sometimes a tragic issue, but the satisfied passion also leads oftener to unhappiness than to happiness. For its demands often conflict so much with the personal welfare of him who is concerned that they undermine it, because they are incompatible with his other circumstances, and disturb the plan of life built upon them. Nay, not only with external circumstances is love often in contradiction, but even with the lover's own individuality, for it flings itself upon persons who, apart from the sexual relation, would be hateful, contemptible, and even abhorrent to the lover. But so much more powerful is the will of the species than that of the individual that the lover shuts his eyes to all those qualities which are repellent to him, overlooks all, ignores all, and binds himself for ever to the object of his passion – so entirely is he blinded by that illusion, which vanishes as soon as the will of the species is satisfied, and leaves behind a detested companion for life. Only from this can it be explained that we often see very reasonable and excellent men bound to termagants and she-devils, and cannot conceive how they could have made such a choice. On this account the ancients represented love as blind. Indeed, a lover may even know distinctly and feel bitterly the faults of temperament and character of his bride, which promise him a miserable life, and yet not be frightened away: –
"I ask not, I care not,
If guilt's in thy heart,
I know that I love thee
Whatever thou art."
For ultimately he seeks not his own things, but those of a third person, who has yet to come into being, although he is involved in the illusion that what he seeks is his own affair. But it is just this not seeking of one's own things which is everywhere the stamp of greatness, that gives to passionate love also a touch of sublimity, and makes it a worthy subject of poetry. Finally, sexual love is compatible even with the extremest hatred towards its object:
