps something in that mighty 要塞／本拠地 of 常習的な mud that 示唆するs the utilitarian activity of a 抱擁する 蜂の巣. But though it was 抱擁する it was human; we see many of the same social problems as in 古代の Egypt or modern England; and whatever its evils this also was one of the earliest masterpieces of man. It stood, of course, in the triangle formed by the almost 伝説の rivers of Tigris and Euphrates, and the 広大な 農業 of its empire, on which its towns depended, was perfected by a 高度に 科学の system of canals. It had by tradition a high 知識人 life, though rather philosophic than artistic; and there 統括する over its primal 創立／基礎 those 人物／姿／数字s who have come to stand for the 星／主役にする-gazing 知恵 of antiquity; the teachers of Abraham; the Chaldees.
Against this solid society, as against some 広大な 明らかにする 塀で囲む of brick, there 殺到するd age after age the nameless armies of the Nomads. They （機の）カム out of the 砂漠s where the nomadic life had been lived from the beginning and where it is still lived to-day. It is needless to dwell on the nature of that life; it was obvious enough and even 平易な enough to follow a herd or a flock which 一般に 設立する its own grazing-ground and to live on the milk or meat it 供給するd. Nor is there any 推論する／理由 to 疑問 that this habit of life could give almost every human thing except a home. Many such shepherds or herds men may have talked in the earliest time of all the truths and enigmas of the 調書をとる／予約する of 職業; and of these were Abraham and his children, who have given to the modern world for an endless enigma the almost mono-maniac monotheism of the Jews. But they were a wild people without comprehension of コンビナート／複合体 social organisation; and a spirit like the 勝利，勝つd within them made them 行う war on it again and again. The history of Babylonia is 大部分は the history of its defence against the 砂漠 hordes; who （機の）カム on at intervals of a century or two and 一般に 退却／保養地d as they （機の）カム. Some say that an admixture of nomad 侵略 built at Nineveh the arrogant kingdom of the Assyrians, who carved 広大な／多数の／重要な monsters upon their 寺s, bearded bulls with wings like cherubim, and who sent 前へ／外へ many 軍の 征服者／勝利者s who stamped the world as if with such colossal hooves. Assyria was an 皇室の interlude; but it was an interlude. The main story of all that land is the war between the wandering peoples and the 明言する／公表する that was truly static. 推定では in 先史の times, and certainly in historic times, those wanderers went 西方の to waste whatever they could find. The last time they （機の）カム they 設立する Babylon 消えるd; but that was in historic times and the 指名する of their leader was Mahomet.
Now it is 価値（がある） while to pause upon that story because, as has been 示唆するd, it 直接／まっすぐに 否定するs the impression still 現在の that nomadism is 単に a 先史の thing and social 解決／入植地 a comparatively 最近の thing. There is nothing to show that the Babylonians had ever wandered; there is very little to show that the tribes of the 砂漠 ever settled 負かす／撃墜する. Indeed it is probable that this notion of a nomadic 行う／開催する／段階 followed by a static 行う／開催する／段階 has already been abandoned by the sincere and 本物の scholars to whose 研究s we all 借りがある so much. But I am not at 問題／発行する in this 調書をとる／予約する with sincere and 本物の scholars, but with a 広大な and vague public opinion which has been 未熟に spread from 確かな imperfect 調査s, and which has made 流行の／上流の a 誤った notion of the whole history of humanity. It is the whole vague notion that a monkey 発展させるd into a man and in the same way a barbarian 発展させるd into a civilised man and therefore at every 行う／開催する／段階 we have to look 支援する to 野蛮／未開 and 今後 to civilisation. Unfortunately this notion is in a 二塁打 sense 完全に in the 空気／公表する. It is an atmosphere in which men live rather than a 論題／論文 which they defend. Men in that mood are more easily answered by 反対するs than by theories; and it will be 井戸／弁護士席 if anyone tempted to make that 仮定／引き受けること, in some trivial turn of talk or 令状ing, can be checked for a moment by shutting his 注目する，もくろむs and seeing for an instant, 広大な and ばく然と （人が）群がるd, like a populous precipice, the wonder of the Babylonian 塀で囲む.
One fact does certainly 落ちる across us like its 影をつくる／尾行する. Our glimpses of both these 早期に empires show that the first 国内の relation had been 複雑にするd by something which was いっそう少なく human, but was often regarded as 平等に 国内の. The dark 巨大（な） called Slavery had been called up like a genii and was 労働ing on gigantic 作品 of brick and 石／投石する. Here again we must not too easily assume that what was backward was 野蛮な; in the 事柄 of manumission the earlier servitude seems in some ways more 自由主義の than the later; perhaps more 自由主義の than the servitude of the 未来. To insure food for humanity by 軍隊ing part of it to work was after all a very human expedient; which is why it will probably be tried again. But in one sense there is a significance in the old slavery. It stands for one 根底となる fact about all antiquity before Christ; something to be assumed from first to last. It is the insignificance of the individual before the 明言する／公表する. It was as true of the most democratic City 明言する／公表する in Hellas as of any 先制政治 in Babylon. It is one of the 調印するs of this spirit that a whole class of individuals could be insignificant or even invisible. It must be normal because it was needed for what would now be called 'social service.' Somebody said, 'The Man is nothing and the Work is all,' meaning it for a breezy Carlylean commonplace. It was the 悪意のある motto of the heathen Servile 明言する／公表する. In that sense there is truth in the 伝統的な 見通し of 広大な 中心存在s and pyramids going up under those everlasting skies for ever by the 労働 of numberless and nameless men, toiling like ants and dying like 飛行機で行くs, wiped out by the work of their own 手渡すs.
But there are two other 推論する／理由s for beginning with the two 直す／買収する，八百長をするd points of Egypt and Babylon. For one thing they are 直す／買収する，八百長をするd in tradition as the types of antiquity; and history without tradition is dead. Babylon is still the 重荷（を負わせる） of a nursery rhyme, and Egypt (with its enormous 全住民 of princesses を待つing reincarnation) is still the topic of an unnecessary number of novels. But a tradition is 一般に a truth; so long as the tradition is 十分に popular; even if it is almost vulgar. And there is a significance in this Babylonian and Egyptian element in nursery rhymes and novels; even the news papers, 普通は so much behind the times, have already got as far as the 統治する of Tutankhamen. The first 推論する／理由 is 十分な of the ありふれた sense of popular legend; it is the simple fact that we do know more of these 伝統的な things than of other 同時代の things; and that we always did. All travellers from Herodotus to Lord Carnarvon follow this 大勝する. 科学の 憶測s of to-day do indeed spread out a 地図／計画する of the whole 原始の world, with streams of racial 移住 or admixture 示すd in dotted lines everywhere; over spaces which the unscientific 中世 地図／計画する-製造者 would have been content to call 'Terra incognita,' if he did not fill the 招待するing blank with a picture of a dragon, to 示す the probable 歓迎会 given to 巡礼者s. But these 憶測s are only 憶測s at the best; and at the worst the dotted lines can be far more fabulous than the dragon.
There is unfortunately one fallacy here into which it is very 平易な for men to 落ちる, even those who are most intelligent and perhaps 特に those who are most imaginative. It is the fallacy of suppositing that because an idea is greater in the sense of larger, therefore it is greater in the sense of more 根底となる and 直す／買収する，八百長をするd and 確かな . If a man lives alone in a straw hut in the middle of Thibet, he may be told that he is living in the Chinese Empire; and the Chinese Empire is certainly a splendid and spacious and impressive thing. Or alternatively he may be told that he is living in the British Empire, and be duly impressed. But the curious thing is that in 確かな mental 明言する／公表するs he can feel much more 確かな about the Chinese Empire that he can not see than about the straw hut that he can see. He has some strange magical juggle in his mind, by which his argument begins with the empire though his experience begins with the hut. いつかs he goes mad and appears to be 証明するing that a straw hut cannot 存在する in the domains of the Dragon 王位; that it is impossible for such a civilisation as he enjoys to 含む／封じ込める such a hovel as he 住むs. But his insanity arises from the 知識人 slip of supposing that because 中国 is a large and all-embracing hypothesis, therefore it is something more than a hypothesis. Now modern people are perpetually arguing in this way; and they 延長する it to things much いっそう少なく real and 確かな than the Chinese Empire. They seem to forget, for instance, that a man is not even 確かな of the Solar System as he is 確かな of the South 負かす／撃墜するs. The Solar System is a deduction, and doubtless a true deduction; but the point is that it is a very 広大な and far-reaching deduction and therefore he forgets that it is a deduction at all and 扱う／治療するs it as a first 原則. He might discover that the whole 計算／見積り is a mis-計算／見積り; and the sun and 星／主役にするs and street-lamps would look 正確に／まさに the same. But he has forgotten that it is a 計算／見積り, and is almost ready to 否定する the sun if it does not fit into the solar system. If this is a fallacy even in the 事例／患者 of facts pretty 井戸／弁護士席 ascertained, such as the Solar System and the Chinese Empire, it is an even more 破滅的な fallacy in 関係 with theories and other things that are not really ascertained at all. Thus history, 特に 先史の history, has a horrible habit of beginning with 確かな generalisations about races. I will not 述べる the disorder and 悲惨 this inversion has produced in modern politics. Because the race is ばく然と supposed to have produced the nation, men talk as if the nation were something vaguer than the race. Because they have themselves invented a 推論する／理由 to explain a result, they almost 否定する the result ーするために 正当化する the 推論する／理由. They first 扱う／治療する a Celt as an axiom and then 扱う／治療する an Irishman as an inference. And then they are surprised that a 広大な／多数の／重要な fighting, roaring Irishman is angry at 存在 扱う／治療するd as an inference. They cannot see that the Irish are Irish whether or no they are Celtic, whether or no there ever were any Celts. And what 誤って導くs them once more is the size of the theory; the sense that the fancy is bigger than the fact. A 広大な／多数の／重要な scattered Celtic race is supposed to 含む／封じ込める the Irish, so of course the Irish must depend for their very 存在 upon it. The same 混乱, of course, has 除去するd the English and the Germans by 押し寄せる／沼地ing them in the Teutonic race; and some tried to 証明する from the races 存在 at one that the nations could not be at war. But I only give these vulgar and hackneyed examples in passing, as more familiar examples of the fallacy; the 事柄 at 問題／発行する here is not its 使用／適用 to these modern things but rather to the most 古代の things. But the more remote and unrecorded was the racial problem, the more 直す／買収する，八百長をするd was this curious inverted certainty in the Victorian man of science. To this day it gives a man of those 科学の traditions the same sort of shock to question these things, which were only the last inferences when he turned them into first 原則s. He is still more 確かな that he is an Aryan even than that he is an Anglo-Saxon, just as he is more 確かな that he is an Anglo-Saxon than that he is an Englishman. He has never really discovered that he is a European. But he has never 疑問d that he is an Indo-European. These Victorian theories have 転換d a 広大な／多数の／重要な 取引，協定 in their 形態／調整 and 範囲; but this habit of a 早い hardening of a hypothesis into a theory, and of a theory into an 仮定／引き受けること, has hardly yet gone out of fashion. People cannot easily get rid of the mental 混乱 of feeling that the 創立／基礎s of history must surely be 安全な・保証する; that the first steps must be 安全な; that the biggest generalisation must be obvious. But though the contradiction may seem to them a paradox, this is the very contrary of the truth. It is the large thing that is secret and invisible; it is the small thing that is evident and enormous.
Every race on the 直面する of the earth has been the 支配する of these 憶測s, and it is impossible even to 示唆する an 輪郭（を描く） of the 支配する. But if we take the European race alone, its history, or rather its prehistory, has undergone many retrospective 革命s in the short period of my own lifetime. It used to be called the Caucasian race; and I read in childhood an account of its 衝突／不一致 with the Mongolian race; it was written by Bret Harte and opened with the query 'Or is the Caucasian played out?' 明らかに the Caucasian was played out, for in a very short time he had been turned into the Indo-European man; いつかs, I 悔いる to say, proudly 現在のd as the Indo-Germanic man. It seems that the Hindu and the German have 類似の words for mother or father; there were other similarities between Sanskrit and さまざまな Western tongues; and with that all superficial differences between a Hindu and a German seemed suddenly to disappear. 一般に this 合成物 person was more conveniently 述べるd as the Aryan, and the really important point was that he had marched 西方の out of those high lands of India where fragments of his language could still be 設立する. When I read this as a child, I had the fancy that after all the Aryan need not have marched 西方の and left his language behind him; he might also have marched eastward and taken his language with him. If I were to read it now, I should content myself with 自白するing my ignorance of the whole 事柄. But as a 事柄 of fact I have 広大な／多数の／重要な difficulty in reading it now, because it is not 存在 written now. It looks as if the Aryan is also played out. Anyhow he has not 単に changed his 指名する but changed his 演説（する）／住所; his starting-place and his 大勝する of travel. One new theory 持続するs that our race did not come to its 現在の home from the East but from the South. Some say the Europeans did not come from Asia but from Africa. Some have even had the wild idea that the Europeans （機の）カム from Europe; or rather that they never left it.
Then there is a 確かな 量 of 証拠 of a more or いっそう少なく 先史の 圧力 from the North, such as that which seems to have brought the Greeks to 相続する the Cretan culture and so often brought the Gauls over the hills into the fields in Italy. But I 単に について言及する this example of European ethnology to point out that the learned have pretty 井戸／弁護士席 boxed the compass by this time; and that I, who am not one of the learned, cannot pretend for a moment to decide where such doctors 同意しない. But I can use my own ありふれた sense, and I いつかs fancy that theirs is a little rusty from want of use. The first 行為／法令／行動する of ありふれた sense is to recognise the difference between a cloud and a mountain. And I will 断言する that nobody knows any of these things, in the sense that we all know of the 存在 of the Pyramids of Egypt.
The truth, it may be repeated, is that what we really see, as 際立った from what we may reasonably guess, in this earliest 段階 of history is 不明瞭 covering the earth and 広大な／多数の／重要な 不明瞭 the peoples, with a light or two gleaming here and there on chance patches of humanity; and that two of these 炎上s do 燃やす upon two of these tall primeval towns; upon the high terraces of Babylon and the 抱擁する pyramids of the Nile. There are indeed other 古代の lights, or lights that may be conjectured to be very 古代の, in very remote parts of that 広大な wilderness of night. Far away to the east there is a high civilisation of 広大な antiquity in 中国; there are the remains of civilisations in Mexico and South America and other places, some of them 明らかに so high in civilisation as to have reached the most 精製するd forms of devil-worship. But the difference lies in the element old tradition; the tradition of these lost cultures has been broken off, and though the tradition of 中国 still lives, it is doubtful whether we know anything about it. Moreover, a man trying to 手段 the Chinese antiquity has to use Chinese traditions of 測定; and he has a strange sensation of having passed into another world under other 法律s of time and space. Time is telescoped outwards and centuries assume the slow and stiff movement of aeons; the white man trying to see it as the yellow man sees, feels as if his 長，率いる were turning 一連の会議、交渉／完成する and wonders wildly whether it is growing a pigtail. Any how he cannot take in a 科学の sense that queer 視野 that leads up to the primeval pagoda of the first of the Sons of Heaven. He is the real antipodes; the only true 代案／選択肢 world to Christendom; and he is after a fashion walking upside 負かす／撃墜する. I have spoken of the 中世 地図／計画する-製造者 and his dragon; but what 中世 traveller, however much 利益／興味d in monsters, would 推定する／予想する to find a country where a dragon is a benevolent and amiable 存在? Of the more serious 味方する of Chinese tradition something will be said in another 関係; but I am only talking of tradition and the 実験（する） of antiquity. And I only について言及する 中国 as an antiquity that is not for us reached by a 橋（渡しをする） old tradition; and Babylon and Egypt as antiquities that are. Herodotus is a human 存在, in a sense in which a Chinaman in a billy-cock hat, sitting opposite to us in a London tea shop, is hardly human. We feel as if we knew what David and Isaiah felt like, in a way in which we never were やめる 確かな what Li Hung Chang felt like. The very sins that snatched away Helen or Bathsheba have passed into a proverb of 私的な human 証拠不十分, of pathos and even of 容赦. The very virtues of the Chinaman have about them something terrifying. This is the difference made by the 破壊 or 保護 of a continuous historical 相続物件; as from 古代の Egypt to modern Europe. But when we ask what was that world that we 相続する, and why those particular people and places seem to belong to it, we are led to the central fact of civilised history.
That centre was the Mediterranean; which was not so much a piece of water as a world. But it was a world with something of the character of such a water; for it became more and more a place of 統一 in which the streams of strange and very diverse cultures met. The Nile and the Tiber alike flow into the Mediterranean; so did the Egyptian and the Etrurian alike 与える／捧げる to a Mediterranean civilisation. The glamour of the 広大な／多数の／重要な sea spread indeed very far in land and the まとまり was felt の中で the Arabs alone in the 砂漠s and the Gauls beyond the northern hills. But the 漸進的な building up of a ありふれた culture running 一連の会議、交渉／完成する all the coasts of this inner sea is the main 商売／仕事 of antiquity. As will be seen, it was いつかs a bad 商売／仕事 as 井戸／弁護士席 as a good 商売／仕事. In that orbis terrarum or circle of lands there were the extremes of evil and of piety, there were contrasted races and still more contrasted 宗教s. It was the scene of an endless struggle between Asia and Europe from the night of the Persian ships at Salamis to the flight of the Turkish ships at Lepanto. It was the scene, as will be more 特に 示唆するd later, of a 最高の spiritual struggle between the two types of paganism, 直面するing each other in the Latin and the Phoenician cities; in the Roman 会議 and the Punic 市場. It was the world of war and peace, the world of good and evil, the world of all that 事柄s most, with all 尊敬（する）・点 to the Aztecs and the Mongols of the Far East, they did not 事柄 as the Mediterranean tradition 事柄d and still 事柄s. Between it and the Far East there were, of course, 利益／興味ing 教団s and conquests of さまざまな 肉親，親類d, more or いっそう少なく in touch with it, and in 割合 as they were so intelligible also to us. The Persians （機の）カム riding in to make an end of Babylon; and we are told in a Greek story how these barbarians learned to draw the 屈服する and tell the truth. Alexander the 広大な／多数の／重要な Greek marched with his Macedonians into the sunrise and brought 支援する strange birds coloured like the sunrise clouds and strange flowers and jewels from the gardens and 財務省s of nameless kings. Islam went eastward into that world and made it partly imaginable to us; 正確に because Islam itself was born in that circle of lands that fringed our own 古代の and ancestral sea. In the Middle Ages the empire of the Moguls 増加するd its majesty without losing its mystery; the Tartars 征服する／打ち勝つd 中国 and the Chinese 明らかに took very little notice of them. All these things are 利益／興味ing in themselves; but it is impossible to 転換 the centre of gravity to the inland spaces of Asia from the in]and sea of Europe. When all is said, if there were nothing in the world but what was said and done and written and built in the lands lying 一連の会議、交渉／完成する the Mediterranean, it would still be in all the most 決定的な and 価値のある things the world in which we live. When that southern culture spread to the north-west it produced many very wonderful things; of which doubtless we ourselves are the most wonderful. When it spread thence to 植民地s and new countries, it was still the same culture so long as it was culture at all. But 一連の会議、交渉／完成する that little sea like a lake were the things themselves, apart from all 拡張s and echoes and commentaries on the things, the 共和国 and the Church; the Bible and the heroic epics; Islam and イスラエル and the memories of the lost empires, Aristotle and the 手段 of all things. It is because the first light upon this world is really light, the daylight in which we are still walking to-day, and not 単に the doubtful visitation of strange 星／主役にするs, that I have begun here with 公式文書，認めるing where that light first 落ちるs on the towered cities of the eastern Mediterranean.
But though Babylon and Egypt have thus a sort of first （人命などを）奪う，主張する, in the very fact of 存在 familiar and 伝統的な, fascinating riddles to us but also fascinating riddles to our fathers, we must not imagine that they were the only old civilisations on the southern sea; or that all the civilisation was 単に Sumerian or Semitic or Coptic, still いっそう少なく 単に Asiatic or African. Real 研究 is more and more exalting the 古代の civilisation of Europe and 特に of what we may still ばく然と call the Greeks. It must be understood in the sense that there were Greeks before the Greeks, as in so many of their mythologies there were gods before the gods. The island of Crete was the centre of the civilisation now called Minoan, after the Minos who ぐずぐず残るd in 古代の legend and whose 迷宮／迷路 was 現実に discovered by modern archeology. This (a)手の込んだ／(v)詳述する European society, with its harbours and its drainage and its 国内の 機械／機構, seems to have gone 負かす／撃墜する before some 侵略 of its northern 隣人s, who made or 相続するd the Hellas we know in history. But that earlier period did not pass till it had given to the world gifts so 広大な／多数の／重要な that the world has ever since been 努力する／競うing in vain to 返す them, if only by plagiarism.
Somewhere along the Ionian coast opposite Crete and the islands was a town of some sort, probably of the sort that we should call a village or hamlet with a 塀で囲む. It was called Ilion but it （機の）カム to be called Troy, and the 指名する will never 死なせる／死ぬ from the earth. A poet who may have been a beggar and a ballad-monger, who may have been unable to read and 令状, and was 述べるd by tradition as a blind, composed a poem about the Greeks going to war with this town to 回復する the most beautiful woman in the world. That the most beautiful woman in the world lived in that one little town sounds like a legend; that the most beautiful poem in the world was written by somebody who knew of nothing larger than such little towns is a historical fact. It is said that the poem （機の）カム at the end of the period; that the 原始の culture brought it 前へ／外へ in its decay; in which 事例／患者 one would like to have seen that culture in its prime. But anyhow it is true that this, which is our first poem, might very 井戸／弁護士席 be our last poem too. It might 井戸／弁護士席 be the last word 同様に as the first word spoken by man about his mortal lot, as seen by 単に mortal 見通し. If the world becomes pagan and 死なせる／死ぬs, the last man left alive would do 井戸／弁護士席 to 引用する the Iliad and die.
But in this one 広大な／多数の／重要な human 発覚 of antiquity there is another element of 広大な／多数の／重要な historical importance; which has hardly I think been given its proper place in history. The poet has so conceived the poem that his sympathies 明らかに, and those of his reader certainly, are on the 味方する of the vanquished rather than of the 勝利者. And this is a 感情 which 増加するs in the poetical tradition even as the poetical origin itself recedes. Achilles had some status as a sort of demigod in pagan times; but he disappears altogether in late times. But 圧力をかけて脅す（悩ます） grows greater as the ages pass, and it is his 指名する that is the 指名する of a Knight of the 一連の会議、交渉／完成する （米）棚上げする／（英）提議する and his sword that legend puts into the 手渡す of Roland, laying about him with the 武器 of the 敗北・負かすd 圧力をかけて脅す（悩ます） in the last 廃虚 and splendour of his own 敗北・負かす. The 指名する 心配するs all the 敗北・負かすs through which our race and 宗教 were to pass; that 生き残り of a hundred 敗北・負かすs that is its 勝利.
The tale of the end of Troy shall have no ending, for it is 解除するd up forever into living echoes, immortal as our hopelessness and our hope. Troy standing was a small thing that may have stood nameless for ages. But Troy 落ちるing has been caught up in a 炎上 and 一時停止するd in an immortal instant of annihilation; and because it was destroyed with 解雇する／砲火／射撃 the 解雇する／砲火／射撃 shall never be destroyed. And as with the city so with the hero; traced in archaic lines in that primeval twilight is 設立する the first 人物／姿／数字 of the Knight. There is a prophetic coincidence in his 肩書を与える; we have spoken of the word chivalry and how it seems to mingle the horseman with the horse. It is almost 心配するd ages before in the 雷鳴 of the Homeric hexameter, and that long leaping word with which the Iliad ends. It is that very まとまり for which we can find no 指名する but the 宗教上の centaur of chivalry. But there are other 推論する／理由s for giving in this glimpse of antiquity the 指名する upon the sacred town. The sanctity of such towns ran like a 解雇する／砲火／射撃 一連の会議、交渉／完成する the coasts and islands of the northern Mediterranean, the high-盗品故買者d hamlet for which heroes died. From the smallness of the city （機の）カム the greatness of the 国民. Hellas with her hundred statues produced nothing statelier than that walking statue; the ideal of the self-命令（する）ing man. Hellas of the hundred statues was one legend and literature; and all that 迷宮／迷路 of little 塀で囲むd nations resounding with the lament of Troy.
A later legend, an afterthought but not an 事故, said that stragglers from Troy 設立するd a 共和国 on the Italian shore. It was true in spirit that 共和国の／共和党の virtue had such a root. A mystery of honour, that was not born of Babylon or the Egyptian pride, there shone like the 保護物，者 of 圧力をかけて脅す（悩ます）, 反抗するing Asia and Africa; till the light of a new day was 緩和するd, with the 急ぐing of the eagles and the coming of the 指名する; the 指名する that （機の）カム like a thunderclap when the world woke to Rome.
I was once 護衛するd over the Roman 創立／基礎s of an 古代の British city by a professor, who said something that seems to me a satire on a good many other professors. かもしれない the professor saw the joke, though he 持続するd an アイロンをかける gravity, and may or may not have realised that it was a joke against a 広大な／多数の／重要な 取引，協定 of what is called comparative 宗教. I pointed out a sculpture of the 長，率いる of the sun with the usual halo of rays, but with the difference that the 直面する in the レコード, instead of 存在 boyish like Apollo, was bearded like Neptune or Jupiter. 'Yes, ' he said with a 確かな delicate exactitude, 'that is supposed to 代表する the 地元の god Sul. The best 当局 identify Sul with Minerva, but this has been held to show that the 身元確認，身分証明 is not 完全にする.'
That is what we call a powerful understatement. The modern world is madder than any satires on it; long ago Mr. Belloc made his burlesque don say that a 破産した／（警察が）手入れする of Ariadne had been 証明するd by modern 研究 to be a Silenus. But that is not better than the real 外見 of Minerva as the Bearded Woman of Mr. Barnum. Only both of them are very like many 身元確認，身分証明s by 'the best 当局' on comparative 宗教; and when カトリック教徒 creeds are identified with さまざまな wild myths, I do not laugh or 悪口を言う／悪態 or misbehave myself; I 限定する myself decorously to 説 that the 身元確認，身分証明 is not 完全にする.
In the days of my 青年 the 宗教 of Humanity was a 称する，呼ぶ／期間／用語 一般的に 適用するd to Comtism, the theory of 確かな rationalists who worshipped 法人組織の／企業の mankind as a 最高の 存在. Even in the days of my 青年, I 発言／述べるd that there was something わずかに 半端物 about despising and 解任するing the doctrine of the Trinity as a mystical and even maniacal contradiction; and then asking us to adore a deity who is a hundred million persons in one God, neither confounding the persons nor dividing the 実体.
But there is another （独立の）存在, more or いっそう少なく definable and much more imaginable than the many-長，率いるd and monstrous idol of mankind. And it has a much better light to be called, in a reasonable sense, the 宗教 of humanity. Man is not indeed the idol; but man is almost everywhere the idolator. And these multitudinous idolatries of man 肉親，親類d have something about them in many ways more human and 同情的な than modern metaphysical abstractions. If an Asiatic god has three 長，率いるs and seven 武器, there is at least in it an idea of 構成要素 incarnation bringing an unknown 力／強力にする nearer to us and not さらに先に away. But if our friends Brown, Jones, and Robinson, when out for a Sunday walk, were transformed and amalgamated into an Asiatic idol before our 注目する，もくろむs, they would surely seem さらに先に away. If the 武器 of Brown and the 脚s of Robinson waved from the same 合成物 団体／死体, they would seem to be waving something of a sad 別れの（言葉，会）. If the 長，率いるs of an three gentlemen appeared smiling on the same neck, we should hesitate even by what 指名する to 演説（する）／住所 our new and somewhat 異常な friend. In the many-長，率いるd and many-手渡すd Oriental idol there is a 確かな sense of mysteries be coming at least partly intelligible; of formless 軍隊s of nature taking some dark but 構成要素 form, but though this may be true of the multiform god it is not so of the multiform man The human 存在s be come いっそう少なく human by becoming いっそう少なく separate; we might say いっそう少なく human in 存在 いっそう少なく lonely. The human 存在s become いっそう少なく intelligible as they become いっそう少なく 孤立するd; we might say with strict truth that the closer they are to us the さらに先に they are away. An 倫理的な Hymn-調書をとる／予約する of this 人道的な sort of 宗教 was carefully selected and expurgated on the 原則 of 保存するing anything human and 除去するing anything divine. One consequence was that a hymn appeared in the 修正するd form of 'Nearer Mankind to Thee, nearer to Thee.' It always 示唆するd to me the sensations of a ひもで縛る-hanged during a 鎮圧する on the Tube. But it is strange and wonderful how far away the souls of men can seem, when their 団体／死体s are so 近づく as all that.
The human まとまり with which I 取引，協定 here is not to be confounded with this modern 産業の monotony and herding, which is rather a congestion than a communion. It is a thing to which human groups left to themselves, and even human individuals left to themselves, have everywhere tended by an instinct that may truly be called human. Like all healthy human things, it has 変化させるd very much within the 限界s of a general character; for that is characteristic of everything belonging to that 古代の land of liberty that lies before and around the servile 産業の town. Industrialism 現実に 誇るs that its 製品s are all of one pattern; that men in Jamaica or Japan can break the same 調印（する） and drink the same bad whiskey, that a man at the North 政治家 and another at the South might recognise the same 楽観的な level on the same 疑わしい tinned salmon. But ワイン, the gift of gods to men, can 変化させる with every valley and every vineyard, can turn into a hundred ワインs without any ワイン once reminding us of whiskey; and cheeses can change from 郡 to 郡 without forgetting the difference between chalk and cheese. When I am speaking of this thing, therefore, I am speaking of something that doubtless 含むs very wide differences; にもかかわらず I will here 持続する that it is one thing. I will 持続する that most of the modern botheration comes from not realising that it is really one thing. I will 前進する the 論題／論文 that before all talk about comparative 宗教 and the separate 宗教的な 創立者s of the world, the first 必須の is to recognise this thing as a whole, as a thing almost native and normal to the 広大な／多数の／重要な fellowship that we call mankind. This thing is Paganism, and I 提案する to show in these pages that it is the one real 競争相手 to the Church of Christ.
Comparative 宗教 is very comparative indeed. That is, it is so much a 事柄 of degree and distance and difference that it is only comparatively successful when it tries to compare. When we come to look at it closely we find it comparing things that are really やめる incomparable. We are accustomed to see a （米）棚上げする／（英）提議する or 目録 of the world's 広大な／多数の／重要な 宗教s in 平行の columns, until we fancy they are really 平行の. We are accustomed to see the 指名するs of the 広大な／多数の／重要な 宗教的な 創立者s all in a 列／漕ぐ／騒動: Christ; Mahomet; Buddha; Confucius. But in truth this is only a trick, another of these 光学の illusions by which any 反対するs may be put into a particular relation by 転換ing to a particular point of sight. Those 宗教s and 宗教的な 創立者s, or rather those whom we choose to lump together as 宗教s and 宗教的な 創立者s, do not really show any ありふれた character. The illusion is partly produced by Islam coming すぐに after Christianity in the 名簿（に載せる）／表（にあげる）; as Islam did come after Christianity and was 大部分は an imitation of Christianity. But the other eastern 宗教s, or what we call 宗教s, not only do not 似ている the Church but do not 似ている each other. When we come to Confucianism at the end of the 名簿（に載せる）／表（にあげる）, we come to something in a 全く different world of thought. To compare the Christian and Confucian 宗教s is like comparing a theist with an English squire or asking whether a man is a 信奉者 in immortality or a hundred-per-cent American. Confucianism may be a civilisation but it is not a 宗教.
In truth the Church is too unique to 証明する herself unique. For most popular and 平易な proof is by 平行の; and here there is no 平行の. It is not 平易な, therefore, to expose the fallacy by which a 誤った 分類 is created to 押し寄せる／沼地 a unique thing, when it really is a unique thing. As there is nowhere else 正確に／まさに the same fact, so there is nowhere else 正確に／まさに the same fallacy. But I will take the nearest thing I can find to such a 独房監禁 social 現象, ーするために show how it is thus 押し寄せる／沼地d and assimilated. I imagine most of us would agree that there is something unusual and unique about the position of the Jews. There is nothing that is やめる in the same sense an international nation; an 古代の culture scattered in different countries but still 際立った and indestructible. Now this 商売／仕事 is like an 試みる／企てる to make a 名簿（に載せる）／表（にあげる） of Nomadic Nations ーするために 軟化する the strange 孤独 of the Jew. It would be 平易な enough to do it, by the same 過程 of putting a plausible approximation first, and then tailing off into 全く different things thrown in somehow to make up the 名簿（に載せる）／表（にあげる）. Thus in the new 名簿（に載せる）／表（にあげる） of nomadic nations the Jews would be followed by the Gypsies; who at least are really nomadic if they are not really 国家の. Then the professor of the new science of Comparative Nomadics could pass easily on to something different; even if it was very different. He could 発言／述べる on the wandering adventure of the English who had scattered their 植民地s over so many seas; and call them nomads. It is やめる true that a 広大な／多数の／重要な many Englishmen seem to be strangely restless in England. It is やめる true that not all of them have left their country for their country's good. The moment we について言及する the wandering empire of the English, we must 追加する the strange 追放するd empire of the Irish. For it is a curious fact, to be 公式文書，認めるd in our 皇室の literature, that the same ubiquity and 不安 which is a proof of English 企業 and 勝利 is a proof of Irish futility and 失敗. Then the professor of Nomadism would look 一連の会議、交渉／完成する thoughtfully and remember that there was 広大な／多数の／重要な talk recently of German waiters, German barbers, German clerks, Germans naturalising themselves in England and the 部隊d 明言する／公表するs and the South American 共和国s. The Germans would go 負かす／撃墜する as the fifth nomadic race; the words Wanderlust and Folk-Wandering would come in very useful here. For there really have been historians who explained the Crusades by 示唆するing that the Germans were 設立する wandering (as the police say) in what happened to be the neighbourhood of パレスチナ. Then the professor, feeling he was now 近づく the end, would make a last leap in desperation. He would 解任する the fact that the French army has 逮捕（する）d nearly every 資本／首都 in Europe, that it marched across countless 征服する／打ち勝つd lands under Charlemagne or Napoleon; and that would be wanderlust and that would be the 公式文書，認める of a nomadic race. Thus he would have his six nomadic nations all compact and 完全にする, and would feel that the Jew was no longer a sort of mysterious and even mystical exception. But people with more ありふれた sense would probably realise that he had only 延長するd nomadism by 延長するing the meaning of nomadism, and that he had 延長するd that until it really had no meaning at all. It is やめる true that the French 兵士 has made some of the finest marches in all 軍の history. But it is 平等に true, and far more self-evident, that if the French 小作農民 is not a rooted reality there is no such thing as a rooted reality in the world; or in other words, if he is a nomad there is nobody who is not a nomad.
Now that is the sort of trick that has been tried in the 事例／患者 of comparative 宗教 and the world's 宗教的な 創立者s all standing respectably in a 列／漕ぐ／騒動. It 捜し出すs to 分類する Jesus as the other would 分類する Jews, by inventing a new class for the 目的 and filling up the 残り／休憩（する） of it with stop-gaps and second-率 copies. I do not mean that these other things are not often 広大な／多数の／重要な things in their own real character and class. Confucianism and Buddhism are 広大な／多数の／重要な things, but it is not true to call them Churches; just as the French and English are 広大な／多数の／重要な peoples, but it is nonsense to call them nomads. There are some points of resemblance between Christendom and its imitation in Islam; for that 事柄 there are some points of resemblance between Jews and Gypsies. But after that the 名簿（に載せる）／表（にあげる）s are made up of anything that comes to 手渡す; of anything that can be put in the same 目録 without 存在 in the same 部類.
In this sketch of 宗教的な history, with all decent deference to men much more learned than myself, I 提案する to 削減（する） across and 無視（する） this modern method of 分類, which I feel sure has falsified the facts of history. I shall here 服従させる／提出する an 代案／選択肢 分類 of 宗教 or 宗教s, which I believe would be 設立する to cover all the facts and, what is やめる as important here, all the fancies. Instead of dividing 宗教 地理学的に and as it were vertically, into Christian, Moslem, Brahmin, Buddhist, and so on, I would divide it psychologically and in some sense horizontally; into the strata of spiritual elements and 影響（力）s that could いつかs 存在する in the same country, or even in the same man. Putting the Church apart for the moment, I should be 性質の／したい気がして to divide the natural 宗教 of the 集まり of mankind under such headings as these: God; the Gods; the Demons; the Philosophers. I believe some such 分類 will help us to sort out the spiritual experiences of men much more 首尾よく than the 従来の 商売／仕事 of comparing 宗教s; and that many famous 人物／姿／数字s will 自然に 落ちる into their place in this way who are only 軍隊d into their place in the other. As I shall make use of these 肩書を与えるs or 条件 more than once in narrative and allusion, it will be 井戸／弁護士席 to define at this 行う／開催する／段階 for what I mean them to stand. And I will begin with the first, the simplest and the most sublime, in this 一時期／支部.
In considering the elements of pagan humanity, we must begin by an 試みる／企てる to 述べる the indescribable. Many get over the difficulty of 述べるing it by the expedient of 否定するing it, or at least ignoring it; but the whole point of it is that it was something that was never やめる 除去するd even when it was ignored. They are obsessed by their evolutionary monomania that every 広大な／多数の／重要な thing grows from a seed, or something smaller than itself. They seem to forget that every seed comes from a tree, or something larger than itself. Now there is very good ground for guessing that 宗教 did not 初めは come from some 詳細（に述べる） that was forgotten, because it was too small to be traced. Much more probably it was an idea that was abandoned because it was too large to be managed. There is very good 推論する／理由 to suppose that many people did begin with the simple but 圧倒的な idea of one God who 治める／統治するs all; and afterwards fell away into such things as demon-worship almost as a sort of secret dissipation. Even the 実験（する） of savage beliefs, of which the folk-lore students are so fond, is admittedly often 設立する to support such a 見解（をとる）. Some of the very rudest savages, 原始の in every sense in which anthropologists use the word, the Australian aborigines for instance, are 設立する to have a pure monotheism with a high moral トン. A missionary was preaching to a very wild tribe of polytheists, who had told him all their polytheistic tales, and telling them in return of the 存在 of the one good God who is a spirit and 裁判官s men by spiritual 基準s. And there was a sudden buzz of excitement の中で these stolid barbarians, as at somebody who was letting out a secret, and they cried to each other, 'Atahocan! He is speaking of Atahocan!'
Probably it was a point of politeness and even decency の中で those polytheists not to speak of Atahocan. The 指名する is not perhaps so much adapted as some of our own to direct and solemn 宗教的な exhortation but many other social 軍隊s are always covering up and 混乱させるing such simple ideas. かもしれない the old god stood for an old morality 設立する irksome in more expansive moments; かもしれない intercourse with demons was more 流行の／上流の の中で the best people, as in the modern fashion of Spiritualism. Anyhow, there are any number of 類似の examples. They all 証言する to the unmistakable psychology of a thing taken for 認めるd, as 際立った from a thing talked about. There is a striking example in a tale taken 負かす／撃墜する word for word from a Red Indian in California which starts out with hearty 伝説の and literary relish: 'The sun is the father and 支配者 of the heavens. He is the big 長，指導者. The moon is his wife and the 星／主役にするs are their children'; and so on through a most ingenious and 複雑にするd story, in the middle of which is a sudden parenthesis 説 that the sun and moon have to do something because 'It is ordered that way by the 広大な／多数の／重要な Spirit Who lives above the place of all.' That is 正確に／まさに the 態度 of most paganism に向かって God. He is something assumed and forgotten and remembered by 事故; a habit かもしれない not peculiar to pagans. いつかs the higher deity is remembered in the higher moral grades and is a sort of mystery. But always, it has been truly said, the savage is talkative about his mythology and taciturn about his 宗教. The Australian savages, indeed, 展示（する） a topsyturveydom such as the 古代のs might have thought truly worthy of the antipodes. The savage who thinks nothing of 投げ上げる／ボディチェックするing off such a trifle as a tale of the sun and moon 存在 the halves of a baby chopped in two, or dropping into small-talk about a colossal cosmic cow milked to make the rain, 単に ーするために be sociable, will then retire to secret caverns 調印（する）d against women and white men, 寺s of terrible initiation where to the 雷鳴 of the bull-roarer and the dripping of sacrificial 血, the priest whispers the final secrets, known only to the 始める: that honesty is the best 政策, that a little 親切 does nobody any 害（を与える）, that all men are brothers and that there is but one God, the Father Almighty, 製造者 of all things 明白な and invisible.
In other words, we have here the curiosity of 宗教的な history that the savage seems to be parading all the most repulsive and impossible parts of his belief and 隠すing all the most sensible and creditable parts. But the explanation is that they are not in that sense parts of his belief, or at least not parts of the same sort of belief. The myths are 単に tall stories, though as tall as the sky, the water spout, or the tropic rain. The mysteries are true stories, and are taken 内密に that they may be taken 本気で. Indeed it is only too 平易な to forget that there is a thrill in theism. A novel in which a number of separate characters all turned out to be the same character would certainly be a sensational novel. It is so with the idea that sun and tree and river are the disguises of one god and not of many. 式のs, we also find it only too 平易な to take Atahocan for 認めるd. But whether he is 許すd to fade into a truism or 保存するd as a sensation by 存在 保存するd as a secret, it is （疑いを）晴らす that he is always either an old truism or an old tradition. There is nothing to show that he is an 改善するd 製品 of the mere mythology and everything to show that he に先行するd it. He is worshipped by the simplest tribes with no trace of ghosts or 墓／厳粛／彫る／重大な-offerings, or any of the 複雑化s in which Herbert Spencer and 認める Allen sought the origin of the simplest of all ideas. Whatever else there was, there was never as such thing as the 進化 of the Idea of God. The idea was 隠すd, was 避けるd, was almost forgotten, was even explained away; but it was never 発展させるd.
There are not a few 指示，表示する物s of this change in other places It is 暗示するd, for instance, in the fact that even polytheism seems often the combination of several monotheisms. A god will 伸び（る） only a minor seat on 開始する Olympus, when he had owned earth and heaven and all the 星／主役にするs while he lived in his own little valley. Like many a small nation melting in a 広大な／多数の／重要な empire, he gives up 地元の universality only to come under 全世界の／万国共通の 制限. The very 指名する of Pan 示唆するs that he became a god of the 支持を得ようと努めるd when he had been a god of the world. The very 指名する of Jupiter is almost a pagan translation of the words 'Our Father which art in heaven.' As with the 広大な／多数の／重要な Father symbolised by the sky, so with the 広大な／多数の／重要な Mother whom we still call Mother Earth. Demeter and Ceres and Cybele often seem to be almost 有能な of taking over the whole 商売／仕事 of godhood, so that men should need no other gods. It seems reasonably probable that a good many men did have no other gods but one of these, worshipped as the author of all.
Over some of the most 巨大な and populous tracts of the world such as 中国, it would seem that the simpler idea of the 広大な／多数の／重要な Father has never been very much 複雑にするd with 競争相手 教団s, though it may have in some sense 中止するd to be a 教団 itself. The best 当局 seem to think that though Confucianism is in one sense agnosticism, it does not 直接／まっすぐに 否定する the old theism, 正確に because it has become a rather vague theism. It is one in which God is called Heaven, as in the 事例／患者 of polite persons tempted to 断言する in 製図／抽選-rooms. But Heaven is still 総計費, even if it is very far 総計費. We have all the impression of a simple truth that has receded, until it was remote without 中止するing to be true. And this phrase alone would bring us 支援する to the same idea even in the pagan mythology of the West. There is surely something of this very notion of the 撤退 of some higher 力／強力にする, in all those mysterious and very imaginative myths about the 分離 of earth and sky. In a hundred forms we are told that heaven and earth were once lovers, or were once at one, when some upstart thing, often some undutiful child, thrust them apart; and the world was built on an abyss; upon a 分割 and a parting. One of its grossest 見解／翻訳／版s was given by Greek civilisation in the myth of Uranus and Saturn. One of its most charming 見解／翻訳／版s was that of some savage niggers, who say that a little pepper-工場／植物 grew taller and taller and 解除するd the whole sky like a lid; a beautiful 野蛮な 見通し of daybreak for some of our painters who love that 熱帯の twilight. Of myths, and the 高度に mythical explanations which the moderns 申し込む／申し出 of myths, something will be said in another section; for I cannot but think that most mythology is on another and more superficial 計画（する）. But in this primeval 見通し of the rending of one world into two there is surely something more of ultimate ideas. As to what it means, a man will learn far more about it by lying on his 支援する in a field, and 単に looking at the sky, than by reading all the libraries even of the most learned and 価値のある folklore. He will know what is meant by 説 that the sky せねばならない be nearer to us than it is, that perhaps it was once nearer than it is, that it is not a thing 単に 外国人 and abysmal but in some fashion sundered from us and 説 別れの（言葉，会）. There will creep across his mind the curious suggestion that after all, perhaps, the myth-製造者 was not 単に a moon-calf or village idiot thinking he could 削減（する） up the clouds like a cake, but had in him something more than it is 流行の／上流の to せいにする to the Troglodyte; that it is just possible that Thomas Hood was not talking like a Troglodyte when he said that, as time went on, the tree-最高の，を越すs only told him he was その上の off from heaven than when he was a boy. But anyhow the legend of Uranus the Lord of Heaven dethroned by Saturn the Time Spirit would mean something to the author of that poem. And it would mean, の中で other things, this banishment of the first fatherhood. There is the idea of God in the very notion that there were gods before the gods. There is an idea of greater 簡単 in all the allusions to that more 古代の order. The suggestion is supported by the 過程 of propagation we see in historic times. Gods and demigods and heroes 産む／飼育する like herrings before our very 注目する，もくろむs and 示唆する of themselves that the family may have had one 創立者; mythology grows more and more 複雑にするd, and the very 複雑化 示唆するs that at the beginning it was more simple. Even on the 外部の 証拠, of the sort called 科学の, there is therefore a very good 事例／患者 for the suggestion that man began with monotheism before it developed or degenerated into polytheism. But I am 関心d rather with an 内部の than an 外部の truth; and, as I have already said, the 内部の truth is almost indescribable. We have to speak of something of which it is the whole point that people did not speak of it; we have not 単に to translate from a strange tongue or speech, but from a strange silence.
I 嫌疑者，容疑者／疑う an 巨大な 関わりあい／含蓄 behind all polytheism and paganism. I 嫌疑者，容疑者／疑う we have only a hint of it here and there in these savage creeds or Greek origins. It is not 正確に／まさに what we mean by the presence of God; in a sense it might more truly be called the absence of God. But absence does not mean 非，不，無-存在; and a man drinking the toast of absent friends does not mean that from his life all friendship is absent. It is a 無効の but it is not a negation; it is some thing as 肯定的な as an empty 議長，司会を務める. It would be an exaggeration to say that the pagan saw higher than Olympus an empty 王位. It would be nearer the truth to take the gigantic imagery of the Old Testament, in which the prophet saw God from behind; it was as if some immeasurable presence had turned its 支援する on the world. Yet the meaning will again be 行方不明になるd, if it is supposed to be anything so conscious and vivid as the monotheism of Moses and his people. I do not mean that the pagan peoples were in the least overpowered by this idea 単に because it is overpowering. On the contrary, it was so large that they all carried it lightly, as we all carry the 負担 of the sky. Gazing at some 詳細（に述べる） like a bird or a cloud, we can all ignore its awful blue background; we can neglect the sky; and 正確に because it 耐えるs 負かす／撃墜する upon us with an 絶滅するing 軍隊 it is felt as nothing. A thing of this 肉親，親類d can only be an impressing and a rather subtle impression; but to me it is a very strong impression made by pagan literature and 宗教. I repeat that in our special sacramental sense there is, of course, the absence of the presence of God. But there is in a very real sense the presence of the absence of God. We feel it in the unfathomable sadness of pagan poetry; for I 疑問 if there was ever in all the marvellous manhood of antiquity a man who was happy as St. Francis was happy. We feel it in the legend of a Golden Age and again in the vague 関わりあい／含蓄 that the gods themselves are 最終的に 関係のある to something else, even when that Unknown God has faded into a 運命／宿命. Above all we feel it in those immortal moments when the pagan literature seems to return to a more innocent antiquity and speak with a more direct 発言する／表明する, so that no word is worthy of it except our own monotheistic monosyllable. We cannot say anything but 'God' in a 宣告，判決 like that of Socrates bidding 別れの（言葉，会） to his 裁判官s: 'I go to die and you remain to live; and God alone knows which of us goes the better way.' We can use no other word even for the best moments of Marcus Aurelius: 'Can they say dear city of Cecrops, and canst thou not say dear city of God?' We can use no other word in that mighty line in which Virgil spoke to all who 苦しむ with the veritable cry of a Christian before Christ: 'O you that have borne things more terrible, to this also God shall give an end.'
In short, there is a feeling that there is something higher than the gods; but because it is higher it is also その上の away. Not yet could even Virgil have read the riddle and the paradox of that other divinity, who is both higher and nearer. For them what was truly divine was very distant, so distant that they 解任するd it more and more from their minds. It had いっそう少なく and いっそう少なく to do with the mere mythology of which I shall 令状 later. Yet even in this there was a sort of tacit admission of its intangible 潔白, when we consider what most of the mythologies like. As the Jews would not degrade it by images, so the Greeks did not degrade it even by imaginations. When the gods were more and more remembered only by いたずらs and profligacies, it was 比較して a movement of reverence. It was an 行為／法令／行動する of piety to forget God. In other words, there is something in the whole トン of the time 示唆するing that men had 受託するd a lower level, and still were half conscious that it was a lower level. It is hard to find words for these things; yet the one really just word stands ready. These men were conscious of the 落ちる if they were conscious of nothing else; and the same is true of an heathen humanity. Those who have fallen may remember the 落ちる, even when they forget the 高さ. Some such tantalising blank or break in memory is at the 支援する of all pagan 感情. There is such a thing as the momentary 力／強力にする to remember that we forget. And the most ignorant of humanity know by the very look of earth that they have forgotten heaven. But it remains true that even for these men there were moments, like the memories of childhood, when they heard themselves talking with a simpler language; there were moments when the Roman, like Virgil in the line already 引用するd, 削減（する） his way with a sword-一打／打撃 of song out of the 絡まる of the mythologies, the motley 暴徒 of gods and goddesses sank suddenly out of sight and the Sky-Father was alone in the sky.
This latter example is very 関連した to the next step in the 過程. A white light as of a lost morning still ぐずぐず残るs on the 人物／姿／数字 of Jupiter, of Pan or of the 年上の Apollo; and it may 井戸／弁護士席 be, as already 公式文書，認めるd, that each was once a divinity as 独房監禁 as Jehovah or Allah. They lost this lonely universality by a 過程 it is here very necessary to 公式文書，認める; a 過程 of amalgamation very like what was afterwards called syncretism. The whole pagan world 始める，決める itself to build a Pantheon. They 認める more and more gods, gods not only of the Greeks but of the barbarians; gods not only of Europe but of Asia and Africa. The more the merrier, though some of the Asian and African ones were not very merry. They 認める them to equal 王位s with their own, いつかs they identified them with their own. They may have regarded it as an 濃縮すること of their 宗教的な life; but it meant the final loss of all that we now call 宗教. It meant that 古代の light of 簡単, that had a 選び出す／独身 source like the sun, finally fades away in a dazzle of 相反する Lights and colours. God is really sacrificed to the Gods; in a very literal sense of the flippant phrase, they have been too many for him.
