George Santayana's Marginalia A Critical Selection, Abell Lucretius

The Works of George Santayana Volume VI, Book Two

  

Marianne S. Wokeck, Editor

William G. Holzberger, Textual Editor

Kristine W. Frost, Associate Editor

Johanna E. Resler, Assistant Editor

  

David E. Spiech, Assistant Textual Editor

Herman J. Saatkamp Jr., Founding and Consulting Editor

  This volume is dedicated, with thanks, to Mairi

  

Santayana’s drawing of the Virgin of the

Macarena, Seville, from Thomas Reid’s

Essays on the Intellectual Powers of Man

Courtesy of Rare Books Collections,

Georgetown University Library,

  

George Santayana’s Marginalia

A Critical Selection

Book Two: McCord — Zeller

  Edited and with an Introduction by John McCormick

  Kristine Walters Frost, Associate Editor

  

© 2011 Massachusetts Institute of Technology. “Introduction,” John McCormick.

All rights reserved. No part of this book may be reproduced in any form by any

electronic or mechanical means (including photocopy, recording, or information

storage and retrieval) without permission in writing from the publisher. The

Association of American University Presses’ Resolution on Permissions consti-

tutes the only exception to this prohibition. Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Santayana, George, 1863–1952.

George Santayana’s marginalia : a critical selection / edited and with an intro-

duction by John McCormick.

  2 v. — (The works of George Santayana ; v. 6) Includes bibliographical references. Contents: Bk. 1. Abell–Lucretius — bk. 2. McCord–Zeller.

  

ISBN 978-0-262-01629-2 (v. 1 : hardcover : alk. paper) — ISBN 978-0-262-01630-8

(v. 2 : hardcover : alk. paper)

  B945.S2 2011 191—dc22 2010052839

The paper used in this publication meets the minimum requirements of

  

American National Standards for Information Sciences—Permanence of Paper for

_∞ ™

  Printed Library Materials. ANSI Z39.48 1984. 

  The Santayana Edition

  

Marianne S. Wokeck Director and Editor

Kristine W. Frost Assistant Director and Associate Editor

Martin A. Coleman Associate Editor

Johanna E. Resler Assistant Editor

David E. Spiech Assistant Textual Editor

Elizabeth Garmen Graduate Intern

John Joachim Graduate Intern

Editorial Board

  Hugh J. Dawson Douglas M. MacDonald

Matthew C. Flamm John M. Michelsen

Morris Grossman Andrew J. Reck

Angus Kerr-Lawson Beth J. Singer

  

John Lachs Glen Tiller

Richard C. Lyon Henny Wenkart

Consultants

Herman J. Saatkamp Jr.

William G. Holzberger

  The Works of George Santayana

  I Persons and Places: Fragments of Autobiography, 1986

  

II The Sense of Beauty: Being the Outlines of Æsthetic Theory, 1988

  III Interpretations of Poetry and Religion, 1989

  IV The Last Puritan: A Memoir in the Form of a Novel, 1994

  V The Letters of George Santayana Book One: 1868–1909, 2001 Book Two: 1910–1920, 2002 Book Three: 1921–1927, 2002 Book Four: 1928–1932, 2003 Book Five: 1933–1936, 2003 Book Six: 1937–1940, 2004 Book Seven: 1941–1947, 2006 Book Eight: 1948–1952, 2008

  VI George Santayana’s Marginalia: A Critical Selection Book One: Abell — Lucretius, 2011 Book Two: McCord — Zeller, 2011

Contents

  Book Two: McCord — Zeller Introduction xi Editorial Practice xv List of Authors xix MARGINALIA

  3 Appendix: George Santayana’s Library 427 Listed by Author A : 1–40 Listed by Title T : 1–22

  

Introduction

John McCormick

  In his essay “Imagination,” George Santayana wrote, “There are books in which the footnotes, or the comments scrawled by some ₁ reader’s hand in the margin, are more interesting than the text.” That remark might serve to define the quality of a great many of the thousands of marginalia that Santayana never scrawled, but neatly and legibly entered, in the hundreds of books he acquired over the course of a long lifetime. It is not that he was given to buying dull books, but that his com- ments serve to illuminate, to defy, to negate, or interestingly to expand his authors’ thought in routine or surprising or frequently delightful ways.

  At the same time, the marginalia offer a unique way into the processes of Santayana’s mind, a measure of his undoubted originality as philosopher, imaginative writer, critic, essayist, and as human being.

  We look to marginalia for indications of a writer’s development or changes of mind, for a relaxed statement in place of public formality, for unsuspected moods, passions, or enthusiasms, and for otherwise imper- ceptible traces of influence, prejudice, or omission. Santayana’s com- ments offer all that and more, even though he often insisted in letters that his thought did not develop; his claim is borne out for the most part when one pursues the marginalia over a period of years. The process at work is accretion resulting in changes of emphasis or definition of terms (see “essence,” early and late) rather than fundamental change. During his years at Harvard as student and lecturer, another kind of marginalia from the ruminative or critical occurs in passages clearly representing study or lecture notes. Such notes might be compared to a concert pianist’s inter- pretation of a familiar score, so that we hear it anew and vividly: thus the notes on Kant’s work. In another sense, the marginalia can be seen as Santayana’s stylebook; they show us his daily linguistic discipline, his practice in diction that salts his cogent prose.

