Lecture I
Folk Souls and the Mystery of Golgotha
Berlin, March 30, 1918
All those who received
in the right way what was stated in our last lectures, as to the way
in which the human soul can to a certain extent determine its
relation to the super-sensible worlds, and can of itself bring about
that relationship, need not on the other hand be alarmed by the fact
that it is also the simple truth that the human being, as such, is
dependent in a certain sense on the whole universe, on the whole of
his environment. Between these two things human life really
oscillates; it swings backwards and forwards between the free
establishment of a relation to the super-sensible world, and its
dependence on the environment, on the whole universe; and this, by
virtue of the fact that man, between birth and death, is bound to a
particular physical body. During the next few days we will discuss
part of this dependence on the universe, in a special connection: one
which may come very near to the human soul at the present day. Above
all it will have become clear from much that we have made our own
through Spiritual Science, that the whole earth which we as
collective humanity inhabit, is a kind of huge living being, that we
ourselves stand within this great living being, as members of it; in
various lectures I have spoken of the separate phenomena of the life of
this great living being which is our earth. The life of the earth is
expressed in manifold ways. Among others it is expressed in the fact
that certain relations exist between the different parts of the earth
and the man who lives upon the earth. As true as it is that, on the
one hand, the human race is a unity (which indeed is a very
superficial truth), so it is also true that the separate parts of the
human race distributed over the different parts of the earth differ
according to these domains and are dependent on them. Not only is
this the case on account of the many forces which external natural
science and geography investigate, but they are also dependent on
many other, more secret forces of the separate parts of the earth's
surface. There exist certain inner relations between man (with these
the superficiality of natural science is not concerned) and the
ground which he inhabits, part of the earth from which he springs.
This can best be observed from the fact that such relationships
become established in the course of shorter or longer historical
periods. This might already be seen in the change which takes place
in Europeans who emigrate to America and settle there; for although
of course the period of the settlement of Europeans in America is still so
short that what here comes into consideration is at present but a
mere indication, it is nevertheless strongly and distinctly
indicated. The external configuration of the Europeans alters (as
already said, this is up till now only indicated) when they inhabit
America; perhaps not once, but certainly in the course of
generations. In the form of the arms and hands for instance, and also
in the shape of the face, the Europeans gradually grow to resemble
the old Red Indians, they gradually take on the personal
characteristics of the old Red Indian Race. You must of course not
take this too literally, but simply as hints for further
observation.
Roughly speaking, these
things are what first of all draw our attention to certain
connections between the great organism of the earth and the different
members of this organism, in fact the different sections of the
earth's population. We know well that man during his life on Earth is
connected with super-sensible beings, beings of the Higher
Hierarchies. We know that what we call a “Folk-Soul” is
not that unreal abstraction of which materialistically-minded men
speak today, we know that the “Folk-Soul” is a kind of
Archangelic-Being. We need only read the cycle on the Folk-Souls
given in Christiania to learn that a Folk-Soul is a concrete, real
being, in whom man is to a certain extent embedded during his life.
Man stands in constant connection, through his being, with higher and
lower beings of the Higher Hierarchies. We will look into this
connection today and in the next few days from one point of view (we
can indeed only speak of such things at all from certain points of
view).
In order rightly to
comprehend subjects such as the substance of this lecture we must
make clear to ourselves that to the spiritually-scientific observer
of the world, what is in the materialistic sense called matter or
substance does not exist at all; a really searching observation
proves that this too resolves itself into spirit. I have often made
use of a comparison which should make clear how these things are
ordered. Take water. It can freeze, then it is ice and looks quite
different. Ice is ice, and water is water; yet ice is also water,
only in another form. It is somewhat like this as regards what is
called matter; it is spirit in another form, spirit passed over into
another form, as water into ice. Hence in spiritual science we have
the spiritual in the view even when discussing material processes.
Spirit is active everywhere. The fact that the activity of the Spirit
is expressed also in material processes is due to a special form of
manifestation of the Spirit. But everywhere there is activity of
spirit, thus even when we study the more material phenomena we are
really referring to forms of activity of the spirit, as they appear
in a certain sphere as external, more or less material processes.
