eal
Goethe's feeling very clearly; he knows that there is a little
self-deception in his attitude towards woman, but he consciously and
lovingly clings to it. His pronouncements are not contradictions; it is
natural, almost essential, that in the soul of the highly-gifted and
highly-developed representative of a mature civilisation the whole
wealth of human emotions should be revivified. He possesses all
psychical qualities--at least potentially--and one element after the
other regains life and becomes productive. We shall see this with
startling clearness when we come to examine the emotional life of
Richard Wagner. The intimate connection between the individual and the
entire evolutionary process of the race will then become evident.

It is remarkable that Dante, too, wrote a poem clearly expressive of the
fact that the beloved woman does not actually possess the qualities
ascribed to her, but that she has been endowed with them by the
imagination of her lover.

I shall discuss the emotional life of only one other poet in detail, and
that one is Michelangelo. For the most part the poets whose emotions
were akin to that of Dante and Goethe were men who created their ideal
woman because reality left them unsatisfied. In passing I will mention
Beethoven, and his touching letter to his "immortal love" ("My angel, my
all, my I!"), whose name, in spite of all the strenuous attempts to
discover it, is to this day not known with any certainty; even if it
should ever be discovered, Beethoven's "immortal love" will yet remain a
figment of his brain, based on a human woman.

Together with Beethoven, we may notice the other great "old bachelor"
Grillparzer, and his eternal fiancee Kathi Froehlich, and the critical
Hebbel, who at the time of composing "Genovefa" wrote in his diary:
"All earthly love is merely the road to the heavenly love."

Before closing this chapter, I must draw attention to a strange fact in
connection with the psychology of races. All nations endowed with fair
mental gifts and a sympathetic understanding of nature, have in the
period of their youth and anthropomorphistic and animistic thought
worshipped light, and its source, the sun, as the supreme deity, the
giver of joy and abundance. All the benevolent deities of the Arians
were celestial beings, all the malevolent divinities spirits of
darkness: Olympian gods and the demons of the netherworld--Aesir and
Giants. To the naive mind of the Indo-Germani