The Rudolf Steiner Archive

4. Knowledge of the Earth and Insight into the Heavens. Man as a Citizen of the Universe and Man as an Earthly Hermit

[ 1 ] The preceding reflections have essentially focused on showing how people today can gain an awareness of their current position in the development of humanity on Earth. Even in circles that today want nothing to do with an understanding of spiritual worlds, people still form some kind of concept of this awareness of humanity’s relationship to the universe. And let us bring to mind something that is frequently expressed today in this regard, in this direction. Even in those circles where all views of the universe are derived from external sensory experience and the intellectual grasp of that experience, there is talk of how modern humanity’s entire worldview has changed over the course of the last few centuries. Reference is made to the great upheaval that has taken place in this human world-consciousness as a result of the Copernican worldview.

[ 2 ] We need only look back to the centuries that preceded the Copernican worldview; for example, we need only look back at the Scholastic worldview, which has also been mentioned here again recently, and we find that spiritual forces and spiritual beings were present in the starry realms for this worldview. We hear how the Scholastics spoke of the inhabitants of the stars, who belong to the higher hierarchies in the development of beings.

[ 3 ] So the people who held this worldview turned their gaze out into the cosmos; they looked at the planets of our solar system and at the other stars in the night sky, and they have developed an awareness that it is not merely ethereal-material light that streams down to them from the starry worlds, but that, in a sense, when they gaze at the starry sky, the gazes of spiritual beings—whose outer embodiment can be seen in the stars—fall into their souls. It has come to pass that today, when people look out at the planets and the other stars, they primarily form a picture of how material bodies, permeated by ether, float freely in space, and how light emanates from these stars. But people do not in the least consider that the gazes of spiritual beings from higher hierarchies are directed at them from these stars.

[ 4 ] For modern humanity, the universe has become devoid of soul and spirit. And in the realm of earthly existence, people of earlier times found that which was intimately connected, in terms of spiritual life, with the spiritual life of the universe. The spiritual beings of the other stars possessed creative forces that were connected to what develops here in human beings on the spiritual-soul level—or, we might also say, on the spiritual-soul-physical level. People looked up—let us say—at Saturn. In the forces descending to Earth in the rays of light from Saturn, they saw the very forces that work within the human being and bring about the power of memory in that human being. They looked up at Jupiter and saw it connected with spiritual beings of higher hierarchies who send their influences into human beings, so that the result of these influences in the human being is the development of the power of imagination. They looked up at Mars: they held the view that the forces acting upon human beings from the spiritual beings of Mars give human beings the power of reason.

[ 5 ] Thus, in an earlier stage of human development on Earth, people looked up at the starry sky and saw in it the origins of what they perceived within themselves—spiritually, soulfully, and physically. Human beings felt a sense of kinship with beings of higher hierarchies, and they saw the outer manifestations of these beings of higher hierarchies in the stars.

[ 6 ] With the emergence of the Copernican worldview, this conception of the world also fell by the wayside. For it is understandable that a Earth, which was viewed as being under the influence of an immeasurable multitude of spiritual forces in the universe, was, one might say, also a gift from the entire universe to humankind—that by living on Earth, humankind saw in this Earth the very convergence of the effects of countless beings. Humanity felt, in a sense, like a citizen of the Earth, but in feeling this way, it also felt itself to be a citizen of the universe.

[ 7 ] He looked up to the gods, worshiped his gods, but spoke of these gods in such a way that it was their intention to determine the course of human development on Earth. Throughout its history, the Earth—as the dwelling place of humankind—was understood in light of what was known about the cosmos and the universe. People explained the Earth from the perspective of the heavens, and they sought in the gods the purposes behind what they observed in the events surrounding the Earth—events with which they, as human beings, were intimately connected.

[ 8 ] What emerged from the Copernican worldview offers modern humans a completely different picture of the world. People came to realize more and more that the Earth is an insignificant celestial body orbiting the Sun. And as they reflected in the modern way on the relationship between this Earth and the rest of the universe—the cosmos—they could not help but call the Earth a speck of dust in the universe. To them, all the other celestial bodies that their eyes could see seemed more significant than the Earth, for external physical size became the decisive factor. And in this regard, the Earth can hardly compete with even a few celestial bodies.

