And first of all a confession. It has been pointed out to me that in one place I did my Horseherd an injustice. I wrote: “You are of opinion that to love God and your neighbour is equivalent to being good, and are evidently very proud of your discovery that there is no distinction between good and evil. Well,” I then continue, “if loving God and your neighbour is equivalent to being good, then it follows that not loving God and not loving your neighbour is equivalent to not being good, or to being evil. There is, then, a very plain distinction between good and evil. And yet you say that you turned a somersault when you discovered that there was no such distinction.” Well, that looked as though I had driven my friend into a corner from which he would find it difficult to extricate himself. But I did him an injustice and shall therefore do everything in my power to right it. My memory, as it so frequently does, played me a prank. At the same time that I answered him, I was in active correspondence with one of the delegates to the Chicago Parliament of Religions, at which the love of God and one’s neighbour had been adopted, as a sort of article of agreement which the followers of any or every faith could accept. Thus it befell that I supposed the Horseherd in America to stand at the same point of view, and consequently to be guilty of a contradiction. Such is, however, not the case; he made no such concession of love of God and one’s neighbour in his letter. If he therefore insists that there is no distinction between good and evil, I cannot at least refute him out of his own mouth. The only place where he is inconsistent is where he concedes that he could not strike a dog, but is filled with bloodthirstiness toward the Jewish idea of God. Here he clearly holds it good that he cannot be cruel to an animal, and that he looks upon bloodthirstiness as a contrast. He also concedes that a lie can never accomplish any good, and believes that the truth is beautiful and holy. If a lie can accomplish no good, only evil, then there must be a distinction between good and evil. And what is the meaning of beautiful and holy, if there is no contrast between good and evil. But I shall argue this point no farther, but simply say _peccavi_, and I believe that he, and those like-minded with him, will be satisfied with that. How different it would have been, however, had I been guilty of such a mistake in a personal dispute! The injured party would never have believed that my oversight was accidental, and not malicious, in spite of the fact that it would have been the most stupid malevolence to say that which every one who can read would instantly recognise as untrue. But enough of this, and enough to show that my Horseherd at least remained consistent. Even when he so far forgets himself as to say, “God be praised,” he excuses himself. Only he has unfortunately not told us what he really means when he says that good and evil are identical. Good and