In man, material
processes are continually taking place which really are spiritual
processes. Man eats. He thereby takes into his own organism substance
of the outer world. Solid substances which become liquefied are taken
into the human organism, and thereby undergo a transmutation. The
human organism indeed consists of all sorts of substances, which it
receives from without; and not only because it receives these
substances but in the very act of receiving them, they also go
through a certain process. The warmth of the body is conditioned by
the warmth it receives, and by the processes which the received
substances undergo in our organism. We breathe. In breathing we take in
oxygen; not only do we take in oxygen, but through the fact that our
breathing-process is under the same ruling as are the processes in
the outer world, in the atmosphere, we are subject to the rhythm of
the whole universe. (I have even presented this relationship
numerically.) Thus through the rhythmical processes which we undergo
in our organism, we also stand in a certain relationship with the
environment. In fact it is the case that the very influences for
instance, which are exerted on individual human beings by the
Folk-soul, are brought about through these processes, these
happenings, by which the outer events in Nature affect us and
continue to work on in us. We do not merely breath in oxygen, for
something spiritual lives in the oxygenised breath. We do not merely
eat; substances are transmuted in us, but this material process is
at the same time a spiritual one, and the Folk-Spirit can live in this
process of taking in substances and digesting them. The fact of our
Folk-Spirit living with us is by no means merely an abstract thought,
for the life of the Folk-Spirit is impressed on
what we do in our daily life and on that which is accomplished in our
organism. Material processes are at the same time the expression of
spiritual workings. The Folk-Spirit must take this indirect way of
entering us; through the food and so on.
The different
Folk-Spirits, whom in the course of the lectures on the Mission of
the different Folk-Souls we have distinguished according to other
points of view, work, with regard to what I have just indicated, in
different ways upon mankind; and the individual characters of the
nations of the Earth are thereby differentiated. The various
characters of the different nations depend on their Folk-Spirits. But
if, from a spiritual-scientific point of view, we follow the by-paths
along which the separate Folk-Spirits work, the following result
becomes apparent.
Man breathes. He
thereby stands in constant connection with the surrounding air; he
breathes it in then he breathes it out. If, in a particular case,
on account of the configuration of the Earth and for reasons of
various kinds, the Folk-Soul chooses the by-path of breathing and by
means of that, calls forth the special configuration and
characterization of the nation in question, we can say that the
Folk-Spirit works ‘through the air’ on the people
concerned. In fact this is the case to an especially marked degree
among those people who have at any time inhabited the Italian
Peninsula. On the Italian Peninsula the air is the medium for the
workings of the Folk-Spirit of the people. We may say that the air
of Italy is the means, the medium, through which the Folk-Spirit
impresses his workings on the people who inhabit the Italian
Peninsula, in order to give then the particular configuration through
which they are just the Italian nation, and formally worthy old Roman
nation and so on. Thus we can investigate apparently material
workings in their spiritual foundations, if we follow the methods of
Spiritual Science.
Now one may raise the
question: How is it with other Folk-Spirits? If we look around at
other regions of the Earth, what methods do the Folk-Spirits adopt in
order to bring the particular configuration of the nations to
expression? Among the people who have inhabited the France of today
or who still inhabit it, the Folk-Spirits work along the by-path of
the fluidic elements, through everything which not only enters the
body as fluid, but which also works in it as fluid. Thus the
Folk-Spirit vibrates and moves in the process by which liquid
contracts the organism and works upon it, and thereby determines the
character of the people. This is the case among the people who
formerly inhabited the France of today as well as those who still do
inhabit it.
Now we do not grasp the
matter completely if we only look at this relationship of man to his
environment from one side. That would indeed give a very one-sided
conception. It must here be remembered what I have often said, that
“Man is a two-fold being;” his head and the rest of his
organism, each work for themselves. In reality the working of which I
have just spoken in reference to the Italian and the French peoples,
affects only the rest of the organism, and not the head. From the
head another activity goes forth. Only through the cooperative
working of the activity which proceeds from the head with that which comes
from the rest of the organism, does that which then impresses itself
upon the Folk-character come fully into force. The activity which
proceeds from the head is neutralized, as it were, by that which
proceeds from the rest of the organism. Hence we might say, as
regards the Italians, that together with what they breathe in with the
air and which regulates the rest of the organism except the head,
there works also from the direction of the head, the nervous system
of the head in its spiritual differentiation, insofar as man is
‘nerve-man of the head.’ In France this is different.