Polytheism, therefore, was really a sort of pool; in the sense of the pagans having 同意d to the pooling of their pagan 宗教s. And this point is very important in many 論争s 古代の and modern. It is regarded as a 自由主義の and enlightened thing to say that the god of the stranger may be as good as our own; and doubtless the pagans thought themselves very 自由主義の and enlightened when they agreed to 追加する to the gods of the city or the hearth some wild and fantastic Dionysus coming 負かす／撃墜する from the mountains or some shaggy and rustic Pan creeping out of the 支持を得ようと努めるd. But 正確に／まさに what it lost by these larger ideas is the largest idea of all. It is the idea of the fatherhood that makes the whole world one. And the converse is also true. Doubtless those more 古風な men of antiquity who clung to their 独房監禁 statues and their 選び出す／独身 sacred 指名するs were regarded as superstitious savages benighted and left behind. But these superstitious savages were 保存するing something that is much more like the cosmic 力／強力にする as conceived by philosophy, or even as conceived by science. This paradox by which the rude reactionary was a sort of prophetic 進歩／革新的な has one consequence very much to the point. In a 純粋に historical sense, and apart from any other 論争s in the same 関係, it throws a light, a 選び出す／独身 and a 安定した light, that 向こうずねs from the beginning on a little and lonely people. In this paradox, as in some riddle of 宗教 of which the answer was 調印（する）d up for centuries, lies the 使節団 and the meaning of the Jews.
It is true in this sense, humanly speaking, that the world 借りがあるs God to the Jews. It 借りがあるs that truth to much that is 非難するd on the Jews, かもしれない to much that is blameable in the Jews. We have already 公式文書，認めるd the nomadic position of the Jews まっただ中に the other pastoral peoples upon the fringe of the Babylonian Empire, and something of that strange erratic course of theirs 炎d across the dark 領土 of extreme antiquity, as they passed from the seat of Abraham and the shepherd princes into Egypt and 二塁打d 支援する into the Palestinian hills and held them against the Philistines from Crete and fell into 捕らわれた in Babylon; and yet again returned to their mountain city by the Zionist 政策 of the Persian 征服者／勝利者s; and so continued that amazing romance of restlessness of which we have not yet seen the end. But through all their wanderings, and 特に through all their 早期に wanderings, they did indeed carry the 運命／宿命 of the world in that 木造の tabernacle, that held perhaps a featureless symbol and certainly an invisible god. We may say that one most 必須の feature was that it was featureless. Much as we may prefer that creative liberty which the Christian culture has 宣言するd and by which it has （太陽，月の）食／失墜d even the arts of antiquity, we must not underrate the 決定するing importance at the time of the Hebrew inhibition of images. It is a typical example of one of those 制限s that did in fact 保存する and perpetuate enlargement, like a 塀で囲む built 一連の会議、交渉／完成する a wide open space. The God who could not have a statue remained a spirit. Nor would his statue in any 事例／患者 have had the 武装解除するing dignity and grace of the Greek statues then or the Christian statues afterwards. He was living in a land of monsters. We shall have occasion to consider more fully what those monsters were, Moloch and Dagon and Tanit the terrible goddess. If the deity of イスラエル had ever had an image, he would have had a phallic image. By 単に giving him a 団体／死体 they would have brought in all the worst elements of mythology; all the polygamy of polytheism; the 見通し of the harem in heaven. This point about the 拒絶 of art is the first example of the 制限s which are often 逆に criticised, only because the critics themselves are 限られた／立憲的な. But an even stronger 事例／患者 can be 設立する in the other 批評 申し込む／申し出d by the same critics. It is often said with a sneer that the God of イスラエル was only a God of 戦う／戦いs, 'a mere 野蛮な Lord of Hosts' pitted in 競争 against other gods only as their envious 敵. 井戸／弁護士席 it is for the world that he was a God of 戦う／戦いs. 井戸／弁護士席 it is for us that he was to all the 残り／休憩（する） only a 競争相手 and a 敵. In the ordinary way, it would have been only too 平易な for them to have 達成するd the desolate 災害 of conceiving him as a friend. It would have been only too 平易な for them to have seen him stretching out his 手渡すs in love and 仲直り, embracing Baal and kissing the painted 直面する of Astarte, feasting in fellowship with the gods; the last god to sell his 栄冠を与える of 星／主役にするs for the Soma of the Indian pantheon or the nectar of Olympus or the mead of Valhalla. It would have been 平易な enough for his worshippers to follow the enlightened course of Syncretism and the pooling of all the pagan traditions. It is obvious indeed that his 信奉者s were always 事情に応じて変わる 負かす／撃墜する this 平易な slope; and it 要求するd the almost demoniac energy of 確かな 奮起させるd demagogues, who 証言するd to the divine まとまり in words that are still like 勝利，勝つd of inspiration and 廃虚. The more we really understand of the 古代の 条件s that 与える／捧げるd to the final culture of the 約束, the more we shall have a real and even a 現実主義の reverence for the greatness of the Prophets of イスラエル. As it was, while the whole world melted into this 集まり of 混乱させるd mythology, this Deity who is called 部族の and 狭くする, 正確に because he was what is called 部族の and 狭くする, 保存するd the 最初の／主要な 宗教 of all mankind. He was 部族の enough to be 全世界の／万国共通の. He was as 狭くする as the universe. In a word, there was a popular pagan god called Jupiter-Ammon. There was never a god called Jehovah-Ammon. There was never a god called Jehovah-Jupiter. If there had been, there would certainly have been another called Jehovah-Moloch. Long before the 自由主義の and enlightened amalgamators had got so far afield as Jupiter, the image of the Lord of Hosts would have been deformed out of all suggestion of a monotheistic 製造者 and 支配者 and would have become an idol far worse than any savage fetish; for he might have been as civilised as the gods of Tyre and Carthage. What that civilisation meant we shall consider more fully in the 一時期／支部 that follows; when we 公式文書，認める how the 力／強力にする of demons nearly destroyed Europe and even the heathen health of the world. But the world's 運命 would have been distorted still more fatally if monotheism had failed in the Mosaic tradition. I hope in a その後の section to show that I am not without sympathy with all that health in the heathen world that made its fairy-tales and its fanciful romances of 宗教. But I hope also to show that these were bound to fail in the long run; and the world would have been lost if it had been unable to return to that 広大な／多数の／重要な 初めの 簡単 of a 選び出す／独身 当局 in all things. That we do 保存する something of that 最初の／主要な 簡単 that poets and philosophers can still indeed in some sense say an 全世界の／万国共通の 祈り, that we live in a large and serene world under a sky that stretches paternally over all the peoples of the earth, that philosophy and philanthropy are truisms in a 宗教 of reasonable men, all that we do most truly 借りがある, under heaven, to a 隠しだてする and restless nomadic people; who bestowed on men the 最高の and serene blessing of a jealous God.
The unique 所有／入手 was not 利用できる or accessible to the pagan world, because it was also the 所有／入手 of a jealous people. The Jews were 人気がない, partly because of this narrowness already 公式文書，認めるd in the Roman world, partly perhaps because they had already fallen into that habit of 単に 扱うing things for 交流 instead of working to make them with their 手渡すs. It was partly also because polytheism had become a sort of ジャングル in which 独房監禁 monotheism could be lost; but it is strange to realise how 完全に it really was lost. Apart from more 論争d 事柄s, there were things in the tradition of イスラエル which belong to all humanity now, and might have belonged to all humanity then. They had one of the colossal corner-石／投石するs of the world: the 調書をとる／予約する of 職業. It 明白に stands over against the Iliad and the Greek 悲劇s; and even more than they it was an 早期に 会合 and parting of poetry and philosophy in the mornings of the world. It is a solemn and uplifting sight to see those two eternal fools, the 楽天主義者 and the 悲観論者, destroyed in the 夜明け of time. And the philosophy really perfects the pagan 悲劇の irony, 正確に because it is more monotheistic and therefore more mystical. Indeed the 調書をとる／予約する of 職業 avowedly only answers mystery with mystery. 職業 is 慰安d with riddles; but he is 慰安d. Herein is indeed a type, in the sense of a prophecy, of things speaking with 当局. For when he who 疑問s can only say 'I do not understand,' it is true that he who knows can only reply or repeat 'You do not understand.' And under that rebuke there is always a sudden hope in the heart; and the sense of something that would be 価値（がある） understanding. But this mighty monotheistic poem remained unremarked by the whole world of antiquity, which was thronged with polytheistic poetry. It is a 調印する of the way in which the Jews stood apart and kept their tradition unshaken and unshared, that they should have kept a thing like the 調書をとる／予約する of 職業 out of the whole 知識人 world of antiquity. It is as if the Egyptians had modestly 隠すd the 広大な／多数の／重要な Pyramid. But there were other 推論する／理由s for a cross-目的 and an 行き詰まり, characteristic of the whole of the end of paganism. After all, the tradition of イスラエル had only got 持つ／拘留する of one-half of the truth, even if we use the popular paradox and call it the bigger half. I shall try to sketch in the next 一時期／支部 that love of locality and personality that ran through mythology; here it need only be said that there was a truth in it that could not be let out though it were a はしけ and いっそう少なく 必須の truth. The 悲しみ of 職業 had to be joined with the 悲しみ of 圧力をかけて脅す（悩ます）; and while the former was the 悲しみ of the universe the latter was the 悲しみ of the city; for 圧力をかけて脅す（悩ます） could only stand pointing to heaven as the 中心存在 of 宗教上の Troy. When God speaks out of the whirlwind he may 井戸／弁護士席 speak in the wilderness. But the monotheism of the nomad was not enough for all that 変化させるd civilisation of fields and 盗品故買者s and 塀で囲むd cities and 寺s and towns; and the turn of these things also was to come, when the two could be 連合させるd in a more 限定された and 国内の 宗教. Here and there in all that pagan （人が）群がる could be 設立する a philosopher whose thought ran of pure theism; but he never had, or supposed that he had, the 力／強力にする to change the customs of the whole populace. Nor is it 平易な even in such philosophies to find a true 鮮明度／定義 of this 深い 商売／仕事 of the relation of polytheism and theism. Perhaps the nearest we can come to striking the 公式文書，認める, or giving the thing a 指名する, is in something far away from all that civilisation and more remote from Rome than the 孤立／分離 of イスラエル. It is in a 説 I once heard from some Hindu tradition; that gods 同様に as men are only the dreams of Brahma; and will 死なせる／死ぬ when Brahma wakes. There is indeed in such an image something of the soul of Asia which is いっそう少なく sane than the soul of Christendom. We should call it despair, even if they would call it peace. This 公式文書，認める of nihilism can be considered later in a fuller comparison between Asia and Europe. It is enough to say here that there is more of disillusion in that idea of a divine awakening than is 暗示するd for us in the passage from mythology to 宗教. But the symbol is very subtle and exact in one 尊敬（する）・点; that it does 示唆する the disproportion and even disruption between the very ideas of mythology and 宗教, the chasm between the two 部類s. It is really the 崩壊（する） of comparative 宗教 that there is no comparison between God and the gods. There is no more comparison than there is between a man and the men who walked about in his dreams. Under the next 長，率いるing some 試みる／企てる will be made to 示す the twilight of that dream in which the gods walk about like men. But if anyone fancies the contrast of monotheism and polytheism is only a 事柄 of some people having one god and others a few more, for him it will be far nearer the truth to 急落（する），激減（する） into the elephantine extravagance of Brahmin cosmology; that he may feel a shudder going through the 隠す of things, the many-手渡すd creators, and the 王位d and haloed animals and all the 網状組織 of entangled 星／主役にするs and 支配者s of the night, as the 注目する，もくろむs of Brahma open like 夜明け upon the death of all.
What are here called the Gods might almost alternatively be called the day-dreams. To compare them to dreams is not to 否定する that dreams can come true. To compare them to travellers' tales is not to 否定する that they may be true tales, or at least truthful tales. In truth they are the sort of tales the traveller tells to himself. All this mythological 商売／仕事 belongs to the poetical part of men. It seems strangely forgotten nowadays that a myth is a work of imagination and therefore a work of art. It needs a poet to make it. It needs a poet to criticise it. There are more poets than 非，不，無-poets in the world, as is 証明するd by the popular origin of such legends. But for some 推論する／理由 I have never heard explained, it is only the 少数，小数派 of unpoetical people who are 許すd to 令状 批判的な 熟考する／考慮するs of these popular poems. We do not 服従させる／提出する a sonnet to a mathematician or a song to a calculating boy; but we do indulge the 平等に fantastic idea that folk-lore can be 扱う／治療するd as a science. Unless these things are 高く評価する／（相場などが）上がるd artistically they are not 高く評価する／（相場などが）上がるd at all. When the professor is told by the Polynesian that once there was nothing except a 広大な／多数の／重要な feathered serpent, unless the learned man feels a thrill and a half 誘惑 to wish it were true, he is no 裁判官 of such things at all. When he is 保証するd, on the best Red Indian 当局, that a 原始の hero carried the sun and moon and 星／主役にするs in a box, unless he clasps his 手渡すs and almost kicks his 脚s as a child would at such a charming fancy, he knows nothing about the 事柄. This 実験（する） is not nonsensical; 原始の children and 野蛮な children do laugh and kick like other children; and we must have a 確かな 簡単 to repicture the childhood of the world. When Hiawatha was told by his nurse that a 軍人 threw his grandmother up to the moon, he laughed like any English child told by his nurse that a cow jumped over the moon. The child sees the joke 同様に as most men, and better than some 科学の men. But the ultimate 実験（する） even of the fantastic is the appropriateness of the 不適切な. And the 実験（する） must appear 単に 独断的な because it is 単に artistic. If any student tells me that the 幼児 Hiawatha only laughed out of 尊敬（する）・点 for 部族の custom of sacrificing the 老年の to economical housekeeping, I say he did not. If any scholar tells me that the cow jumped over the moon only because a heifer was sacrificed to Diana, I answer that it did not. It happened because it is 明白に the 権利 thing for a cow to jump over the moon. Mythology is a lost art, one of the few arts that really are lost; but it is an art. The horned moon and the horned mooncalf make a harmonious and almost a 静かな pattern. And throwing your grandmother into the sky is not good behaviour; but it is perfectly good taste.
Thus scientists seldom understand, as artists understand, that one 支店 of the beautiful is the ugly. They seldom 許す for the 合法的 liberty of the grotesque. And they will 解任する a savage myth as 単に coarse and clumsy and an 証拠 of degradation, because it has not all the beauty of the 先触れ（する） 水銀柱，温度計 new lighted on a heaven-kissing hill; when it really has the beauty of the Mock 海がめ or the Mad Hatter. It is the 最高の proof of a man 存在 prosaic that he always 主張するs on poetry 存在 poetical. いつかs the humour is in the very 支配する 同様に as the style of the fable. The Australian aborigines, regarded as the rudest of savages, have a story about a 巨大（な） frog who had swallowed the sea and all the waters of the world; and who was only 軍隊d to 流出／こぼす them by 存在 made to laugh. All the animals with all their antics passed before him and, like Queen Victoria, he was not amused. He 崩壊（する）d at last before an eel who stood delicately balanced on the tip of its tail, doubtless with a rather desperate dignity. Any 量 of 罰金 fantastic literature might be made out of that fable. There is philosophy in that 見通し of the 乾燥した，日照りの world before the beatific Deluge of laughter. There is imagination in the 山地の monster 爆発するing like an aqueous 火山; there is plenty of fun in the thought of his goggling visage as the pelican or the penguin passed by. Anyhow the frog laughed; but the folk-lore student remains 墓／厳粛／彫る／重大な.
Moreover, even where the fables are inferior as art, they cannot be 適切に 裁判官d by science; still いっそう少なく 適切に 裁判官d as science. Some myths are very 天然のまま and queer like the 早期に 製図／抽選s of children; but the child is trying to draw. It is 非，不，無 the いっそう少なく an error to 扱う／治療する his 製図／抽選 as if it were a diagram, or ーするつもりであるd to be a diagram. The student cannot make a 科学の 声明 about the savage, because the savage is not making a 科学の 声明 about the world. He is 説 something やめる different; what might be called the gossip of the gods. We may say, if we like, that it is believed before there is time to 診察する it. It would be truer to say it is 受託するd before there is time to believe it.
I 自白する I 疑問 the whole theory of the dissemination of myths or (as it 一般的に is) of one myth. It is true that something in our nature and 条件s makes many stories 類似の; but each of them may be 初めの. One man does not borrow the story from the other man, though he may tell it from the same 動機 as the other man. It would be 平易な to 適用する the whole argument about legend to literature; and turn it into a vulgar monomania of plagiarism. I would 請け負う to trace a notion like that of the Golden Bough through individual modern novels as easily as through communal and 古風な myths. I would 請け負う to find something like a bunch of flowers 人物／姿／数字ing again and again from the 致命的な bouquet of Becky Sharpe to the spray of roses sent by the Princess of Ruritania. But though these flowers may spring from the same 国／地域, it is not the same faded flower that is flung from 手渡す to 手渡す. Those flowers are always fresh.
The true origin of all the myths has been discovered much too often. There are too many 重要なs to mythology, as there are too many cryptograms in Shakespeare. Everything is phallic; everything is totemistic; everything is seed-time and 収穫; everything is ghosts and 墓／厳粛／彫る／重大な-offerings; everything is the golden bough of sacrifice; everything is the sun and moon; everything is everything. Every folk-lore student who knew a little more than his own monomania, every man of wider reading and 批判的な culture like Andrew Lang, has 事実上 自白するd that the bewilderment of these things left his brain spinning. Yet the whole trouble comes from a man trying to look at these stories from the outside, as if they were 科学の 反対するs. He has only to look at them from the inside, and ask himself how he would begin a story. A story may start with anything and go anywhere. It may start with a bird without the bird 存在 a totem; it may start with the sun without 存在 a solar myth. It is said there are only ten 陰謀（を企てる）s in the world; and there will certainly be ありふれた and 頻発する elements. 始める，決める ten thousand children talking at once, and telling tarradiddles about what they did in the 支持を得ようと努めるd, and it will not be hard to find 平行のs 示唆するing sun-worship or animal worship. Some of the stories may be pretty and some silly and some perhaps dirty; but they can only be 裁判官d as stories. In the modern dialect, they can only be 裁判官d aesthetically. It is strange that aesthetics, or mere feeling, which is now 許すd to usurp where it has no 権利s at all, to 難破させる 推論する／理由 with pragmatism and morals with anarchy, is 明らかに not 許すd to give a 純粋に aesthetic 裁判／判断 on what is 明白に a 純粋に aesthetic question. We may be fanciful about everything except fairy-tales.
Now the first fact is that the most simple people have the most subtle ideas. Everybody せねばならない know that, for everybody has been a child. Ignorant as a child is, he knows more than he can say and feels not only atmospheres but 罰金 shades. And in this 事柄 there are several 罰金 shades. Nobody understands it who has not had what can only be called the ache of the artist to find some sense and some story in the beautiful things he sees; his hunger for secrets and his 怒り／怒る at any tower or tree escaping with its tale untold. He feels that nothing is perfect unless it is personal. Without that the blind unconscious beauty of the world stands in its garden like a headless statue. One need only be a very minor poet to have 格闘するd with the tower or the tree until it spoke like a 巨人 or a dryad. It is often said that pagan mythology was a personification of the 力／強力にするs of nature. The phrase is true in a sense, but it is very unsatisfactory; because it 暗示するs that the 軍隊s are abstractions and the personification is 人工的な. Myths are not allegories. Natural 力／強力にするs are not in this 事例／患者 abstractions. It is not as if there were a God of Gravitation. There may be a genius of the waterfall; but not of mere 落ちるing, even いっそう少なく than of mere water. The impersonation is not of something impersonal. The point is that the personality perfects the water with significance. Father Christmas is not an allegory of snow and holly; he is not 単に the stuff called snow afterwards artificially given a human form, like a snow man. He is something that gives a new meaning to the white world and the evergreens, so that snow itself seems to be warm rather than 冷淡な. The 実験（する） therefore is 純粋に imaginative. But imaginative does not mean imaginary. It does not follow that it is all what the moderns call subjective, when they mean 誤った. Every true artist does feel, consciously or unconsciously, that he is touching transcendental truths; that his images are 影をつくる／尾行するs of things seen through the 隠す. In other words, the natural mystic does know that there is something there; something behind the clouds or within the trees; but he believes that the 追跡 of beauty is the way to find it; that imagination is a sort of incantation that can call it up.
Now we do not comprehend this 過程 in ourselves, far いっそう少なく in our most remote fellow-creatures And the danger of these things 存在 分類するd is that they may seem to be comprehended. A really 罰金 work of folklore, like The Golden Bough, will leave too many readers with the idea, for instance, that this or that story of a 巨大（な）'s or wizard's heart in a casket or a 洞穴 only 'means' some stupid and static superstition called 'the 外部の soul.' But we do not know what these things mean, 簡単に because we do not know what we ourselves mean when we are moved by them. Suppose somebody in a story says 'Pluck this flower and a princess will die in a 城 beyond the sea,' we do not know why something 動かすs in the subconsciousness, or why what is impossible seems almost 必然的な. Suppose we read 'And in the hour when the king 消滅させるd the candle his ships were 難破させるd far away on the coast of Hebrides.' We do not know why the imagination has 受託するd that image before the 推論する／理由 can 拒絶する it; or why such correspondences seem really to correspond to something in the soul. Very 深い things in our nature, some 薄暗い sense of the dependence of 広大な／多数の／重要な things upon small, some dark suggestion that the things nearest to us stretch far beyond our 力／強力にする, some sacramental feeling of the 魔法 in 構成要素 実体s, and many more emotions past fading out, are in an idea like that of the 外部の soul. The 力／強力にする even in the myths of savages is like the 力／強力にする in the metaphors of poets. The soul of such a metaphor is often very emphatically an 外部の soul. The best critics have 発言／述べるd that in the best poets the simile is often a picture that seems やめる separate from the text. It is as irrelevant as the remote 城 to the flower or the Hebridean coast to the candle. Shelley compares the skylark to a young woman on a turret, to a rose embedded in 厚い foliage, to a 一連の things that seem to be about as unlike a skylark in the sky as anything we can imagine. I suppose the most potent piece of pure 魔法 in English literature is the much-引用するd passage in Keats's Nightingale about the casements 開始 on the perilous 泡，激怒すること. And nobody notices that the image seems to come from nowhere; that it appears 突然の after some almost 平等に irrelevant 発言／述べるs about Ruth; and that it has nothing in the world to do with the 支配する of the poem. If there is one place in the world where nobody could reasonably 推定する／予想する to find a nightingale, it is on a window-sill at the seaside. But it is only in the same sense that nobody would 推定する／予想する to find a 巨大（な）'s heart in a casket under the sea. Now, it would be very dangerous to 分類する the metaphors of the poets. When Shelley says that the cloud will rise 'like a child from the womb, like a ghost from the tomb,' it would be やめる possible to call the first a 事例／患者 of the coarse 原始の birth-myth and the second a 生き残り of the ghost-worship which became ancestor-worship. But it is the wrong way of 取引，協定ing with a cloud; and is liable to leave the learned in the 条件 of Polonius, only too ready to think it like a weasel, or very like a 鯨.
Two facts follow from this psychology of day-dreams, which must be kept in mind throughout their 開発 in mythologies and even 宗教s. First, these imaginative impressions are often 厳密に 地元の. So far from 存在 abstractions turned into allegories, they are often images almost concentrated into idols. The poet feels the mystery of a particular forest; not of the science of afforestation or the department of 支持を得ようと努めるd and forests. He worships the 頂点（に達する） of a particular mountain, not the abstract idea of 高度. So we find the god is not 単に water but often one special river; he may be the sea because the sea is 選び出す／独身 like a stream; the river that runs 一連の会議、交渉／完成する the world. 最終的に doubtless many deities are 大きくするd into elements; but they are something more than omnipresent. Apollo does not 単に dwell wherever the sun 向こうずねs; his home is on the 激しく揺する of Delphi. Diana is 広大な／多数の／重要な enough to be in three places at once, earth and heaven and hell, but greater is Diana of the Ephesians. This localised feeling has its lowest form in the mere fetish or talisman, such as millionaires put on their モーター-cars. But it can also harden into something like a high and serious 宗教, where it is connected with high and serious 義務s; into the gods of the city or even the gods of the hearth.
The second consequence is this; that in these pagan 教団s there is every shade of 誠実—and insincerity. In what sense 正確に／まさに did an Athenian really think he had to sacrifice to Pallas Athena? What scholar is really 確かな of the answer? In what sense did Dr. Johnson really think that he had to touch all the 地位，任命するs in the street or that he had to collect orange-peel? In what sense does a child really think that he せねばならない step on every 補欠／交替の／交替する 覆うing-石／投石する? Two things are at least 公正に／かなり （疑いを）晴らす. First, in simpler and いっそう少なく self-conscious times these forms could become more solid without really becoming more serious. Day-dreams could be 行為／法令／行動するd in 幅の広い daylight, with more liberty of artistic 表現; but still perhaps with something of the light step of the somnambulist. 包む Dr. Johnson in an antique mantle, 栄冠を与える him (by his 肉親，親類d 許可) with a garland, and he will move in 明言する／公表する under those 古代の skies of morning; touching a 一連の sacred 地位，任命するs carved with the 長，率いるs of the strange 終点 gods, that stand at the 限界s of the land and of the life of man. Make the child 解放する／自由な of the marbles and mosaics of some classic 寺s to play on a whole 床に打ち倒す inlaid with squares of 黒人／ボイコット and white; and he will willingly make this fulfilment of his idle and drifting daydream the （疑いを）晴らす field for a 墓／厳粛／彫る／重大な and graceful dance. But the 地位，任命するs and the 覆うing-石／投石するs are little more and little いっそう少なく real than they are under modern 限界s. They are not really much more serious for 存在 taken 本気で. They have the sort of 誠実 that they always had; the 誠実 of art as a symbol that 表明するs very real spiritualities under the surface of life. But they are only sincere in the same sense as art; not sincere in the same sense as morality. The eccentric's collection of orange-peel may turn to oranges in a Mediterranean festival or to golden apples in a Mediterranean myth. But they are never on the same 計画（する） with the difference between giving the orange to a blind beggar and carefully placing the orange-peel so that the beggar may 落ちる and break his 脚. Between these two things there is a difference of 肉親，親類d and not of degree. The child does not think it wrong to step on the 覆うing-石／投石する as he thinks it wrong to step on the dog's tail. And it is very 確かな that whatever jest or 感情 or fancy first 始める，決める Johnson touching the 木造の 地位，任命するs, he never touched 支持を得ようと努めるd with any of the feeling with which he stretched out his 手渡すs to the 木材／素質 of that terrible tree, which was the death of God and the life of man
As already 公式文書，認めるd, this does not mean that there was no reality or even no 宗教的な 感情 in such a mood. As a 事柄 of fact the カトリック教徒 Church has taken over with uproarious success the whole of this popular 商売／仕事 of giving people 地元の legends and はしけ 儀式の movements. In so far as all this sort of paganism was innocent and in touch with nature, there is no 推論する／理由 why it should not be patronised by patron saints as much as by pagan gods. And in any 事例／患者 there are degrees of 真面目さ in the most natural make-believe. There is all the difference between fancying there are fairies in the 支持を得ようと努めるd, which often only means fancying a 確かな 支持を得ようと努めるd as fit for fairies, and really 脅すing ourselves until we walk a mile rather than pass a house we have told ourselves is haunted. Behind all these things is the fact that beauty and terror are very real things and 関係のある to a real spiritual world; and to touch them at all, even in 疑問 or fancy, is to 動かす the 深い things of the soul. We all understand that and the pagans understood it. The point is that paganism did not really 動かす the soul except with these 疑問s and fancies, with the consequence that we to-day can have little beyond 疑問s and fancies about paganism. All the best critics agree that all the greatest poets, in pagan Hellas for example, had an 態度 に向かって their gods which is やめる queer and puzzling to men in the Christian 時代. There seems to be an 認める 衝突 between the god and the man; but everybody seems to be doubtful about which is the hero and which is the villain. This 疑問 does not 単に 適用する to a doubter like Euripides in the Bacchae; it 適用するs to a 穏健な 保守的な like Sophocles in the Antigone; or even to a 正規の／正選手 Tory and reactionary like Aristophanes in the Frogs. いつかs it would seem that the Greeks believed above all things in reverence, only they had nobody to 深い尊敬の念を抱く. But the point of the puzzle is this, that all this vagueness and variation arise from the fact that the whole thing began in fancy and in dreaming; and that there are no 支配するs of architecture for a 城 in the clouds.
This is the mighty and 支店ing tree called mythology which ramifies 一連の会議、交渉／完成する the whole world, whose remote 支店s under separate skies 耐える like coloured birds the 高くつく／犠牲の大きい idols of Asia and the half-baked fetishes of Africa and the fairy kings and princesses of the folk-tales of the forest, and buried まっただ中に vines and olives the Lares of the Latins, and carried on the clouds of Olympus the buoyant 最高位 of the gods of Greece. These are the myths: and he who has no sympathy with myths has no sympathy with men. But he who has most sympathy with myths will most fully realise that they are not and never were a 宗教, in the sense that Christianity or even Islam is a 宗教. They 満足させる some of the needs 満足させるd by a 宗教; and 顕著に the need for doing 確かな things at 確かな dates; the need of the twin ideas of festivity and 形式順守. But though they 供給する a man with a calendar they do not 供給する him with a creed. A man did not stand up and say 'I believe in Jupiter and Juno and Neptune,' etc., as he stands up and says 'I believe in God the Father Almighty,' and the 残り／休憩（する） of the Apostles Creed. Many believed in some and not in others, or more in some and いっそう少なく in others, or only in a very vague poetical sense in any. There was no moment when they were all collected into an 正統派の order which men would fight and be 拷問d to keep 損なわれていない. Still いっそう少なく did anybody ever say in that fashion: 'I believe in Odin and Thor and Freya,' for outside Olympus even the Olympian order grows cloudy and 大混乱／混沌とした. It seems （疑いを）晴らす to me that Thor was not a god at all but a hero. Nothing 似ているing a 宗教 would picture anybody 似ているing a god as groping like a pigmy in a 広大な／多数の／重要な cavern, that turned out to be the glove of a 巨大（な）. That is the glorious ignorance called adventure Thor may have been a 広大な／多数の／重要な adventurer; but to call him a god is like trying to compare Jehovah with Jack and the Beanstalk. Odin seems to have been a real barbarian 長，指導者, かもしれない of the Dark Ages after Christianity. Polytheism fades away at its fringes into fairy-tales or 野蛮な memories; it is not a thing like monotheism as held by serious monotheists. Again it does 満足させる the need to cry out on some uplifted 指名する or some noble memory in moments that are themselves noble and uplifted; such as the birth of a child or the saving of a city. But the 指名する was so used by many to whom it was only a 指名する. Finally it did 満足させる, or rather it 部分的に／不公平に 満足させるd, a thing very 深い in humanity indeed; the idea of 降伏するing something as the 部分 of the unknown 力／強力にするs; of 注ぐing of ワイン upon the ground, of throwing a （犯罪の）一味 into the sea; in a word, of sacrifice. It is the wise and worthy idea of not taking our advantage to the 十分な; of putting something in the other balance to ballast our 疑わしい pride, of 支払う／賃金ing tithes to nature for our land. This 深い truth of the danger of insolence, or 存在 too big for our boots, runs through all the 広大な／多数の／重要な Greek 悲劇s and makes them 広大な／多数の／重要な. But it runs 味方する by 味方する with an almost cryptic agnosticism about the real nature of the gods to be propitiated. Where that gesture of 降伏する is most magnificent, as の中で the 広大な／多数の／重要な Greeks, there is really much more idea that the man will be the better for losing the ox than that the god will be the better for getting it. It is said that in its grosser forms there are often 活動／戦闘s grotesquely suggestive of the god really eating the sacrifice. But this fact is falsified by the error that I put first in this 公式文書，認める on mythology. It is 誤解 the psychology of day-dreams. A child pretending there is a goblin in a hollow tree will do a 天然のまま and 構成要素 thing, like leaving a piece of cake for him. A poet might do a more dignified and elegant thing, like bringing to the god fruits 同様に as flowers. But the degree of 真面目さ in both 行為／法令／行動するs may be the same or it may 変化させる in almost any degree. The 天然のまま fancy is no more a creed than the ideal fancy is a creed. Certainly the pagan does not disbelieve like an atheist, any more than he believes like a Christian. He feels the presence of 力／強力にするs about which he guesses and invents. St. Paul said that the Greeks had one altar to an unknown god. But in truth all their gods were unknown gods. And the real break in history did come when St. Paul 宣言するd to them whom they had ignorantly worshipped.
The 実体 of all such paganism may be summarised thus. It is an 試みる／企てる to reach the divine reality through the imagination alone; in its own field 推論する／理由 does not 抑制する it at all. It is 決定的な to 見解（をとる） of all history that 推論する／理由 is something separate from 宗教 even in the most 合理的な／理性的な of these civilisations. It is only as an afterthought, when such 教団s are decadent or on the 防御の, that a few Neo-Platonists or a few Brahmins are 設立する trying to rationalise them, and even then only by trying to allegorise them. But in reality the rivers of mythology and philosophy run 平行の and do not mingle till they 会合，会う in the sea of Christendom. Simple secularists still talk as if the Church had introduced a sort of schism between 推論する／理由 and 宗教. The truth is that the Church was 現実に the first thing that ever tried to 連合させる 推論する／理由 and 宗教. There had never before been any such union of the priests and the philosophers. Mythology, then, sought god through the imagination; or sought truth by means of beauty, in the sense in which beauty 含むs much of the most grotesque ugliness. But the imagination has its own 法律s and therefore its own 勝利s, which neither logicians nor men of science can understand It remained true to that imaginative instinct through a thousand extravagances, through every 天然のまま cosmic pantomime of a pig eating the moon or the world 存在 削減（する） out of a cow, through all the dizzy convolutions and mystic malformations of Asiatic art, through all the stark and 星／主役にするing rigidity of Egyptian and Assyrian portraiture, through every 肉親，親類d of 割れ目d mirror of mad art that seemed to deform the world and 追い出す the sky, it remained true to something about which there can be no argument; something that makes it possible for some artist of some school to stand suddenly still before that particular deformity and say, 'My dream has come true.' Therefore do we all in fact feel that pagan or 原始の myths are infinitely suggestive, so long as we are wise enough not to 問い合わせ what they 示唆する. Therefore we all feel what is meant by Prometheus stealing 解雇する／砲火／射撃 from heaven, until some prig of a 悲観論者 or 進歩／革新的な person explains what it means. Therefore we all know the meaning of Jack and the Beanstalk, until we are told. In this sense it is true that it is the ignorant who 受託する myths, but only because it is the ignorant who 高く評価する／（相場などが）上がる poems. Imagination has its own 法律s and 勝利s; and a tremendous 力／強力にする began to 着せる／賦与する its images, whether images in the mind or in the mud, whether in the bamboo of the South Sea Islands or the marble of the mountains of Hellas. But there was always a trouble in the 勝利, which in these pages I have tried to analyse in vain; but perhaps I might in 結論 明言する／公表する it thus.
The crux and 危機 is that man 設立する it natural to worship; even natural to worship unnatural things. The posture of the idol might be stiff and strange; but the gesture of the worshipper was generous and beautiful. He not only felt freer when he bent; he 現実に felt taller when he 屈服するd. Henceforth anything that took away the gesture of worship would stunt and even maim him for ever. Henceforth 存在 単に 世俗的な would be a servitude and an inhibition. If man cannot pray he is gagged; if he cannot ひさまづく he is in アイロンをかけるs. We therefore feel throughout the whole of paganism a curious 二塁打 feeling of 信用 and 不信. When the man makes the gesture of salutation and of sacrifice, when he 注ぐs out the libation or 解除するs up the sword, he knows he is doing a worthy and a virile thing. He knows he is doing one of the things for which a man was made. His imaginative 実験 is therefore 正当化するd. But 正確に because it began with imagination, there is to the end something of mockery in it, and 特に in the 反対する of it. This mockery, in the more in 緊張した moments of the intellect, becomes the almost intolerable irony of Greek 悲劇. There seems a disproportion between the priest and the altar or between the altar and the god. The priest seems more solemn and almost more sacred than the god. All the order of the 寺 is solid and sane and 満足な to 確かな parts of our nature; except the very centre of it, which seems strangely mutable and 疑わしい, like a dancing 炎上. It is the first thought 一連の会議、交渉／完成する which the whole has been built; and the first thought is still a fancy and almost a frivolity. In that strange place of 会合, the man seems more statuesque than the statue. He himself can stand for ever in the noble and natural 態度 of the statue of the Praying Boy. But whatever 指名する be written on the pedestal, whether Zeus or Ammon or Apollo, the god whom he worships is Proteus.
The Praying Boy may be said to 表明する a need rather than to 満足させる a need. It is by a normal and necessary 活動／戦闘 that his 手渡すs are 解除するd; but it is no いっそう少なく a parable that his 手渡すs are empty. About the nature of that need there will be more to say; but at this point it may be said that perhaps after all this true instinct, that player and sacrifice are a liberty and an enlargement, 言及するs 支援する to that 広大な and half-forgotten conception of 全世界の／万国共通の fatherhood. which we have already seen everywhere fading from the morning sky. This is true; and yet it is not all the truth. There remains an indestructible instinct, in the poet as 代表するd by the pagan, that he is not 完全に wrong in localising his God. It is something in the soul of poetry if not of piety. And the greatest of poets, when he defined the poet, did not say that he gave us the universe or the 絶対の or the infinite; but, in his own larger language, a 地元の habitation and a 指名する. No poet is 単に a pantheist; those who are counted most pantheistic, like Shelley, start with some 地元の and particular image as the pagans did. After all, Shelley wrote of the skylark because it was a skylark. You could not 問題／発行する an 皇室の or international translation of it for use in South America, in which it was changed to an ostrich. So the mythological imagination moves as it were in circles, hovering either to find a place or to return to it. In a word, mythology is a search; it is something that 連合させるs a 頻発する 願望（する） with a 頻発する 疑問, mixing a most hungry 誠実 in the idea of 捜し出すing for a place with a most dark and 深い and mysterious levity about all the places 設立する. So far could the lonely imagination lead, and we must turn later to the lonely 推論する／理由. Nowhere along this road did the two ever travel together.
That is where all these things 異なるd from 宗教 or the reality in which these different dimensions met in a sort of solid. They 異なるd from the reality not in what they looked like but in what they were. A picture may look like a landscape; it may look in every 詳細（に述べる） 正確に／まさに like a landscape. The only 詳細（に述べる） in which it 異なるs is that it is not a landscape. The difference is only that which divides a portrait of Queen Elizabeth from Queen Elizabeth. Only in this mythical and mystical world the portrait could 存在する before the person; and the portrait was therefore more vague and doubtful. But anybody who has felt and fed on the atmosphere of these myths will know what I mean, when I say that in one sense they did not really profess to be realities. The pagans had dreams about realities; and they would have been the first to 収容する／認める, in their own words, that some （機の）カム through the gate of ivory and others through the gate of horn. The dreams do indeed tend to be very vivid dreams when they touch on those tender or 悲劇の things, which can really make a sleeper awaken with the sense that his heart has been broken in his sleep. They tend continually to hover over 確かな 熱烈な 主題s of 会合 and parting, of a life that ends in death or a death that is the beginning of life. Demeter wanders over a stricken world looking for a stolen child; Isis stretches out her 武器 over the earth in vain to gather the 四肢s of Osiris; and there is lamentation upon the hills for Atys and through the 支持を得ようと努めるd for Adonis. There mingles with all such 嘆く／悼むing the mystical and 深遠な sense that death can be a deliverer and an appeasement; that such death gives us a divine 血 for a renovating river and that all good is 設立する in 集会 the broken 団体／死体 of the god. We may truly call these foreshadowing; so long as we remember that foreshadowings are 影をつくる／尾行するs. And the metaphor of a 影をつくる／尾行する happens to 攻撃する，衝突する very 正確に／まさに the truth that is very 決定的な here. For a 影をつくる／尾行する is a 形態／調整; a thing which 再生するs 形態／調整 but not texture. These things were something like the real thing; and to say that they were like is to say that they were different. 説 something is like a dog is another way of 説 it is not a dog; and it is in this sense of 身元 that a myth is not a man. Nobody really thought of Isis as a human 存在, nobody really thought of Demeter as a historical character, nobody thought of Adonis as the 創立者 of a Church. There was no idea that any one of them had changed the world; but rather that their 頻発する death and life bore the sad and beautiful 重荷（を負わせる） of the changelessness of the world. Not one of them was a 革命, save in the sense of the 革命 of the sun and moon. Their whole meaning is 行方不明になるd if we do not see that they mean the 影をつくる／尾行するs that we are and the 影をつくる／尾行するs that we 追求する. In 確かな sacrificial and communal 面s they 自然に 示唆する what sort of a god might 満足させる them; but they do not profess to be 満足させるd. Anyone who says they do is a bad 裁判官 of poetry.
Those who talk about Pagan Christs have いっそう少なく sympathy with Paganism than with Christianity. Those who call these 教団s '宗教s,' and 'compare' them with the certitude and challenge of the Church have much いっそう少なく 評価 than we have of what made heathenism human, or of why classic literature is still something that hangs in the 空気／公表する like a song. It is no very human tenderness for the hungry to 証明する that hunger is the same as food. It is no very genial understanding of 青年 to argue that hope destroys the need for happiness. And it is utterly unreal to argue that these images in the mind, admired 完全に in the abstract, were even in the same world with a living man and a living polity that were worshipped because they were 固める／コンクリート. We might 同様に say that a boy playing at robbers is the same as a man in his first day in the ざん壕s; or that boy's first fancies about 'the not impossible she' are the same as the sacrament of marriage. They are fundamentally different 正確に／まさに where they are superficially 類似の; we might almost say they are not the same even when they are the same. They are only different because one is real and the other is not. I do not mean 単に that I myself believe that one is true and the other is not. I mean that one was never meant to be true in the same sense as the other. The sense in which it was meant to be true I have tried to 示唆する ばく然と here, but it is undoubtedly very subtle and almost indescribable. It is so subtle that the students who profess to put it up as a 競争相手 to our 宗教 行方不明になる the whole meaning and 趣旨 of their own 熟考する／考慮する. We know better than the scholars, even those of us who are no scholars, what was in that hollow cry that went 前へ／外へ over the dead Adonis and why the 広大な／多数の／重要な Mother had a daughter wedded to death. We have entered more 深く，強烈に than they into the Eleusinian Mysteries and have passed a higher grade, where gate within gate guarded the 知恵 of Orpheus. We know the meaning of all the myths. We know the last secret 明らかにする／漏らすd to the perfect 始める. And it is not the 発言する／表明する of a priest or a prophet 説 'These things are.' It is the 発言する／表明する of a dreamer and an idealist crying, 'Why cannot these things be?'
I have dwelt at some little length on this imaginative sort of paganism, which has （人が）群がるd the world with 寺s and is everywhere the parent of popular festivity. For the central history of civilisation, as I see it, consists of two その上の 行う／開催する／段階s before the final 行う／開催する／段階 of Christendom. The first was the struggle between this paganism and something いっそう少なく worthy than itself, and the second the 過程 by which it grew in itself いっそう少なく worthy. In this very 変化させるd and often very vague polytheism there was a 証拠不十分 of 初めの sin. Pagan gods were 描写するd as 投げ上げる／ボディチェックするing men like dice; and indeed they are 負担d dice. About sex 特に men are born unbalanced; we might almost say men are born mad. They scarcely reach sanity till they reach sanctity. This disproportion dragged 負かす／撃墜する the winged fancies; and filled the end of paganism with a mere filth and litter of spawning gods. But the first point to realise is that this sort of paganism had an 早期に 衝突／不一致 with another sort of paganism; and that the 問題／発行する of that essentially spiritual struggle really 決定するd the history of the world. ーするために understand it we must pass to a review of the other 肉親，親類d of paganism. It can be considered much more 簡潔に; indeed there is a very real sense in which the いっそう少なく that is said about it the better. If we have called the first sort of mythology the day-dream, we might very 井戸／弁護士席 call the second sort of mythology the nightmare.
Superstition recurs in all ages, and 特に in rationalistic ages. I remember defending the 宗教的な tradition against a whole 昼食 （米）棚上げする／（英）提議する of distinguished agnostics; and before the end of our conversation every one of them had procured from his pocket, or 展示（する）d on his watch-chain, some charm or talisman from which he 認める that he was never separated. I was the only person 現在の who had neglected to 供給する himself with a fetish. Superstition recurs in a rationalist age because it 残り／休憩（する）s on something which, if not 同一の with rationalism, is not unconnected with scepticism. It is at least very closely connected with agnosticism. It 残り／休憩（する）s on something that is really a very human and intelligible 感情, like the 地元の invocations of the numen in popular paganism. But it is an agnostic 感情, for it 残り／休憩（する）s on two feelings: first that we do not really know the 法律s of the universe; and second that they may be very different to all we call 推論する／理由. Such men realise the real truth that enormous things do often turn upon tiny things. When a whisper comes, from tradition or what not, that one particular tiny thing is the 重要な or 手がかり（を与える）, something 深い and not altogether senseless in human nature tells them that it is not ありそうもない. This feeling 存在するs in both the forms of paganism here under consideration. But when we come to the second form of it, we find it transformed and filled with another and more terrible spirit.
In 取引，協定ing with the はしけ thing called mythology, I have said little about the most disputable 面 of it; the extent to which such invocation of the spirits of the sea or the elements can indeed call spirits from the vasty 深い; or rather, (as the Shakespearean scoffer put it) whether the spirits come when they are called. I believe that I am 権利 in thinking that this problem, practical as it sounds, did not play a 支配的な part in the poetical 商売／仕事 of mythology. But I think it even more obvious, on the 証拠, that things of that sort have いつかs appeared, even if they were only 外見s. But when we come to the world of superstition, in a more subtle sense, there is a shade of difference; a 深くするing and a darkening shade. Doubtless most popular superstition is as frivolous as any popular mythology. Men do not believe as a dogma that God would throw a thunderbolt at them for walking under a ladder; more often they amuse themselves with the not very laborious 演習 of walking 一連の会議、交渉／完成する it. There is no more in it than what I have already adumbrated; a sort of airy agnosticism about the 可能性s of so strange a world. But there is another sort of superstition that does definitely look for results; what might be called a 現実主義の superstition. And with that the question of whether spirits do answer or do appear becomes much more serious. As I have said, it seems to me pretty 確かな that they いつかs do; but about that there is a distinction that has been the beginning of much evil in the world. Whether it be because the 落ちる has really brought men nearer to いっそう少なく 望ましい 隣人s in the spiritual world, or whether it is 単に that the mood of men eager or greedy finds it easier to imagine evil, I believe that the 黒人／ボイコット 魔法 of witchcraft has been much more practical and much いっそう少なく poetical than the white 魔法 of mythology. I fancy the garden of the witch has been kept much more carefully than the woodland of the nymph. I fancy the evil field has even been more 実りの多い／有益な than the good. To start with, some impulse, perhaps a sort of desperate impulse, drove men to the darker 力／強力にするs when 取引，協定ing with practical problems. There was a sort of secret and perverse feeling that the darker 力／強力にするs would really do things; that they had no nonsense about them. And indeed that popular 段階 正確に／まさに 表明するs the point. The gods of mere mythology had a 広大な／多数の／重要な 取引，協定 of nonsense about them. They had a 広大な／多数の／重要な 取引，協定 of good nonsense about them; in the happy and hilarious sense in which we talk of the nonsense of Jabberwocky or the Land where Jumblies live. But the man 協議するing a demon felt as many a man has felt in 協議するing a 探偵，刑事, 特に a 私立探偵; that it was dirty work but the work would really be done. A man did not 正確に／まさに go into the 支持を得ようと努めるd to 会合，会う a nymph; he rather went with the hope of 会合 a nymph. It was an adventure rather than an assignation. But the devil really kept his 任命s and even in one sense kept his 約束s; even if a man いつかs wished afterwards, like Macbeth, that he had broken them.
In the accounts given us of many rude or savage races we gather that the 教団 of demons often （機の）カム after the 教団 of deities, and even after the 教団 of one 選び出す／独身 and 最高の deity. It may be 嫌疑者，容疑者／疑うd that in almost all such places the higher deity is felt to be too far off for 控訴，上告 in 確かな petty 事柄s, and men invoke the spirits because they are in a more literal sense familiar spirits. But with the idea of 雇うing the demons who get things done, a new idea appears more worthy of the demons. It may indeed be truly 述べるd as the idea of 存在 worthy of the demons; of making oneself fit for their fastidious and exacting society. Superstition of the はしけ sort toys with the idea that some trifle, some small gesture such as throwing the salt, may touch the hidden spring that 作品 the mysterious 機械／機構 of the world. And there is after all something in the idea of such an Open Sesame. But with the 控訴，上告 to lower spirits comes the horrible notion that the gesture must not only be very small but very low; that it must be a monkey trick of an utterly ugly and unworthy sort. Sooner or later a man deliberately 始める，決めるs himself to do the most disgusting thing he can think of. It is felt that the extreme of evil will だまし取る a sort of attention or answer from the evil 力／強力にするs under the surface of the world. This is the meaning of most of the cannibalism in the world. For most cannibalism is not a 原始の or even a bestial habit. It is 人工的な and even artistic, a sort of art for art's sake. Men do not do it because they do not think it horrible; but, on the contrary, because they do think it horrible. They wish, in the most literal sense, to sup on horrors. That is why it is often 設立する that rude races like the Australian natives are not cannibals; while much more 精製するd and intelligent races, like the New Zealand Maories, occasionally are. They are 精製するd and intelligent enough to indulge いつかs in a self-conscious diabolism. But if we could understand their minds, or even really understand their language, we should probably find that they were not 事実上の／代理 as ignorant, that is as innocent cannibals. They are not doing it because they do not think it wrong, but 正確に because they do think it wrong. They are 事実上の／代理 like a Parisian decadent at a 黒人／ボイコット 集まり. But the 黒人／ボイコット 集まり has to hide 地下組織の from the presence of the real 集まり. In other words, the demons have really been in hiding since the coming of Christ on earth. The cannibalism of the higher barbarians is in hiding from the civilisation of the white man. But before Christendom, and 特に outside Europe, this was not always so. In the 古代の world the demons often wandered abroad like dragons. They could be 前向きに／確かに and 公然と enthroned as gods. Their enormous images could be 始める，決める up in public 寺s in the centre of populous cities. And all over the world the traces can be 設立する of this striking and solid fact, so curiously overlooked by the moderns who speak of all such evil as 原始の and 早期に in 進化, that as a 事柄 of fact some of the very highest civilisations of the world were the very places where the horns of Satan were exalted, not only to the 星／主役にするs but in the 直面する of the sun. Take for example the Aztecs and American Indians of the 古代の empires of Mexico and Peru. They were at least as (a)手の込んだ／(v)詳述する as Egypt or 中国 and only いっそう少なく lively than that central civilisation which is our own. But those who criticise that central civilisation (which is always their own civilisation) have a curious habit of not 単に doing their 合法的 義務 in 非難するing its 罪，犯罪s, but of going out of their way to idealise its 犠牲者s. They always assume that before the advent of Europe there was nothing anywhere but Eden. And Swinburne, in that spirited chorus of the nations in 'Songs before Sunrise,' used an 表現 about Spain in her South American conquests which always struck me as very strange. He said something about 'her sins and sons through sinless lands 分散させるd,' and how they 'made accursed the 指名する of man and thrice accursed the 指名する of God.' It may be reasonable enough that he should say the Spaniards were sinful, but why in the world should he say that the South Americans were sinless? Why should he have supposed that continent to be 排他的に 居住させるd by archangels or saints perfect in heaven? It would be a strong thing to say of the most respectable neighbourhood; but when we come to think of what we really do know of that society the 発言／述べる is rather funny. We know that the sinless priests of this sinless people worshipped sinless gods, who 受託するd as the nectar and ambrosia of their sunny 楽園 nothing but incessant human sacrifice …を伴ってd by horrible torments. We may 公式文書，認める also in the mythology of this American civilisation that element of 逆転 or 暴力／激しさ against instinct of which Dante wrote; which runs backwards everywhere through the unnatural 宗教 of the demons. It is 著名な not only in 倫理学 but in aesthetics. A South American idol was made as ugly as possible, as a Greek image was made as beautiful as possible. They were 捜し出すing the secret of 力／強力にする, by working backwards against their own nature and the nature of things. There was always a sort of yearning to carve at last, in gold or granite or the dark red 木材／素質 of the forests, a 直面する at which the sky itself would break like a 割れ目d mirror.
