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 he seems also to recognize a subordinate creative principle—like the Gnostic Æons—which is nameable. Thus we read: "Taò, the Eternal has no Name He who begins to create, has a Name" (Ch. 32). Again: "For ever and ever it is unnameable, and returns into non-existence." Or: "I know not its Name; if I describe it, I call it Taò" (Ch. 25). We are reminded of Faust's reply in Goethe:—

"Ich habe keinen Namen Dafür? Gefühl ist alles; Name ist Schall und Rauch Umnebelnd Himmelsgluth."

Nor is Taò only without a Name; it is sometimes described as if devoid of all intelligible attributes. Thus, in one chapter, we learn that it is eternally without action, and yet without non-action (Ch. 37). Nay, the entire absence of all activity is not unfrequently predicated of Taò, whose great merit is stated to be complete quiescence. Taò is moreover incomprehensible, inconceivable, undiscoverable, obscure (Ch. 21). Its upper part is not clear, its lower part not obscure. It returns into non-existence. It is the form of the Formless; the image of the Imageless (Ch. 14). Mysterious as this Being is, yet in other places attributes are ascribed to it which go far to elucidate the author's conception of its nature. Productive energy, for instance, is plainly attributed to Taò, for it is stated that Taò produces one, one two, and two three, while three produces all creatures (Ch. 32). The following account is less mystical: "Taò produces them [creatures], its Might preserves them, its essence forms them, its power perfects them: therefore of all beings there is none that does not adore Taò, and honor its Might. The adoration of Taò, the honoring of its Might, is commanded by no one and is always spontaneous. For Taò produces them, preserves them, brings them up, fashions them, perfects them, ripens them, cherishes them, protects them. To produce and not possess, to act and not expect, to bring up and not control, this is called sublime Virtue." In addition to these creative and preservative qualities, it has moral