as late as 1888 that to no other writer of his own century did he feel himself so closely allied by the ties of congeniality as to Ralph Waldo Emerson. (16) His real name was Kaspar Schmidt; he lived from 1806-1856. The most superficial acquaintance with these writers shows that Nietzsche is held responsible for certain revolutionary notions of which he by no means was the originator. Of the connection of his doctrine with the maxims of "The Prince" and of "The Ego and His Own" (_Der Einzige und sein Eigentum_)(17) nothing further need be said than that to them Nietzsche owes, directly or indirectly, the principle of "non-morality." However, he does not employ the same strictly intellectual methods. They were logicians rather than moralists, and their ruler-man is in the main a construction of cold reasoning, while the ruler-man of Nietzsche is the vision of a genius whose eye looks down a much longer perspective than is accorded to ordinary mortals. That a far greater affinity of temper should have existed between Nietzsche and Emerson than between him and the two classic non-moralists, must bring surprise to the many who have never recognized the Concord Sage as an exponent of unfettered individualism. Yet in fact Emerson goes to such an extreme of individualism that the only thing that has saved his memory from anathema is that he has not many readers in his after-times, and these few do not always venture to understand him. And Emerson, though in a different way from Nietzsche's, was also a rhapsodist. In his poetry, where he articulates his meaning with far greater unrestraint than in his prose, we find without any difficulty full corroboration of his spiritual kinship with Nietzsche. For instance, where may we turn in the works of the latter for a stronger statement of the case of Power versus Pity than is contained in "The World Soul"? "He serveth the servant, The brave he loves amain, He kills the cripple and the sick, And straight begins again; For gods delight in gods, And thrust the weak aside,-- To him who scorns their charities Their arms fly open wide." From such a world-view what moral could proceed more logically than that of Zarathustra: "And him whom ye do not teach to fly, teach--how to fall quicker"? (17) By Machiavelli and Stirner, respectively.