But if this hypothesis be granted, then all difficulties disappear.  The conception of the endless acquirement of goodness at once postulates the consciousness of evil, and the consciousness of it as existing in order to be overcome.  Hence the consciousness of it as illusion comes nearest to the truth.  And such a conception is essentially implied by the idea of morality.  To speculative reason, however, it is impossible, as the poet believes, that evil should thus be at the same time regarded as both real and unreal.  Knowledge leads to despair on every side; for, whether it takes the evil in the world as seeming or actual, it stultifies effort, and proves that moral progress, which is best of all things, is impossible.  But the moral consciousness derives its vitality from this contradiction.  It is the meeting-point and conflict of actual and ideal; and its testimony is indisputable, however inconsistent it may be with that of knowledge.  Acknowledging absolute ignorance of the outer world, the poet has still a retreat within himself, safe from all doubt.  He has in his own inner experience irrefragable proof

    “How things outside, fact or feigning, teach
  What good is and what evil—­just the same,
  Be feigning or be fact the teacher."[A]

[Footnote A:  Francis Furini.]

The consciousness of being taught goodness by interaction with the outside unknown is sufficient; it is “a point of vantage” whence he will not be moved by any contradictions that the intellect may conjure up against it.  And this process of learning goodness, this gradual realization by man of an ideal infinitely high and absolute in worth, throws back a light which illumines all the pain and strife and despair, and shows them all to be steps in the endless “love-way.”  The consciousness of evil is thus at once the effect and the condition of goodness.  The unrealized, though ever-realizing good, which brings despair, is the best fact in man’s history; and it should rightly bring, not despair, but endless joy.

CHAPTER IX.

A CRITICISM OF BROWNING’S VIEW OF THE FAILURE OF KNOWLEDGE.

“Der Mensch, da er Geist ist, darf und soll sich selbst des hoechsten wuerdig achten, von der Groesse und Macht seines Geistes kann er nicht gross genug denken; und mit diesem Glauben wird nichts so sproede und hart seyn, das sich ihm nicht eroeffnete.  Das zuerst verborgene und verschlossene Wesen des Universums hat keine Kraft, die dem Muthe des Erkennens Widerstand leisten koennte:  es muss sich vor ihm aufthun, und seinen Reichthum und seine Tiefen ihm vor Augen legen und zum Genusse geben."[A]

[Footnote A:  Hegel’s Inaugural Address at Heidelberg.]

Before entering upon a criticism of Browning’s theory, as represented in the last chapter, it may be well to give a brief summary of it.