  Santayana’s marginal notes are frequently surprising as his reactions and sometimes bitchy: only that word will do. He shows full control of the American language despite his preference for British spellings. Often a generalized comment, thought, or meditation occurs on the page, set in motion by the subject at large: e.g., Bultmann, Die Geschichte der synoptis-

  

chen Tradition (The History of the Synoptic Tradition) 11 p 110 (1:121). The

  effort here, then, has been to list alphabetically by author all the books extant that belonged to Santayana; to indicate where each book is located and how extensively annotated; and to reproduce a sufficient number of annotations to be of use to the reader or student of Santayana’s thought, his art, and his life. The professional writer on Santayana will of course want to go directly to the sources listed: no simple task.

  The bibliographical listings, as complete as can be ascertained, can answer with reasonable certitude when Santayana read a given text, from date of publication, from changes in his penmanship as he aged, and from secondary sources. In maturity, his habit was to order books from Blackwell’s, Oxford, or from the United States through his nephew and business agent, George Sturgis, or through his publisher in the United States, Charles Scribner’s Sons. He read books so ordered at once. The many books sent by aspiring writers he acknowledged courteously upon reception, so that he would not necessarily have to read them. Santayana led a wandering life from 1911, when he determined to retire from Harvard, to 1940, when he settled in Rome and where he died in 1952. As he acquired books in those peripatetic years, he would deposit them with his lifelong friend Charles Augustus Strong, first in Strong’s quarters in Paris, then in his villa, Le Balze, in Fiesole, Italy. After Santayana’s death, his lit- erary executor, Daniel Cory, who had inherited the library, sold off many of the books in lots to various libraries in the United States, and one lot of some 300 to Blackwell’s, Oxford, which firm in turn sold them to the University of Waterloo, Waterloo, Ontario. Because of the war and its after- math, however, Cory had no access to Santayana’s books in Strong’s villa. Strong died in 1939; the Germans were believed to have occupied the villa and to have destroyed the contents. In 1979 Augustus Strong’s daughter, Margaret de Cuevas de Larrain, presented the villa, its contents quite unde- stroyed, to Georgetown University, and Santayana’s part of the library, inso- far as it can be identified, has now been deposited in the Special Collections ₂ section of the Lauinger Library at Georgetown University.

  Introduction xiii

  the niceties of English prose as for the placing of Greek accent marks, these the marginalia indicate in abundance. Reputed to be isolated, anti- social, even a recluse, although he had no such attributes, Santayana nev- ertheless, living by choice in celibate solitude, spent a great deal of time talking to, and talking back to, a wonderful miscellany of writers, from Spinoza to Kant to J. S. Mill to Bertrand Russell and Ezra Pound.

  After retiring from his Harvard professorship in 1912 and moving back to Europe, Santayana persisted in his habit of marking up the books he was reviewing or texts on subjects he was writing about. Accordingly, the present compilation might well be entitled Santayana’s Critical

  

Marginalia. If only the flavor of those remarks registers as they deserve it

  should, the edition in hand will have succeeded in fulfilling the editor’s ambitions for it, and the volume will not appear as a mere compromise with the many volumes which would be necessary to publish Santayana’s marginalia in their entirety.

  Marginalia are customarily published in one of two ways: either in multivolume sets, faithful to every utterance and punctuation mark of the given writer; or in single volumes embracing all the marginalia of a given ₃ writer on a single work. The volume in hand, obviously, does neither. It is rather an attempt to accommodate the financial realities of the day, which rule out multivolume sets, without sacrificing a reasonably exten- sive and usable compilation. In the same vein, marginalia already pub- lished includes Paul Grimley Kuntz’s edition of Santayana’s Harvard dissertation, Lotze’s System of Philosophy, Bloomington and London: Indiana University Press, 1971, Appendix, 95105, and Kuntz, “Santayana and Lotze,” Southern Journal of Philosophy, Summer 1972, 115–21.

  In a long work occupying five years’ attention, the editor has commit- ted many an undetected error, for which he alone is responsible. He is more indebted than brief mention can adequately express to Santayana’s former literary executrix, Mrs. Margaret Cory, for permission to print the marginalia; to Mrs. Donna Hanna-Calvert, former Associate Editor of the Santayana Edition; Brenda Bridges, former Editorial Assistant; and Johanna E. Resler, Assistant Editor. Very particular thanks go to Nicholas Scheetz and his associates in the Special Collections Division, Lauinger Library, Georgetown University, and to Mrs. Susan Saunders Bellingham, Special Collections Librarian, University of Waterloo; to and Manuscript Collection, Butler Library, Columbia University; to the Humanities Research Center, University of Texas, Austin; to the librari- ans of the University of York, Yorkshire; to the founding General Editor of the Santayana Edition, Professor Herman J. Saatkamp Jr., and not least to the tireless and precise work of Kristine W. Frost, Associate Editor of this volume.

