of his life a terror to wrongdoing and corruption, and by which he supported righteousness, aroused men from indolence, and lifted them out of their depression? Does he not wish to deposit these qualities, as his best legacy to posterity, in the souls of those he leaves behind, so that they too, in their turn, may some day hand them on again, increased and made more beautiful? What man of noble mind is there who does not want to scatter, by action or thought, a grain of seed for the unending progress in perfection of his race, to fling something new and unprecedented into time, that it may remain there and become the inexhaustible source of new creations? Does he not wish to pay for his place on this earth and the short span of time allotted to him with something that even here below will endure for ever, so that he, the individual, although unnamed in history (for the thirst for posthumous fame is contemptible vanity), may yet in his own consciousness and his faith leave behind him unmistakable memories that he, too, was a dweller on the earth? What man of noble mind is there, I said, who does not want this? But only according to the needs of noble-minded men is the world to be regarded and arranged; as they are, so all men ought to be, and for their sake alone does a world exist. They are its kernel, and those of other mind exist only for their sake, being themselves only a part of the transitory world so long as they are of that mind. Such men must conform to the wishes of the noble-minded until they have become like them.
113. Now, what is it that could warrant this challenge and this faith of the noble-minded man in the permanence and eternity of his work? Obviously nothing but an order of things which he can acknowledge as in itself eternal and capable of taking up into itself that which
