predatory barons to do justice. They will find it convenient for their own welfare to make terms with men who have learned of Stirner what a man can be who worships nothing, bears allegiance to nothing. No Nietzsche's rhodomontade of eagles in baronial form, born to prey on industrial lambs, we rather tautingly oppose the ironical question: Where are your claws? What if the "eagles" are found to be plain barnyard fowls on which more silly fowls have fastened steel spurs to hack the victims, who, however, have the power to disarm the sham "eagles" between two suns?
Stirner shows that men make their tyrants as they make their gods, and his purpose is to unmake tyrants.
Nietzsche dearly loves a tyrant.
In style Stirner's work offers the greatest possible contrast to the puerile, padded phraseology of Nietzsche's "Zarathustra" and its false imagery. Who ever imagined such an unnatural conjuncture as an eagle "toting" a serpent in friendship? Which performance is told of in bare words, but nothing comes of it. In Stirner we are treated to an enlivening and earnest discussion addressed to serious minds, and every reader feel that the word is to him, for his instruction and benefit, so far as he has mental independence and courage to take it and use it. The startling intrepidity of this book is infused with a whole-hearted love for all mankind, as evidenced by the fact that the author shows not one iota of prejudice or any idea of division of men into ranks. He would lay aside government, but would establish any regulation deemed convenient, and for this only our convenience is consulted. Thus there will be general liberty only when the disposition toward tyranny is met by intelligent opposition that will no longer submit to such a rule. Beyond this the manly sympathy and philosophical bent of Stirner are such that rulership appears by contrast a vanity, an infatuation of perverted pride. We know not whether we more admire our author or more love him.
Stirner's attitude toward woman is not special. She is an in-
