fall; all genius is a conquering of chaos, mystery, and darkness, and if it degenerates and goes to pieces, the ruin is greater in proportion to the success. The genius which runs to madness is no longer genius; it has chosen happiness instead of morality. All madness is the outcome of the insupportability of suffering attached to all consciousness. Sophocles derived his idea that a man might wish to become mad for this reason, and lets Aias, whose mind finally gives way, give utterance to these words:
ἐν τῷ φρονεῖν γὰρ μηδὲν ἥδιστος βίος.
I shall conclude this chapter with the solemn words, similar to the best moments of Kant's style, of Johann Pico von Mirandola, to whom I may bring some measure of recognition. In his address "on the dignity of man" the Supreme Being addresses the following words to man:
"Nec certam sedem, nec propriam faciem, nec munus ullum peculiare tibi dedimus, O Adam: ut quam sedem, quam faciem, quae munera tute optaveris, ea pro voto, pro tua sententia, habeas et possideas. Definita caeteris natura intra praescriptas a nobis leges coercetur; tu nullis angustiis coercitus, pro tuo arbitrio, in cuius manu te posui, tibi illam praefinies. Medium te mundi posui, ut circumspiceres inde commodius quicquid est in mundo. Nec te caelestem, neque terrenum, neque mortalem, neque immortalem fecimus, ut tui ipsius quasi arbitrarius honorariusque plastes et fictor in quam malueris tute formam effingas. Poteris in inferiora quae sunt bruta degenerare, poteris in superiora quae sunt divina, ex tui animi sententia regenerari.
O summam Dei Patris liberalitatem, summam et admirandam hominis felicitatem: cui datum id habere quod optat, id esse quod velit. Bruta simul atque nascuntur id secum afferunt e bulga matris, quod possessura sunt. Supremi Spiritus aut ab initio aut paulo mox id fuerunt, quod sunt futnri in perpetuas aeternitates. Nascenti homini omniferaria semina et omnigenae vitae germina indidit Pater; quae quisque excoluerit, ilia adolescent et fructus suos