What lives in the organism as “rhythm” is a particular
rhythm for the whole organism and different from that of the head;
the head has its own rhythm. While in Italy it is the nervous
activity of the head which works in combination with what is acted in
man by the air, in France it is the rhythm, the rhythmical movement
of the head — the vibrating of the rhythm in the head combined
with what is effected by the fluidity in the organism. Thus the
Folk-character is built up through the particular combination of what
takes place in the head of the individual man with what the
Folk-Spirit brings in from the environment.
From this we can see
that it is possible to study what is spread out severally over the
Earth's organism, if we allow ourselves to observe these things from
a spiritually-scientific point of view; for, as a matter of fact,
mankind will never understand the characteristic configuration all
over the world if such things are not taken into consideration.
Let us enquire further
as to the different Folk-characters, the British, for instance. As
the Folk-Spirits of the Italian race works through the air, and that
of the French through the watery element, so the Folk-Spirit of the
British race works through everything earthly, principally through
the salt and its combinations in the organism. Solidity is the
principal feature; the watery element works in the French national
character, in the British it is the solid, the salty element which
is active through everything which enters the organism, through air
as well as through food. This brings
about the peculiar form of the British Folk-Character. But here again
something neutralizing works from the head upon what comes from the
environment. Just as “rhythm” is in the rest of the
organism as well as in the head, so is also digestion, assimilation,
and the rest of the organism and in the head as well. As the organism
of the head accomplishes its metabolism, this process of the
transmutation of substance is combined with the salty element in the
organism, and that brings about the British Folk-Character. Thus the
earth-element in connection with the metabolism of the head, determines
the British Folk-character. We may
say that while the Folk-Soul works through the salty element, it is
opposed by the characteristic quality of the metabolism of the head.
You will be able to study all the separate features of national
character if you look at these particular metamorphoses in the modes
of activity of the Folk-Souls.
Let us go further into
the West. In America things are again different. There a subterranean
element is at work. While in the British organism we have to do with
the earthy, with the salty, in the American Folk-Character an
underground element is active, something that vibrates under the
earth; that has there a very special influence on the organism. The
Folk-Spirit works on the national character of the American people
particularly through the underground magnetic and electric currents.
And something from the head strains towards these underground
magnetic and electric currents and neutralizes their influence: toward
them streams what is actually Human Will. That is the characteristic
feature of the American Folk-Character. While of the British national
character we must say that it depends essentially on the earthy
element, inasmuch as man takes it into his organism and it comes into
reciprocal action with the metabolism in the head, so, inasmuch as
the Will impresses itself in the case of the American, it works in
him together with something which comes from underground, and this
determines the American Folk-Character. With this is also connected
what I have mentioned in a public lecture (The historical life of
mankind and its problems, 14th March 1918). Man can only with his
whole free personality stand in relationship with the element above
the Earth and down to the Earth. If he is influenced by underground
Folk-Soul activities, he is not forming his Folk-Soul in freedom, he is
then, as it were “possessed” by the Folk-Soul. I have
shown in the public lecture that the Americans may even say the same
thing as a Central-European, Herman Grimm, also says; and yet it is
not the same thing. While we notice in Herman Grimm how everything is
humanly acquired and won, with Woodrow Wilson it is as though he
were humanly possessed by it. From that you can see one thing (this
is important because at our present time it is necessary to face
these things). When today, two or three men say the same thing, it is
considered purely from the point of view of ‘content,’ it
is looked at in the abstract. But two men may say the same thing in
substance, and the remark made by the one may sound exactly the same
as the other, yet the one man may have fought out, conquered things
in his soul, and the other may utter them as the result of
‘possession.’ The content is often not at all the
essential thing. What matters is the degree in which what a man says
is his ‘own,’ the acquisition of his own soul, instead of
having perhaps acquired it through being possessed. That is the
important point. Today people have only a sense for the abstract. We
can see in Herman Grimm that what he says has been gone over and over
many times in his soul, and we might take sentences from Wilson's
works and write over them “Herman Grimm” or vice versa;
but that is not the point. Herman Grimm worked something out, Woodrow
Wilson says something which comes to him through being possessed by
underground beings. These things must be recognised; we need not
approach them with emotion and passion, they can be recognised quite
objectively.
