iSo RENAISSANCES

Moreover, a Western Protestantism that had reacted with an Antaean
rebound to an evocation of a Jewish tabu on graven images, from which
an Orthodox Christendom had recoiled into an Atlantcan stance, did
not escape Atlas' fate when it evoked another ghost of Judaism in the
shape of Sabbatarianism; and a similar fate overtook a latter-day Islamic
Society when it evoked, out of the past of Islam, a pristine puritanism in
and after the eighteenth century of the Christian Era* and a pristine
Shi'ism at the turn of the fifteenth and sixteenth centuries.2 These
successive revivals of two movements in the history of Primitive Islam,
which had been at daggers drawn in their original epiphanies, both had
the uniform effect of drawing down upon a latter-day Islamic Society's
devoted head the incubus of a pair of spiritual maladies—militancy and
formalism—which had always been Islam's besetting sins, and which
had never failed to seize any opportunity of fastening upon her again
whenever she had succeeded for a season in rising above them and
momentarily shaking them off.

It is impossible to guess which type of reaction might have been pre-
cipitated by the evocation, first in Orthodox and then in Western
Christendom, of the ghost of an 'Adoptionism' that appears to have pre-
ceded the 'Conceptionist' presentation of Christianity and to have sur-
vived in an Antitauran fastness in order to re-emerge from there, in the
ninth century of the Christian Era, in the shape of Paulicioniam. A
ninth-century Paulician movement in Eastern Anatolia, and a Bogomil-
ism and a Catharism whose subsequent invasions of Europe were a
murdered Paulicianism's posthumous revenge, were each in turn re-
pressed by physical force3 at too early a stage for it to bo possible for us
to know them by their fruits.4 There are other reactions to the evocation
of a ghost from the Past in the field of Religion which compel us to
classify them, not as unidentifiable, but as ambivalent, by displaying
unmistakably Antaean and unmistakably Atlantcan symptoms side by
side.

In a modern chapter of Western history, for example, we have seen a
renaissance of an Augustinian predestinarianism, which had persistently
reasserted itself in the successive forms of a Protestant Calvinism, a
Tridentine Roman Catholic Jansenism, and a post-Christian and anti-
Christian Marxism, first generating Antaean outbursts of energy and
enterprise and then freezing the Western body social into an Atlantean
posture5 in which this colossus *s feet of clay were sundered by an un-
bridgeable gulf of 'unplumb'd, salt, estranging sea'6 insulating race from
race, whether these were the spiritual races of the Elect and the Damned,

i See IX. yiii. 250 and 6oa. a See I, i, 366-400.

3 See IV. iv. 364-9 and 624-34. ^e 'manifest destiny' of Paulieianism had been to
take the place, in Orthodox Christendom, of a 'Concepdoniat* Christianity which, In
both its Iconoclast and its Iconodule vein, had failed to save the Church from becoming
the servant of a resuscitated Hellenic universal state. The 'manifest deatiny' of Cathariam
had been to take the place, in Western Christendom, of a Catholic Christianity which
had been failing to serve as a good shepherd for sheep astray in the atran«« social milieu
that had been conjured up in Western Christendom by a resuscitation of the Hellenic
political institution of the idolized city-state,

* Matt. vii. 16-20 and xii. 33; Luke vi. 43-44,

• See V. v. 426-7 and 615-18.

6 Arnold, Matthew: Isolation, quoted in II. i. 326,