Sorrow is Knowledge.—How willingly would not one exchange the false assertions of the homines religiosi that there is a god who commands us to be good, who is the sentinel and witness of every act, every moment, every thought, who loves us, who plans our welfare in every misfortune—how willingly would not one exchange these for truths as healing, beneficial and grateful as those delusions! But there are no such truths. Philosophy can at most set up in opposition to them other metaphysical plausibilities (fundamental untruths as well). The tragedy of it all is that, although one cannot believe these dogmas of religion and metaphysics if one adopts in heart and head the potent methods of truth, one has yet become, through human evolution, so tender, susceptible, sensitive, as to stand in need of the most effective means of rest and consolation. From this state of things arises the danger that, through the perception of truth or, more accurately, seeing through delusion, one may bleed to death. Byron has put this into deathless verse:

“Sorrow is knowledge: they who know the most
Must mourn the deepest o’er the fatal truth,
The tree of knowledge is not that of life.”

Against such cares there is no better protective than the light fancy of Horace, (at any rate during the darkest hours and sun eclipses of the soul) expressed in the words

“quid aeternis minorem
consiliis animum fatigas?
cur non sub alta vel platano vel hac
pinu jacentes.”²²

At any rate, light fancy or heavy heartedness of any degree must be better than a romantic retrogression and desertion of one’s flag, an approach to Christianity in any form: for with it, in the present state of knowledge, one can have nothing to do without hopelessly defiling one’s intellectual integrity and surrendering it unconditionally. These woes may be painful enough, but without pain one cannot become a leader and guide of humanity: and woe to him who would be such and lacks this pure integrity of the intellect!