[ 9 ] Thus, for humankind, the Earth increasingly became, as it were, nothing more than a speck of dust in the universe, and on this Earth—so insignificant in the face of the universe—humankind also felt meaningless in the cosmos, meaningless in the universe. After all, it was no longer bound to this universe by spiritual forces. It must have seemed impossible to him to believe that what was happening on this insignificant speck of dust in the universe, called Earth, was connected to any intentions of divine beings existing in the universe. One might say: Everything that human beings saw on Earth—precisely because they recognized the heavens as populated by spirits and spiritual forces—all of that has been lost to humanity in modern times. The universe has been stripped of its soul and spirit. The Earth has shrunk to an insignificant speck of dust in this world stripped of spirit and soul.

[ 10 ] One must understand such a transformation of the worldview not only from the standpoint of a theoretical explanation of the world, but also from the standpoint of human consciousness itself. The human being, who saw himself on an Earth upon which countless spiritual beings were acting—beings whose realization and intentions lay in the human beings of Earth—perceived himself differently; these views had a different effect on human beings than the spiritless space in which luminous, spatially formed celestial spheres stand and move, of which one conceives no other activity than movement in space, than revelation through light. How different must the human being, who now knew himself to be on one of the smallest of these celestial bodies, have felt in that spiritless, soulless space compared to earlier worldviews. And yet, this worldview was bound to emerge at some point in the course of human development. What an earlier humanity once knew about the heavens and their inhabitants—the divine-spiritual beings—was, after all, the inspiration, the imagination of an ancient, dreamlike clairvoyance; it was something that, as such clairvoyance, had descended of its own accord from the universe into the human being. One need only picture this matter correctly. When the people of earlier times looked up at Saturn, Jupiter, and Mars, and saw divine-spiritual forces at work within these celestial bodies, it was because revelations from these celestial bodies themselves penetrated his inner being and were reflected within him, so that through the influences of the universe, of the cosmos, he knew within himself what flows from the cosmos down to the Earth. And so, through what the heavens gave him, the Earth became understandable to him. People looked up to their gods and knew what kind of beings they were on Earth. In the modern worldview, they know none of this.

[ 11 ] In the modern worldview, the Earth has shrunk to a speck of dust in the universe, and now humankind stands as a small, insignificant being on this speck of dust. Now the gods of the stars no longer tell humankind anything about the plants, animals, and the other kingdoms of the Earth. Now he must direct his senses only toward that which lives in the mineral, plant, animal, and human kingdoms; that which weaves in the wind and waves; that which sweeps through the clouds, lightning, and thunder. Now he can receive no revelations other than those his senses provide him regarding the things of the earth, and he can then only infer from the revelations of earthly sensory phenomena what exists in the universe, according to the revelation of the senses and the intellect.

[ 12 ] Humanity underwent this significant transformation during the fifth post-Atlantean epoch, which signifies precisely the development and unfolding of the conscious soul. In a sense, everything that had previously come to him as forces from the universe—forces that then rekindled within his soul—had to be squeezed out of him so that he could, as it were, stand there and say to himself: I know nothing except that I live on a speck of dust in the universe. This universe gives me nothing that enlightens me about a spiritual-soul aspect that lives within myself. If I wish to experience such a spiritual-soul aspect within myself, I must press it forth from my own being. I must renounce the expectation that revealing forces will come to me from the vastness of the universe. I must fill my soul through my own effort, through my own activity, and may perhaps hope that in what wells up from my soul, there lives something that, in turn, from the human being, gives me insight into the universe.

[ 13 ] In the past, human beings had the opportunity to gain insight into themselves as human beings through what the universe revealed to them. They were able to see themselves as sons of Heaven, because the heavens told them what they were as such sons of Heaven. Now, however, human beings have more or less become hermits of the earth, who, in the solitude of their lives on this speck of dust in the universe, must summon the strength—in a sense, in isolation—to develop whatever can be developed within them, and to wait and see whether what is revealed within them offers any insight into the universe.

[ 14 ] And for a long time, throughout the centuries, what was revealed within provided no insight into the universe. Humanity described the mineral kingdom in terms of spatial and temporal forces. It then described the mode of operation of this mineral kingdom in geognosy, in geology. It described the external sensory processes as they unfold, such as how plants sprout from the mineral foundation of the earth. He also described the sensory processes that take place within the inner being of the animal realm and of the physical human being itself. He looked all around on Earth, seeking to understand what his senses told him about this earthly existence. Above all, they told him nothing about his own soul, about his own spirit. It was precisely from this world-mood—if one truly grasped it—from this mood that might be expressed in words such as: “I, a human being, am an earthly hermit on a speck of dust in the universe”—it was precisely from this mood that the impulse had to arise to develop what is truly human through free inner unfolding.

