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 he saw it so thoroughly, that he saw through the suffering at its surface to the joy at its centre, filled it with promise and hope, and made it infinitely attractive. As Israel, therefore, is 'the people of righteousness,' because, though others have perceived the importance of righteousness, Israel, above everyone, perceived the happiness of it; so self-renouncement, the main factor in conduct or righteousness, is 'the secret of Jesus,' because, although others have seen that it was necessary, Jesus, above everyone, saw that it was peace, joy, life.

Now, we may observe, that even Aristotle (and it is a mark of his greatness) does not, in the passage we have quoted from him, begin with a complete system of psycho-physiology, and show us where and how and why in this system the rule of renouncement comes in, and draw out for us definitively the law of our being towards which this rule leads up. He says that the rule exists, that it is ancillary to the law of our being, and that we are to study the best men, in whom it most exists, to make us see that it is thus ancillary. He here appeals throughout to a verifying sense, such as we have said that everyone in this great but plain matter of conduct really has; he does not appeal to a speculative theory of the system of things, and deduce conclusions from it. And he shows his greatness in this, because the law of our being is not something which is already definitively known and can be exhibited as part of a speculative theory of the system of things; it is something which discovers itself and becomes, as we follow (among other things) the rule of renouncement. What we can say with most certainty about the law of our being is, that we find the rule of renouncement practically lead up to it. In matters of practice and conduct, therefore, an experience like this is really a far safer ground to insist on than any speculative theory of the system of things. And to a theory