shes for his race; his own particular kind of
altruism--the altruism that might have prevented the existence of this
man--strikes him with all its force. He will have the world otherwise.
He will have a world where one need not blush for one's fellows--hence
his appeal to us to love only our children's land, the land undiscovered
in the remotest sea.

Zarathustra calls the ugliest man the murderer of God! Certainly, this
is one aspect of a certain kind of Atheism--the Atheism of the man who
reveres beauty to such an extent that his own ugliness, which outrages
him, must be concealed from every eye lest it should not be respected as
Zarathustra respected it. If there be a God, He too must be evaded. His
pity must be foiled. But God is ubiquitous and omniscient. Therefore,
for the really GREAT ugly man, He must not exist. "Their pity IS it from
which I flee away," he says--that is to say: "It is from their want of
reverence and lack of shame in presence of my great misery!" The ugliest
man despises himself; but Zarathustra said in his Prologue: "I love
the great despisers because they are the great adorers, and arrows of
longing for the other shore." He therefore honours the ugliest man: sees
height in his self-contempt, and invites him to join the other higher
men in the cave.

Chapter LXVIII. The Voluntary Beggar.

In this discourse, we undoubtedly have the ideal Buddhist, if not
Gautama Buddha himself. Nietzsche had the greatest respect for Buddhism,
and almost wherever he refers to it in his works, it is in terms of
praise. He recognised that though Buddhism is undoubtedly a religion for
decadents, its decadent values emanate from the higher and not, as in
Christianity, from the lower grades of society. In Aphorism 20 of "The
Antichrist", he compares it exhaustively with Christianity, and
the result of his investigation is very much in favour of the older
religion. Still, he recognised a most decided Buddhistic influence
in Christ's teaching, and the words in verses 29, 30, and 31 are very
reminiscent of his views in regard to the Christian Savior.

The figure of Christ has been introduced often enough into fiction, and
many scholars have undertaken to write His life according to their own
lights, but few perhaps have ever attempted to present Him to us bereft
of all those characteristics which a lack of the sense of harmony has
attached to His person through the ages in which His doctrines have been
taught. Now N