abundantly and yet so differently discussed is one of the great liberators of the mind, in it measure which the ancients themselves could not realise. They had continued so unsophisticated as not to establish an "adequate relation” between guilt and misfortune. The guilt of their tragic heroes is, indeed, the small stone over which the latter stumble, and on whose account they occasionally break an arm or knock out an eye. The antique mode of thinking merely adds: “Surely he ought to have gone his way more deliberately and less overwhelmingly." But it was reserved for Christianity to say: "Here is a great misfortune, and a great, equally great, offence must be concealed behind it, though we do not clearly see it. If, oh wretched man, you do not feel so, you are obdurate, , and will have to endure even worse things." Besides, antiquity still know misfortune, pure and simple; only Christianity turned everything into punishment, welldeserved punishment; moreover, it makes the sufferer's imagination likewise a suffering one, so that, in all his distress, he feels morally forlorn and cast out. Poor humanity! The Greeks bad a special word for theindignation felt at another's misfortune; this sensation was inadmissible among Christian nations and has but little developed itself; hence they lack a name for this more manly brother of pity.
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A suggestoin.—If, according to Pascal and Christianity,