  York, U.K.

  September 2007.

  1 ₂ Soliloquies in England (New York: Charles Scribner’s Sons, 1922), 124.

  

Early lists of books in the villa presumably belonging to Santayana were in fact

Editorial Practice

  The following enumeration of pages does not reflect the relative importance of a given work sub specie aeternitatis; the numeration of mar- ginalia in each volume indicates only the degree of attention that Santayana paid to that specific work.

  The selected texts from Santayana’s personal library are listed in alphabetical order by author (or by title if the work is “edited by” rather than authored) and then, most often, by date of publication. Editions of standard writers are listed by that writer, not by the editor; e.g., Lucretius, but not Munro, editor of the edition in question. Pseudonymous works are listed by pseudonym, followed by the author’s authentic name. A work in two or more volumes is most often treated as one book; there are a few exceptions.

  A headnote for each text includes the author’s name in bold face type, the title of the work in italics, brief publication information (place and date), library location of the text, and the number of marginalia con- tained within the text (or by an indication of lack of importance in the editor’s view). Publisher or printer is not included in the headnote. Anonymous works are listed alphabetically by title.

  Not all marginalia within a given text have been selected for inclusion in this edition. Text is chosen for content and style. Paraphrase occurs to save space. Crucial phrases or entire passages are given in the original language other than English, followed by translation in a footnote. Translations, which are literal, not literary, are the editor’s, unless other- wise indicated.

  Each marginalia from a particular text is numbered consecutively, fol- lowed by the page number(s) and any other information regarding Santayana’s markings (‘marked’, ‘marked Z’, ‘underlined’, etc.) or place- ment (top, bottom).

  Santayana’s spelling and usage is maintained throughout; e.g., “every thing” (two words) for “everything.” He favored British spelling after his visit to Frank Russell’s establishment in 1887. Slips of the pencil are reproduced. His punctuation, which he knew to be uncertain in English,

  Flyleaf matter is indicated as such, but presentation messages are not considered to be marginalia. Marginalia within Santayana’s own works are not included here, since they are incorporated in the complete critical edition.

  Key to location of texts: Columbia

  Rare Book and Manuscript Library, Butler Library, Columbia University, New York City

  Georgetown Special Collections, Lauinger Library, Georgetown University, Washington, D.C.

  Harvard Houghton Library, Harvard University, Cambridge, Massachusetts

  Le Balze Georgetown University, Villa Le Balze, Fiesole, Italy

  Texas Humanities Research Center, University of Texas, Austin

  Waterloo Rare Book and Manuscript Room, University of Waterloo, Waterloo, Ontario

  Key to symbols and typefaces within the edition: The reproduced text taken from a particular book is in regular ten- point typeface from margin to margin. It is not within quotation marks, but material quoted within the selected text is so marked.

  Literal translations (in place of reproduced text) from another language into English are in italic typeface from margin to margin. When the text is reproduced in its original language, a translation is given in a footnote, in italic.

  Text which has been paraphrased by the editor is placed within double vertical bars || … || and aligned from margin to margin. Editorial comments are a smaller, nine-point size text within square brackets [ … ] and block indented. Comments or clarifying words within the text or marginalia also are placed in square brackets and in the smaller font size.

  Santayana’s marginalia, which normally follow a block of text, are in bold ten-point typeface and block indented.

  Editorial Practice xvii

  Footnotes immediately follow the text to which they refer within each numbered entry. Any underlined text reflects underlining done by Santayana. A single slash through a character, as well as strikethroughs and insertions (marked by inferior carets) within the reproduced text or within the marginalia itself, reflect Santayana’s markings.

  The term ‘marked’ indicates that Santayana drew a vertical line in the margin next to the lines of text reproduced (‘doubly marked’ indicates two vertical lines). ‘Marked X’ indicates that Santayana wrote an ‘X’ in the margin next to the text. ‘Marked Z’ indicates that he drew a wavy vertical line (probably for emphasis) next to the lines of text. ‘Underlined Z’ indi- cates a wavy horizontal line drawn under a word or words.

  The “List of Authors” on the following pages informs the reader of authors of books in Santayana’s personal library which the editor has included in this volume, whether or not they contained marginalia. Authors of books in Santayana’s library which are not included in this vol- ume are noted at the end of the list. Book Two of George Santayana’s

  

Marginalia contains an appendix with a complete listing of all of the works

  known to have been in “George Santayana’s Library.”