Let us enquire further,
and describing a circle round Germany, look for the moment towards
the East. Something characteristic confronts us there when we observe
the Easterner who has first gradually to lift himself out of chaos,
and will only then rise resplendent in his original form. As the
Folk-Spirit works in Italy through the air, in the French people
through water, in the English through the earth-element and in the
American through an underground element, so does the Folk-Spirit
work in the Russian Slavonic element through the light. In actual
fact the Folk-Spirit on whom the East depends works in the vibrations
of light. When once that which in the future will grow up in the West
shall have loosened itself from its embryonic coverings, it will be
seen that the method of working of the Folk-Spirit in the European
East is quite different from that of the Folk-Souls in the West. For
although I must say that the Folk-Spirit works through the light, yet
the curious thing is that it does not work directly through the light
vibrating on to men, look through the light which is first sunk into
the ground and is then reflected back thence. This light which rises
again from the ground is that of which the Russian Folk-Spirit makes
use, to work upon the Russian. It does not work upon the whole
organism, but directly upon the head, on the character of
thought, on the manner of forming concepts, sensations, etc. Thus
here the method of the Folk-Spirit is exactly the opposite of that in
the West, where he works from the rest of the organism and something
strikes against him from the head. In the East he works through the
light. The light streaming back from the ground is there the medium
for the Folk-Spirit, and that works particularly on the head. And the
counteraction now comes from the rest of the body, and especially
from the organism of the heart. This counteraction now operates as a
reversed process towards the head and alters the working which
proceeds from there. (It is still in chaos today, still in its
embryonic coverings.) It is the rhythm of the breathing which strikes
towards the head and counteracts what comes from the Folk-Spirit by way
of the light. What comes out in the Near East has presence to a still
higher degree when we go further East. It is the special
characteristic of the Far East that there the Folk-Spirit works
also partly through the light which is taken up and reflected from
the Earth and which works upon the head, but works also through that
which is no longer light, and is indeed not visible at all: the
Harmony of the Spheres, which vibrates through everything and which,
to the spiritual humanity of the Asiatic East, is equivalent to a
working of the Folk-Spirit, in that Folk-Spirit works directly
through the Harmony of the Spheres which, however, is reflected from
the Earth and works upon the head. In opposition to this works the
rhythm of the breath, and therein lies the secret of the fact, that
seekers of the Spirit in the East have always tried to come into
connection with the Spirit through a special development of the
breathing. If you study Yoga you will see that it requires one to
develop the breathing in a special way. This rests on the fact that
the individual tries to find a spirituality through the Folk-Spirit;
— as a member of the whole of humanity, not as an individual
— he seeks it in a manner which really belongs to the character
of this nation. Thus the further east we go, the more do we find
this. Of course it would be seen in more or less refinement in the
activities of this Folk-character, and also in deteriorations in
these activities, how sometimes a deviation becomes evident.
Individual nations and whole races may be subject to these deviations
to a pronounced degree; and that a disharmony, for instance, appears
when the activity of the head of accords with that in the rest of the
body, and so on. But to enter into these various disharmonies is
perhaps not to be specially recommended to-day, as for this or that
reason a nation is bound to love certain other nations today,
circumstances demand this; and much might be received with the
feeling instead of with the understanding and perhaps then be
misunderstood. At a later date, perhaps we may be able to speak about
Eastern peoples and similar problems.
