ment to reflection, deep dejection about all earthly misery takes their place and they see only the woe of life. Still this very pessimism is the ground whence their soul will soar up to the aspiration of a life of beauty and serenity. For at all times the vision of a sublime life has haunted the souls of men, and the gloomier the present is, the more strongly this aspiration will make itself felt.
Three different paths, at all times, have seemed to lead to the ideal life. Firstly, that of forsaking the world. The perfection of life here seems only to be reached beyond the domain of earthly labour and delight, by a loosening of all ties. The second path conducts to amelioration of the world itself, by consciously improving political, social and moral institutions and conditions. Now, in the Middle Ages, Christian faith had so strongly implanted in all minds the ideal of renunciation as the base of all personal and social perfection, that there was scarcely any room left for entering upon this path of material and political progress. The idea of a purposed and continual reform and improvement of society did not exist. Institutions in general are considered as good or as bad as they can be; having been ordained by God, they are intrinsically good, only the sins of men pervert them. What therefore is in need of remedy is the individual soul. Legislation in the Middle Ages never aims consciously and avowedly at creating a new organism; professedly it is always opportunistic, it only restores good old law (or at least thinks it does no more) or mends special abuses. It looks more towards an ideal past than towards an earthly future. For the true future is the Last Judgment, and that is near at hand.
It goes without saying that this mental disposition must have greatly contributed to the general pessimism. If in all that regards the things of this world there is no hope of improvement and of progress, however slow, those who love the world too much to give up its delights, and who nevertheless cannot help aspiring to a better order of things, see nothing before them but a gulf. We will have to wait till the eighteenth century—for even the Renaissance does not truly bring the idea of progress—before men resolutely enter the path of social optimism;—only then the perfectibility of man and society is raised to the rank of a central dogma, and the next
