Zarathustra is not a prophet nor even a pioneer; he brings but a new mode of speech, his triumphant and dancing phrase sweeps into its whirl a thousand ghosts and phantoms. And what is to be said of the doctrine itself? Perhaps the most adequate answer to Nietzsche, on the plane of his own ideas, is that of Guyau. Both were poets, strayed into philosophy, both seize upon life as the key to all reality. But Guyau finds in the spontaneous outflow of individual life, itself the spring of sociability, fraternity, love. An organism is more perfect as it is more sociable, there can be no full intensity without wide expansion. "There is a certain generosity inseparable from existence, without which one withers up interiorly and dies. The mind must flower; morality, altruism are the flower of human life." The reduction of all consciousness to one mode--in Nietzsche the Will to Power--is neither new nor difficult. La Rochefoucauld tracked down behind all motives the motive of self-interest, and modern simplifiers have amused themselves by analysing passion into unconscious thought. The soul, as St. Augustine tells us, is all in every part; and since the same self is always present, it is obviously possible in some fashion or another to translate any one mood of its life into any other. But such suppression of the finer details, while interesting as a tour de force, is not scientific psychology. The Will to Power is not sufficiently definite to serve the turn of a moralist or even an immoralist. Power is of many kinds. Love hath its victories not less renowned than hate. Had Cleopatra's nose been shorter, history would, says Pascal, have been different, and in the phrase of the French _chanson_ there are often more conquests ambushed in the hair of Delilah than in that of Samson. Nietzsche himself perceived that it was necessary to establish a hierarchy of values as between different manifestations of "power," but this _Umwerthung aller Werthe_ was never either achieved or achievable. The evangel of Zarathustra dissolves into mere sound and fury for lack of what the Court of Equity calls reasonable particularity. Most notable is this in regard to the two laws. Am I a Superman--or rather a potential ancestor of the Superman, for in this case hereditary privilege runs backwards--with the right to found my life on pride, pleasure, and the love of power, or am I a slave with no right except to remain a slave? The test is astral, and even nebulous. If you can compel the stars to circle about you as their centre, if you have a chaos in you and are about to beget a dancing star, then you are of the seed of the Superman. Unhappily, the only people who could seriously entertain such an estimate of themselves are the very wealthy and the very mad. Zarathustra derides the mob in order to flatter the snob; he is _malgré lui_ the casuist of the idle rich, the courtier of international finance.