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ADVENT 241

 

-
CANAH
-
-
-
3
CAN
18
9
9
2
AH
9
9
9
5
CANAH
27
18
18
   
2+7
1+8
1+8
5
CANAH
9
9
9

 

THE

LOST LANGUAGE OF SYMBOLISM

AN ENQUIRY INTO THE ORIGIN OF CERTAIN

LETTERS, WORDS, NAMES, FAIRY-TALES, FOLK-LORE AND MYTHOLOGIES

Harold Bayley 1912

"The Hebrew for man is ish and for woman isha."

Page 300

"Each language, wheher Sanscrit or Zulu, is like a palimpsest, which, if carefully handled, will disclose the original text beneath the superficial writing, and though that original text may be more difficult to recover in illiterate languages, yet it is there nevertheless. Every language, if properly summoned, will reveal to us the mind of the artist who framed it, from its earliest awakening to its latest dreams. Everyone will teach us the same lesson, the lesson on which the whole Science of Thought is based, that there is no language without reason, as there is no reason with.out language."1 An analysis of the several terms for man, soul, or spirit reveals the time-honoured belief that the human race emerged in its infancy from the Great Light, and that every human soul was a spark or fragment of the Ever­Existent Oversoul. The Egyptian for man was se, the German for soul is seele - cognate with Selah! - and meaning likewise the "Light of the Everlasting." The Dutch for soul is ziel, the fiery light of God, and the English soul was once presumably is ol, the essence or light of God.2 The Hebrew for man is ish and for woman isha.

 

I

ME

IS 9 9 SI

IS 1 8 8 1 SI

IS AH HA SI

ISH 9 1 8 8 1 9 HSI

ISH 9 19 8 8 19 9 HSI

ISHA 9 1 8 1 1 8 1 9 AHSI

ISHA 9 19 8 1 1 8 19 9 AHSI

 

"The Hebrew for man is ish and for woman isha."

 

1
I
9
9
9
3
IAH
18
9
9
4
ISHI
45
27
9
5
RISHI
63
36
9
5
IRISH
63
36
9
-
-
-
-
-
-
-
-
-
-
-
SELAH
-
-
-
3
SEL
36
18
9
2
AH
9
9
9
5
SELAH
45
18
9
-
-
4+5
1+8
27
5
SELAH
9
9
9

 

"The Egyptian for man was se, the German for soul is seele - cognate with Selah! - and meaning likewise the "Light of the Everlasting."

 

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

Page 204

"stories were told of a great deluge"

"According to Aztec mythology only two human beings survived: a man, Coxcoxtli and his wife, Xochiquetzal, who had been forewarned of the cataclysm by a god".

A

ZTEC

 

-
AZTEC
-
-
-
-
A
1
1
1
-
Z+T+E+C
54
18
9
5
AZTEC
55
19
10
-
-
5+5
1+9
1+0
5
AZTEC
10
10
10
 
1+0
1+0
1+0
5
AZTEC
1
1
1
-
-
-
-
-
-
-
-
-
-
COXCOX
-
-
-
-
CO
18
9
9
-
X
24
6
6
-
CO
18
9
9
-
X
24
6
6
6
COXCOX
84
30
30
 
8+4
3+0
3+0
6
COXCOX
12
3
3
-
-
1+2
-
-
6
COXCOX
3
3
3
-
-
-
-
-
-
-
-
-
-
-
COXCOXTLI
-
-
-
-
C+O
18
9
9
-
X
24
6
6
-
C+O
18
9
9
-
X
24
6
6
-
T+L
32
5
5
-
I
9
9
9
9
COXCOXTLI
125
44
44
-
-
1+2+5
4+4
4+4
9
COXCOXTLI
8
8
8
-
-
-
-
-
-
-
-
-
-
12
XOCHIQUETZAL
-
-
-
-
X
24
6
6
-
O+C
18
9
9
-
H
8
8
8
-
I
9
9
9
-
Q+U+E+T
63
18
9
-
ZA
27
9
9
-
L
12
3
3
12
XOCHIQUETZAL
161
62
53
 
