enough whom one might call reverse _Herdenmenschen_. They esteem themselves original because they act, think, speak differently from what they see everybody else doing, and yet they are only the counterpart of others, they receive the impulse of their life, not from what is living in their ownselves, but from opposition to what they themselves are not. What they call beautiful is not beautiful to them because it grips their souls, fills their hearts with the free joy of vision, but because others cannot endure it, and call it ugly. The good for which they strive is not good because they have themselves thereby become stronger, greater, better, and will always become stronger, greater, better thereby, but a caprice which they follow, making it a law to themselves, because others may not do so. As if anyone could live on negation, or create by digging mole tracks in the fields and meadows of men! Even the small path is path, and every path has a goal, and the goal of every path is a “yes” and not a “no!” Therefore, Friedrich Nietzsche, Contemner of _Pöbel_, of the plebeian mass, would count all as _Pöbel_ who held themselves aloof from the broad way purely because they saw how many there were that trod it. He would also call the most select and sought-after exclusivists _Herdenmenschen_ were they to derive the reason of their action and passion merely from the mania and disease to be different from the herd. Plain, indeed, then, is Nietzsche’s great requirement. Let every man honor and safeguard his unrepeatable miracle, and be something on his own account. This cultural requirement is supplementation and development of the moral ideal of the great German prophet at the beginning of the nineteenth century, speaking as he did out of the blackest night of a people’s life. Fichte, too, would create a folk, no _Pöbel_. To be folk, all that is _Pöbel_ must be overcome. _Pöbel_, that is all that lives herd-like, and borrows the impulse of its action and passion from others, not from itself; or, more accurately, _Pöbel_, to speak with Nietzsche, is wherever man is not himself, but his neighbor! _Pöbel_ signifies, therefore, not a human class, not a social layer of the population, but a _disposition_. Everywhere there are aristocratic _Pöbel_, wherever men pride themselves on reciprocally surpassing each other in flunkey-like ways of thinking. There is a political, a partisan _Pöbel_ which counts it human duty to help increase the great pride that runs after a leader on the broad way of the herd. There are _Pöbel_ in science and in art, wherever men do not dare to ally themselves with a cause, a principle, a work, until some “authority” has pronounced judgment in the matter. There are pious _Pöbel_ who cock their ears for what their neighbor believes, who, even in questions of conscience and of heart, are impressed by large numbers and determined by vast herds. _Pöbel_ shouts its “hosanna” and its “Crucify him” without knowing what