Lecture Three
The
conception of karma and its background given in the lecture
yesterday can be deepened in many essential respects. We heard
that behind human destiny there are worlds in relation to which
the aspect of destiny usually observed amounts to no more than
the letters of a script as compared with what is produced by
the combinations of those letters in a work such as Goethe's
Faust. Behind the destiny of a human being we can in
very truth gaze at the life and weaving deeds of higher worlds
and of the Beings belonging to those worlds. But this picture
can be deepened and elaborated. — When man is passing
through the Moon sphere after death, he lives in communion with
the great primeval Teachers of humanity who have their abode in
that sphere. Through the whole of the period between death and
a new birth he is associated with human souls —
particularly those with whom he is karmically connected —
who have also passed through the gate of death and are living
through the same period of spiritual existence. In the Moon
sphere man lives in communion with the Beings we know as
the Angeloi, Arch-angeloi and Archai, and as he passes through
the following planetary spheres, with higher and ever higher
Beings. It is not really correct to make demarcations and
assign one particular Hierarchy to each heavenly sphere, for
this is not in accord with reality. But in a general sense it
can be said that the Archai, Archangeloi and Angeloi enter into
communion with us before we pass into the Sun sphere; in
that sphere we find our way into what has to be accomplished
between death and a new birth in cooperation with the Hierarchy
of the Exousiai, Dynamis, Kyriotetes. And then we gradually
live on into the realms of the Thrones, Cherubim and
Seraphim as we approach the Mars sphere and the Jupiter sphere.
It is not correct to say that one Hierarchy corresponds only to
one particular planetary sphere; but there is something else
that will have important bearings when we come to study karmic
relationships in greater detail.
It
will, however, be necessary to familiarise ourselves with a
conception which, to begin with, will seem strange and
perplexing to ordinary thinking. As we stand on the Earth
and feel our way into existence, we conceive of the Earthly as
being immediately around us, on, under, and a little above the
surface of the Earth in the environment, and when our minds
turn to the so-called super-Earthly, our gaze is instinctively
directed upwards. We feel the super-Earthly to be above us.
Strange as it seems, it is true nevertheless, that when we
ourselves are within those super-Earthly realms to which we
look upwards from the Earth, when we are actually within them,
the opposite holds good; for then we look downwards to
the Earthly — which now lies below. In a certain sense we
do so through the whole of our existence between death and a
new birth. The question will occur to you: Is our experience of
earthly things during physical existence so inadequate that
between death and rebirth we have to look down from those
super-earthly spheres to the Earth as a kind of nether heaven
below us? ... But something else must be remembered here. The
vista of all that we behold around us and in the cosmic expanse
while we live on Earth between birth and death in a physical
body enclosed by the skin, this vista is majestic and splendid;
it refreshes and delights us, or it may bring tragedy and pain.
At any rate it is a vista of rich and abundant life and a man
might well believe that in comparison with the majesty of the
world of stars, with everything that is revealed to him as his
outer world, what is enclosed within his skin during physical
existence is puny and insignificant. But the vista before us in
our life between death and a new birth is entirely different.
All that was our outer world during life on Earth now becomes
our inner world. We feel ourselves expanding ever more and more
into the cosmic spheres. What is there experienced may be
described in earthly language in somewhat the following
way.
Here on Earth we say, ‘my heart’ — meaning something that
is inside our skin. Between death and a new birth we do not
say, ‘my heart,’ but ‘my Sun.’ For at a certain stage between
death and rebirth, when our being has expanded into the
Universe, the Sun is within us just as here on Earth the heart
is within us — and the same applies in a spiritual sense
to the rest of the starry worlds as I have described.
Conversely, what was enclosed within our skin on Earth now
becomes our outer world. But do not imagine that it bears any
resemblance to what an anatomist sees when he dissects a
corpse. The spectacle is even grander and more majestic than
the panorama of the Universe presented to us on Earth. From the
vantage-point of our life between death and a new birth, a
whole world is revealed in what the physical senses
perceive merely as heart, lung, liver, and so forth; it is a
world greater and more impressive than the outer Universe at
which we gaze during life on Earth.
Another singular fact is the following. — You may say:
‘Yes, but as this world is present in every human being,
everyone who dies must carry a separate world within him
through death, and this suggests that the worlds to be
perceived in the after-death existence greatly outnumber the
individuals with whom one actually comes in contact there ...’