List of Authors

  Abell, Walter Acton, Harold Adam, Antoine Adam, James Aiken, Conrad Ainger, Arthur Campbell Alain [Emile Auguste Chartier] Albert, Thomas Alonso, Dámaso Amery, L[eopold] S[tennett] Ames, Van Meter Archer-Hind, R. D. [Editor] Aristotle Asín Palacios, Miguel Atkinson, Brooks Babbitt, Irving Bacon, Francis Bailey, Cyril Bailly, Auguste Bainville, Jacques Balfour, Arthur James Barbusse, Henri Baring, Maurice Barnes, William Bartlett, Alice Hunt Bates, Ernest Sutherland Bede, Cuthbert Belgion, Montgomery Benda, Julien Benn, Gottfried Berenson, Bernard Bergson, Henri Berkeley, George Beruete, Aureliano de Bevan, Edwyn Robert

  Blanshard, Brand [Editor] Bolaffio, Carlo Bolton, Isabel Bradley, F[rancis] H[erbert] Breasted, James Henry Buchheim, Karl A. [Editor] Buchler, Justus Bullett, Gerald William Bülow, Prince Bernhard von Bultmann, Rudolf Karl Burgard, Raymond

Burnett, Whit and Charles E. Slatkin [Editors]

Butcher, Samuel Henry Butler, Bishop Joseph Butler, Richard Caird, Edward Callimachus Calverton, V[ictor] F[rancis] Campbell, Lewis Campion, George C. Camus, Albert Carco, Francis Cardozo, Benjamin N. Carus, Paul Castelli, Enrico Castelnau, Jacques Thomas de Cavalcanti, Guido Céline, Louis-Ferdinand Chapman, John Jay Chaucer, Geoffrey Chénier, André Marie Churchill, Winston Clemens, Cyril Clifford, William Kingdon Coates, Adrian Cole, G[eorge] D[ouglas] H[oward] Coleridge, Samuel Taylor Collingwood, R[obin] G[eorge] Collis, John Stewart Colony, Horatio Confucius Corneille, Pierre Corwin, Norman Lewis

  List of Authors xxi Croce, Benedetto Crosfield, Thomas Cuneo, Niccolò Dante Alighieri Dasgupta, Surendranath Datta, Dhirendra Mohan Davenport, Russell W. Delphic Club Denifle, Henri Dewey, John Dickinson, Goldsworthy Lowes Dillaway, Newton Douglas, Norman Ducasse, C[urt] J[ohn] Dudley, Owen Francis du Maurier, Daphne Dunn, Robert Dunning, Ralph Cheever Durant, Will[iam] [James] Duron, Jacques Dyer, Louis Eastman, Max [Forrester] Eaton, Charles Edward Eddington, Arthur Stanley Edman, Irwin Edwards, Jonathan Einstein, Albert [Editor] Eliot, T[homas] S[tearns] English Institute Ewing, A[lfred] C[yril] Falconi, Carlo Fargue, Léon-Paul Fichte, Johann Gottlieb Ficke, Arthur Davison Fielding, Henry Fisch, Max H. [Editor] Fletcher, Phineas Foote, Henry Wilder Frank, Philipp Frazer, James George Freud, Sigmund Frost, Robert Fuller, Benjamin Apthorp Gould Garbe, Richard von García Marruz, Fina Gavin, Frank Gibson, James Gide, André Gioberti, Vincenzo Giraudoux, Jean

Gobineau, Joseph Arthur (Comte de)

Goethe, Johann Wolfgang von Gollancz, Victor Goodman, J[ack] R[awlin] Gordon, Hirsch Loeb Gorer, Geoffrey Gray, Thomas Green, Thomas Hill Gregory, Alyse Groethuysen, Bernhard Guénon, René Gumpert, Martin Guzzo, Augusto Hadfield, James Arthur Hamilton, William Harcourt, Robert d’ Harnack, Adolf von Heard, Gerald Hegel, Georg Wilhelm Friedrich Heidegger, Martin Hemingway, Ernest Henrich, Edith Herodotus Hersch, Jeanne Hertzberg, Gustav Friedrich Hilliard, A. L. Hirn, Yrjö Hispanic Society of America Hogg, James Holmes, Pauline Holt, Edwin Bissell Homer Hone, William [Editor] Hook, Sidney Housman, A. E. Hovelaque, Emile

  List of Authors xxiii Irazusta, Julio Jackson, Henry James, Alice James, William Jeans, James Hopwood Jeffers, Robinson Jerrold, Douglas Jiménez, Juan Ramón Johnson, Lionel Juan de la Cruz Kallen, Horace Meyer Kant, Immanuel Keith, Arthur Berriedale Kettner, Frederick Keynes, John Maynard Keyserling, Graf Hermann A. Kinney, Mary Cyril Edwin Knowles, David Knox, H. V. Korean American Cultural Association La Batut, Guy de [Editor] La Fontaine, Jean de Lamont, Corliss Langstaff, John Brett Lecky, William E. H. Le Dantec, Félix Leibniz, Gottfried Wilhelm Le Roy, Edouard Levy, Hermann Lietzmann, Hans Lindsay, A[lexander] D[unlop] Lippmann, Walter Locke, John Loisy, Alfred Firmin Longfellow, Henry Wadsworth Lotze, Hermann Lowell, Robert Lucian [Lucianus Samosatensis] Lucretius [Titus Lucretius Carus] McCord, David McCulloch, Hugh Machiavelli, Niccolo Macran, Frederick Walter Mann, Thomas Manning, Hugo Maraini, Fosco Marchant, James [Editor] Maritain, Jacques Marsh, Gerald Masson, John Maxwell, William Mayberry, George [Editor] Maycock, A. L. Medici, Lorenzo de’ Meissner, Erich Meyer, Kuno Michelangelo Buonarroti Mill, John Stuart Millevoye, Charles Hubert Mins, Henry F. Moncrieff, Malcolm M. Montague, William P. Montesquieu, Charles Louis de Secondat More, Paul Elmer Morison, Samuel Eliot Morley, Christopher Motwani, Kewal Müller, Gustav Emil Mumford, Lewis Munitz, Milton Karl Munro, Thomas Murchie, Guy Murry, John Middleton Neilson, W. A. and A. H. Thorndike Nevill, Ralph Nicolas, Marius Paul Nock, Albert Jay Ortega y Gasset, José Otto, Emil Peers, E. Allison Péguy, Charles Pierre Perry, Ralph Barton Pestalozzi Foundation of America Petrie, William Matthew Flinders Phelps, William Lyon