[ 15 ] And a great, all-encompassing question had to arise: Is there really, within the entire scope of what my senses here on earth see, feel, hear, and so on—and what the mind can deduce from them—is there really nothing within this scope that gives me more than what these senses can tell me? — Humanity developed a science. But this science, however interesting it may be, says nothing about humanity; it focuses on abstract, lifeless concepts that ultimately culminate in the laws of nature. Yet all of this leaves humanity out of the picture. Human beings cannot possibly be merely the convergence of these abstract concepts—I would say, this repository for all the laws of nature! For these laws of nature have nothing psychological, nothing spiritual about them, even though they are conceived from the human spirit.

[ 16 ] You see, the person who sensed this mood during a time of great significance for the development of worldviews was the young Goethe. And the expression of what he felt at that time is what he wrote in the first version of his *Faust*.

[ 17 ] Let us recall how Goethe, in the very first version of his “Faust,” truly portrays this Faust—still remembering what human beings are actually meant to seek in the universe, how he would like to feel, as a spirit and soul, at home among spirits and souls, yet how he feels repelled by the soulless and spiritless nature of the world. How he then turns to the ancient revelations of the mystical and the magical, opens an old book in which he finds descriptions of how the higher hierarchical beings live among the stars and their movements—a book that tells how celestial forces ascend and descend and pass the golden buckets to one another.

[ 18 ] Such a view once existed, but in the era in which Goethe set *Faust*, it no longer holds sway over people. And Faust turns away, just as Goethe turned away from the old explanation of the universe that sought a spiritual-soul element throughout the entire universe, and he invokes the sign of the Earth Spirit. And we then read these remarkable words spoken by the Earth Spirit himself:

[ 19 ] In the floods of life, in the storm of deeds
I surge back and forth,
Weaving to and fro!
Birth and grave,
An eternal sea,
A shifting weave,
A blazing life,
Thus I work at the whirring loom of time,
And weave a living garment for the Deity.

[ 20 ] But Goethe clearly shows that something is amiss when this Earth Spirit confronts Faust, in that Faust falls under the influence of this Earth Spirit and is then exposed to the influence of Mephistopheles.

[ 21 ] If, from the perspective of a concrete worldview, one contemplates the monumental, succinct words spoken by the Earth Spirit and is open-minded enough to arrive at an assessment that was actually close to Goethe’s own heart—since he did not stop at the Earth Spirit scene writing *Faust* with the Earth Spirit scene, but continued on—if one keeps all this in mind, then one must inevitably fall into a kind of heresy regarding much of what has been said and printed about *Faust*, which certainly does not reflect Goethe’s true opinion or true perspective. After all, what hasn’t been said in connection with *Faust*!

[ 22 ] Time and again, one finds oneself returning to the words that Faust, later in the course of the *Faust* epic, speaks to the roughly sixteen-year-old Gretchen: “the All-Encompassing One, the All-Sustaining One ... Feeling is everything; a name is mere sound and smoke,” and one feels so immensely philosophical when quoting all that is meant to express one’s own concepts of the soul, and now also quoting what Faust imparts as instruction to a young girl. It is a lesson for a young girl. It is actually compromising that people who wish to be considered intelligent can cite this lesson for a young girl as the quintessence of what one puts into words as a worldview. Yet this, even if it is heretical, yields an unbiased perspective.

[ 23 ] But something similar applies to the indeed succinct, monumental words spoken by the Earth Spirit: “In the floods of life, in the storm of deeds,” and so on. These words are beautiful, but very general; we find in them something of a mystical pantheism of a sensuous, nebulous kind. Does it not make us feel a bit clouded, I would say, if we were to have this before us:

[ 24 ] In the torrents of life, in the storm of deeds
I surge back and forth,
Weaving to and fro!
Birth and grave,
An eternal sea,
A shifting weave,
A blazing life,
Thus I work at the whirring loom of time,
And weave a living garment for the Deity.

