And surely the anguish of Nietzsche fitted him, as no other, to be partner in distress of this anguished god. Surely he, if anyone, could say, To this end was I born and for this purpose came I into the world, to bear witness--to the body of this death. From his mother's womb was he set apart to suffer. Endowed with a transcendent and super-abundant fulness of spirit, every fresh and forceful impulse of his personality he felt as an indictment of the inexorable pitiless limitations within which his best innermost life was imprisoned. He was a voice crying in the wilderness, not only to men, but to himself. Each new flash of light which illumined his inner eye let him see the graves upon which he was treading, and revealed those who claimed to be alive in the mask of the death to which they had succumbed. In the abounding wealth of youth he felt a mortal sickness getting its grip upon him. As life dragged on, he felt more and more the hell tortures of pain from which he had to wring his work every hour of his existence. Who would have the effrontery to cast a stone at this man had he flung down his arms into one of those graves, and cried with an old philosopher: This may all be very well for the gods, but not for me! But he did not lay down his arms! Freed from all encumbrances of conscience and debilitating sense of sin which had paralyzed the Christian, and from the Schopenhauer Welt- und Lebenanschauung, he welcomed all that life had to offer and went unhesitatingly toward the universal goal of annihilation with a blithe and unregretting spirit. Entertaining no illusions about indeterminism or free-will or immortality, he rejoiced in his strength, seized with avidity the passing moment, and fell fighting to the last. He spoke his courageous "Yes!" to life, while Schopenhauer, with his money and his mistress, and all the world beside, were crying to him to say "No!" For this we must thank him. In this we find an antidote to present-day tendencies to sink the individual in the multitude, to subordinate men to institutions, and to apotheosize mediocrity. Nietzsche met pain with a power which transformed even death into life, and turned the day of his death even into a festival of the soul. He taught himself and he taught others to believe in that power, which alone is great,--to believe in the Power of the Will! Nietzsche, like Jesus, proclaimed the inestimable worth of the individual man, saw for him vast and glorious possibilities, sought the regeneration of society through the regeneration of the individual. Both committed the fortunes of the cause to which they devoted their lives to individuals and not to masses of men. Both believed that the best was yet to be. Both believed in the inwardness, the self-dependence, and the autonomy of personality. Neither ever side-stepped or flinched.