Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 5

he endured such long years
of solitude, which to him, the sensitive artist to whom friends were
everything, must have been a terrible hardship, we can only wonder at
his great health, and can well believe his sister's account of the
phenomenal longevity and bodily vigour of his ancestors.

No one, however, who is initiated, no one who reads this work with
understanding, will be in need of this introductory note of mine; for,
to all who know, these pages must speak for themselves. We are no
longer in the nineteenth century. We have learned many things since
then, and if caution is only one of these things, at least it will
prevent us from judging a book such as this one, with all its apparent
pontifical pride and surging self-reliance, with undue haste, or with
that arrogant assurance with which the ignorance of "the humble" and
"the modest" has always confronted everything truly great.

ANTHONY M. LUDOVICI.




PREFACE


1

As it is my intention within a very short time to confront my
fellow-men with the very greatest demand that has ever yet been made
upon them, it seems to me _above_ all necessary to declare here who
and what I am. As a matter of fact, this ought to be pretty well
known already, for I have not "held my tongue" about myself. But
the disparity which obtains between the greatness of my task and the
smallness of my contemporaries, is revealed by the fact that people
have neither heard me nor yet seen me. I live on my own self-made
credit, and it is probably only a prejudice to suppose that I am alive
at all. I do but require to speak to any one of the scholars who come
to the Ober-Engadine in the summer in order to convince myself that I
am _not_ alive.... Under these circumstances, it is a duty--and one
against which my customary reserve, and to a still greater degree the
pride of my instincts, rebel--to say: _Listen! for I am such and such a
person. For Heaven's sake do not confound me with any one else!_



2

I am, for instance, in no wise a bogey man, or moral monster. On the
contrary, I am the very opposite in nature to the kind of man that
has been honoured hitherto as virtuous. Between ourselves, it seems
to me that this is precisely a matter on which I may feel proud. I
am a disciple of the philosopher Dionysus, and I would prefer to be
even a satyr than a saint. But just read this book! Maybe I have here
succeeded in

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 3
Solitude, that dread goddess and mater saeva cupidinum, encircles and besets him, ever more threatening, more violent, more heart breaking--but who to-day knows what solitude is? 4 From this morbid solitude, from the deserts of such trial years, the way is yet far to that great, overflowing certainty and healthiness which cannot dispense even with sickness as a means and a grappling hook of knowledge; to that matured freedom of the spirit which is, in an equal degree, self mastery and discipline of the heart, and gives access to the path of much and various reflection--to that inner comprehensiveness and self satisfaction of over-richness which precludes all danger that the spirit has gone astray even in its own path and is sitting intoxicated in some corner or other; to that overplus of plastic, healing, imitative and restorative power which is the very sign of vigorous health, that overplus which confers upon the free spirit the perilous prerogative of spending a life in experiment and of running adventurous risks: the past-master-privilege of the free spirit.
Page 4
He almost feels: it seems as if now for the first time his eyes are open to things _near_.
Page 7
According to its explanation, there is, strictly speaking, neither unselfish conduct, nor a wholly disinterested point of view.
Page 12
Fortunately, it is too late now to arrest and turn back the evolutionary process of the reason, which had its inception in this belief.
Page 13
I have no doubt that as men argue in their dreams to-day, mankind argued, even in their waking moments, for thousands of years: the first _causa_, that occurred to the mind with reference to anything that stood in need of explanation, was accepted as the true explanation.
Page 14
(Savages show the same tendency in operation, as the reports of travelers agree).
Page 20
For it is, to all appearances, highly probable that men, on this point, will be, in the mass, skeptical.
Page 27
If one is capable of fixing his observation upon exceptional cases, I mean upon highly endowed individuals and pure souled beings, if their development is taken as the true end of world-evolution and if joy be felt in their existence, then it is possible to believe in the value of life, because in that case the rest of humanity is overlooked: hence we have here defective thinking.
Page 32
[20] als die Nachahmung der Natur in Begriffen, literally: "as the counterfeit of nature in (regard to) ideas.
Page 35
44 =Gratitude and Revenge.
Page 45
71 =Hope.
Page 47
=--Apart from the demands made by religion, it may well be asked why it is more honorable in an aged man, who feels the decline of his powers, to await slow extinction than to fix a term to his existence himself? Suicide in such a case is a quite natural and due proceeding that ought to command respect as a triumph of reason: and did in fact command respect during the times of the masters of Greek philosophy and the bravest Roman patriots, who usually died by their own hand.
Page 49
92 =Origin of Justice.
Page 50
Thus arises a sort of equalization principle upon the basis of which a law can be established.
Page 58
The praise is called out only to him who is running in the race and not to him who has arrived at the goal.
Page 62
These woes may be painful enough, but without pain one cannot become a leader and guide of humanity: and woe to him who would be such and lacks this pure integrity of the intellect! 110 =The Truth in Religion.
Page 63
As the philosophers mostly philosophised under the influence of hereditary religious habits, or at least under the traditional influence of this "metaphysical necessity," they naturally arrived at conclusions closely resembling the Judaic or Christian or Indian religious tenets--resembling, in the way that children are apt to look like their mothers: only in this case the fathers were not certain as to the maternity, as easily happens--but in the innocence of their admiration, they fabled regarding the family likeness of all religion and science.
Page 67
=--How many sentiments are lost to us is manifest in the union of the farcical, even of the obscene, with.
Page 69
=--There are certain insipid, traffic-virtuous people to whom religion is pinned like the hem of some garb of a higher humanity.
Page 83
In the last rays of the setting sun of the ancient world, which fell upon the christian peoples, the shadowy form of the saint attained enormous proportions--to such enormous proportions, indeed, that down even to our own age, which no longer believes in god, there are thinkers who believe in the saints.