happiness. There is nothing sweeter than the return of joy that
follows the renouncement of joy, as there is nothing more exquisite,
of keener, deeper delight, than the enchantment of the
disenchanted."

In these terms does a sage describe a sage's happiness; but is it
true that the happiness of Marcus Aurelius, as of Renan himself,
arose only from the return of joy that followed the renouncement of
joy, and from the enchantment of the disenchanted? For then were it
better that wisdom be less, that we be the less disenchanted. But
what can the wisdom desire that declares itself thus disenchanted?
Was it not truth that it sought? and is there a truth that can
stifle the love of truth in the depths of a loyal heart? The truth
that has taught you that man is wicked and nature unjust; that
justice is futile, and love without power, has indeed taught you
nothing if it have not at the same time revealed a truth that is
greater still, one that throws on these disillusions a light more
brilliant, more ample, than the myriad flickering beams it has
quenched all around you, For there lurks unspeakable pride, and
pride of the poorest kind, in thus declaring ourselves satisfied
because we can find satisfaction in nothing that is. Such
satisfaction, in truth, is discontent only, too sluggish to lift its
head; and they only are discontented who no longer would understand.

Does not the man who conceives it his duty to forswear all happiness
renounce something as well that, as yet, has not turned into
happiness? And besides, what are the joys to which we bid this
somewhat affected farewell? It must surely be right to discard all
happiness injurious to others; but happiness that injures others
will not long wear the semblance of happiness in the eyes of the