1+6+1
6+2
5+3
12
XOCHIQUETZAL
8
8
8
-
-
-
-
-
-
-
-
-
-
12
QUETZALCOATL
-
-
-
-
Q+U+E+T
63
18
9
-
ZA
27
9
9
-
LCOATL
63
18
9
12
QUETZALCOATL
153
45
27
-
-
1+5+3
4+5
2+7
12
QUETZALCOATL
9
9
9

 

12 x 153 = 1836

 

5
AZTEC
55
19
1
6
COXCOX
84
30
3
9
COXCOXTLI
125
44
8
12
XOCHIQUETZAL
161
62
8
12
QUETZALCOATL
153
45
9

 

 

-
QUETZALCOATL
-
-
-
-
Q+U+E+T
63
18
9
-
ZA
27
9
9
-
LCOATL
63
18
9
12
QUETZALCOATL
153
45
27
-
-
1+5+3
4+5
2+7
12
QUETZALCOATL
9
9
9

 

"ancient Mexicans traced their descent from an ancestor named Coxcox, i.e. ack ock se, ack ock se, the "Great Great Light, the Great Great Light."

 

 

THE

LOST LANGUAGE OF SYMBOLISM

Harold Bayley 1912

Page 300

The Latin homo is OM, the Sun, as also is the French homme ; and dme, the French for soul, is apparently the Hindoo AUM. The ancient Mexicans traced their descent from an ancestor named Coxcox, i.e. ack ock se, ack ock se, the "Great Great Light, the Great Great Light." 8 The Teutons claim to have descended from TIU or TUISCO, an Aryan God of Light, and the name TUISCO may be restored into tu is ack O , the "brilliant light of the Great O."

Page 300 Notes

1 Biographieses of Words, Intro.
2 We may see similar vowel erosion going on at the present day, and the word cute will soon take its place in the dictionaries in addition to acute, its proper form.
3 This doubling of a title is a world-wide commonplace, similar to our " King of Kings and Lord of Lords, Very God of Very God."

 

 

OM MANE PADME HUM

 

 

THE

LOST LANGUAGE OF SYMBOLISM

AN ENQUIRY INTO THE ORIGIN OF CERTAIN

LETTERS, WORDS, NAMES, FAIRY-TALES, FOLK-LORE AND MYTHOLOGIES

Harold Bayley 1912

THE EYE OF THE UNIVERSE


Page 301

"Great Sun or Great One, / Page 302 / and HACO, HUGO, and JAGO, the "Ever-Existent great O."
The- high ancestry of the human Ego, the" I myself," the "I" of the first person singular is reflected in the Greek and Latin term Ego, the "Great O." The Anglo-Saxon for "I" was Ic and the Old English Ik. The Dutch is Ik, the Icelandic is Ek, and the German Ich. The French Je means the ever-existent, and in the Danish and Swedish Jeg and Jag we are again confronted with" ever-existen.t great one." The Lithuanian for "I myself" is Asz, i.e. the" light of the strong Light," and in the Sanscrit Aham there is, as it were, an echo1 of the words "I AM"
The Je of ever-existent occurs in JAHWE or JEHOVAH; in JOVE, which is the same word as JEHOVAH; in JUPITER, i.e. lu pitar, the."ever-existent Father"; in the Japanese JIMMU ; 2 and in JUMALA, the Finnish ALL FATHER. The latter name may be resolved into JUM, the" ever..;existent Sun," ALA or ALLAH, the "God who has existed for ever."
In Germany SANTA CLAUS is known alternatively as Knecht (Knight) CLOBES. CLOBES is the same word as our globes, and the root of both is the syllable ob, once meaning the same as Orb. Ob, meaning a ball, is the foundation of obus, a ball, and also of obolus, a little ball. The word bolus or large pill is obolus with a lost initial, and to the same root.are traceable bowl, a round ball, and bowl, a circular utensil. Globe must originally have been ag el obe, the "Great Orb of God." CLOBES will therefore, like ACLAUS, / Page 303 / have meant "the light of the Great Orb of God," and we may equate "Knight CLOBES" with OBERON, the Fairy King.1"

 

-
BALL
-
-
-
2
BA
3
3
3
1
L
12
3
3
1
L
12
3
3
4
BALL
27
9
9

 

Page 302 Notes

1 Presumably so called with the pleasing fancy that Echo was the voice of the Great O.
2 On ascending the throne of his fathers, A.D.. 1868, Mutsuhito, the late Emperor of Japan, thus addressed his people :-" My house, that from Jimmu Tenshi has ruled over Japan according to the will of the gods, is the oldest dynasty on earth, and is carried back ten thousand years beyond Jimmu to the time when. our Divine ancestors laid the foundations of the earth." JIMMU is the same as the English JIMMY, a form of JAMES, or, as it used to be pronounc:ed, JEAMES, i.e. the Everlasting Sunlight."

