that is strange to us, or at least no longer familiar.

We are now supposed to use the word "to call" in a signification which one might paraphrase approximately with the verbs "invite, demand, instruct, direct." We call on someone who is in our way to give way, to make room. But the "call" does not necessarily imply demand, still less command; it rather implies an anticipatory reaching out for something that is reached by our call, through our calling.

In the widest sense, "to call" means to set in motion, to get something underway-which may be done in a gentle and therefore unobtrusive manner, and in fact is most readily done that way. In the older Greek version of the New Testament, Matthew 8:18, we find: "Ἰδὼν δὲ ὁ Ἰησοῦς ὄχλον περὶ αὐτὸν ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν—Seeing a large crowd around him, he called to them to go to the other side." The Greek verb κελεύειν properly means to get something on the road, to get it underway. The Greek noun κέλευθος means way. And that the old word "to call" means not so much a command as a letting-reach, that therefore the "call" has an assonance of helpfulness and complaisance, is shown by the fact that the same word in Sanskrit still means something like "to invite."

The meaning of the word "call" which we have described is thus not altogether unfamiliar to us. It still is unaccustomed as we encounter it in the question "What is called thinking—what does call for it?" When we hear that question, the meaning of "call" in the sense of "instruct, demand, allow to reach, get on the way, convey, provide with a way" does not immediately occur to us. We are not so much at home with these meanings of the word that we hear them at first, let alone first of all. We do not have the habit, or only just barely, of using the word "call" in this sense. And so it remains unfamiliar to us. Instead, we follow the habitual signification of the verb "to call," and