objective; only in his serene totality is he still “nature” and “natural.” His mirroring and eternally self-polishing soul no longer knows how to affirm, no longer how to deny; he does not command; neither does he destroy. “JE NE MEPRISE PRESQUE RIEN” — he says, with Leibniz: let us not overlook nor undervalue the PRESQUE! Neither is he a model man; he does not go in advance of any one, nor after, either; he places himself generally too far off to have any reason for espousing the cause of either good or evil.

If he has been so long confounded with the PHILOSOPHER, with the Caesarian trainer and dictator of civilization, he has had far too much honour, and what is more essential in him has been overlooked — he is an instrument, something of a slave, though certainly the