only could have implied that the love practiced by people is not of the proper and unobjectionable kind, one should so love as to hold back the affect and to subject it to mental elaboration, and only after it has stood the test of the intellect should free play be given to it. And we thereby understand that he wishes to tell us that this was the case with himself and that it would be worth the effort of everybody else to treat love and hatred as he himself does.
And it seems that in his case it was really so. His affects were controlled and subjected to the investigation impulse, he neither loved nor hated, but questioned himself whence does that arise, which he was to love or hate, and what does it signify, and thus he was at first forced to appear indifferent to good and evil, to beauty and ugliness. During this work of investigation love and hatred threw off their designs and uniformly changed into intellectual interest. As a matter of fact Leonardo was not dispassionate, he did not lack the divine spark which is the mediate or immediate motive power—il primo motore—of all human activity. He only transmuted his passion into in-
