science has only rephrased the old truths that had already been expressed in much more forcible, wide and accurate formulas by the apophthegm of Heraclitus and the figures employed by the Upanishads.
Nietzsche’s insistence upon war as an aspect of life and the ideal man as a warrior,—the camel-man he may be to begin with and the child-man hereafter, but the lion-man he must become in the middle, if he is to attain his perfection,—these now much-decried theories of Nietzsche have, however much we may differ from many of the moral and practical conclusions he drew from them, their undeniable justification and recall us to a truth we like to hide out of sight. It is good that we should be reminded of it ; first, because to see it has for every strong soul a tonic effect which saves us from the flabbiness and relaxation encouraged by a too mellifluous philosophic, religious or ethical sentimentalism, that which loves to look upon Nature as love and life and beauty and good, but turns away from her grim mask of death, adoring God as Shiva but refusing to adore him as Rudra ; secondly, because unless we have the honesty and courage to look existence straight in the face, we shall never arrive at any effective solution of its discords and oppositions. We must see first what life and the world are ; afterwards, we can all the better set about finding the right way to transform them into what they should be. If this repellent aspect of existence holds in itself some secret of the final harmony, we shall by ignoring or belittling it miss that secret and all our efforts at a solution will fail by fault of our self-indulgent ignoring of the true elements of the problem. If, on the other hand, it is an enemy to be beaten down,