Pilar, Princess of Bavaria and Desmond Chapman-Hutton

  List of Authors xxv Pound, Ezra Loomis Powys, Llewelyn Prezzolini, Giuseppe Privitera, Joseph Frederic Prokosch, Frederic Proust, Marcel Quinn, David B. Read, Carveth Reid, Thomas Reves, Emery Richards, I[vor] A[rmstrong] Rickert, Heinrich Rideau, Emile Rimbaud, Arthur Roback, Abraham A. Rolland, Romain Rossetti, Dante Gabriel Rousseau, Jean-Jacques Royal Asiatic Society Royal Society of Literature of the United Kingdom Royce, Josiah Runes, Dagobert D. Rush, Benjamin Russell, Bertrand Russell, David Russell, John Francis Stanley Salter, William MacKintire Sankaracarya Santayana, George Sarolea, Charles Scheler, Max Schilpp, Paul Arthur [Editor] Schlesinger, Arthur M., Jr. Schneider, Herbert W. Schneider, Robert E. Schofield, William H. Schopenhauer, Arthur Sebastian, Fannie B. Seidenberg, Roderick Sellars, Wilfrid and John Hospers [Editors] Semon, Richard Shaw, George Bernard Sitwell, Osbert Smith, Logan Pearsall Smith, Robinson Smith, Thomas V. Sophocles Soutar, William Spaulding, Edward G. Spencer, Herbert Spender, Stephen Spengler, Oswald Spinoza, Benedict Spinoza Society Spring, Henry Powell Stalin, Joseph Stanley, Carleton W. Stearns, Harold Sterne, Laurence Stevenson, Robert Louis Stickney, Trumbull Stone, Christopher Strachey, Giles Lytton Strong, Charles Augustus Sturt, Henry Cecil Sturzo, Luigi Surmelian, Leon Z. Swift, Jonathan Thalheimer, August Thomas, Lowell Jackson Thomas Aquinas Thompson, Anna Boynton Thompson, Francis Thompson, Samuel Martin Thoreau, Henry David Toy, Crawford Howell Toynbee, Arnold Joseph Twain, Mark Umfazi [Clara Urquhart] Urquhart, Clara [Editor] Vaihinger, Hans Valéry, Paul Valois, Georges Vercel, Roger

Vergil [Publius Vergilius Maro]

Vidal, Gore

  List of Authors xxvii von Hagen, Victor Wolfgang Walden, Selma Warren, Edward Perry [pseud. ALR] Waterman, Charles Watson, John Broadus Weber, Alfred Weyl, Hermann Wheelock, John Hall Whitehead, Alfred North Whitman, Walt Williams, Oscar [Editor] Williams, William Carlos Winchester College Archaeological Society Woodbridge, Frederick J. E. Woods, James Haughton Worth, Claud Alley Wycherley, William Young, George Malcolm Zeller, Eduard Authors not included in the volume: Alexander, Samuel Bonitz, Hermann Brooks, Van Wyck Drake, Durant Fadiman, Clifton Fairbanks, Arthur Fontenelle, Bernard Le Bovier de Huysman, J.-K. Lutoslawski, Wincenty Manrique, Jorge Noli, Fan Stylian Owen, John

  Marginalia: McCord — Zeller

  

Santayana’s idea of the Baron de Charlus,

a major character from Marcel Proust’s

A L’Ombre des Jeunes Filles en Fleurs

  

Courtesy of Rare Books Collections,

Georgetown University Library,

Special Collections Research Center,

Washington, D.C. David McCord Poet always Next But One Williamsburg, Virginia: 1951. Waterloo. No marginalia.

  Hugh McCulloch Written in Florence: The Last Verses of Hugh McCulloch London: 1902. Waterloo. No marginalia.

  Niccolo Machiavelli Erotica Milano: 1924. Waterloo. No marginalia.

  Frederick Walter Macran English Apologetic Theology London: 1905. Georgetown. Sixty-two marginalia.

  [Signed and dated 1905. Several passages are illegible.] 1 pp 98–99, marked

  Just as a watch from the skill of its contrivance, and the elaborate con- struction of its mechanism, inferred an intelligent maker, so, only in a higher manner, did that vast machine the universe […] imply that it was the product of a vast and wise intelligence.

  I wonder if the ingenious mechanism of the artist’s mind, too, must prove another artist, and so ad infinitum.

