the heralds and forerunners, Nietzsche establishes an individualistic ideal which he develops fully in later chapters. A keen and far-reaching analysis of the various aspects assumed by religious faith constitutes a third section of "Beyond Good and Evil." Though touching upon various influences of Christianity, this section is more general in its religious scope than even "The Antichrist," many indications of which are to be found here. This chapter has to do with the numerous inner experiences of man, which are directly or indirectly attributable to religious doctrines. The origin of the instinct for faith itself is sought, and the results of this faith are balanced against the needs of the individuals and of the race. The relation between religious ecstasy and sensuality; the attempt on the part of religious practitioners to arrive at a negation of the will; the transition from religious gratitude to fear; the psychology at the bottom of saint-worship;--to problems such as these Nietzsche devotes his energies in his inquiry of the religious mood. The geographical considerations which enter into the character and intensity of religious faith form an important basis for study; and the differences between Comte's sociology and Sainte-Beuve's anti-Jesuit utterances are explained from a standpoint of national influences. Nietzsche examines the many phases of atheism and the principal anti-Christian tendencies of all philosophy since Descartes. There is an illuminating exposition of the important stages in religious cruelty and of the motives underlying the various forms of religious sacrifices. Again we run upon the doctrine of eternal recurrence, but here, as elsewhere, it may be regarded, not as a basic element in Nietzsche's philosophical scheme, but as a by-product of his thought. Nietzsche emphasises the necessity of idleness in all religious lives, and shows how the adherence to the religious mood works against the activities, both of mind and of body, which make for the highest efficiency.