Leonardo was called the Italian Faust on account of his insatiable and indefatigable desire for investigation. But even if we disregard the fact that it is the possible retransformation of the desire for investigation into the joys of life which is presupposed in the Faust tragedy, one might venture to remark that Leonardo's system recalls Spinoza's mode of thinking.
The transformation of psychic motive power into the different forms of activity is perhaps as little convertible without loss, as in the case of physical powers. Leonardo's example teaches how many other things one must follow up in these processes. Not to love before one gains full knowledge of the thing loved presupposes a delay which is harmful. When one finally reaches cognition he neither loves nor hates properly; one remains beyond love and hatred. One has investigated instead of having loved. It is perhaps for this reason that Leonardo's life was so much poorer in love than those of other great men and great artists. The storming passions of the soul-stirring and consuming kind, in which others experience the