[ 25 ] Nothing can give us the ability to truly look into the universe, into the cosmos.

[ 26 ] Goethe certainly felt this, especially later in life, for he did not stop there; he went on to write the “Prologue in Heaven.” And if we take the “Prologue in Heaven”—“The sun resounds in the old manner, a contest of song in brotherly spheres” and so on—then this certainly brings to mind much more the celestial forces that float up and down, passing golden buckets to one another, than the somewhat nebulous surging and weaving of the Earth Spirit. Goethe returned from the—well, one cannot say the “deification” of the Earth Spirit, but something similar. Later, as a more mature man, Goethe no longer regarded this Earth Spirit as the sole subject to which he wished to turn in the figure of Faust, but rather he returned to the spirit of the great world, the spirit of the universe. And even if the words spoken by the Earth Spirit in the first version of *Faust* are beautiful, concise, and monumental—a distant kinship—I will, so as not to be entirely historically impolite, speak of only a distant kinship—a distant kinship with the “All-Encompassing, Sustainer of All,” with the instruction given to the sixteen-year-old schoolgirl, these words spoken by the Earth Spirit do indeed share. Why shouldn’t they be beautiful for that reason? One must, of course, make a special effort to express things beautifully when instructing schoolgirls! Why shouldn’t they be beautiful?

[ 27 ] But one must be clear about the fact that Goethe, as a mature man, did not see in nebulous pantheism that which gives human beings a true awareness of the world.

[ 28 ] But there is something entirely different underlying this. Given his concrete way—at least to a certain extent, a concrete way—of viewing the things of the world, Goethe would not have been able to portray his Faust in the way he did if he had presented him as a representative of humanity for, say, the 11th or 12th century of Western civilization. He would then have had to choose a different character, but he would never have been able to portray that character the way he portrayed his Faust. Faust should not have set aside the book of Nostradamus and turned away from the spirit of the “Great World” toward the Earth Spirit, for at that time the awareness existed that a human being, if he truly understands himself, understands himself as a son of heaven, and the spirits of the heavens have something to say to him about his own being. But Faust is precisely the representative of humanity who belongs to the sixteenth century—that is, already to the fifth post-Atlantean epoch, the epoch that approaches the realization: “I live as an earthly hermit on a speck of dust in the universe.”—It would no longer have been honest of the young Goethe to have Faust look toward the spirit of the great world. As a representative of humanity, this could not be the case with Faust, for human beings no longer had any connection in their consciousness with the celestial forces that ascend and descend and pass the golden buckets to one another—that is, with the beings of the higher hierarchies. That had been obscured; it was no longer present in human consciousness. Thus, Faust could only cling to that with which he might be connected as an earthly hermit: he turned to the genius of the Earth.

[ 29 ] The fact that Faust turns to the Genius of the Earth is something—I would say—radically magnificent that occurs in Goethe: For this is the turn that human consciousness has taken in this age—away from the darkening powers of the heavens and toward the Spirit of the Earth, to which the Spirit Himself has pointed, the Spirit who passed through the Mystery of Golgotha. For this Spirit, who passed through the Mystery of Golgotha, has united himself with the Earth. By uniting himself with the development of humanity on Earth, he has now given human beings the power—in an age when they can no longer look up to the spirits of the heavens—to look instead to the spirits of the Earth, and the spirits of the Earth now speak within human beings. In the past, it was the stars in their weaving that revealed the words of heaven to the human soul, which was able to interpret and recognize these words of heaven. Now, human beings must look to their connection with the Earth—that is, ask themselves whether the genius of the Earth speaks within them.

[ 30 ] But in his time, Goethe could only wrest vague, mystical, pantheistic words from the Genius of the Earth. It is true, and it is magnificent, that Faust turns to the Genius of the Earth, but I would say that what is truly magnificent is that Goethe does not yet allow this Genius of the Earth to express anything that is truly satisfying. The fact that the Genius of the Earth, I would say, stutters and stammers the mysteries of the world in mystical, pantheistic formulas, rather than articulating them in a clearly defined manner, shows precisely that Goethe has brilliantly placed his Faust within the era in which he saw both his Faust and himself.