In any 事例／患者 it is （疑いを）晴らす enough that the painted and gilded civilisation of 熱帯の America systematically indulged in human sacrifice. It is by no means （疑いを）晴らす, so far as I know, that the Eskimos ever indulged in human sacrifice. They were not civilised enough. They were too closely 拘留するd by the white winter and the endless dark. 冷気／寒がらせる penury repressed their noble 激怒（する） and froze the genial 現在の of the soul. It was in brighter days and broader daylight that the noble 激怒（する） is 設立する unmistakably 激怒（する）ing. It was in richer and more 教えるd lands that the genial 現在の flowed on the altars, to be drunk by 広大な／多数の／重要な gods wearing goggling and grinning masks and called on in terror or torment by long cacophonous 指名するs that sound like laughter in hell. A warmer 気候 and a more 科学の cultivation were needed to bring 前へ／外へ these blooms; to draw up に向かって the sun the large leaves and flamboyant blossoms that gave their gold and crimson and purple to that garden, which Swinburne compares to the Hesperides. There was at least no 疑問 about the dragon.
I do not raise in this 関係 the special 論争 about Spain and Mexico; but I may 発言／述べる in passing that it 似ているs 正確に／まさに the question that must in some sense be raised afterwards about Rome and Carthage. In both 事例／患者s there has been a queer habit の中で the English of always 味方するing against the Europeans, and 代表するing the 競争相手 civilisation, in Swinburne's phrase, as sinless; when its sins were 明白に crying or rather 叫び声をあげるing to heaven. For Carthage also was a high civilisation, indeed a much more 高度に civilised civilisation. And Carthage also 設立するd that civilisation on a 宗教 of 恐れる, sending up everywhere the smoke of human sacrifice. Now it is very 権利 to rebuke our own race or 宗教 for 落ちるing short of our own 基準s and ideals. But it is absurd to pretend that they fell lower than the other races and 宗教s that professed the very opposite 基準s and ideals. There is a very real sense in which the Christian is worse than the heathen, the Spaniard worse than the Red Indian, or even the Roman 潜在的に worse than the Carthaginian. But there is only one sense in which he is worse; and that is not in 存在 前向きに／確かに worse. The Christian is only worse because it is his 商売／仕事 to be better.
This inverted imagination produces things of which it is better not to speak. Some of them indeed might almost be 指名するd without 存在 known; for they are of that extreme evil which seems innocent to the innocent. They are too 残忍な even to be indecent. But without dwelling much longer in these dark corners, it may be 公式文書，認めるd as not irrelevant here that 確かな anti-human antagonisms seem to recur in this tradition of 黒人／ボイコット 魔法. There may be 嫌疑者，容疑者／疑うd as running through it everywhere, for instance, a mystical 憎悪 of the idea of childhood. People would understand better the popular fury against the witches, if they remembered that the malice most 一般的に せいにするd to them was 妨げるing the birth of children. The Hebrew prophets were perpetually 抗議するing against the Hebrew race relapsing into an idolatry that 伴う／関わるd such a war upon children; and it is probable enough that this abominable apostasy from the God of イスラエル has occasionally appeared in イスラエル since, in the form of what is called ritual 殺人; not of course by any 代表者／国会議員 of the 宗教 of Judaism, but by individual and irresponsible diabolists who did happen to be Jews. This sense that the 軍隊s of evil 特に 脅す childhood is 設立する again in the enormous 人気 of the Child 殉教者 of the Middle Ages. Chaucer did but give another 見解／翻訳／版 of a very 国家の English legend, when he conceived the wickedest of all possible witches as the dark 外国人 woman watching behind her high lattice and 長，率いるing, like the babble of a brook 負かす／撃墜する the stony street, the singing of little St. Hugh.
Anyhow the part of such 憶測s that 関心s this story 中心d 特に 一連の会議、交渉／完成する that eastern end of the Mediterranean, where the nomads had turned 徐々に into 仲買人s and had begun to 貿易（する） with the whole world. Indeed in the sense of 貿易（する） and travel and 植民地の 拡張, it already had something like an empire of the whole world. Its purple dye, the emblem of its rich pomp and 高級な, had 法外なd the wares which were sold far away まっただ中に the last crags of Cornwall and the sails that entered the silence of tropic seas まっただ中に all the mystery of Africa. It might be said truly to have painted the 地図／計画する purple. It was already a world-wide success, when the princes of Tyre would hardly have troubled to notice that one of their princesses had condescended to marry the 長，指導者 of some tribe called Judah; when the merchants of its African outpost would only have curled their bearded and Semitic lips with a slight smile at the について言及する of a village called Rome. And indeed no two things could have seemed more distant from each other, not only in space but in Spirit, than the monotheism of the Palestinian tribe and the very virtues of the small Italian 共和国. There was but one thing between them; and the thing which divided them has 部隊d them. Very さまざまな and 相いれない were the things that could be loved by the 領事s of Rome and the prophets of イスラエル; but they were at one in what they hated. It is very 平易な in both 事例／患者s to 代表する that 憎悪 as something 単に hateful. It is 平易な enough to make a 単に 厳しい and 残忍な 人物／姿／数字 either of Elijah raving above the 虐殺（する） of Carmel or Cato 雷鳴ing against the 恩赦，大赦 of Africa. These men had their 制限s and their 地元の passions; but this 批評 of them is unimaginative and therefore unreal. It leaves out something, something 巨大な and 中間の, 直面するing east and west and calling up this passion in its eastern and western enemies; and that something is the first 支配する of this 一時期／支部.
The civilisation that 中心d in Tyre and Sidon was above all things practical. It has left little in the way of art and nothing in the way of poetry. But it prided itself upon 存在 very efficient; and it followed in its philosophy and 宗教 that strange and いつかs secret train of thought which we have already 公式文書，認めるd in those who look for 即座の 影響s. There is always in such a mentality an idea that there is a short 削減（する） to the secret of all success; something that would shock the world by this sort of shameless thoroughness. They believed, in the appropriate modern phrase, in people who 配達するd the goods. In their 取引 with their god Moloch, they themselves were always careful to 配達する the goods. It was an 利益／興味ing 処理／取引, upon which we shall have to touch more than once in the 残り／休憩（する） of the narrative; it is enough to say here that it 伴う／関わるd the theory I have 示唆するd, about a 確かな 態度 に向かって children. This was what called up against it in 同時の fury the servant of one God in パレスチナ and the 後見人s of all the 世帯 gods in Rome This is what challenged two things 自然に so much divided by every sort of distance and disunion, whose union was to save the world.
I have called the fourth and final 分割 of the spiritual elements into which I should divide heathen humanity by the 指名する of The Philosophers. I 自白する that it covers in my mind much that would 一般に be 分類するd さもなければ; and that what are here called philosophies are very often called 宗教s. I believe however that my own description will be 設立する to be much the more 現実主義の and not the いっそう少なく respectful. But we must first take philosophy in its purest and clearest form that we may trace its normal 輪郭（を描く）; and that is to be 設立する in the world of the purest and clearest 輪郭（を描く）s, that culture of the Mediterranean of which we have been considering the mythologies and idolatries in the last two 一時期／支部s.
Polytheism, or that 面 of paganism, was never to the pagan what Catholicism is to the カトリック教徒. It was never a 見解（をとる） of the universe 満足させるing all 味方するs of life; a 完全にする and コンビナート／複合体 truth with something to say about everything. It was only a satisfaction of one 味方する of the soul of man, even if we call it the 宗教的な 味方する; and I think it is truer to call it the imaginative 味方する. But this it did 満足させる; in the end it 満足させるd it to satiety. All that world was a tissue of interwoven tales and 教団s, and there ran in and out of it, as we have already seen, that 黒人／ボイコット thread の中で its more blameless colours; the darker paganism that was really diabolism. But we all know that this did not mean that all pagan men thought of nothing but pagan gods. 正確に because mythology only 満足させるd one mood, they turned in other moods to something 全く different. But it is very important to realise that it was 全く different. It was too different to be inconsistent. It was so 外国人 that it did not 衝突／不一致. While a 暴徒 of people were 注ぐing on a public holiday to the feast of Adonis or the games in honour of Apollo, this or that man would prefer to stop at home and think out a little theory about the nature of things. いつかs his hobby would even take the form of thinking about the nature of God; or even in that sense about the nature of the gods. But he very seldom thought of pitting his nature of the gods against the gods of nature.
It is necessary to 主張する on this abstraction in the first student of abstractions. He was not so much antagonistic as absent-minded. His hobby might be the universe; but at first the hobby was as 私的な as if it had been numismatics or playing draughts. And even when his 知恵 （機の）カム to be a public 所有／入手, and almost a political 状況／情勢, it was very seldom on the same 計画（する） as the popular and 宗教的な 会・原則s. Aristotle, with his colossal ありふれた sense, was perhaps the greatest of all philosophers; certainly the most practical of all philosophies But Aristotle would no more have 始める，決める up the 絶対の 味方する by 味方する with the Apollo of Delphi, as a 類似の or 競争相手 宗教, than Archimedes would have thought of setting up the lever as a sort of idol or fetish to be 代用品，人d for the Palladium of the city. Or we might 同様に imagine Euclid building an altar to an isosceles triangle, or 申し込む／申し出ing sacrifices to the square of the hypotenuse. The one man meditated on metaphysics as the other man did on mathematics; for the love of truth or for curiosity or for the fun of the thing. But that sort of fun never seems to have 干渉するd very much with the other sort of fun; the fun of dancing or singing to celebrate some rascally romance about Zeus becoming a bull or a swan. It is perhaps the proof of a 確かな superficiality and even insincerity about the popular polytheism, that men could be philosophers and even sceptics without 乱すing it. These thinkers could move the 創立／基礎s of the world without altering even the 輪郭（を描く） of that coloured cloud that hung above it in the 空気／公表する.
For the thinkers did move the 創立／基礎s of the world, even when a curious 妥協 seemed to 妨げる them from moving the 創立／基礎s of the city. The two 広大な／多数の／重要な philosophers of antiquity do indeed appear to us as defenders of sane and even of sacred ideas; their maxims often read like the answers to 懐疑的な questions too 完全に answered to be always 記録，記録的な／記録するd. Aristotle 絶滅するd a hundred anarchists and nature-worshipping cranks by the 根底となる 声明 that man is a political animal. Plato in some sense 心配するd the カトリック教徒 realism, as attacked by the heretical nominalism, by 主張するing on the 平等に 根底となる fact that ideas are realities; that ideas 存在する just as men 存在する. Plato however seemed いつかs almost to fancy that ideas 存在する as men do not 存在する; or that the men need hardly be considered where they 衝突 with the ideas. He had something of the social 感情 that we call Fabian in his ideal of fitting the 国民 to the city. Like an imaginary 長，率いる to an ideal hat; and 広大な／多数の／重要な and glorious as he remains, he has been the Father of all faddists. Aristotle 心配するd more fully the sacramental sanity that was to 連合させる the 団体／死体 and the soul of things; for he considered the nature of men 同様に as the nature of morals, and looked to the 注目する，もくろむs 同様に as to the light. But though these 広大な／多数の／重要な men were in that sense 建設的な and 保守的な, they belonged to a world where thought was 解放する／自由な to the point of 存在 fanciful. Many other 広大な／多数の／重要な intellects did indeed follow them, some exalting an abstract 見通し of virtue, others に引き続いて more rationalistically the necessity of the human 追跡 of happiness. The former had the 指名する of Stoics; and their 指名する has passed into a proverb for what is indeed one of the main moral ideals of mankind: that of 強化するing the mind itself until it is of a texture to resist calamity or even 苦痛. But it is 認める that a 広大な／多数の／重要な number of the philosophers degenerated into what we still call sophists. They became a sort of professional sceptics who went about asking uncomfortable questions, and were handsomely paid for making themselves a nuisance to normal people. It was perhaps an 偶発の resemblance to such 尋問 quacks that was 責任がある the unpopularity of the 広大な／多数の／重要な Socrates; whose death might seem to 否定する the suggestion of the 永久の 一時休戦 between the philosophers and the gods. But Socrates did not die as a monotheist who 公然と非難するd polytheism; certainly not as a prophet who 公然と非難するd idols. It is （疑いを）晴らす to anyone reading between the lines that there was some notion, 権利 or wrong, of a 純粋に personal 影響（力） 影響する／感情ing morals and perhaps politics The general 妥協 remained, whether it was that the Greeks thought their myths a joke or that they thought their theories a joke. There was never any 衝突／不一致 in which one really destroyed the other, and there was never any combination in which one was really reconciled with the other. They certainly did not work together; if anything the philosopher was a 競争相手 of the priest. But both seemed to have 受託するd a sort of 分離 of 機能（する）／行事s and remained parts of the same social system. Another important tradition descends from Pythagoras; who is 重要な because he stands nearest to the Oriental mystics who must be considered in their turn. He taught a sort of mysticism of mathematics, that number is the ultimate reality; but he also seems to have taught the transmigration of souls like the Brahmins; and to have left to his 信奉者s 確かな 伝統的な tricks of vegetarianism and water-drinking very ありふれた の中で the eastern 下落するs, 特に those who 人物／姿／数字 in 流行の／上流の 製図／抽選-rooms, like those of the later Roman Empire. But in passing to eastern 下落するs, and the somewhat different atmosphere of the east, we may approach a rather important truth by other path.
One of the 広大な／多数の／重要な philosophers said that it would be 井戸／弁護士席 if philosophers were kings, or kings were philosophers. He spoke as of something too good to be true; but, as a 事柄 of fact, it not unfrequently was true. A 確かな type, perhaps too little noticed in history, may really be called the 王室の philosopher. To begin with, apart from actual 王族, it did occasionally become possible for the 下落する, though he was not what we call a 宗教的な 創立者, to be something like a political 創立者. And the 広大な／多数の／重要な example of this, one of the very greatest in the world, will with the very thought of it carry us thousands of miles across the 広大な spaces of Asia to that very wonderful and in some ways that very wise world of ideas and 会・原則s, which we 解任する somewhat cheaply when we talk of 中国. Men have served many very strange gods; and 信用d themselves loyally to many ideals and even idols. 中国 is a society that has really chosen to believe in intellect. It has taken intellect 本気で; and it may be that it stands alone in the world. From a very 早期に age it 直面するd the 窮地 of the king and the philosopher by 現実に 任命するing a philosopher to advise the king. It made a public 会・原則 out of a 私的な individual, who had nothing in the world to do but to be 知識人. It had and has, of course, many other things on the same pattern. It creates all 階級s and 特権s by public examination; it has nothing that we call an aristocracy; it is a 僕主主義 支配するd by an intelligensia. But the point here is that it had philosophers to advise kings; and one of those philosophers must have been a 広大な／多数の／重要な philosopher and a 広大な／多数の／重要な 政治家.
Confucius was not a 宗教的な 創立者 or even a 宗教的な teacher; かもしれない not even a 宗教的な man. He was not an atheist; he was 明らかに what we call an agnostic. But the really 決定的な point is that it is utterly irrelevant to talk about his 宗教 at all. It is like talking of theology as the first thing in the story of how Rowland Hill 設立するd the 郵便の system or Baden Powell organised the Boy Scouts. Confucius was not there to bring a message from heaven to humanity, but to organise 中国; and he must have organised it exceedingly 井戸／弁護士席. It follows that he dealt much with morals; but he bound them up 厳密に with manners. The peculiarity of his 計画／陰謀 and of his country, in which it contrasts with its 広大な／多数の／重要な pendant the system of Christendom, is that he 主張するd on perpetuating an 外部の life with all its forms, that outward 連続 might 保存する 内部の peace. Anyone who knows how much habit has to do with health, of mind 同様に as 団体／死体, will see the truth in his idea. But he will also see that the ancestor-worship and the reverence for the Sacred Emperor were habits and not creeds. It is 不公平な to the 広大な／多数の／重要な Confucius to say he was a 宗教的な 創立者. It is even 不公平な to him to say he was not a 宗教的な 創立者. It is as 不公平な as going out of one's way to say that Jeremy Bentham was not a Christian 殉教者.
But there is a class of most 利益／興味ing 事例／患者s in which philosophers were kings, and not 単に the friends of kings. The combination is not 偶発の. It has a 広大な／多数の／重要な 取引，協定 to do with this rather elusive question of the 機能（する）／行事 of the philosopher. It 含む／封じ込めるs in it some hint of why philosophy and mythology seldom （機の）カム to an open 決裂. It was not only because there was something a little frivolous about the mythology. It was also because there was something a little supercilious about the philosopher. He despised the myths, but he also despised the 暴徒; and thought they ふさわしい each other. The pagan philosopher was seldom a man of the people, at any 率 in spirit; he was seldom a 民主主義者 and often a bitter critic of 僕主主義. He had about him an 空気／公表する of aristocratic and humane leisure; and his part was most easily played by men who happened to be in such a position. It was very 平易な and natural for a prince or a 目だつ person to play at 存在 as philosophical as Hamlet or Theseus in the Midsummer Night's Dream. And from very 早期に ages we find ourselves in the presence of these princely 知識人s. In fact, we find one of them in the very first 記録，記録的な／記録するd ages of the world; sitting on the primeval 王位 that looked over 古代の Egypt.
The most 激しい 利益／興味 of the 出来事/事件 of Akenahten, 一般的に called the 異端者 Pharaoh, lies in the fact that he was the one example, at any 率 before Christian times, of one of these 王室の philosophers who 始める，決める himself to fight popular mythology in the 指名する of 私的な philosophy. Most of them assumed the 態度 of Marcus Aurelius, who is in many ways the model of this sort of 君主 and 下落する. Marcus Aurelius has been 非難するd for 許容するing the pagan amphitheatre or the Christian 殉教／苦難s. But it was characteristic; for this sort of man really thought of popular 宗教 just as he thought of popular circuses. Of him Professor Phillimore has profoundly said 'a 広大な／多数の／重要な and good man—and he knew it.' The 異端者 Pharaoh had a philosophy more earnest and perhaps more humble. For there is a corollary to the conception of 存在 too proud to fight. It is that the humble have to do most of the fighting. Anyhow, the Egyptian prince was simple enough to take his own philosophy 本気で, and alone の中で such 知識人 princes he 影響する／感情d a sort of クーデター d'etat; 投げつけるing 負かす／撃墜する the high gods of Egypt with one 皇室の gesture and 解除するing up for all men, like a 炎ing mirror of monotheistic truth, the レコード of the 全世界の／万国共通の sun. He had other 利益／興味ing ideas often to be 設立する in such idealists. In the sense in which we speak of a Little Englander he was a Little Egypter. In art he was a realist because he was an idealist; for realism is more impossible than any other ideal. But after all there 落ちるs on him something of the 影をつくる／尾行する of Marcus Aurelius, stalked by the 影をつくる／尾行する of Professor Phillimore. That is the 事柄 with this noble sort of prince is that he has nowhere やめる escaped 存在 something of a prig. Priggishness is so pungent a smell that it 粘着するs まっただ中に the faded spices even to an Egyptian mummy. That was the 事柄 with the 異端者 Pharaoh, as with a good many other 異端者s, was that he probably never paused to ask himself whether there was anything in the popular beliefs and tales of people いっそう少なく educated than himself. And, as already 示唆するd, there was something in them. There was a real human hunger in all that element of feature and locality, that 行列 of deities like enormous pet animals, in that unwearied watching at 確かな haunted 位置／汚点／見つけ出すs, in all the many wanderings of mythology. Nature may not have the 指名する of Isis; Isis may not be really looking for Osiris. But it is true that Nature is really looking for something; Nature is always looking for the supernatural. Something much more 限定された was to 満足させる that need; but a dignified 君主 with a レコード of the sun did not 満足させる it. The 王室の 実験 failed まっただ中に a roaring reaction of popular superstitions, in which the priests rose on the shoulders of the people and 上がるd the 王位 of the kings.
The next 広大な／多数の／重要な example I shall take of the princely 下落する is Gautama, the 広大な／多数の／重要な Lord Buddha. I know he is not 一般に classed 単に with the philosophers; but I am more and more 納得させるd from all （警察などへの）密告，告訴（状） that reaches me, that this is the real 解釈／通訳 of his 巨大な importance. He was by far the greatest and the best of these 知識人s born in the purple. His reaction was perhaps the noblest and most sincere of all the resultant 活動／戦闘s of that combination of thinkers and of 王位s. For his reaction was renunciation. Marcus Aurelius was content to say, with a 精製するd irony, that even in a palace life could be lived 井戸／弁護士席. The fierier Egyptian king 結論するd that it could be lived even better after a palace 革命. But the 広大な／多数の／重要な Gautama was the only one of them who 証明するd he could really do without his palace. One fell 支援する on toleration and the other on 革命. But after all there is something more 絶対の about abdication. Abdication is perhaps the one really 絶対の 活動／戦闘 of an 絶対の 君主. The Indian prince, 後部d in Oriental 高級な and pomp, deliberately went out and lived the life of a beggar. That is magnificent, but it is not war; that is, it is not やむを得ず a Crusade in the Christian sense. It does not decide the question of whether the life of a beggar was the life of a saint or the life of a philosopher. It does not decide whether this 広大な／多数の／重要な man is really to go into the tub of Diogenes or the 洞穴 of St. Jerome. Now those who seem to be nearest to the 熟考する／考慮する of Buddha, and certainly those who 令状 most 明確に and intelligently about him, 納得させる me for one that he was 簡単に a philosopher who 設立するd a successful school of philosophy, and was turned into a sort of divus or sacred 存在 単に by the more mysterious and unscientific atmosphere of all such traditions in Asia. So that it is necessary to say at this point a word about that invisible yet vivid 国境-line that we cross in passing from the Mediterranean into the mystery of the East.
Perhaps there are no things out of which we get so little of the truth as the truisms; 特に when they are really true. We are all in the habit of 説 確かな things about Asia, which are true enough but which hardly help us because we do not understand their truth; as that Asia is old or looks to the past or is not 進歩／革新的な. Now it is true that Christendom is more 進歩／革新的な, in a sense that has very little to do with the rather 地方の notion of an endless fuss of political 改良. Christendom does believe, for Christianity does believe, that man can 結局 get somewhere, here or hereafter, or in さまざまな ways によれば さまざまな doctrines. The world's 願望（する） can somehow be 満足させるd as 願望（する）s are 満足させるd, whether by a new life or an old love or some form of 肯定的な 所有／入手 and fulfilment. For the 残り／休憩（する）, we all know there is a rhythm and not a mere 進歩 in things, that things rise and 落ちる; only with us the rhythm is a 公正に／かなり 解放する／自由な and incalculable rhythm. For most of Asia the rhythm has 常習的な into a 再発. It is no longer 単に a rather topsy-turvy sort of world; it is a wheel. What has happened to all those 高度に intelligent and 高度に civilised peoples is that they have been caught up in a sort of cosmic rotation, of which the hollow 中心 is really nothing. In that sense the worst part of 存在 is that it may just 同様に go on like that forever. That is what we really mean when we say that Asia is old or unprogressive or looking backwards. That is why we see even her curved swords as arcs broken from that blinding wheel; why we see her serpentine ornament as returning everywhere, like a snake that is never 殺害された. It has very little to do with the political varnish of 進歩; all Asiatics might have 最高の，を越す-hats on their 長，率いるs but if they had this spirit still in their hearts, they would only think the hats would 消える and come 一連の会議、交渉／完成する again like the 惑星s; not that running after a hat could lead them to heaven or even to home.
Now when the genius of Buddha arose to を取り引きする the 事柄, this sort of cosmic 感情 was already ありふれた to almost everything in the east. There was indeed the ジャングル of an extraordinarily extravagant and almost asphyxiating mythology. にもかかわらず it is possible to have more sympathy with this popular fruitfulness in folk-lore than with some of the higher 悲観論主義 that might have withered it. It must always be remembered, however, when all fair allowances are made, that a 広大な／多数の／重要な 取引，協定 of spontaneous eastern imagery really is idolatry; the 地元の and literal worship of an idol. This is probably not true of the 古代の Brahminical system, at least as seen by Brahmins. But that phrase alone will remind us of a reality of much greater moment. This 広大な／多数の／重要な reality is the Caste System of 古代の India. It may have had some of the practical advantages of the Guild System of 中世 Europe. But it contrasts not only with that Christian 僕主主義, but with every extreme type of Christian aristocracy, in the fact that it does really conceive the social 優越 as a spiritual 優越. This not only divides it fundamentally from the fraternity of Christendom, but leaves it standing like a mighty and terraced mountain of pride between the 比較して egalitarian levels both of Islam and of 中国. But the fixity of this 形式 through thousands of years is another illustration of that spirit of repetition that has 示すd time from time immemorial. Now we may also 推定する the prevalence of another idea which we associate with the Buddhists as 解釈する／通訳するd by the Theosophists. As a fact, some of the strictest Buddhists repudiate the idea and still more scornfully repudiate the Theosophists. But whether the idea is in Buddhism, or only in the birthplace of Buddhism, or only in a tradition or a travesty of Buddhism, it is an idea 完全に proper to this 原則 of 再発. I mean of course the idea of Reincarnation.
But Reincarnation is not really a mystical idea. It is not really a transcendental idea, or in that sense a 宗教的な idea. Mysticism conceives something transcending experience; 宗教 捜し出すs glimpses of a better good or a worse evil than experience can give. Reincarnation need only 延長する experiences in the sense of repeating them. It is no more transcendental for a man to remember what he did in Babylon before he was born than to remember what he did in Brixton before he had a knock on the 長，率いる. His 連続する lives need not be any more than human lives, under whatever 制限s 重荷（を負わせる） human life. It has nothing to do with seeing God or even conjuring up the devil. In other words, reincarnation as such does not やむを得ず escape from the wheel of 運命, in some sense it is the wheel of 運命 And whether it was something that Buddha 設立するd, or something that Buddha 設立する, or something that Buddha 完全に 放棄するd when he 設立する, it is certainly something having the general character of that Asiatic atmosphere in which he had to play his part. And the part he played was that of an 知識人 philosopher, with a particular theory about the 権利 知識人 態度 に向かって it.
I can understand that Buddhists might resent the 見解（をとる） that Buddhism is 単に a philosophy, if we understand by a philosophy 単に an 知識人 game such as Greek sophists played, 投げ上げる／ボディチェックするing up worlds and catching them like balls. Perhaps a more exact 声明 would be that Buddha was a man who made a metaphysical discipline; which might even be called a psychological discipline. He 提案するd a way of escaping from all this 頻発する 悲しみ; and that was 簡単に by getting rid of the delusion that is called 願望（する）. It was emphatically not that we should get what we want better by 抑制するing our impatience for part of it, or that we should get it in a better way or in a better world. It was emphatically that we should leave off wanting it. If once a man realised that there is really no reality, that everything, 含むing his soul, is in 解散 at every instant, he would 心配する 失望 and be intangible to change, 存在するing (in so far as he could be said to 存在する) in a sort of ecstasy of 無関心／冷淡. The Buddhists call this beatitude and we will not stop our story to argue the point; certainly to us it is indistinguishable from despair. I do not see, for instance, why the 失望 of 願望（する） should not 適用する as much to the most benevolent 願望（する）s as to the most selfish ones. Indeed the Lord of Compassion seems to pity people for living rather than for dying. For the 残り／休憩（する）, an intelligent Buddhist wrote 'the explanation of popular Chinese and Japanese Buddhism is that it is not Buddhism.' That has doubtless 中止するd to be a mere philosophy, but only by becoming a mere mythology. One thing is 確かな ; it has never become anything remotely 似ているing what we call a Church.
It will appear only a jest to say that all 宗教的な history has really been a pattern of noughts and crosses. But I do not by noughts mean nothings, but only things that are 消極的な compared with the 肯定的な 形態／調整 or pattern of the other. And though the symbol is of course only a coincidence, it is a coincidence that really does 同時に起こる／一致する. The mind of Asia can really be 代表するd by a 一連の会議、交渉／完成する , if not in the sense of a cypher at least of a circle. The 広大な／多数の／重要な Asiatic symbol of a serpent with its tail in its mouth is really a very perfect image of a 確かな idea of まとまり and 再発 that does indeed belong to the Eastern philosophies and 宗教s. It really is a curve that in one sense 含むs everything, and in another sense comes to nothing. In that sense it does 自白する, or rather 誇る, that all argument is an argument in a circle. And though the 人物／姿／数字 is but a symbol, we can see how sound is the 象徴的な sense that produces it, the 平行の symbol of the Wheel of Buddha 一般に called the Swastika The cross is a thing at 権利 angles pointing boldly in opposite directions; but the Swastika is the same thing in the very 行為／法令／行動する of returning to the 頻発する curve. That crooked cross is in fact a cross turning into a wheel. Before we 解任する even these symbols as if they were 独断的な symbols, we must remember how 激しい was the imaginative instinct that produced them or selected them both in the east and the west. The cross has become something more than a historical memory; it does 伝える, almost as by a mathematical diagram, the truth about the real point at 問題／発行する; the idea of a 衝突 stretching outwards into eternity. It is true, and even tautological, to say that the cross is the crux of the whole 事柄.
In other words the cross, in fact 同様に as 人物／姿／数字, does really stand for the idea of breaking out of the circle that is everything and nothing. It does escape from the circular argument by which everything begins and ends in the mind. Since we are still 取引，協定ing in symbols, it might be put in a parable in the form of that story about St. Francis, which says that the birds 出発／死ing with his benediction could wing their way into the infinites of the four 勝利，勝つd of heaven, their 跡をつけるs making a 広大な cross upon the sky; for compared with the freedom of that flight of birds, the very 形態／調整 of the Swastika is like a kitten chasing its tail. In a more popular allegory, we might say that when St. George thrust his spear into the monster's jaws, he broke in upon the 孤独 of the self-devouring serpent and gave it something to bite besides its own tail. But while many fancies might be used as 人物／姿／数字s of the truth, the truth itself is abstract and 絶対の; though it is not very 平易な to sum up except by such 人物／姿／数字s. Christianity does 控訴，上告 to a solid truth outside itself; to something which is in that sense 外部の 同様に as eternal. It does 宣言する that things are really there; or in other words that things are really things—In this Christianity is at one with ありふれた sense; but all 宗教的な history shows that this ありふれた sense 死なせる／死ぬs except where there is Christianity to 保存する it.
It cannot さもなければ 存在する, or at least 耐える, because mere thought does not remain sane. In a sense it becomes too simple to be sane. The 誘惑 of the philosophers is 簡単 rather than subtlety. They are always attracted by insane simplifications, as men 均衡を保った above abysses are fascinated by death and nothingness and the empty 空気／公表する. It needed another 肉親，親類d of philosopher to stand 均衡を保った upon the pinnacle of the 寺 and keep his balance without casting himself 負かす／撃墜する. One of these obvious, these too obvious explanations is that everything is a dream and a delusion and there is nothing outside the ego. Another is that all things recur; another, which is said to be Buddhist and is certainly Oriental, is the idea that what is the 事柄 with us is our 創造, in the sense of our coloured differentiation and personality, and that nothing will be 井戸／弁護士席 till we are again melted into one まとまり. By this theory, in short, the 創造 was the 落ちる. It is important 歴史的に because it was 蓄える／店d up in the dark heart of Asia and went 前へ／外へ at さまざまな times in さまざまな forms over the 薄暗い 国境s of Europe. Here we can place the mysterious 人物／姿／数字 of Manes or Manichaeus, the mystic of inversion, whom we should call a 悲観論者, parent of many sects and heresies; here, in a higher place, the 人物／姿／数字 of Zoroaster. He has been popularly identified with another of these too simple explanations; the equality of evil and good, balanced and 戦う／戦いing in every 原子. He also is of the school of 下落するs that may be called mystics; and from the same mysterious Persian garden （機の）カム upon ponderous wings Mithras, the unknown god, to trouble the last twilight of Rome.
That circle or レコード of the sun 始める，決める up in the morning of the world by the remote Egyptian has been a mirror and a model for all the philosophers. They have made many things out of it, and いつかs gone mad about it, 特に when as in these eastern 下落するs the circle became a wheel going 一連の会議、交渉／完成する and 一連の会議、交渉／完成する in their 長，率いるs. But the point about them is that they all think that 存在 can be 代表するd by a diagram instead of a 製図／抽選; and the rude 製図／抽選s of the childish myth-製造者s are a sort of 天然のまま and spirited 抗議する against that 見解（をとる）. They cannot believe that 宗教 is really not a pattern but a picture. Still いっそう少なく can they believe that it is a picture of something that really 存在するs outside our minds. いつかs the philosophy paints the レコード all 黒人／ボイコット and calls himself a 悲観論者; いつかs he paints it all white and calls himself an 楽天主義者; いつかs he divides it 正確に／まさに into halves of 黒人／ボイコット and white and calls himself a dualist, like those Persian mystics to whom I wish there were space to do 司法（官）. 非，不，無 of them could understand a thing that began to draw the 割合s just as if they were real 割合s, 性質の／したい気がして in the living fashion which the mathematical draughtsman would call disproportionate. Like the first artist in the 洞穴, it 明らかにする／漏らすd to incredulous 注目する，もくろむs the suggestion of a new 目的 in what looked like a wildly crooked pattern; he seemed only to be distorting his diagram, when he began for the first time in all the ages to trace the lines of a form—and of a 直面する.
The materialist theory of history, that all politics and 倫理学 are the 表現 of 経済的なs, is a very simple fallacy indeed. It consists 簡単に of 混乱させるing the necessary 条件s of life with the normal 最大の関心事s of life, that are やめる a different thing. It is like 説 that because a man can only walk about on two 脚s, therefore he never walks about except to buy shoes and stockings. Man cannot live without the two 支え（る）s of food and drink, which support him like two 脚s; but to 示唆する that they have been the 動機s of all his movements in history is like 説 that the goal of all his 軍の marches or 宗教的な 巡礼の旅s must have been the Golden 脚 of 行方不明になる Kilmansegg or the ideal and perfect 脚 of Sir Willoughby Patterne. But it is such movements that （不足などを）補う the story of mankind and without them there would 事実上 be no story at all. Cows may be 純粋に 経済的な, in the sense that we cannot see that they do much beyond grazing and 捜し出すing better grazing grounds; and that is why a history of cows in twelve 容積／容量s would not be very lively reading. Sheep and goats may be pure 経済学者s in their 外部の 活動／戦闘 at least; but that is why the sheep has hardly been a hero of epic wars and empires thought worthy of 詳細（に述べる）d narration; and even the more active quadruped has not 奮起させるd a 調書をとる／予約する for boys called Golden 行為s of Gallant Goats or any 類似の 肩書を与える. But so far from the movements that make up the story of man 存在 経済的な, we may say that the story only begins where the 動機 of the cows and sheep leaves off. It will be hard to 持続する that the 改革運動家s went from their homes into a howling wilderness because cows go from a wilderness to a more comfortable grazing-grounds. It will be hard to 持続する that the 北極の explorers went north with the same 構成要素 動機 that made the swallows go south. And if you leave things like all the 宗教的な wars and all the 単に adventurous 探検s out of the human story, it will not only 中止する to be human at all but 中止する to be a story at all. The 輪郭（を描く） of history is made of these 決定的な curves and angles 決定するd by the will of man. 経済的な history would not even be history.
But there is a deeper fallacy besides this obvious fact; that men need not live for food 単に because they cannot live without food The truth is that the thing most 現在の to the mind of man is not the 経済的な 機械／機構 necessary to his 存在; but rather that 存在 itself; the world which he sees when he wakes every morning and the nature of his general position in it. There is something that is nearer to him than 暮らし, and that is life. For once that he remembers 正確に／まさに what work produces his 給料 and exact]y what 給料 produce his meals, he 反映するs ten times that it is a 罰金 day or it is a queer world, or wonders whether life is 価値（がある） living, or wonders whether marriage is a 失敗, or is pleased and puzzled with his own children, or remembers his own 青年, or in any such fashion ばく然と reviews the mysterious lot of man. This is true of the 大多数 even of the 行う-slaves of our morbid modern industrialism, which by its hideousness and in-humanity has really 軍隊d the 経済的な 問題／発行する to the 前線. It is immeasurably more true of the multitude of 小作農民s or hunters or fishers who （不足などを）補う the real 集まり of mankind. Even those 乾燥した，日照りの pedants who think that 倫理学 depend on 経済的なs must 収容する／認める that 経済的なs depend on 存在. And any number of normal 疑問s and day-dreams are about 存在; not about how we can live, but about why we do. And the proof of it is simple; as simple as 自殺. Turn the universe upside 負かす／撃墜する in the mind and you turn all the political 経済学者s upside 負かす／撃墜する with it. Suppose that a man wishes to die, and the professor of political economy becomes rather a bore with his (a)手の込んだ／(v)詳述する explanations of how he is to live. And all the 出発s and 決定／判定勝ち（する）s that make our human past into a story have this character of コースを変えるing the direct course of pure 経済的なs. As the 経済学者 may be excused from calculating the 未来 salary of a 自殺, so he may be excused from 供給するing an old age 年金 for a 殉教者. As he need not 供給する for the 未来 of a 殉教者 so he need not 供給する for the family of a 修道士. His 計画（する） is 修正するd in lesser and 変化させるing degrees by a man 存在 a 兵士 and dying for his own country, by a man 存在 a 小作農民 and 特に loving his own land, by a man 存在 more or いっそう少なく 影響する／感情d by any 宗教 that forbids or 許すs him to do this or that. But all these come 支援する not to an 経済的な 計算／見積り about 暮らし but to an elemental 見通し upon life. They all come 支援する to what a man fundamentally feels, when he looks 前へ／外へ from those strange windows which we call the 注目する，もくろむs, upon that strange 見通し that we call the world.
No wise man will wish to bring more long words into the world. But it may be allowable to say that we need a new thing; which may be called psychological history. I mean the consideration of what things meant in the mind of a man, 特に an ordinary man; as 際立った from what is defined or deduced 単に from 公式の／役人 forms or political pronouncements. I have already touched on it in such a 事例／患者 as the totem or indeed any other popular myth. It is not enough to be told that a tom-cat was called a totem; 特に when it was not called a totem. We want to know what it felt like. Was it like Whittington's cat or like a witch's cat? Was its real 指名する Pashtl or Puss-in-Boots? That is the sort of thing we need touching the nature of political and social relations. We want to know the real 感情 that was the social 社債 of many ありふれた men, as sane and as selfish as we are. What did 兵士s feel when they saw splendid in the sky that strange totem that we call the Golden Eagle of the Legions? What did vassals feel about those other totems the lions or the ヒョウs upon the 保護物，者 of their lord? So long as we neglect this subjective 味方する of history, which may more 簡単に be called the inside of history, there will always be a 確かな 制限 on that science which can be better transcended by art. So long as the historian cannot do that, fiction will be truer than fact. There will be more reality in a novel; yes, even in a historical novel.
In nothing is this new history needed so much as in the psychology of war. Our history is stiff with 公式の／役人 文書s, public or 私的な, which tell us nothing of the thing itself. At the worst we only have the 公式の／役人 posters, which could not have been spontaneous 正確に because they were 公式の／役人. At the best we have only the secret 外交, which could not have been popular 正確に because it was secret. Upon one or other of these is based the historical 裁判／判断 about the real 推論する／理由s that 支えるd the struggle. 政府s fight for 植民地s or 商業の 権利s; 政府s fight about harbours or high 関税s; 政府s fight for a gold 地雷 or a pearl 漁業. It seems 十分な to answer that 政府s do not fight at all. Why do the 闘士，戦闘機s fight? What is the psychology that 支えるs the terrible and wonderful thing called a war? Nobody who knows anything of 兵士s believes the silly notion of the dons, that millions of men can be 支配するd by 軍隊. If they were all to slack, it would be impossible to punish all the slackers And the least little touch of slacking would lose a whole （選挙などの）運動をする in half a day. What did men really feel about the 政策? If it be said that they 受託するd the 政策 from the 政治家，政治屋, what did they feel about the 政治家，政治屋? If the vassals warred blindly for their prince what did those blind men see in their prince?
There is something we all know which can only be （判決などを）下すd, in an appropriate language, as realpolitik. As a 事柄 of fact, it is an almost insanely unreal politik. It is always stubbornly and stupidly repeating that men fight for 構成要素 ends, without 反映するing for a moment that the 構成要素 ends are hardly ever 構成要素 to the men who fight. In any 事例／患者 no man will die for practical politics, just as no man will die for 支払う／賃金. Nero could not 雇う a hundred Christians to be eaten by lions at a shilling an hour; for men will not be 殉教者d for money. But the 見通し called up by real politik, or 現実主義の politics, is beyond example crazy and incredible. Does anybody in the world believe that d 兵士 says, 'My 脚 is nearly dropping off, but I shall go on till it 減少（する）s; for after all I shall enjoy all the advantages of my 政府 得るing a warm-water port in the 湾 of Finland.' Can anybody suppose that a clerk turned 徴集兵 says, 'If I am ガス／無駄話d I shall probably die in torments, but it is a 慰安 to 反映する that should I ever decide to become a pearl-diver in the South Seas, that career is now open to me and my countrymen.' Materialist history is the most madly incredible of all histories, or even of all romances. Whatever starts wars, the thing that 支えるs wars is something in the soul; that is something akin to 宗教. It is what men feel about life and about death. A man 近づく to death is 取引，協定ing 直接／まっすぐに with an 絶対の; it is nonsense to say he is 関心d only with 親族 and remote 複雑化s that death in any 事例／患者 will end. If he is 支えるd by 確かな 忠義s, they must be 忠義s as simple as death. They are 一般に two ideas, which are only two 味方するs of one idea. The first is the love of something said to be 脅すd, if it be only ばく然と known as home; the second is dislike and 反抗 of some strange thing that 脅すs it. The first is far more philosophical than it sounds, though we need not discuss it here. A man does not want his 国家の home destroyed or even changed, because he cannot even remember all the good things that go with it; just as he does not want his house burnt 負かす／撃墜する, because he can hardly count all the things he would 行方不明になる. Therefore he fights for what sounds like a 煙霧のかかった abstraction, but is really a house. But the 消極的な 味方する of it is やめる as noble 同様に as やめる as strong. Men fight hardest when they feel that the 敵 is at once an old enemy and an eternal stranger, that his atmosphere is 外国人 and antagonistic, as the French feel about the Prussian or the Eastern Christians about the Turk. If we say it is a difference of 宗教, people will drift into dreary bickerings about sects and dogmas. We will pity them and say it is a difference about death and daylight; a difference that does really come like a dark 影をつくる／尾行する between our 注目する，もくろむs and the day. Men can think of this difference even at the point of death; for it is a difference about the meaning of life.
Men are moved in these things by something far higher and holier than 政策; by 憎悪. When men hung on in the darkest days of the 広大な／多数の／重要な War, 苦しむing either in their 団体／死体s or in their souls for those they loved, they were long past caring about 詳細（に述べる）s of 外交の 反対するs as 動機s for their 拒絶 to 降伏する. Of myself and those I knew best I can answer for the 見通し that made 降伏する impossible. It was the 見通し of the German Emperor's 直面する as he 棒 into Paris. This is not the 感情 which some of my idealistic friends 述べる as Love. I am やめる content to call it 憎悪; the 憎悪 of hell and all its 作品, and to agree that as they do not believe in hell they need not believe in 憎悪. But in the 直面する of this 流布している prejudice, this long introduction has been unfortunately necessary, to 確実にする an understanding of what is meant by a 宗教的な war. There is a 宗教的な war when two worlds 会合，会う; that is when two 見通しs of the world 会合，会う; or in more modern language when two moral atmospheres 会合，会う. What is the one man's breath is the other man's 毒（薬）; and it is vain to talk of giving a pestilence a place in the sun. And this is what we must understand, even at the expense of digression, if we would see what really happened in the Mediterranean; when 権利 athwart the rising of the 共和国 on the Tiber, a thing overtopping and disdaining it, dark with all the riddles of Asia and 追跡するing all the tribes and dependencies of 帝国主義, （機の）カム Carthage riding on the sea.
The 古代の 宗教 of Italy was on the whole that mixture which we have considered under the 長，率いる of mythology; save that where the Greeks had a natural turn for the mythology, the Latins seem to have had a real turn for 宗教. Both multiplied gods, yet they いつかs seem to have multiplied them for almost opposite 推論する／理由s. It would seem いつかs as if the Greek polytheism 支店d and blossomed 上向きs like the boughs of a tree, while the Italian polytheism ramified downward like the roots. Perhaps it would be truer to say that the former 支店s 解除するd themselves lightly, 耐えるing flowers; while the latter hung 負かす／撃墜する, 存在 激しい with fruit. I mean that the Latins seem to multiply gods to bring them nearer to men, while the Greek gods rose and radiated outwards into the morning sky. What strikes us in the Italian 教団s is their 地元の and 特に their 国内の character. We 伸び（る） the impression of divinities 群れているing about the house like 飛行機で行くs; of deities clustering and 粘着するing like bats about the 中心存在s or building like birds under the eaves. We have a 見通し of a god of roofs and a god of gate-地位，任命するs, of a god of doors and even a god of drains. It has been 示唆するd that all mythology was a sort of fairy-tale; but this was a particular sort of fairy-tale which may truly be called a fireside tale, or a nursery-tale; because it was a tale of the 内部の of the home; like those which make 議長，司会を務めるs and （米）棚上げする／（英）提議するs talk like elves. The old 世帯 gods of the Italian 小作農民s seem to have been 広大な／多数の／重要な, clumsy. 木造の images, more featureless than the 人物／姿／数字-長，率いる which Quilp 乱打するd with the poker. This 宗教 of the home was very homely. Of course there were other いっそう少なく human elements in the 絡まる of Italian mythology. There were Greek deities superimposed on the Roman; there were here and there uglier things underneath, 実験s in the cruel 肉親，親類d of paganism, like the Arician 儀式 of the priest 殺すing the slayer. But these things were always 可能性のある in paganism; they are certainly not the peculiar character of Latin paganism. The peculiarity of that may be 概略で covered by 説 that if mythology personified the 軍隊s of nature, this mythology personified nature as transformed by the 軍隊s of man. It was the god of the corn and not of the grass, of the cattle and not the wild things of the forest; in short the 教団 was literally a culture; as when we speak of it as 農業.
With this there was a paradox which is still for many the puzzle or riddle of the Latins. With 宗教 running through every 国内の 詳細（に述べる） like a climbing 工場／植物, there went what seems to many the very opposite spirit; the spirit of 反乱. 帝国主義のs and reactionaries often 伴う／関わる Rome as the very model of order and obedience; but Rome was the very 逆転する. The real history of 古代の Rome is much more like the history of modern Paris. It might be called in modern language a city built out of バリケードs. It is said that the gate of Janus was never の近くにd because there was an eternal war without; it is almost as true that there was an eternal 革命 within. From the first Plebeian 暴動s to the last Servile Wars, the 明言する／公表する that 課すd peace on the world was never really at peace. The 支配者s were themselves 反逆者／反逆するs.
There is a real relation between this 宗教 in 私的な and this 革命 in public life. Stories 非，不，無 the いっそう少なく heroic for 存在 hackneyed remind us that the 共和国 was 設立するd on a tyrannicide that avenged an 侮辱 to a wife; that the Tribunes of the people were re-設立するd after another which avenged an 侮辱 to a daughter. The truth is that only men to whom the family is sacred will ever have a 基準 or a status by which to criticise the 明言する／公表する. They alone can 控訴，上告 to something more 宗教上の than the gods of the city; the gods of the hearth. That is why men are mystified in seeing that the same nations that are thought rigid in domesticity are also thought restless in politics, for instance the Irish and the French. It is 価値（がある） while to dwell on this 国内の point because it is an exact example of what is meant here by the inside of history, like the inside of houses. 単に political histories of Rome may be 権利 enough in 説 that this or that was a 冷笑的な or cruel 行為／法令／行動する of the Roman 政治家，政治屋s; but the spirit that 解除するd Rome from beneath was the spirit of all the Romans; and it is not a cant to call it the ideal of Cincinnatus passing from the 上院 to the plough. Men of that sort had 強化するd their village on every 味方する, had 延長するd its victories already over Italians and even over Greeks, when they 設立する themselves 直面するd with a war that changed the world. I have called it here the war of the gods and demons.
There was 設立するd on the opposite coast of the inland sea a city that bore the 指名する of the New Town. It was already much older, more powerful, and more 繁栄する than the Italian town; but there still remained about it an atmosphere that made the 指名する not 不適切な. It had been called new because it was a 植民地 like New York or New Zealand. It was an outpost or 解決／入植地 of the energy and 拡大 of the 広大な／多数の／重要な 商業の cities of Tyre and Sidon. There was a 公式文書，認める of the new countries and 植民地s about it, a 確信して and 商業の 見通し. It was fond of 説 things that rang with a 確かな metallic 保証／確信; as that nobody could wash his 手渡すs in the sea without the leave of the New Town. For it depended almost 完全に on the greatness of its ships, as did the two 広大な／多数の／重要な ports and markets from which its people （機の）カム. It brought from Tyre and Sidon a prodigious talent for 貿易（する） and かなりの experience of travel. It brought other things 同様に.
