highly of his own faith and persuasion, to convert other people to it;
a man who, therefore, would never carry it to Caffres and Coolis; a
man, in short, with whom even the noblest and exclusive Hebrew could
shake hands. In Friedrich Nietzsche this aristocratic element which
may be hidden in a Christian has been brought to light, in him the
Christian's eternal claim for freedom of conscience, for his own
priesthood, for justification by his own faith, is no longer used for
purposes of destruction and rebellion, but for those of command and
creation; in him--and this is the key to the character of this
extraordinary man, who both on his father's and mother's side was the
descendant of a long line of Protestant Parsons--the Christian and
Protestant spirit of anarchy became so strong that he rebelled even
against his own fellow-Anarchists, and told them that Anarchy was a
low and contemptible thing, and that Revolution was an occupation fit
only for superior slaves. But with this event the circle of
Christianity has become closed, and the exclusive House of Israel is
now under the delightful obligation to make its peace with its once
lost and now reforming son.

The venerable Owner of this old house is still standing on its
threshold: his face is pale, his expression careworn, his eyes
apparently scanning something far in the distance. The wind--for there
is a terrible wind blowing just now--is playing havoc with his long
white Jew-beard, but this white Jew-beard of his is growing black
again at the end, and even the sad eyes are still capable of quite
youthful flashes, as may be noticed at this very moment. For the eyes
of the old Jew, apparently so dreamy and so far away, have suddenly
become fixed upon something in the distance yonder. The old Jew looks
and looks-- and then he rubs his eyes--and then he eagerly looks
again. And now he is sure of himself. His old and haggard face is