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 fore—I know not how. We dealt with the matter in bold, imaginative generalisations, because of the insuffieciency of our historical knowledge. I was moved to denounce Christianity as the ethic of slaves, an declare myself a disciple of a German writer of no little vogue in those days, named Nietzsche.

For a disciple I must confess I was particularly ill acquainted with the works of the master. Indeed, all I knew of him had come to me through a two-column article in The Clarion for the previous week. . . . But the Rev. Gabbitas did not read The Clarion.

I am, I know, putting a strain upon your credulity when I tell you that I now have little doubt that the Rev. Gabbitas was absolutely ignorant even of the name of Nietzche, although that writer presented a separate and distinct attitude of attack upon the faith that was in the reverend gentleman's keeping.

"I'm a disciple of Nietzsche," said I, with an air of extensive explanation.

He shied away so awkwardly at the name that I repeated it at once.

"But do you know what Nietzsche says?" I pressed him viciously.

"He has certainly been adequately answered," he said, still trying to carry it off.

"Who by?" I rapped out hotly. "Tell me that!" and became mercilessly expectant.