The first part of this work is devoted to man's Sin in terms of it's inherence to the human condition, that is, to a philosophical account of fallibility. In maintaining that Sin is immanent to man, I am from the outset presupposing that pure reflection, - our ways of understanding things before the image, symbol, or myth, - can reach a certain threshold of intelligibility where the possibility of evil appears inscribed in the innermost structure of Humanity, whereby the reality of man is reduced to a reliquarum virtutum. The literal and grammatical, the carnal and dialectic, the philosophic and historic are Orphean to the highest degree, and depend on such arbitrary, critical and secondary, momentary, or human conditions that one cannot obtain the key to their knowledge without ascending to Heaven; and must shrink from no journey across the sea or in the regions of such spirits who, since yesterday or the day before, for thousands of years, have uttered and believed mysteries, of which the Universal World History has given us hardly as much information as Echo, that with her laconic memory, could hold at once "One may observe for himself the manifestations of the passions everywhere in human society; as everything, no matter how remote, strikes upon the mind in a certain affect; as every individual sensation extends over the compass of all external objects, blowing up every laical situation into a public spectacle of heaven and earth, vacuam palpant onerosa mole metretam." Beronici Georgarchontomachia If the passions are signacula of Man they are intrinsic to being human, and therefor in the conception of humanity absolutely in relation to God. Human passions are the predictable driving mechanism of the creature - that is the final item in the inventory of knowledge which had to transform the dynamism of world-history into political action. The importance and salience of the passions, and of the human interests, are visibly extended into all our activity: our propensity to appropriate what is universal, or remote, and apply it to ourselves, and to contrariwise extend our personal experience over the whole of the human world, to portray everything as similar to ourselves and to spread our portrait over the whole of nature in veritas moralis. Compendium philosophić ad usum seminariorum, auctore Sti Sulpitii, page 23. Every insight is extended into a larger world view; every grand system contains the tiny point of someone's perspective. Thus Philosophy must not attempt to deny that it reawakens beauty in works, and "blows up every laical situation" into a "public spectacle out of the Earth and the Heavens." The geologist and botanist can and indeed do awaken feelings of beauty for their landscapes, as well as the astronomer for his view of the heavenly bodies; - for without at least an intuitive grasp of the life of the detail and structure, all love of beauty is but empty dreaming of a recitator acerbus. The object of both philosophical and philological criticism is to show that the function of the artistic form is to make historical content, such as provides the basis for all important works of art and philology, into a philosophical or literary truth. "Careful! The next age shall awake from it's stupor in the books of palling ancients, and the kolasis of history, to exult your Muse and give to her this message: your flesh is of my flesh, your bone is of my bone. " The fundamental controversy in biblical hermeneutics that is presupposed by the polemic of Protoithikologias is the distinction between the sacred and profane. From the kolasis of history, - the disaster of trying to efface the animal nature, with it's passions, which have thus far been denominated as necessary for the idea of faith in an absolute Humanity and a God (which is used to harmonize the philosophical, religious, philological, and sociological aspects of this essay,) - the next age shall awake, recalling the image of Endymion in the form of a redeemed humanity, to exult to the muse this message: your flesh, (referring to those now under the kolasis, - who are guilty of trying to efface the animal nature by recognizing it as the profane,) - is flesh of my flesh, bone of my bone; ( a true protera tun azuma: Meletemata Sacra, p. 476.) In other words, the pagan and sacred texts are to be interpreted in the same way, that is, as if they were written by the same author and through the same Muse. viz. they are alike to be interpreted analogously to human nature. The gradual eclipse of the Cratylic and Adamic into the Hermogenean ad placitum ceases: the original language which contained the nature of things is discovered through analogy to the absolute human nature which is realized only in contemplation of the image of God in which man was created, and this can only be done through the acceptance of the passions, of the animal nature, of the creature and the fallibility belonging ot it as immanent to humanity. "Hope lies not in the affirmation of Memories but upon the patefaction and Redemption of their impressions; that is to say, upon the image of a world after the fall of man, - the world as it is conceived of in God's marriage with Sin, and not as it was in it's nativity." Redemption is not to be apprehended in the antithesis of man's history with Nature, but in the comprehensive secularization of the historical in the state of creation. It is not eternity that is opposed to the dejected chronicle of world-history, but the restoration of the timelessness of paradise. "This nature, human nature, is not obvious but concealed,- is written upon the head like the mark of Cain, ex analogia veterum. " Man, interposed with these two elements, or say rather extremes, of History and Nature, realizes them in their essential meanings, only through a kind of Platonic reminiscence on all the analogies between the intelligible and the sensible. Man thus can conceive of the intelligibly infinite only as a parturition within the endless varieties of nature,- and of the infinitely small, that is, of nothingness,- as the principle which is hidden from him, and that from which he himself has come; that from which the crisis of history arises. Is this "misery" which is comparable to the wandering of the pastoral poets, who engraved their verses upon stones, trees, or on the sides of mountains, as a true hominum vestigia video, or to the wandering mortals of Ovid's Pythagoras, a cardinal wound of the human condition?