[ 31 ] But one must sense this relationship between Faust and the Earth Spirit, so beautifully depicted by Goethe—that the Earth Spirit will gradually become ever more comprehensible to humankind, that it will reveal itself to humankind in ever clearer contours as humankind, through the activity of its own soul and the activity of its own spirit, allows what is in the heavens to be revealed. In the past, the heavens revealed to humankind what it needed to know about the earth; now humankind turns to the earth, for the earth is, after all, a creation of the heavens. And when one comes to know the genius or geniuses who have made their home on earth, one nevertheless comes to know things about the heavens.

[ 32 ] That was, in fact, the approach taken, for example, in my book *An Outline of Esoteric Science*. There, everything within the human being that has something to say was explored. In fact, quite a great deal was drawn from the Spirit of the Earth. But the Spirit of the Earth speaks of the Saturn era, the Sun era, the Moon era of the Earth, the Jupiter era, and the Venus era. The Spirit of the Earth tells us of what it has preserved in its memory of the universe. In the past, people turned their gaze outward toward the vastness of the heavens to gain insight for the Earth; now they turn their gaze inward toward the human being’s own essence, listen to what the Earth Spirit has to say in human nature from the world’s memory, and gain macrocosmic insight through an understanding of the Earth’s genius. Of course, today—if one attaches the proper significance to spiritual science and spiritual knowledge—one should no longer portray Faust’s conversation with the Earth Spirit as Goethe did, even though it was a stroke of genius to portray it that way in his time.

[ 33 ] Today, the genius of the earth should not speak in those general, abstract terms that can be said to express something that might just as well be a floating wave of water. But this is mystically obscure, because this floating wave of water is now sitting at a loom and weaving! I do know, of course, that many people feel extraordinarily at ease when such vague notions stir within their souls; but this does not, however, provide the inner, human, conscious stability that one needs as a modern person. There is always something of a daydream or even a frenzy to it: “All-Encompassing, All-Sustaining,” “in the floods of life, in the storm of deeds”—one is always a little beside oneself, not quite within oneself. This certainly gives people a sense of well-being when they can be a little beside themselves; some prefer to be completely beside themselves and let all sorts of ghosts enlighten them about the world.

[ 34 ] By this I simply wish to suggest that, in modern times, we have no choice but to turn to the genius of the earth that lives within us! The fact is this: If we simply accept what the scientific ideas of recent times offer us as they are—as they are currently enshrined in external civilization—then they remain abstract and leave human consciousness unmoved. But when one begins to grapple with these concepts—even with Haeckel’s abstractions—something very concrete emerges from this struggle, something that can be experienced directly: Then the great realization dawns on us that, although we initially receive these impersonal scientific ideas, this form is, after all, merely a mask. We must first realize that what we receive there is being told to us by the genius of the Earth. We must first listen intently with the whole ear of the soul to what we initially hear with our abstract intellect. And through this, we learn to understand the genius of the Earth in a concrete way by listening.

[ 35 ] This brings us closer to the way in which human beings must attain a world consciousness in the age of the development of the soul of consciousness. These things must be grasped by human beings through feeling; then they will approach the anthroposophical worldview with feeling—I would say, with the blood of their hearts. And it is this—not merely individual ideas about the world, but this sense of the world—that modern human beings must acquire if they wish to feel and think in the right way, in accordance with the hints I have given here recently.

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[ 36 ] Tomorrow, my dear friends, I will continue these reflections. Today, I would first like to conclude by saying a few words about the status of the negotiations in Stuttgart. These negotiations are, of course, connected to what you have come to recognize as a kind of crisis within the Anthroposophical Society.

[ 37 ] This very moment is the time when the Anthroposophical Society, through its leading figures, must decide whether it is viable or not. You have, after all, heard various things here about the conditions under which the Anthroposophical Society operates. Today I would like to say just a few words on this: This anthroposophical movement originated in Central Europe. Yet there is interest in it in the broadest international circles. And anthroposophy itself has undergone its development through those three phases of which I spoke to you here last time. The Anthroposophical Society has not fully kept pace with this development of anthroposophy, and today there is a gulf between what is at work in the Anthroposophical Society and what is alive in the anthroposophy that is already attainable today. This gulf must be bridged. And since—and this is a simple fact—the anthroposophical movement originated in Central Europe, conditions must first be put in order in Central Europe. Then, once they are in order in Central Europe, we will immediately need to consider the organization of the international anthroposophical societies, which will then have their centers here or elsewhere. But we must first emerge from the state of uncertainty in which the Anthroposophical Society finds itself today, right where this Society had its origins. For this reason, it was necessary to work first in Stuttgart on the consolidation of the Anthroposophical Society.

