It is well known that he regarded the analogy between the epileptic automatic discharge and the inspiration of genius as a proof of the identity of these two phenomena. Here the indefiniteness of the concepts “genius” and “epilepsy” is compensated by the importance and abundance of the facts adduced by him to show that in the essence of genius an “anomaly” is almost invariably to be recognized—and this not merely in the peculiarities commonly observed in men of genius in spheres altogether independent of the direct manifestations of their genius. But inspiration, the discharge itself, is also cosmically determined. Thus we understand why it is that, in the last edition of “The Man of Genius,” the section upon the characteristics of the genius occupies no more space than does the account of the environing causes of genius, and occupies barely half the amount of space given to the section upon genius as manifested in the insane. However much or however little of these ideas may be found to possess permanent value, one point of unquestionable importance is Lombroso’s demand that among the conditions of the work of genius we must study the personality of the genius himself with all his individual peculiarities. A glance at the almost interminable series of “pathographies” of highly-talented persons proves to us how strong an influence Lombroso’s ideas exercised upon the intellectual world of Germany, and to what an extent they gave rise to an anthropological method of study of the nature of the man of genius. We Germans must see, unless we are blind, the enormous importance in relation to the work produced by the two most distinguished figures of our recent intellectual history—Richard Wagner and Friedrich Nietzsche—of the severe suffering with which both were afflicted. Even if it be not true that pathology is the root of genius, at any rate, pathos, not ethos, will persist as the sphere in which mortal man attains the highest perfection, and the one in which he performs the greatest deeds. And Lombroso’s own path through life, overburdened as he was with sorrows, struggles, pains, and deprivations, shows us that, in default of the forcible over-stimulation which severe suffering induces in rich and deep natures, the energy of the highest spiritualization is unable to radiate from the hidden depths of our nature; and yet these same sorrows and struggles are likely, in those in whom the divine fire of Prometheus has not glowed from the first, to lead to crime or to insanity. In the light of this idea, the life-work of the master, who displayed the close relationship between these three great manifestations of suffering humanity, genius, insanity, and crime, will no longer appear so strange as his isolated and detached ideas appeared to his contemporaries. And we shall continue to return again and again to his works, as to an arsenal of means to help us to the understanding of the highest and of the deepest endowments of mankind.