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pression, the leaden fatigue, the black melancholy of physiological cripples—for, speaking generally, all religions are mainly concerned with fighting a certain fatigue and heaviness that has infected everything. You can regard it as prima facie probable that in certain places in the world there was almost bound to prevail from time to time among large masses of the population a sense of physiological depression, which, however, owing to their lack of physiological knowledge, did not appear to their consciousness as such, so that consequently its "cause" and its cure can only be sought and essayed in the science of moral psychology (this, in fact, is my most general formula for what is generally called a "religion"). Such a feeling of depression can have the most diverse origins; it may be the result of the crossing of too heterogeneous races (or of classes—genealogical and racial differences are also brought out in the classes: the European "Weltschmerz," the "Pessimism" of the nineteenth century, is really the result of an absurd and sudden class-mixture); it may be brought about by a mistaken emigration—a race falling into a climate for which its power of adaptation is insufficient (the case of the Indians in India); it may be the effect of old age and fatigue (the Parisian pessimism from 1850 onwards); it may be a wrong diet (the alcoholism of the Middle Ages, the nonsense of vegetarianism—which, however, have in their favour the authority of Sir Christopher in Shakespeare); it may be blood-deterioration, malaria, syphilis, and the like (German depression after the Thirty Years' War, which infected half Germany with evil diseases, and thereby paved the way for German servility, for German pusillanimity).