  2 p 150, marked

  More dangerous [to faith than materialism], because more subtle, is that pantheistic idealism which, starting from apparently the opposite pole of thought to materialism, issues in results scarcely less hostile to religion and morals.

  3 p 150, marked

  ||The problem of reconciling the truth of the divine immanence with that of the personality of both God and man|| can be answered […] by the assertion of the Christian doctrine of the Trinity which, while maintaining firmly the im personality of God, asserts that the nature of the Divine

  ^ ^ existence is not fully expressed by that term, […] He is supra-personal. If there are three persons in God God is not one person: course, in individuals. Individuals alone are facts. The question then becomes: Find the divine persons.

  4 p 153

  ||The moral difficulties posed by the Old Testament anthropomorphic notions of the deity.|| But in the case of a progressive revelation, as in all other developments, we can only judge of it as a whole and with refer- ence especially to its final goal in Tennyson and Browning .

  ^ ^

  5 p 165, marked

  ||Tennyson’s “Nature, red in tooth and claw” quoted as evidence of the evolutionists’ disparagement of the theory of Divine origin.|| Their ethics were decidedly utilitarian, and the theory of Herbert Spencer, that truths which seem to us intuitive are really an inheritance transmitted from the slowly formed habits of our forefathers, was eagerly taken up by the school of sense philosophers.

  A man who grasps at every sophism supporting his preju- dices naturally thinks his opponents will do likewise.

  6 p 169, underlined

  ||Paradoxically, evolution has affirmed man’s dignity and made his posi- tion as the crown of creation more certain than previously.|| It further proves […] that on this earth, as it now exists, there can never be a higher creature than man, and thus goes a long way towards restoring to him that place as the head and crown of creation, of which science since the days of the Copernican theory, to say nothing of the various forms of materialism, had tended to deprive him.

  !

  7 p 169, marked

  Finally, the development of personality and character is seen to go hand in hand with that of the religious consciousness, and man can read in his own constitution and possibilities the assurance of his own immortality.

  Can twiddle twaddle do and escape whipping?

  8 p 173

  ||Macran finds a relationship between Christianity and the cosmic.|| What has Christianity ever had to do with “the cosmic”?

  9 p 187, underlined ||Tennyson described as|| the great poet and thinker […].

  10 p 193, underlined

  Champions, however, were not wanting for the defence of the doctrine of the incarnation, and the creed of Nice, at this critical juncture. ₁ Does he think it was at the Riviera? How English! ₁ A.D

  

The creed of Nicaea was proclaimed in . 325 at that city in Asia

Minor, not at Nice on the Riviera. 11 p 204, marked

  It may thus be quite true that, while Cerinthus and the Ebionites held humanitarian notions concerning the Person of Jesus, Theodotus and Artemon were the first heretics who denied the Divinity of Christ. If this view of the belief of the primitive Church be accepted, Priestley’s theory, that Christian dogma originated in the influence of the Platonic philosophy upon the faith of the early Church, falls at once to the ground.

  [From “If this view”:]

  Suavity and the desire to deceive are real gifts in the clergy. Of course, Greek philosophy admitted the divinity of the intellect and of the god, but why say these were in Jesus in particular? That was the christian and new ele- ment in Gnosticism. They were christians by accident.

  12 p 211, underlined [Fairbairn, Christ in Modern Theology, p. 17, quoted:]

  “[…] a strange and significant thing: so much speculation about Christ, so little earnest inquiry into His actual mind; […].” As if Christ had an “actual mind”! Conceive a psychology of the Holy Ghost and his hot feelings when his lineage from both Father and Son is called into question!

  13 pp 218–19

  ||Macran lists at length the achievements of modern theology, saying that one can look to it|| […] for the presence with us of a Divine Spirit and Person; for that sacrifice was not merely the assurance of Divine forgiveness, but contained in its bosom the seed which was to blossom forth in a regenerated and purified humanity :of the time of King

  ^ Edward VII . ^

  14 p 237 [On the moral excellence of Christ:]

  Didn’t Jesus see through “sin” altogether? In a clear mind repentance is only sadness, and one is nothing but the “son of man”.

  15 p 241, marked Z [Charles Gore, Bampton Lectures, p. 169, quoted approvingly:]

  In past ages, “the versatility and intellect of the Greeks, the majestic discipline of the Romans, the strong individuality of the Teutons — each in turn has been able to find its true ideal in Jesus of Nazareth, […].”

  Bosh!

  16 pp 251–52, marked

  For in our age men are more logical in their deductions, and more determined to draw inferences and extend the circle of results con- tained in any primary truth or idea.

  Listen to this.

  17 p 262, marked

[A quotation from Edward Caird, Evolution of Religion, Vol. II, p. 222:]

  “While the individual influence is very limited in its operation, and the bare universal is like a disembodied soul that has lost the power of action in the finite world, the individual who is regarded as the organ of a universal principle […] which has incarnated itself for perception or imagination in an individual life, takes hold upon man by both sides of his nature, and works with irresistible force upon all his thought and life.”