The secret lies in the fact that, firstly, all those human
beings with whom we have some karmic tie are seen as a unity,
as one world. Then there are the other souls who also form a
unified, though less defined whole: this host of souls is
linked with those with whom we have actual karmic ties, and
again there is a unified whole. The moment we pass from the
physical world into the spiritual world, everything is
different. A great deal that has to be said will seem
paradoxical to those unaccustomed to such conceptions but
it is necessary now and again to draw attention to the
conditions prevailing in the spiritual world as revealed to
Initiation-wisdom. In the physical world we can count: one,
two, three ... we can also count money — although perhaps
not just at the present time! — but counting does not
really mean anything in the spiritual world. Number has no
particular significance there; everything is more or less a
unity. If things are to be counted they must be distinct and
separate from each other and this does not apply in the
spiritual world. In describing the spiritual world and the
physical world, quite different terms have to be used in each
case. From the vantage-point of the spiritual world, that which
in the physical world is within man, presents a very
different appearance. Man's structure is even more splendid,
more awe-inspiring than the structure of the Heavens as
perceived from the Earth. And what we prepare in
communion with the higher Hierarchies for the incarnation that
will follow the life between death and a new birth must be an
entelechy of soul-and-spirit that befits this human structure,
permeates it, gives it life.
How
does the life of a human being develop on Earth? When we are
born from pre-earthly existence into earthly life, the whole
physical body has, apparently, been provided by our parents. It
may seem as though having come down from the super-sensible
world we unite in a purely external way with what has been
prepared for us in the physical world by our parents and has
developed in the mother's body. What happens in reality,
however, is the following. —
The
substance of the physical body is constantly changing; it is
all the time being thrown off and replaced. Think only of your
finger-nails and your hair. You cut your finger-nails and they
grow again. But this is only a process that is externally
perceptible; in reality, man is all the time throwing off
matter and replacing it from within, from the inner centre of
his being. Substance is perpetually scaling off and in seven or
eight years time all the physical substance that was within us
seven years previously has been thrown off and replaced by new.
Just think of this. — Seven years ago I was able, to my
great joy, to lecture to friends here in Breslau. There they
were, sitting on chairs in front of me; but nothing remains
to-day of the physical substance contained in those
bodies; it has all vanished and been replaced by other physical
substance. What has remained in each case is the individuality
of spirit-and-soul. The individuality was present before birth,
in pre-earthly existence, in earlier earthly lives too, and has
remained. But the substance of the bodies sitting in the chairs
seven years ago has long since passed away into other regions
of the Universe. Now this exchange of substance begins at birth
and is complete after the lapse of seven years or so. What our
parents provide is the substance and its particular
organisation up to the time of the change of teeth. Thereafter
the task of moulding the substance is taken over by the
individuality. The change of teeth is a process of great
significance. Until that time we have received from our parents
a model, this model resembles our parents, embodies the
hereditary traits. Then, in accordance with this model,
the individuality of spirit-and-soul slowly builds up the
second body which exists from the time of the change of teeth
to the onset of puberty, is then cast off, and the third body
begins to develop. Hereditary traits which remain in us are due
to the fact that in the second body we have copied them from
the model. What is copied from the model at a later stage is
adapted and elaborated by the unconscious faculty, acquired in
pre-earthly existence, to mould the human organism in
accordance with the secrets it contains. The purpose of the
first body which we bear until the time of the change of teeth
is to enable us, in conformity with our karma, to resemble our
parents. The real secrets, the deep, all-embracing secrets
whereby the human organism is built up as the wonderful image
of the outer structure of the Heavens — these secrets in
their innermost essence have to be acquired during the
life between death and a new birth.
Having lived through the first half of the Sun-existence we
have to find our way into the second half, where the impulse to
live out our karma is kindled. Here again a vista lies before
us of wonderful happenings which take place between
ourselves and the Beings of the higher Hierarchies.