In a previous 一時期／支部 I have hinted at something of the psychology that lies behind a 確かな type of 宗教. There was a 傾向 in those hungry for practical results, apart from poetical results, to call upon spirits of terror and compulsion; to move Acheron in despair of bending the Gods. There is always a sort of 薄暗い idea that these darker 力／強力にするs will really do things, with no nonsense about it. In the 内部の psychology of the Punic peoples this strange sort of 悲観的な practicality had grown to 広大な／多数の／重要な 割合s. In the New Town, which the Romans called Carthage, as in the parent cities of Phoenicia, the god who got things done bore the 指名する of Moloch, who was perhaps 同一の with the other deity whom we know as Baal, the Lord. The Romans did not at first やめる know what to call him or what to make of him; they had to go 支援する to the grossest myth of Greek or Roman origins and compare him to Saturn devouring his children. But the worshippers of Moloch were not 甚だしい／１２ダース or 原始の. They were members of a 円熟した and polished civilisation, abounding in refinements and 高級なs; they were probably far more civilised than the Romans. And Moloch was not a myth; or at any 率 his meal was not a myth. These 高度に civilised people really met together to invoke the blessing of heaven on their empire by throwing hundreds of their 幼児s into a large furnace. We can only realise the combination by imagining a number of Manchester merchants with chimney-マリファナ hats and mutton-chop whiskers, going to church every Sunday at eleven o'clock to see a baby roasted alive.
The first 行う／開催する／段階s of the political or 商業の quarrel can be followed in far too much 詳細（に述べる）, 正確に because it is 単に political or 商業の. The Punic Wars looked at one time as if they would never end; and it is not 平易な to say when they ever began. The Greeks and the Sicilians had already been fighting ばく然と on the European 味方する against the African city. Carthage had 敗北・負かすd Greece and 征服する／打ち勝つd Sicily. Carthage had also 工場／植物d herself 堅固に in Spain; and between Spain and Sicily the Latin city was 含む／封じ込めるd and would have been 鎮圧するd; if the Romans had been of the sort to be easily 鎮圧するd. Yet the 利益／興味 of the story really consists in the fact that Rome was 鎮圧するd. If there had not been 確かな moral elements 同様に as the 構成要素 elements, the story would have ended where Carthage certainly thought it had ended. It is ありふれた enough to 非難する Rome for not making peace. But it was a true popular instinct that there could be no peace with that sort of people It is ありふれた enough to 非難する the Roman for his Delenda est Carthago; Carthage must be destroyed. It is commoner to forget that, to all 外見, Rome itself was destroyed. The sacred savour that hung 一連の会議、交渉／完成する Rome for ever, it is too often forgotten, clung to her partly because she had risen suddenly from the dead. Carthage was an aristocracy, as are most of such 商業の 明言する／公表するs. The 圧力 of the rich on the poor was impersonal 同様に as irresistible. For such aristocracies never 許す personal 政府, which is perhaps why this one was jealous of personal talent. But genius can turn up anywhere, even in a 治める／統治するing class. As if to make the world's 最高の 実験（する） as terrible as possible, it was 任命するd that one of the 広大な／多数の／重要な houses of Carthage should produce a man who （機の）カム out of those gilded palaces with all the energy and originality of Napoleon coming from nowhere. At the worst 危機 of the war Rome learned that Italy itself, by a 軍の 奇蹟, was 侵略するd from the north. Hannibal, the Grace of Baal as his 指名する ran in his own tongue, had dragged a ponderous chain of 軍備s over the starry 孤独s of the アルプス山脈; and pointed southward to the city which he had been 誓約（する）d by all his dreadful gods to destroy
Hannibal marched 負かす／撃墜する the road to Rome, and the Romans who 急ぐd to war with him felt as if they were fighting with a magician. Two 広大な／多数の／重要な armies sank to 権利 and left of him into the 押し寄せる／沼地s of the Trebia; more and more were sucked into the horrible whirlpool of Cannae; more and more went 前へ／外へ only to 落ちる in 廃虚 at his touch. The 最高の 調印する of all 災害s, which is 背信, turned tribe after tribe against the 落ちるing 原因（となる） of Rome, and still the unconquerable enemy rolled nearer and nearer to the city; and に引き続いて their 広大な／多数の／重要な leader the swelling cosmopolitan army of Carthage passed like a 野外劇／豪華な行列 of the whole world; the elephants shaking the earth like marching mountains and the gigantic Gauls with their 野蛮な panoply and the dark Spaniards girt in gold and the brown Numidians on their unbridled 砂漠 horses wheeling and darting like 強硬派s, and whole 暴徒s of 見捨てる人／脱走兵s and mercenaries and miscellaneous peoples; and the grace of Baal went before them.
The Roman augurs and scribes who said in that hour that it brought 前へ／外へ unearthly prodigies, that a child was born with the 長，率いる of an elephant or that 星／主役にするs fell 負かす／撃墜する like hailstones, had a far more philosophical しっかり掴む of what had really happened than the modern historian who can see nothing in it but a success of 戦略 結論するing a 競争 in 商業. Something far different was felt at the time and on the 位置／汚点／見つけ出す, as it is always felt by those who experience a foreign atmosphere entering their own like a 霧 or a foul savour. It was no mere 軍の 敗北・負かす, it was certainly no mere 商業の 競争, that filled the Roman imagination with such hideous omens of nature herself becoming unnatural. It was Moloch upon the mountain of the Latins, looking with his appalling 直面する across the plain; it was Baal who trampled the vineyards with his feet of 石／投石する; it was the 発言する／表明する of Tanit the invisible, behind her 追跡するing 隠すs, whispering of the love that is more horrible than hate. The 燃やすing of the Italian とうもろこし畑／穀物畑s, the 廃虚 of the Italian vines, were some thing more than actual; they were allegorical. They were the 破壊 of 国内の and 実りの多い／有益な things, the withering of what was human before that inhumanity that is far beyond the human thing called cruelty. The 世帯 gods 屈服するd low in 不明瞭 under their lowly roofs; and above them went the demons upon a 勝利，勝つd from beyond all 塀で囲むs, blowing the trumpet of the Tramontane. The door of the アルプス山脈 was broken 負かす／撃墜する; and in no vulgar but a very solemn sense, it was Hell let loose. The war of the gods and demons seemed already to have ended; and the gods were dead. The eagles were lost, the legions were broken; and in Rome nothing remained but honour and the 冷淡な courage of despair.
In the whole world one thing still 脅すd Carthage, and that was Carthage. There still remained the inner working of an element strong in all successful 商業の 明言する／公表するs, and the presence of a spirit that we know. There was still the solid sense and shrewdness of the men who manage big 企業s; there was still the advice of the best 財政上の 専門家s; there was still 商売／仕事 政府; there was still the 幅の広い and sane 見通し of practical men of 事件／事情／状勢s, and in these things could the Romans hope. As the war 追跡するd on to what seemed its 悲劇の end, there grew 徐々に a faint and strange 可能性 that even now they might not hope in vain. The plain 商売／仕事 men of Carthage, thinking as such men do ーに関して／ーの点でs of living and dying races, saw 明確に that Rome was not only dying but dead The war was over; it was 明白に hopeless for the Italian city to resist any longer, and 信じられない that anybody should resist when it was hopeless. Under these circumstances, another 始める，決める of 幅の広い, sound 商売／仕事 原則s remained to be considered. Wars were 行うd with money, and その結果 cost money; perhaps they felt in their hearts, as do so many of their 肉親，親類d, that after all war must be a little wicked because it costs money. The time had now come for peace; and still more for economy. The messages sent by Hannibal from time to time asking for 増強s were a ridiculous anachronism; there were much more important things to …に出席する to now. It might be true that some 領事 or other had made a last dash to the Metaurus, had killed Hannibal's brother and flung his 長，率いる, with Latin fury, into Hannibal's （軍の）野営地，陣営; and mad 活動／戦闘s of that sort showed how utterly hopeless the Latins felt about their 原因（となる）. But even excitable Latins could not be so mad as to 粘着する to a lost 原因（となる） for ever. So argued the best 財政上の 専門家s; and 投げ上げる／ボディチェックするd aside more and more letters, 十分な of rather queer alarmist 報告（する）／憶測s. So argued and 行為／法令／行動するd the 広大な／多数の／重要な Carthaginian Empire. That meaningless prejudice, the 悪口を言う／悪態 of 商業の 明言する／公表するs, that stupidity is in some way practical and that genius is in some way futile, led them to 餓死する and abandon that 広大な／多数の／重要な artist in the school of 武器, whom the gods had given them in vain.
Why do men entertain this queer idea that what is sordid must always 倒す what is magnanimous; that there is some 薄暗い 関係 between brains and brutality, or that it does not 事柄 if a man is dull so long as he is also mean? Why do they ばく然と think of all chivalry as 感情 and all 感情 as 証拠不十分? They do it because they are, like all men, まず第一に／本来 奮起させるd by 宗教. For them, as for all men, the first fact is their notion of the nature of things; their idea about what world they are living in. And it is their 約束 that the only ultimate thing is 恐れる and therefore that the very heart of the world is evil. They believe that death is stronger than life, and therefore dead things must be stronger than living things; whether those dead things are gold and アイロンをかける and 機械／機構 or 激しく揺するs and rivers and 軍隊s of nature. It may sound fanciful to say that men we 会合，会う at tea-（米）棚上げする／（英）提議するs or talk to at garden-parties are 内密に worshippers of Baal or Moloch. But this sort of 商業の mind has its own cosmic 見通し and it is the 見通し of Carthage. It has in it the 残虐な 失敗 that was the 廃虚 of Carthage. The Punic 力／強力にする fell because there is in this materialism a mad 無関心／冷淡 to real thought. By disbelieving in the soul, it comes to disbelieving in the mind. 存在 too practical to be moral, it 否定するs what every practical 兵士 calls the moral of an army. It fancies that money will fight when men will no longer fight. So it was with the Punic merchant princes. Their 宗教 was a 宗教 of despair, even when their practical fortunes were 希望に満ちた. How could they understand that the Romans could hope even when their fortunes were hopeless? Their 宗教 was a 宗教 of 軍隊 and 恐れる; how could they understand that men can still despise 恐れる even when they 服従させる／提出する to 軍隊? Their philosophy of the world had weariness in its very heart; above all they were 疲れた／うんざりした of 戦争; how should they understand those who still 行う war even when they are 疲れた／うんざりした of it? In a word, how should they understand the mind of Man, who had so long 屈服するd 負かす／撃墜する before mindless things, money and brute 軍隊 and gods who had the hearts of beasts? They awoke suddenly to the news that the embers they had disdained too much even to tread out were again breaking everywhere into 炎上s; that Hasdrubal was 敗北・負かすd, that Hannibal was より数が多いd, that Scipio had carried the war into Spain; that he had carried it into Africa. Before the very gates of the golden city Hannibal fought his last fight for it and lost; and Carthage fell as nothing has fallen since Satan. The 指名する of the New City remains only as a 指名する. There is no 石／投石する of it left upon the sand. Another war was indeed 行うd before the final 破壊: but the 破壊 was final. Only men digging in its 深い 創立／基礎 centuries after 設立する a heap of hundreds of little 骸骨／概要s, the 宗教上の 遺物s of that 宗教. For Carthage fell because she was faithful to her own philosophy and had followed out to its 論理（学）の 結論 her own 見通し of the universe. Moloch had eaten his children.
The gods had risen again, and the demons had been 敗北・負かすd after all. But they had been 敗北・負かすd by the 敗北・負かすd, and almost 敗北・負かすd by the dead. Nobody understands the romance of Rome, and why she rose afterwards to a 代表者／国会議員 leadership that seemed almost 運命／宿命d and fundamentally natural. Who does not keep in mind the agony of horror and humiliation through which she had continued to 証言する to the sanity that is the soul of Europe? She （機の）カム to stand alone in the 中央 of an empire because she had once stood alone in the 中央 of a 廃虚 and a waste. After that all men knew in their hearts that she had been 代表者／国会議員 of mankind, even when she was 拒絶するd of men. And there fell on her the 影をつくる／尾行する from a 向こうずねing and as yet invisible light and the 重荷（を負わせる） of things to be. It is not for us to guess in what manner or moment the mercy of God might in any 事例／患者 have 救助（する）d the world; but it is 確かな that the struggle which 設立するd Christendom would have been very different if there had been an empire of Carthage instead of an empire of Rome. We have to thank the patience of the Punic wars if, in after ages, divine things descended at least upon human things and not 残忍な. Europe 発展させるd into its own 副／悪徳行為s and its own impotence, as will be 示唆するd on another page; but the worst into which it 発展させるd was not like what it had escaped. Can any man in his senses compare the 広大な／多数の／重要な 木造の doll, whom the children 推定する／予想するd to eat a little bit of the dinner, with the 広大な／多数の／重要な idol who would have been 推定する／予想するd to eat the children? That is the 手段 of how far the world went astray, compared with how far it might have gone astray. If the Romans were ruthless, it was in a true sense to an enemy, and certainly not 単に a 競争相手. They remembered not 貿易（する） 大勝するs and 規則s, but the 直面するs of sneering men; and hated the hateful soul of Carthage. And we 借りがある them something if we never needed to 削減（する） 負かす／撃墜する the groves of Venus 正確に／まさに as men 削減（する） 負かす／撃墜する the groves of Baal. We 借りがある it partly to their harshness that our thoughts of our human past are not wholly 厳しい. If the passage from heathenry to Christianity was a 橋（渡しをする） 同様に as a 違反, we 借りがある it to those who kept that heathenry human. If, after all these ages, we are in some sense at peace with paganism, and can think more kindly of our fathers, it is 井戸／弁護士席 to remember the things that were and the things that might have been. For this 推論する／理由 alone we can take lightly the 負担 of antiquity and need not shudder at a nymph on a fountain or a cupid on a valentine. Laughter and sadness link us with things long past away and remembered without dishonour; and we can see not altogether without tenderness the twilight 沈むing around the Sabine farm and hear the 世帯 gods rejoice when Catullus comes home to Sirmio. Deleta est Carthago.
I was once sitting on a summer day in a meadow in Kent under the 影をつくる／尾行する of a little village church, with a rather curious companion with whom I had just been walking through the 支持を得ようと努めるd. He was one of a group of eccentrics I had come across in my wanderings who had a new 宗教 called Higher Thought; in which I had been so far 始めるd as to realise a general atmosphere of loftiness or 高さ, and was hoping at some later and more esoteric 行う／開催する／段階 to discover the beginnings of thought. My companion was the most amusing of them, for however he may have stood に向かって thought, he was at least very much their superior in experience, having travelled beyond the tropics while they were meditating in the 郊外s; though he had been 告発（する），告訴（する）／料金d with 超過 in telling travellers' tales. In spite of anything said against him, I preferred him to his companions and willingly went with him through the 支持を得ようと努めるd; where I could not but feel that his sunburnt 直面する and 猛烈な／残忍な tufted eyebrows and pointed 耐えるd gave him something of the look of Pan. Then we sat 負かす／撃墜する in the meadow and gazed idly at the tree-最高の，を越すs and the spire of the village church; while the warm afternoon began to mellow into 早期に evening and the song of a speck of a bird was faint far up in the sky and no more than a whisper of 微風 soothed rather than stirred the 古代の orchards of the garden of England. Then my companion said to me: 'Do you know why the spire of that church goes up like that, I 表明するd a respectable agnosticism, and he answered in an off-手渡す way, 'Oh, the same as the obelisks; the Phallic Worship of antiquity.' Then I looked across at him suddenly as he lay there leering above his goatlike 耐えるd; and for the moment I thought he was not Pan but the Devil. No mortal words can 表明する the 巨大な, the insane incongruity and unnatural perversion of thought 伴う／関わるd in 説 such a thing at such a moment and in such a place. For one moment I was in the mood in which men 燃やすd witches; and then a sense of absurdity 平等に enormous seemed to open about me like a 夜明け. 'Why, of course,' I said after a moment's reflection, 'if it hadn't been for phallic worship, they would have built the spire pointing downwards and standing on its own apex.' I could have sat in that field and laughed for an hour. My friend did not seem 感情を害する／違反するd, for indeed he was never thin-skinned about his 科学の 発見s. I had only met him by chance and I never met him again, and I believe he is now dead; but though it has nothing to do with the argument, it may be 価値（がある） while to について言及する the 指名する of this adherent of Higher Thought and interpreter of 原始の 宗教的な origins; or at any 率 the 指名する by which he was known. It was Louis de Rougemont.
That insane image of the Kentish church standing on the point of its spire, as in some old rustic, topsy-turvy tale, always comes 支援する into my imagination when I hear these things said about pagan origins; and calls to my 援助（する） the laughter of the 巨大（な）s. Then I feel as genially and charitably to all other 科学の 捜査官／調査官s, higher critics, and 当局 on 古代の and modern 宗教, as I do to poor Louis de Rougemont. But the memory of that 巨大な absurdity remains as a sort of 手段 and check by which to keep sane, not only on the 支配する of Christian churches, but also on the 支配する of heathen 寺s. Now a 広大な／多数の／重要な many people have talked about heathen origins as the distinguished traveller talked about Christian origins. Indeed a 広大な／多数の／重要な many modern heathens have been very hard on heathenism. A 広大な／多数の／重要な many modern 人道的なs have been very hard on the real 宗教 of humanity. They have 代表するd it as 存在 everywhere and from the first rooted only in these repulsive arcana; and carrying the character of something utterly shameless and anarchical. Now I do not believe this for a moment. I should never dream of thinking about the whole worship of Apollo what De Rougemont could think about the worship of Christ. I would never 収容する／認める that there was such an atmosphere in a Greek city as that madman was able to smell in a Kentish village. On the contrary, it is the whole point, even of this final 一時期／支部 upon the final decay of paganism, to 主張する once more that the worst sort of paganism had already been 敗北・負かすd by the best sort. It was the best sort of paganism that 征服する／打ち勝つd the gold of Carthage. It was the best sort of paganism that wore the laurels of Rome. It was the best thing the world had yet seen, all things considered and on any large 規模, that 支配するd from the 塀で囲む of the Grampians to the garden of the Euphrates. It was the best that 征服する／打ち勝つd; it was the best that 支配するd; and it was the best that began to decay.
Unless this 幅の広い truth be しっかり掴むd, the whole story is seen askew. 悲観論主義 is not in 存在 tired of evil but in 存在 tired of good. Despair does not 嘘（をつく） in 存在 疲れた／うんざりした of 苦しむing, but in 存在 疲れた／うんざりした of joy. It is when for some 推論する／理由 or other the good things in a society no longer work that the society begins to 拒絶する／低下する; when its food does not 料金d, when its cures do not cure, when its blessings 辞退する to bless. We might almost say that in a society without such good things we should hardly have any 実験（する） by which to 登録（する） a 拒絶する／低下する; that is why some of the static 商業の oligarchies like Carthage have rather an 空気／公表する in history of standing and 星／主役にするing like mummies, so 乾燥した，日照りのd up and 列d and embalmed that no man knows when they are new or old. But Carthage at any 率 was dead, and the worst 強襲，強姦 ever made by the demons on mortal society had been 敗北・負かすd. But how much would it 事柄 that the worst was dead if the best was dying?
To begin with, it must be 公式文書，認めるd that the relation of Rome to Carthage was 部分的に／不公平に repeated and 延長するd in her relation to nations more normal and more nearly akin to her than Carthage. I am not here 関心d to controvert the 単に political 見解（をとる） that Roman statesmen 行為／法令／行動するd unscrupulously に向かって Corinth or the Greek cities. But I am 関心d to 否定する the notion that there was nothing but a hypocritical excuse in the ordinary Roman dislike of Greek cities. I am not 現在のing these pagans as paladins of chivalry, with a 感情 about 国家主義 never known until Christian times. But I am 現在のing them as men with the feelings of men; and those feelings were not a pretence. The truth is that one of the 証拠不十分s in nature-worship and mere mythology had already produced a perversion の中で the Greeks 予定 to the worst sophistry; the sophistry of 簡単. Just as they became unnatural by worshipping nature, so they 現実に became unmanly by worshipping man. If Greece led her 征服者／勝利者, she might have misled her 征服者／勝利者; but these were things he did 初めは wish to 征服する／打ち勝つ—ever in himself. It is true that in one sense there was いっそう少なく inhumanity even in Sodom and Gomorrah than in Tyre and Sidon. When we consider the war of the demons on the children, we cannot compare even Greek decadence to Punic devil-worship. But it is not true that the sincere revulsion from either need be 単に pharisaical. It is not true to human nature or to ありふれた sense. Let any lad who has had the luck to grow up sane and simple in his day-dreams of love hear for the first time of the 教団 of Ganymede; he will not be 単に shocked but sickened. And that first impression, as has been said here so often about first impressions, will be 権利. Our 冷笑的な 無関心／冷淡 is an illusion; it is the greatest of all illusions; the illusion of familiarity. It is 権利 to conceive the more or いっそう少なく rustic virtues of the ruck of the 初めの Romans as 反応するing against the very rumour of it, with 完全にする spontaneity and 誠実. It is 権利 to regard them as 反応するing, if in a lesser degree, 正確に／まさに as they did against the cruelty of Carthage. Because it was in a いっそう少なく degree they did not destroy Corinth as they destroyed Carthage. But if their 態度 and 活動／戦闘 was rather destructive, in neither 事例／患者 need their indignation have been mere self-righteousness covering mere selfishness. And if anybody 主張するs that nothing could have operated in either 事例／患者 but 推論する／理由s of 明言する／公表する and 商業の 共謀s, we can only tell him that there is something which he does not understand; something which かもしれない he will never understand; something which, until he does understand, he will never understand the Latins. That something is called 僕主主義. He has probably heard the word a good many times and even used it himself; but he has no notion of what it means. All through the 革命の history of Rome there was an incessant 運動 に向かって 僕主主義; the 明言する／公表する and the 政治家 could do nothing without a かなりの 支援 of 僕主主義; the sort of 僕主主義 that never has anything to do with 外交. It is 正確に because of the presence of Roman 僕主主義 that we hear so much about Roman oligarchy. For instance, 最近の historians have tried to explain the valour and victory of Rome ーに関して／ーの点でs of that detestable and detested usury which was practised by some of the Patricians; as if Curius had 征服する／打ち勝つd the men of the Macedonian phalanx by lending them money; or the 領事 Nero had 交渉するd the victory of Metaurus at five per cent. But we realise the usury of the Patricians because of the perpetual 反乱 of the Plebeians. The 支配する of the Punic merchant princes had the very soul of usury. But there was never a Punic 暴徒 that dared to call them usurers.
重荷（を負わせる）d like all mortal things with all mortal sin and 証拠不十分, the rise of Rome had really been the rise of normal and 特に of popular things; and in nothing more than in the 完全に normal and profoundly popular 憎悪 of perversion. Now の中で the Greeks a perversion had become a 条約. It is true that it had become so much of a 条約, 特に a literary 条約, that it was いつかs 慣例的に copied by Roman literary men. But this is one of those 複雑化s that always arise out of 条約s. It must not obscure our sense of the difference of トン in the two societies as a whole. It is true that Virgil would once in a way take over a 主題 of Theocritus; but nobody can get the impression that Virgil was 特に fond of that 主題. The 主題s of Virgil were 特に and 顕著に the normal 主題s and nowhere more than in morals; piety and patriotism and the honour of the countryside. And we may 井戸／弁護士席 pause upon the 指名する of the poet as we pass into the autumn of antiquity; upon his 指名する who was in so 最高の a sense the very 発言する／表明する of autumn of its 成熟 and its melancholy; of its fruits of fulfilment and its prospect of decay. Nobody who reads even a few lines of Virgil can 疑問 that he understood what moral sanity means to mankind. Nobody can 疑問 his feelings when the demons were driven in flight before the 世帯 gods. But there are two particular points about him and his work which are 特に important to the main 論題／論文 here. The first is that the whole of his 広大な／多数の／重要な 愛国的な epic is in a very peculiar sense 設立するd upon the 落ちる of Troy; that is upon an avowed pride in Troy although she had fallen. In tracing to Trojans the 創立／基礎 of his beloved race and 共和国, he began what may be called the 広大な／多数の／重要な Trojan tradition which runs through 中世 and modern history. We have already seen the first hint of it in the pathos of ホームラン about 圧力をかけて脅す（悩ます）. But Virgil turned it not 単に into a literature but into a legend. And it was a legend of the almost divine dignity that belongs to the 敗北・負かすd. This was one of the traditions that did truly 準備する the world for the coming of Christianity and 特に of Christian chivalry. This is what did help to 支える civilisation through the incessant 敗北・負かすs of the Dark Ages and the barbarian wars; out of which what we call chivalry was born. It is the moral 態度 of the man with his 支援する to the 塀で囲む; and it was the 塀で囲む of Troy. All through 中世 and modern times this 見解／翻訳／版 of the virtues in the Homeric 衝突 can be traced in a hundred ways co-operating with all that was akin to it in Christian 感情. Our own countrymen, and the men of other countries, loved to （人命などを）奪う，主張する like Virgil that their own nation was descended from the heroic Trojans. All sorts of people thought it the most superb sort of heraldry to （人命などを）奪う，主張する to be descended from 圧力をかけて脅す（悩ます）. Nobody seems to have 手配中の，お尋ね者 to be descended from Achilles. The very fact that the Trojan 指名する has become a Christian 指名する, and been scattered to the last 限界s of Christendom, to Ireland or the Gaelic Highlands, while the Greek 指名する has remained 比較して rare and pedantic, is a 尊敬の印 to the same truth. Indeed it 伴う／関わるs a curiosity of language almost in the nature of a joke. The 指名する has been turned into a verb; and the very phrase about 圧力をかけて脅す（悩ます）ing, in the sense of swaggering, 示唆するs the myriads of 兵士s who have taken the fallen Trojan for a model. As a 事柄 of fact, nobody in antiquity was いっそう少なく given to 圧力をかけて脅す（悩ます）ing than 圧力をかけて脅す（悩ます）. But even the いじめ（る） pretending to be a 征服者／勝利者 took his 肩書を与える from the 征服する／打ち勝つd. That is why the popularisation of the Trojan origin by Virgil has a 決定的な relation to all those elements that have made men say that Virgil was almost a Christian. It is almost as if two 広大な／多数の／重要な 道具s or toys of the same 木材／素質, the divine and the human, had been in the 手渡すs of Providence; and the only thing 類似の to the 木造の Cross of Calvary was the 木造の Horse of Troy. So, in some wild allegory, pious in 目的 if almost profane in form, the 宗教上の Child might have fought the dragon with a 木造の sword and a 木造の horse.
The other element in Virgil which is 必須の to the argument is the particular nature of his relation to mythology; or what may here in a special sense be called folklore, the 約束s and fancies of the populace. Everybody knows that his poetry at its most perfect is いっそう少なく 関心d with the pomposity of Olympus than with the numina of natural and 農業の life. Everyone knows where Virgil looked for the 原因（となる）s of things. He speaks of finding them not so much in cosmic allegories of Uranus and Chronos; but rather in Pan and the sisterhood of the nymphs and Sylvanus the old man of the forest. He is perhaps most himself in some passages of the Eclogues, in which he has perpetuated for ever the 広大な／多数の／重要な legend of Arcadia and the shepherds. Here again it is 平易な enough to 行方不明になる the point with petty 批評 about all the things that happen to separate his literary 条約 from ours. There is nothing more 人工的な than the cry of artificiality as directed against the old pastoral poetry. We have 完全に 行方不明になるd all that our fathers meant by looking at the 外部のs of what they wrote. People have been so much amused with the mere fact that the 磁器 shepherdess was made of 磁器 that they have not even asked why she was made at all. They have been so content to consider the Merry 小作農民 as a 人物／姿／数字 in an オペラ that they have not asked even how he （機の）カム to go to the オペラ, or how he 逸脱するd on to the 行う／開催する／段階.
In short, one have only to ask why there is a 磁器 shepherdess and not a 磁器 shopkeeper. Why were not mantelpieces adorned with 人物／姿／数字s of city merchants in elegant 態度s; of ironmasters wrought in アイロンをかける or gold 相場師s in gold? Why did the オペラ 展示（する） a Merry 小作農民 and not a Merry 政治家，政治屋? Why was there not a ballet of 銀行業者s, pirouetting upon pointed toes? Because the 古代の instinct and humour of humanity have always told them, under whatever 条約s, that the 条約s of コンビナート／複合体 cities were いっそう少なく really healthy and happy than the customs of the countryside. So it is with the eternity of the Eclogues. A modern poet did indeed 令状 things called (n)艦隊／(a)素早い Street Eclogues, in which poets took the place of the shepherds. But nobody has yet written anything called 塀で囲む Street Eclogues, in which millionaires should take the place of the poets. And the 推論する／理由 is that there is a real if only a 頻発する yearning for that sort of 簡単; and there is never that sort of yearning for that sort of 複雑さ. The 重要な to the mystery of the Merry 小作農民 is that the 小作農民 often is merry. Those who do not believe it are 簡単に those who do not know anything about him, and therefore do not know which are his times for merriment. Those who do not believe in the shepherd's feast or song are 単に ignorant of the shepherd's calendar. The real shepherd is indeed very different from the ideal shepherd, but that is no 推論する／理由 for forgetting the reality at the root of the ideal. It needs a truth to make a tradition. It needs a tradition to make a 条約. Pastoral poetry is certainly often a 条約, 特に in a social 拒絶する／低下する. It was in a social 拒絶する／低下する that Watteau shepherds and shepherdesses lounged about the gardens of Versailles. It was also in a social 拒絶する／低下する that shepherds and shepherdesses continued to 麻薬を吸う and dance through the most faded imitations of Virgil. But that is no 推論する／理由 for 解任するing the dying paganism without ever understanding its life. It is no 推論する／理由 for forgetting that the very word Pagan is the same as the word 小作農民. We may say that this art is only artificiality; but it is not a love of the 人工的な. On the contrary, it is in its very nature only the 失敗 of nature-worship, or the love of the natural
For the shepherds were dying because their gods were dying. Paganism lived upon poetry; that poetry already considered under the 指名する of mythology. But everywhere, and 特に in Italy, it had been a mythology and a poetry rooted in the countryside; and that rustic 宗教 had been 大部分は 責任がある the rustic happiness. Only as the whole society grew in age and experience, there began to appear that 証拠不十分 in all mythology already 公式文書，認めるd in the 一時期／支部 under that 指名する. This 宗教 was not やめる a 宗教. In other words, this 宗教 was not やめる a reality. It was the young world's 暴動 with images and ideas like a young man's 暴動 with ワイン or love-making; it was not so much immoral as irresponsible; it had no foresight of the final 実験（する） of time. Because it was creative to any extent it was credulous to any extent. It belonged to the artistic 味方する of man, yet even considered artistically it had long become 積みすぎる and entangled. The family trees sprung from the seed of Jupiter were a ジャングル rather than a forest; the （人命などを）奪う，主張するs of the gods and demi-gods seemed like things to be settled rather by a lawyer or a professional 先触れ（する） than by a poet. But it is needless to say that it was not only in the artistic sense that these things had grown more anarchic. There had appeared in more and more 極悪の fashion that flower of evil that is really implicit in the very seed of nature-worship, however natural it may seem. I have said that I do not believe that natural worship やむを得ず begins with this particular passion; I am not of the De Rougemont school of 科学の folk-lore. I do not believe that mythology must begin with eroticism. But I do believe that mythology must end in it. I am やめる 確かな that mythology did end in it. Moreover, not only did the poetry grow more immoral, but the immorality grew more indefensible. Greek 副／悪徳行為s, oriental 副／悪徳行為s, hints of the old horrors of the Semitic demons began to fill the fancies of decaying Rome, 群れているing like 飛行機で行くs on a dung heap. The psychology of it is really human enough to anyone who will try that 実験 of seeing history from the inside There comes an hour in the afternoon when the child is tired of 'pretending'; when he is 疲れた／うんざりした of 存在 a robber or a Red Indian. It is then that he torments the cat. There comes a time in the 決まりきった仕事 of an ordered civilisation when the man is tired at playing at mythology and pretending that a tree is a maiden or that the moon made love to a man. The 影響 of this staleness is the same everywhere; it is seen in all 麻薬-taking and dram-drinking and every form of the 傾向 to 増加する the dose. Men 捜し出す stranger sins or more startling obscenities as 興奮剤s to their jaded sense. They 捜し出す after mad oriental 宗教s for the same 推論する／理由. They try to を刺す their 神経s to life, if it were with the knives of the priests of Baal. They are walking in their sleep and try to wake themselves up with nightmares.
At that 行う／開催する／段階 even of paganism therefore the 小作農民 songs and dances sound fainter and fainter in the forest. For one thing the 小作農民 civilisation was fading, or had already faded from the whole countryside. The Empire at the end was organised more and more on that servile system which 一般に goes with the 誇る of organisation, indeed it was almost as senile as the modern 計画／陰謀s for the organisation of 産業. It is proverbial that what would once have been a peasantry became a mere populace of the town 扶養家族 for bread and circuses; which may again 示唆する to some a 暴徒 扶養家族 upon 施し物s and cinemas. In this as in many other 尊敬（する）・点s the modern return to heathenism has been a return not even to the heathen 青年 but rather to the heathen old age. But the 原因（となる）s of it were spiritual in both 事例／患者s; and 特に the spirit of paganism had 出発／死d with its familiar spirits. The heat had gone out of it with its 世帯 gods, who went along with the gods of the garden and the field and the forest. The Old Man of the Forest was too old; he was already dying. It is said truly in a sense that Pan died because Christ was born. It is almost as true in another sense that men knew that Christ was born because Pan was already dead. A 無効の was made by the 消えるing of the whole mythology of mankind, which would have asphyxiated like a vacuum if it had not been filled with theology. But the point for the moment is that the mythology could not have lasted like a theology in any 事例／患者. Theology is thought, whether we agree with it or not. Mythology was never thought, and nobody could really agree with it or 同意しない with it. It was a mere mood of glamour and when the mood went it could not be 回復するd. Men not only 中止するd to believe in the gods, but they realised that they had never believed in them. They had sung their 賞賛するs; they had danced 一連の会議、交渉／完成する their altars. They had played the flute; they had played the fool.
So （機の）カム the twilight upon Arcady and the last 公式文書，認めるs of the 麻薬を吸う sound sadly from the beechen grove. In the 広大な／多数の／重要な Virgilian poems there is already something of the sadness; but the loves and the 世帯 gods ぐずぐず残る in lovely lines like that which Mr. Belloc took for a 実験（する） of understanding; incipe parve puer risu cognoscere matrem. But with them as with us, the human family itself began to break 負かす／撃墜する under servile organisation and the herding of the towns. The 都市の 暴徒 became enlightened; that is it lost the mental energy that could create myths. All 一連の会議、交渉／完成する the circle of the Mediterranean cities the people 嘆く／悼むd for the loss of gods and were consoled with gladiators. And 一方／合間 something 類似の was happening to that 知識人 aristocracy of antiquity that had been walking about and talking 捕まらないで ever since Socrates and Pythagoras. They began to betray to the world the fact that they were walking in a circle and 説 the same thing over and over again. Philosophy began to be a joke; it also began to be a bore. That unnatural simplification of everything into one system or another, which we have 公式文書，認めるd as the fault of the philosopher, 明らかにする／漏らすd at once its finality and its futility. Everything was virtue or everything was happiness or everything was 運命／宿命 or everything was good or everything was bad; anyhow, everything was everything and there was no more to be said; so they said it. Everywhere the 下落するs had degenerated into sophists; that is, into 雇うd rhetoricians or askers of riddles. It is one of the symptoms of this that the 下落する begins to turn not only into a sophist but into a magician. A touch of oriental occultism is very much 高く評価する／（相場などが）上がるd in the best houses. As the philosopher is already a society 芸能人, he may 同様に also be a conjurer.
Many moderns have 主張するd on the smallness of that Mediterranean world; and the wider horizons that might have を待つd it with the 発見 of the other continents. But this is an illusion, one of the many illusions of materialism. The 限界s that paganism had reached in Europe were the 限界s of human 存在; at its best it had only reached the same 限界s anywhere else. The Roman stoics did not need any Chinamen to teach them stoicism. The Pythagoreans did not need any Hindus to teach them about 再発 or the simple life or the beauty of 存在 a vegetarian. In so far as they could get these things from the East, they had already got rather too much of them from the East. The Syncretists were as 納得させるd as Theosophists that all 宗教s are really the same. And how else could they have 延長するd philosophy 単に by 延長するing 地理学? It can hardly be 提案するd that they should learn a purer 宗教 from the Aztecs or sit at the feet of the Incas of Peru. All the 残り／休憩（する） of the world was a welter of 野蛮／未開. It is 必須の to recognise that the Roman Empire was recognised as the highest 業績／成就 of the human race; and also as the broadest. A dreadful secret seemed to be written as in obscure hieroglyphics across those mighty 作品 of marble and 石／投石する, those colossal amphitheatres and aqueducts. Man could do no more.
For it was not the message 炎d on the Babylonian 塀で囲む, that one king was 設立する wanting or his one kingdom given to a stranger. It was no such good news as the news of 侵略 and conquest. There was nothing left that could 征服する／打ち勝つ Rome; but there was also nothing left that could 改善する it. It was the strongest thing that was growing weak. It was the best thing that was going to the bad. It is necessary to 主張する again and again that many civilisations had met in one civilisation of the Mediterranean sea; that it was already 全世界の／万国共通の with a stale and sterile universality. The peoples had pooled their 資源s and still there was not enough. The empires had gone into 共同 and they were still 破産者／倒産した. No philosopher who was really philosophical could think anything except that, in that central sea, the wave of the world had risen to its highest, seeming to touch the 星／主役にするs. But the wave was already stooping; for it was only the wave of the world.
That mythology and that philosophy into which paganism has already been analysed had thus both of them been drained most literally to the dregs. If with the multiplication of 魔法 the third department, which we have called the demons, was even ますます active, it was never anything but destructive. There remains only the fourth element or rather the first; that which had been in a sense forgotten because it was the first. I mean the 最初の／主要な and overpowering yet impalpable impression that the universe after all has one origin and one 目的（とする）; and because it has an 目的（とする） must have an author. What became of this 広大な／多数の／重要な truth in the background of men's minds, at this time, it is perhaps more difficult to 決定する. Some of the Stoics undoubtedly saw it more and more 明確に as the clouds of mythology （疑いを）晴らすd and thinned away; and 広大な／多数の／重要な men の中で them did much even to the last to lay the 創立／基礎s of a 概念 of the moral まとまり of the world. The Jews still held their secret certainty of it jealously behind high 盗品故買者s of exclusiveness; yet it is intensely characteristic of the society and the 状況／情勢 that some 流行の／上流の 人物／姿／数字s, 特に 流行の／上流の ladies, 現実に embraced Judaism. But in the 事例／患者 of many others I fancy there entered at this point a new negation. Atheism became really possible in that 異常な time; for atheism is abnormality. It is not 単に the 否定 of a dogma. It is the 逆転 of a subconscious 仮定／引き受けること in the soul; the sense that there is a meaning and a direction in the world it sees. Lucretius, the first evolutionist who endeavoured to 代用品，人 進化 for God, had already dangled before men's 注目する，もくろむs his dance of glittering 原子s, by which he conceived cosmos as created by 大混乱. But it was not his strong poetry or his sad philosophy, as I fancy, that made it possible for men to entertain such a 見通し. It was something in the sense of impotence and despair with which men shook their 握りこぶしs vainly at the 星／主役にするs, as they saw all the best work of humanity 沈むing slowly and helplessly into a 押し寄せる／沼地. They could easily believe that even 創造 itself was not a 創造 but a perpetual 落ちる, when they saw that the weightiest and worthiest of all human 創造s was 落ちるing by its own 負わせる. They could fancy that all the 星／主役にするs were 落ちるing 星／主役にするs; and that the very 中心存在s of their own solemn porticos were 屈服するd under a sort of 漸進的な deluge. To men in that mood there was a 推論する／理由 for atheism that is in some sense reasonable. Mythology might fade and philosophy might 強化する; but if behind these things there was a reality, surely that reality might have 支えるd things as they sank. There was no God; if there had been a God, surely this was the very moment when He would have moved and saved the world.
The life of the 広大な／多数の／重要な civilisation went on with dreary 産業 and even with dreary festivity. It was the end of the world, and the worst of it was that it need never end. A convenient 妥協 had been made between all the multitudinous myths and 宗教s of the Empire; that each group should worship 自由に and 単に live a sort of 公式の／役人 繁栄する of thanks to the tolerant Emperor, by 投げ上げる／ボディチェックするing a little incense to him under his 公式の／役人 肩書を与える of Divus. 自然に there was no difficulty about that; or rather it was a long time before the world realised that there ever had been even a trivial difficulty anywhere. The members of some Eastern sect or secret society or other seemed to have made a scene somewhere; nobody could imagine why. The 出来事/事件 occurred once or twice again and began to 誘発する irritation out of 割合 to its insignificance. It was not 正確に／まさに what these 地方のs said; though of course it sounded queer enough. They seemed to be 説 that God was dead and that they themselves had seen him die. This might be one of the many manias produced by the despair of the age; only they did not seem 特に despairing. They seem やめる unnaturally joyful about it, and gave the 推論する／理由 that the death of God had 許すd them to eat him and drink his 血. によれば other accounts God was not 正確に／まさに dead after all; there 追跡するd through the bewildered imagination some sort of fantastic 行列 of the funeral of God, at which the sun turned 黒人／ボイコット, but which ended with the dead omnipotence breaking out of the tomb and rising again like the sun. But it was not the strange story to which anybody paid any particular attention; people in that world had seen queer 宗教s enough to fill a madhouse. It was something in the トン of the madmen and their type of 形式. They were a scratch company of barbarians and slaves and poor and unimportant people; but their 形式 was 軍の; they moved together and were very 絶対の about who and what was really a part of their little system; and about what they said. However mildly, there was a （犯罪の）一味 like アイロンをかける. Men used to many mythologies and moralities could make no 分析 of the mystery, except the curious conjecture that they meant what they said. All 試みる／企てるs to make them see 推論する／理由 in the perfectly simple 事柄 of the Emperor's statue seemed to be spoken to deaf men. It was as if a new meteoric metal had fallen on the earth; it was a difference of 実体 to the touch. Those who touched their 創立／基礎 fancied they had struck a 激しく揺する.
With a strange rapidity, like the changes of a dream, the 割合s of things seemed to change in their presence. Before most men knew what had happened, these few men were palpably 現在の. They were important enough to be ignored. People became suddenly silent about them and walked stiffly past them. We see a new scene, in which the world has drawn its skirts away from these men and women and they stand in the centre of a 広大な／多数の／重要な space like lepers. The scene changes again and the 広大な／多数の／重要な space where they stand is overhung on every 味方する with a cloud of 証言，証人／目撃するs, interminable terraces 十分な of 直面するs looking 負かす／撃墜する に向かって them intently; for strange things are happening to them. New 拷問s have been invented for the madmen who have brought good news. That sad and 疲れた／うんざりした society seems almost to find a new energy in 設立するing its first 宗教的な 迫害. Nobody yet knows very 明確に why that level world has thus lost its balance about the people in its 中央; but they stand unnaturally still while the 円形競技場 and the world seem to 回転する 一連の会議、交渉／完成する them. And there shone on them in that dark hour a light that has never been darkened; a white 解雇する／砲火／射撃 粘着するing to that group like an unearthly phosphorescence, 炎ing its 跡をつける through the twilights of history and confounding every 成果／努力 to confound it with the もやs of mythology and theory; that 軸 of light or 雷 by which the world itself has struck and 孤立するd and 栄冠を与えるd it; by which its own enemies have made it more illustrious and its own critics have made it more inexplicable; the halo of 憎悪 around the Church of God.
This sketch of the human story began in a 洞穴; the 洞穴 which popular science associates with the 洞穴-man and in which practical 発見 has really 設立する archaic 製図／抽選s of animals. The second half of human history, which was like a new 創造 of the world, also begins in a 洞穴. There is even a 影をつくる／尾行する of such a fancy in the fact that animals were again 現在の; for it was a 洞穴 used as a stable by the mountaineers of the uplands about Bethlehem; who still 運動 their cattle into such 穴を開けるs and caverns at night. It was here that a homeless couple had crept 地下組織の with the cattle when the doors of the （人が）群がるd caravanserai had been shut in their 直面するs; and it was here beneath the very feet of the passers-by, in a cellar under the very 床に打ち倒す of the world, that Jesus Christ was born. But in that second 創造 there was indeed something symbolical in the roots of the primeval 激しく揺する or the horns of the 先史の herd. God also was a 洞穴-Man, and had also traced strange 形態／調整s of creatures, curiously coloured, upon the 塀で囲む of the world; but the pictures that he made had come to life.
A 集まり of legend and literature, which 増加するs and will never end, has repeated and rung the changes on that 選び出す／独身 paradox; that the 手渡すs that had made the sun and 星／主役にするs were too small to reach the 抱擁する 長，率いるs of the cattle. Upon this paradox, we might almost say upon this jest, all the literature of our 約束 is 設立するd. It is at least like a jest in this, that it is something which the 科学の critic cannot see. He laboriously explains the difficulty which we have always defiantly and almost derisively 誇張するd; and mildly 非難するs as improbable something that we have almost madly exalted as incredible; as something that would be much too good to be true, except that it is true. When that contrast between the cosmic 創造 and the little 地元の 幼少／幼藍期 has been repeated, 繰り返し言うd, を強調するd, 強調d, exulted in, sung, shouted, roared, not to say howled, in a hundred thousand hymns, carols, rhymes, rituals, pictures, poems, and popular sermons, it may be 示唆するd that we hardly need a higher critic to draw our attention to something a little 半端物 about it; 特に one of the sort that seems to take a long time to see a joke, even his own joke. But about this contrast and combination of ideas one thing may be said here, because it is 関連した to the whole 論題／論文 of this 調書をとる／予約する. The sort of modern critic of whom I speak is 一般に much impressed with the importance of education in life and the importance of psychology in education. That sort of man is never tired of telling us that first impressions 直す／買収する，八百長をする character by the 法律 of causation; and he will become やめる nervous if a child's visual sense is 毒（薬）d by the wrong colours on a golliwog or his nervous system 未熟に shaken by a cacophonous 動揺させる. Yet he will think us very 狭くする-minded, if we say that this is 正確に／まさに why there really is a difference between 存在 brought up as a Christian and 存在 brought up as a Jew or a Moslem or an atheist. The difference is that every カトリック教徒 child has learned from pictures, and even every Protestant child from stories, this incredible combination of contrasted ideas as one of the very first impressions on his mind. It is not 単に a theological difference. It is a psychological difference which can outlast any theologies. It really is, as that sort of scientist loves to say about anything, incurable. Any agnostic or atheist whose childhood has known a real Christmas has ever afterwards, whether he likes it or not, an 協会 in his mind between two ideas that most of mankind must regard as remote from each other; the idea of a baby and the idea of unknown strength that 支えるs the 星／主役にするs. His instincts and imagination can still connect them, when his 推論する／理由 can no longer see the need of the 関係; for him there will always be some savour of 宗教 about the mere picture of a mother and a baby; some hint of mercy and 軟化するing about the mere について言及する of the dreadful 指名する of God. But the two ideas are not 自然に or やむを得ず 連合させるd. They would not be やむを得ず 連合させるd for an 古代の Greek or a Chinaman, even for Aristotle or Confucius. It is no more 必然的な to connect God with an 幼児 than to connect gravitation with a kitten. It has been created in our minds by Christmas because we are Christians, because we are psychological Christians even when we are not theological ones. In other words, this combination of ideas has emphatically, in the much 論争d phrase, altered human nature. There is really a difference between the man who knows it and the man who does not. It may not be a difference of moral 価値（がある）, for the Moslem or the Jew might be worthier によれば his lights; but it is a plain fact about the crossing of two particular lights, the 合同 of two 星／主役にするs in our particular horoscope. Omnipotence and impotence, or divinity and 幼少／幼藍期, do definitely make a sort of epigram which a million repetitions cannot turn into a platitude. It is not 不当な to call it unique. Bethlehem is emphatically a place where extremes 会合，会う.
Here begins, it is needless to say, another mighty 影響（力） for the humanisation of Christendom. If the world 手配中の，お尋ね者 what is called a 非，不，無-議論の的になる 面 of Christianity, it would probably select Christmas. Yet it is 明白に bound up with what is supposed to be a 議論の的になる 面 (I could never at any 行う／開催する／段階 of my opinions imagine why); the 尊敬（する）・点 paid to the Blessed Virgin. When I was a boy a more Puritan 世代 反対するd to a statue upon my parish church 代表するing the Virgin and Child. After much 論争, they 妥協d by taking away the Child. One would think that this was even more corrupted with Mariolatry, unless the mother was counted いっそう少なく dangerous when 奪うd of a sort of 武器. But the practical difficulty is also a parable. You cannot 半導体素子 away the statue of a mother from all 一連の会議、交渉／完成する that of a new-born child. You can not 一時停止する the new-born child in 中央の-空気／公表する; indeed you cannot really have a statue of a new-born child at all. 類似して, you cannot 一時停止する the idea of a new-born child in the 無効の or think of him without thinking of his mother. You cannot visit the child without visiting the mother; you cannot in ありふれた human life approach the child except through the mother. If we are to think of Christ in this 面 at all, the other idea follows as it is followed in history. We must either leave Christ out of Christmas, or Christmas out of Christ, or we must 収容する／認める, if only as we 収容する／認める it in an old picture, that those 宗教上の 長，率いるs are too 近づく together for the haloes not to mingle and cross.
It might be 示唆するd, in a somewhat violent image, that nothing had happened in that 倍の or 割れ目 in the 広大な／多数の／重要な grey hills except that the whole universe had been turned inside out. I mean that all the 注目する，もくろむs of wonder and worship which had been turned outwards to the largest thing were now turned inward to the smallest. The very image will 示唆する all that multitudinous marvel of converging 注目する，もくろむs that makes so much of the coloured カトリック教徒 imagery like a peacock's tail. But it is true in a sense that God who had been only a circumference was seen as a centre; and a centre is infinitely small. It is true that the spiritual spiral henceforward 作品 inwards instead of outwards, and in that sense is centripetal and not centrifugal. The 約束 becomes, in more ways than one, a 宗教 of little things. But its traditions in art and literature and popular fable have やめる 十分に attested, as has been said, this particular paradox of the divine 存在 in the cradle. Perhaps they have not so 明確に 強調d the significance of the divine 存在 in the 洞穴. Curiously enough, indeed, tradition has not very 明確に 強調d the 洞穴. It is a familiar fact that the Bethlehem scene has been 代表するd in every possible setting of time and country, of landscape and architecture; and it is a wholly happy and admirable fact that men have conceived it as やめる different によれば their different individual traditions and tastes. But while all have realised that it was a stable, not so many have realised that it was a 洞穴. Some critics have even been so silly as to suppose that there was some contradiction between the stable and the 洞穴; in which 事例／患者 they cannot know much about 洞穴s or stables in パレスチナ. As they see differences that are not there, it is needless to 追加する that they do not see differences that are there. When a 井戸／弁護士席-known critic says, for instance, that Christ 存在 born in a rocky cavern is like Mithras having sprung alive out of a 激しく揺する, it sounds like a parody upon comparative 宗教. There is such a thing as the point of a story, even if it is a story in the sense of a 嘘（をつく）. And the notion of a hero appearing, like Pallas from the brain of Zeus, 円熟した and without a mother, is 明白に the very opposite of the idea of a god 存在 born like an ordinary baby and 完全に 扶養家族 on a mother. Whichever ideal we might prefer, we should surely see that they are contrary ideals. It is as stupid to connect them because they both 含む／封じ込める a 実体 called 石／投石する as to identify the 罰 of the Deluge with the baptism in the Jordan because they both 含む／封じ込める a 実体 called water. Whether as a myth or a mystery, Christ was 明白に conceived as born in a 穴を開ける in the 激しく揺するs まず第一に／本来 because it 示すd the position of one outcast and homeless. にもかかわらず it is true, as I have said, that the 洞穴 has not been so 一般的に or so 明確に used as a symbol as the other realities that surrounded the first Christmas.