[ 38 ] The negotiations were extremely difficult. This crisis arose for the reasons I outlined here on January 6, and the situation is as follows—I would like to mention this again here: It was on December 10 that I gave a sort of assignment to one of the members of the Central Executive Committee, Mr. Uehli. I said at the time: It has been apparent for a long time that the Anthroposophical Society is in need of consolidation, and I can only hold out hope if the Executive Council in Stuttgart, supplemented by influential figures in Stuttgart, presents its proposals to me the next time I am in Stuttgart regarding how it would like to begin the consolidation process; otherwise, if the Executive Council fails to come up with ideas for consolidation, I would have to address every single member myself. That is, after all, the only alternative. —

[ 39 ] You can also see from this, my dear friends: The fact is that what was presented as a necessity for the consolidation of society—indeed, it was stated on December 10—has nothing to do with the fire disaster. After the fire, after this terrible catastrophe that has shattered our hearts, one must certainly say: If reconstruction is to take place, a strong Anthroposophical Society is necessary for this; for without it, reconstruction would not be possible.

[ 40 ] So there simply must be a process of consolidation, an inner strengthening, and a clear sense of purpose within the Anthroposophical Society.

[ 41 ] There have been some rather difficult negotiations over the past few weeks, initially in Stuttgart. I said: “They have to take place there first; then they’ll be able to move to the international level.” Well, I’d have to tell you a whole book—a rather thick one—if I wanted to recount everything that’s been negotiated over these past few weeks. But essentially, up until yesterday, the negotiations had been fruitless. And the day before yesterday, I then proposed that, given how things have turned out, a kind of committee should be formed to draft a circular in which the major issues currently affecting the Anthroposophical Society and Movement are truly brought to the attention of the members; that such a circular call for a meeting of delegates to be convened in Stuttgart—initially for the German and Austrian branches—so that work can be done on this consolidation [see § 268].

[ 42 ] This committee, which is initially intended to remain in effect only until the Delegates’ Assembly scheduled for late February—on February 25, 26, and 27—is a provisional one. Until this Delegates’ Assembly, it is to hold the leading position within the Central European Anthroposophical Society. Representing the former Central Executive Committee on this committee is Dr. Unger; representing *Der Kommende Tag* is Mr. Leinhas; and included are prominent figures from Stuttgart, chosen entirely on the basis of their circumstances: Dr. Rittelmeyer, Mr. von Grone, Mr. Wolfgang Wachsmuth, Dr. Palmer, and Dr. Kolisko; from other regions, Mr. Werbeck from Hamburg; and representing the “Philosophisch-Anthroposophischer Verlag,” Miss Mücke. This committee has thus been entrusted with the preparatory work for the consolidation. First of all, since all other efforts have remained fruitless, a draft of a call for the Delegates’ Assembly was finalized yesterday; it will now be completed and sent out at the beginning of next week, and it will truly address the current issues facing the Anthroposophical Society. So that is what I have to announce for now.

[ 43 ] It is indeed true that what was negotiated there was met with dissatisfaction in the broadest circles. After we had finished the negotiations on the draft appeal yesterday—I believe around 12% a.m.—I was then also able to speak with those members of our academic youth movement who had specifically expressed concern; so I hope that during the days I am now here in Dornach, the youth will negotiate with the older generation in an appropriate manner. I put it this way the day before yesterday when I said: I hope that from now on, with due regard for the new committee, the young will be accepted by the older members, and the older members by the young.

[ 44 ] Something like this was bound to happen, for everywhere people are calling for a new, fresh element of life. It must come. Young people are knocking at the gates. They have every right to do so; they must be understood. But the older generation cannot be sidelined; it must continue to play a role, for it laid the foundation of the Anthroposophical Society. A way must be found as quickly as possible that leads to a strong Anthroposophical Society; otherwise, we will not be able to continue our work.

[ 45 ] I wanted to share this with you at the end of today’s session so that you are informed about these matters. The former Central Executive Committee has ceased to exist, and this committee will now manage affairs until the end of February. [See the lecture in Stuttgart, January 23, 1923, in GA 257.]