Now the question can be
raised: How do the Central European nations stand? We are speaking
more of geographical relationships, not considering Central Europe in
a social-political sense. I have not answered the questions according
to racial relationships, but as you see spiritually-geographical
relationships. We cannot speak of a ‘Central Europe,’ to
which neither France nor Italy belongs. The chilly air of the
Folk-Soul Working in Central Europe is that — in a sense in
which I have explained to working in other realms for air, water, and
the salty element — the influence works here in a direct manner
through warmth. The Folk-Spirit in central Europe chooses the by-path, the
medium of warmth; and it is moreover not a rigidly determined medium,
it can be individualized. There may be people in Central Europe in
whom this working of the Folk-Spirit may be different, sometimes
acting from the remainder of the body and sometimes from the head,
according to whether the heat comes directly from the outside air or
through nourishment or breathing. All these forms of heat are a
medium for the Folk-Spirit. That which here counteracts this effect
is again warmth; so that in Central Europe, warmth, in so far as it
works externally, is a medium for the Folk-Spirit; and what meets it
is again a self-created warmth coming from within. Therefore we may
say that what works in the body through the Folk-Spirit as warmth is
met by the special warmth of the head, and when the warmth of the
Folk-Spirit works through the head, warmth for the rest of the body
streams towards it. Warmth is attracted to warmth and it depends
principally on the greater or lesser liveliness of the senses, or
indeed of the power of perception. A man of lively disposition looks
lovingly at things around him, develops more warmth of his own; a man
who is casual and superficial, who does not feel much, but passes
lightly over everything, develops less warmth of his own. This
sympathy with the environment, when a man keeps an open heart and eye
for his surroundings, strikes against the warmth working through the
Folk-Spirit, so that warmth strikes warmth. This is the peculiarity
of the methods of working of the Folk-Spirit in Central Europe, and
much in the nature of the Folk-character comes from warmth being
intimately associated with warmth. The other ways of working are not
all so related; the will is not related to the electrical element in
the same manner nor the salty element to the assimilative process in
the head, nor are the other workings mentioned. But warmth produces
the European character, which is also expressed in fact of the people
being more or less able to ‘enter into’ everything. (We
do not wish to speak of the relative value of this, but only to
characterize; so everyone may take this as he wishes — as
virtue or as vice. ) Warmth to warmth: this makes a man pliant,
plastic, capable of making himself at home everywhere even among foreign
peoples. If we follow up history, we see how the different German
tribes have been absorbed into foreign peoples and have taken on a
foreign element. This consideration will strengthen all that has just
been said.
In what has been gone
into today, the great contrast between the Asiatic East and the American
West also becomes very clearly apparent. One might say that the
light, and even to what lies above the light in the etheric, is the
means made use of by the Folk-Soul in the East in order to approach
man, even if it be reflected light from the earth; the subterranean
element, that which works beneath the earth, is in the West. This can
lead us deeply into the organic soul-life of the whole organism of
the earth and its association with mankind. In this there is
absolutely no intention to wound any part of the Earth's population
or to flatter any other; yet it is true that on the one hand in the
East, the evolutionary streams are directed towards the spiritual,
in the west downwards towards gravity, chaining man to the
Earth. (Whether this agrees more or less with the American national
character, I leave it for each one to judge for himself.) A rising
tide — I might say — in the East, and ebbing back, a
working into the Earth, in the West. Such is life. Of course man does
not grow like, or accommodate itself to earthly conditions all at
once, but in the course of time, in the lapse of generations. Thus
when a European goes to the East and has children, and his children
themselves have children, the conditions holding sway there
compel these circumstances to develop. They work in the human being.
It is really a fact that, as our physical organism and arm will
always grow out of the shoulder but never a nose, so there will never
be good Yogis in America. Yoga may be transplanted there; but we
also raise all sorts of plants in glass houses, that is not the point
in question, but rather what is intended in the orderly continuity of
evolution itself. All this is ordered and appointed.
Natural-scientific biology by no means explains the nature of earthly
conditions. For this we must go into the different ways of working of
the Folk-Souls, by considering, as we have to-day, how the
unmanifested comes to expression in what is manifest.
Man is thus involved in
the methods of working which are in connection with the Earth. If you
take this into account it will on the one hand perhaps have a very
depressing effect on your soul; it is depressing to see that man is
really so very dependent on the forces connected in the manner
described, with that corner of the earth on which his karma placed
him in one incarnation. Of course, it is part of his own karma that he
should be placed to there. Yet for all that the circumstances I have
described have something perhaps of a depressing nature, and it
becomes still more so, if we do not take all the circumstances into
account, for if we go back to the former periods of the Earth's
evolution, we find that the further we go back the greater the
dependence, of which I have spoken, and the more mankind is
differentiated by such impulses over the surface of the Earth. Yet
the Earth's evolution bears within it the possibility by which men
are indeed able gradually to overcome this dependence, at any rate in
their inner life if not in outward form.
What then would have
had to happen — let us inquire — what would be
conceivable as having to take place, in order that this dependence
upon a spot of earth might be lessened in any sort of way, that man
might rise in some way out of the necessity here characterized, to a
certain freedom?