And the 推論する／理由 for this also 言及するs to the very nature of that new world. It was in a sense the difficulty of a new dimension. Christ was not only born on the level of the world, but even lower than the world. The first 行為／法令／行動する of the divine 演劇 was 制定するd, not only on no 行う／開催する／段階 始める，決める up above the sight-seer, but on a dark and curtained 行う／開催する／段階 sunken out of sight; and that is an idea very difficult to 表明する in most 方式s of artistic 表現. It is the idea of 同時の happenings on different levels of life. Something like it might have been 試みる／企てるd in the more archaic and decorative 中世 art. But the more the artists learned of realism and 視野, the いっそう少なく they could 描写する at once the angels in the heavens and the shepherds on the hills, and the glory in the 不明瞭 that was under the hills. Perhaps it could have been best 伝えるd by the characteristic expedient of some of the 中世 guilds, when they wheeled about the streets a theatre with three 行う／開催する／段階s one above the other, with heaven above the earth and hell under the earth. But in the riddle of Bethlehem it was heaven that was under the earth.
There is in that alone the touch of a 革命, as of the world turned upside 負かす／撃墜する. It would be vain to 試みる／企てる to say anything 適する, or anything new, about the change which this conception of a deity born like an outcast or even an 無法者 had upon the whole conception of 法律 and its 義務s to the poor and outcast. It is profoundly true to say that after that moment there could be no slaves. There could be and were people 耐えるing that 合法的な 肩書を与える, until the Church was strong enough to 少しのd them out, but there could be no more of the pagan repose in the mere advantage to the 明言する／公表する of keeping it a servile 明言する／公表する. Individuals became important, in a sense in which no 器具s can be important. A man could not be a means to an end, at any 率 to any other man's end. All this popular and fraternal element in the story has been rightly 大（公）使館員d by tradition to the episode of the Shepherds; the hinds who 設立する themselves talking 直面する to 直面する with the princes of heaven. But there is another 面 of the popular element as 代表するd by the shepherds which has not perhaps been so fully developed; and which is more 直接／まっすぐに 関連した here.
Men of the people, like the shepherds, men of the popular tradition, had everywhere been the 製造者s of the mythologies. It was they who had felt most 直接／まっすぐに, with least check or 冷気／寒がらせる from philosophy or the corrupt 教団s of civilisation, the need we have already considered; the images that were adventures of the imagination; the mythology that was a sort of search; the tempting and tantalising hints of something half-human in nature; the dumb significance of seasons and special places. They had best understood that the soul of a landscape is a story and the soul of a story is a personality. But rationalism had already begun to rot away these really irrational though imaginative treasures of the 小作農民; even as systematic slavery had eaten the 小作農民 out of house and home. Upon all such peasantries everywhere there was descending a dusk and twilight of 失望, in the hour when these few men discovered what they sought. Everywhere else Arcadia was fading from the forest. Pan was dead and the shepherds were scattered like sheep. And though no man knew it, the hour was 近づく which was to end and to fulfil all things; and though no man heard it, there was one far-off cry in an unknown tongue upon the heaving wilderness of the mountains. The shepherds had 設立する their Shepherd.
And the thing they 設立する was of a 肉親，親類d with the things they sought. The populace had been wrong in many things; but they had not been wrong in believing that 宗教上の things could have a habitation and that divinity need not disdain the 限界s of time and space. And the barbarian who conceived the crudest fancy about the sun 存在 stolen and hidden in a box, or the wildest myth about the god 存在 救助（する）d and his enemy deceived with a 石／投石する, was nearer to the secret of the 洞穴 and knew more about the 危機 of the world, than all those in the circle of cities 一連の会議、交渉／完成する the Mediterranean who had become content with 冷淡な abstractions or cosmopolitan generalisations; than all those who were spinning thinner and thinner threads of thought out of the transcendentalism of Plato or the orientalism of Pythagoras. The place that the shepherds 設立する was not an 学院 or an abstract 共和国, it was not a place of myths allegorised or dissected or explained or explained away. It was a place of dreams come true. Since that hour no mythologies have been made in the world. Mythology is a search.
We all know that the popular 贈呈 of this popular story, in so many 奇蹟 plays and carols, has given to the shepherds the 衣装s, the language, and the landscape of the separate English and European countrysides. We all know that one shepherd will talk in a Somerset dialect or another talk of 運動ing his sheep from Conway に向かって Clyde. Most of us know by this time how true is that error, how wise, how artistic, how intensely Christian and カトリック教徒 is that anachronism. But some who have seen it in these scenes of 中世 rusticity have perhaps not seen it in another sort of poetry, which it is いつかs the fashion to call 人工的な rather than artistic. I 恐れる that many modern critics will see only a faded classicism in the fact that men like Crashaw and Herrick conceived the shepherds of Bethlehem under the form of the shepherds of Virgil. Yet they were profoundly 権利; and in turning their Bethlehem play into a Latin Eclogue they took up one of the most important links in human history. Virgil, as we have already seen, does stand for all that saner heathenism that had over-thrown the insane heathenism of human sacrifice; but the very fact that even the Virgilian virtues and the sane heathenism were in incurable decay is the whole problem to which the 発覚 to the shepherds is the 解答. If the world had ever had the chance to grow 疲れた／うんざりした of 存在 demoniac, it might have been 傷をいやす／和解させるd 単に by becoming sane. But if it had grown 疲れた／うんざりした even of 存在 sane, what was to happen, except what did happen? Nor is it 誤った to conceive the Arcadian shepherd of the Eclogues as rejoicing in what did happen. One of the Eclogues has even been （人命などを）奪う，主張するd as a prophecy of what did happen. But it is やめる as much in the トン and incidental diction of the 広大な／多数の／重要な poet that we feel the 可能性のある sympathy with the 広大な／多数の／重要な event; and even in their own human phrases the 発言する／表明するs of the Virgilian shepherds might more than once have broken upon more than the tenderness of Italy `Incipe, parve puer, risu cognoscere matrem' They might have 設立する in that strange place all that was best in the last traditions of the Latins; and something better than a 木造の idol standing up for ever for the 中心存在 of the human family; a 世帯 god. But they and all the other mythologists would be 正当化するd in rejoicings that the event had 実行するd not 単に the mysticism but the materialism of mythology. Mythology had many sins; but it had not been wrong in 存在 as carnal as the Incarnation. But something of the 古代の 発言する／表明する that was supposed to have rung through the 墓／厳粛／彫る／重大なs, it could cry again, 'We have seen, he hath seen us, a 明白な god.' So the 古代の shepherds might have danced, and their feet have been beautiful upon the mountains, rejoicing over the philosophers. But the philosophers had also heard.
It is still a strange story, though an old one, how they （機の）カム out of orient lands, 栄冠を与えるd with the majesty of kings and 着せる／賦与するd with something of the mystery of magicians. That truth that is tradition his wisely remembered them almost as unknown 量s, as mysterious as their mysterious and melodious 指名するs; Melchior. Caspar, Balthazar. But there （機の）カム with them all that world of 知恵 that had watched the 星／主役にするs in Chaldea and the sun in Persia; and we shall not be wrong if we see in them the same curiosity that moves all the 下落するs. They would stand for the same human ideal if their 指名するs had really been Confucius or Pythagoras or Plato. They were those who sought not tales but the truth of things, and since their かわき for truth was itself a かわき for God, they also have had their reward. But even ーするために understand that reward, we must understand that for philosophy as much as mythology, that reward was the 完成 of the incomplete.
Such learned men would doubtless have come, as these learned men did come, to find themselves 確認するd in much that was true in their own traditions and 権利 in their own 推論する／理由ing. Confucius would have 設立する a new 創立／基礎 for the family in the very 逆転 of the 宗教上の Family; Buddha would have looked upon a new renunciation, of 星／主役にするs rather than jewels and divinity than 王族. These learned men would still have the 権利 to say, or rather a new 権利 to say, that there was truth in their old teaching. But after all these learned men would have come to learn. They would have come to 完全にする their conceptions with something they had not yet conceived; even to balance their imperfect universe with something they might once have 否定するd. Buddha would have come from his impersonal 楽園 to worship a person. Confucius would have come from his 寺s of ancestor-worship to worship a child.
We must しっかり掴む from the first this character in the new cosmos; that it was larger than the old cosmos. In that sense Christendom is larger than 創造; as 創造 had been before Christ. It 含むd things that had not been there; it also 含むd the things that had been there. The point happens to be 井戸／弁護士席 illustrated in this example of Chinese piety, but it would be true of other pagan virtues or pagan beliefs. Nobody can 疑問 that a reasonable 尊敬（する）・点 for parents is part of a gospel in which God himself was 支配する in childhood to earthly parents. But the other sense in which the parents were 支配する to him does introduce an idea that is not Confucian. The 幼児 Christ is not like the 幼児 Confucius; our mysticism conceives him in an immortal 幼少／幼藍期. I do not know what Confucius would have done with the Bambino had it come to life in his 武器 as it did in the 武器 of St. Francis. But this is true in relation to all the other 宗教s and philosophies; it is the challenge of the Church. The Church 含む／封じ込めるs what the world does not 含む／封じ込める. Life itself does not 供給する as she does for all 味方するs of life. That every other 選び出す／独身 system is 狭くする and insufficient compared to this one; that is not a rhetorical 誇る; it is a real fact and a real 窮地. Where is the 宗教上の child まっただ中に the Stoics and the ancestor-worshippers? Where is Our Lady of the Moslems, a woman made for no man and 始める，決める above all angels? Where is St. Michael of the 修道士s of Buddha, rider and master of the trumpets, guarding for every 兵士 the honour of the sword? What could St. Thomas Aquinas do with the mythology of Brahminism, he who 始める，決める 前へ／外へ all the science and rationality and even rationalism of Christianity? Yet even if we compare Aquinas with Aristotle, at the other extreme of 推論する／理由, we shall find the same sense of something 追加するd. Aquinas could understand the most 論理（学）の parts of Aristotle; it is doubtful if Aristotle could have understood the most mystical parts of Aquinas. Even where we can hardly call the Christian greater, we are 軍隊d to call him larger. But it is so to whatever philosophy or heresy or modern movement we may turn. How would Francis the Troubadour have fared の中で the Calvinists, or for that 事柄 の中で the Utilitarians of the Manchester School? Yet men like Bossuet and Pascal could be as 厳しい and 論理（学）の as any Calvinist or Utilitarian. How would St. Joan of Arc, a woman waving on men to war with the sword, have fared の中で the Quakers or the Doukhabors or the Tolstoyan sect of 平和主義者s? Yet any number of カトリック教徒 saints have spent their lives in preaching peace and 妨げるing wars. It is the same with all the modern 試みる／企てるs at Syncretism. They are never able to make something larger than the Creed without leaving something out. I do not mean leaving out something divine but something human; the 旗 or the inn or the boy's tale of 戦う／戦い or the hedge at the end of the field. The Theosophists build a pantheon; but it is only a pantheon for pantheists. They call a 議会 of 宗教s as a 再会 of all the peoples; but it is only a 再会 of all the prigs. Yet 正確に／まさに such a pantheon had been 始める，決める up two thousand years before by the shores of the Mediterranean; and Christians were 招待するd to 始める，決める up the image of Jesus 味方する by 味方する with the image of Jupiter, of Mithras, of Osiris, of Atys, or of Ammon. It was the 拒絶 of the Christians that was the turning-point of history. If the Christians had 受託するd, they and the whole world would have certainly, in a grotesque but exact metaphor, gone to マリファナ. They would all have been boiled 負かす／撃墜する to one lukewarm liquid in that 広大な／多数の／重要な マリファナ of cosmopolitan 汚職 in which all the other myths and mysteries were already melting. It was an awful and an appalling escape. Nobody understands the nature of the Church, or the （犯罪の）一味ing 公式文書，認める of the creed descending from antiquity, who does not realise that the whole world once very nearly died of broadmindedness and the brotherhood of all 宗教s.
Here it is the important point that the Magi, who stand for mysticism and philosophy, are truly conceived as 捜し出すing something new and even as finding something 予期しない. That 緊張した sense of 危機 which still tingles in the Christmas story and even in every Christmas 祝賀, accentuates the idea of a search and a 発見. The 発見 is, in this 事例／患者, truly a 科学の 発見. For the other mystical 人物／姿／数字s in the 奇蹟 play; for the angel and the mother, the shepherds and the 兵士s of Herod, there may be 面s both simpler and more supernatural, more elemental or more emotional. But the wise Men must be 捜し出すing 知恵, and for them there must be a light also in the intellect. And this is the light; that the カトリック教徒 creed is 普遍的な and that nothing else is 普遍的な. The philosophy of the Church is 全世界の／万国共通の. The philosophy of the philosophers was not 全世界の／万国共通の. Had Plato and Pythagoras and Aristotle stood for an instant in the light that （機の）カム out of that little 洞穴, they would have known that their own light was not 全世界の／万国共通の. It is far from 確かな , indeed, that they did not know it already. Philosophy also, like mythology, had very much the 空気／公表する of a search. It is the realisation of this truth that gives its 伝統的な majesty and mystery to the 人物／姿／数字s of the Three Kings; the 発見 that 宗教 is broader than philosophy and that this is the broadest of 宗教s, 含む／封じ込めるd within this 狭くする space. The Magicians were gazing at the strange pentacle with the human triangle 逆転するd; and they have never come to the end of their 計算／見積りs about it. For it is the paradox of that group in the 洞穴, that while our emotions about it are of childish 簡単, our thoughts about it can 支店 with a never-ending 複雑さ. And we can never reach the end even of our own ideas about the child who was a father and the mother who was a child.
We might 井戸／弁護士席 be content to say that mythology had come with the shepherds and philosophy with the philosophers; and that it only remained for them to 連合させる in the recognisation of 宗教. But there was a third element that must not be ignored and one which that 宗教 for ever 辞退するs to ignore, in any revel or 仲直り. There was 現在の in the 最初の／主要な scenes of the 演劇 that Enemy that had rotted the legends with lust and frozen theories into atheism, but which answered the direct challenge with something of that more direct method which we have seen in the conscious 教団 of the demons. In the description of that demon-worship, of the devouring detestation of innocence shown in the 作品 of its witchcraft and the most 残忍な of its human sacrifice, I have said いっそう少なく of its incorrect and secret 侵入／浸透 of the saner paganism; the soaking of mythological imagination with sex; the rise of 皇室の pride into insanity. But both the indirect and the direct 影響（力） make themselves felt in the 演劇 of Bethlehem. A 支配者 under the Roman suzerainty, probably equipped and surrounded with the Roman ornament and order though himself of eastern 血, seems in that hour to have felt stirring within him the spirit of strange things. We all know the story of how Herod, alarmed at some rumour of a mysterious 競争相手, remembered the wild gesture of the capricious despots of Asia and ordered a 大虐殺 of 嫌疑者，容疑者／疑うs of the new 世代 of the populace. Everyone knows the story; but not everyone has perhaps 公式文書，認めるd its place in the story of the strange 宗教s of men. Not everybody has seen the significance even of its very contrast with the Corinthian columns and Roman pavement of that 征服する／打ち勝つd and superficially civilised world. Only, as the 目的 in his dark spirit began to show and 向こうずね in the 注目する，もくろむs of the Idumean, a seer might perhaps have seen something like a 広大な／多数の／重要な grey ghost that looked over his shoulder; have seen behind him filling the ドーム of night and hovering for the last time over history, that 広大な and fearful 直面する that was Moloch of the Carthaginians; を待つing his last 尊敬の印 from a 支配者 of the races of Shem. The demons also, in that first festival of Christmas, feasted after their own fashion.
Unless we understand the presence of that enemy, we shall not only 行方不明になる the point of Christianity, but even 行方不明になる the point of Christmas. Christmas for us in Christendom has become one thing, and in one sense even a simple thing. But like all the truths of that tradition, it is in another sense a very コンビナート／複合体 thing. Its unique 公式文書，認める is the 同時の striking of many 公式文書，認めるs; of humility, of gaiety, of 感謝, of mystical 恐れる, but also of vigilance and of 演劇. It is not only an occasion for the peacemakers any more than for the merry-製造者s; it is not only a Hindu peace 会議／協議会 any more than it is only a Scandinavian winter feast. There is something 反抗的な in it also; something that makes the abrupt bells at midnight sound like the 広大な／多数の／重要な guns of a 戦う／戦い that has just been won. All this indescribable thing that we call the Christmas atmosphere only hangs in the 空気／公表する as something like a ぐずぐず残る fragrance or fading vapour from the exultant 爆発 of that one hour in the Judean hills nearly two thousand years ago. But the savour is still unmistakable, and it is something too subtle or too 独房監禁 to be covered by our use of the word peace. By the very nature of the story the rejoicings in the cavern were rejoicings in a 要塞 or an 無法者's den; 適切に understood it is not unduly flippant to say they were rejoicings in a dug-out. It is not only true that such a subterranean 議会 was a hiding-place from enemies; and that the enemies were already scouring the stony plain that lay above it like a sky. It is not only that the very horse-hoofs of Herod might in that sense have passed like 雷鳴 over the sunken 長，率いる of Christ. It is also that there is in that image a true idea of an outpost, of a piercing through the 激しく揺する and an 入り口 into an enemy 領土. There is in this buried divinity an idea of 土台を崩すing the world; of shaking the towers and palaces from below; even as Herod the 広大な／多数の／重要な king felt that 地震 under him and swayed with his swaying palace.
That is perhaps the mightiest of the mysteries of the 洞穴 It is already 明らかな that though men are said to have looked for hell under the earth, in this 事例／患者 it is rather heaven that is under the earth And there follows in this strange story the idea of an 激変 of heaven. That is the paradox of the whole position; that henceforth the highest thing can only work from below. 王族 can only return to its own by a sort of 反乱. Indeed the Church from its beginnings, and perhaps 特に in its beginnings, was not so much a principality as a 革命 against the prince of the world. This sense that the world had been 征服する／打ち勝つd by the 広大な／多数の／重要な usurper, and was in his 所有／入手, has been much 嘆き悲しむd or derided by those 楽天主義者s who identify enlightenment with 緩和する. But it was 責任がある all that thrill of 反抗 and a beautiful danger that made the good news seem to be really both good and new. It was in truth against a 抱擁する unconscious usurpation that it raised a 反乱, and 初めは so obscure a 反乱. Olympus still 占領するd the sky like a motionless cloud moulded into many mighty forms; philosophy still sat in the high places and even on the 王位s of the kings, when Christ was born in the 洞穴 and Christianity in the catacombs. In both 事例／患者s we may 発言／述べる the same paradox of 革命; the sense of something despised and of something 恐れるd The 洞穴 in one 面 is only a 穴を開ける or corner into which the outcasts are swept like rubbish; yet in the other 面 it is a hiding-place of something 価値のある which the tyrants are 捜し出すing like treasure. In one sense they are there because the innkeeper would not even remember them, and in another because the king can never forget them. We have already 公式文書，認めるd that this paradox appeared also in the 治療 of the 早期に Church. It was important while it was still insignificant, and certainly while it was still impotent. It was important 単独で because it was intolerable; and in that sense it is true to say that it was intolerable because it was intolerant. It was resented, because, in its own still and almost secret way, it had 宣言するd war. It had risen out of the ground to 難破させる the heaven and earth of heathenism. It did not try to destroy all that 創造 of gold and marble; but it 熟視する／熟考するd a world without it. It dared to look 権利 through it as though the gold and marble had been glass. Those who 告発（する），告訴（する）／料金d the Christians with 燃やすing 負かす／撃墜する Rome with firebrands were slanderers; but they were at least far nearer to the nature of Christianity than those の中で the moderns who tell us that the Christians were a sort of 倫理的な society, 存在 殉教者d in a languid fashion for telling men they had a 義務 to their neighbors, and only mildly disliked because they were meek and 穏やかな.
Herod had his place, therefore, in the 奇蹟 play of Bethlehem because he is the menace to the Church 交戦的な and shows it from the first as under 迫害 and fighting for its life. For those who think this a discord, it is a discord that sounds 同時に with the Christmas bells. For those who think the idea of the Crusade is one that spoils the idea of the Cross, we can only say that for them the idea of the Cross is spoiled; the idea of the cross is spoiled やめる literally in the cradle. It is not here to the 目的 to argue with them on the abstract 倫理学 of fighting; the 目的 in this place is 単に to sum up the combination of ideas that （不足などを）補う the Christian and カトリック教徒 idea, and to 公式文書，認める that all of them are already crystallised in the first Christmas story. They are three 際立った and 一般的に contrasted things which are にもかかわらず one thing; but this is the only thing which can make them one. The first is the human instinct for a heaven that shall be as literal and almost as 地元の as a home. It is the idea 追求するd by all poets and pagans making myths; that a particular place must be the 神社 of the god or the abode of the blest; that fairyland is a land; or that the return of the ghost must be the resurrection of the 団体／死体. I do not here 推論する／理由 about the 拒絶 of rationalism to 満足させる this need. I only say that if the rationalists 辞退する to 満足させる it, the pagans will not be 満足させるd. This is 現在の in the story of Bethlehem and Jerusalem as it is 現在の in the story of Delos and Delphi; and as it is not 現在の in the whole universe of Lucretius or the whole universe of Herbert Spencer. The second element is a philosophy larger than other philosophies; larger than that of Lucretius and infinitely larger than that of Herbert Spencer. It looks at the world through a hundred windows where the 古代の stoic or the modern agnostic only looks through one. It sees life with thousands of 注目する，もくろむs belonging to thousands of different sorts of people, where the other is only the individual 見地 of a stoic or an agnostic. It has something for all moods of man, it finds work for all 肉親，親類d of men, it understands secrets of psychology, it is aware of depths of evil, it is able to distinguish between ideal and unreal marvels and miraculous exceptions, it trains itself in tact about hard 事例／患者s, all with a multiplicity and subtlety and imagination about the varieties of life which is far beyond the bald or breezy platitudes of most 古代の or modern moral philosophy. In a word, there is more in it; it finds more in 存在 to think about; it gets more out of life. 集まりs of this 構成要素 about our many-味方するd life have been 追加するd since the time of St. Thomas Aquinas. But St. Thomas Aquinas alone would have 設立する himself 限られた／立憲的な in the world of Confucius or of Comte. And the third point is this; that while it is 地元の enough for poetry and larger than any other philosophy, it is also a challenge and a fight. While it is deliberately broadened to embrace every 面 of truth, it is still stiffly 戦闘の準備を整えた against every 方式 of error. It gets every 肉親，親類d of man to fight for it, it gets every 肉親，親類d of 武器 to fight with, it 広げるs its knowledge of the things that are fought for and against with every art of curiosity or sympathy; but it never forgets that it is fighting. It 布告するs peace on earth and never forgets why there was war in heaven.
This is the trinity of truths symbolised here by the three types in the old Christmas story; the shepherds and the kings and that other king who warred upon the children. It is 簡単に not true to say that other 宗教s and philosophies are in this 尊敬（する）・点 its 競争相手s. It is not true to say that any one of them 連合させるs these characters; it is not true to say that any one of them pretends to 連合させる them. Buddhism may profess to be 平等に mystical; it does not even profess to be 平等に 軍の. Islam may profess to be 平等に 軍の; it does not even profess to be 平等に metaphysical and subtle. Confucianism may profess to 満足させる the need of the philosophers for order and 推論する／理由; it does not even profess to 満足させる the need of the mystics for 奇蹟 and sacrament and the consecration of 固める／コンクリート things. There are many 証拠s of this presence of a spirit at once 全世界の／万国共通の and unique. One will serve here which is the symbol of the 支配する of this 一時期／支部; that no other story, no pagan legend or philosophical anecdote or historical event, does in fact 影響する／感情 any of us with that peculiar and even poignant impression produced on us by the word Bethlehem. No other birth of a god or childhood of a 下落する seems to us to be Christmas or anything like Christmas. It is either too 冷淡な or too frivolous, or too formal and classical, or too simple and savage, or too occult and 複雑にするd. Not one of us, whatever his opinions, would ever go to such a scene with the sense that he was going home. He might admire it because it was poetical, or because it was philosophical, or any number of other things in 分離; but not because it was itself. The truth is that there is a やめる peculiar and individual character about the 持つ／拘留する of this story on human nature; it is not in its psychological 実体 at all like a mere legend or the life of a 広大な／多数の／重要な man. It does not 正確に／まさに in the ordinary sense turn our minds to greatness; to those 拡張s and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero-worship. It does not 正確に／まさに work outwards, adventurously, to the wonders to be 設立する at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our 存在; like that which can some times take us off our guard in the pathos of small 反対するs or the blind pieties of the poor. It is rather as if a man had 設立する an inner room in the very heart of his own house, which he had never 嫌疑者，容疑者／疑うd; and seen a light from within. It is as if he 設立する something at the 支援する of his own heart that betrayed him into good. It is not made of what the world would call strong 構成要素s; or rather it is made of 構成要素s whose strength is in that winged levity with which they 小衝突 us and pass. It is all that is in us but a 簡潔な／要約する tenderness that is there made eternal; all that means no more than a momentary 軟化するing that is in some strange fashion become a 強化するing and a repose; it is the broken speech and the lost word that are made 肯定的な and 一時停止するd 無傷の; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern 嘘（をつく） in 倍の upon 倍の over something more human than humanity.
To understand the nature of this 一時期／支部, it is necessary to recur to the nature of this 調書をとる／予約する. The argument which is meant to be the backbone of the 調書をとる／予約する is of the 肉親，親類d called the reductio 広告 absurdum. It 示唆するs that the results of assuming the rationalist 論題／論文 are more irrational than ours; but to 証明する it we must assume that 論題／論文. Thus in the first section I often 扱う／治療するd man as 単に an animal, to show that the 影響 was more impossible than if he were 扱う／治療するd as an angel. In the sense in which it was necessary to 扱う／治療する man 単に as an animal, it is necessary to 扱う／治療する Christ 単に as a man. I have to 一時停止する my own beliefs, which are much more 肯定的な; and assume this 制限 even ーするために 除去する it. I must try to imagine what would happen to a man who did really read the story of Christ as the story of a man; and even of a man of whom he had never heard before. And I wish to point out that a really impartial reading of that 肉親，親類d would lead, if not すぐに to belief, at least to a bewilderment of which there is really no 解答 except in belief. In this 一時期／支部, for this 推論する／理由, I shall bring in nothing of the spirit of my own creed; I shall 除外する the very style of diction, and even of lettering, which I should think fitting in speaking in my own person. I am speaking as an imaginary heathen human 存在, honestly, 星／主役にするing at the Gospel story for the first time.
Now it is not at all 平易な to regard the New Testament as a New Testament. It is not at all 平易な to realise the good news as new. Both for good and evil familiarity fills us with 仮定／引き受けることs and 協会s; and no man of our civilisation, whatever he thinks of our 宗教, can really read the thing as if he had never heard of it before. Of course it is in any 事例／患者 utterly unhistorical to talk as if the New Testament were a neatly bound 調書をとる／予約する that had fallen from heaven. It is 簡単に the 選択 made by the 当局 of the Church from a 集まり of 早期に Christian literature. But apart from any such question there is a psychological difficulty in feeling the New Testament as new. There is a psychological difficulty in seeing those 井戸／弁護士席-known words 簡単に as they stand and without going beyond what they intrinsically stand for. And this difficulty must indeed be very 広大な／多数の／重要な; for the result of it is very curious. The result of it is that most modern critics and most 現在の 批評, even popular 批評, makes a comment that is the exact 逆転する of the truth. It is so 完全に the 逆転する of the truth that one could almost 嫌疑者，容疑者／疑う that they had never read the New Testament at all.
We have all heard people say a hundred times over, for they seem never to tire of 説 it, that the Jesus of the New Testament is indeed a most 慈悲の and humane lover of humanity, but that the Church has hidden this human character in repellent dogmas and 強化するd it with ecclesiastical terrors till it has taken on an 残忍な character. This is, I 投機・賭ける to repeat, very nearly the 逆転する of the truth. The truth is that it is the image of Christ in the churches that is almost 完全に 穏やかな and 慈悲の. It is the image of Christ in the Gospels that is a good many other things 同様に. The 人物／姿／数字 in the Gospels does indeed utter in words of almost heart-breaking beauty his pity for our broken hearts. But they are very far from 存在 the only sort of words that he utters. にもかかわらず they are almost the only 肉親，親類d of words that the Church in its popular imagery ever 代表するs him as uttering. That popular imagery is 奮起させるd by a perfectly sound popular instinct. The 集まり of the poor are broken, and the 集まり of the people are poor, and for the 集まり of mankind the main thing is to carry the 有罪の判決 of the incredible compassion of God. But nobody with his 注目する，もくろむs open can 疑問 that it is 主として this idea of compassion that the popular 機械／機構 of the Church does 捜し出す to carry. The popular imagery carries a 広大な／多数の／重要な 取引，協定 to 超過 the 感情 of 'Gentle Jesus, meek and 穏やかな.' It is the first thing that the 部外者 feels and criticises in a Pieta or a 神社 of the Sacred Heart. As I say, while the art may be insufficient, I am not sure that the instinct is unsound. In any 事例／患者 there is something appalling, something that makes the 血 run 冷淡な, in the idea of having a statue of Christ in wrath. There is something insupportable even to the imagination in the idea of turning the corner of a street or coming out into the spaces of a marketplace, to 会合，会う the petrifying petrifaction of that 人物／姿／数字 as it turned upon a 世代 of vipers, or that 直面する as it looked at the 直面する of a hypocrite. The Church can reasonably be 正当化するd therefore if she turns the most 慈悲の 直面する or 面 に向かって men; but it is certainly the most 慈悲の 面 that she does turn. And the point is here that it is very much more 特に and 排他的に 慈悲の than any impression that could be formed by a man 単に reading the New Testament for the first time. A man 簡単に taking the words of the story as they stand would form やめる another impression; an impression 十分な of mystery and かもしれない of inconsistency; but certainly not 単に an impression of mildness. It would be intensely 利益／興味ing; but part of the 利益／興味 would consist in its leaving a good 取引，協定 to be guessed at or explained. It is 十分な of sudden gestures evidently 重要な except that we hardly know what they signify, of enigmatic silences; of ironical replies. The 突発／発生s of wrath, like 嵐／襲撃するs above our atmosphere, do not seem to 勃発する 正確に／まさに where we should 推定する／予想する them, but to follow some higher 天候-chart of their own. The Peter whom popular Church teaching 現在のs is very rightly the Peter to whom Christ said in forgiveness, '料金d my lambs.' He is not the Peter upon whom Christ turned as if he were the devil, crying in that obscure wrath, 'Get thee behind me, Satan.' Christ lamented with nothing but love and pity over Jerusalem which was to 殺人 him. We do not know what strange spiritual atmosphere or spiritual insight led him to 沈む Bethsaida lower in the 炭坑，オーケストラ席 than Sodom. I am putting aside for the moment all questions of doctrinal inferences or 解説，博覧会s, 正統派の or さもなければ; I am 簡単に imagining the 影響 on a man's mind if he did really do what these critics are always talking about doing; if he did really read the New Testament without 言及／関連 to orthodoxy and even without 言及／関連 to doctrine. He would find a number of things which fit in far いっそう少なく with the 現在の unorthodoxy than they do with the 現在の orthodoxy. He would find, for instance, that if there are any descriptions that deserved to be called 現実主義の, they are 正確に the descriptions of the supernatural. If there is one 面 of the New Testament Jesus in which he may be said to 現在の himself eminently as a practical person, it is in the 面 of an exorcist. There is nothing meek and 穏やかな, there is nothing even in the ordinary sense mystical, about the トン of the 発言する／表明する that says '持つ／拘留する thy peace and come out of him.' It is much more like the トン of a very 商売／仕事-like lion-tamer or a strong-minded doctor 取引，協定ing with a homicidal maniac. But this is only a 味方する 問題／発行する for the sake of illustration; I am not now raising these 論争s; but considering the 事例／患者 of the imaginary man from the moon to whom the New Testament is new.
Now the first thing to 公式文書，認める is that if we take it 単に as a human story, it is in some ways a very strange story. I do not 言及する here to its tremendous and 悲劇の culmination or to any 関わりあい／含蓄s 伴う／関わるing 勝利 in that 悲劇. I do not 言及する to what is 一般的に called the miraculous element; for on that point philosophies 変化させる and modern philosophies very decidedly waver. Indeed the educated Englishman of to-day may be said to have passed from an old fashion, in which he would not believe in any 奇蹟s unless they were 古代の, and 可決する・採択するd a new fashion in which he will not believe in any 奇蹟s unless they are modern. He used to 持つ／拘留する that miraculous cures stopped with the first Christians and is now inclined to 嫌疑者，容疑者／疑う that they began with the first Christian Scientists. But I 言及する here rather 特に to unmiraculous and even to unnoticed and inconspicuous parts of the story. There are a 広大な／多数の／重要な many things about it which nobody would have invented, for they are things that nobody has ever made any particular use of; things which if they were 発言／述べるd at all have remained rather as puzzles. For instance, there is that long stretch of silence in the life of Christ up to the age of thirty. It is of all silences the most 巨大な and imaginatively impressive. But it is not the sort of thing that anybody is 特に likely to invent ーするために 証明する something; and no 団体／死体 so far as I know has ever tried to 証明する anything in particular from it. It is impressive, but it is only impressive as a fact; there is nothing 特に popular or obvious about it as a fable. The ordinary 傾向 of hero-worship and myth-making is much more likely to say the 正確な opposite. It is much more likely to say (as I believe some of the gospels 拒絶するd by the Church do say) that Jesus 陳列する，発揮するd a divine precocity and began his 使節団 at a miraculously 早期に age. And there is indeed something strange in the thought that he who of all humanity needed least 準備 seems to have had most. Whether it was some 方式 of the divine humility, or some truth of which we see the 影をつくる／尾行する of the longer 国内の tutelage of the higher creatures of the earth. I do not 提案する to 推測する; I について言及する it 簡単に as an example of the sort of thing that does in any 事例／患者 give rise to 憶測s, やめる apart from recognised 宗教的な 憶測s. Now the whole story is 十分な of these things. It is not by any means, as baldly 現在のd in print, a story that it is 平易な to get to the 底（に届く） of. It is anything but what these people talk of as a simple Gospel. 比較して speaking, it is the Gospel that has the mysticism and the Church that has the rationalism. As I should put it, of course, it is the Gospel that is the riddle and the Church that is the answer. But whatever be the answer, the Gospel as it stands is almost a 調書をとる／予約する of riddles.
First, a man reading the Gospel 説s would not find platitudes. If he had read even in the most respectful spirit the 大多数 of 古代の philosophers and of modern moralists, he would 高く評価する／（相場などが）上がる the unique importance of 説 that he did not find platitudes. It is more than can be said even of Plato. It is much more than can be said of Epictetus or Seneca or Marcus Aurelius or Apollonius of Tyana. And it is immeasurably more than can be said of most of the agnostic moralists and the preachers of the 倫理的な societies; with their songs of service and their 宗教 of brotherhood. The morality of most moralists 古代の and modern, has been one solid and polished cataract of platitudes flowing for ever and ever. That would certainly not be the impression of the imaginary 独立した・無所属 部外者 熟考する／考慮するing the New Testament. He would be conscious of nothing so commonplace and in a sense of nothing so continuous as that stream. He would find a number of strange （人命などを）奪う，主張するs that might sound like the （人命などを）奪う，主張する to be the brother of the sun and moon; a number of very startling pieces of advice; a number of 素晴らしい rebukes; a number of strangely beautiful stories. He would see some very gigantesque 人物／姿／数字s of speech about the impossibility of threading a needle with a camel or the 可能性 of throwing a mountain into the sea. He would see a number of very daring simplifications of the difficulties of life; like the advice to 向こうずね upon everybody indifferently as does the 日光 or not to worry about the 未来 any more than the birds. He would find on the other 手渡す some passages of almost impenetrable 不明瞭, so far as he is 関心d, such as the moral of the parable of the 不正な Steward. Some of these things might strike him as fables and some as truths; but 非，不，無 as truisms. For instance, he would not find the ordinary platitudes in favour of peace. He would find several paradoxes in favour of peace. He would find several ideals of 非，不，無-抵抗, which taken as they stand would be rather too pacific for any 平和主義者. He would be told in one passage to 扱う／治療する a robber not with passive 抵抗, but rather with 肯定的な and enthusiastic 激励, if the 条件 be taken literally; heaping up gifts upon the man who had 盗品. But he would not find a word of all that obvious rhetoric against war which has filled countless 調書をとる／予約するs and odes and orations; not a word about the wickedness of war, the wastefulness of war, the appalling 規模 of the 虐殺（する） in war and all the 残り／休憩（する） of the familiar frenzy; indeed not a word about war at all. There is nothing that throws any particular light on Christ's 態度 に向かって organised 戦争, except that he seems to have been rather fond of Roman 兵士s. Indeed it is another perplexity, speaking from the same 外部の and human stand point, that he seems to have got on much better with Romans than he did with Jews. But the question here is a 確かな トン to be 高く評価する／（相場などが）上がるd by 単に reading a 確かな text; and we might give any number of instances of it.
The 声明 that the meek shall 相続する the earth is very far from 存在 a meek 声明. I mean it is not meek in the ordinary sense of 穏やかな and 穏健な and inoffensive. To 正当化する it, it would be necessary to go very 深い into history and 心配する things undreamed of then and by many unrealised even now; such as the way in which the mystical 修道士s 埋め立てるd the lands which the practical kings had lost. If it was a truth at all, it was because it was a prophecy. But certainly it was not a truth in the sense of a truism. The blessing upon the meek would seem to be a very violent 声明; in the sense of doing 暴力／激しさ to 推論する／理由 and probability. And with this we come to another important 行う／開催する／段階 in the 憶測. As a prophecy it really was 実行するd; but it was only 実行するd long afterwards. The 修道院s were the most practical and 繁栄する 広い地所s and 実験s in 再建 after the 野蛮な deluge; the meek did really 相続する the earth. But nobody could have known anything of the sort at the time— unless indeed there was one who knew. Something of the same thing may be said about the 出来事/事件 of Martha and Mary; which has been 解釈する／通訳するd in retrospect and from the inside by the mystics of the Christian contemplative life. But it was not at all an obvious 見解（をとる） of it; and most moralists, 古代の and modern, could be 信用d to make a 急ぐ for the obvious. What 激流s of effortless eloquence would have flowed from them to swell any slight 優越 on the part of Martha; what splendid sermons about the Joy of Service and the Gospel of Work and the World Left Better Than We 設立する It, and 一般に all the ten thousand platitudes that can be uttered in favour of taking trouble—by people who need take no trouble to utter them. If in Mary the mystic and child of love Christ was guarding the seed of something more subtle, who was likely to understand it at the time? Nobody else could have seen Clare and Catherine and Teresa 向こうずねing above the little roof at Bethany. It is so in another way with that magnificent menace about bringing into the world a sword to sunder and divide. Nobody could have guessed then either how it could be 実行するd or how it could be 正当化するd. Indeed some freethinkers are still so simple as to 落ちる into the 罠（にかける） and be shocked at a phrase so deliberately 反抗的な. They 現実に complain of the paradox for not 存在 a platitude.
But the point here is that if we could read the Gospel 報告（する）／憶測s as things as new as newspaper 報告（する）／憶測s, they would puzzle us and perhaps terrify us much more than the same things as developed by historical Christianity. For instance, Christ after a （疑いを）晴らす allusion to the eunuchs of eastern 法廷，裁判所s, said there would be eunuchs of the kingdom of heaven. If this does not mean the voluntary enthusiasm of virginity, it could only be made to mean something much more unnatural or uncouth. It is the historical 宗教 that humanises it for us by experience of Franciscans or of Sisters of Mercy. The mere 声明 standing by itself might very 井戸／弁護士席 示唆する a rather dehumanised atmosphere; the 悪意のある and 残忍な silence of the Asiatic harem and divan. This is but one instance out of 得点する／非難する／２０s; but the moral is that the Christ of the Gospel might 現実に seem more strange and terrible than the Christ of the Church.
I am dwelling on the dark or dazzling or 反抗的な or mysterious 味方する of the Gospel words, not because they had not 明白に a more obvious and popular 味方する, but because this is the answer to a ありふれた 批評 on a 決定的な point. The freethinker frequently says that Jesus of Nazareth was a man of his time, even if he was in 前進する of his time; and that we cannot 受託する his 倫理学 as final for humanity. The freethinker then goes on to criticise his 倫理学, 説 plausibly enough that men cannot turn the other cheek, or that they must take thought for the morrow, or that the self-否定 is too ascetic or the monogamy too 厳しい. But the Zealots and the Legionaries did not turn the other cheek any more than we do, if so much. The ユダヤ人の 仲買人s and Roman 税金-gatherers took thought for the morrow as much as we, if not more. We cannot pretend to be abandoning the morality of the past for one more ふさわしい to the 現在の. It is certainly not the morality of another age, but it might be of another world.
In short, we can say that these ideals are impossible in themselves. 正確に／まさに what we cannot say is that they are impossible for us. They are rather 顕著に 示すd by a mysticism which, if it be a sort of madness, would always have struck the same sort of people as mad. Take, for instance, the 事例／患者 of marriage and the relations of the sexes. It might very 井戸／弁護士席 have been true that a Galilean teacher taught things natural to a Galilean 環境; but it is not. It might rationally be 推定する／予想するd that a man in the time of Tiberius would have 前進するd a 見解（をとる） 条件d by the time of Tiberius; but he did not. What he 前進するd was something やめる different; something very difficult; but something no more difficult now than it was then. When, for instance, Mahomet made his polygamous 妥協 we may reasonably say that it was 条件d by a polygamous society. When he 許すd a man four wives he was really doing something ふさわしい to the circumstances, which might have been いっそう少なく ふさわしい to other circumstances. Nobody will pretend that the four wives were like the four 勝利，勝つd, something seemingly a part of the order of nature; nobody will say that the 人物／姿／数字 four was written for ever in 星／主役にするs upon the sky But neither will anyone say that the 人物／姿／数字 four is an 信じられない ideal; that it is beyond the 力／強力にする of the mind of man to count up to four; or to count the number of his wives and see whether it 量s to four. It is a practical 妥協 carrying with it the character of a particular society. If Mahomet had been born in Acton in the nineteenth century, we may 井戸／弁護士席 疑問 whether he would 即時に have filled that 郊外 with harems of four wives apiece. As he was born in Arabia in the sixth century, he did in his conjugal 手はず／準備 示唆する the 条件s of Arabia in the sixth century. But Christ in his 見解（をとる） of marriage does not in the least 示唆する the 条件s of パレスチナ of the first century. He does not 示唆する anything at all, except the sacramental 見解（をとる） of marriage as developed long afterwards by the カトリック教徒 Church. It was やめる as difficult for people then as for people now. It was much more puzzling to people then than to people now. Jews and Romans and Greeks did not believe, and did not even understand enough to disbelieve, the mystical idea that the man and the woman had become one sacramental 実体. We may think it an incredible or impossible ideal; but we cannot think it any more incredible or impossible than they would have thought it. In other words, whatever else is true, it is not true that the 論争 has been altered by time. Whatever else is true, it is emphatically not true that the ideas of Jesus of Nazareth were suitable to his time, but are no longer suitable to our time. 正確に／まさに how suitable they we to his time is perhaps 示唆するd in the end of his story.
The same truth might be 明言する／公表するd in another way by 説 that if the story be regarded as 単に human and historical, it is 驚くべき／特命の／臨時の how very little there is in the 記録，記録的な／記録するd words of Christ that 関係 him at all to his own time. I do not mean the 詳細（に述べる）s of a period, which even a man of the period knows to be passing. I mean the 根底となるs which even the wisest man often ばく然と assumes to be eternal. For instance, Aristotle was perhaps the wisest and most wide-minded man who ever lived. He 設立するd himself 完全に upon 根底となるs, which have been 一般に 設立する to remain 合理的な／理性的な and solid through all social and historical changes. Still, he lived in a world in which it was thought as natural to have slaves as to have children. And therefore he did 許す himself a serious 承認 of a difference between slaves and 解放する／自由な men. Christ as much as Aristotle lived in a world that took slavery for 認めるd. He did not 特に 公然と非難する slavery. He started a movement that could 存在する in a world with slavery. But he started a movement that could 存在する in a world without slavery. He never used a phrase that made his philosophy depend even upon the very 存在 of the social order in which he lived. He spoke as one conscious that everything was ephemeral, 含むing the things that Aristotle thought eternal. By that time the Roman Empire had come to be 単に the orbis terrarum, another 指名する for the world. But he never made his morality 扶養家族 on the 存在 of the Roman Empire or even on the 存在 of the world. 'Heaven and earth shall pass away, but my words shall not pass away.'
The truth is that when critics have spoken of the 地元の 制限s of the Galilean, it has always been a 事例／患者 of the 地元の 制限s of the critics. He did undoubtedly believe in 確かな things that one particular modern sect of materialists do not believe. But they were not things 特に peculiar to his time. It would be nearer the truth to say that the 否定 of them is やめる peculiar to our time. Doubtless it would be nearer still to the truth to say 単に that a 確かな solemn social importance, in the 少数，小数派 disbelieving them, is peculiar to our time. He believed, for instance, in evil spirits or in the psychic 傷をいやす／和解させるing of bodily ills; but not because he was a Galilean born under Augustus. It is absurd to say that a man believed things because he was a Galilean under Augustus when he might have believed the same things if he had been an Egyptian under Tutenkamen or an Indian under Gengis 旅宿泊所. But with this general question of the philosophy of diabolism or of divine 奇蹟s I 取引，協定 どこかよそで. It is enough to say that the materialists have to 証明する the impossibility of 奇蹟s against the 証言 of all mankind, not against the prejudices of 地方のs in North パレスチナ under the first Roman Emperors. What they have to 証明する, for the 現在の argument, is the presence in the Gospels of those particular prejudices of those particular 地方のs. And, humanly speaking, it is astonishing how little they can produce even to make a beginning of 証明するing it.
So it is in this 事例／患者 of the sacrament of marriage. We may not believe in sacraments, as we may not believe in spirits, but it is やめる （疑いを）晴らす that Christ believed in this sacrament in his own way and not in any 現在の or 同時代の way. He certainly did not get his argument against 離婚 from the Mosaic 法律 or the Roman 法律 or the habits of the Palestinian people. It would appear to his critics then 正確に／まさに what it appears to his critics now; an 独断的な and transcendental dogma coming from nowhere save in the sense that it （機の）カム from him. I am not at all 関心d here to defend that dogma; the point here is that it is just as 平易な to defend it now as it was to defend it then. It is an ideal altogether outside time; difficult at any period; impossible at no period. In other words, if anyone says it is what might be 推定する／予想するd of a man walking about in that place at that period, we can やめる 公正に／かなり answer that it is much more like what might be the mysterious utterance of a 存在 beyond man, if he walked alive の中で men.
I 持続する therefore that a man reading the New Testament 率直に and freshly would not get the impression of what is now often meant by a human Christ. The 単に human Christ is a made-up 人物／姿／数字, a piece of 人工的な 選択, like the 単に evolutionary man. Moreover there have been too many of these human Christs 設立する in the same story, just as there have been too many 重要なs to mythology 設立する in the same stories. Three or four separate schools of rationalism have worked over the ground and produced three or four 平等に 合理的な／理性的な explanations of his life. The first 合理的な／理性的な explanation of his life was that he never lived. And this in turn gave an 適切な時期 for three or four different explanations, as that he was a sun-myth or a corn-myth, or any other 肉親，親類d of myth that is also a monomania. Then the idea that he was a divine 存在 who did not 存在する gave place to the idea that he was a human 存在 who did 存在する. In my 青年 it vas the fashion to say that he was 単に an 倫理的な teacher in the manner of the Essenes, who had 明らかに nothing very much to say that Hillel or a hundred other Jews might not have said; as that it is a kindly thing to be 肉親，親類d and an 援助 to purification to be pure. Then somebody said he was a madman with a Messianic delusion. Then others said he was indeed an 初めの teacher because he cared about nothing but 社会主義; or (as others said) about nothing but Pacifism. Then a more grimly 科学の character appeared who said that Jesus would never have been heard of at all except for his prophecies of the end of the world. He was important 単に as a Millenarian like Dr. Cumming; and created a 地方の 脅す by 発表するing the exact date of the 割れ目 of doom. の中で other variants on the same 主題 was the theory that he was a spiritual healer and nothing else; a 見解（をとる） 暗示するd by Christian Science, which has really to expound a Christianity without the Crucifixion in order to explain the curing of Peter's wife's mother or the daughter of a centurion. There is another theory that concentrates 完全に on the 商売／仕事 of diabolism and what it would call the 同時代の superstition about demoniacs, as if Christ, like a young 助祭 taking his first orders, had got as far as exorcism and never got any その上の. Now, each of these explanations in itself seems to me singularly 不十分な; but taken together they do 示唆する something of the very mystery which they 行方不明になる. There must surely have been something not only mysterious but many-味方するd about Christ if so many smaller Christs can be carved out of him. If the Christian Scientist is 満足させるd with him as a spiritual healer and the Christian 社会主義者 is 満足させるd with him as a social 改革者, so 満足させるd that they do not even 推定する／予想する him to be anything else, it looks as if he really covered rather more ground than they could be 推定する／予想するd to 推定する／予想する. And it does seem to 示唆する that there might be more than they fancy in these other mysterious せいにするs of casting out devils or prophesying doom.
Above all, would not such a new reader of the New Testament つまずく over something that would startle him much more than it startles us? I have here more than once 試みる／企てるd the rather impossible 仕事 of 逆転するing time and the historic method; and in fancy looking 今後 to the facts, instead of backward through the memories. So I have imagined the monster that man might have seemed at first to the mere nature around him. We should have a worse shock if we really imagined the nature of Christ 指名するd for the first time. What should we feel at the first whisper of a 確かな suggestion about a 確かな man? Certainly it is not for us to 非難する anybody who should find that first wild whisper 単に impious and insane. On the contrary, つまずくing on that 激しく揺する of スキャンダル is the first step. Stark 星／主役にするing incredulity is a far more loyal 尊敬の印 to that truth than a modernist metaphysic that would make it out 単に a 事柄 of degree. It were better to rend our 式服s with a 広大な／多数の／重要な cry against blasphemy, like Caiaphas in the 裁判／判断, or to lay 持つ／拘留する of the man as a maniac 所有するd of devils like the kinsmen and the （人が）群がる, rather than to stand stupidly 審議ing 罰金 shades of pantheism in the presence of so 壊滅的な a （人命などを）奪う，主張する. There is more of the 知恵 that is one with surprise in any simple person, 十分な of the sensitiveness of 簡単, who should 推定する／予想する the grass to wither and the birds to 減少（する） dead out of the 空気／公表する, when a strolling carpenter's 見習い工 said calmly and almost carelessly, like one looking over his shoulder: 'Before Abraham was, I am.'
