religious world-picture into a rigid and gloomy system of machinery. And yet was it not a Destiny again—for the world as well as for themselves— that the English Puritans, who were filled with this conviction, were ruined not through any passive self-surrender but through their hearty and vigorous certainty that their will was the will of God? ----- Footnote 143: The connotation of “care” is almost the same as that of “Sorge,” but the German word includes also a certain specific, _ad hoc_ apprehension, that in English is expressed by “concern” or “fear.”— _Tr._ Footnote 144: The _Lingayats_ are one of the chief sects of the Saivas (that is, of the branch of Hinduism which devotes itself to Shiva) and Paewati worshippers belong to another branch, having the generic name of Saktas, who worship the “active female principle” in the persons of Shiva’s consorts, of whom Paewati is one. Vaishnavism—the Vishnu branch of Indian religion—also contains an erotic element in that form which conceives Vishnu as Krishna. But in Krishna worship the erotic is rather less precise and more amorous in character. See “Imperial Gazetteer of India,” Vol. I, pp. 421 et seq., and Ency. Brit., XI Edition, article _Hinduism_.—_Tr._ Footnote 145: British Museum.—_Tr._ Footnote 146: Dresden.—_Tr._ Footnote 147: See Vol. II, p. 316. Footnote 148: In connexion with this very important link in the Author’s argument, attention may be drawn to a famous wall-painting of very early date in the Catacomb of St. Priscilla. In this, Mary is definitely and unmistakably the _Stillende Mutter_. But she is, equally unmistakably, different in soul and style from her “Early-Christian-Byzantine” successor the Theotokos. Now, it is well known that the art of the catacombs, at any rate in its beginnings, is simply the art of contemporary Rome, and that this “Roman” art had its home in Alexandria. See Woermann’s _Geschichte der Kunst_, III, 14-15, and British Museum “Guide to Early Christian Art,” 72-74, 86. Woermann speaks of this Madonna as the prototype of our grave, tenderly- solicitous Mother-Madonnas. Dr. Spengler would probably prefer to regard her as the last Isis. In any case it is significant that the symbol disappears: in the very same catacomb is a Theotokos of perhaps a century later date.—_Tr._ Footnote 149: Vol. II, pp. 403 et seq. Footnote 150: See, further, the last two sections of Vol. II (_Der Staat_ and _Wirtschaftsleben_).—_Tr._ Footnote 151: Sesenheim is the home of Friederike, and a student’s holiday took him thither: Weimar, of course, is the centre from which all the activity of his long life was to radiate.—_Tr._ Footnote 152: