This century was a very carnival of abstract and immaterial thinking, in which the great masters of analysis and, with them, Bach, Gluck, Haydn and Mozart—a small group of rare and deep intellects—revelled in the most refined discoveries and speculations, from which Goethe and Kant remained aloof; and in point of content it is exactly paralleled by the ripest century of the Ionic, the century of Eudoxus and Archytas (440- 350) and, we may add, of Phidias, Polycletus, Alcamenes and the Acropolis buildings—in which the form-world of Classical mathematic and sculpture displayed the whole fullness of its possibilities, and so ended. And now for the first time it is possible to comprehend in full the elemental opposition of the Classical and the Western souls. In the whole panorama of history, innumerable and intense as historical relations are, we find no two things so fundamentally alien to one another as these. And it is because extremes meet—because it may be there is some deep common origin behind their divergence—that we find in the Western Faustian soul this yearning effort towards the Apollinian ideal, the only alien ideal which we have loved and, for its power of intensely living in the pure sensuous present, have envied. XI We have already observed that, like a child, a primitive mankind acquires (as part of the inward experience that is the birth of the ego) an understanding of number and _ipso facto_ possession of an external world referred to the ego. As soon as the primitive’s astonished eye perceives the dawning world of _ordered_ extension, and the _significant_ emerges in great outlines from the welter of mere impressions, and the irrevocable parting of the outer world from his proper, his inner, world gives form and direction to his waking life, there arises in the soul—instantly conscious of its loneliness—the root- feeling of _longing_ (Sehnsucht). It is this that urges “becoming” towards its goal, that motives the fulfilment and actualizing of every inward possibility, that unfolds the idea of individual being. It is the child’s longing, which will presently come into the consciousness more and more clearly as a feeling of constant _direction_ and finally stand before the mature spirit as the _enigma of Time_—queer, tempting, insoluble. Suddenly, the words “past” and “future” have acquired a fateful meaning.