liberated you from a helping and pitiful God: the Cosmos is no more than an inflexible machine; beware of its wheels, that they do not crush you." He dare not do this. Consequently, he must enlist the help of a witch, and he turns to metaphysics. To the Philistine, however, even Strauss's metaphysics is preferable to Christianity's, and the notion of an erratic God more congenial than that of one who works miracles. For the Philistine himself errs, but has never yet performed a miracle. Hence his hatred of the genius; for the latter is justly famous for the working of miracles. It is therefore highly instructive to ascertain why Strauss, in one passage alone, suddenly takes up the cudgels for genius and the aristocracy of intellect in general. Whatever does he do it for? He does it out of fear--fear of the social democrat. He refers to Bismarck and Moltke, "whose greatness is the less open to controversy as it manifests itself in the domain of tangible external facts. No help for it, therefore; even the most stiff-necked and obdurate of these fellows must condescend to look up a little, if only to get a sight, be it no farther than the knees, of those august figures" (p. 327). Do you, Master Metaphysician, perhaps intend to instruct the social democrats in the art of getting kicks? The willingness to bestow them may be met with everywhere, and you are perfectly justified in promising to those who happen to be kicked a sight of those sublime beings as far as the knee. "Also in the domain of art and science," Strauss continues, "there will never be a dearth of kings whose architectural undertakings will find employment for a multitude of carters." Granted; but what if the carters should begin building? It does happen at times, Great Master, as you know, and then the kings must grin and bear it.