For that, something
must have occurred during the evolution of mankind on Earth which
would directly counteract this dependence of man on his own part of
the earth. We have now discussed all the impulses which make man here
dependent on his plot of earth. I said that something had to happen
to counteract this dependence, something which would as it were
smite these relationships in the face. You are to understand that
this force which would appear on the Earth, which would be different
from all that works through man's dependence, would have a
compensating, neutralizing effect on these relationships. What can
this be?
At the beginning of our
era the Mystery of Golgotha took place. In the course of time we have
discovered many things about it. But we need only bring before our
souls one quite casual, ordinary, universally-known characteristic of
the Mystery of Golgotha, to see that even through something which
lies so much on the surface of things, this Mystery of Golgotha takes
its place in the Earth life as a unique event. Christ Jesus lived
among a people having a very decided national character, everything
the nation does is done from a pronounced national character. But
that which happened to Christ Jesus, which fulfills itself out of the
Folk-character, — the Mystery of Golgotha, the death on
Golgotha, stands in complete contradiction to this character. For the
people in the midst of whom the Mystery of Golgotha takes place,
neither acknowledge, nor recognize Christ-Jesus personally or
individually; but kill Him, and cry: Crucify Him! Crucify Him!
Something takes place which only has meaning if thought of in
contradiction to what can arise from the character of the people as
something that they of themselves reject, annul and destroy. This is
the secret of the Mystery of Golgotha. It has therefore no national
character, it does not grow from out of the Folk-character, it
contradicts all that we have hitherto characterized as dependence of
man on his national character. It is an event, a happening on earth,
which has nothing to do with the Folk-character, because only that in
it which destroys — death — has anything to do with this
Folk-character. For this Event is neither connected with the Jewish
Folk-character nor with the Roman Folk-character working in the same
land; for the Jews cry: Crucify Him! and the Romans can find no fault
in Him! That is, they do not know how to deal with what is going on
before them. The whole thing is quite beyond what can take place
through the Folk-character. Thereby the Mystery of Golgotha becomes
an event which, if you study it deeply, you can pair with none other.
Of course there have been martyrs elsewhere, but they did not become
such from the motives which hold good for the Mystery of Golgotha.
The more you study the Mystery of Golgotha, the more you will find
that it came about just because it has nothing to do with any
Folk-character but because it has connection with the whole of
humanity. Therefore we may really say, that on the one hand we have
that principle in the evolution of mankind which so extends over
humanity that works in a differentiating manner; then something grows
out of one of these differentiations which does not belong to it, but
has precisely as its peculiararity the fact that it is independent of
the Folk-character, that is the point. In every respect we must
recognize more and more as the essential point in the Mystery of
Golgotha that it must be understood individually if it is to be
understood aright. As we understand it more and more, we shall
gradually say: We can grasp earthly positions, human relationships in
this or that way, but the Mystery of Golgotha stands by itself; it
must specially be understood as something unique, it cannot be taken
otherwise if it is to be understood. Look into any sphere whatsoever.
We have today looked into the sphere of the Folk-Soul which works in
humanity, we can explain all things in the realm of the Folk-Soul
from the beginning of humanity on Earth until today excepting the
Mystery of Golgotha and what is connected with it. And we would be
able to find all sorts of domains of which we might say that on the
one scale there is everything else, and on the other the Mystery of
Golgotha and its consequences. I have often declared that learned
theologians must admit today that an “historical proof”
of the Mystery of Golgotha is not to be found which can be recorded
in history. One does not record events in history of which no
historical proofs are to be found; only the Mystery of Golgotha! For
that alone shall be a super-sensible one; there shall be no
“historical proof” for that! The Mystery of Golgotha
shall be accepted by no man who demands only historical, material
proofs. It only works aright on the man who has developed so far as
to allow something to be counted as historical, of which there are no
proofs. Evolution will so proceed that the external proofs of the
Mystery of Golgotha will be washed away, will disappear; criticism
will wash them away. But a spiritual understanding of the evolution
of mankind will consider this Mystery of Golgotha as the very pivot
of all earthly events. It must be grasped spiritually, must
be recorded spiritually, in the process of the history of mankind.
That is just its secret. Men will gradually cease to look for
historical proofs, but rather for the possibility of understanding
that, on this one occasion, a super-sensible comprehension of an Event
which is enacted sensibly on the physical earth is necessary, in
order that man may grasp its connection with the earthly historical
development of humanity, in the full sense of the word.
Of this we shall speak
further in the next lecture.
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