world to enjoy the possession of this woman, who yet can really give him nothing more than any other. That yet it is just this possession that is kept in view here is seen from the fact that even this lofty passion, like all others, is extinguished in its enjoyment—to the great astonishment of those who are possessed by it. It also becomes extinct when, through the woman turning out barren (which, according to Hufeland, may arise from nineteen accidental constitutional defects), the real metaphysical end is frustrated; just as daily happens in millions of germs trampled under foot, in which yet the same metaphysical life principle strives for existence; for which there is no other consolation than that an infinity of space, time, and matter, and consequently inexhaustible opportunity for return, stands open to the will to live. The view which is here expounded must once have been present to the mind of Theophrastus Paracelsus, even if only in a fleeting form, though he has not handled this subject, and my whole system of thought was foreign to him; for, in quite a different context and in his desultory manner, he wrote the following remarkable words: “_Hi sunt, quos Deus copulavit, ut eam, quæ fuit Uriæ et David; quamvis ex diametro (sic enim sibi humana mens persuadebat) cum justo et legitimo matrimonio pugnaret hoc.... sed propter Salomonem_, QUI ALIUNDE NASCI NON POTUIT, _nisi ex Bathseba, conjuncto David semine, quamvis meretrice, conjunxit eos Deus_” (_De vita longa_, i. 5).