Page 250
The round fruit on the top of fig.184 (omitted) may be an orange-the" golden ever-existent One" or the Pearl of Price-a gooseberry, or an onion. The onion was an emblem of God among the Egyptians, and probably likewise among the Druids, for it was a custom in England for girls to divine by it. According to Webster'sDictionary, onion is a name also given to "a single, large pearl, apparently because of its oneness or unity." The reason for the symbolism once attached to onion (the vegetable) was no doubt its spherical shape, the golden sheen of its outer skin, the pearly white of its inner texture, and the sheath within sheath, the ring within ring, of its growth.

"Shall any gazer see with mortal eyes,
Or any searcher know by mortal mind;
Veil after veil will lift-but there must be
Veil upon veil behind." 1

 

-
ONION
-
-
-
2
ON
29
11
2
1
I
9
9
9
2
ON
29
11
2
5
ONION
67
31
13
-
-
6+7
3+1
1+3
5
ONION
13
4
4
-
-
1+3
-
-
5
ONION
4
4
4
-
-
-
-
-
-
-
-
-
-
-
ORION
-
-
-
1
O
15
6
6
1
R
18
9
9
1
I
9
9
9
2
ON
29
11
2
5
ORION
71
35
26
   
7+1
3+5
2+6
5
ORION
8
8
8
-
-
-
-
-
-
-
-
-
-
5
ORION
8
8
8
5
ONION
13
4
4
2
ON
29
11
2

 

Page 250 / 251

"There is a golden, yellow fruit that grows in AMERICA known as the persimmon or "Jove's apple." Its scientific name is diospyrus, and the splendour of its colouring is some justification for the idea that it was the golden apple that grew in the Garden of the Hesperides.
The French word pomme and the English apple yield respectively "eye of the Sun" and "eye of POL": POL
was one of the names of BALDUR, the Sun-God - the "enduring Ball." The Greek for apple is melon,2 a word applied by us to a gourd3 or cucumber,' and it is evident that many fruits and berries 5 were named from their similitude to the round Sun.
The Welsh for apple is aval, and thus AVALON, the Isle of Rest, is understood alternatively to mean " The Apple/Island." The heroine of The Song of Solomon is described as having been raised under an apple tree."

named from their similitude to the round Sun.

 

3
SUN
54
18
9
-
-
-
-
-
-
-
-
-
-
5
ROUND
72
27
9
4
BALL
27
9
9
9
-
99
36
18
-
-
9+9
3+6
1+8
9
-
18
9
9
-
-
1+8
-
-
9
-
9
9
9

 

1 Arnold (E.), Light of Asia.2 = Om, the one God.
3 Ag our de = mighty, shining fire.
4 Ac uc umber = great, great Sun-Father.
S Compare hips, haws, goose-i.e. aguz-berries

 

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

Chapter 41

CITY OF THE SUN

CHAMBER OF THE JACKAL

 

"the universe had been filled with a dark, watery nothingness, called the Nun"

 

-
9+1+8 RAH 8+1+9
27
18
9
-
1+2+3+4 ATUM 4+3+2+1
10
10
1
-
-
-
-
-
11
NOTHINGNESS
144
54
9
-
-
-
-
-
-
-
-
-
-
3
NUN
49
13
4
4
NONE
48
21
3
-
-
-
-
-
10
NAMES OF GOD
99
36
9
7
THOUGHT
99
36
9
6
DIVINE
63
36
9
7
REALITY
90
36
9
8
MAGNETIC
72
36
9
5
FIELD
36
27
9
12
LOVE LOVE LOVE
999
999
999

 

 

I

HAVE COME

FROM WHERE HAVE YOU

COME

?

