Thus should it stand; yet, while the line I trace,
A something warns me once more to efface.
The spirit aids, from anxious scruples freed,
I write: ‘In the beginning was the Deed.’ ”11
Had Goethe wished to scourge the unhistorical exegesis of modern theologians, he could not have done so better than by this attempt of an interpreter of the Bible, fancying himself illumined by the spirit, but utterly destitute of all knowledge of history. Knowledge of the history of the Greek philosophy of the first and second centuries after Christ is indispensable to the understanding of such a word as Logos—a word that grew up on Greek soil, and whose first roots reach far into the distant past of the Greek mind; and for that very reason not admitting of translation, either into Hebrew or into German. Like many other termini technici, it must be understood historically; just as logic, metaphysic, analytic, organon, etc., can only be apprehended and understood historically. Now it is, perhaps, not to be denied, that even now a majority of educated readers either perfunctorily repeat the first sentence of the Fourth Gospel, “In the beginning was the Word,” or believe that something lies buried therein that is beyond the depth of ordinary men. This, of course, is partially true, and it cannot be otherwise in religions which are intended not only for the young, but for the wise and learned, and which should be strong meat for adults, and not merely milk for babes. The fault lies chiefly in the translation, in that it should have been thought necessary to translate a word instead of permitting it to remain, what it was, a foreign word.
This becomes still worse when, as for instance, in certain Oriental languages, the newly converted Christian has to read, “In the beginning was the Noun or the Verb.” The correct translation would, of course, be, “In the beginning was the Logos.” For Logos is not here the usual word Logos, but a terminus technicus, that can no more be translated out of the lexicon than one would think of etymologically translating Messiah or Christ as the “Anointed,” or Angelos as “messenger” or “nuncio.” If we read at the beginning of the Gospel, “In the beginning was the Logos,” at least every one would know that he has to deal with a foreign, a Greek word, and that he must gain an understanding of it out of Greek philosophy, just as with such words as atom, idea, cosmos, etc. It is remarkable what human reason will consent to. Millions of Christians hear and read, “In the beginning was the Word,” and either give it no thought, or imagine the most inconceivable things, and then read on, after they have simply thrown away the key to the Fourth Gospel. That thought and reflection also are a divine service is only too readily forgotten. Repeated reading and reflection are necessary to make the first verse of the Fourth Gospel accessible and intelligible in a general way; but one cannot be a true Christian without thinking and reflecting.
An explanation of Logos in Greek philosophy is much simpler than is commonly supposed. It is only needful not to forget that for the Greeks thought and word were inseparable, and that the same term, namely, Logos, expressed both, though they distinguished the inner from the outer Logos. It is one of the most remarkable aberrations of the human mind, to imagine that there could be a word without thought or a thought without word. The two are inseparable: one cannot exist or be even conceived without the other. I believe that I have clearly shown in my Science of Thought that thought without word and word without thought are impossible and inconceivable, and why it is so. Here is the first key to a historical solution of the riddle at the beginning of the Fourth Gospel. We know that Greek philosophy after making every possible effort to explain the world mechanically, had already in the school of Anaxagoras reached the view that the hylozoic as well as the atomic theory leaves the human mind unsatisfied; and that it is necessary to posit as the origin of all things a thought or thinking mind that manifests itself in the universe. This was the nous, the mind, of Anaxagoras. He could just as well have called it Logos, for the word was in use even before the time of Anaxagoras, to express that reason, the recognition of whose all-pervading presence in the universe was the great step in advance made by the system of Anaxagoras. Even Heraclitus had divined the existence of reason in the universe, and had applied to it the name Logos. While the masses recognised in Moira or Heimarmenê only destiny, or fate, Heraclitus declared, that the essence of this Heimarmenê is the Logos, the Reason that pervades the world. This is the oldest expression of Hegel's thought, “What is, is rational.” We must not suppose, however, that Heraclitus considered this Logos as identical with his fire. He merely says that the fire is subordinate to the Logos, that it operates κατὰ τὸν λόγον, according to the Logos, or (as we should say) rationally.
Our knowledge of the entire system of Heraclitus is of course so fragmentary that we can only speak of this, as of many other points, with great caution. The same is true, although in a lesser degree, of the system of Anaxagoras. His nous, if we translate it by mind, is more comprehensive than Logos. We must not, however, suppose, that this nous bore a personal character, for Anaxagoras expressly states that it is a χρῆμα, a thing, even though he would have said that this nous regulated all things. Whether an impersonal mind is conceivable, was still at that time a remote problem. Even in Plato we cannot clearly determine whether he represented his nous as God in our sense, or as Sophia, wisdom, a word which with him often replaces nous. It is remarkable that in his genuine works Plato does not generally use the word Logos, and in Aristotle as well nous remains the first term, what we should call the divine mind, while Logos is the reason, the causal nexus, the οῦ ἔνεκα, therefore decidedly something impersonal, if not unsubjective.
Plato is the first who distinguishes between essence and being in the primeval cause, or, as we might say, between rest and activity. He speaks of an eternal plan of the world, a thought of the world, the world as a product of thought, inseparable from the creator, but still distinguishable from him. This is the Platonic world of “Ideas,” which lies at the foundation of the world perceivable by the senses, the phenomenal world. What is more natural or more reasonable than this thought? If the world has an author, what can we imagine as reasonable men, but that the thought, the plan of the world, belongs to the author, that it was thought, and thereby realised for the first time? Now this plan, this idea, was the inner Logos, and as every thought finds its immediate expression in a word, so did this one, which was then called the outer Logos. The outer was not possible without the inner, even as a word is impossible without mind and reason. But the inner Logos also first realises itself in the outer, just as the reasonable thought can only be made real in the word. This character of the Logos as thought and word, at once capable of distinction and yet undifferentiated and inseparable, is of the highest importance for Christian speculation; without an exact comprehension of it, we shall see that the relation of the Son to the Father as we find it explained by Clement and other fathers of the church, remains dark and misty. We have no concept without a word, and philology has shown us how every word, even the most concrete, is based on a concept. We cannot think of “tree” without the word or a hieroglyphic of some kind. We can even say that, as far as we are concerned, there is no tree, except in language, for in the nature of things there are only oaks or beeches, but not and never a tree. And what is true of tree is true of all words, or to speak with Plato, of all ideas, or to speak with the Stoics, of all Logoi. There are no doubt conjurers who pretend to be able to think without words, and even take no little pride in being able to perform this trick. They forget only too often that their inexpressible thoughts are nothing but obscure feelings, in fact, they do not even distinguish between presentation and idea, and forget that when we speak of words, we do not understand by them mere mimicry of sound or interjections, but only and exclusively intelligible words, that is, such as are based on concepts and are derived from roots. The old Greek philosophers, probably favoured by their language, appear never to have forgotten the true relation between Logos and Logos, and their thought finally resulted in a view of the world founded upon it. Although it is now the custom to speak slightingly of the later Platonists, we should always recognise that we owe to them the preservation of this, the most precious jewel out of the rich storehouse of Greek philosophy, that the world is the expression and realisation of divine thought, that it is the divine word expressed.
We cannot here enter into