mechanisms which might be met with in one and the same individual. “It is not only in the same poet,” he said, “but even in the same work that these two types of mentality are found united. . . . The naïve poet pursues only nature and feeling in their simplicity, and all his effort is limited to the imitation and reproduction of reality. The sentimental poet, on the contrary, reflects the impression he receives from objects. The object here is allied to an idea, and the poetic power of the work depends on this alliance.” These quotations shew what types Schiller had in view, and one recognises their fundamental identity with those with which we are here dealing.
We find another instance in Nietzsche’s contrast between the minds of Apollo and of Dionysus. The example which Nietzsche uses to illustrate this contrast is instructive—namely, that between a dream and intoxication. In a dream the individual is shut up in himself, in intoxication, on the contrary, he forgets himself to the highest degree, and, set free from his self-consciousness, plunges into the multiplicity of the objective world. To depict Apollo, Nietzsche borrows the words of Schopenhauer, “As upon a tumultuous sea, which disgorges and swallows by turns, lost to view in the mountains of foaming waves, the mariner remains seated tranquilly on his plank, full of confidence in his frail barque; so individual man, in a world of troubles, lives passive and serene, relying with confidence on the principle of ‘individuation.’” “Yes,” continues Nietzsche, “we might say that the unshakeable confidence in this principle, and the calm security of those whom it has inspired, have found in Apollo their most sublime expression, and we may always recognise in him the most splendid and divine personification of the principle of making an individual.” The Apollien state, as Nietzsche conceives it, is consequently the withdrawal into oneself, that is, introversion. Conversely in the Dionysian state, psychic intoxication, indicates in his view the unloosening of a torrent of libido which expends itself upon things. “This is not only,” says Nietzsche, “the alliance of man with man, which finds itself confirmed afresh under