In the last 一時期／支部 I have deliberately 強調する／ストレスd what seems to be nowadays a neglected 味方する of the New Testament story, but nobody will suppose, I imagine, that it is meant to obscure that 味方する that may truly be called human. That Christ was and is the most 慈悲の of 裁判官s and the most 同情的な of friends is a fact of かなり more importance in our own 私的な lives than in anybody's historical 憶測s. But the 目的 of this 調書をとる／予約する is to point out that something unique has been 押し寄せる／沼地d in cheap generalisations; and for that 目的 it is 関連した to 主張する that even what was most 全世界の／万国共通の was also most 初めの. For instance, we might take a topic which really is 同情的な to the modern mood, as the ascetic vocations recently referred to are not. The exaltation of childhood is something which we do really understand; but it was by no means a thing that was then in that sense understood. If we 手配中の，お尋ね者 an example of the originality of the Gospels we could hardly take a stronger or more startling one. Nearly two thousand years afterwards we happen to find ourselves in a mood that does really feel the mystical charm of the child; we 表明する it in romances and 悔いるs about childhood, in Peter Pan or The Child's Garden of 詩（を作る）s. And we can say of the words of Christ with so angry an anti-Christian as Swinburne:—
'No 調印する that ever was given Earth's creeds may be seventy times seven
To faithful or faithless 注目する，もくろむs And 血 have defiled each creed
Showed ever beyond clouds riven But if such be the kingdom of heaven
So （疑いを）晴らす a 楽園. It must be heaven indeed.'
But that 楽園 was not （疑いを）晴らす until Christianity had 徐々に （疑いを）晴らすd it. The pagan world, as such, would not have understood any such thing as a serious suggestion that a child is higher or holier than a man. It would have seemed like the suggestion that a tadpole is higher or holier than a frog. To the 単に rationalistic mind, it would sound like 説 that a bud must be more beautiful than a flower or that an unripe apple must be better than a 熟した one. In other words, this modern feeling is an 完全に mystical feeling. It is やめる as mystical as the 教団 of virginity; in fact it is the 教団 of virginity. But pagan antiquity had much more idea of the holiness of the virgin than of the holiness of the child. For さまざまな 推論する／理由s we have come nowadays to venerate children, perhaps partly because we envy children for still doing what men used to do; such as play simple games and enjoy fairy-tales. Over and above this, however, there is a 広大な／多数の／重要な 取引，協定 of real and subtle psychology in our 評価 of childhood; but if we turn it into a modern 発見, we must once more 収容する／認める that the historical Jesus of Nazareth had already discovered it two thousand years too soon. There was certainly nothing in the world around him to help him to the 発見. Here Christ was indeed human; but more human than a human 存在 was then likely to be. Peter Pan does not belong to the world of Pan but the world of Peter.
Even in the 事柄 of mere literary style, if we suppose ourselves thus 十分に detached to look at it in that light, there is a curious 質 to which no critic seems to have done 司法（官）. It had の中で other things a singular 空気／公表する of piling tower upon tower by the use of the a fortiori; making a pagoda of degrees like the seven heavens. I have already 公式文書，認めるd that almost inverted imaginative 見通し which pictured the impossible penance of the Cities of the Plain. There is perhaps nothing so perfect in all language or literature as the use of these three degrees in the parable of the lilies of the field; in which he seems first to take one small flower in his 手渡す and 公式文書，認める its 簡単 and even its impotence; then suddenly 拡大するs it in flamboyant colours into all the palaces and pavilions 十分な of a 広大な／多数の／重要な 指名する in 国家の legend and 国家の glory; and then, by yet a third overturn, shrivels into nothing once more with a gesture as if flinging it away ``and if God so 着せる／賦与するs the grass that today is and tomorrow is cast into the oven— how much more'' It is like the building of a good Babel tower by white 魔法 in a moment and in the movement of a 手渡す; a tower heaved suddenly up to heaven on the 最高の，を越す of which can be seen afar off, higher than we had fancied possible, the 人物／姿／数字 of man; 解除するd by three infinities above all other things, on a starry ladder of light logic and swift imagination. 単に in a literary sense it would be more of a masterpiece than most of the masterpieces in the libraries; yet it seems to have been uttered almost at 無作為の while a man might pull a flower. But 単に in a literary sense also, this use of the comparative in several degrees has about it a 質 which seems to me to hint of much higher things than the modern suggestion of the simple teaching of pastoral or communal 倫理学. There is nothing that really 示すs a subtle and in the true sense a superior mind so much as this 力／強力にする of comparing a lower thing with a higher and yet that higher with a higher still; of thinking on three 計画（する）s at once. There is nothing that wants the rarest sort of 知恵 so much as to see, let us say, that the 国民 is higher than the slave and yet that the soul is infinitely higher than the 国民 or the city. It is not by any means a faculty that 一般的に belongs to these simplifiers of the Gospel; those who 主張する on what they call a simple morality and others call a sentimental morality. It is not at all covered by those who are content to tell everybody to remain at peace. On the contrary, there is a very striking example of it in the 明らかな inconsistency between Christ's 説s about peace and about a sword. It is 正確に this 力／強力にする which perceives that while a good peace is better than a good war, even a good war is better than a bad peace. These far-flung comparisons are nowhere so ありふれた as in the Gospels; and to me they 示唆する something very 広大な. So a thing 独房監禁 and solid, with the 追加するd dimension of depth or 高さ, might tower over the flat creatures living only on a 計画（する）.
This 質 of something that can only be called subtle and superior, something that is 有能な of long 見解（をとる）s and even of 二塁打 meanings, is not 公式文書，認めるd here 単に as a counterblast to the commonplace exaggerations of amiability and 穏やかな idealism. It is also to be 公式文書，認めるd in 関係 with the more tremendous truth touched upon at the end of the last 一時期／支部. For this is the very last character that 一般的に goes with mere megalomania; 特に such 法外な and staggering megalomania as might be 伴う／関わるd in that （人命などを）奪う，主張する. This 質 that can only be called 知識人 distinction is not, of course, an 証拠 of divinity. But it is an 証拠 of a probable distaste for vulgar and vainglorious （人命などを）奪う，主張するs to divinity. A man of that sort, if he were only a man, would be the last man in the world to を煩う that intoxication by one notion from nowhere in particular, which is the 示す of the self-deluding sensationalist in 宗教. Nor is it even 避けるd by 否定するing that Christ did make this （人命などを）奪う，主張する. Of no such man as that, of no other prophet or philosopher of the same 知識人 order, would it be even possible to pretend that he had made it. Even if the Church had mistaken his meaning, it would still be true that no other historical tradition except the Church had ever even made the same mistake. Mahomedans did not misunderstand Mahomet and suppose he was Allah. Jews did not misinterpret Moses and identify him with Jehovah. Why was this （人命などを）奪う，主張する alone 誇張するd unless this alone was made. Even if Christianity was one 広大な 全世界の／万国共通の 失敗, it is still a 失敗 as 独房監禁 as the Incarnation.
The 目的 of these pages is to 直す／買収する，八百長をする the falsity of 確かな vague and vulgar 仮定／引き受けることs; and we have here one of the most 誤った. There is a sort of notion in the 空気／公表する everywhere that all the 宗教s are equal because all the 宗教的な 創立者s were 競争相手s, that they are all fighting for the same starry 栄冠を与える. It is やめる 誤った. The （人命などを）奪う，主張する to that 栄冠を与える, or anything like that 栄冠を与える, is really so rare as to be unique. Mahomet did not make it any more than Micah or Malachi. Confucius did not make it any more that Plato or Marcus Aurelius. Buddha never said he was Bramah. Zoroaster no more （人命などを）奪う，主張するd to be Ormuz than to be Ahriman. The truth is that, in the ありふれた run of 事例／患者s, it is just as we should 推定する／予想する it to be, in ありふれた sense and certainly in Christian philosophy. It is 正確に／まさに the other way. 普通は speaking, the greater a man is, the いっそう少なく likely he is to make the very greatest （人命などを）奪う，主張する. Outside the unique 事例／患者 we are considering, the only 肉親，親類d of man who ever does make that 肉親，親類d of （人命などを）奪う，主張する is a very small man; a 隠しだてする or self-中心d monomaniac. Nobody can imagine Aristotle （人命などを）奪う，主張するing to be the father of gods and men, come 負かす／撃墜する from the sky; though we might imagine some insane Roman Emperor like Caligula （人命などを）奪う，主張するing it for him, or more probably for himself. Nobody can imagine Shakespeare talking as if he were literally divine; though we might imagine some crazy American crank finding it as a cryptogram in Shakespeare's 作品, or preferably in his own 作品. It is possible to find here and there human 存在s who make this supremely superhuman （人命などを）奪う，主張する. It is possible to find them in lunatic 亡命s; in padded 独房s; かもしれない in 海峡 waistcoats. But what is much more important than their mere materialistic 運命／宿命 in our very materialistic society, under very 天然のまま and clumsy 法律s about lunacy, the type we know as tinged with this, or tending に向かって it, is a 病気d and disproportionate type; 狭くする yet swollen and morbid to monstrosity. It is by rather an unlucky metaphor that we talk of a madman as 割れ目d; for in a sense he is not 割れ目d enough. He is cramped rather than 割れ目d; there are not enough 穴を開けるs in his 長，率いる to ventilate it. This impossibility of letting in daylight on a delusion does いつかs cover and 隠す a delusion of divinity. It can be 設立する, not の中で prophets and 下落するs and 創立者s of 宗教s, but only の中で a low 始める，決める of lunatics. But this is 正確に／まさに where the argument becomes intensely 利益／興味ing; because the argument 証明するs too much. For nobody supposes that Jesus of Nazareth was that sort of person. No modern critic in his five wits thinks that the preacher of the Sermon on the 開始する was a horrible half-witted imbecile that might be scrawling 星／主役にするs on the 塀で囲むs of a 独房. No atheist or blasphemer believes that the author of the Parable of the Prodigal Son was a monster with one mad idea like a cyclops with one 注目する，もくろむ. Upon any possible historical 批評, he must be put higher in the 規模 of human 存在s than that. Yet by all analogy we have really to put him there or else in the highest place of all.
In, fact, those who can really take it (as I here hypothetically take it) in a やめる 乾燥した，日照りの and detached spirit, have here a most curious and 利益／興味ing human problem. It is so intensely 利益／興味ing, considered as a human problem, that it is in a spirit やめる disinterested, so to speak, that I wish some of them had turned that intricate human problem into something like an intelligible human portrait. If Christ was 簡単に a human character, he really was a 高度に コンビナート／複合体 and contradictory human character. For he 連合させるd 正確に／まさに the two things that 嘘（をつく） at the two extremes of human variation. He was 正確に／まさに what the man with a delusion never is; he was wise; he was a good 裁判官. What he said was always 予期しない; but it was always 突然に magnanimous and often 突然に 穏健な. Take a thing like the point of the parable of the tares and the wheat. It has the 質 that 部隊s sanity and subtlety. It has not the 簡単 of a madman. It has not even the 簡単 of a fanatic. It might be uttered by a philosopher a hundred years old, at the end of a century of Utopias. Nothing could be いっそう少なく like this 質 of seeing beyond and all 一連の会議、交渉／完成する obvious things, than the 条件 of the egomaniac with the one 極度の慎重さを要する 位置／汚点／見つけ出す on his brain. I really do not see how these two characters could be convincingly 連合させるd, except in the astonishing way in which the creed 連合させるs them. For until we reach the 十分な 受託 of the fact as a fact, however marvellous, all mere approximations to it are 現実に その上の and その上の away from it. Divinity is 広大な／多数の／重要な enough to be divine; it is 広大な／多数の／重要な enough to call itself divine. But as humanity grows greater, it grows いっそう少なく and いっそう少なく likely to do so. God is God, as the Moslems say; but a 広大な／多数の／重要な man knows he is not God, and the greater he is the better he knows it. That is the paradox; everything that is 単に approaching to that point is 単に receding from it. Socrates, the wisest man, knows that he knows nothing. A lunatic may think he is omniscience, and a fool may talk as if he were omniscient. But Christ is in another sense omniscient if he not only knows, but knows that he knows.
Even on the 純粋に human and 同情的な 味方する, therefore, the Jesus of the New Testament seems to me to have in a 広大な／多数の／重要な many ways the 公式文書，認める of something superhuman; that is of something human and more than human. But there is another 質 running through all his teachings which seems to me neglected in most modern talk about them as teachings; and that is the 執拗な suggestion that he has not really come to teach. If there is one 出来事/事件 in the 記録，記録的な／記録する which 影響する／感情s me 本人自身で as grandly and gloriously human, it is the 出来事/事件 of giving ワイン for the wedding-feast. That is really human in the sense in which a whole （人が）群がる of prigs, having the 外見 of human 存在s, can hardly be 述べるd as human. It rises superior to all superior persons. It is as human as Herrick and as democratic as Dickens. But even in that story there is something else that has that 公式文書，認める of things not fully explained; and in a way here very 関連した. I mean the first hesitation, not on any ground touching the nature of the 奇蹟, but on that of the propriety of working any 奇蹟s at all, at least at that 行う／開催する／段階; 'my time is not yet come.' What does that mean? At least it certainly meant a general 計画（する） or 目的 in the mind, with which 確かな things did or did not fit in. And if we leave out that 独房監禁 戦略の 計画（する）, we not only leave out the point of the story, but the story.
We often hear of Jesus of Nazareth as a wandering teacher, and there is a 決定的な truth in that 見解（をとる） in so far as it 強調s an 態度 に向かって 高級な and 条約 which most respectable people would still regard as that of a vagabond. It is 表明するd in his own 広大な／多数の／重要な 説 about the 穴を開けるs of the foxes and the nests of the birds, and, like many of his 広大な／多数の／重要な 説s, it is felt as いっそう少なく powerful than it is, through 欠如（する） of 評価 of that 広大な／多数の／重要な paradox by which he spoke of his own humanity as in some way collectively and representatively human; calling himself 簡単に the Son of Man; that is, in 影響, calling himself 簡単に Man. It is fitting that the New Man or the Second Adam should repeat in so （犯罪の）一味ing a 発言する／表明する and with so 逮捕（する）ing a gesture the 広大な／多数の／重要な fact which （機の）カム first in the 初めの story, that man 異なるs from the brutes by everything, even by 欠陥／不足; that he is in a sense いっそう少なく normal and even いっそう少なく native; a stranger upon the earth. It is 井戸／弁護士席 to speak of his wanderings in this sense and in the sense that he 株d the drifting life of the most homeless and hopeless of the poor. It is assuredly 井戸／弁護士席 to remember that he would やめる certainly have been moved on by the police and almost certainly 逮捕（する）d by the police for having no 明白な means of subsistence. For our 法律 has in it a turn of humour or touch of fancy which Nero and Herod never happened to think of, that of 現実に punishing homeless people for not sleeping at home.
But in another sense the word 'wandering' as 適用するd to his life is a little 誤って導くing. As a 事柄 of fact, a 広大な／多数の／重要な many of the pagan 下落するs and not a few of the pagan sophists might truly be 述べるd as wandering teachers. In some of them their rambling 旅行s were not altogether without a 平行の in their rambling 発言／述べるs. Apollonius of Tyana, who 人物／姿／数字d in some 流行の／上流の 教団s as a sort of ideal philosopher, is 代表するd as rambling as far as the ギャング（団）s and Ethiopia, more or いっそう少なく talking all the time. There was 現実に a school of philosophers called the Peripatetics; and most even of the 広大な／多数の／重要な philosophers give us a vague impression of having very little to do except to walk and talk. The 広大な／多数の／重要な conversations which give us our glimpses of the 広大な／多数の／重要な minds of Socrates or Buddha or even Confucius often seem to be parts of a never-ending picnic; and 特に, which is the important point, to have neither beginning nor end. Socrates did indeed find the conversation interrupted by the 出来事/事件 of his 死刑執行. But it is the whole point and the whole particular 長所, of the position of Socrates that death was only an interruption and an 出来事/事件. We 行方不明になる the real moral importance of the 広大な／多数の／重要な philosopher if we 行方不明になる that point; that he 星／主役にするs at the executioner with an innocent surprise, and almost an innocent annoyance, at finding anyone so 不当な as to 削減（する） short a little conversation for the elucidation of truth. He is looking for truth and not looking for death. Death is but a 石／投石する in the road which can trip him up. His work in life is to wander on the roads of the world and talk about truth for ever. Buddha, on the other 手渡す, did 逮捕（する） attention by one gesture; it was the gesture of renunciation, and therefore in a sense of 否定. But by one 劇の negation he passed into a world of negation that was not 劇の; which he would have been the first to 主張する was not 劇の. Here again we 行方不明になる the particular moral importance of the 広大な／多数の／重要な mystic if we do not see the distinction; that it was his whole point that he had done with 演劇, which consists of 願望（する） and struggle and 一般に of 敗北・負かす and 失望. He passes into peace and lives to 教える others how to pass into it. Henceforth his life is that of the ideal philosopher; certainly a far more really ideal philosopher than Apollonius of Tyana; but still a philosopher in the sense that it is not his 商売／仕事 to do anything but rather to explain everything; in his 事例／患者, we might almost say, mildly and softly to 調査する everything. For the messages are 基本的に different. Christ said '捜し出す first the kingdom, and all these things shall be 追加するd unto you.' Buddha said '捜し出す first the kingdom, and then you will need 非，不，無 of these things.'
Now compared to these wanderers the life of Jesus went as swift and straight as a thunderbolt. It was above all things 劇の; it did above all things consist in doing something that had to be done. It emphatically would not have been done, if Jesus had walked about the world for ever doing nothing except tell the truth. And even the 外部の movement of it must not be 述べるd as a wandering in the sense of forgetting that it was a 旅行. This is where it was a fulfilment of the myths rather than of the philosophies; it is a 旅行 with a goal and an 反対する, like Jason going to find the Golden Fleece, or Hercules the golden apples of the Hesperides. The gold that he was 捜し出すing was death. The 最初の／主要な thing that he was going to do was to die. He was going to do other things 平等に 限定された and 客観的な; we might almost say 平等に 外部の and 構成要素. But from first to last the most 限定された fact is that he is going to die. No two things could かもしれない be more different than the death of Socrates and the death of Christ. We are meant to feel that the death of Socrates was, from the point of 見解（をとる） of his friends at least, a stupid muddle and miscarriage of 司法（官） 干渉するing with the flow of a humane and lucid, I had almost said a light philosophy. We are meant to feel that Death was the bride of Christ as Poverty was the bride of St. Francis. We are meant to feel that his life was in that sense a sort of love-事件／事情／状勢 with death, a romance of the 追跡 of the ultimate sacrifice. From the moment when the 星／主役にする goes up like a birthday ロケット／急騰する to the moment when the sun is 消滅させるd like a funeral たいまつ, the whole story moves on wings with the 速度(を上げる） and direction of a 演劇, ending in an 行為／法令／行動する beyond words.
Therefore the story of Christ is the story of a 旅行, almost in the manner of a 軍の march; certainly in the manner of the 追求（する），探索（する） of a hero moving to his 業績／成就 or his doom. It is a story that begins in the 楽園 of Galilee, a pastoral and 平和的な land having really some hint of Eden, and 徐々に climbs the rising country into the mountains that are nearer to the 嵐／襲撃する-clouds and the 星／主役にするs, as to a Mountain of Purgatory. He may be met as if 逸脱するing in strange places, or stopped on the way for discussion or 論争; but his 直面する is 始める，決める に向かって the mountain city. That is the meaning of that 広大な／多数の／重要な culmination when he crested the 山の尾根 and stood at the turning of the road and suddenly cried aloud, lamenting over Jerusalem. Some light touch of that lament is in every 愛国的な poem; or if it is absent, the patriotism stinks with vulgarity. That is the meaning the stirring and startling 出来事/事件 at the gates of the 寺, when the （米）棚上げする／（英）提議するs were 投げつけるd like 板材 負かす／撃墜する the steps, and the rich merchants driven 前へ／外へ with bodily blows; the 出来事/事件 that must be at least as much of a puzzle to the 平和主義者s as any paradox about 非，不，無 抵抗 can be to any of the militarists. I have compared the 追求（する），探索（する） to the 旅行 of Jason, but we must never forget that in a deeper sense it is rather to be compared to the 旅行 of Ulysses. It was not only a romance of travel but a romance of return; and of the end of a usurpation. No healthy boy reading the story regards the 大勝する of the Ithacan suitors as anything but a happy ending. But there are doubtless some who regard the 大勝する of the ユダヤ人の merchants and money changers with that 精製するd repugnance which never fails to move them in the presence of 暴力／激しさ, and 特に of 暴力／激しさ against the 井戸／弁護士席-to-do. The point, here however, is that all these 出来事/事件s have in them a character of 開始するing 危機. In other words. these 出来事/事件s are not incidental. When Apollonius the ideal philosopher is brought before the 裁判／判断-seat of Domitian and 消えるs by 魔法, the 奇蹟 is 完全に incidental. It might have occurred at any time in the wandering life of the Tyanean; indeed, I believe it is doubtful in date 同様に as in 実体. The ideal philosopher 単に 消えるd, and 再開するd his ideal 存在 somewhere else for an 不明確な／無期限の period. It is characteristic of the contrast perhaps that Apollonius was supposed to have lived to an almost miraculous old age. Jesus of Nazareth was いっそう少なく 慎重な in his 奇蹟s. When Jesus was brought before the 裁判／判断-seat of Pontius Pilate, he did not 消える. It was the 危機 and the goal; it was the hour and the 力／強力にする of 不明瞭. It was the supremely supernatural 行為／法令／行動する, of all his miraculous life, that he did not 消える.
Every 試みる／企てる to amplify that story has 減らすd it. The 仕事 has been 試みる／企てるd by many men of real genius and eloquence 同様に as by only too many vulgar sentimentalists and self-conscious rhetoricians. The tale has been retold with patronising pathos by elegant sceptics and with fluent enthusiasm by boisterous best-販売人s. It will not be retold here. The grinding 力／強力にする of the plain words of the Gospel story is like the 力／強力にする of mill-石／投石するs; and those who can read them 簡単に enough will feel as if 激しく揺するs had been rolled upon them. 批評 is only words about words; and of what use are words about such words as these? What is the use of word-絵 about the dark garden filled suddenly with torchlight and furious 直面するs? 'Are you come out with swords and 突き破るs as against a robber? All day I sat in your 寺 teaching, and you took me not.' Can anything be 追加するd to the 大規模な and gathered 抑制 of that irony; like a 広大な／多数の／重要な wave 解除するd to the sky and 辞退するing to 落ちる? 'Daughters of Jerusalem, weep not for me but weep for yourselves and for your children.' As the High Priest asked what その上の need he had of 証言，証人／目撃するs, we might 井戸／弁護士席 ask what その上の need we have of words. Peter in a panic repudiated him: 'and すぐに the cock 乗組員; and Jesus looked upon Peter, and Peter went out and wept 激しく.' Has anyone any その上の 発言／述べるs to 申し込む／申し出. Just before the 殺人 he prayed for all the murderous race of men, 説, 'They know not what they do'; is there anything to say to that, except that we know as little what we say? Is there any need to repeat and spin out the story of how the 悲劇 追跡するd up the 経由で Dolorosa and how they threw him in haphazard with two thieves in one of the ordinary （製品，工事材料の）一回分s of 死刑執行; and how in all that horror and howling wilderness of desertion one 発言する／表明する spoke in homage, a startling 発言する／表明する from the very last place where it was looked for, the gibbet of the 犯罪の; and he said to that nameless ruffian, 'This night shalt thou be with me in 楽園'? Is there anything to put after that but a 十分な stop? Or is anyone 用意が出来ている to answer adequately that 別れの（言葉，会） gesture to all flesh which created for his Mother a new Son?
It is more within my 力／強力にするs, and here more すぐに to my 目的, to point out that in that scene were symbolically gathered all the human 軍隊s that have been ばく然と sketched in this story. As kings and philosophers and the popular element had been symbolically 現在の at his birth, so they were more 事実上 関心d in his death; and with that we come 直面する to 直面する with the 必須の fact to be realised. All the 広大な／多数の／重要な groups that stood about the Cross 代表する in one way or another the 広大な／多数の／重要な historical truth of the time; that the world could not save itself. Man could do no more. Rome and Jerusalem and Athens and everything else were going 負かす／撃墜する like a sea turned into a slow cataract. Externally indeed the 古代の world was still at its strongest; it is always at that moment that the inmost 証拠不十分 begins. But in order to understand that 証拠不十分 we must repeat what has been said more than once; that it was not the 証拠不十分 of a thing 初めは weak. It was emphatically the strength of the world that was turned to 証拠不十分 and the 知恵 of the world that was turned to folly.
In this story of Good Friday it is the best things in the world that are at their worst. That is what really shows us the world at its worst. It was, for instance, the priests of a true monotheism and the 兵士s of an international civilisation. Rome, the legend, 設立するd upon fallen Troy and 勝利を得た over fallen Carthage, had stood for a heroism which was the nearest that any pagan ever （機の）カム to chivalry. Rome had defended the 世帯 gods and the human decencies against the ogres of Africa and the hermaphrodite monstrosities of Greece. But in the 雷 flash of this 出来事/事件, we see 広大な／多数の／重要な Rome, the 皇室の 共和国, going downward under her Lucretian doom. Scepticism has eaten away even the 確信して sanity of the 征服者／勝利者s of the world. He who is enthroned to say what is 司法（官） can only ask: 'What is truth?' So in that 演劇 which decided the whole 運命／宿命 of antiquity, one of the central 人物／姿／数字s is 直す／買収する，八百長をするd in what seems the 逆転する of his true 役割. Rome was almost another 指名する for 責任／義務. Yet he stands for ever as a sort of 激しく揺するing statue of the irresponsible. Man could do no more. Even the practical had become the impracticable. Standing between the 中心存在s of his own 裁判／判断-seat, a Roman had washed his 手渡すs of the world.
There too were the priests of that pure and 初めの truth that was behind all the mythologies like the sky behind the clouds. It was the most important truth in the world; and even that could not save the world. Perhaps there is something overpowering in pure personal theism; like seeing the sun and moon and sky come together to form one 星／主役にするing 直面する. Perhaps the truth is too tremendous when not broken by some intermediaries divine or human; perhaps it is 単に too pure and far away. Anyhow it could not save the world; it could not even 征服する／打ち勝つ the world. There were philosophers who held it in its highest and noblest form; but they not only could not 変える the world, but they never tried. You could no more fight the ジャングル of popular mythology with a 私的な opinion than you could （疑いを）晴らす away a forest with a pocket-knife. The ユダヤ人の priests had guarded it jealously in the good and the bad sense. They had kept it as a gigantic secret. As savage heroes might have kept the sun in a box, they kept the Everlasting in the tabernacle. They were proud that they alone could look upon the blinding sun of a 選び出す／独身 deity; and they did not know that they had themselves gone blind. Since that day their 代表者／国会議員s have been like blind men in 幅の広い daylight, striking to 権利 and left with their staffs, and 悪口を言う／悪態ing the 不明瞭. But there has been that in their monumental monotheism that it has at least remained like a monument, the last thing of its 肉親，親類d, and in a sense motionless in the more restless world which it cannot 満足させる. For it is 確かな that for some 推論する／理由 it cannot 満足させる. Since that day it has never been やめる enough to say that God is in his heaven and all is 権利 with the world, since the rumour that God had left his heavens to 始める，決める it 権利.
And as it was with these 力／強力にするs that were good, or at least had once been good, so it was with the element which was perhaps the best, or which Christ himself seems certainly to have felt as the best. The poor to whom he preached the good news, the ありふれた people who heard him 喜んで, the populace that had made so many popular heroes and demigods in the old pagan world, showed also the 証拠不十分s that were 解散させるing the world. They 苦しむd the evils often seen in the 暴徒 of the city, and 特に the 暴徒 of the 資本／首都, during the 拒絶する／低下する of a society. The same thing that makes the 田舎の 全住民 live on tradition makes the 都市の 全住民 live on rumour. Just as its myths at the best had been irrational, so its likes and dislikes are easily changed by baseless 主張 that is 独断的な without 存在 権威のある. Some brigand or other was artificially turned into a picturesque and popular 人物／姿／数字 and run as a 肉親，親類d of 候補者 against Christ. In all this we recognise the 都市の 全住民 that we know, with its newspaper 脅すs and scoops. But there was 現在の in this 古代の 全住民 an evil more peculiar to the 古代の world. We have 公式文書，認めるd it already as the neglect of the individual, even of the individual 投票（する）ing the 激しい非難 and still more of the individual 非難するd. It was the soul of the 蜂の巣; a heathen thing. The cry of this spirit also was heard in that hour, 'It is 井戸／弁護士席 that one man die for the people.' Yet this spirit in antiquity of devotion to the city and to the 明言する／公表する had also been in itself and in its time a noble spirit. It had its poets and its 殉教者s; men still to be honoured for ever. It was failing through its 証拠不十分 in not seeing the separate soul of a man, the 神社 of all mysticism; but it was only failing as everything else was failing. The 暴徒 went along with the Sadducees and the Pharisees, the philosophers and the moralists. It went along with the 皇室の 治安判事s and the sacred priests, the scribes and the 兵士s, that the one 全世界の／万国共通の human spirit might 苦しむ a 全世界の／万国共通の 激しい非難; that there might be one 深い, 全員一致の chorus of 是認 and harmony when Man was 拒絶するd of men.
There were 孤独s beyond where 非，不，無 shall follow. There were secrets in the inmost and invisible part of that 演劇 that have no symbol in speech; or in any severance of a man from men. Nor is it 平易な for any words いっそう少なく stark and 選び出す／独身-minded than those of the naked narrative even to hint at the horror of exaltation that 解除するd itself above the hill. Endless 解説，博覧会s have not come to the end of it, or even to the beginning. And if there be any sound that can produce a silence, we may surely be silent about the end and the extremity; when a cry was driven out of that 不明瞭 in words dreadfully 際立った and dreadfully unintelligible, which man shall never understand in all the eternity they have 購入（する）d for him; and for one 絶滅するing instant an abyss that is not for our thoughts had opened even in the まとまり of the 絶対の; and God had been forsaken of God.
They took the 団体／死体 負かす／撃墜する from the cross and one of the few rich men の中で the first Christians 得るd 許可 to bury it in a 激しく揺する tomb in his garden; the Romans setting a 軍の guard lest there should be some 暴動 and 試みる／企てる to 回復する the 団体／死体. There was once more a natural symbolism in these natural 訴訟／進行s; it was 井戸／弁護士席 that the tomb should be 調印（する）d with all the secrecy of 古代の eastern sepulture and guarded by the 当局 of the Caesars. For in that second cavern the whole of that 広大な／多数の／重要な and glorious humanity which we call antiquity was gathered up and covered over; and in that place it was buried. It was the end of a very 広大な／多数の／重要な thing called human history; the history that was 単に human. The mythologies and the philosophies were buried there, the gods and the heroes and the 下落するs. In the 広大な／多数の／重要な Roman phrase, they had lived. But as they could only live, so they could only die; and they were dead.
On the third day the friends of Christ coming at daybreak to the place 設立する the 墓／厳粛／彫る／重大な empty and the 石／投石する rolled away. In 変化させるing ways they realised the new wonder; but even they hardly realised that the world had died in the night. What they were looking at was the first day of a new 創造, with a new heaven and a new earth; and in a 外見 of the gardener God walked again in the garden, in the 冷静な／正味の not of the evening but the 夜明け.
Christ 設立するd the Church with two 広大な／多数の／重要な 人物／姿／数字s of speech; in the final words to the Apostles who received 当局 to 設立する it. The first was the phrase about 設立するing it on Peter as on a 激しく揺する; the second was the symbol of the 重要なs. About the meaning of the former there is 自然に no 疑問 in my own 事例／患者; but it does not 直接／まっすぐに 影響する／感情 the argument here save in two more 第２位 面s. It is yet another example of a thing that could only fully 拡大する and explain itself afterwards, and even long afterwards. And it is yet another example of something the very 逆転する of simple and self-evident even in the language, in so far as it 述べるd a man as a 激しく揺する when he had much more the 外見 of a reed.
But the other image of the 重要なs has an exactitude that has hardly been 正確に／まさに noticed. The 重要なs have been 目だつ enough in the art and heraldry of Christendom; but not everyone has 公式文書，認めるd the peculiar aptness of the allegory. We have now reached the point in history where something must be said of the first 外見 and activities of the Church in the Roman Empire; and for that 簡潔な／要約する description nothing could be more perfect than that 古代の metaphor. The 早期に Christian was very 正確に a person carrying about a 重要な, or what he said was a 重要な. The whole Christian movement consisted in （人命などを）奪う，主張するing to 所有する that 重要な. It was not 単に a vague 今後 movement, which might be better 代表するd by a 乱打するing-押し通す. It was not something that swept along with it 類似の or dissimilar things, as does a modern social movement. As we shall see in a moment, it rather definitely 辞退するd to do so. It definitely 主張するd that there was a 重要な and that it 所有するd that 重要な and that no other 重要な was like it; in that sense it was as 狭くする as you please. Only it happened to be the 重要な that could 打ち明ける the 刑務所，拘置所 of the whole world; and let in the white daylight of liberty.
The creed was like a 重要な in three 尊敬（する）・点s; which can be most conveniently summed up under this symbol. First, a 重要な is above all things a thing with a 形態／調整 It is a thing that depends 完全に upon keeping its 形態／調整. The Christian creed is above all things the philosophy of 形態／調整s and the enemy of shapelessness. That is where it 異なるs from all that formless infinity, Manichean or Buddhist, which makes a sort of pool of night in the dark heart of Asia; the ideal of uncreating all the creatures. That is where it 異なるs also from the analogous vagueness of mere evolutionism, the idea of creatures 絶えず losing their 形態／調整. A man told that his 独房監禁 latchkey had been melted 負かす／撃墜する with a million others into a Buddhistic まとまり would be annoyed. But a man told that his 重要な was 徐々に growing and sprouting in his pocket, and 支店ing into new 区s or 複雑化s, would not be more gratified.
Second, the 形態／調整 of a 重要な is in itself a rather fantastic 形態／調整. A savage who did not know it was a 重要な would have the greatest difficulty in guessing what it could かもしれない be. And it is fantastic because it is in a sense 独断的な. A 重要な is not a 事柄 of abstractions; in that sense a 重要な is not a 事柄 of argument. It either fits the lock or it does not. It is useless for men to stand 論争ing over it, considered by itself; or 再建するing it on pure 原則s of geometry or decorative art. It is senseless for a man to say he would like a simple 重要な; it would be far more sensible to do his best with a crowbar. And thirdly, as the 重要な is やむを得ず a thing with a pattern, so this was one having in some ways a rather (a)手の込んだ／(v)詳述する pattern. When people complain of the 宗教 存在 so 早期に 複雑にするd with theology and things of the 肉親，親類d, they forget that the world had not only got into a 穴を開ける, but had got into a whole maze of 穴を開けるs and corners. The problem itself was a 複雑にするd problem; it did not in the ordinary sense 単に 伴う／関わる anything so simple as sin. It was also 十分な of secrets, of unexplored and unfathomable fallacies, of unconscious mental 病気s, of dangers in all directions. If the 約束 had 直面するd the world only with the platitudes about peace and 簡単 some moralists would 限定する it to, it would not have had the faintest 影響 on that luxurious and labyrinthine lunatic 亡命. What it did do we must now 概略で 述べる; it is enough to say here that there was undoubtedly much about the 重要な that seemed コンビナート／複合体, indeed there was only one thing about it that was simple. It opened the door.
There are 確かな recognised and 受託するd 声明s in this 事柄 which may for brevity and convenience be 述べるd as lies. We have all heard people say that Christianity arose in an age of 野蛮／未開. They might just 同様に say that Christian Science arose in an age of 野蛮／未開. They may think Christianity was a symptom of social decay, as I think Christian Science a symptom of mental decay. They may think Christianity a superstition that 最終的に destroyed a civilisation, as I think Christian Science a superstition 有能な (if taken 本気で) of destroying any number of civilisations. But to say that a Christian of the fourth or fifth centuries was a barbarian living in a barbarous time is 正確に／まさに like 説 that Mrs. Eddy was a Red Indian. And if I 許すd my 憲法の impatience with Mrs. Eddy to impel me to call her a Red Indian, I should incidentally be telling a 嘘（をつく）. We may like or dislike the 皇室の civilisation of Rome in the fourth century; we may like or dislike the 産業の civilisation of America in the nineteenth century; but that they both were what we 一般的に mean by a civilisation no person of commonsense could 否定する if he 手配中の，お尋ね者 to. This is a very obvious fact but it is also a very 根底となる one; and we must make it the 創立／基礎 of any その上の description of 建設的な Christianity in the past. For good or evil, it was pre-eminently the 製品 of a civilised age, perhaps of an over-civilised age. This is the first fact apart from all 賞賛する or 非難する; indeed I am so unfortunate as not to feel that I 賞賛する a thing when I compare it to Christian Science. But it is at least 望ましい to know something of the savour of a society in which we are 非難するing or 賞賛するing anything; and the science that connects Mrs. Eddy with tomahawks or the Mater Dolorosa with totems may for our general convenience be 除去するd. The 支配的な fact, not 単に about the Christian 宗教, but about the whole pagan civilisation, was that which has been more than once repeated in these pages. The Mediterranean was a lake in the real sense of a pool; in which a number of different 教団s or cultures were, as the phrase goes, pooled. Those cities 直面するing each other 一連の会議、交渉／完成する the circle of the lake became more and more one cosmopolitan culture. On its 合法的な and 軍の 味方する it was the Roman Empire, but it was very many-味方するd. It might be called superstitious in the sense that it 含む／封じ込めるd a 広大な／多数の／重要な number of 変化させるd superstitions; but by no 可能性 can any part of it be called barbarous.
In this level of cosmopolitan culture arose the Christian 宗教 and the カトリック教徒 Church; and everything in the story 示唆するs that it was felt to be something new and strange. Those who have tried to 示唆する that it 発展させるd out of something much milder or more ordinary have 設立する that in this 事例／患者 their evolutionary method is very difficult to 適用する. They may 示唆する that Essenes or Ebionites or such things were the seed; but the seed is invisible; the tree appears very 速く 十分な-grown; and the tree is something 全く different. It is certainly a Christmas tree in the sense that it keeps the kindliness and moral beauty of the story of Bethlehem; but it was as ritualistic as the seven-支店d candlestick, and the candles it carried were かなり more than were probably permitted by the first 祈り-調書をとる／予約する of Edward the Sixth. It might 井戸／弁護士席 be asked, indeed, why any one 受託するing the Bethlehem tradition should 反対する to golden or gilded ornament since the Magi themselves brought gold, why he should dislike incense in the church since incense was brought even to the stable. But these are 論争s that do not 関心 me here. I am 関心d only with the historical fact, more and more 認める by historians, that very 早期に in its history this thing became 明白な to the civilisation of antiquity; and that already the Church appeared as a Church; with everything that is 暗示するd in a Church and much that is disliked in a Church. We will discuss in a moment how far it was like other ritualistic or magical or ascetical mysteries in its own time. It was certainly not in the least like 単に 倫理的な and idealistic movements in our time. It had a doctrine; it had a discipline; it had sacraments; it had degrees of initiation, it 認める people and expelled people; it 断言するd one dogma with 当局 and repudiated another with anathemas. If all these things be the 示すs of Antichrist, the 統治する of Antichrist followed very 速く upon Christ.
Those who 持続する that Christianity was not a Church but a moral movement of idealists have been 軍隊d to 押し進める the period of its perversion or 見えなくなる その上の and その上の 支援する. A bishop of Rome 令状s （人命などを）奪う，主張するing 当局 in the very lifetime of St. John the Evangelist; and it is 述べるd as the first papal 侵略. A friend of the Apostles 令状s of them as men he knew and says they taught him the doctrine of the Sacrament, and Mr. 井戸／弁護士席s can only murmur that the reaction に向かって 野蛮な 血-儀式s may have happened rather earlier than might be 推定する／予想するd. The date of the Fourth Gospel, which at one time was 刻々と growing later and later, is now 刻々と growing earlier and earlier; until critics are staggered at the 夜明けing and dreadful 可能性 that it might be something like what it professes to be. The last 限界 of an 早期に date for the 絶滅 of true Christianity has probably been 設立する by the 最新の German professor whose 当局 is invoked by Dean Inge. This learned scholar says that Pentecost was the occasion for the first 設立するing of an ecclesiastical, dogmatic, and despotic Church utterly 外国人 to the simple ideals of Jesus of Nazareth. This may be called, in a popular 同様に as a learned sense, the 限界. What do professors of this 肉親，親類d imagine that men are made of? Suppose it were a 事柄 of any 単に human movement, let us say that of the conscientious objectors. Some say the 早期に Christians were 平和主義者s; I do not believe it for a moment; but I am やめる ready to 受託する the 平行の for the sake of the argument. Tolstoy or some 広大な／多数の／重要な preacher of peace の中で 小作農民s has been 発射 as a mutineer for 反抗するing conscription; and a little while afterwards his few 信奉者s 会合，会う together in an upper room in remembrance of him. They never had any 推論する／理由 for coming together except that ありふれた memory; they are men of many 肉親，親類d with nothing to 貯蔵所d them, except that the greatest event in all their lives was this 悲劇 of the teacher of 全世界の／万国共通の peace. They are always repeating his words, 回転するing his problems, trying to imitate his character. The 平和主義者s 会合，会う at their Pentecost and are 所有するd of a sudden ecstasy of enthusiasm and wild 急ぐ of the whirlwind of inspiration, in the course of which they proceed to 設立する 全世界の／万国共通の Conscription, to 増加する the 海軍 見積（る）s, to 主張する on everybody going about 武装した to the teeth and on all the frontiers bristling with 大砲; the 訴訟／進行s 結論するd with the singing of 'Boys of the Bulldog 産む／飼育する' and 'Don't let them 捨てる the British 海軍.' That is something like a fair 平行の to the theory of these critics; that the 移行 from their idea of Jesus to their idea of Catholicism could have been made in the little upper room at Pentecost. Surely anybody's commonsense would tell him that 熱中している人s who only met through their ありふれた enthusiasm for a leader whom they loved, would not 即時に 急ぐ away to 設立する everything that he hated. No, if the 'ecclesiastical and dogmatic system' is as old as Pentecost it is as old as Christmas. If we trace it 支援する to such very 早期に Christians we must trace it 支援する to Christ.
We may begin then with these two negations. It is nonsense to say that the Christian 約束 appeared in a simple age; in the sense of an unlettered and gullible age. It is 平等に nonsense to say that the Christian 約束 was a simple thing; in the sense of a vague or childish or 単に 直感的に thing. Perhaps the only point in which we could かもしれない say that the Church fitted into the pagan world, is the fact that they were both not only 高度に civilised but rather 複雑にするd. They were both emphatically many-味方するd; but antiquity was then a many-味方するd 穴を開ける, like a hexagonal 穴を開ける waiting for an 平等に hexagonal stopper. In that sense only the Church was many-味方するd enough to fit the world. The six 味方するs of the Mediterranean world 直面するd each other across the sea and waited for something that should look all ways at once. The Church had to be both Roman and Greek and ユダヤ人の and African and Asiatic. In the very words of the Apostle of the Gentiles, it was indeed all things to all men. Christianity then was not 単に 天然のまま and simple and was the very 逆転する of the growth of a 野蛮な time. But when we come to the contrary 告発（する），告訴（する）／料金, we come to a much more plausible 告発（する），告訴（する）／料金. It is very much more tenable that the 約束 was but the final 段階 of the decay of civilisation, in the sense of the 超過 of civilisation; that this superstition was a 調印する that Rome was dying, and dying of 存在 much too civilised. That is an argument much better 価値（がある） considering; and we will proceed to consider it.
At the beginning of this 調書をとる／予約する I 投機・賭けるd on a general 要約 of it, in a 平行の between the rise of humanity out of nature and the rise of Christianity out of history. I pointed out that in both 事例／患者s what had gone before might 暗示する something coming after; but did not in the least 暗示する what did come after. If a detached mind had seen 確かな apes it might have deduced more anthropoids; it would not have deduced man or anything within a thousand miles of what man has done. In short, it might have seen Pithecanthropus or the 行方不明の Link ぼんやり現れるing in the 未来, if possible almost as dimly and doubtfully as we see him ぼんやり現れるing in the past. But if it foresaw him appearing it would also 予知する him disappearing, and leaving a few faint traces just as he has left a few faint traces; if they are traces. To 予知する that 行方不明の Link would not be to 予知する Man, or anything like Man. Now this earlier explanation must be kept in mind; because it is an exact 平行の to the true 見解（をとる） of the Church; and the suggestion of it having 発展させるd 自然に out of the Empire in decay.
The truth is that in one sense a man might very 井戸／弁護士席 have 予報するd that the 皇室の decadence would produce something like Christianity. That is, something a little like and gigantically different. A man might very 井戸／弁護士席 have said, for instance, '楽しみ has been 追求するd so extravagantly that there will be a reaction into 悲観論主義. Perhaps it will take the form of asceticism; men will mutilate themselves instead of 単に hanging themselves.' Or a man might very reasonably have said, 'If we 疲れた／うんざりした of our Greek and Latin gods we shall be hankering after some eastern mystery or other; there will be a fashion in Persians or Hindoos.' Or a man of the world might 井戸／弁護士席 have been shrewd enough to say, 'Powerful people are 選ぶing up these fads; some day the 法廷，裁判所 will 可決する・採択する one of them and it may become 公式の／役人.' Or yet another and gloomier prophet might be 容赦d for 説, 'The world is going 負かす／撃墜する-hill; dark and barbarous superstitions will return, it does not 事柄 much which. They will all be formless and 逃亡者／はかないもの like dreams of the night.'
Now it is the 激しい 利益／興味 of the 事例／患者 that all these prophecies were really 実行するd; but it was not the Church that 実行するd them. It was the Church that escaped from them, confounded them, and rose above them in 勝利. In so far as it was probable that the mere nature of hedonism would produce a mere reaction of asceticism it did produce a mere reaction of asceticism. It was the movement called Manichean and the Church was its mortal enemy. In so far as it would have 自然に appeared at that point of history, it did appear; it did also disappear, which was 平等に natural. The mere 悲観論者 reaction did come with the Manichees and did go with the Manichees But the Church did not come with them or go with them; and she had much more to do with them going than with their coming. Or again, in so far as it was probable that even the growth of scepticism would bring in a fashion of eastern 宗教, it did bring it in; Mithras （機の）カム from far beyond パレスチナ out of the heart of Persia, bringing strange mysteries of the 血 of bulls. Certainly there was everything to show that some such fashion would have come in any 事例／患者 but certainly there is nothing in the world to show that it would not have passed away in any 事例／患者. Certainly an Oriental fad was something eminently fitted to the fourth or fifth century; but that hardly explains it having remained to the twentieth century, and still going strong. In short, in so far as things of the 肉親，親類d might have been 推定する／予想するd then, things like Mithraism were experienced then; but it scarcely explains our more 最近の experiences. And if we were still Mithraists 単に because Mithraic 長，率いる-dresses and other Persian apparatuses might be 推定する／予想するd to be all the 激怒（する） in the days of Domitian, it would almost seem by this time that we must be a little dowdy.
It is the same, as will be 示唆するd in a moment, with the idea of 公式の／役人 favouritism. In so far as such favouritism shown に向かって a fad was something that might have been looked for during the 拒絶する／低下する and 落ちる of the Roman Empire, it was something that did 存在する in that Empire and did 拒絶する／低下する and 落ちる with it. It throws no sort of light on the thing that resolutely 辞退するd to 拒絶する／低下する and 落ちる; that grew 刻々と while the other was 拒絶する／低下するing and 落ちるing; and which even at this moment is going 今後 with fearless energy, when an other aeon has 完全にするd its cycle and another civilisation seems almost ready to 落ちる or to 拒絶する／低下する.
Now the curious fact is this; that the very heresies which the 早期に Church is 非難するd for 鎮圧するing 証言する to the unfairness for which she is 非難するd. In so far as something deserved the 非難する, it was 正確に the things that she is 非難するd for 非難するing. In so far as something was 単に a superstition, she herself 非難するd that superstition. In so far as something was a mere reaction into 野蛮／未開, she herself resisted it because it was a reaction into 野蛮／未開. In so far as something was a fad of the fading empire, that died and deserved to die, it was the Church alone that killed it. The Church is reproached for 存在 正確に／まさに what the heresy was repressed for 存在 The explanations of the evolutionary historians and higher critics do really explain why Arianism and Gnosticism and Nestorianism were born—and also why they died. They do not explain why the Church was born or why she has 辞退するd to die. Above all, they do not explain why she should have made war on the very evils she is supposed to 株.
Let us take a few practical examples of the 原則; the 原則 that if there was anything that was really a superstition of the dying empire, it did really die with the dying empire; and certainly was not the same as the very thing that destroyed it. For this 目的 we will take in order two or three of the most ordinary explanations of Christian origins の中で the modern critics of Christianity. Nothing is more ありふれた, for instance, than to find such a modern critic 令状ing something like this: 'Christianity was above all a movement of ascetics, a 急ぐ into the 砂漠, a 避難 in the cloister, a renunciation of all life and happiness; and this was a part of a 暗い／優うつな and in human reaction against nature itself, a 憎悪 of the 団体／死体, a horror of the 構成要素 universe, a sort of 全世界の／万国共通の 自殺 of the senses and even of the self. It （機の）カム from an eastern fanaticism like that of the fakirs and was 最終的に 設立するd on an eastern 悲観論主義, which seems to feel 存在 itself as an evil.'
Now the most 驚くべき／特命の／臨時の thing about this is that it is all やめる true; it is true in every 詳細（に述べる） except that it happens to be せいにするd 完全に to the wrong person. It is not true of the Church; but it is true of the 異端者s 非難するd by the Church. It is as if one were to 令状 a most 詳細（に述べる）d 分析 of the mistakes and misgovernment of the 大臣s of George the Third, 単に with the small inaccuracy that the whole story was told about George Washington; or as if somebody made a 名簿（に載せる）／表（にあげる） of the 罪，犯罪s of the Bolshevists with no variation except that they were all せいにするd to the Czar. The 早期に Church was indeed very ascetic in 関係 with a 全く different philosophy; but the philosophy of a war on life and nature as such really did 存在する in the world, if the critics only knew where to look for it.