 

 

"the universe had been filled with a dark, watery nothingness, called the Nun"

Page 382
Heliopolitan theology rested on a creation-myth distinguished by a number of unique and- curious features. It taught that in the beginning the universe had been filled with a dark, watery nothingness, called the Nun. Out of this inert cosmic ocean (described as 'shapeless, black with the blackness of the blackest night') rose a mound of dry land on which Ra, the Sun God, materialized in his self-created form as Atum (sometimes depicted as an old bearded man leaning on a staff):5
The sky had not-been created, the earth had not been created, the children of the earth and the reptiles had not been fashioned in that place. "I, Atum, was one by myself, "There existed no other who worked with me."6
Conscious of being alone, this blessed and immortal being contrived to create two divine offspring, Shu, god of the air and dryness, and Tefnut the goddess of moisture: 'I thrust my phallus into my closed hand. I made my seed to enter my hand. I poured it into my own mouth. I evacuated under the form of Shu, I passed water under the form of Tefnut.,7"

 

 

1
I
9
9
9
4
HAVE
36
18
9
4
COME
36
18
9
1
I
9
9
9
2
HA
9
9
9
2
VE
27
9
9
2
CO
18
9
9
2
ME
18
9
9
5
HORUS
81
36
9

 

HURRAH FOR RAH FOR RAH FOR RAH HURRAH

IVE

COME COME

HAVE

I

2
RA
19
10
1
6
TEFNUT
86
23
5
3
SHU
48
12
3
11
-
153
45
9
1+1
-
1+5+3
4+5
-
2
-
9
9
9

 

Page 382
"Despite such apparently inauspicious beginnings, Shu and Tefnut (who were always-described as 'Twins' and frequently depicted as lions) grew to maturity, copulated and produced off spring of their own: Geb the god of the earth and Nut, the goddess of the sky. These two also mated, creating Osiris and Isis, Set and Nepthys, and so completed the Ennead, the full company of the Nine Gods of Heliopolis. Of the nine, Ra, Shu, Geb and Osiris were said to have ruled in Egypt as kings, followed by Horus, and lastly - for 3226 years - by the Ibis-headed wisdom god Thoth.8

SHU AND TEFNUT TEFNUT AND SHU

TWO

INS

3x 2 x 2 x 6

72


Page 382

"Who were these people - or creatures, or beings, or gods? Were they figments of the priestly imagination, or symbols, or ciphers? Were the stories told about them vivid myth memories of real events which had taken place thousands of years previously? Or were they, perhaps, part of a coded message from the ancients that had been transmitting itself over and over again down the epochs - a message only now beginning to be unravelled and understood?
Such notions seemed fanciful. Nevertheless I could hardly forget / Page 383 / that out of this very same Heliopolitan tradition the great myth of Isis and Osiris had flowed, covertly transmitting an accurate calculus for the rate of precessionl motion. Moreover the priests of Innu, whose responsibility it had been to guard and nurture such traditions, had been renowned throughout Egypt for their high wisdom and their proficiency in prophecy, astronomy, mathematics, architecture and the magic arts."

 

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

Chapter 41

CITY OF THE SUN

CHAMBER OF THE JACKAL

Page 381 (number omitted)

"Heliopolis (City of the Sun) was referred to in the Bible as On but was originally known in the Egyptian language as Innu, or Innu Mehret ­meaning 'th€ pillar' or 'the northern pillar'. 3 It was a district of immense sanctity, associated with a strange group of nine solar and stellar deities, and was old beyond reckoning when Senuseret chose it as the site for his obelisk. Indeed, together with Giza (and the distant southern city of Abydos) Innu/Heliopolis was believed to have been part of the first land that emerged from the primeval waters at the / Page 382 / moment of creation, the land of the 'First Time', where the gods had commenced their rule on earth.4

Page 399

Copies, or translations?

