the same piety for our Cosmos that the devout of old demanded for his
God"; or, briefly, "He loves me." Our favourite of the Graces makes
his life a hard one, but he is as brave as a Mameluke, and fears
neither the Devil nor Schopenhauer. How much "soothing oil" must he
use if such incidents are of frequent occurrence!

On the other hand, we readily understand Strauss's gratitude to this
tickling, pricking, and slapping Schopenhauer; hence we are not so
very much surprised when we find him expressing himself in the
following kind way about him: "We need only turn over the leaves of
Arthur Schopenhauer's works (although we shall on many other accounts
do well not only to glance over but to study them), etc." (p. 166).
Now, to whom does this captain of Philistines address these words? To
him who has clearly never even studied Schopenhauer, the latter might
well have retorted, "This is an author who does not even deserve to be
scanned, much less to be studied." Obviously, he gulped Schopenhauer
down "the wrong way," and this hoarse coughing is merely his attempt
to clear his throat. But, in order to fill the measure of his
ingenuous encomiums, Strauss even arrogates to himself the right of
commending old Kant: he speaks of the latter's General History of the
Heavens of the Year 1755 as of "a work which has always appeared to me
not less important than his later Critique of Pure Reason. If in the
latter we admire the depth of insight, the breadth of observation
strikes us in the former. If in the latter we can trace the old man's
anxiety to secure even a limited possession of knowledge--so it be but
on a firm basis--in the former we encounter the mature man, full of
the daring of the discoverer and conqueror in the realm of thought."
This judgment of Strauss's concerning Kant did not strike me as being
more modest than the one concerning Schopenhauer. In the one case, we
have the little captain, who is above all anxious to express even the