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take up her duties towards the middle of August. I only stayed two or three days in Edinburgh and, 
having attended to the matter of wine and woman, completed the triad by writing The God-Eater. 
This sort play is singularly unsatisfactory as a work of art, but extremely significant as a piece of 
autohagiography. The explanatory note in my Collected Works is itself obscure. 
The idea of this obscure and fantastic play is a follows: By a glorious act human misery is secured 
(history of Christianity). 
Hence, appreciation of the personality of Jesus is no excuse for being a Christian. 
Inversely, by a vile and irrational series of acts human happiness is secured (story of the play). 
Hence, attacks on the mystics of history need not cause us to condemn mysticism. 
Also, the knowledge of good and evil is a tree whose fruit man has not yet tasted: so that the devil 
cheated Eve indeed; or (more probably) Eve cheated Adam. Unless (most probable of all) God 
cheated the devil and the fruit was a common apple after all. ("Cf". H. Maudsley, Life in Mind and 
Conduct.) 
The influence of The Golden Bough and the Spencerian philosophers whom I was reading is 
apparent. In the last paragraphs, too, is evidence that I still 
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clung to Shelley's dream of a regenerated humanity. There is a touch of the influence of a man 
named L. C. R. Duncombe Jewell, the eldest son of a Plymouth Brother at Streatham, who had 
"gone to the bad" by becoming a Roman Catholic. I had asked him to spend a week at Boleskine and 
he had managed somehow or other to settle down there as my factor. I suppose he saved me 
trouble in one way or another, and was some sort of companion. He called himself Ludovic 
Cameron, being a passionate Jacobite and having a Cameron somewhere in his family tree. He was 
very keen on the Celtic revival and wanted to unite the five Celtic nations in an empire. In this 
political project he had not wholly succeeded: but he had got as far as designing a flag. And, oh so 
ugly! 
All this seemed childish to me, but no more so than imperialism, and it had the advantage of being 
rather charming and entirely harmless. It is strange to look back on myself at twenty-seven, 
completely persuaded of the truth of the most extravagant claims of mysticism and magick yet 
completely disillusioned with regard to the universe. I was inclined to minimize my activity in every 
respect. The importation of Red-headed Arabella had only one motive --- to arrange my life so as to 
reduce the elements of disturbance to the lowest possible point. 
It may seem a little strange that I did not follow the example of Allan Bennett and take the Yellow 
Robe. But I had not been favourably impressed by the conditions of Buddhist monasteries. It was no 
doubt true that the regulations laid down by the Buddha for the conduct of bhikkhus were intended 
to help them to free their minds from disturbance; but they were no longer interpreted in that light 
by the Bhikkhus themselves, except by an infinitesimal minority, who, like Allan, really understood 
the machinery of the business. 
Nor did I agree that the Buddha was altogether right. I thought it a great mistake to interfere with 
physiological processes. I was perfectly aware that greed, lust and hatred were the enemies of 
peace; but I was also aware that forcing oneself to abstain from food, love and society could only 
result in diverting the natural appetites into abnormal channels. St. Anthony attributed an 
exaggerated importance to sex. I was convinced that the repression of natural instincts was an 
insult to nature and a short cut to moral deformity. I already saw that the only proper course of 
action was to order one's life in accordance with its conditions.