selects another more violent method, which he describes thus: "We open Schopenhauer, who takes every occasion of slapping our idea in the face" (p. 167). Now, as an idea--even that of Strauss's concerning the universe--has no face, if there be any face in the question at all it must be that of the idealist, and the procedure may be subdivided into the following separate actions:--Strauss, in any case, throws Schopenhauer open, whereupon the latter slaps Strauss in the face. Strauss then reacts religiously; that is to say, he again begins to belabour Schopenhauer, to abuse him, to speak of absurdities, blasphemies, dissipations, and even to allege that Schopenhauer could not have been in his right senses. Result of the dispute: "We demand the same piety for our Cosmos that the devout of old demanded for his God"; or, briefly, "He loves me." Our favourite of the Graces makes his life a hard one, but he is as brave as a Mameluke, and fears neither the Devil nor Schopenhauer. How much "soothing oil" must he use if such incidents are of frequent occurrence! On the other hand, we readily understand Strauss's gratitude to this tickling, pricking, and slapping Schopenhauer; hence we are not so very much surprised when we find him expressing himself in the following kind way about him: "We need only turn over the leaves of Arthur Schopenhauer's works (although we shall on many other accounts do well not only to glance over but to study them), etc." (p. 166). Now, to whom does this captain of Philistines address these words? To him who has clearly never even studied Schopenhauer, the latter might well have retorted, "This is an author who does not even deserve to be scanned, much less to be studied." Obviously, he gulped Schopenhauer down "the wrong way," and this hoarse coughing is merely his attempt to clear his throat. But, in order to fill the measure of his ingenuous encomiums, Strauss even arrogates to himself the right of commending old Kant: he speaks of the latter's General History of the Heavens of the Year 1755 as of "a work which has always appeared to me not less important than his later Critique of Pure Reason. If in the latter we admire the depth of insight, the breadth of observation strikes us in the former. If in the latter we can trace the old man's anxiety to secure even a limited possession of knowledge--so it be but on a firm basis--in the former we encounter the mature man, full of the daring of the discoverer and conqueror in the realm of thought." This judgment of Strauss's concerning Kant did not strike me as being more modest than the one concerning Schopenhauer. In the one case, we have the little captain, who is above all anxious to express even the most insignificant opinion with certainty, and in the other we have the famous prose-writer, who, with all the courage of ignorance, exudes his eulogistic secretions over Kant. It is almost incredible that Strauss availed himself of nothing in Kant's Critique of Pure