"Writing in 1934, the year of his death, Wallis Budge, former Keeper of Egyptian Antiquities at the British Museum and the author of an authoritative hieroglyphic dictionary, 59 made this frank admission: / Page 400 / The Pyramid Texts are full of difficulties of every kind. The exact meanings of a large number of words found in them are unknown. . . The construction of the sentence often baffles all attempts to translate it, and when it contains wholly unknown words it becomes an unsolved riddle. It is only reasonable to suppose that these texts were often used for funerary purposes, but it is quite clear that their period of use in Egypt was little more than one hundred years. Why they were suddenly brought into use at the end of the Fifth Dynasty and ceased to be used at the end of the Sixth Dynasty is inexplicable.'60
Could the answer be that they were copies of an earlier literature which Unas, the last pharaoh of the Fifth Dynasty, together with several of his successors in the Sixth Dynasty, had attempted to fix for ever in stone in the tomb chambers of their own pyramids? Budge thought so, and felt the evidence suggested that some at least of the source documents must have been exceedingly old:
Several passages bear evidence that the scribes who drafted the copies from which the cutters of the inscriptions worked did not understand what they were writing. . . The general impression is that the priests who drafted the copies made extracts from several compositions of different ages and having different contents. . . ,61
All this assumed that the source documents, whatever they were, must have been written in an archaic form of the Ancient Egyptian language. There was, however, an alternative possibility which Budge failed to consider. Suppose that the task of the priests had been not only to copy material but to translate into hieroglyphs texts originally composed in another language altogether? If that language had included a technical terminology and references to artefacts and ideas for which no equivalent terms existed in Ancient Egyptian, this would provide an explanation for the strange impression given by certain of the utterances. Moreover, if the copying and translating of the original source documents had been completed by the end of the Sixth Dynasty, it was easy to understand why no more 'Pyramid Texts' had ever been carved: the project would have come to a halt when it had fulfilled its objective - which would have been to create a permanent hieroglyphic record of a sacred literature that had already been tottering with age when Unas had taken the throne of Egypt in 2356 BC.

Page 383

CHAMBER OF THE JACKAL

The Egyptians called Heliopolis Innu, the pillar, because tradition had it that the Benben had been kept here in remote pre-dynastic times, when it had balanced on top of a pillar of rough-hewn stone.
The Benben was believed to have fallen from the skies. Unfortunately, it had been lost so long before that its appearance was no longer remembered by the time Senuseret took the throne in 1971 BC. In that period (the Twelfth Dynasty) all that was clearly recalled was that the Benben had been pyramidal in form, thus providing (together with the pillar on which it stood) a prototype for the shape of all future obelisks. The name Benben was likewise applied to the pyramidion, or apex stone, usually placed on top of pyramids.1O In a symbolic sense, it was also associated closely and directly with Ra-Atum, of whom the ancient texts said, 'You became high on the height; you rose up as the Benben stone in the Mansion of the Phoenix. . . ,11
Mansion of the Phoenix described the original temple at Heliopolis where the Benben had been housed. It reflected the fact that the mysterious object had also served as an enduring symbol for the mythical Phoenix, the divine Bennu bird whose appearances and disappearances were believed to be linked to violent cosmic cycles and to the destruction and rebirth of world ages.12
Connections and similarities
Driving through the suburbs of Heliopolis at around 6.30 in the morning I closed my eyes and tried to summon up a picture of the landscape as it might have looked in the mythical First Time after the Island of Creation 13
- the primordial mound of Ra-Atum - had risen out of the flood waters of the Nun. It was tempting to see a connection between this imagery and the Andean traditions that spoke of the emergence of the civilizer god Viracocha from the waters of Lake Titicaca after an earth-destroying flood. Moreover there was the figure of Osiris to consider - a conspicuously bearded figure, like Viracocha, and like Quetzalcoatl as well - remembered for having abolished cannibalism among the Egyptians, for having taught them agriculture and animal husbandry, and for introducing them to such arts as writing, architecture, and music.14

QUET-ZA-L-CO-ATL OS-IRI-S VIRACOCHA

 

