Pages 100, 102, 104-8--These deal with Jurgen’s affair with Guenevere. If read as a whole, bearing in mind the outstanding point, that Guenevere’s characteristic was “her innocence, combined with a certain moral obtuseness” (108) there is nothing lewd or obscene in this any more than in Hardy’s “Tess of the D’Urbervilles”. Reference may be made to page 102, where Jurgen had his answer to the question, what sort of service did women most cordially appreciate. He believed they did not really desire to be served as (103) a symbol of Heaven’s perfection, as (336) half goddess, half bric-a-brac. But this opinion was not suitable for a mixed audience in Glathion, where people believed otherwise (104-108). They are not said to have done anything but kiss and talk. The reasons for their talking in privacy are logical. If any improprieties took place the text nowhere alludes to them. Compare the first part of Goethe’s “Faust,” Scott’s “The Heart of Midlothian,” George Eliot’s “Adam Bede” and “Middlemarch,” or Stevenson’s “Weir of Hermiston,” for precisely similar seductions. Page 120--Jurgen gets into the bedroom of the Bishop. “His eminence was not alone, but as both occupants of the _apartment_ were asleep, Jurgen saw nothing unepiscopal”.--If we are to be literal, then let us observe that this passage does not say (_a_) that the other was a female; (_b_) that they were in bed together. Sterne’s “Sentimental Journey” has passages much more explicit. Page 144--Jurgen talks concerning Guenevere and Lancelot. Tennyson, in verse, discoursed of the same thing. Pages 161-8--Deal with Jurgen’s matrimonial quarrels with Anaitis, who, for all she is a nature myth and believes in symbolism, is quarrelsome. She does not like Jurgen to “talk so flippantly about her religion” (165) and regrets his dislike of his “in-laws”, such as Apis, the well-known Egyptian god, who “will go about in public wearing a bull’s head”. What is lewd or obscene here? Surely not the terms “sacti-sodhana” and “muntrus”. They may look obscene because they are in an unfamiliar language, but in that language, Sanscrit, counsel are informed, they refer to religious rites of the Brahmins, who are not commonly rated as lewd. Pages 170-1--Shows that nature myths last only as long as the philologists let them, hence they are Epicureans. But Jurgen, being a doubter, is not sure that death ends all. Is there anything Lewd or obscene in this quaint turning of the tables on the materialists? Pages 174-7--Continues the matrimonial life of Jurgen and Anaitis, ending with the conviction, forced on him, that the ruling spirit of this land of hers is nothing else but Cybele, the Roman goddess of earth, or Æsred, or Sereda, as she is variously called. And so he became convinced “that all such employment was a peculiarly unimaginative pursuit of happiness” (177). Surely a good moral lesson, if anything.