most frequent form in which joy is prescribed as a cure is the joy in producing joy (such as doing good, giving presents, alleviating, helping, exhorting, comforting, praising, treating with distinction); together with the prescription of "love your neighbour." The ascetic priest prescribes, though in the most cautious doses, what is practically a stimulation of the strongest and most life-assertive impulse—the Will for Power. The happiness involved in the "smallest superiority" which is the concomitant of all benefiting, helping, extolling, making one's self useful, is the most ample consolation, of which, if they are well-advised, physiological distortions avail themselves: in other cases they hurt each other, and naturally in obedience to the same radical instinct. An investigation of the origin of Christianity in the Roman world shows that co-operative unions for poverty, sickness, and burial sprang up in the lowest stratum of contemporary society, amid which the chief antidote against depression, the little joy experienced in mutual benefits, was deliberately fostered. Perchance this was then a novelty, a real discovery? This conjuring up of the will for cooperation, for family organisation, for communal life, for "Caenacula," necessarily brought the Will for Power, which had been already infinitesimally stimulated, to a new and much fuller manifestation. The herd organisation is a genuine advance and triumph in the fight with depression. With the growth of the community there matures even to individuals a new interest, which often enough takes him out of the more personal element in his discontent, his aversion to himself, the "despectus sui" of Geulincx. All sick and diseased people strive