Here on Earth we live and move among minerals, plants, animals,
other human beings; between death and a new birth we live
together with other human souls in the way described —
but now, instead of minerals, plants, animals, there are the
Archai, Archangeloi, Angeloi, and together with them we shape
our karma. Through the whole of the time we gaze at the earthly
realm below where our karma must take effect, gaze at it
longingly, as something to which all our forces of feeling are
directed, — just as here on Earth between birth and death
we gaze upwards with longing to the Heavens. In ascending to
the Moon sphere, Mercury sphere, Venus sphere, we find our way
to the Beings of the Hierarchy of Archai, Archangeloi and
Angeloi. These Beings are the judges of what is good and evil
in us, also of the mutilation we undergo, as I described in the
previous lecture. For the consequence of unrighteousness is
that we suffer a kind of mutilation as beings of soul and
spirit. There, in these higher spheres, we have our judges, we
are involved in the operations of Cosmic Justice. — In
the Sun-existence we reach the sphere of the Exousiai, Dynamis,
Kyriotetes. We are now within the ranks of Beings who do not
only judge but actually work with us at the shaping of our
karma. These Beings — Exousiai, Dynamis, Kyriotetes
— are primarily denizens of the Sun, and therewith of the
whole Universe. They belong essentially to spiritual worlds.
But mediators are necessary between the spiritual world and the
material, physical world, and these mediators are the Thrones,
Cherubim and Seraphim. Their rank in the spiritual Cosmos is
higher because they are mightier Beings — mightier not
merely in the realm of spiritual life but because they bring to
effect in the physical world what is thus lived through in the
spiritual worlds. In the life between death and a new birth we
gaze consciously and with longing at the earthly realm below,
but in reality we are gazing at what is proceeding among the
Seraphim, Cherubim and Thrones, in their mutual connections
with one another. It is a shattering, awe-inspiring experience.
We learn, gradually, to understand the deeds performed
between Seraphim and Seraphim, Cherubim and Cherubim, Thrones
and Thrones, and again between Thrones and Seraphim, Thrones
and Cherubim, and so forth. These Beings are engaged in
bringing about a process of adjustment which, as we learn to
understand it, we feel has something to do with ourselves. What
is it, in reality? It is the image that arises in cosmic
existence from the good and the evil for which we were
responsible in our earthly life. The good must result in good;
the evil must result in evil. Seraphim, Cherubim and Thrones
elaborate the consequences of what we have sown on Earth; our
evil deeds have injurious consequences, in cosmic existence. We
witness how Seraphim, Cherubim and Thrones are occupied with
the consequences of our evil deeds. And the knowledge gradually
dawns upon us that in what comes to pass in cosmic evolution
among the Seraphim, Cherubim and Thrones, our karma is being
lived out in the Heavens before we can live it out on Earth.
This awe-inspiring experience is enhanced inasmuch as we now
realise with all the force we possess in this spiritual life
between death and a new birth, that what the Seraphim, Cherubim
and Thrones experience in their divine existence finds its just
fulfilment when we ourselves experience it in the next
earthly life. Thus in super-earthly realms our karma is lived
through in advance by the Seraphim, Cherubim and Thrones. In
very truth the Gods are the Creators of the Earthly. They live
through everything in advance, in the realm of spirit; then in
the physical realm it comes to fulfilment. Our karma is
prefigured by the Seraphim, Cherubim and Thrones in their
divine existence. Thus are the forces which shape our karma set
in operation.
During existence in the planetary spheres we experience the
deeds, the judgements, of the Archai, Archangeloi, Angeloi. But
Seraphim, Cherubim and Thrones are also at work, in order that
they may live through our karma in advance. Thus are we made
aware of the debt we owe to the world on account of our
previous deeds, thus do we experience the divine
foreshadowing of what our life is to be. These experiences are
complex and intricate, but they are part and parcel of that
super-earthly existence upon which earthly life is based.
Not
until we realise how rich in content is the life between death
and a new birth and think of this in conjunction with the
happenings of earthly life do we obtain a really adequate
conception of what comes to pass in the world through man and
in man. Thus is self-knowledge deepened, enriched and
spiritualised. The only way whereby we can obtain a true
picture of the earthly life of humanity is to view it against
the background of happenings in the spiritual world.
We
see human beings appearing on the Earth; they are born, grow
up, are creative or active according to their destiny and the
particular faculties they possess. The historical life of
humanity through the ages is, after all, the outcome of human
faculties, human deeds, human thoughts and feelings. But all
these human beings who appear in an earthly life between birth
and death — all of them have passed through previous
lives in which they experienced the Earthly in a different way,
worked upon it in a different way. The influences of earlier
lives make themselves felt in all later lives, but it is only
possible to understand the sequence of connections by taking
account, too, of the periods lying between death and rebirth.
