The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

By Friedrich Nietzsche

Page 11

all the violence of a slimy volcano, and with that
salted, rampant, and vulgar eloquence with which up to the present time
all volcanoes have spoken.


With regard to our problem, which can justly be called an intimate
problem, and which elects to appeal to only a limited number of ears:
it is of no small interest to ascertain that in those words and roots
which denote "good" we catch glimpses of that arch-trait, on the
strength of which the aristocrats feel themselves to be beings of
a higher order than their fellows. Indeed, they call themselves in
perhaps the most frequent instances simply after their superiority
in power (_e.g._ "the powerful," "the lords," "the commanders"), or
after the most obvious sign of their superiority, as for example
"the rich," "the possessors" (that is the meaning of _arya_; and the
Iranian and Slav languages correspond). But they also call themselves
after some _characteristic idiosyncrasy_; and this is the case which
now concerns us. They name themselves, for instance, "the truthful":
this is first done by the Greek nobility whose mouthpiece is found in
Theognis, the Megarian poet. The word ἐσθλος, which is coined for the
purpose, signifies etymologically "one who _is_," who has reality, who
is real, who is true; and then with a subjective twist, the "true,"
as the "truthful": at this stage in the evolution of the idea, it
becomes the motto and party cry of the nobility, and quite completes
the transition to the meaning "noble," so as to place outside the pale
the lying, vulgar man, as Theognis conceives and portrays him--till
finally the word after the decay of the nobility is left to delineate
psychological _noblesse_, and becomes as it were ripe and mellow. In
the word κακός as in δειλός (the plebeian in contrast to the ἀγαθός)
the cowardice is emphasised. This affords perhaps an inkling on what
lines the etymological origin of the very ambiguous ἀγαθός is to be
investigated. In the Latin _malus_ (which I place side by side with
μέλας) the vulgar man can be distinguished as the dark-coloured, and
above all as the black-haired ("_hic niger est_"), as the pre-Aryan
inhabitants of the Italian soil, whose complexion formed the clearest
feature of distinction from the dominant blondes, namely, the Aryan
conquering race:--at any rate Gaelic has afforded me the exact
analogue--_Fin_ (for instance, in the name Fin-Gal), the distinctive
word of the nobility, finally--good, noble, clean, but originally the
blonde-haired man in contrast to the dark black-haired aboriginals. The
Celts, if I may make a parenthetic statement, were throughout a blonde
race; and it is wrong to connect, as

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 0
Strife and war are necessary for the welfare of the State.
Page 3
" In order to avoid a similar obscurity, throughout the paper on "EARLY GREEK PHILOSOPHY" I have rendered "das Seiende" (τὸ ἐὸν) with "Existent", "das Nicht-Seiende" with "Non-Existent"; "das Sein" (εῖναι) with "Being" and "das Nicht-Sein" with "Not-Being.
Page 5
To the Greek the work of the artist falls just as much under the undignified conception of labour as any ignoble craft.
Page 14
The Greek Will took care that the need of culture could not be satisfied in the seclusion of a small circle.
Page 15
Woman in relation to the State felt herself in her proper position, therefore she had more _dignity_ than woman has ever had since.
Page 24
Let us think of our own experiences in the realm of higher art-music: what did we understand of the text of a Mass of Palestrina, of a Cantata of Bach, of an Oratorio of Händel, if we ourselves perhaps did not join in singing? Only for _him who joins_ in singing do lyric poetry and vocal music exist; the listener stands before it as before absolute music.
Page 27
And now they see one another; and these Apollonian and Dionysean caricatures, this _par nobile fratrum,_ embrace one another! [1] A reference to Goethe's ballad, The Minstrel, st.
Page 31
If the young Themistocles could not sleep at the thought of the laurels of Miltiades so his early awakened bent released itself only in the long emulation with Aristides in that uniquely noteworthy, purely instinctive genius of his political activity, which Thucydides describes.
Page 34
After the battle at Marathon the envy of the celestials has caught him.
Page 48
far that he at least believed in water.
Page 55
It required an astonishing strength to translate this effect into its opposite, into the sublime, into happy astonishment.
Page 62
Therefore nobody unless instructed by history will like to believe in such a royal self-esteem and conviction of being the only wooer of truth.
Page 63
For the world needs truth eternally, therefore she needs also Heraclitus eternally; although he has no need of her.
Page 66
Parmenides, like Heraclitus, looks at the general Becoming and Not-remaining and explains to himself a Passing only thus, that the "Non-Existent" bore the guilt.
Page 70
That flight was not a world-flight in the sense of Indian philosophers; no deep religious conviction as to the depravity, transitoriness and accursedness of Existence demanded that flight--that ultimate goal, the rest in the "Being," was not striven after as the mystic absorption in _one_ all-sufficing enrapturing conception which is a puzzle and a scandal to common men.
Page 81
Let it suffice that he had a regulative schema for the motion in the world,--this motion he now understood either as a motion of the true isolated essences through the Conceptual Principle, the Nous, or as a motion through a something already moved.
Page 91
the cause of Something"? (_causa efficiens_)--and not "What is the purpose of Something"? (_causa finalis_).
Page 97
or the sharp teeth of beasts of prey.
Page 102
His procedure is to apply man as the measure of all things, whereby he starts from the error of believing that he has these things immediately before him as pure objects.
Page 108
of them, without even enforcing for himself happiness out of the abstractions; whereas he strives after the greatest possible freedom from pains, the intuitive man dwelling in the midst of culture has from his intuitions a harvest: besides the warding off of evil, he attains a continuous in-pouring of enlightenment, enlivenment and redemption.