  This is good. When a man has a certain talent, as the Master of Balliol has, it comes out even through the mists of a perverse phraseology.

  18 p 267, underlined and marked

  The great texts which assert the Deity of our Lord or His oneness with the Father may be forced into statements of the Divine immanence which found in Him its highest manifestation, and thus be deprived of all their significance. It would seem then advisable […] to direct attention rather to statements concerning the office, than those with regard to the Person, of Christ. Thus, He claims to stand in a peculiar ! relation to

  ^ ^ the human race as the Son of Man. It seems to me plain, when I read the gospel, that Jesus was a person who saw through myths, even when he had to use them, and that his intuitions we [re] more, not less, what he was talking about when he said “The Father” etc. The prophets had meant something, too.

  19 p 271

  ||Macran ventures that half a century after his death was necessary for the transformation of Jesus into Christ, the Messiah.|| Three weeks would suffice. These good people have evi- dently no experience of a “religious” atmosphere. They should read the Lives of the Saints, or hear the pious gos- sip about a convent.

  20 pp 272–73

  ||The Jews had no reason to think that Jesus would be born of a virgin.|| At least this would seem to be the case, judging from the dialogue of Justin Martyr with the Jew Trypo, when he endeavours to prove to the latter that the “prophecy had been spoken not with reference to Hezekiah as ye were taught, but to this my Christ”.

  What a world these Jews and Christians lived in! What assumptions! What standards!

  21 p 274, marked

  ||Pagan links to the accounts of Christ|| have been adduced, such as the Buddhist legend, are not by any means so close as is sometimes sup- posed, and really bear a stronger resemblance to the stories contained in the apocryphal gospels than to the narrative of our Lord’s birth as contained in St. Matthew and St. Luke.

  There are connecting links.

  22 p 299, underlined and marked

  Paley, the one great theologian of that epoch [the 18th century] , was a dis- ciple of the school of sense philosophy, a Utilitarian, if not a Hedonist, in his ethics, […].

  “Cindy, don’t be vulgar.”

  [End-papers:] Things learned from this book.

  1. The incorruptible nature of parsons.

  2. That Newman was, and remained, a disciple of Butler, and that both made the “conscience”, which they didn’t venture to disentangle, an avenue to the super- natural. A comparison with Kant’s “Practical Reason”

  3. That the High Church party, in building up its defences again, has not thought of their foundation, but that its apparent return to catholic doctrine is a merely literary and pietistic pose. The whole pantheistic and evolutionist doctrine has been let in underneath, only an ₁ exception, honoris causa, being made for the person of

  Christ.

  4. That the contradiction between creation and redemption is not yet perceived, but is horribly trouble- some none the less, the incarnation (both philosophical and traditional) being made, as far as possible, a substitute for both doctrines. But in orthodox doctrine it is not a sub- stitute but a link.

  (over)

  5. That religion is always several thousand years behind conscience. Personal immortality, that flatulent exaggeration of selfishness, is called the “chief hope of mankind”, in an age when unselfishness is the virtue best felt and best practised. ₁ For reason of honor.

  James J. Mallon and E. C. T. Lascelles Poverty Yesterday & Today London: 1930. Waterloo. Three marginalia.

  1 p 85, marked

  ||The measure used to define poverty is a very low standard.||

  2 p 94, marked

  Family Endowment cannot fail to interest anyone whose object is the reduction of poverty. Guido Manacorda Benedetto Croce, ovvero: Dell’improntitudine Firenze: 1933. Waterloo. No marginalia.

  Thomas Mann Der Zauberberg Erster Band. Berlin: 1930. Georgetown. Six marginalia.

  1 p 58, marked

  Dem einzelnen Menschen mögen mancherlei persönliche Ziele, Zwecke, Hoffnungen, Aussichten vor Augen schweben, aus denen er den Impuls zu hoher Anstrengung und Tätigkeit schöpft; wenn das Unpersönliche um ihn her, die Zeit selbst der Hoffnungen und Aussichten bei aller äusseren Regsamkeit im Grunde entbehrt, wenn sie sich ihm als hoff- nungslos, aussichtlos und ratlos heimlich zu erkennen gibt und der bewusst oder unbewusst gestellten, aber doch irgendwie gestellten Frage nach einem letzten, mehr als persönlichen, unbedingten Sinn aller Anstrengung und Tätigkeit ein hohles Schweigen entgegensetzt, so wird gerade in Fällen redlicheren Menschentums eine gewisse lähmende ₁ Wirkung solches Sachverhalts fast unausbleiblich sein, […].

  Style & philosophy slump together.

  

[Santayana’s comment may be unfair. Mann gives us Hans Castorp’s

meandering reflections, meandering in part because he suffers the con-

stant fever of a man slowly dying of tuberculosis; hence “slump.” But if

the comment describes Mann’s own style, it is mistaken, surely.] ₁ To the solitary man, various personal aims, purposes, hopes and prospects might

dangle before the eye, prospects in which to find the impulse to greater striving and

achievement. But with impersonality all about him, and according to all signs the

time itself of hopes and prospects were lacking, when those signs made it clear to him

that they were hopeless, unpromising and hidden, and some manner of known or

unknown question posed, after a final, more than personal, unconditional sense of

all striving and activity were opposed by a hollow silence, so directly in the instance

of honest humanity a certain paralyzing consequence of such circumstances virtually

constant ….

