established forms and ordinances, if we wish to bring the higher truth and order, that lives in him, to the light. The "truth," however, of which we hear so much from our professors, seems to be a far more modest being, and no kind of disturbance is to be feared from her; she is an easy-going and pleasant creature, who is continually assuring the powers that be that no one need fear any trouble from her quarter: for man is only "pure reason." And therefore I will say, that philosophy in Germany has more and more to learn not to be "pure reason": and it may well take as its model "Schopenhauer the man." It is no less than a marvel that he should have come to be this human kind of example: for he was beset, within and without, by the most frightful dangers, that would have crushed and broken a weaker nature. I think there was a strong likelihood of Schopenhauer the man going under, and leaving at best a residue of "pure reason": and only "at best"--it was more probable that neither man nor reason would survive. A modern Englishman sketches the most usual danger to extraordinary men who live in a society that worships the ordinary, in this manner:--"Such uncommon characters are first cowed, then become sick and melancholy, and then die. A Shelley could never have lived in England: a race of Shelleys would have been impossible." Our Hölderlins and Kleists were undone by their unconventionality, and were not strong enough for the climate of the so-called German culture; and only iron natures like Beethoven, Goethe, Schopenhauer and Wagner could hold out against it. Even in them the effect of this weary toiling and moiling is seen in many lines and wrinkles; their breathing is harder and their voice is forced. The old diplomatist who had only just seen and spoken to Goethe, said to a friend--"Voilà un homme qui a eu de grands chagrins!" which Goethe translated to mean "That is a man who has taken great pains in his life." And he adds, "If the trace of the sorrow and activity we have gone through cannot be wiped from our features, it is no wonder that all that survives of us and our struggles should bear the same impress." And this is the Goethe to whom our cultured Philistines point as the happiest of Germans, that they may prove their thesis, that it must be possible to be happy among them--with the unexpressed corollary that no one can be pardoned for feeling unhappy and lonely among them. Hence they push their doctrine, in practice, to its merciless conclusion, that there is always a secret guilt in isolation. Poor Schopenhauer had this secret guilt too in his heart, the guilt of cherishing his philosophy more than his fellow-men; and he was so unhappy as to have learnt from Goethe that he must defend his philosophy at all costs from the neglect of his contemporaries, to save its very existence: for there is a kind of Grand Inquisitor's Censure in which the Germans, according to Goethe, are great adepts: it is called--inviolable silence.