Then, for the first time, we have a true conception of history,
for we realise that what appears on the Earth through human
beings in one epoch is linked with the happenings of an earlier
epoch. But the essential question is: How are the fruits and
happenings of an earlier epoch carried over into later times?
— Historians have long been content to record consecutive
facts but from data of this kind it is impossible to understand
why later events follow those that preceded them. Some
have said that ideas are at work in history and then become
actuality. But no genuine thinker can conceive why this should
be so. Others — those who hold the materialistic view of
history — say: Ideas — so much twaddle! Economic
factors are the only reality, they lie at the root of
everything! — Such is the materialistic, mechanistic
conception of history.
But
this is no more than a dabbling on the surface of things. The
reality is that what came to pass in earlier epochs of history
is carried over into later epochs by human beings
themselves. All those who are sitting here now lived in
earlier epochs. Their deeds and manner of acting are the
consequences of what they experienced in earlier lives. And so
it is with everything that comes to pass in the course of
history, be it of importance or of little account. The earlier
is carried over into the later by human souls themselves. The
conception of life prevailing nowadays can be deepened in the
true sense only by the realisation that historical evolution
too is borne onwards by man himself. But everything is
determined by what is achieved in the starry worlds between
death and rebirth where man works in cooperation with the
Beings of the higher Hierarchies.
And
now let us take an example to illustrate what has been said. In
comparatively early times, not long before the founding of
Christianity, a certain Initiate was incarnated in the East, in
the Indian civilisation. In his earthly life this individuality
had poor eyesight — in describing karmic relationships
one must go into details of this kind — and his
perceptions remained more or less superficial. This life which
was characterised by the mystical outlook typical of Indian
culture, was followed by other, less important incarnations.
But there was a life between death and a new birth during which
the superficial experiences of the Indian incarnation were
worked upon in the Mercury sphere, partly too in the Venus
sphere and in the Mars sphere, in conjunction with Beings of
the higher Hierarchies. In the majority of human beings the
influences of one of the cosmic spheres are
dominant in the shaping of the karma, but in the case of
this particular individuality the influences of the Mercury
sphere, the Venus sphere and the Mars sphere worked with almost
equal strength at the karmic transformation of incipient
faculties arising from the experiences of an Indian
incarnation. In the nineteenth century this individuality
appeared again as a somewhat complex personality, namely,
Heinrich Heine.
Let
us think about an example such as this which has been brought
to light from the depths of spiritual life by very penetrating
and exact investigation. A rigid, superficial thinker
will argue that this tends to take away the whole atmosphere
and quality of the personality, that what he wants is a picture
of the elementary characteristics of the man in question ...
well, he has every right to take this attitude if he chooses;
it is his karma to be a philistine and he has the right to
speak in this way ... but he will not succeed in reaching more
than a fragment of the truth. When we look more deeply into the
facts, the foundations and the background of the reality come
to light. The life of an individual is certainly not
impoverished but infinitely enriched in meaning when it is
studied in the light of such foundations, when we can perceive
the experiences of an earlier, Indian incarnation glimmering
through that problematic, fitful Heine-life. Having
absorbed the influences operating in the Mercury sphere and the
Venus sphere, this individuality passed into the Mars sphere,
where a certain strain of aggressiveness developed for the next
earthly life; the experiences of an earlier life were
transformed into a faculty in which there was a certain vein of
aggressiveness. In the Mercury sphere the soul acquired the
tendency to flit from one experience to another, one concept to
another, and in the Venus sphere an element of eroticism
— eroticism in the spiritual sense — crept into the
imaginative, conceptual faculties.
In
surveying a human life in this way we gaze into cosmic
existence, and what we thus perceive is certainly not poorer in
content than the commonplace picture of a man's
elementary characteristics desired by superficial
observers. We perceive how earlier history is carried over into
later history through the instrumentality of the starry worlds
and the Beings of those worlds. History becomes reality only
when it is viewed in this setting; otherwise it remains so many
disjointed ciphers. But now we begin to read from history
how behind the individual destinies of men there are the deeds
of Gods and of worlds which become manifest in ever greater
grandeur and power in the process of the historical
evolution of humanity — where we shall always
discern the weaving of the destinies and the thoughts of
individuals.