  Hugo Manning The Crown and the Fable: A Poetic Sequence London: 1950. Waterloo. No marginalia.

  Fosco Maraini Segreto Tibet Bari: 1951. Waterloo. Eight marginalia.

  1 p 116, marked

  ||The relationship between westerners and the Tibetans is compared to high officials at the circus; they the circus, we the onlookers.|| Dante, Bach,

  

the Roman Empire, the renaissance, Shakespeare, Leonardo, the Gothic cathe-

drals, St. Francis? Only the slightest impression; but a Kodak, how portentous!

  Ho pietà di colui che non sa liberarsi dal proprio egoismo, nella città incendiata dei desideri […]. ¹ ₁ I pity him who is not free from / His own ego, / In the burning city of desires ….

  3 Table 50

  So once the starlight drank the fire of love And spirit knew the flesh that it was of. Jacques Maritain Art et scolastique Paris: 1927. Waterloo. Thirty-four marginalia.

  1 p 14 [Summary and critique:]

  Is the separation of entelechies from their organs counte- nanced by Aristotle? All this is a view of the forest from the air, and [ illegible] the roots. All habits are habits in mat- ter, though they may be sciences & arts of the spirit.

  2 p 19

  ||Manual dexterity has no part in art; it is only a material, extrinsic quality.|| Art being a good, the agility is not more than a means to the pre-ordained degree of excellence. You may trill too much.

  3 p 31, underlined

  ||The scholastics saw the virtue of the artificer not as muscle work or suppleness of fingers. It was no more than pure empirical agility|| which

  

is formed in the memory and in the animal reason, which imitates art and dont

l’art a absolument besoin. ¹ This ought to be looked up, to see how near the

  Aristotelians come to recognising the genetic order of things. ₁ Which art absolutely needs.

  4 p 36, underlined

  La beauté est essentiellement objet d’ intelligence, car ce qui connaît — au sense plein du mot, c’est l’intelligence, qui seule est ouverte a l’infinité de l’être. ¹ Intuition not understanding, because there is no refer-

  “intellection”. The point is the beauty is an essence & can lodge only in essences. ₁ Beauty is essentially an object of intelligence, for whoever understands in the full

  —

sense of the word, it is the intelligence which alone is open to the infinity of being.

  5 pp 36–37, marked

  […] our intelligence is not so intuitive as that of the angels; […] only the sensi-

  

tive understanding perfectly possessed in man is required for the perception of

beauty. Thus man may doubtless enjoy purely intelligible beauty, but the beauti-

ful co-natural to man is that which comes from the delectation of the intelligence

by sense and intuition. Such, also, is the distinctive beauty of our art, which oper-

ates through tangible matter to cause joy to the mind. He would also thus believe

that paradise is not lost. He has the taste for an earthly paradise, the peace and

delight simultaneously of the intelligence and the senses.

  Excellent.

  6 p 39 [Santayana’s gloss:]

  What a pity that an actual correspondence with spirit should be attributed to an origin in spirit! As if spirit were matter, power, or potentiality, and not the actuality & fruition of everything else.

  7 p 45fn1, underlined

  Ajoutons, s’il s’agit de la “lisibilité” de l’oeuvre, que si l’éclat de la forme peut paraître dans une oeuvre “obscure” comme dans une oevure “claire”, l’éclat du mystére peut paraître dans une oeuvre “claire” aussi ₁ bien que dans une oeuvre “obscure”. ₂

  “Phèdre!” ₁ Let us add that if it is a question of the “readability” of a work, if the brilliance

  

of the form may appear in an “obscure” work just as in a “clear” work, the bril-

lance of the mystery may appear in a “clear” work just as well as in an “obscure”

one. ₂ Santayana’s favorite play, which he tells us he recited to himself when, in old age, he slept little.

  8 p 46, marked

  ||On the attributes of beauty in a work of art|| […] it is the reflection on those

  

attributes of a man’s thought or of a divine thought; it is above all the splendor of

the soul which shows through, of the soul, principle of life and of animal energy,

or the principle of spiritual life, of pain and of passion.

  9 p 49, underlined ₁ Dieu est beau. Il est beau par lui-même et en lui-même, beau absolument.

  Pure Being is absolutely fitted for intuition, each essence being so, & all their external relatives. ₁ God is beautiful. He is beautiful by himself and in himself, beautiful absolutely.

  10 p 52, underlined ₁ As soon as one touches upon the transcendental, one touches upon l’être itself, upon a likeness of God, upon an absolute […].

  Pure being, i.e. essence. ₁ Being.

  11 p 99 [Santayana’s gloss:]

  In the senses usually employed in action essence is unsat- isfying; the psyche requires truth. This is a practical man’s prejudice. Beauty, in nature and in pure art, is non-significance.

  12 p 119, marked

  ||Christianity does not make art easy, but while it raises difficulties, it solves others, and makes known hidden beauties.||