THE MAGIC MOUNTAIN

Thomas Mann 1875-1955

HYSTERICA PASSIO 093

Page; 693

lucky flyers. How could such primitive unreason be reconciled with the conception of the universe which underlay their calling? The contradiction diverted him, he held forth upon it in extenso. But such illustrations of Naphta's malevolence are without number let us abandon them for the all-too-pertinent tale we have to tell.
One afternoon in February, the gentlemen arranged an excursion to Monstein, some hour and a half from the village by sleigh. The party consisted of Naphta and Settembrini; Hans Castorp, Ferge and Wehsal. In two one-horse sleighs, Hans Castorp with the humanist, Naphta with Ferge and Wehsal, the last-named sitting with the coachman, they left the greengrocer's at about three o'clock in the afternoon, and well bundled up drove off to the friendly music of bells, that sounds so pleasant through still, snowy air. They took the right-hand road, past Frauenkirch and Glans, southwards. Storm-clouds pushed up rapidly from that direction, and soon the only streak of blue in the sky lay behind them, over the Rhatikon. The cold was severe, the mountains misty. The road, a narrow, railingless shelf between mountain wall and abyss, rose steeply into the fir forests. They went at a foot-pace. Coasting-parties rode downhill toward them, and had to dismount as they met. Sometimes from round a bend in the road would come the clear and warning sound of other bells; sleighs driven tandem would be approaching and some skill was required to pass in the narrow road. Near their destination was a beautiful view of a rocky stretch of the Zugenstrasse. They disentangled themselves from their wraps and climbed out in front of the little Monstein inn, that called itself a Kurhaus, and went on foot a few steps further to get the view south-west toward the Stulsergrat. The gigantic wall, three thousand metres high, was shrouded in vapours. Only one jagged tooth reared itself heavenward out of the mist superterrestrial, Valhallah, far and faint and awesomely inaccessible. Hans Castorp admired it immensely, and summoned the others to follow suit. It was he who with due respect dubbed it inaccessible — and afforded Herr Settembrini the chance of saying that this particular rock was considerably frequented. And, in general, that there were few spots where man had not set his foot. That was rather tall talk, retorted Naphta; and mentioned Mount Everest, which to date had icily refused to surrender to man's importunity, and seemed likely to continue to do so. The humanist was put out. They returned to the Kurhaus, before which stood other unharnessed sleighs beside their own

