the passions, because they were alive; and, like Nietzsche, hated asceticism, because
'Abstinence sows sand all over
The ruddy limbs and flaming hair,
But desire gratified
Plants fruits of life and beauty there.'
'Put off holiness,' he said, 'and put on intellect.' And 'the fool shall not enter into heaven, let him be ever so holy.' Is not this a heaven after the heart of Nietzsche?
Nietzsche is a Spinoza à rebours. The essence of the individual, says Spinoza, 'is the effort by which it endeavours to persevere in its own being.' 'Will and understanding are one and the same.' 'By virtue and power I understand the same thing.' 'The effort to understand is the first and sole basis of virtue.' So far it might be Nietzsche who is speaking. Only, in Spinoza, this affirmation of will, persistent egoism, power, hard understanding, leads to a conclusion which is far enough from the conclusion of Neitzsche. 'The absolute virtue of the mind is to understand; its highest virtue, therefore, to understand or know God.' That, to Nietzsche, is one of 'the beautiful words by which the conscience is
