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Another candidate for Nietzsche's immortals who are hard! As for Mr. Pike himself, he is the highest-spirited, best-conditioned man on board. The driving to which he subjected the Elsinore was meat and drink. He still rubs his hands and chuckles over the memory of it. "Huh!" he said to me, in reference to the crew; "I gave 'em a taste of real old-fashioned sailing.

The poem in this discourse is, of course, reminiscent of Wagner's own poetical manner, and it must be remembered that the whole was written subsequent to Nietzsche's final break with his friend.

For, in spite of all Nietzsche's Mediterraneanizing of this Superman, Goethe was profoundly and inveterately German. The Rhine-Maidens rocked him in his cradle and, though he might journey to Rome or Troy or Carthage, it was to the Rhine-Maidens that he returned. Yes, I do not think that those understand him best who keep bowing to the ground and muttering "Olympian"!

The blind Will to Power in nature therefore stands in urgent need of direction by man. Pars. 16, 17, 18, 19, 20. "All good things laugh," he says, and his final command to the higher men is, "LEARN, I pray you to laugh." All that is GOOD, in Nietzsche's sense, is cheerful. To be able to crack a joke about one's deepest feelings is the greatest test of their value.

Here we have a description of the kind of altruism Nietzsche exacted from higher men. Par. 6. This refers, of course, to the reception pioneers of Nietzsche's stamp meet with at the hands of their contemporaries. Par. 8. Nietzsche teaches that nothing is stable, not even values, not even the concepts good and evil. He likens life unto a stream.

Its sentiments are more broadly human, and the programme that Strauss has followed never loses itself in picturesque or anecdotic details, but is planned on expressive and noble lines. Strauss protests his own liberty in the face of Nietzsche's. He wishes to represent the different stages of development that a free spirit passes through in order to arrive at that of Super-man.

Lashmar found the matter considerably to his taste, though he ridiculed the form. Nietzsche's individualism was, up to a certain point, in full harmony with the tone of his mind; he enjoyed this frank contempt of the average man, persuaded that his own place was on the seat of the lofty, and that disdain of the humdrum, in life or in speculation, had always been his strong point.

Surely the criticism which has been directed against this maxim must all fall to the ground when it is remembered, once and for all, that Nietzsche's teaching was never intended to be other than an esoteric one. "I am a law only for mine own," he says emphatically, "I am not a law for all."

The question of taste plays an important part in Nietzsche's philosophy, and verses 9, 10 of this discourse exactly state Nietzsche's ultimate views on the subject. In the "Spirit of Gravity", he actually cries: "Neither a good nor a bad taste, but MY taste, of which I have no longer either shame or secrecy."

Nietzsche's obvious moral, however, is that great scientists and thinkers, once they have reached the wall encircling scepticism and have thereby learned to recover their confidence in the act of believing, as such, usually manifest the change in their outlook by falling victims to the narrowest and most superstitious of creeds. So much for the introduction of the ass as an object of worship.