Page 694
One might have lodgment here; in the upper story were numbered rooms, and on the same floor the dining-room, furnished in peasant style, and well heated. They ordered a bite from the obliging landlady: coffee, honey, white bread and " pear bread," a sort of sweetmeat, the speciality of the place; red wine was sent out to the coachman. At the other tables were sitting Swiss and Dutch visitors.
We should have been glad to relate that our friends, being warmed and cheered by the hot and excellent coffee, proceeded to elevating discourse. But the statement would be inexact. For the discourse, after the first few words, took the form of a monologue by Naphta, and even as a monologue was conducted in a manner singularly offensive, from the social point of view; the ex-Jesuit flatly turning his back on Herr Settembrini, completely ignoring the other two gentlemen, and devoting himself to Hans Castorp, to whom he held forth with marked affability.
It would have been hard to give a name to the subject of this discourse, to which Hans Castorp listened, nodding from time to time as though in partial agreement. We may presume that it was scarcely a connected argument, but rather moved loosely in the realms of the intellectual; in general pointing out, with an accompanying comment which we may characterize as cheerless, the equivocal nature of the spiritual phenomena of life, the changeful aspects and contentious unserviceabilitv of the great abstract conceptions man has based on them, and indicating in what a rainbow-hued garment the Absolute appears upon this earth.
At any rate, we might take as the nucleus of his lecture the problem of freedom, which he treated in the sense of confusion. He spoke, among other matters, of the Romantic movement, at the beginning of the nineteenth century, and its fascinating double meaning; pointing out how before it the conceptions of reaction and revolution went down, in so far as they were not incorporated in a new and higher one. For it was of course utterly absurd to try to associate the conception of revolution solely with progress and victoriously advancing enlightenment. The Romantic movement in Europe had been above all a movement of liberation: anti-classic, anti-academic, directed against French classicism, the old school of reason, whose defenders it derided as " powdered wigs."
And Naphta began upon wars of liberation, talked of Fichtean enthusiasms, of a singing, frenzied popular uprising against that unbearable tyranny, as which, unfortunately — he tittered —freedom that is to say the revolutionary idea had taken shape. Very /Page 695/ droll it was: singing loudly, the people had set out to shatter the revolutionary tyranny for the benefit of reactionary princely authority — and this they did in the name of freedom.
The youthful listener would perceive the distinction, even the opposition, between foreign and domestic freedom; also note the ticklish question, which unfreedom was soonest — he he! — which least compatible with a nation's honour.
Freedom, indeed, was a conception rather romantic than illuminating. Like romanticism, it inevitably limited the human impulse to expansion; and the passionate individualism in them both had similar repressive results. Individualistic thirst for freedom had produced the historic and romantic cult of nationalism, which was warlike in character, and was called sinister by humanitarian liberalism, though the latter also preached individualism, only the other way about. Individualism was romantic-medizval, in its conviction of the infinite, the cosmic, importance of the single human being, whence was deduced the doctrine of the immortality of the soul, the geocentric doctrine, and astrology. But on the other hand, individualism was an aspect of liberalizing humanism, which inclined to anarchy and would in any case protect the precious individual from being offered up on the altar of the general. Such was individualism, in its two aspects — all things unto all men.
One had to admit that the freedom-pathos had produced the most brilliant enemies of freedom, the most brilliant knights-errant of tradition at war with irreverent, destructive progress. Naphta cited Arndt, who cursed industrialism and glorified the nobility; and Gorres, the author of Christian mysticism. Perhaps his hearer would ask what..mysticism had to do with progress? Had it not been anti-scholastic, anti-dogmatic, anti-priestly? One was, indeed, compelled to recognize in the Hierarchy a force making for freedom: had it not set limits to the boundless pretensions of monarchy? But the mysticism of the end of the Middle Ages had shown its liberal character as forerunner of the Reformation — he he! — which in its turn had been an inextricable and tangled weave, a weft of freedom with a warp of medixvalism.
Oh, yes, what Luther did possessed the merit of demonstrating crudely and vividly the dubious character of the deed itself, the deed in general. Did Naphta's listener know what a deed was? A deed, for example, was the murder of Councillor Kotzebue by Sand, the theological student and member of the Burschenschaft. What was it, to speak the language of criminology, had put the weapon into the hand of young Sand? Enthusiasm for freedom /Page 696/ course. But looked at more nearly, it had rather been moral fanaticism, and the hatred of light foreign ways. Kotzebue had been in the employ of Russia, in the service of the Holy Alliance, and thus Sand's shot had presumably been fired for freedom; which again declined into improbability by virtue of the circumstance that there were several Jesuits among his nearest friends. In short. whatever the " deed " might be, it was in any case a poor way of making one's meaning clear; as also it contributed little toward the clarification of intellectual problems.
" Might I take the liberty of inquiring if you will be bringing these scurrilities of yours to an end before long? "
Herr Settembrini put the question in withering tones. He had been drumming on the table, and twisting his moustaches. But now his patience was exhausted. It was too much. He sat upright, and more than upright, he sat, so to speak, on tiptoe, for only his shanks touched the chair; and with flashing black eyes faced the enemy, who turned toward him in assumed surprise.
" What, may I ask, was the expression you were pleased to use? " Naphta countered.
I was pleased to say," said the Italian, swallowing, " I am pleased to say, that I am resolved to prevent you from continuing to molest a defenceless youth with your equivocations."
" I invite you, sir, to take heed to your words."