And
now, another example. — There is an individuality who at
the time when Islam was spreading across North Africa to Spain,
had acquired much scholarship according to the standards then
prevailing. Schools similar to that in which St. Augustine had
received instruction still existed in North Africa, but now, in
a later period, the School had fallen into decline. This
individuality imbibed a great deal of the knowledge that had
been preserved in these Schools in which much wisdom deriving
from the ancient Mysteries still survived, although in a
decadent form. Then his path took him to Spain where he came in
contact with the earlier — not the later —
Cabbalistic School, acquired much of this earlier Cabbalistic
learning and thus became thoroughly versed in
Manichean-Cabbalistic doctrine. In the course of further
development during a life between death and a new birth, a
certain strain of aggressiveness was acquired and, in addition,
a talent which had something rather dangerously fascinating
about it, namely, fluency of speech and language in dealing
with all kinds of problems which arose in the soul from the
earlier incarnation. With these characteristics the
individuality in question was born again in the eighteenth
century as Voltaire.
To
know that the Voltaire-life leads back to experiences akin to
those of St. Augustine in his early days, experiences which
were associated with the Cabbalistic School and hence with all
the irony peculiar to Cabbalistic learning, to know that all
these elements play a part and, by penetrating into what
happened during life between death and rebirth, to perceive the
connection between the two lives — this alone can lead to
a picture of the whole reality. At first sight there seems to
be no connection between successive earthly lives; we do not
perceive how the one reaches over into the other. The
intervening periods are not perceived but for all that they are
fragments of the whole picture in which everything is embraced.
It is only by studying the spiritual background as well as the
earthly nature of a man that we can hope to approach
reality.
In
this connection a new trend must take effect on our Movement,
from now onwards. When the German Section of the Theosophical
Society was founded in Berlin in 1902, I gave as the title of
my first lecture:
Studies of the concrete working of Karma.
The lecture was announced but could not be delivered
for the simple reason that the older members of the
Theosophical Society had their own ideas of what may or may not
be spoken about, and this attitude had determined the
whole atmosphere. The leading Members would have been horrified
if at that time one had spoken of the concrete workings of
karma. The Theosophical Movement was not ready for it. A great
deal of preparation was necessary and has, in fact, been
going on now for more than two decades. But at the Christmas
Foundation Meeting the impulse was given to speak without
reserve, not only about the Spiritual in general but also about
what can be discovered concerning man's life in the realm of
spirit. And so in future we shall speak quite openly in the
Anthroposophical Society of matters of which from the very
beginning it was the intention to speak, but for which
preparation had to be made. This is part of the esoteric trend
and impulse with which the Anthroposophical Society was imbued
through the Christmas Foundation Meeting. The Christmas Meeting
was no trifling episode; it betokened the assumption of new
responsibilities for the Anthroposophical Movement,
responsibilities flowing from the realm of spirit.
To
be able to gaze at what takes place between death and a new
birth brings home to one the rich diversity and many-sidedness
of the world. For when it is said that the qualities of
aggressiveness and also of fluency of language are
quickened in the Mars sphere, this is only one aspect;
other aspects of life too are quickened in that sphere. And the
same applies to the Jupiter sphere. The Jupiter sphere and its
Beings are experienced when in the process of self-observation
one looks back with the insight of Initiation over the period
between the forty-ninth and fifty-sixth years of life —
and then obliterates the pictures. The vista of the Jupiter
sphere may be a shattering experience, for the Beings of
Jupiter are utterly different from human beings. Think of a
quality which is sometimes more and sometimes less in evidence,
namely the quality of wisdom. Men insist that they are
wise ... but what a struggle it is for them to acquire wisdom!
The tiniest fragment of wisdom in any field is difficult to
attain and demands inner effort. Nothing of the kind is
necessary for the Jupiter Beings. Wisdom is an integral
part of their very nature — I cannot say it is ‘born’ in
them, for the Jupiter Beings do not come into existence through
an embryo as men do on Earth. You must picture to yourselves
that there is something around Jupiter like the cloud-masses
around the Earth. If you were now to imagine bodies of men
forming out of the clouds and flying down to the Earth, that
would be a picture of how the new Beings come forth from a kind
of cloud-mass on Jupiter; but these Beings have wisdom as an
original, intrinsic characteristic. Just as we have circulating
blood, so they have wisdom. But their wisdom is not a merited
reward, nor has it been acquired by effort; they have it by
nature. Therefore their thinking, too, is utterly different
from the thinking of men. The experience is shattering,
overwhelming, but we must gradually get accustomed to the idea.
