and wife and followed after salvation.  This world-wide, ever-returning antagonism has filled the world in every age with hermits and lamas, recluses and teachers, devoted and segregated lives.  It is a perpetual effort to get above the simplicity of barbarism.  Whenever men have emerged from the primitive barbarism of the farm and the tribe, then straightway there has emerged this conception of a specialized life a little lifted off the earth; often, for the sake of freedom, celibate, usually disciplined, sometimes directed, having a generalized aim, beyond personal successes and bodily desires.  So it is that the philosopher, the scientifically concentrated man, has appeared, often, I admit, quite ridiculously at first, setting out upon the long journey that will end only when the philosopher is king. . . .

“At first I called my Second Limitation, Sex.  But from the outset I meant more than mere sexual desire, lust and lustful imaginings, more than personal reactions to beauty and spirited living, more even than what is called love.  On the one hand I had in mind many appetites that are not sexual yet turn to bodily pleasure, and on the other there are elements of pride arising out of sex and passing into other regions, all the elements of rivalry for example, that have strained my first definition to the utmost.  And I see now that this Second Limitation as I first imagined it spreads out without any definite boundary, to include one’s rivalries with old schoolfellows, for example, one’s generosities to beggars and dependents, one’s desire to avenge an injured friend, one’s point of honour, one’s regard for the good opinion of an aunt and one’s concern for the health of a pet cat.  All these things may enrich, but they may also impede and limit the aristocratic scheme.  I thought for a time I would call this ill-defined and miscellaneous wilderness of limitation the Personal Life.  But at last I have decided to divide this vast territory of difficulties into two subdivisions and make one of these Indulgence, meaning thereby pleasurable indulgence of sense or feeling, and the other a great mass of self-regarding motives that will go with a little stretching under the heading of Jealousy.  I admit motives are continually playing across the boundary of these two divisions, I should find it difficult to argue a case for my classification, but in practice these two groupings have a quite definite meaning for me.  There is pride in the latter group of impulses and not in the former; the former are always a little apologetic.  Fear, Indulgence, Jealousy, these are the First Three Limitations of the soul of man.  And the greatest of these is Jealousy, because it can use pride.  Over them the Life Aristocratic, as I conceive it, marches to its end.  It saves itself for the truth rather than sacrifices itself romantically for a friend.  It justifies vivisection if thereby knowledge is won for ever.  It upholds that Brutus who killed his sons.  It forbids devotion to