" The reminder, sir, is unnecessary. I am accustomed to take heed to my words. They will precisely fit the fact if I say that your way of misleading unsettled youth, of dissipating and undermining his moral and intellectual powers, is infamous, and cannot receive a stronger chastisement than it merits."
With the word infamous, Settembrini struck the table with the flat of his hand, and pushing back his chair, stood up. It was a signal for the rest to do likewise. People looked across from the other tables — or, rather, from one, as the Swiss guests had left and only the Dutchmen remained, listening in amazement.
At our table they all stood there stiffly: Hans Castorp and the two antagonists, with Ferge and Wehsai opposite. All five were pale and wide-eyed, with twitching lips. Might not the three onlookers have made an effort to calm the troubled waters, to lighten the atmosphere with a jest, or bring affairs to a peaceful conclusion with some kind of human appeal? They did not try. The prevailing temper prevented them. They stood, all trembling, with hands that clenched involuntarily into fists. Even A. K. Ferge, to whom all elevated thoughts were foreign, who disclaimed from its inception any power to measure the seriousness of the dispute -/Page 697/even he was convincea tnat tnis was a quarrel a ourrance, ana tn there was nothing to do but let it take its course. His good-nature moustaches worked violently up and down.
There was a stillness, in which could be heard the gnashing of Naphta's teeth. To Hans Castorp, this was an experience like th one with Wiedemann's hair. He had supposed it to be a figure of speech, something which did not actually occur. Yet here was Naphta, and in the silence his teeth could be heard to grate; horribly unpleasant, a wild, incredible sound, which yet evinced self-control equally fearsome, for he did not storm, but said in quite a low voice, though with a sort of cackling half-laugh " Infamous? Chastisement? Ah, so the bleating sheep have take to butting? Have we driven the policemen of civilization so far that they draw their weapons? That is a triumph; won in passin I must say, considering what mild provocation sufficed to summa to arms the guardians of our morality! As for the rest, sir, it we follow in due course. The chastisement too. I hope your civilia principles will not prevent you from knowing what you owe me — else I shall be forced to put these principles to a test that — "
Herr Settembrini drew himself up; the movement was so expressive that Naphta went on: " Ah, I see, that will not be nec sary. I am in your way, you are in mine — good. We will transfe the settlement of our differences to a suitable place. For the mo ment, only this: your sentimental solicitude for the scholasti interpretation of the Jacobin Revolution envisages a pedagogi crime in my manner of leading youth to doubt, of throwing categories to the winds, of robbing ideas of their academic dignity And your anxiety is justified; far it happens on account of your humanity, be assured of that — happens and is done. For your hu manity is to-day nothing but a tail end, a stale classicistic survival a spiritual ennui; it is yawning its head off, while the new Revolution, our Revolution, my dear sir, is coming on apace to give it its quietus. We, when we sow the seeds of doubt deeper than thi most up-to-date and modish free-thought has ever dreamed of doing, we well know what we are about. Only out of radical scepsis, out of moral chaos, can the Absolute spring, the anointed Terror of which the time has need. This for your instruction, am my justification. For the rest we must turn over the page. You wil hear from me."
" And you will find a hearing, sir," Settembrini called after him, as the Jesuit left his place and hurried to the hat-stand to seek his cloak. Then the Freemason let himself fall back with a thud on his hard chair, and pressed both hands to his heart. /Page 698/ "Distruttore! Cane arabbiato! Bisogna arnmazzarlo!" burst from him, pantingly.
The others still stood at the table. Ferge's moustaches went on wagging up and down. Wehsal's jaw was set hard awry. Hans Castorp was imitating his grandfather's famous attitude, for his neck was all a-tremble. They were thinking how little they had expected such an outcome as this to their excursion. And all of them, even Herr Settembrini, felt how fortunate it was that they had come in two sleighs. It simplified the return. But afterwards?
"He challenged you," Hans Castorp said, heavily.
"Undoubtedly," answered Herr Settembrini, and cast a glance upward at his neighbour, only to turn away again at once and lean his head on his hand.
"Shall you take it up?" Wehsal wanted to know.
"Can you ask? " answered Settembrini, and looked a moment at him too. " Gentlemen," he said then, and sat up, having brought himself again to perfect control, " I regret the outcome of our pleasure excursion; but in life one must be prepared to reckon with such events. Theoretically I disapprove of the duel, I am of a law-abiding temper. In practice, however, it is another matter. There are situations where — quarrels that — in short, I am at this man's service. It is well that in my youth I fenced a little. A few hours' practice will make my wrist supple again. Shall we go? The rendezvous will have to be made. I assume our gentleman will already have ordered them to put to the horses."
Hans Castorp had moments, during the drive home, and afterwards, when he became giddy in contemplation of what lay before them. Still more, when it subsequently appeared that Naphta would not hear of cut and thrust, but insisted on a duel with pistols. And he, as the injured party, had the choice of weapons. There were moments, we say, when Hans Castorp was able, to a certain extent, to free himself from embroilment with the prevailing temper and tell himself that all this was madness, and must be prevented.
" If even there were a real injury," he cried, in discussion with Herr Settembrini, Ferge and Wehsal — Naphta, on the way home, had invited the last-named to be his second, and he acted as intermediary between the factions. "An affront like that, purely civilian and social! If one of them had dragged the other's good name in the dirt, if it was a question of a woman, or anything else really momentous, that you could take hold of, so that you felt there was no possibility of reconciliation! For such cases the duel is the last resort; and when honour is satisfied andthe affair has gone off with /P699/

 
 
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