¹ Murray, Gilbert: ‘Satanism and the World Order’, in Essays and Addresses, p. 203.

¹ Marcus Aurelius Antoninus: Meditations, Bk. IV, ch. 23.

¹ Luke xvii. 20-1.

¹ Wordsworth, W.: Tintern Abbey.

¹ See the book with this title by Julien Benda.

¹ Cf. Plato: Politicus, 272 D 6-273 E4-

² Horace: Odes, Bk. I, Ode 35. O diva gratum quae regis Antium ....

¹ The Manchester Guardian, 13th July, 1936.

² Waley, A.: The Way and its Power, p. 30.

¹ Tao Te King, ch. 34 (Waley’s translation).

¹ Tawney, R. H.: Religion and the Rise of Capitalism, p. 129.

² Op. cit., p. 112.

¹ Inge, W. R.: The Idea of Progress, pp. 8-9.

² Virgil: Aeneid, Bk. V, 1. 231.

³ Fitzgerald, E.: Rubdiyat of Omar Khayyam (fourth edition), lxix.

¹ Plato: Republic, 364 B-365 A.

¹ The appropriateness of Browning’s fictitious poet Cleon as an illustration of the argument of the foregoing paragraph is not invalidated by the fact that the theological problem submitted by King Protus to Cleon was concerned not with the sense of sin but with the immortality of the soul.

¹ Lattimore, O.: Manchuria, Cradle of Conflict (1932), pp. 62-3.

¹ Dill, S.: Society in the Last Century of the Western Empire, p. 291.

¹ Turner, F. J.: The Frontier in American History, pp. 3-4.

¹ Rycaut, P.: The Present State of the Ottoman Empire (1668), p. 18.

¹ More, P. E.: Christ the Word: The Greek Tradition from the Death of Socrates to the Council of Chalcedon, vol. iv, p. 298.

¹ More, P. E.: Christ the Word, pp. 6-7.

¹ Horace: Odes, Bk. Ill, Ode i, 11. 1-4 (Odiprofanum vulgus, &c), Sir Stephen de Vere’s translation.

¹ Jung, C. G,: Modern Man in Search of a Soul, pp. 243-4.

² The formula cuius regio eius religio (the ruler determines the religion) is the traditional summary of the principal provision of the Treaty of Augsburgof A.D . 1555, by which the ruler of each parochial German state was recognized as being entitled to opt for either the Catholic or the Lutheran form of Christianity and then, if he wished, to insist on his subjects conforming to the religion established by himself. The treaty followed the first inconclusive bout of religious wars in Germany.

¹ Polybius: Historiae, Bk. VI, ch. 56.

¹ Baynes, N. H.: Constantine the Great and the Christian Church, p. 4.

¹ Smith, V. A.: Akbar, the Great Mogul, p. 210.

¹ Waley, A.: The Way and its Power, Introduction, pp. 69-70.

¹ Herodotus, Bk. Ill, ch. 38, quoting Pindar.

¹ But was Zeus really there at all? Would it not be nearer the facts to say that the impersonal receivers installed by the philosophers to replace the bankrupt Olympian establishment made use, for business purposes, of the name of the defunct senior partner in that concern? In any case, Mr. Toynbee elsewhere in his work quotes a passage from Marcus Aurelius and comments: ‘In these tragic cries we seem to hear the voice of a devoted citizen of the Cosmopolis who has suddenly awoken to find that Zeus has absconded from his presidential post. . . . But Marcus’s Christian readers ought not to be too hard on Marcus’s Zeus; for Zeus, after all, had never asked to be elected president of a cosmic republic; he had started life as the disreputable war-lord of a barbarian war-band and all that we know about him goes to show that this was the life that he enjoyed. If a Zeus whom the philosophers had belatedly caught and caged was unable to endure an eternity of enforced respectability as the senior inmate of a Stoic reformatory, have we the heart to blame the poor old fellow for proving incorrigible?’ But perhaps, like Scrooge’s partner Marley, he deserves neither blame nor sympathy, having ‘died a long time before’.—EDITOR.

¹ Daniel vii. 9-10.

¹ Deuteronomy v. 26.

¹ Squire, J. C.: Books in General, p. 246, contains a review of ‘C. L. D.’s’ book.

¹ Warde-Fowler, W.: The Religious Experience of the Roman People, pp. 428-9.

¹ In Islamic art this prohibition of the copying of objects of nature drove the artists to content themselves with the construction of non-representational patterns. Hence our word ‘arabesques’.

¹ Hence the popular use of the word ‘Millennium’ to signify a future ‘Golden Age’.

¹ Bevan, E.: Jerusalem under the High Priests, pp. 158 and i6a.

¹ Baghavadgita, iv, 19, and ii, 11 (Barnett’s translation).

² Epictetus: Dissertations, Bk. iii, ch. 24, §§ 85-8.

³ Seneca: De dementia, Bk. II, ch. 5, §§ 4-5.

¹ I Cor. i. 27.

² 1 Cor. i. 22-3.

¹ Bevan, E. R.: Stoics and Sceptics, pp. 69-70.

² Isaiah xlv. 1-3.