_Finally, speech and truth exclude one another._[182] And in fact this is just what brings up, in the age of fixed language, the typical “judge of men,” who is all race and knows how to take the being that is speaking. To look a man keenly in the eyes, to size up the speaker behind the stump speech or the philosophical discourse, to know behind the prayer the heart, and behind the common good-tone the more intimate levels of social importance--and that instantaneously, immediately, and with the self-evident certainty that characterizes everything cosmic--that is what is lacking to the real Taboo-man, for whom _one_ language at any rate carries conviction. A priest who is also a diplomat cannot be genuinely a priest. An ethical philosopher of the Kant stamp is never a “judge of men.” The man who lies in his verbal utterances betrays himself, without observing it, in his demeanour. One who uses demeanour to dissimulate with betrays himself in his tone. It is precisely because rigid speech separates means and intent that it never carries it off with the keen appraiser. The adept reads between the lines and understands a man as soon as he sees his walk or his handwriting. The deeper and more intimate a spiritual communion, the more readily it dispenses with signs and linkages through waking-consciousness. A real comradeship makes itself understood with few words, a real faith is silent altogether. The purest symbol of an understanding that has again got beyond language is the old peasant couple sitting in the evening in front of their cottage and entertaining one another without a word’s being passed, each knowing what the other is thinking and feeling. Words would only disturb the harmony. From such a state of reciprocal understanding something or other reaches back, far beyond the collective existence of the higher animal-world, deep in the primeval history of free-moving life. Here deliverance from the waking-consciousness is, at moments, very nearly achieved. V