Just as we on Earth are pervaded by air, so everything on
Jupiter is pervaded by wisdom. Wisdom there has substantiality,
streams in the atmosphere, discharges itself like rain on
Jupiter, rises like mist to the heights. But Beings are there
— Beings who ascend in a cloud, a mist of wisdom. Herein
live the Cherubim, who in this realm of existence gather up and
give shape to the karma of human beings. Other impulses too are
in operation, but what holds good unconditionally is that
the experiences of an earlier incarnation are gathered
together and moulded into shape by the forces of the
self-subsisting wisdom of the Jupiter sphere. Then, when
the individuality comes down again to incarnation on the Earth,
he bears the stamp arising from the re-shaping of his earlier
experiences by wisdom which ultimately takes effect in very
diverse forms. — Again we will take an example.
There is an individuality who leads us back to ancient Greece,
into a milieu of Platonism, and also of sculpture. This
individuality had a very significant incarnation as a sculptor
in Greece. What he there experienced was carried over into
intermediate incarnations of less importance. This is an
individuality whose karma for what is at the moment his latest
incarnation was elaborated chiefly in the sphere of the Jupiter
wisdom.
Another individuality takes us back to Central America, to
Mexico, in times before European people had migrated to
America. He was connected with the then declining Mysteries of
the early, original inhabitants of Mexico and came into contact
with the Mexican deities at a time when the pupils of the
Mysteries still had real and living intercourse with these
spiritual Beings. This was karma of a special — not a
particularly favourable — kind. These Gods —
Quetzalcoatl, Tetzkatlipoka, Taotl — are still mentioned
by scholars to-day but hardly more than by name. The
individuality of whom I am speaking was closely connected with
those Mysteries which, in spite of their decadence, enabled a
God such as Taotl or Quetzalcoatl to be a living reality to
him. There, in those declining Mysteries, he became thoroughly
versed in the magic arts — arts which were already rife
with superstition — and a Being like Tetzkatlipoka
was a vivid reality to him. Tetzkatlipoka was a kind of Serpent
God with whom men felt themselves astrally connected. Unlike
the other individuality whose life as a man in Greece was
followed by female incarnations, this individuality had no
intermediate incarnation. He lived as a man within the Mexican
Mysteries, passed through the sphere of the Jupiter-wisdom in
his life between death and a new birth and then incarnated in
the eighteenth/nineteenth century. The other individuality who
had lived in Greece also passed through the Jupiter sphere in
the way that is possible for one who had been a sculptor and
had unfolded the faculty of creative imagination which was
still so potent a force in Greece. This was transformed and
re-cast in the Jupiter sphere where the wisdom underlying
the Greek talent for plastic representation of the human form,
for pictorial conceptions of the world, is present in its very
essence, and the individuality came down into a body with a
strongly Grecian bent of mind that had been elaborated in the
Jupiter sphere, being reborn as Goethe.
The
other individuality also passed through the Jupiter sphere,
where his experiences in the Mexican Mysteries were cast into a
new form. But the Jupiter sphere could not produce
identical results from an earthly life in Greece and an earthly
life in Mexico of the kinds I have described. Both sets of
experience were worked upon by the wisdom of the Jupiter sphere
but both were conditioned by the formative forces that had been
in operation in earlier lives. The individuality who had been
connected with the Mexican Mysteries lived through the Jupiter
sphere and was reborn as Eliphas Levi. There you have an
example of how magic practices, magic rites and enactments have
been transformed in a remarkable way into wisdom. It is
Jupiter-karma of an inferior kind, but for all that replete
with spirituality, replete with wisdom. From this we perceive
how what a man has experienced in earthly life works into what
he becomes during his life between death and a new birth. The
later life is invariably conditioned by the earlier life. But
the experiences of earthly life can be transformed by the
selfsame sphere into very different karma. Our view of
human life can only be deepened in the right way when we
perceive how this life is shaped in conformity with karma. Then
it is enriched, then and only then do we acquire a real
knowledge of man and of human life.
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