which occur in it to the previous phase of Wotan's existence. But upon what a confused region we should have to enter! It appears that before Wotan became master of the world, the founder and guardian of the laws, he too had lived the free life of Love—unfortunately he wearied of it, and this fatigue is symbolised in a ridiculous fashion by the quarrels of the elderly divine household. He conceived an ambition for Power, a desire for Gold and for Knowledge. To satisfy the last he sought the help of Erda, who is primitive and eternal Wisdom (Ur-Weisheit). But by doing this he worked for his own ruin. Power, Gold and Knowledge are the joint agents of destruction, the inseparable powers of death. Here let us recognise in a peculiarly muddled and deliquescent form the absurdities of Rousseau's discourse against civilisation. And that we may ourselves limit discreetly our thirst for knowledge, I mean rather our desire to interpret and reconcile all these ideologies, let us reflect that the thread of ideas is not Wagner's only guide in the world of ideas. He is guided quite as much by considerations of the picturesque. If the arrangement of some of his episodes is prompted by reasons of symbolism, others are what they are only for reasons of scenic picturesqueness, but take on a symbolic meaning after completion. This point shows the child-like simplicity and lack of common-sense of those critics who enquire too seriously what were Wagner's thoughts. The fairy story of the Ring is wrapped in clouds, some arising from the author's intentions, others emanating from the story itself.
VI
The care with which I have sought to distinguish the
