14/CHRONICLESngod. He saw imitation as an attempt to deny power, and sonbrought death and disease into the world.nThe divine problem seems to be the stress betweennEternity and Time. To summarize much, that the Creator’snhuman artifacts become carnal gave Him a great vexation.nSo much so that he drowned nearly all of them, along withnthe innocent animals who had done nothing but benanimals. When the land dried out, he made a covenantnwith mankind. As the sweet savor of Noah’s sacrifices rosento the divine nostrils. He understood how frail He made thenflesh. He foresaw the inescapable part appetite (and thenmost dangerous appetite of all, power) would play in hisncreature’s long history; and his heart, if one can speak of thenCreator’s heart without blasphemy, softened. He put ancolored bow into the clouds as a covenant between Himnand man, promising never to curse the ground again. Hencame to understand better his role as Creator as Hentransferred into all creation not his appearance but thenworld’s forms now made visible by the transaction. In thenHigh Days of Christendom, all men as craftsmen acceptednthis. What they made they did to make a living, but they didnit also to the greater glory of God.nBut to quote Coomaraswami, no longer is every man ancraftsman. Today the craftsman is a special kind of man.nThe power we suffer now is not God’s wrath. It is man’snpride. In deleting the “as” from the “be as,” it is we whonoffer the affront, not Cain. What poor grammarians. Onlynone word. As. How could its deletion do such damage?nChristianity supplanted by Progress, a religion without angod, carnal goods its prayer book, its hope of salvation thenperfectability of man, all Puritan desires. There has been anfall of man, but it is the fall into history, man judging man.nBut man dies.nWhat we have lost by this is our sense of a commonncreaturehood with living beings, and that includes ourselves;nand we have lost our tools. Nevertheless, there is stillnman’s deep need to make things, in spite of technology’sngrim effort to deny him its practice. Few men now arencraftsmen, that is, few men are now Christian. No longernartists, we serve the autonomous machine. For a long timenthe machine as tool aided the craftsman to make. A divineninheritance withers when the tool becomes the master andnthe Word is drowned in words. If we can hold in mind thatnthe Word is the creative power of God, we will take to heartnthat it was made flesh in Christ. Only in this way will wenbecome again good grammarians and restore the “as” to thenadmonition.nBut to want to restore a lost faith in a secular society willnnot of itself do so. We’ve got to have some luck or by somenmiracle rescue language from the surfeit of half-truthsnwhich confuse its authority. Again it takes only one word tonbetray. We have witnessed temperance turn into prohibition,nthat blasphemous theft of God’s own tool, the Word.nAnd debase it. If language in all its proper usages is notnrestored, the confusion of tongues whose advance is rapidnwill grow more so. The care of words as it guards meaningncan reopen our eyes, allow us to confess that we who haventhought of ourselves as rich have only been profligate, andnprogress the progress of Hogarth’s heir. Then instead ofnappetite, comfort, and safety as ends, we may know againnfaith, hope, and charity.nBut not without the cardinal, the Roman, virtues: prudence,ntemperance, fortitude—these three defining Justice,nas prudence disciplines the will, temperance thensensibility, and fortitude that moral courage which makes itnpossible. Else Justice will have no more meaning than ancase won in court.nIf a miracle could happen, every man as craftsman wouldnknow again he has only one contemplation, the mystery ofnCod, made manifest in the natural order. Remember: Anyndivinity we have is imparted. It allows us by craft to makenthings, because we were made, not begotten. Both as artistsnand actors, human creatures may again try to turn thenwilderness of Time into a habitable garden, as did Cain.nAnd, this time, growing the foods of life and buildingncreature shelters may not seem to the divine Essence anthreat to a god’s power.nWITH THE LAUREL: FOR ANDREWnLYTLE by M.E. BradfordnWhat makes it so appropriate that Andrew Lytic shouldnreceive the Richard M. Weaver Award for ScholarlynLetters is that Mr. Lytic is one of the gifted people whoninspired Dick Weaver’s career as what he called “annAgrarian in exile.” Moreover, an essay on the reissue oH’llnTake My Stand was among the last things which Weavernwrote before his untimely death in 1963. Throughout hisnM.E. Bradford is professor of English at the University ofnDallas and author most recently of Remembering WhonWe Are: Observations of a Southern Conservativen(University of Georgia Press).nnnpublic life Weaver honored the example of the TwelvenSoutherners who in 1930 set themselves in the way ofnJuggernaut when they issued their manifesto against culturen”poured in from the top”: against the indifference to humanncontingency which imagines that there is a promise ofntranscendent value in such presumption. Andrew NelsonnLytic is one of the three members of that original companynstill surviving. With long life the Good Lord has given himnan opportunity to be persistent. For, an interval of 56 yearsnhas not persuaded him to retreat from his original opinion,nhas indeed only deepened his commitment to it, while thenworld wags its own way toward perdition.nAndrew Lytic has been farmer, actor, historian, editor,nteacher, literary critic, cultural and social commentator,nand novelist. But in the end all these enterprises have comen