experience, that of the other purely to know (erleben, erkennen). In the Christian language, the opposition of the two world-feelings is expressed by: “Fear God and love Him.” In the soul of all primitive mankind, just as in that of earliest childhood, there is something which impels it to find means of dealing with the alien powers of the extension-world that assert themselves, inexorable, in and through space. To bind, to bridle, to placate, to “know” are all, in the last analysis, the same thing. In the mysticism of all primitive periods, to _know God_ means to conjure him, to make him favourable, to _appropriate_ him inwardly. This is achieved, principally, by means of a word, the Name—the “nomen” which designates and _calls up_ the “numen”—and also by ritual practices of secret potency; and the subtlest, as well as the most powerful, form of this defence is causal and systematic knowledge, delimitation by label and number. In this respect man only becomes wholly man when he has acquired _language_. When cognition has ripened to the point of words, the original chaos of _impressions_ necessarily transforms itself into a “Nature” that has laws and must obey them, and the world-in-itself becomes a world-for-us.[68] The world-fear is stilled when an intellectual form-language hammers out brazen vessels in which the mysterious is captured and made comprehensible. This is the _idea_ of “_taboo_,”[69] which plays a decisive part in the spiritual life of all primitive men, though the original content of the word lies so far from us that it is incapable of translation into any ripe culture-language. Blind terror, religious awe, deep loneliness, melancholy, hate, obscure impulses to draw near, to be merged, to escape—all those _formed_ feelings of mature souls are in the childish condition blurred in a monotonous indecision. The two senses of the word “conjure” (verschwören), meaning to bind and to implore at once, may serve to make clear the sense of the mystical process by which for primitive man the formidable alien becomes “taboo.” Reverent awe before that which is independent of one’s self, things ordained and fixed by law, the alien powers of the world, is the source from which the elementary formative acts, one and all, spring. In early times this feeling is actualized in ornament, in laborious ceremonies and rites, and the rigid laws of primitive intercourse. At the zeniths of the great Cultures those formations, though retaining inwardly the mark of their origin, the characteristic of binding and conjuring, have become the complete form-worlds of the various arts and of religious, scientific and, above all, _mathematical_ thought. The method common to all—the only way of actualizing itself that the soul knows—is the _symbolizing of extension_, of space or of things; and we find it alike in the conceptions of absolute space that pervade Newtonian physics, Gothic cathedral-interiors and Moorish mosques, and the atmospheric infinity of