What really happened was this. When the 約束 first 現れるd into the world, the very first thing that happened to it was that it was caught in a sort of 群れている of mystical and metaphysical sects, mostly out of the East; like one lonely golden bee caught in a 群れている of wasps. To the ordinary onlooker, there did not seem to be much difference, or anything beyond a general buzz; indeed in a sense there was not much difference so far as stinging and 存在 stung were 関心d. The difference was that only one golden dot in all that whirring gold-dust had the 力／強力にする of going 前へ／外へ to make 蜂の巣s for all humanity; to give the world honey and wax or (as was so finely said in a 状況 too easily forgotten) 'the two noblest things, which are sweetness and light.' The wasps all died that winter; and half the difficulty is that hardly anyone knows anything about them and most people do not know that they ever 存在するd; so that the whole story of that first 段階 of our 宗教 is lost. Or, to 変化させる the metaphor, when this movement or some other movement pierced the dyke between the east and west and brought more mystical ideas into Europe, it brought with it a whole flood of other mystical ideas besides its own, most of them ascetical and nearly all of them 悲観的な. They very nearly flooded and over-whelmed the 純粋に Christian element. They （機の）カム mostly from that 地域 that was a sort of 薄暗い borderland between the eastern philosophies and the eastern mythologies, and which 株d with the wilder philosophers that curious crave for making fantastic patterns of the cosmos in the 形態／調整 of 地図／計画するs and genealogical trees. Those that are supposed to derive from the mysterious Manes are called Manichean; kindred 教団s are more 一般に known as Gnostic; they are mostly of a labyrinthine 複雑さ, but the point to 主張する on is the 悲観論主義; the fact that nearly all in one form or another regarded the 創造 of the world as the work of an evil spirit. Some of them had that Asiatic atmosphere that surrounds Buddhism; the suggestion that life is a 汚職 of the 潔白 of 存在. Some of them 示唆するd a 純粋に spiritual order which had been betrayed by the coarse and clumsy trick of making such toys as the sun and moon and 星／主役にするs. Anyhow all this dark tide out of the metaphysical sea in the 中央 of Asia 注ぐd through the dykes 同時に with the creed of Christ; but it is the whole point of the story that the two were not the same; that they flowed like oil and water. That creed remained in the 形態／調整 of a 奇蹟; a river still flowing through the sea. And the proof of the 奇蹟 was practical once more; it was 単に that while all that sea was salt and bitter with the savour of death, of this one stream in the 中央 of it a man could drink.
Now that 潔白 was 保存するd by dogmatic 鮮明度／定義s and 除外s. It could not かもしれない have been 保存するd by anything else If the Church had not 放棄するd the Manicheans it might have become 単に Manichean. If it had not 放棄するd the Gnostics it might have become Gnostic. But by the very fact that it did 放棄する them it 証明するd that it was not either Gnostic or Manichean. At any 率 it 証明するd that something was not either Gnostic or Manichean; and what could it be that 非難するd them, if it was not the 初めの good news of the 走者s from Bethlehem and the trumpet of the Resurrection? The 早期に Church was ascetic, but she 証明するd that she was not 悲観的な, 簡単に by 非難するing the 悲観論者s. The creed 宣言するd that man was sinful, but it did not 宣言する that life was evil, and it 証明するd it by damning those who did. The 激しい非難 of the 早期に 異端者s is itself 非難するd as something crabbed and 狭くする; but it was in truth the very proof that the Church meant to be brotherly and 幅の広い. It 証明するd that the 原始の カトリック教徒s were 特に eager to explain that they did not think man utterly vile; that they did not think life incurably 哀れな; that they did not think marriage a sin or procreation a 悲劇. They were ascetic because asceticism was the only possible 粛清する of the sins of the world; but in the very 雷鳴 of their anathemas they 断言するd for ever that their asceticism was not to be anti-human or anti-natural; that they did wish to 粛清する the world and not destroy it. And nothing else except those anathemas could かもしれない have made it （疑いを）晴らす, まっただ中に a 混乱 which still 混乱させるs them with their mortal enemies. Nothing else but dogma could have resisted the 暴動 of imaginative 発明 with which the 悲観論者s were 行うing their war against nature; with their Aeons and their Demiurge, their strange Logos and their 悪意のある Sophia. If the Church had not 主張するd on theology, it would have melted into a mad mythology of the mystics, yet その上の 除去するd from 推論する／理由 or even from rationalism; and, above all yet その上の 除去するd from life and from the love of life. Remember that it would have been an inverted mythology, one 否定するing everything natural in paganism; a mythology in which Pluto would be above Jupiter and Hades hang higher than Olympus; in which Brahma and all that has the breath of life would be 支配する to Seeva, 向こうずねing with the 注目する，もくろむ of death.
That the 早期に Church was itself 十分な of an ecstatic enthusiasm for renunciation and virginity makes this distinction much more striking and not いっそう少なく so. It makes all the more important the place where the dogma drew the line. A man might はう about on all fours like a beast because he was an ascetic. He might stand night and day on the 最高の，を越す of a 中心存在 and be adored for 存在 an ascetic, but he could not say that the world was a mistake or the marriage 明言する／公表する a sin without 存在 a 異端者. What was it that thus deliberately 解放する／撤去させるd itself from eastern asceticism by sharp 鮮明度／定義 and 猛烈な／残忍な 拒絶, if it was not something with an individuality of its own; and one that was やめる different? If the カトリック教徒s are to be 混乱させるd with the Gnostics, we can only say it was not their fault if they are. And it is rather hard that the カトリック教徒s should be 非難するd by the same critics for 迫害するing the 異端者s and also for sympathising with the heresy.
The Church was not a Manichean movement if only because it was not a movement at all. It was not even 単に an ascetical movement, because it was not a movement at all. It would be nearer the truth to call it the tamer of asceticism than the mere leader or loosener of it. It was a thing having its own theory of asceticism, its own type of asceticism, but most 目だつ at the moment as the moderator of other theories and types. This is the only sense that can be made, for instance, of the story of St. Augustine. As long as he was a mere man of the world, a mere man drifting with his time, he 現実に was a Manichean. It really was やめる modern and 流行の／上流の to be a Manichean. But when he became a カトリック教徒, the people he 即時に turned on and rent in pieces were the Manicheans. The カトリック教徒 way of putting it is that he left off 存在 a 悲観論者 to become an ascetic. But as the 悲観論者s 解釈する／通訳するd asceticism, it せねばならない be said that he left off 存在 an ascetic to become a saint. The war upon life, the 否定 of nature, were 正確に／まさに the things he had already 設立する in the heathen world outside the Church, and had to 放棄する when he entered the Church. The very fact that St Augustine remains a somewhat sterner or sadder 人物／姿／数字 than St. Francis or St. Teresa only accentuates the 窮地. 直面する to 直面する with the gravest or even grimmest of カトリック教徒s, we can still ask, 'Why did Catholicism make war on Manichees, if Catholicism was Manichean?'
Take another rationalistic explanation of the rise of Christendom. It is ありふれた enough to find another critic 説, 'Christianity did not really rise at all; that is, it did not 単に rise from below; it was 課すd from above. It is an example of the 力／強力にする of the (n)役員／(a)執行力のある, 特に in despotic 明言する／公表するs. The Empire was really an Empire; that is, it was really 支配するd by the Emperor. One of the Emperors happened to become a Christian. He might just 同様に have become a Mithraist or a Jew or a 解雇する／砲火／射撃-Worshipper; it was ありふれた in the 拒絶する／低下する of the Empire for 著名な and educated people to 可決する・採択する these eccentric eastern 教団s. But when he 可決する・採択するd it, it became the 公式の／役人 宗教 of the Roman Empire; and when it became the 公式の／役人 宗教 of the Roman Empire, it became as strong, as 全世界の／万国共通の and as invincible as the Roman Empire. It has only remained in the world as a 遺物 of that Empire; or, as many have put it, it is but the ghost of Caesar still hovering over Rome.' This also is a very ordinary line taken in the 批評 of orthodoxy, to say that it was only officialism that ever made it orthodoxy. And here again we can call on the 異端者s to 反駁する it.
The whole 広大な／多数の／重要な history of the Arian heresy might have been invented to 爆発する this idea. It is a very 利益／興味ing history often repeated in this 関係; and the upshot of it is in that in so far as there ever was a 単に 公式の／役人 宗教, it 現実に died because it was 単に an 公式の／役人 宗教; and what destroyed it was the real 宗教. Arius 前進するd a 見解／翻訳／版 of Christianity which moved, more or いっそう少なく ばく然と, in the direction of what we should call Unitarianism; though it was not the same, for it gave to Christ a curious intermediary position between the divine and human. The point is that it seemed to many more reasonable and いっそう少なく fanatical; and の中で these were many of the educated class in a sort of reaction against the first romance of 転換. Arians were a sort of 穏健なs and a sort of modernists. And it was felt that after the first squabbles this was the final form of rationalised 宗教 into which civilisation might 井戸／弁護士席 settle 負かす／撃墜する. It was 受託するd by Divus Caesar himself and became the 公式の／役人 orthodoxy; the generals and 軍の princes drawn from the new barbarian 力／強力にするs of the north, 十分な of the 未来, supported it 堅固に. But the sequel is still more important. 正確に／まさに as a modern man might pass through Unitarianism to 完全にする agnosticism, so the greatest of the Arian emperors 最終的に shed the last and thinnest pretense of Christianity; he abandoned ever Arius and returned to Apollo. He was a Caesar of the Caesars; a 兵士, a scholar, a man of large ambitions and ideals; another of the philosopher kings. It seemed to him as if at his signal the sun rose again. The oracles began to speak like birds beginning to sing at 夜明け; paganism was itself again; the gods returned. It seemed the end of that strange interlude of an 外国人 superstition. And indeed it was the end of it, so far as there was a mere interlude of mere superstition. It was the end of it, in so far as it was the fad of an emperor or the fashion of a 世代. If there really was something that began with Constantine, then it ended with Julian.
But there was something that did not end. There had arisen in that hour of history, 反抗的な above the democratic tumult of the 会議s of the Church, Athanasius against the world. We may pause upon the point at 問題／発行する; because it is 関連した to the whole of this 宗教的な history, and the modern world seems to 行方不明になる the whole point of it. We might put it this way. If there is one question which the enlightened and 自由主義の have the habit of deriding and 持つ／拘留するing up as a dreadful example of barren dogma and senseless sectarian 争い, it is this Athanasian question of the Co-Eternity of the Divine Son. On the other 手渡す, if there is one thing that the same 自由主義のs always 申し込む／申し出 us as a piece of pure and simple Christianity, untroubled by doctrinal 論争s, it is the 選び出す／独身 宣告，判決, 'God is Love.' Yet the two 声明s are almost 同一の; at least one is very nearly nonsense without the other. The barren dogma is only the 論理（学）の way of 明言する／公表するing the beautiful 感情. For if there be a 存在 without beginning, 存在するing before all things, was He loving when there was nothing to be loved? If through that 考えられない eternity He is lonely, what is the meaning of 説 He is love? The only justification of such a mystery is the mystical conception that in His own nature there was something analogous to self-表現; something of what begets and beholds what it has begotten. Without some such idea, it is really illogical to 複雑にする the ultimate essence of deity with an idea like love. If the moderns really want a simple 宗教 of love, they must look for it in the Athanasian Creed. The truth is that the trumpet of true Christianity, the challenge of the charities and 簡単s of Bethlehem or Christmas Day never rang out more arrestingly and unmistakably than in the 反抗 of Athanasius to the 冷淡な 妥協 of the Arians. It was emphatically he who really was fighting for a God of Love against a God of colourless and remote cosmic 支配（する）／統制する; the God of the stoics and the agnostics. It was emphatically he who was fighting for the 宗教上の Child against the grey deity of the Pharisees and the Sadducees. He was fighting for that very balance of beautiful interdependence and intimacy, in the very Trinity of the Divine Nature, that draws our hearts to the Trinity of the 宗教上の Family. His dogma, if the phrase be not misunderstood, turns even God into a 宗教上の Family.
That this 純粋に Christian dogma 現実に for a second time rebelled against the Empire, and 現実に for a second time refounded the Church in spite of the Empire, is itself a proof that there was something 肯定的な and personal working in the world, other than whatever 公式の／役人 約束 the Empire chose to 可決する・採択する. This 力／強力にする utterly destroyed the 公式の／役人 約束 that the Empire did 可決する・採択する. It went on its own way as it is going on its own way still. There are any number of other examples in which is repeated 正確に the same 過程 we have reviewed in the 事例／患者 of the Manichean and the Arian. A few centuries afterwards, for instance, the Church had to 持続する the same Trinity, which is 簡単に the 論理（学）の 味方する of love, against another 外見 of the 孤立するd and 簡単にするd deity in the 宗教 of Islam. Yet there are some who cannot see what the 改革運動家s were fighting for; and some even who talk as if Christianity had never been anything but a form of what they call Hebraism coming in with the decay of Hellenism. Those people must certainly be very much puzzled by the war between the 三日月 and the Cross. If Christianity had never been anything but a simpler morality 広範囲にわたる away polytheism, there is no 推論する／理由 why Christendom should not have been swept into Islam. The truth is that Islam itself was a 野蛮な reaction against that very humane 複雑さ that is really a Christian character; that idea of balance in the deity, as of balance in the family, that makes that creed a sort of sanity, and that sanity the soul of civilisation. And that is why the Church is from the first a thing 持つ／拘留するing its own position and point of 見解（をとる）, やめる apart from the 事故s and anarchies of its age. That is why it 取引，協定s blows impartially 権利 and left, at the 悲観論主義 of the Manichean or the 楽観主義 of the Pelagian. It was not a Manichean movement because it was not a movement at all. It was not an 公式の／役人 fashion because it was not a fashion at all. It was something that could 同時に起こる／一致する with movements and fashions, could 支配（する）／統制する them and could 生き残る them.
So might rise from their 墓／厳粛／彫る／重大なs the 広大な／多数の／重要な heresiarchs to confound their comrades of to-day. There is nothing that the critics now 断言する that we cannot call on these 広大な／多数の／重要な 証言，証人／目撃するs to 否定する. The modern critic will say lightly enough that Christianity was but a reaction into asceticism and anti-natural spirituality, a dance of fakirs furious against life and love. But Manes the 広大な／多数の／重要な mystic will answer them from his secret 王位 and cry, 'These Christians have no 権利 to be called spiritual; these Christians have no 肩書を与える to be called ascetics, they who 妥協d with the 悪口を言う／悪態 of life and all the filth of the family. Through them the earth is still foul with fruit and 収穫 and 汚染するd with 全住民 Theirs was no movement against nature, or my children would have carried it to 勝利; but these fools 新たにするd the world when I would have ended it with a gesture.' And another critic will 令状 that the Church was but the 影をつくる／尾行する of the Empire, the fad of a chance Emperor, and that it remains in Europe only as the ghost of the 力／強力にする of Rome. And Arius the 助祭 will answer out of the 不明瞭 of oblivious 'No, indeed, or the world would have followed my more reasonable 宗教. For 地雷 went 負かす／撃墜する before demagogues and men 反抗するing Caesar; and around my 支持する／優勝者 was the purple cloak and 地雷 was the glory of the eagles. It was not for 欠如（する） of these things that I failed. And yet a third modern will 持続する that the creed spread only as a sort of panic of hell-解雇する／砲火／射撃; men everywhere 試みる／企てるing impossible things in 逃げるing from incredible vengeance; a nightmare of imaginary 悔恨; and such an explanation will 満足させる many who see something dreadful in the doctrine of orthodoxy. And then there will go up against it the terrible 発言する／表明する of Tertullian, 説, 'And why then was I cast out; and why did soft hearts and 長，率いるs decide against me when I 布告するd the perdition of all sinners; and what was this 力／強力にする that 妨害するd me when I 脅すd all backsliders with hell? For 非，不，無 ever went up that hard road so far as I; and 地雷 was the Credo Quia Impossible.' Then there is the fourth suggestion that there was something of the Semitic secret society in the whole 事柄; that it was a new 侵略 of the nomad spirit shaking a kindlier and more comfortable paganism, its cities and its 世帯 gods; whereby the jealous monotheistic races could after all 設立する their jealous God. And Mahomet shall answer out of the whirlwind, the red whirlwind of the 砂漠, 'Who ever served the jealousy of God as I did or left him more lonely in the sky? Who ever paid more honour to Moses and Abraham or won more victories over idols and the images of paganism? And what was this thing that thrust me 支援する with the energy of a thing alive; whose fanaticism could 運動 me from Sicily and 涙／ほころび up my 深い roots out of the 激しく揺する of Spain? What 約束 was theirs who thronged in thousands of every class a country crying out that my 廃虚 was the will of God; and what 投げつけるd 広大な／多数の／重要な Godfrey as from a catapult over the 塀で囲む of Jerusalem, and what brought 広大な／多数の／重要な Sobieski like a thunderbolt to the gates of Vienna? I think there was more than you fancy in the 宗教 that has so matched itself with 地雷.'
Those who would 示唆する that the 約束 was a fanaticism are doomed to an eternal perplexity. In their account it is bound to appear as fanatical for nothing, and fanatical against everything. It is ascetical and at war with ascetics, Roman and in 反乱 against Rome, monotheistic and fighting furiously against monotheism; 厳しい in its 激しい非難 of harshness; a riddle not to be explained even as unreason. And what sort of unreason is it that seems reasonable to millions of educated Europeans through all the 革命s of some sixteen hundred years? People are not amused with a puzzle or a paradox or a mere muddle in the mind for all that time. I know of no explanation except that such a thing is not unreason but 推論する／理由; that if it is fanatical it is fanatical for 推論する／理由 and fanatical against all the 不当な things. That is the only explanation I can find of a thing from the first so detached and so 確信して, 非難するing things that looked so like itself, 辞退するing help from 力／強力にするs that seemed so 必須の to its 存在, 株ing on its human 味方する all the passions of the age, yet always at the 最高の moment suddenly rising superior to them, never 説 正確に／まさに what it was 推定する／予想するd to say and never needing to unsay what it had said; I can find no explanation except that, like Pallas from the brain of Jove, it had indeed come 前へ／外へ out of the mind of God, 円熟した and mighty and 武装した for 裁判／判断 and for war.
The modern missionary, with his palm-leaf hat and his umbrella, has become rather a 人物／姿／数字 of fun. He is chaffed の中で men of the world for the 緩和する with which he can be eaten by cannibals and the 狭くする bigotry which makes him regard the cannibal culture as lower than his own. Perhaps the best part of the joke is that the men of the world do not see that the joke is against themselves. It is rather ridiculous to ask a man just about to be boiled in a マリファナ and eaten, at a 純粋に 宗教的な feast, why he does not regard all 宗教s as 平等に friendly and fraternal. But there is a more subtle 批評 uttered against the more old-fashioned missionary; to the 影響 that he generalises too 概して about the heathen and 支払う／賃金s too little attention to the difference between Mahomet and Mumbo-巨大な. There was probably truth in this （民事の）告訴, 特に in the past; but it is my main 論争 here that the exaggeration is all the other way at 現在の. It is the 誘惑 of the professors to 扱う／治療する mythologies too much as theologies; as things 完全に thought out are 本気で held. It is the 誘惑 of the 知識人s to take much too 本気で the 罰金 shades of さまざまな schools in the rather irresponsible metaphysics of Asia. Above all it is their 誘惑 to 行方不明になる the real truth 暗示するd in the idea of Aquinas contra Gentiles or Athanasius contra mundum.
If the missionary says, in fact, that he is exceptional in 存在 a Christian, and that the 残り／休憩（する） of the races and 宗教s can be collectively 分類するd as heathen, he is perfectly 権利. He may say it in やめる the wrong spirit, in which 事例／患者 he is spiritually wrong. But in the 冷淡な light of philosophy and history, he is intellectually 権利. He may not be 権利 minded, but he is 権利. He may not even have a 権利 to be 権利, but he is 権利. The outer world to which he brings his creed really is some thing 支配する to 確かな generalisations covering all its varieties, and is not 単に a variety of 類似の creeds. Perhaps it is in any 事例／患者 too much of a 誘惑 to pride or hypocrisy to call it heathenry. Perhaps it could be better 簡単に to call it humanity. But there are 確かな 幅の広い 特徴 of what we call humanity while it remains in what we call heathenry. They are not やむを得ず bad 特徴; some of them are worthy of the 尊敬（する）・点 of Christendom; some of them have been 吸収するd and transfigured in the 実体 of Christendom. But they 存在するd before Christendom and they still 存在する outside Christendom, as certainly as the sea 存在するd before a boat and all 一連の会議、交渉／完成する a boat; and they have as strong and as 全世界の／万国共通の and as unmistakable a savour as the sea.
For instance, all real scholars who have 熟考する／考慮するd the Greek and Roman culture say one thing about it. They agree that in the 古代の world 宗教 was one thing and philosophy やめる another. there was very little 成果／努力 to rationalise and at the same time to realise a real belief in the gods. There was very little pretense of any such real belief の中で the philosophers. But neither had the passion or perhaps the 力／強力にする to 迫害する the others save in particular and peculiar 事例／患者s; and neither the philosopher in his school nor the priest in his 寺 seems ever to have 本気で 熟視する／熟考するd his own 概念 as covering the world. A priest sacrificing to Artemis in Calydon did not seem to think that people would some day sacrifice to her instead of to Isis beyond the sea; a 下落する に引き続いて the vegetarian 支配する of the Neo-Pythagoreans did not seem to think it would universally 勝つ／広く一帯に広がる and 除外する the methods of Epictetus or Epicurus. We may call this liberality if we like; I am not 取引，協定ing with an argument but 述べるing an atmosphere. All this, I say, is 認める by all scholars; but what neither the learned nor the unlearned have fully realised, perhaps, is that this description is really an exact description of all 非，不，無-Christian civilisation today; and 特に of the 広大な／多数の／重要な civilisations of the East. Eastern paganism really is much more all of a piece, just as 古代の paganism was much more all of a piece, than the modern critics 収容する／認める. It is a many-coloured Persian Carpet as the other was a 変化させるd and tessellated Roman pavement; but the one real 割れ目 権利 across that pavement （機の）カム from the 地震 of the Crucifixion.
The modern European 捜し出すing his 宗教 in Asia is reading his 宗教 into Asia. 宗教 there is something different; it is both more and いっそう少なく. He is like a man mapping out the sea as land; 場内取引員／株価 waves as mountains; not understanding the nature of its peculiar permanence. It is perfectly true that Asia has its own dignity and poetry and high civilisation. But it is not in the least true that Asia has its own 限定された dominions of moral 政府, where all 忠義 is conceived ーに関して／ーの点でs of morality; as when we say that Ireland is カトリック教徒 or that New England was Puritan. The 地図／計画する is not 示すd out in 宗教s, in our sense of churches. The 明言する／公表する of mind is far more subtle, more 親族, more 隠しだてする, more 変化させるd and changing, like the colours of the snake. The Moslem is the nearest approach to a 交戦的な Christian; and that is 正確に because he is a much nearer approach to an （外交）使節／代表 from western civilisation. The Moslem in the heart of Asia almost stands for the soul of Europe. And as he stands between them and Europe in the 事柄 of space so he stands between them and Christianity in the 事柄 of time. In that sense the Moslems in Asia are 単に like the Nestorians in Asia. Islam, 歴史的に speaking, is the greatest of the Eastern heresies. It 借りがあるd something to the やめる 孤立するd and unique individuality of イスラエル; but it 借りがあるd more to Byzantium and the theological enthusiasm of Christendom. It 借りがあるd something even to the Crusades. It 借りがあるd nothing whatever to Asia. It 借りがあるd nothing to the atmosphere of the 古代の and 伝統的な world of Asia, with its immemorial etiquette and its bottomless or bewildering philosophies. All that 古代の and actual Asia felt the 入り口 of Islam as something foreign and western and warlike, piercing it like a spear.
Even where we might trace in dotted lines the domains of Asiatic 宗教s, we should probably be reading into them something dogmatic and 倫理的な belonging to our own 宗教. It is as if a European ignorant of the American atmosphere were to suppose that each '明言する／公表する' was a separate 君主 明言する／公表する as 愛国的な as フラン or Poland; or that when a Yankee referred 情愛深く to his 'home town' he meant he had no other nation, like a 国民 of 古代の Athens or Rome. As he would be reading a particular sort of 忠義 into America, so we are reading a particular sort of 忠義 into Asia. There are 忠義s of other 肉親，親類d; but not what men in the West mean by 存在 a 信奉者, by trying to be a Christian, by 存在 a good Protestant or a practising カトリック教徒. In the 知識人 world it means something far more vague and 変化させるd by 疑問s and 憶測s. In the moral world it means something far more loose and drifting. A professor of Persian at one of our 広大な／多数の／重要な universities, so 熱烈な a 同志／支持者 of the East as 事実上 to profess a contempt for the West, said to a friend of 地雷: 'You will never understand oriental 宗教s, because you always conceive 宗教 as connected with 倫理学. This 肉親，親類d has really nothing to do with 倫理学.' We have most of us known some Masters of the Higher 知恵, some 巡礼者s upon the Path to 力／強力にする, some eastern esoteric saints and seers, who had really nothing to do with 倫理学. Something different, something detached and irresponsible, tinges the moral atmosphere of Asia and touches even that of Islam. It was very realistically caught in the atmosphere of Hassan; and a very horrible atmosphere too. It is even more vivid in such glimpses as we get of the 本物の and 古代の 教団s of Asia. Deeper than the depths of metaphysics, far 負かす／撃墜する in the abysses of mystical meditations under all that solemn universe of spiritual things, is a secret, an intangible and a terrible levity. It does not really very much 事柄 what one does. Either because they do not believe in a devil, or because they do believe in a 運命, or because experience here is everything and eternal life something 全く different, but for some 推論する／理由 they are 全く different. I have read somewhere that there were three 広大な／多数の／重要な friends famous in 中世 Persia for their まとまり of mind. One became the responsible and 尊敬（する）・点d Vizier of the 広大な／多数の／重要な King; the second was the poet Omar, 悲観論者 and epicurean, drinking ワイン in mockery of Mahomet; the third was the Old Man of the Mountain who maddened his people with hashish that they might 殺人 other people with daggers. It does not really much 事柄 what one does.
The 暴君 in Hassan would have understood all those three men; indeed he was all those three men. But this sort of universalist cannot have what we call a character; it is what we call a 大混乱. He cannot choose; he cannot fight; he cannot repent; he cannot hope. He is not in the same sense creating something; for 創造 means 拒絶. He is not, in our 宗教的な phrase, making his soul. For our doctrine of 救済 does really mean a 労働 like that of a man trying to make a statue beautiful; a victory with wings. For that there must be a final choice, for a man cannot make statues without 拒絶するing 石／投石する. And there really is this ultimate unmorality behind the metaphysics of Asia. And the 推論する／理由 is that there has been nothing through all those 考えられない ages to bring the human mind はっきりと to the point; to tell it that the time has come to choose. The mind has lived too much in eternity. The soul has been too immortal, in the special sense that it ignores the idea of mortal sin. It has had too much of eternity, in the sense that it has not had enough of the hour of death and the day of 裁判／判断. It is not 決定的な enough; in the literal sense that it has not had enough of the cross. That is what we mean when we say that Asia is very old. But 厳密に speaking Europe is やめる as old as Asia; indeed in a sense any place is as old as any other place. What we mean is that Europe has not 単に gone on growing older. It has been born again.
Asia is all humanity; as it has worked out its human doom. Asia, in its 広大な 領土, in its 変化させるd 全住民s, in its 高さs of past 業績／成就 and its depths of dark 憶測, is itself a world; and 代表するs something of what we mean when we speak of the world. It is a cosmos rather than a continent. It is the world as man has made it; and 含む／封じ込めるs many of the most wonderful things that man has made. Therefore Asia stands as the one 代表者／国会議員 of paganism and the one 競争相手 to Christendom. But everywhere else where we get glimpses of that mortal 運命, they 示唆する 行う／開催する／段階s in the same story. Where Asia 追跡するs away into the southern 群島s of the savages, or where a 不明瞭 十分な of nameless 形態／調整s dwells in the heart of Africa, or where the last 生存者s of lost races ぐずぐず残る in the 冷淡な 火山 of 先史の America, it is all the same story; いつかs perhaps later 一時期／支部s of the same story. It is men entangled in the forest of their own mythology; it is men 溺死するd in the sea of their own metaphysics. Polytheists have grown 疲れた／うんざりした of the wildest of fictions. Monotheists have grown 疲れた／うんざりした of the most wonderful of truths. Diabolists here and there have such a 憎悪 of heaven and earth that they have tried to take 避難 in hell. It is the 落ちる of Man; and it is 正確に／まさに that 落ちる that was 存在 felt by our own fathers at the first moment of the Roman 拒絶する／低下する. We also were going 負かす／撃墜する that 味方する road; 負かす／撃墜する that 平易な slope; に引き続いて the magnificent 行列 of the high civilisations of the world.
If the Church had not entered the world then, it seems probable that Europe would be now very much what Asia is now. Something may be 許すd for a real difference of race and 環境, 明白な in the 古代の as in the modern world. But after all we talk about the changeless East very 大部分は because it has not 苦しむd the 広大な／多数の／重要な change. Paganism in its last 段階 showed かなりの 調印するs of be coming 平等に changeless. This would not mean that new schools or sects of philosophy would not arise; as new schools did arise in Antiquity and do arise in Asia. It does not mean that there would be no real mystics or visionaries; as there were mystics in Antiquity and are mystics in Asia. It does not mean that there would be no social codes, as there were codes in Antiquity and are codes in Asia. It does not mean that there could not be good men or happy lives, for God has given all men a 良心 and 良心 can give all men a 肉親，親類d of peace. But it does mean that the トン and 割合 of all these things, and 特に the 割合 of good and evil things, would be in the 不変の West what they are in the changeless East. And nobody who looks at that changeless East honestly, and with a real sympathy, can believe that there is anything there remotely 似ているing the challenge and 革命 of the 約束.
In short, if classic paganism had ぐずぐず残るd until now, a number of things might 井戸／弁護士席 have ぐずぐず残るd with it; and they would look very like what we call the 宗教s of the East. There would still be Pythagoreans teaching reincarnation, as there are still Hindus teaching reincarnation. There would still be Stoics making a 宗教 out of 推論する／理由 and virtue, as there are still Confucians making a 宗教 out of 推論する／理由 and virtue. There would still be Neo-Platonists 熟考する／考慮するing transcendental truths, the meaning of which was mysterious to other people and 論争d even amongst themselves; as the Buddhists still 熟考する／考慮する a transcendentalism mysterious to others and 論争d の中で themselves. There would still be intelligent Apollonians 明らかに worshipping the sun-god but explaining that they were worshipping the divine 原則; just as there are still intelligent Parsees 明らかに worshipping the sun but explaining that they are worshipping the deity. There would still be wild Dionysians dancing on the mountain as there are still wild Dervishes dancing in the 砂漠. There would still be （人が）群がるs of people …に出席するing the popular feasts of the gods, in pagan Europe as in pagan Asia. There would still be （人が）群がるs of gods, 地元の and other, for them to worship. And there would still be a 広大な／多数の／重要な many more people who worshipped them than people who believed in them. Finally there would still be a very large number of people who did worship gods and did believe in gods; and who believed in gods and worshipped gods 簡単に because they were demons. There would still be Levantines 内密に sacrificing to Moloch as there are still 凶漢s 内密に sacrificing to Kalee. There would still be a 広大な／多数の／重要な 取引，協定 of 魔法; and a 広大な／多数の／重要な 取引，協定 of it would be 黒人／ボイコット 魔法. There would still be a かなりの 賞賛 of Seneca and a かなりの imitation of Nero; just as the exalted epigrams of Confucius could coexist with the 拷問s of 中国. And over all that 絡まるd forest of traditions growing wild or withering would brood the 幅の広い silence of a singular and even nameless mood; but the nearest 指名する of it is nothing. All these things, good and bad, would have an indescribable 空気／公表する of 存在 too old to die.
非，不，無 of these things 占領するing Europe in the absence of Christendom would 耐える the least likeness to Christendom. Since the Pythagorean Metempsychosis would still be there, we might call it the Pythagorean 宗教 as we talk about the Buddhist 宗教. As the noble maxims of Socrates would still be there, we might call it the Socratic 宗教 as we talk about the Confucian 宗教. As the popular holiday was still 示すd by a mythological hymn to Adonis, we might call it the 宗教 of Adonis as we talk about the 宗教 of Juggernaut. As literature would still be based on the Greek mythology, we might call that mythology a 宗教, as we call the Hindu mythology a 宗教. We might say that there were so many thousands or millions of people belonging to that 宗教, in the sense of たびたび（訪れる）ing such 寺s or 単に living in a land 十分な of such 寺s. But if we called the last tradition of Pythagoras or the ぐずぐず残る legend of Adonis by the 指名する of a 宗教, then we must find some other 指名する for the Church of Christ.
If anybody says that philosophic maxims 現在のd through many ages, or mythological 寺s たびたび（訪れる）d by many people, are things of the same class and 部類 as the Church, it is enough to answer やめる 簡単に that they are not. Nobody thinks they are the same when he sees them in the old civilisation of Greece and Rome; nobody would think they were the same if that civilisation had lasted two thousand years longer and 存在するd at the 現在の day; nobody can in 推論する／理由 think they are the same in the 平行の pagan civilisation in the East, as it is at the 現在の day. 非，不，無 of these philosophies or mythologies are anything like a Church; certainly nothing like a Church 交戦的な. And, as I have shown どこかよそで, even if this 支配する were not already 証明するd, the exception would 証明する the 支配する. The 支配する is that pre-Christian or pagan history does not produce a Church 交戦的な; and the exception, or what some would call the exception, is that Islam is at least 交戦的な if it is not Church. And that is 正確に because Islam is the one 宗教的な 競争相手 that is not pre-Christian and therefore not in that sense pagan. Islam was a 製品 of Christianity; even if it was a by-製品; even if it was a bad 製品. It was a heresy or parody emulating and therefore imitating the Church. It is no more surprising that Mahomedanism had something of her fighting spirit than that Quakerism had something of her 平和的な spirit. After Christianity there are any number of such emulations or 拡張s. Before it there are 非，不，無.
The Church 交戦的な is thus unique because it is an army marching to 影響 a 全世界の／万国共通の deliverance. The bondage from which the world is thus to be 配達するd is something that is very 井戸／弁護士席 symbolised by the 明言する／公表する of Asia as by the 明言する／公表する of pagan Europe. I do not mean 単に their moral or immoral 明言する／公表する. The missionary, as a 事柄 of fact, has much more to say for himself than the enlightened imagine even when he says that the heathen are idolatrous and immoral. A touch or two of 現実主義の experience about Eastern 宗教, even about Moslem 宗教, will 明らかにする／漏らす some startling insensibilities in 倫理学; such as the practical 無関心／冷淡 to the line between passion and perversion. It is not prejudice but practical experience which says that Asia is 十分な of demons 同様に as gods. But the evil I mean is in the mind. And it is in the mind wherever the mind has worked for a long time alone. It is what happens when all dreaming and thinking have come to an end in an emptiness that is at once negation and necessity. It sounds like an anarchy, but it is also a slavery. It is what has been called already the wheel of Asia; all those 頻発する arguments about 原因（となる） and 影響 or things beginning and ending in the mind, which make it impossible for the soul really to strike out and go anywhere or do anything. And the point is that it is not やむを得ず peculiar to Asiatics; it would have been true in the end of Europeans—if something had not happened. If the Church 交戦的な had not been a thing marching, all men would have been 場内取引員／株価 time. If the Church 交戦的な had not 耐えるd a discipline, all men would have 耐えるd a slavery.
What that 全世界の／万国共通の yet fighting 約束 brought into the world was hope. Perhaps the one thing ありふれた to mythology and philosophy was that both were really sad; in the sense that they had not this hope even if they had touches of 約束 or charity. We may call Buddhism a 約束; though to us it seems more like a 疑問. We may call the Lord of Compassion a Lord of Charity, though it seems to us a very 悲観論者 sort of pity. But those who 主張する most on the antiquity and size of such 教団s must agree that in all their ages they have not covered all their areas with that sort of practical and pugnacious hope. In Christendom hope has never been absent; rather it has been errant, extravagant, 過度に 直す／買収する，八百長をするd upon 逃亡者／はかないもの chances. Its perpetual 革命 and 再建 has at least been an 証拠 of people 存在 in better spirits. Europe did very truly 新たにする its 青年 like the eagles; just as the eagles of Rome rose again over the legions of Napoleon, or we have seen 急に上がるing but yesterday the silver eagle of Poland. But in the ポーランドの（人） 事例／患者 ever 革命 always went with 宗教. Napoleon himself sought a 仲直り with 宗教. 宗教 could never be finally separated even from the most 敵意を持った of the hopes; 簡単に because it was the very source of the hopefulness. And the 原因（となる） of this is to be 設立する 簡単に in the 宗教 itself. Those who quarrel about it seldom even consider it in itself. There is neither space nor place for such a 十分な consideration here; but a word may be said to explain a 仲直り that always recurs and still seems to 要求する explanation.
There will be no end to the 疲れた／うんざりした 審議s about liberalising theology, until people 直面する the fact that the only 自由主義の part of it is really the dogmatic part. If dogma is incredible, it is because it is incredibly 自由主義の. If it is irrational, it can only be in giving us more 保証／確信 of freedom than is 正当化するd by 推論する／理由. The obvious example is that 必須の form of freedom which we call 解放する／自由な-will. It is absurd to say that a man shows his liberality in 否定するing his liberty. But it is tenable that he has to 断言する a transcendental doctrine ーするために 断言する his liberty. There is a sense in which we might reasonably say that if man has a 最初の／主要な 力／強力にする of choice, he has in that fact a 最高の-natural 力／強力にする of 創造, as if he could raise the dead or give birth to the unbegotten. かもしれない in that 事例／患者 a man must be a 奇蹟; and certainly in that 事例／患者 he must be a 奇蹟 ーするために be a man; and most certainly ーするために be a 解放する／自由な man. But it is absurd to forbid him to be a 解放する／自由な man and do it in the 指名する of a more 解放する／自由な 宗教.
But it is true in twenty other 事柄s. Anybody who believes at all in God must believe in the 絶対の 最高位 of God. But in so far as that 最高位 does 許す of any degrees that can be called 自由主義の or illiberal, it is self-evident that the illiberal 力／強力にする is the deity of the rationalists and the 自由主義の 力／強力にする is the deity of the dogmatists. 正確に／まさに in 割合 as you turn monotheism into monism you turn it into 先制政治. It is 正確に the unknown God of the scientist, with his impenetrable 目的 and his 必然的な and unalterable 法律, that reminds us of a Prussian autocrat making rigid 計画（する）s in a remote テント and moving mankind like 機械／機構. It is 正確に the God of 奇蹟s and of answered 祈りs who reminds us of a 自由主義の and popular prince, receiving 嘆願（書）s, listening to 議会s and considering the 事例／患者s of a whole people. I am not now arguing the rationality of this conception in other 尊敬（する）・点s; as a 事柄 of fact it is not, as some suppose, irrational; for there is nothing irrational in the wisest and most 井戸／弁護士席-知らせるd king 事実上の／代理 異なって によれば the 活動／戦闘 of those he wishes to save. But I am here only 公式文書，認めるing the general nature of liberality, or of 解放する／自由な or 大きくするd atmosphere of 活動／戦闘. And in this 尊敬（する）・点 it is 確かな that the king can only be what we call magnanimous if he is what some call capricious. It is the カトリック教徒, who has the feeling that his 祈りs do make a difference, when 申し込む／申し出d for the living and the dead, who also has the feeling of living like a 解放する／自由な 国民 in something almost like a 憲法の 連邦／共和国. It is the monist who lives under a 選び出す／独身 アイロンをかける 法律 who must have the feeling of living like a slave under a 暴君. Indeed I believe that the 初めの use of the word suffragium, which we now use in politics for a 投票（する）, was that 雇うd in theology about a 祈り. The dead in Purgatory were said to have the 選挙権／賛成s of the living. And in this sense, of a sort of 権利 of 嘆願（書） to the 最高の 支配者, we may truly say that the whole of the Communion of Saints, 同様に as the whole of the Church 交戦的な, is 設立するd on 全世界の／万国共通の 選挙権／賛成.
But above all, it is true of the most tremendous 問題／発行する; of that 悲劇 which has created the divine comedy of our creed. Nothing short of the extreme and strong and startling doctrine of the divinity of Christ will give that particular 影響 that can truly 動かす the popular sense like a trumpet; the idea of the king himself serving in the 階級s like a ありふれた 兵士. By making that 人物／姿／数字 単に human we make that story much いっそう少なく human. We take away the point of the story which 現実に pierces humanity; the point of the story which was やめる literally the point of a spear. It does not 特に humanise the universe to say that good and wise men can die for their opinions; any more than it would be any sort of uproariously popular news in an army that good 兵士s may easily get killed. It is no news that King Leonidas is dead any more than that Queen Anne is dead; and men did not wait for Christianity to be men, in the 十分な sense of 存在 heroes. But if we are 述べるing, for the moment, the atmosphere of what is generous and popular and even picturesque, any knowledge of human nature will tell us that no sufferings of the sons of men, or even of the servants of God, strike the same 公式文書，認める as the notion of the master 苦しむing instead of his servants. And this is given by the theological and emphatically not by the 科学の deity. No mysterious 君主, hidden in his starry pavilion at the base of the cosmic （選挙などの）運動をする, is in the least like that celestial chivalry of the Captain who carries his five 負傷させるs in the 前線 of 戦う／戦い.
What the denouncer of dogma really means is not that dogma is bad; but rather that dogma is too good to be true. That is, he means that dogma is too 自由主義の to be likely. Dogma gives man too much freedom when it 許すs him to 落ちる. Dogma gives even God too much freedom when it 許すs him to die. That is what the intelligent sceptics せねばならない say; and it is not in the least my 意向 to 否定する that there is something to be said for it. They mean that the universe is itself a 全世界の／万国共通の 刑務所，拘置所; that 存在 itself is a 制限 and a 支配（する）／統制する; and it is not for nothing that they call causation a chain. In a word, they mean やめる 簡単に that they cannot believe these things; not in the least that they are unworthy of belief. We say not lightly but very literally, that the truth has made us 解放する／自由な. They say that it makes us so 解放する／自由な that it cannot be the truth. To them it is like believing in fairyland to believe in such freedom as we enjoy. It is like believing in men with wings to entertain the fancy of men with wills. It is like 受託するing a fable about a squirrel in conversation with a mountain to believe in a man who is 解放する／自由な to ask or a God who is 解放する／自由な to answer. This is a manly and a 合理的な／理性的な negation for which I for one shall always show 尊敬（する）・点. But I 拒絶する／低下する to show any 尊敬（する）・点 for those who first of all clip the wings and cage the squirrel, rivet the chains and 辞退する the freedom, の近くに all the doors of the cosmic 刑務所，拘置所 on us with a clang of eternal アイロンをかける, tell us that our emancipation is a dream and our dungeon a necessity; and then calmly turn 一連の会議、交渉／完成する and tell us they have a freer thought and a more 自由主義の theology.
The moral of all this is an old one; that 宗教 is 発覚. In other words it is a 見通し, and a 見通し received by 約束; but it is a 見通し of reality. The 約束 consists in a 有罪の判決 of its reality. That, for example, is the difference between a 見通し and a day-dream. And that is the difference between 宗教 and mythology. That is the difference between 約束 and all that fancy-work, やめる human and more or いっそう少なく healthy, which we considered under the 長，率いる of mythology. There is something in the reasonable use of the very word 見通し that 暗示するs two things about it; first that it comes very rarely, かもしれない that it comes only once; and secondly that it probably comes once and for all. A day-dream may come every day. A day-dream may be different every day. It is something more than the difference between telling ghost-stories and 会合 a ghost.
But if it is not a mythology neither is it a philosophy. It is not a philosophy because, 存在 a 見通し, it is not a pattern but a picture. It is not one of those simplifications which 解決する everything into an abstract explanation; as that everything is 頻発する; or everything is 親族; or everything is 必然的な; or everything is illusive. It is not a 過程 but a story. It has 割合s, of the sort seen in a picture or a story; it has not the 正規の／正選手 repetitions of a pattern or a 過程; but it 取って代わるs them by 存在 納得させるing as a picture or a story is 納得させるing. In other words, it is 正確に／まさに, as the phrase goes, like life. For indeed it is life. An example of what is meant here might 井戸／弁護士席 be 設立する in the 治療 of the problem of evil. It is 平易な enough to make a 計画（する） of life of which the background is 黒人／ボイコット, as the 悲観論者s do; and then 収容する／認める a speck or two of 星／主役にする-dust more or いっそう少なく 偶発の, or at least in the literal sense insignificant. And it is 平易な enough to make another 計画（する） on white paper, as the Christian Scientists do, and explain or explain away somehow such dots or smudges as may be difficult to 否定する. Lastly it is easiest of all perhaps, to say as the dualists do, that life is like a chess-board in which the two are equal, and can as truly be said to consist of white squares on a 黒人／ボイコット board or of 黒人／ボイコット squares on a white board. But every man feels in his heart that 非，不，無 of these three paper 計画（する）s is like life; that 非，不，無 of these worlds is one in which he can live. Something tells him that the ultimate idea of a world is not bad or even 中立の; 星／主役にするing at the sky or the grass or the truths of mathematics or even a new-laid egg, he has a vague feeling like the 影をつくる／尾行する of that 説 of the 広大な／多数の／重要な Christian philosopher, St. Thomas Aquinas, 'Every 存在, as such, is good.' On the other 手渡す, something else tells him that it is unmanly and debased and even 病気d to minimise evil to a dot or even a blot. He realises that 楽観主義 is morbid. It is if possible even more morbid than 悲観論主義. These vague but healthy feelings, if he followed them out, would result in the idea that evil is in some way an exception but an enormous exception; and 最終的に that evil is an 侵略 or yet more truly a 反乱. He does not think that everything is 権利 or that every thing is wrong, or that everything is 平等に 権利 and wrong. But he does think that 権利 has a 権利 to be 権利 and therefore a 権利 to be there, and wrong has no 権利 to be wrong and therefore no 権利 to be there. It is the prince of the world; but it is also a usurper. So he will apprehend ばく然と what the 見通し will give to him vividly; no いっそう少なく than all that strange story of 背信 in heaven and the 広大な／多数の／重要な desertion by which evil 損失d and tried to destroy a cosmos that it could not create. It is a very strange story and its 割合s and its lines and colours are as 独断的な and 絶対の as the artistic composition of a picture. It is a 見通し which we do in fact symbolise in pictures by titanic 四肢s and 熱烈な 色合いs of plumage; all that abysmal 見通し of 落ちるing 星／主役にするs and the peacock panoplies of the night. But that strange story has one small advantage over the diagrams. It is like life.
Another example might be 設立する, not in the problem of evil, but in what is called the problem of 進歩. One of the ablest agnostics of the age once asked me whether I thought mankind grew better or grew worse or remained the same. He was 確信して that the 代案／選択肢 covered all 可能性s. He did not see that it only covered patterns and not pictures; 過程s and not stories. I asked him whether he thought that Mr. Smith of Golder's Green got better or worse or remained 正確に／まさに the same between the age of thirty and forty. It then seemed to 夜明け on him that it would rather depend on Mr. Smith; and how he chose to go on. It had never occurred to him that it might depend on how mankind chose to go on; and that its course was not a straight line or an 上向き or downward curve, but a 跡をつける like that of a man across a valley, going where he liked and stopping where he chose, going into a church or 落ちるing 負かす／撃墜する in a 溝へはまらせる／不時着する. The life of man is a story; an adventure story; and in our 見通し the same is true even of the story of God.
The カトリック教徒 約束 is the 仲直り because it is the realisation both of mythology and philosophy. It is a story and in that sense one of a hundred stories; only it is a true story. It is a philosophy and in that sense one of a hundred philosophies; only it is a philosophy that is like life. But above all, it is a 仲直り because it is something that can only be called the philosophy of stories. That normal narrative instinct which produced all the fairy tales is something that is neglected by all the philosophies—except one. The 約束 is the justification of that popular instinct; the finding of a philosophy for it or the 分析 of the philosophy in it. 正確に／まさに as a man in an adventure story has to pass さまざまな 実験（する）s to save his life, so the man in this philosophy has to pass several 実験（する）s and save his soul. In both there is an idea of 解放する／自由な will operating under 条件s of design; in other words, there is an 目的（とする） and it is the 商売／仕事 of a man to 目的（とする） at it; we therefore watch to see whether he will 攻撃する，衝突する it. Now this 深い and democratic and 劇の instinct is derided and 解任するd in all the other philosophies. For all the other philosophies avowedly end where they begin; and it is the 鮮明度／定義 of a story that it ends 異なって; that it begins in one place and ends in another. From Buddha and his wheel to Akhen Aten and his レコード, from Pythagoras with his abstraction of number to Confucius with his 宗教 of 決まりきった仕事, there is not one of them that does not in some way sin against the soul of a story. There is 非，不，無 of them that really しっかり掴むs this human notion of the tale, the 実験（する）, the adventure; the ordeal of the 解放する／自由な man. Each of them 餓死するs the story-telling instinct, so to speak, and does something to spoil human life considered as a romance; either by fatalism (悲観論者 or 楽天主義者) and that 運命 that is the death of adventure; or by 無関心／冷淡 and that detachment that is the death of 演劇; or by a 根底となる scepticism that 解散させるs the actors into 原子s; or by a materialistic 制限 封鎖するing the vista of moral consequences; or a mechanical 再発 making even moral 実験（する）s monotonous; or a bottomless 相対性 making even practical 実験（する）s insecure. There is such a thing as a human story; and there is such a thing as the divine story which is also a human story; but there is no such thing as a Hegelian story or a Monist story or a relativist story or a determinist story; for every story, yes, even a penny dreadful or a cheap novelette, has something in it that belongs to our universe and not theirs. Every short story does truly begin with 創造 and end with a last 裁判／判断.
And that is the 推論する／理由 why the myths and the philosophers were at war until Christ （機の）カム. That is why the Athenian 僕主主義 killed Socrates out of 尊敬（する）・点 for the gods; and why every strolling sophist gave himself the 空気／公表するs of a Socrates whenever he could talk in a superior fashion of the gods; and why the 異端者 Pharaoh 難破させるd his 抱擁する idols and 寺s for an abstraction and why the priests could return in 勝利 and trample his 王朝 under foot; and why Buddhism had to divide itself from Brahminism, and why in every age and country outside Christendom there has been a 反目，不和 for ever between the philosopher and the priest. It is 平易な enough to say that the philosopher is 一般に the more 合理的な／理性的な; it is easier still to forget that the priest is always the more popular. For the priest told the people stories; and the philosopher did not understand the philosophy of stories. It （機の）カム into the world with the story of Christ.
