activity) — the picture of history would be quite other than what it is. Consider how every maturing man and every living Culture is continuously bathed in innumerable potential influences. Out of all these, only some few are admitted as such — the great majority are not. Is choice concerned with the works, or with the men?

The historian who is intent upon establishing causal series counts only the influences that are present, and the other side of the reckoning — those that are not — does not appear. With the psychology of the "positive" influences is associated that of the "negative." This is a domain into which no one has yet ventured, but here, if anywhere, there are fruits to be reaped, and it must be tackled unless the answer to the whole question is to be left indeterminate; for if we try to evade it, we are driven into illusory visions of world-historical happening as a continuous process in which everything is properly accounted for. Two Cultures may touch between man and man, or the man of one Culture may be confronted by the dead form-world of another as presented in its communicable relics. In both cases the agent is the man himself. The closed-off act of A can be vivified by B only out of his own being, and eo ipso it becomes B's, his inward property, his work, and part of himself. There was no movement of "Buddhism" from India to China, but an acceptance of part of the Indian Buddhists' store of images by Chinese of a certain spiritual tendency, who fashioned out a new mode of religious expression having meaning for Chinese, and only Chinese, Buddhists. What matters in all such cases is not the original meanings of the forms, but the forms themselves, as disclosing to the active sensibility and understanding of the observer potential modes of his own creativeness. Connotations are not transferable. Men of two different kinds are parted, each in his own spiritual loneliness, by an impassable gulf. Even though Indians and Chinese in those days both felt as Buddhists, they were spiritually as far apart as ever. The same words, the same rites, the same symbol — but two different souls, each going its own way.

Searching through all Cultures, then, one will always find that the continuation of earlier creations into a later Culture is only apparent, and that in fact the younger being has set up a few (very few) relations to the older being, always without regard to the original meanings of that which it makes its own. What becomes, then, of the "permanent conquests" of philosophy and science? We are told again and again how much of Greek philosophy still lives on to-day, but this is only a figure of speech without real content, for first Magian and then Faustian humanity, each with the deep wisdom of its unimpaired instincts, rejected that philosophy, or passed unregarding by it, or retained its formulæ under radically new interpretations. The naïve credulity of erudite enthusiasm deceives itself here — Greek philosophic notions would make a long catalogue, and the further it is taken, the more vanishingly small becomes the proportion of the alleged survivals. Our custom is simply to overlook as incidental