not less questionable is his chapter on church–clothes, which has the farther distinction of being the shortest in the volume. we here translate it entire:—

“by church–clothes, it need not be premised that i mean infinitely more than cassocks and surplices; and do not at all mean the mere haberdasher sunday clothes that men go to church in. far from it! church–clothes are, in our vocabulary, the forms, the vestures, under which men have at various periods embodied and represented for themselves the religious principle; that is to say, invested the divine idea of the world with a sensible and practically active body, so that it might dwell among them as a living and life-giving word.

“these are unspeakably the most important of all the vestures and garnitures of human existence. they are first spun and woven, i may say, by that wonder of wonders, society; for it is still only when ‘two or three are gathered together,’ that religion, spiritually existent, and indeed indestructible, however latent, in each, first outwardly manifests itself (as with ‘cloven tongues of fire’), and seeks to be embodied in a visible communion and church militant. mystical, more than magical, is that communing of soul with soul, both looking heavenward: here properly soul first speaks with soul; for only in looking heavenward, take it in what sense you may, not in looking earthward, does what we can call union, mutual love, society, begin to be possible. how true is that of novalis: ‘it is certain, my belief gains quite infinitely the moment i can convince another mind thereof’! gaze thou in the face of thy brother, in those eyes where plays the lambent fire of kindness, or in those where rages the lurid conflagration of anger; feel how thy own so quiet soul is straightway involuntarily kindled with the like, and ye blaze and reverberate on each other, till it is all one limitless confluent flame (of embracing love, or of deadly-grappling hate); and then say what miraculous virtue goes out of man into man. but if so, through all the thick-plied hulls of our earthly life; how much more when it is of the divine life we speak, and inmost me is, as it were, brought into contact with inmost me!

“thus was it that i said, the church clothes are first spun and woven by society; outward religion originates by society, society becomes possible by religion. nay, perhaps, every conceivable society, past and present, may well be figured as properly and wholly a church, in one or other of these three predicaments: an audibly preaching and prophesying church, which is the best; second, a church that struggles to preach and prophesy, but cannot as yet, till its pentecost come; and third and worst, a church gone dumb with old age, or which only mumbles delirium prior to dissolution. whoso fancies that by church is here meant chapter-houses and cathedrals, or by preaching and prophesying, mere speech and chanting, let him,” says the oracular professor, “read on, light of heart (getrosten muthes).

“but with regard to your church proper, and the church–clothes specially recognized as church–clothes, i remark, fearlessly enough, that without such vestures and sacred tissues society has not existed, and will not exist. for if government is, so to speak, the outward skin of the body politic, holding the whole together and protecting it; and all your craft–guilds, and associations for industry, of hand or of head, are the fleshly clothes, the muscular and osseous tissues (lying under such skin), whereby society stands and works; — then is religion the inmost pericardial and nervous tissue, which ministers life and warm circulation to the whole. without which pericardial tissue the bones and muscles (of industry) were inert, or animated only by a galvanic vitality; the skin would become a shrivelled pelt, or fast-rotting rawhide; and society itself a dead carcass, — deserving to be buried. men were no longer social, but gregarious; which latter state also could not continue, but must gradually issue in universal selfish discord, hatred, savage isolation, and dispersion; — whereby, as we might continue to say, the very dust and dead body of society would have evaporated and become abolished. such, and so all-important, all-sustaining, are the church–clothes to civilized or even to rational men.

“meanwhile, in our era of the world, those same church–clothes have gone sorrowfully out-at-elbows; nay, far worse, many of them have become mere hollow shapes, or masks, under which no living figure or spirit any longer dwells; but only spiders and unclean beetles, in horrid accumulation, drive their trade; and the mask still glares on you with its glass eyes, in ghastly affectation of life, — some generation-and-half after religion has quite withdrawn from it, and in unnoticed nooks is weaving for herself new vestures, wherewith to reappear, and bless us, or our sons or grandsons. as a priest, or interpreter of the holy, is the noblest and highest of all men, so is a sham-priest (schein-priester) the falsest and basest; neither is it doubtful that his canonicals, were they popes’ tiaras, will one day be torn from him, to make bandages for the wounds of mankind; or even to burn into tinder, for general scientific or culinary purposes.

“all which, as out of place here, falls to be handled in my second volume, on the palingenesia, or newbirth of society; which volume, as treating practically of the wear, destruction, and retexture of spiritual tissues, or garments, forms, properly speaking, the transcendental or ultimate portion of this my work on clothes, and is already in a state of forwardness.”

and herewith, no farther exposition, note, or commentary being added, does teufelsdrockh, and must his editor now, terminate the singular chapter on church–clothes!