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the Sword and Bible; what we must call a genuinely true one. Sword and Bible were borne before him, without any chimera: were not these the real emblems of Puritanism; its true decoration and insignia? It had used them both in a very real manner, and pretended to stand by them now! But this poor Napoleon mistook: he believed too much in the Dupability of men; saw no fact deeper in man than Hunger and this! He was mistaken. Like a man that should build upon cloud; his house and he fall down in confused wreck, and depart out of the world." 1

Before we take leave of temporal superhumanity, reference may be made to another peculiar transitional and mixed type of which we are reminded by the mention of Cromwell, who was both Saint and Warrior and had Sword and Bible borne before him. Everywhere in nature we find such transitional types and so likewise among these Exalted Ones: let us think of Mahomet, in whom the vocation of saviour with that of conqueror and ruler formed a very strange compound. The same man who with his sword cut off a corner of his cloak on which a cat was sleeping, so as to be able to kneel down to prayer without disturbing it, the same man vigorously wielded this sword against his enemies and bloodily stamped out all resistance. To dwell on this phenomenon in character would carry us too far; a single reference to it here suffices.

What we hope to have pointed out in this essay is that temporal superhumanity is only outwardly, and in contradiction to itself, in morbid degeneration alone, connected with the false superhumanity of Anaxarchus, Stirner and Nietzsche, but in its original and genuine form shows an inner connection with the religious, true superhumanity of

1 On Heroes, Hero-Worship and the Heroic in History, (Routledge), pp. 317-8.

Christ and Buddha. This is seen, on the one hand, in the deep religious conviction of the conquerors of the world, in their steadfast faith in a Providence and their mission, in their striving after the highest perfection of existence, so that, like Faust, drawn towards the Infinite, nothing Finite can absolutely bind them; on the other hand we see that the saviours of the world also, at some period of their lives, were exposed to the temptation of gaining worldly authority, in order to find in it a compensation for the satisfaction of their longing for a highest, perfect existence instead of turning inwardly and directly to what is eternal. We remind the reader in this connection of the temptations of Buddha and Christ.

Neither with temporal nor with religious superhumanity has the imaginary, utterly spurious superhumanity of Anaxarchus, Stirner, and Nietzsche any concern. For neither the conqueror of the world nor the saviour can exert any influence without the keenest insight into the true relations of life. The immense, far-reaching influence of these mighty men cannot be understood without the assumption that they penetrated deeply into the essence of men and things, that they had an eye for the essential points at which, to produce a great effect, the levers had to be applied, that, in a word they could see.

The final result of the false superhumanity of ancient and modern antisophers is, in the last resort, that they intoxicate themselves with their own imaginary divinity, and shut their eyes to all that might destroy this illusion. But he who thus substitutes his imagination for reality loses the power of controlling reality. In the man of petty nature the idea by which the great man shapes reality, is replaced by the imagination, by the idol.

X.

THE DEVELOPMENT OF HIGHER MAN ACCORDING TO DARWIN, AND LOMBROSO'S HYPOTHESIS OF INSANITY

IN the second essay, on The Philosophic Aspiration of the Man of Genius, the attempt has been made to expound the doctrine of the ideas or forms of existence. We saw how each thing is based on an idea, how nothing can exist without a definite form that may affect our sensation, be grasped by our thought, and under certain circumstances be realised to some extent by our actions. But these ideas or forms of existence are not to be accepted as fixed and inalterable, not as absolute, but rather as fluctuating and subject to constant change, as relative. Every idea, every form means only a halting-place on the road from a definite starting-point to an only partially definite goal. Every idea, every form, points back, on the one hand, to an earlier, simpler, more imperfect idea or form from which it has proceeded and in more or less length of time been deepened and developed to its present perfection; but, on the other hand, every idea or form also points forward to a subsequent, more complicated and perfect idea or form to which, sooner or later, it will develop. To repeat, each idea or form therefore means only a halting-place or a stage on a road; in every idea or form is indicated the direction to be taken by a

definite force towards a state of being, by a definite impulse towards existence, by a will to live, so as to attain to an ever greater satisfaction, to a continual deepening and enhancement of its import.

The fact that this doctrine has come to be generally accepted in modern science with reference to the vegetable and animal kingdoms, inclusive of man, constitutes the great merit of the English naturalist Charles Darwin. Of all forms of existence known to us, that of man is the most highly developed, the most perfect. But what raises him to this eminence is his greater sympathy with his fellow-creatures, his more penetrating interest in all that occurs and his concomitant greater intelligence. On a former occasion perfection was defined as the capacity for existence. The higher the degree of perfection that a thing attains to, the more capable will it be of living, the higher will be its state of being. But what makes man more perfect than animals, namely, his greater sympathy with his fellow-creatures, his deeper interest in all that happens around him, and his more intense delight in all order and harmony, this, combined with certain corporeal advantages, is at the same time the cause of his greater capacity for existence.

Darwin says: "Man in the rudest state in which he now exists is the most dominant animal that has ever appeared on this earth. He has spread more widely than any other highly organised form: and all others have yielded before him. He manifestly owes this immense superiority to his intellectual faculties, to his social habits, which lead him to aid and defend his fellows, and to his corporeal structure. The supreme importance of these characters has been proved by the final arbitrament of the battle for life. Through his powers of intellect, articulate language has been evolved; and on this his wonderful advancement has

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