Paganism was full of scruples and superstitions in matters of behaviour or of _cultus_, since the _cultus_ too was regarded as a business or a magic craft; but in expression, in reflection, paganism was frank and even shameless; it felt itself inspired, and revered this inspiration. It saw nothing impious in inventing or recasting a myth about no matter how sacred a subject. Its inspiration, however, soon fell into classic moulds, because the primary impulses of nature, though intermittent, are monotonous and clearly defined, as are the gestures of love and of anger. A man who is unaffectedly himself turns out to be uncommonly like other people. Simple sincerity will continually rediscover the old right ways of thinking and speaking, and will be perfectly conventional without suspecting it. This classic iteration comes of nature, it is not the consequence of any revision or censorship imposed by reason. Reason, not being responsible for any of the facts or passions that enter into human life, has no interest in maintaining them as they are; any novelty, even the most revolutionary, would merely afford reason a fresh occasion for demanding a fresh harmony. But the Old Adam is conservative; he repeats himself mechanically in every child who cries and loves sweets and is imitative and jealous. Reason, with its tragic discoveries and restraints, is a far more precarious and personal possession than the trite animal experience and the ancestral grimaces on which it supervenes; and automatically even the philosopher continues to cut his old comic capers, as if no such thing as reason existed. The wiseacres too are comic, and their mask is one of the most harmlessly amusing in the human museum; for reason, taken psychologically, is an old inherited passion like any other, the passion for consistency and order; and it is just as prone as the other passions to overstep the modesty of nature and to regard its own aims as alone important. But this is ridiculous; because importance springs from the stress of nature, from the cry of life, not from reason and its pale prescriptions. Reason cannot stand alone; brute habit and blind play are at the bottom of art and morals, and unless irrational impulses and fancies are kept alive, the life of reason collapses for sheer emptiness. What tragedy could there be, or what sublime harmonies rising out of tragedy, if there were no spontaneous passions to create the issue, no wild voices to be reduced to harmony? Moralists have habitually aimed at suppression, wisely perhaps at first, when they were preaching to men of spirit; but why continue to harp on propriety and unselfishness and labour, when we are little but labour-machines already, and have hardly any self or any passions left to indulge? Perhaps the time has come to suspend those exhortations, and to encourage us to be sometimes a little lively, and see if we can invent something worth saying or doing. We should then be living in the spirit