And this is why it had to be a 発覚 or 見通し given from above. Any one who will think of the theory of stories or pictures will easily see the point. The true story of the world must be told by somebody to somebody else. By the very nature of a story it cannot be left to occur to anybody. A story has 割合s, variations, surprises, particular dispositions, which cannot be worked out by 支配する in the abstract, like a sum. We could not deduce whether or no Achilles would give 支援する the 団体／死体 of 圧力をかけて脅す（悩ます） from a Pythagorean theory of number or 再発; and we could not infer for ourselves in what way the world would get 支援する the 団体／死体 of Christ, 単に from 存在 told that all things go 一連の会議、交渉／完成する and 一連の会議、交渉／完成する upon the wheel of Buddha. A man might perhaps work out a proposition of Euclid without having heard of Euclid; but he would not work out the 正確な legend of Eurydice without having heard of Eurydice. At any 率 he would not be 確かな how the story would end and whether Orpheus was 最終的に 敗北・負かすd. Still いっそう少なく could he guess the end of our story; or the legend of our Orpheus rising, not 敗北・負かすd from, the dead.
To sum up; the sanity of the world was 回復するd and the soul of man 申し込む／申し出d 救済 by something which did indeed 満足させる the two warring 傾向s of the past; which had never been 満足させるd in 十分な and most certainly never 満足させるd together. It met the mythological search for romance by 存在 a story and the philosophical search for truth by 存在 a true story. That is why the ideal 人物／姿／数字 had to be a historical character, as nobody had ever felt Adonis or Pan to be a historical character. But that is also why the historical character had to be the ideal 人物／姿／数字; and even fulfil many of the 機能（する）／行事s given to these other ideal 人物／姿／数字s; why he was at once the sacrifice and the feast, why he could be shown under the emblems of the growing vine or the rising sun. The more 深く，強烈に we think of the 事柄 the more we shall 結論する that, if there be indeed a God, his 創造 could hardly have reached any other culmination than this 認めるing of a real romance to the world. さもなければ the two 味方するs of the human mind could never have touched at all; and the brain of man would have remained cloven and 二塁打; one 高く弓形に打ち返す of it dreaming impossible dreams and the other repeating invariable 計算／見積りs. The picture-製造者s would have remained forever 絵 the portrait of nobody. The 下落するs would have remained for ever 追加するing up numerals that （機の）カム to nothing. It was that abyss that nothing but an incarnation could cover; a divine embodiment of our dreams; and he stands above that chasm whose 指名する is more than priest and older even than Christendom; Pontifex Maximus, the mightiest 製造者 of a 橋（渡しをする）.
But even with that we return to the more 特に Christian symbol in the same tradition; the perfect pattern of the 重要なs. This is a historical and not a theological 輪郭（を描く）, and it is not my 義務 here to defend in 詳細（に述べる） that theology, but 単に to point out that it could not even be 正当化するd in design without 存在 正当化するd in 詳細（に述べる）—like a 重要な. Beyond the 幅の広い suggestion of this 一時期／支部 I 試みる／企てる no apologetic about why the creed should be 受託するd. But in answer to the historical query of why it was 受託するd and is 受託するd, I answer for millions of others in my reply; because it fits the lock, because it is like life. It is one の中で many stories; only it happens to be a true story. It is one の中で many philosophies; only it happens to be the truth. We 受託する it; and the ground is solid under our feet and the road is open before us. It does not 拘留する us in a dream of 運命 or a consciousness of the 全世界の／万国共通の delusion. It opens to us not only incredible heavens but what seems to some an 平等に incredible earth, and makes it 信頼できる. This is the sort of truth that is hard to explain because it is a fact; but it is a fact to which we can call 証言，証人／目撃するs. We are Christians and カトリック教徒s not because we worship a 重要な, but because we have passed a door; and felt the 勝利，勝つd that is the trumpet of liberty blow over the land of the living.
VI
THE FIVE DEATHS OF THE FAITH
It is not the 目的 of this 調書をとる／予約する to trace the その後の history of Christianity, 特に the later history of Christianity; which 伴う／関わるs 論争s of which I hope to 令状 more fully どこかよそで. It is 充てるd only to the suggestion that Christianity, appearing まっただ中に heathen humanity, had all the character of a unique thing and even of a supernatural thing. It was not like any of the other things; and the more we 熟考する／考慮する it the いっそう少なく it looks like any of them. But there is a 確かな rather peculiar character which 示すd it henceforward even 負かす／撃墜する to the 現在の moment, with a 公式文書，認める on which this 調書をとる／予約する may 井戸／弁護士席 結論する.
I have said that Asia and the 古代の world had an 空気／公表する of 存在 too old to die. Christendom has had the very opposite 運命／宿命. Christendom has had a 一連の 革命s and in each one of them Christianity has died. Christianity has died many times and risen again; for it had a God who knew the way out of the 墓／厳粛／彫る／重大な. But the first 驚くべき／特命の／臨時の fact which 示すs this history is this: that Europe has been turned upside 負かす／撃墜する over and over again; and that at the end of each of these 革命s the same 宗教 has again been 設立する on 最高の，を越す. The 約束 is always 変えるing the age, not as an old 宗教 but as a new 宗教. This truth is hidden from many by a 条約 that is too little noticed. Curiously enough, it is a 条約 of the sort which those who ignore it （人命などを）奪う，主張する 特に to （悪事，秘密などを）発見する and 公然と非難する. They are always telling us that priests and 儀式s are not 宗教 and that 宗教的な organisation can be a hollow sham, but they hardly realise how true it is. It is so true that three or four times at least in the history of Christendom the whole soul seemed to have gone out of Christianity; and almost every man in his heart 推定する／予想するd its end. This fact is only masked in 中世 and other times by that very 公式の／役人 宗教 which such critics pride themselves on seeing through. Christianity remained the 公式の／役人 宗教 of a Renaissance prince or the 公式の／役人 宗教 of an eighteenth-century bishop, just as an 古代の mythology remained the 公式の／役人 宗教 of Julius Caesar or the Arian creed long remained the 公式の／役人 宗教 of Julian the Apostate. But there was a difference between the 事例／患者s of Julius and of Julian; because the Church had begun its strange career. There was no 推論する／理由 why men like Julius should not worship gods like Jupiter for ever in public and laugh at them for ever in 私的な. But when Julian 扱う／治療するd Christianity as dead, he 設立する it had come to life again. He also 設立する, incidentally, that there was not the faintest 調印する of Jupiter ever coming to life again. This 事例／患者 of Julian and the episode of Arianism is but the first of a 一連の examples that can only be 概略で 示すd here. Arianism, as has been said, had every human 外見 of 存在 the natural way in which that particular superstition of Constantine might be 推定する／予想するd to peter out. All the ordinary 行う／開催する／段階s had been passed through; the creed had become a respectable thing, had become a ritual thing, had then been 修正するd into a 合理的な／理性的な thing; and the rationalists were ready to dissipate the last remains of it, just as they do to-day. When Christianity rose again suddenly and threw them, it was almost as 予期しない as Christ rising from the dead. But there are many other examples of the same thing, even about the same time. The 急ぐ of missionaries from Ireland, For instance, has all the 空気／公表する of an 予期しない 猛攻撃 of young men on an old world, and even on a Church that showed 調印するs of growing old. Some of them were 殉教者d on the coast of Cornwall; and the 長，指導者 当局 on Cornish antiquities told me that he did not believe for a moment that they were 殉教者d by heathens but (as he 表明するd it with some humour) 'by rather slack Christians.'
Now if we were to 下落する below the surface of history, as it is not in the 範囲 of this argument to do, I 嫌疑者，容疑者／疑う that we should find several occasions when Christendom was thus to all 外見 hollowed out from within by 疑問 and 無関心／冷淡, so that only the old Christian 爆撃する stood as the pagan 爆撃する had stood so long. But the difference is that in every such 事例／患者, the sons were fanatical for the 約束 where the fathers had been slack about it. This is obvious in the 事例／患者 of the 移行 from the Renaissance to the 反対する-Reformation. It is obvious in the 事例／患者 of a 移行 from the eighteenth century to the many カトリック教徒 復活s of our own time. But I 嫌疑者，容疑者／疑う many other examples which would be worthy of separate 熟考する／考慮するs.
The 約束 is not a 生き残り. It is not as if the Druids had managed somehow to 生き残る somewhere for two thousand years. That is what might have happened in Asia or 古代の Europe, in that 無関心／冷淡 or 寛容 in which mythologies and philosophies could live for ever 味方する by 味方する. It has not 生き残るd; it has returned again and again in this Western world of 早い change and 会・原則s perpetually 死なせる／死ぬing. Europe, in the tradition of Rome, was always trying 革命 and 再建; 再構築するing a 全世界の／万国共通の 共和国. And it always began by 拒絶するing this old 石／投石する and ended by making it the 長，率いる of the corner; by bringing it 支援する from the rubbish-heap to make it the 栄冠を与える of the capitol. Some 石／投石するs of Stonehenge are standing and some are fallen; and as the 石／投石する falleth so shall it 嘘（をつく）. There has not been a Druidic renaissance every century or two, with the young Druids 栄冠を与えるd with fresh mistletoe, dancing in the sun on Salisbury Plain. Stonehenge has not been rebuilt in every style of architecture from the rude 一連の会議、交渉／完成する Norman to the last rococo of the Baroque. The sacred place of the Druids is 安全な from the vandalism of 復古／返還.
But the Church in the West was not in a world where things were too old to die; but in one in which they were always young enough to get killed. The consequence was that superficially and externally it often did get killed; nay, it いつかs wore out even without getting killed. And there follows a fact I find it somewhat difficult to 述べる, yet which I believe to be very real and rather important. As a ghost is the 影をつくる／尾行する of a man, and in that sense the 影をつくる／尾行する of life, so at intervals there passed across this endless life a sort of 影をつくる／尾行する of death. It （機の）カム at the moment when it would have 死なせる／死ぬd had it been perishable. It withered away everything that was perishable. If such animal 平行のs were worthy of the occasion we might say that the snake shuddered and shed a 肌 and went on, or even that the cat went into convulsions as it lost only one of its nine-hundred-and-ninety-nine lives. It is truer to say, in a more dignified image, that a clock struck and nothing happened; or that a bell （死傷者）数d for an 死刑執行 that was everlastingly 延期するd.
What was the meaning of all that 薄暗い but 広大な 不安 of the twelfth century; when, as it has been so finely said, Julian stirred in his sleep? Why did there appear so strangely 早期に, in the twilight of 夜明け after the Dark Ages, so 深い a scepticism as that 伴う／関わるd in 勧めるing nominalism against realism? For realism against nominalism was really realism against rationalism, or something more destructive than what we call rationalism. The answer is that just as some might have thought the Church 簡単に a part of the Roman Empire, so others later might have thought the Church only a part of the Dark Ages. The Dark Ages ended as the Empire had ended, and the Church should have 出発／死d with them, if she had been also one of the shades of night. It was another of those spectral deaths or 模擬実験／偽ることs of death. I mean that if nominalism had 後継するd, it would have been as if Arianism had 後継するd, it would have been the beginning of a 自白 that Christianity had failed. For nominalism is a far more 根底となる scepticism than mere atheism. Such was the question that was 率直に asked as the Dark Ages broadened into that daylight that we call the modern world. But what was the answer? The answer was Aquinas in the 議長，司会を務める of Aristotle, taking all knowledge for his 州; and tens of thousands of lads 負かす／撃墜する to the lowest 階級s of 小作農民 and serf, living in rags and on crusts about the 広大な／多数の／重要な colleges, to listen to the scholastic philosophy.
What was the meaning of all that whisper of 恐れる that ran 一連の会議、交渉／完成する the west under the 影をつくる／尾行する of Islam, and fills every old romance with incongruous images of Saracen knights swaggering in Norway or the Hebrides? Why were men in the extreme west, such as King John if I remember rightly, （刑事）被告 of 存在 内密に Moslems, as men are （刑事）被告 of 存在 内密に atheists? Why was there that 猛烈な／残忍な alarm の中で some of the 当局 about the rationalistic Arab 見解／翻訳／版 of Aristotle? 当局 are seldom alarmed like that except when it is too late. The answer is that hundreds of people probably believed in their hearts that Islam would 征服する／打ち勝つ Christendom; that Averroes was more 合理的な／理性的な than Anselm; that the Saracen Culture was really, as it was superficially, a superior culture. Here again we should probably find a whole 世代, the older 世代, serve doubtful and depressed and 疲れた／うんざりした. The coming of Islam would only have been the coming of Unitarianism a thousand years before its time. To many it may have seemed やめる reasonable and やめる probable and やめる likely to happen. If so, they would have been surprised at what did happen. What did happen was a roar like 雷鳴 from thousands and thousands of young men, throwing all their 青年 into one exultant 反対する-告発（する），告訴（する）／料金, the Crusades. It was the sons of St. Francis, the Jugglers of God, wandering singing over all the roads of the world; it was the Gothic going up like a flight of arrows; it was the waking of the world. In considering the war of the Albigensians, we come to the 違反 in the heart of Europe and the 地滑り of a new philosophy that nearly ended Christendom for ever. In that 事例／患者 the new philosophy was also a very new philosophy; it was 悲観論主義. It was 非，不，無 the いっそう少なく like modern ideas because it was as old as Asia; most modern ideas are. It was the Gnostics returning; but why did the Gnostics return? Because it was the end of an 時代, like the end of the Empire; and should have been the end of the Church. It was Schopenhauer hovering over the 未来; but it was also Manichaeus rising from the dead; that men might have death and that they might have it more abundantly.
It is rather more obvious in the 事例／患者 of the Renaissance, 簡単に because the period is so much nearer to us and people know so much more about it. But there is more even in that example than most people know. Apart from the particular 論争s which I wish to reserve for a separate 熟考する／考慮する, the period was far more 大混乱／混沌とした that those 論争s 一般的に 暗示する. When Protestants call Latimer a 殉教者 to Protestantism, and カトリック教徒s reply that Campion was a 殉教者 to Catholicism, it is often forgotten that many who 死なせる／死ぬd in such 迫害s could only be 述べるd as 殉教者s to atheism or 無政府主義 or even diabolism. That world was almost as wild as our own; the men wandering about in it 含むd the sort of man who says there is no God, the sort of man who says he is himself God, the sort of man who says something that nobody can make 長，率いる or tail of. If we could have the conversation of the age に引き続いて the Renaissance, we should probably be shocked by its shameless negations. The 発言／述べるs せいにするd to Marlowe are probably pretty typical of the talk in many 知識人 taverns. The 移行 from Pre-Reformation to 地位，任命する-Reformation Europe was through a 無効の of very yawning questions; yet again in the long run the answer was the same. It was one of those moments when, as Christ walked on the water, so was Christianity walking in the 空気／公表する.
But all these 事例／患者s are remote in date and could only be 証明するd in 詳細（に述べる）. We can see the fact much more 明確に in the 事例／患者 when the paganism of the Renaissance ended Christianity and Christianity unaccountably began all over again. But we can see it most 明確に of all in the 事例／患者 which is の近くに to us and 十分な of manifest and minute 証拠; the 事例／患者 of the 広大な／多数の／重要な 拒絶する／低下する of 宗教 that began about the time of Voltaire. For indeed it is our own 事例／患者, and we ourselves have seen the 拒絶する／低下する of that 拒絶する／低下する. The two hundred years since Voltaire do not flash past us at a ちらりと見ること like the fourth and fifth centuries or the twelfth and thirteenth centuries. In our own 事例／患者 we can see this oft-repeated 過程 の近くに at 手渡す; we know how 完全に a society can lose its 根底となる 宗教 without 廃止するing its 公式の／役人 宗教; we know how men can all become agnostics long before they 廃止する bishops. And we know that also in this last ending, which really did look to us like the final ending, the incredible thing has happened again; the 約束 has a better に引き続いて の中で the young men than の中で the old. When Ibsen spoke of the new 世代 knocking at the door, he certainly never 推定する／予想するd that it would be the church-door.
At least five times, therefore, with the Arian and the Albigensian, with the Humanist sceptic, after Voltaire and after Darwin, the 約束 has to all 外見 gone to the dogs. In each of these five 事例／患者s it was the dog that died. How 完全にする was the 崩壊（する） and how strange the 逆転 we can only see in 詳細（に述べる） in the 事例／患者 nearest to our own time.
A thousand things have been said about the Oxford Movement and the 平行の French カトリック教徒 復活; but few have made us feel the simplest fact about it; that it was a surprise. It was a puzzle as 井戸／弁護士席 as a surprise; because it seemed to most people like a river turning backwards from the sea and trying to climb 支援する into the mountains. To have read the literature of the eighteenth and nineteenth centuries is to know that nearly everybody had come to take it for 認めるd that 宗教 was a thing that would continually broaden like a river, till it reached an infinite sea. Some of them 推定する／予想するd it to go 負かす／撃墜する in a cataract of 大災害, most of them 推定する／予想するd it to 広げる into an estuary of equality and moderation; but all of them thought its returning on itself a prodigy as incredible as witchcraft. In other words, most 穏健な people thought that 約束 like freedom would be slowly broadened 負かす／撃墜する, and some 前進するd people thought that it would be very 速く broadened 負かす／撃墜する, not to say flattened out. All that world of Guizot and Macaulay and the 商業の and 科学の liberality was perhaps more 確かな than any men before or since about the direction in which the world is going. People were so 確かな about the direction that they only 異なるd about the pace. Many 心配するd with alarm, and a few with sympathy, a Jacobin 反乱 that should guillotine the 大司教 of Canterbury or a Chartist 暴動 that should hang the parsons on the lampposts. But it seemed like a convulsion in nature that the 大司教 instead of losing his 長，率いる should be looking for his mitre; and that instead of 減らすing the 尊敬（する）・点 予定 to parsons we should 強化する it to the 尊敬（する）・点 予定 to priests. It revolutionised their very 見通し of 革命; and turned their very topsyturveydom topsyturvey.
In short, the whole world 存在 divided about whether the stream was going slower or faster, became conscious of something vague but 広大な that was going against the stream. Both in fact and 人物／姿／数字 there is something 深く，強烈に 乱すing about this, and that for an 必須の 推論する／理由. A dead thing can go with the stream, but only a living thing can go against it. A dead dog can be 解除するd on the leaping water with all the swiftness of a leaping hound; but only a live dog can swim backwards. A paper boat can ride the rising deluge with all the airy arrogance of a fairy ship, but if the fairy ship sails up stream it is really 列／漕ぐ／騒動d by the fairies. And の中で the things that 単に went with the tide of 明らかな 進歩 and enlargement there was many a demagogue or sophist whose wild gestures were in truth as lifeless as the movement of a dead dog's 四肢s wavering in the eddying water; and many a philosophy uncommonly like a paper boat, of the sort that it is not difficult to knock into a cocked hat. But even the truly living and even life-giving things that went with that stream did not その為に 証明する that they were living or life-giving. It was this other 軍隊 that was unquestionably and unaccountably alive; the mysterious and unmeasured energy that was thrusting 支援する the river. That was felt to be like the movement of some 広大な／多数の／重要な monster; and it was 非，不，無 the いっそう少なく 明確に a living monster because most people thought it a 先史の monster. It was 非，不，無 the いっそう少なく an unnatural, an incongruous, and to some a comic 激変; as if the 広大な／多数の／重要な Sea Serpent had suddenly risen out of the 一連の会議、交渉／完成する Pond—unless we consider the Sea Serpent as more likely to live in the Serpentine. This flippant element in the fantasy must not be 行方不明になるd, for it was one of the clearest 証言s to the 予期しない nature of the 逆転. That age did really feel that a preposterous 質 in 先史の animals belonged also to historic rituals; that mitres and tiaras were like the horns or crests of antediluvian creatures; and that 控訴，上告ing to a 原始の Church was like dressing up as a 原始の Man.
The world is still puzzled by that movement; but most of all because it still moves. I have said something どこかよそで of the rather 無作為の sort of reproaches that are still directed against it and its much greater consequences; it is enough to say here that the more such critics reproach it the いっそう少なく they explain it. In a sense it is my 関心 here, if not to explain it, at least to 示唆する the direction of the explanation; but above all, it is my 関心 to point out one particular thing about it. And that is that it had all happened before; and even many times before.
To sum up, in so far as it is true that 最近の centuries have seen an attenuation of Christian doctrine, 最近の centuries have only seen what the most remote centuries have seen. And even the modern example has only ended as the 中世 and pre-中世 examples ended. It is already （疑いを）晴らす, and grows clearer every day, that it is not going to end in the 見えなくなる of the 減らすd creed; but rather in the return of those parts of it that had really disappeared. It is going to end as the Arian 妥協 ended, as the 試みる／企てるs at a 妥協 with Nominalism and even with Albigensianism ended. But the point to 掴む in the modern 事例／患者, as in all the other 事例／患者s is that what returns is not in that sense a 簡単にするd theology; not によれば that 見解（をとる） a purified theology; it is 簡単に theology. It is that enthusiasm for theological 熟考する／考慮するs that 示すd the most doctrinal ages; it is the divine science. An old Don with D. D. after his 指名する may have become the typical 人物／姿／数字 of a bore; but that was because he was himself bored with his theology, not because he was excited about it. It was 正確に because he was admittedly more 利益／興味d in the Latin of Plautus than in the Latin of Augustine, in the Greek of Xenophon than in the Greek of Chrysostom. It was 正確に because he was more 利益／興味d in a dead tradition than in a decidedly living tradition. In short, it was 正確に because he was himself a type of the time in which Christian 約束 was weak. It was not because men would not あられ／賞賛する, if they could, the wonderful and almost wild 見通し of a Doctor of Divinity.
There are people who say they wish Christianity to remain as a spirit. They mean, very literally, that they wish it to remain as a ghost. But it is not going to remain as a ghost. What follows this 過程 of 明らかな death is not the ぐずぐず残るs of the shade; it is the resurrection of the 団体／死体. These people are やめる 用意が出来ている to shed pious and reverential 涙／ほころびs over the Sepulchre of the Son of Man; what they are not 用意が出来ている for is the Son of God walking once more upon the hills of morning. These people, and indeed most people, were indeed by this time やめる accustomed to the idea that the old Christian candle-light would fade into the light of ありふれた day. To many of them it did やめる honestly appear like that pale yellow 炎上 of a candle when it is left 燃やすing in daylight. It was all the more 予期しない, and therefore all the more unmistakable, that the seven 支店d candle-stick suddenly towered to heaven like a miraculous tree and 炎上d until the sun turned pale. But other ages have seen the day 征服する／打ち勝つ the candle-light and then the candle-light 征服する／打ち勝つ the day. Again and again, before our time, men have grown content with a diluted doctrine. And again and again there has followed on that 薄めること, coming as out of the 不明瞭 in a crimson cataract, the strength of the red 初めの ワイン. And we only say once more to-day as has been said many times by our fathers: 'Long years and centuries ago own fathers or the 創立者s of our people drank, as they dreamed, of the 血 of God. Long years and centuries have passed since the strength of that 巨大（な） vintage has been anything but a legend of the age of 巨大（な）s. Centuries ago already is the dark time of the second fermentation, when the ワイン of Catholicism turned into the vinegar of Calvinism. Long since that bitter drink has been itself diluted; rinsed out and washed away by the waters of oblivion and the wave of the world. Never did we think to taste again even that bitter 強い味 of 誠実 and the spirit, still いっそう少なく the richer and the sweeter strength of the purple vineyards in our dreams of the age of gold. Day by day and year by year we have lowered our hopes and 少なくなるd our 有罪の判決s; we have grown more and more used to seeing those vats and vineyards 圧倒するd in the water-floods and the last savour and suggestion of that special element fading like a stain of purple upon a sea of grey. We have grown used to 薄めること, to 解散, to a watering 負かす／撃墜する that went on for ever. But 'Thou hast kept the good ワイン until now.'
This is the final fact, and it is the most 驚くべき／特命の／臨時の of all. The 約束 has not only often died but it has often died of old age. It has not only been often killed but it has often died a natural death; in the sense of coming to a natural and necessary end. It is obvious that it has 生き残るd the most savage and the most 全世界の／万国共通の 迫害s from the shock of the Diocletian fury to the shock of the French 革命. But it has a more strange and even a more weird tenacity; it has 生き残るd not only war but peace. It has not only died often but degenerated often and decayed often; it has 生き残るd its own 証拠不十分 and even its own 降伏する. We need not repeat what is so obvious about the beauty of the end of Christ in its wedding of 青年 and death. But this is almost as if Christ had lived to the last possible （期間が）わたる, had been a white-haired 下落する of a hundred and died of natural decay, and then had risen again 若返らせるd, with trumpets and the rending of the sky. It was said truly enough that human Christianity in its 頻発する 証拠不十分 was いつかs too much wedded to the 力／強力にするs of the world; but if it was wedded it has very often been 未亡人d. It is a strangely immortal sort of 未亡人. An enemy may have said at one moment that it was but an 面 of the 力／強力にする of the Caesars; and it sounds as strange to-day as to call it an 面 of the Pharaohs. An enemy might say that it was the 公式の／役人 約束 of feudalism; and it sounds as 納得させるing now as to say that it was bound to 死なせる／死ぬ with the 古代の Roman 郊外住宅. All these things did indeed run their course to its normal end; and there seemed no course for the 宗教 but to end with them. It ended and it began again.
'Heaven and earth shall pass away, but my words shall not pass away.' The civilisation of antiquity was the whole world: and men no more dreamed of its ending than of the ending of daylight. They could not imagine another order unless it were in another world. The civilisation of the world has passed away and those words have not passed away. In the long night of the Dark Ages feudalism was so familiar a thing that no man could imagine himself without a lord: and 宗教 was so woven into that 網状組織 that no man would have believed they could be torn asunder. Feudalism itself was torn to rags and rotted away in the popular life of the true Middle Ages; and the first and freshest 力／強力にする in that new freedom was the old 宗教. Feudalism had passed away, and the words did not pass away. The whole 中世 order, in many ways so 完全にする and almost cosmic a home for man, wore out 徐々に in its turn and here at least it was thought that the words would die. They went 前へ／外へ across the radiant abyss of the Renaissance and in fifty years were using all its light and learning for new 宗教的な 創立／基礎s, new apologetics, new saints. It was supposed to have been withered up at last in the 乾燥した，日照りの light of the Age of 推論する／理由; it was supposed to have disappeared 最終的に in the 地震 of the Age of 革命. Science explained it away; and it was still there. History disinterred it in the past; and it appeared suddenly in the 未来. To-day it stands once more in our path; and even as we watch it, it grows.
If our social relations and 記録，記録的な／記録するs 保持する their 連続, if men really learn to 適用する 推論する／理由 to the 蓄積するing facts of so 鎮圧するing a story, it would seem that sooner or later even its enemies will learn from their incessant and interminable 失望s not to look for anything so simple as its death. They may continue to war with it, but it will be as they war with nature; as they war with the landscape, as they war with the skies. 'Heaven and earth shall pass away, but my words shall not pass away.' They will watch for it to つまずく; they will watch for it to err; they will no longer watch for it to end. Insensibly, even unconsciously, they will in their own silent 予期s fulfil the 親族 条件 of that astounding prophecy; they will forget to watch for the mere 絶滅 of what has so often been vainly 消滅させるd; and will learn instinctively to look first for the coming of the 惑星 or the 氷点の of the 星／主役にする.
CONCLUSION
THE SUMMARY OF THIS BOOK
I have taken the liberty once or twice of borrowing the excellent phrase about an 輪郭（を描く） of History; though this 熟考する／考慮する of a special truth and a special error can of course （人命などを）奪う，主張する no sort of comparison with the rich and many-味方するd encyclopedia of history. for which that 指名する was chosen. And yet there is a 確かな 推論する／理由 in the 言及／関連: and a sense in which the one thing touches and even 削減（する）s across the other. For the story of the world as told by Mr. 井戸／弁護士席s could here only be criticised as an 輪郭（を描く）. And, strangely enough, it seems to me that it is only wrong as an 輪郭（を描く）. It is admirable as an accumulation of history; it is splendid as a 蓄える／店-house or treasure of history; it is a fascinating disquisition on history; it is most attractive as an amplification of history; but it is やめる 誤った as an 輪郭（を描く） of history. The one thing that seems to me やめる wrong about it is the 輪郭（を描く）; the sort of 輪郭（を描く） that can really be a 選び出す／独身 line, like that which makes all the difference between a caricature of the profile of Mr. Winston Churchill and of Sir Alfred Mond. In simple and homely language, I mean the things that stick out; the things that make the 簡単 of a silhouette. I think the 割合s are wrong; the 割合s of what is 確かな as compared with what is uncertain, of what played a 広大な／多数の／重要な part as compared with what played a smaller part, of what is ordinary and what is 驚くべき／特命の／臨時の, of what really lies level with an 普通の／平均（する） and what stands out as an exception.
I do not say it as a small 批評 of a 広大な／多数の／重要な writer, and I have no 推論する／理由 to do so; for in my own much smaller 仕事 I feel I have failed in very much the same way. I am very doubtful whether I have 伝えるd to the reader the main point I meant about the 割合s of history, and why I have dwelt so much more on some things than others. I 疑問 whether I have 明確に 実行するd the 計画（する） that I 始める，決める out in the introductory 一時期／支部; and for that 推論する／理由 I 追加する these lines as a sort of 要約 in a 結論するing 一時期／支部. I do believe that the things on which I have 主張するd are more 必須の to an 輪郭（を描く） of history than the things which I have subordinated or 解任するd. I do not believe that the past is most truly pictured as a thing in which humanity 単に fades away into nature, or civilisation 単に fades away into 野蛮／未開, or 宗教 fades away into mythology, or our own 宗教 fades away into the 宗教s of the world. In short I do not believe that the best way to produce an 輪郭（を描く） of history is to rub out the lines. I believe that, of the two, it would be far nearer the truth to tell the tale very 簡単に, like a 原始の myth about a man who made the sun and 星／主役にするs or a god who entered the 団体／死体 of a sacred monkey. I will therefore sum up all that has gone before in what seems to me a 現実主義の and reasonably 割合d 声明; the short story of mankind.
In the land lit by that 隣人ing 星／主役にする, whose 炎 is the 幅の広い daylight, there are many and very さまざまな things motionless and moving. There moves の中で them a race that is in its relation to others a race of gods. The fact is not 少なくなるd but 強調d because it can behave like a race of demons. Its distinction is not an individual illusion, like one bird pluming itself on its own plumes; it is a solid and a many-味方するd thing. It is 論証するd in the very 憶測s that have led to its 存在 否定するd. That men, the gods of this lower world, are linked with it in さまざまな ways is true; but it is another 面 of the same truth. That they grow as the grass grows and walk as the beasts walk is a 第２位 necessity that sharpens the 最初の／主要な distinction. It is like 説 that a magician must after all have the 外見 of a man; or that even the fairies could not dance without feet. It has lately been the fashion to 焦点（を合わせる） the mind 完全に on these 穏やかな and subordinate resemblances and to forget the main fact altogether. It is customary to 主張する that man 似ているs the other creatures. Yes; and that very resemblance he alone can see. The fish does not trace the fish-bone pattern in the fowls of the 空気／公表する; or the elephant and the emu compare 骸骨／概要s. Even in the sense in which man is at one with the universe it is an utterly lonely universality. The very sense that he is 部隊d with all things is enough to sunder him from all.
Looking around him by this unique light, as lonely as the literal 炎上 that he alone has kindled, this demigod or demon of the 明白な world makes that world 明白な. He sees around him a world of a 確かな style or type. It seems to proceed by 確かな 支配するs or at least repetitions. He sees a green architecture that builds itself without 明白な 手渡すs; but which builds itself into a very exact 計画（する） or pattern, like a design already drawn in the 空気／公表する by an invisible finger. It is not, as is now ばく然と 示唆するd, a vague thing. It is not a growth or a groping of blind life. Each 捜し出すs an end; a glorious and radiant end, even for every daisy or dandelion we see in looking across the level of a ありふれた field. In the very 形態／調整 of things there is more than green growth; there is the finality of the flower. It is a world of 栄冠を与えるs. This impression, whether or no it be an illusion, has so profoundly 影響（力）d this race of thinkers and masters of the 構成要素 world, that the 広大な 大多数 have been moved to take a 確かな 見解（をとる） of that world. They have 結論するd, rightly or wrongly, that the world had a 計画（する） as the tree seemed to have a 計画（する）; and an end and 栄冠を与える like the flower. But so long as the race of thinkers was able to think, it was obvious that the admission of this idea of a 計画（する） brought with it another thought more thrilling and even terrible. There was someone else, some strange and unseen 存在, who had designed these things, if indeed they were designed. There was a stranger who was also a friend; a mysterious benefactor who had been before them and built up the 支持を得ようと努めるd and hills for their coming, and had kindled the sunrise against their rising, as a servant kindles a 解雇する／砲火／射撃. Now this idea of a mind that gives a meaning to the universe has received more and more 確定／確認 within the minds of men, by meditations and experiences much more subtle and searching than any such argument about the 外部の 計画（する） of the world. But I am 関心d here with keeping the story in its most simple and even 固める／コンクリート 条件; and it is enough to say here that most men, 含むing the wisest men, have come to the 結論 that the world has such a final 目的 and therefore such a first 原因（となる）. But most men in some sense separated themselves from the wisest men, when it （機の）カム to the 治療 of that idea. There （機の）カム into 存在 two ways of 扱う／治療するing that idea, which between them made up most of the 宗教的な history of the world. The 大多数, like the 少数，小数派, had this strong sense of a second meaning in things; of a strange master who knew the secret of the world. But the 大多数, the 暴徒 or 集まり of men, 自然に tended to 扱う／治療する it rather in the spirit of gossip. The gossip, like all gossip, 含む／封じ込めるd a 広大な／多数の／重要な 取引，協定 of truth and falsehood. The world began to tell itself tales about the unknown 存在 or his sons or servants or messengers. Some of the tales may truly be called old wives' tales; as professing only to be very remote memories of the morning of the world; myths about the baby moon or the half-baked mountains. Some of them might more truly be called travellers' tales; as 存在 curious but 同時代の tales brought from 確かな borderlands of experience; such as miraculous cures or those that bring whispers of what has happened to the dead. Many of them are probably true tales; enough of them are probably true to keep a person of real commonsense more or いっそう少なく conscious that there really is something rather marvellous behind the cosmic curtain. But in a sense it is only going by 外見s; even if the 外見s are called apparitions. It is a 事柄 of 外見s—and 見えなくなるs. At the most these gods are ghosts; that is, they are glimpses. For most of us they are rather gossip about glimpses. And for the 残り／休憩（する）, the whole world is 十分な of rumours, most of which are almost avowedly romances. The 広大な／多数の／重要な 大多数 of the tales about gods and ghosts and the invisible king are told, if not for the sake of the tale, at least for the sake of the topic. They are 証拠 of the eternal 利益／興味 of the 主題; they are not 証拠 of anything else, and they are not meant to be. They are mythology or the poetry that is not bound in 調書をとる／予約するs— or bound in any other way.
一方／合間 the 少数，小数派, the 下落するs or thinkers, had 孤立した apart and had taken up an 平等に congenial 貿易（する）. They were 製図／抽選 up 計画（する）s of the world; of the world which all believed to have a 計画（する）. They were trying to 始める，決める 前へ／外へ the 計画（する） 本気で and to 規模. They were setting their minds 直接／まっすぐに to the mind that had made the mysterious world; considering what sort of a mind it might be and what its ultimate 目的 might be. Some of them made that mind much more impersonal than mankind has 一般に made it; some 簡単にするd it almost to a blank; a few, a very few, 疑問d it altogether. One or two of the more morbid fancied that it might be evil and an enemy; just one or two of the more degraded in the other class worshipped demons instead of gods. But most of these 理論家s were theists: and they not only saw a moral 計画（する） in nature, but they 一般に laid 負かす／撃墜する a moral 計画（する） for humanity. Most of them were good men who did good work: and they were remembered and reverenced in さまざまな ways. They were scribes; any their scriptures became more or いっそう少なく 宗教上の scriptures. They were 法律-givers; and their tradition became not only 合法的な but 儀式の. We may say that they received divine honours, in the sense in which kings and 広大な／多数の／重要な captains in 確かな countries often received divine honours. In a word, wherever the other popular spirit, the spirit of legend and gossip could come into play, it surrounded them with the more mystical atmosphere of the myths. Popular poetry turned the 下落するs into saints. But that was all it did. They remained themselves; men never really forgot that they were men, only made into gods in the sense that they were made into heroes. Divine Plato, like Divus Ceasar, was a 肩書を与える and not a dogma. In Asia, where the atmosphere was more mythological, the man was made to look more like a myth, but he remained a man. He remained a man of a 確かな social class or school of men, receiving and deserving 広大な／多数の／重要な honour from mankind. It is the order or school of the philosophers; the men who have 始める，決める themselves 本気で to trace the order across any 明らかな 大混乱 in the 見通し of life. Instead of living on imaginative rumours and remote traditions and the tail-end of exceptional experiences about the mind and meaning behind the world, they have tried in a sense to 事業／計画（する） the 最初の／主要な 目的 of that mind a priori. They have tried to put on paper a possible 計画（する） of the world; almost as if the world were not yet made.
権利 in the middle of all these things stands up an enormous exception. It is やめる unlike anything else. It is a thing final like the trump of doom, though it is also a piece of good news; or news that seems too good to be true. It is nothing いっそう少なく than the loud 主張 that this mysterious 製造者 of the world has visited his world in person. It 宣言するs that really and even recently, or 権利 in the middle of historic times, there did walk into the world this 初めの invisible 存在; about whom the thinkers make theories and the mythologists 手渡す 負かす／撃墜する myths; the Man Who Made the World. That such a higher personality 存在するs behind all things had indeed always been 暗示するd by all the best thinkers, 同様に as by all the most beautiful legends. But nothing of this sort had ever been 暗示するd in any of them. It is 簡単に 誤った to say that the other 下落するs and heroes had （人命などを）奪う，主張するd to be that mysterious master and 製造者, of whom the world had dreamed and 論争d. Not one of them had ever （人命などを）奪う，主張するd to be anything of the sort. Not one of their sects or schools had even （人命などを）奪う，主張するd that they had （人命などを）奪う，主張するd to be anything of the sort. The most that any 宗教的な prophet had said was that he was the true servant of such a 存在. The most that any visionary had ever said was that men might catch glimpses of the glory of that spiritual 存在; or much more often of lesser spiritual 存在s. The most that any 原始の myth had even 示唆するd was that the Creator was 現在の at the 創造. But that the Creator was 現在の at scenes a little その後の to the supper-parties of Horace, and talked with 税金-collectors and 政府 公式の／役人s in the 詳細（に述べる）d daily life of the Roman Empire, and that this fact continued to be 堅固に 主張するd by the whole of that 広大な／多数の／重要な civilisation for more than a thousand years— that is something utterly unlike anything else in nature. It is the one 広大な／多数の／重要な startling 声明 that man has made since he spoke his first articulate word, instead of barking like a dog. Its unique character can be used as an argument against it 同様に as for it. It would be 平易な to concentrate on it as a 事例／患者 of 孤立するd insanity; but it makes nothing but dust and nonsense of comparative 宗教.
It （機の）カム on the world with a 勝利，勝つd and 急ぐ of running messengers 布告するing that apocalyptic portent, and it is not unduly fanciful to say that they are running still. What puzzles the world, and its wise philosophers and fanciful pagan poets, about the priests and people of the カトリック教徒 Church is that they still behave as if they were messengers. A messenger does not dream about what his message might be, or argue about what it probably would be; he 配達するs it as it is. It is not a theory or a fancy but a fact. It is not 関連した to this 故意に rudimentary 輪郭（を描く） to 証明する in 詳細（に述べる） that it is a fact; but 単に to point out that these messengers do を取り引きする it as men を取り引きする a fact. All that is 非難するd in カトリック教徒 tradition, 当局, and dogmatism and the 拒絶 to 撤回する and 修正する, are but the natural human せいにするs of a man with a message relating to a fact. I 願望（する） to 避ける in this last 要約 all the 議論の的になる 複雑さs that may once more cloud the simple lines of that strange story; which I have already called, in words that are much too weak, the strangest story in the world. I 願望（する） 単に to 示す those main lines and 特に to 示す where the 広大な／多数の／重要な line is really to be drawn. The 宗教 of the world, in its 権利 割合s, is not divided into 罰金 shades of mysticism or more or いっそう少なく 合理的な／理性的な forms of mythology. It is divided by the line between the men who are bringing that message and the men who have not yet heard it, or cannot yet believe it.
But when we translate the 条件 of that strange tale 支援する into the more 固める／コンクリート and 複雑にするd terminology of our time, we find it covered by 指名するs and memories of which the very familiarity is a falsification. For instance, when we say that a country 含む／封じ込めるs so many Moslems, we really mean that it 含む／封じ込めるs so many monotheists; and we really mean, by that, that it 含む／封じ込めるs so many men; men with the old 普通の／平均（する） 仮定／引き受けること of men—that the invisible 支配者 remains invisible. They 持つ／拘留する it along with the customs of a 確かな culture and under the simpler 法律s of a 確かな 法律-giver; but so they would if their 法律-giver were Lycurgus or 議員. They 証言する to something which is a necessary and noble truth; but was never a new truth. Their creed is not a new colour; it is the 中立の and normal 色合い that is the background of the many-coloured life of man. Mahomet did not, like the Magi, find a new 星／主役にする; he saw through his own particular window a glimpse of the 広大な／多数の／重要な grey field of the 古代の starlight. So when we say that the country 含む／封じ込めるs so many Confucians or Buddhists, we mean it 含む／封じ込めるs so many pagans whose prophets have given them another and rather vaguer 見解／翻訳／版 of the invisible 力／強力にする; making it not only invisible but almost impersonal. When we say that they also have 寺s and idols and priests and 定期刊行物 festivals, we 簡単に mean that this sort of heathen is enough of a human 存在 to 収容する／認める the popular element of pomp and pictures and feasts and fairy-tales. We only mean that Pagans have more sense than Puritans. But what the gods are supposed to be, what the priests are （売買）手数料，委託（する）／委員会／権限d to say, is not a sensational secret like what those running messengers of the Gospel had to say. Nobody else except those messengers has any Gospel; nobody else has any good news; for the simple 推論する／理由 that nobody else has any news.
Those 走者s gather impetus as they run. Ages afterwards they still speak as if something had just happened. They have not lost the 速度(を上げる） and 勢い of messengers; they have hardly lost, as it were, the wild 注目する，もくろむs of 証言，証人／目撃するs. In the カトリック教徒 Church, which is the cohort of the message, there are still those headlong 行為／法令／行動するs of holiness that speak of something 早い and 最近の; a self-sacrifice that startles the world like a 自殺. But it is not a 自殺; it is not 悲観的な; it is still as 楽観的な as St. Francis of the flowers and birds. It is newer in spirit than the newest schools of thought; and it is almost certainly on the eve of new 勝利s. For these men serve a mother who seems to grow more beautiful as new 世代s rise up and call her blessed. We might いつかs fancy that the Church grows younger as the world grows old.
For this is the last proof of the 奇蹟; that something so supernatural should have become so natural. I mean that anything so unique when seen from the outside should only seem 全世界の／万国共通の when seen from the inside. I have not minimised the 規模 of the 奇蹟, as some of our wilder theologians think it wise to do. Rather have I deliberately dwelt on that incredible interruption, as a blow that broke the very backbone of history. I have 広大な／多数の／重要な sympathy with the monotheists, the Moslems, or the Jews, to whom it seems a blasphemy; a blasphemy that might shake the world. But it did not shake the world; it 安定したd the world. That fact, the more we consider it, will seem more solid and more strange. I think it a piece of plain 司法（官） to all the unbelievers to 主張する upon the audacity of the 行為／法令／行動する of 約束 that is 需要・要求するd of them. I willingly and 温かく agree that it is, in itself, a suggestion at which we might 推定する／予想する even the brain of the 信奉者 to reel, when he realised his own belief. But the brain of the 信奉者 does not reel; it is the brains of the unbelievers that reel. We can see their brains reeling on every 味方する and into every extravagance of 倫理学 and psychology; into 悲観論主義 and the 否定 of life; into pragmatism and the 否定 of logic; 捜し出すing their omens in nightmares and their canons in contradictions; shrieking for 恐れる at the far-off sight of things beyond good and evil, or whispering of strange 星／主役にするs where two and two make five. 一方／合間 this 独房監禁 thing that seems at first so outrageous in 輪郭（を描く） remains solid and sane in 実体. It remains the moderator of all these manias; 救助（する）ing 推論する／理由 from the Pragmatists 正確に／まさに as it 救助（する）d laughter from the Puritans. I repeat that I have deliberately 強調d its intrinsically 反抗的な and dogmatic character. The mystery is how anything so startling should have remained 反抗的な and dogmatic and yet become perfectly normal and natural. I have 認める 自由に that, considering the 出来事/事件 in itself, a man who says he is God may be classed with a man who says he is glass. But the man who says he is glass is not a glazier making windows for all the world. He does not remain for after ages as a 向こうずねing and crystalline 人物／姿／数字, in whose light everything is as （疑いを）晴らす as 水晶
But this madness has remained sane. The madness has remained sane when everything else went mad. The madhouse has been a house to which, age after age, men are continually coming 支援する as to a home. That is the riddle that remains; that anything so abrupt and 異常な should still be 設立する a habitable and hospitable thing. I care not if the sceptic says it is a tall story; I cannot see how so 倒れるing a tower could stand so long without 創立／基礎. Still いっそう少なく can I see how it could become, as it has become, the home of man. Had it 単に appeared and disappeared, it might かもしれない have been remembered or explained as the last leap of the 激怒（する） of illusion, the ultimate myth of the ultimate mood, in which the mind struck the sky and broke. But the mind did not break. It is the one mind that remains 無傷の in the break-up of the world. If it were an error, it seems as if the error could hardly have lasted a day. If it were a mere ecstasy, it would seem that such an ecstasy could not 耐える for an hour. It has 耐えるd for nearly two thousand years; and the world within it has been more lucid, more level-長，率いるd, more reasonable in its hopes, more healthy in its instincts, more humorous and cheerful in the 直面する of 運命／宿命 and death, than all the world outside. For it was the soul of Christendom that （機の）カム 前へ／外へ from the incredible Christ; and the soul of it was ありふれた sense. Though we dared not look on His 直面する we could look on His fruits; and by His fruits we should know Him. The fruits are solid and the fruitfulness is much more than a metaphor; and nowhere in this sad world are boys happier in apple-trees, or men in more equal chorus singing as they tread the vine, than under the 直す／買収する，八百長をするd flash of this instant and intolerant enlightenment; the 雷 made eternal as the light.
On re-reading these pages I feel that I have tried in many places and with many words, to say something that might be said in one word. In a sense this 熟考する／考慮する is meant to be superficial. That is. it is not meant as a 熟考する／考慮する of the things that need to be 熟考する／考慮するd. It is rather a 思い出の品 of the things that are seen so quickly that they are forgotten almost as quickly. Its moral, in a manner of speaking, is that first thoughts are best; so a flash might 明らかにする／漏らす a landscape; with the Eiffel Tower or the Matterhorn standing up in it as they would never stand up again in the light of ありふれた day. I ended the 調書をとる／予約する with an image of everlasting 雷; in a very different sense, 式のs, this little flash has lasted only too long. But the method has also 確かな practical disadvantages upon which I think it 井戸／弁護士席 to 追加する these two 公式文書，認めるs. It may seem to 簡単にする too much and to ignore out of ignorance. I feel this 特に in the passage about the 先史の pictures; which is not 関心d with all that the learned may learn from 先史の pictures, but with the 選び出す／独身 point of what anyone could learn from there 存在 any 先史の pictures at all. I am conscious that this 試みる／企てる to 表明する it ーに関して／ーの点でs of innocence may 誇張する even my own ignorance. Without any pretence of 科学の 研究 or （警察などへの）密告，告訴（状）, I should be sorry to have it thought that I knew no more than what was needed, in that passage, of the 明言する／公表するs into which 原始の humanity has been divided. I am aware, of course, that the story is elaborately stratified; and that there were many such 行う／開催する／段階s before the Cro-Magnon or any peoples with whom we associate such pictures. Indeed 最近の 熟考する／考慮するs about the Neanderthal and other races rather tend to repeat the moral that is here most 関連した. The notion 公式文書，認めるd in these pages of something やむを得ず slow or late in the 開発 of 宗教, will 伸び（る） little indeed from these later 発覚s about the precursors of the reindeer picture-製造者. The learned appear to 持つ／拘留する that, whether the reindeer picture could be 宗教的な or not, the people that lived before it were 宗教的な already; burying their dead with the 重要な 調印するs of mystery and hope. This 明白に brings us 支援する to the same argument; an argument that is not approached by any 測定 of the earlier man's skull. It is little use here to compare the 長，率いる of the man with the 長，率いる of the monkey, if it certainly never （機の）カム into the 長，率いる of the monkey to bury another monkey with nuts in his 墓／厳粛／彫る／重大な to help him に向かって a heavenly monkey house. Talking of skulls, I am also aware of the story of the Cro-Magnon skull that was much larger and finer than a modern skull. It is a very funny story; because an 著名な evolutionist, awakening to a somewhat belated 警告を与える, 抗議するd against anything 存在 inferred from one 見本／標本. It is the 義務 of a 独房監禁 skull to 証明する that our fathers were our inferiors. Any 独房監禁 skull 推定するing to 証明する that they were superior is felt to be 苦しむing from swelled 長，率いる.
In this 調書をとる／予約する which is 単に meant as a popular 批評 of popular fallacies, often indeed of very vulgar errors, I feel that I have いつかs given an impression of scoffing at serious 科学の work. It was however the very 逆転する of my 意向s. I am not arguing with the scientist who explains the elephant, but only with the sophist who explains it away. And as a 事柄 of fact the sophist plays to the gallery, as he did in 古代の Greece. He 控訴，上告s to the ignorant, 特に when he 控訴，上告s to the learned. But I never meant my own 批評 to be an impertinence to the truly learned. We all 借りがある an infinite 負債 to the 研究s, 特に the 最近の 研究s, of 選び出す／独身 minded students in these 事柄s; and I have only professed to 選ぶ up things here and there from them. I have not 負担d my abstract argument with quotations and 言及／関連s, which only make a man look more learned than he is; but in some 事例／患者s I find that my own loose fashion of allusion is rather 誤って導くing about my own meaning. The passage about Chaucer and the Child 殉教者 is 不正に 表明するd; I only mean that the English poet probably had in mind the English saint; of whose story he gives a sort of foreign 見解／翻訳／版. In the same way two 声明s in the 一時期／支部 on Mythology follow each other in such a way that it may seem to be 示唆するd that the second story about monotheism 言及するs to the Southern Seas. I may explain that Atahocan belongs not to Australasian but to American savages. So in the 一時期／支部 called "The Antiquity of Civilisation," which I feel to be the most unsatisfactory, I have given my own impression of the meaning of the 開発 of Egyptian 君主国 too much, perhaps, as if it were 同一の with the facts on which it was formed as given in 作品 like those of Professor J.L. Myres. But the 混乱 was not intentional; still いっそう少なく was there any 意向 to 暗示する, in the 残りの人，物 of the 一時期／支部, that the anthropological 憶測s about races are いっそう少なく 価値のある than they undoubtedly are. My 批評 is 厳密に 親族; I may say that the pyramids are plainer than the 跡をつけるs of the 砂漠; without 否定するing that wiser men than I may see 跡をつけるs in what is to me the trackless sand.
This 場所／位置 is 十分な of FREE ebooks - 事業／計画（する） Gutenberg Australia