Footnote 139: The Chinese ancestor-worship honoured genealogical order with strict ceremonies. And whereas here ancestor-worship by degrees came to be the centre of all piety, in the Classical world it was driven entirely into the background by the cults of _present_ gods; in Roman times it hardly existed at all. (Note the elaborate precautions taken in the Athenian “Anthesteria” to keep the anonymous mass of ghosts at bay. This feast was anything but an All Souls’ Day of re-communion with the departed spirits.—_Tr._) Footnote 140: With obvious reference to the resurrection of the flesh (ἐκ νεκρῶν). But the meaning of the term “resurrection” has undergone, from about 1000 A.D., a profound—though hardly noticed—change. More and more it has tended to become identified with “immortality.” But in the resurrection from the dead, the implication is that time begins again to repeat in space, whereas in “immortality” it is time that overcomes space. Footnote 141: For English readers, the most conspicuous case of historic doubt is the Shakespeare-Bacon matter. But even here, it is only the work of Shakespeare that is in question, not his existence and personality, for which we have perfectly definite evidence.—_Tr._ Footnote 142: Originally a philosophical and scientific lecture-temple founded in honour of Aristotle, and later the great University of Alexandria, bore the title Μουσεῖον. Both Aristotle and the University amassed collections but they were collections of (_a_) books, (_b_) natural history specimens, living or taken from life. In the West, the collection of _memorials of the past as such_ dates from the earliest days of the Renaissance.—_Tr._ ----- VI