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Updated: June 10, 2025
Oxford especially, my own university, is still considered the stronghold of obscurantists, and my Horseherd even considers the fact that I have lived so long in Oxford a circonstance atténuante of my so-called orthodoxy. Plainly what is thought, said, and published in England, and especially in Oxford, is not read.
I believe that the writer and I could easily come to terms, as I have briefly indicated in my parentheses. An Open Letter To Professor F. Max Müller. “RESPECTED SIR: Your correspondence in this periodical with the ‘Horseherd’ has no doubt aroused an interest on many sides.
But this order, or this sequence of facts, must be proved with scientific accuracy, and not merely postulated. If then my Horseherd had been content to say, “The human mind is also a development,” certainly no student of history, least of all a philologist, would have contradicted him.
When the Aryans felt, thought, and named their god, their Dyaus, in the blue sky, they meant the blue sky within the limits of the horizon. We know, however, that while they called the sky Dyaus, they had in mind an infinite subject, a Deva, a God. But, as stated, these things were remote from the Horseherd, and he would scarcely have had anything to object.
But it is on just such a question, namely, the true nature of revelation, that the Horseherd and his companions particularly wish to know my views. The current theory of revelation is their greatest stumbling block, and they continually direct their principal attack against this ancient stronghold.
After a few months both letter and book came back unclaimed, and from that time nothing more has been heard from the Horseherd. The book bears the inscription:— “To the Pferdebürla, with greetings from his Pardner.” A few words must be said about the translation. In August, 1898, a translation of the first article on Celsus, made by Mr.
If, however, we take up such questions as were propounded to me by the Horseherd, and which have more to do with Christian theology than Christian religion, there is an immediate change of tone, and unfortunately the difference of view becomes at once a difference of aim.
But enough of this, and enough to show that my Horseherd at least remained consistent. Even when he so far forgets himself as to say, “God be praised,” he excuses himself. Only he has unfortunately not told us what he really means when he says that good and evil are identical.
You will therefore bear with me if I explain to you how a scientific man who thinks consistently can reach a conclusion not far removed from that which prompted the Horseherd to turn a somersault. “Good and evil are purely human notions; an almighty God stands beyond good and evil. He is as incomprehensible to us in moral relations as in every other. “Only look at the world!
And to complete the contrast, he adds, that he has long been a severe sufferer. So that instead of guiding the plough on the field of science with a strong hand, he must remain idly at home, and modestly whittle pine shavings for the enlightenment of his home circle. “I do not know whether the Horseherd will consider that his argument has been refuted when he reads your letter by his warm stove.
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