world-history, a poem that came into being in the midst of the Arabian pre-Culture and is in inward grandeur unparalleled by any product of that Culture itself--the Book of Job.[421] It is not Job, but his friends who look for a sin as the cause of his troubles. They--like the bulk of mankind in this and every other Culture, present-day readers and critics of the work, therefore, included--lack the metaphysical depth to get near the ultimate meaning of suffering within the world-cavern. Only the Hero himself fights through the fulfilment, to pure Islam, and he becomes thereby the only possible figure of tragedy that Magian feeling can set up by the side of our Faust.[422] III The waking-consciousness of every Culture allows of two ways of inwardness, that in which contemplative feeling spreads into understanding, and that in which the reverse takes place. The Magian contemplation is called by Spinoza “intellectual love of God,” and by his Sufist contemporaries in Asia “extinction in God” (_mahw_); it may be intensified to the Magian ecstasy that was vouchsafed to Plotinus several times, and to his pupil Porphyry once in old age. The other side, the rabbinical dialectic, appears in Spinoza as geometrical method and in the Arabian-Jewish “Late” philosophy in general as Kalaam. Both, however, rest upon the fact that there in Magian there is no individual-ego, but a single Pneuma present simultaneously in each and all of the elect, which is likewise Truth. It cannot be too strongly emphasized that the resultant root-idea of the _ijma_ is much more than a concept or notion, that it can be a lived experience of even overwhelming force, and that all community of the Magian kind rests upon it and, as doing so, is removed from community in any other Culture. “The mystic Community of Islam extends from the here into the beyond; it reaches beyond the grave, in that it comprises the dead Moslems of earlier generations, nay, even the righteous of the times before Islam. The Moslem feels himself bound up in one unity with them all. They help him, and he, too, can in turn increase their beatitude by the application of his own merit.”[423] The same, precisely, was what the Christians and the Syncretists of the Pseudomorphosis meant when they used the words _Polis_ and _Civitas_--these words, which had formerly implied a sum of bodies, now denoted a consensus of fellow believers. Augustine’s famous _Civitas Dei_ was neither a Classical Polis nor a Western Church, but a unity of believers, blessed, and angels, exactly as were the communes of Mithras, of Islam, of Manichæism, and of Persia. As the community was based upon consensus, it was in spiritual things infallible. “My people,” said Mohammed, “can never agree in an error,” and the same is premised in Augustine’s State of God. With him there was not and could not be any question of an infallible Papal ego or of any other sort of authority to settle