He did not love love, not because it is love, but because it is passion, which carries one away and which, if it be allowed to do so, will not consent to state the terms of the debate clearly, and engage in deliberation. His dislike for the inebriation of hatred and of anger, which blind or confound the vision, and which, as passion, is also foreign to his ideal, also appears in confirmation of this view. "_Qui hait brutalement permet tout à sa haine, Il s'emporte où sa fureur l'entraîne.... Mais qui hait par devoir ne s'aveugle jamais; c'est sa raison qui hait ..._." His ideal personages sometimes declare, when face to face with their enemy: "_je te dois estimer, mais je te dois haïr._" On the other hand, we perceive clearly why Corneille was led to admire the will, even when without moral illumination, even indeed when it is actively opposed to or without morality; for it has the power of not yielding to and of dominating the passions, of not being violent weakness, but strength, or as it was called during the Renaissance, "virtú." In that sphere of deliberation there existed a common ground of mutual understanding between the honest and dishonest man, between the hero of evil and the hero of good, for each pursued a course of duty, in his own way and both agreed in withstanding and despising the madness of the passions. And we also see why the domain towards which Corneille directed his gaze and for which he had a special predilection, was bound to be that of politics, where "virtú," in the sense that it possessed during the period of the Renaissance, found ample opportunity for free expansion and for self-realisation. In politics, we find ourselves continuously in difficult and contradictory situations, where acuteness and long views are of importance and where it is necessary to make calculations as to the interests and passions of men, to act energetically upon what has been decided after nice weighing in the balance, to be firm as well as prudent. It has been jocosely observed by William Schlegel that Corneille, the most upright and honest of men, was more Machiavellian than any Machiavelli in his treatment and representation of politics, that he boasted of the art of deceiving, and that he had no notion of true politics, which are less complicated and far more adroit and adaptable. Lemaître too admits that in this respect he was _"fort candide."_ But who is not excessive in the things that he loves? Who is not sometimes too candid regarding them, with that candour and simplicity which is born of faith and enthusiasm? His very lack of experience in real politics, his simplicism and exaggeration in conceiving them, is there to confirm the vigour of his affection for the ideal of the politician, as supremely expressed by the man who ponders and deliberates. He always has _la raison d'état_ and _les maximes d'état_ upon his lips. We feel that these words and phrases move, edify and arouse in him an ecstasy of admiration.