I would fain bestow and distribute, until the wise have once more become
joyous in their folly, and the poor happy in their riches.
Therefore must I descend into the deep: as thou doest in the
evening, when thou goest behind the sea, and givest light also to the
nether-world, thou exuberant star!
Like thee must I GO DOWN, as men say, to whom I shall descend.
Bless me, then, thou tranquil eye, that canst behold even the greatest
happiness without envy!
Bless the cup that is about to overflow, that the water may flow golden
out of it, and carry everywhere the reflection of thy bliss!
Lo! This cup is again going to empty itself, and Zarathustra is again
going to be a man.
Thus began Zarathustra's down-going.
Zarathustra went down the mountain alone, no one meeting him. When he
entered the forest, however, there suddenly stood before him an old man,
who had left his holy cot to seek roots. And thus spake the old man to
"No stranger to me is this wanderer: many years ago passed he by.
Zarathustra he was called; but he hath altered.
Then thou carriedst thine ashes into the mountains: wilt thou now carry
thy fire into the valleys? Fearest thou not the incendiary's doom?
Yea, I recognise Zarathustra. Pure is his eye, and no loathing lurketh
about his mouth. Goeth he not along like a dancer?
Altered is Zarathustra; a child hath Zarathustra become; an awakened one
is Zarathustra: what wilt thou do in the land of the sleepers?
As in the sea hast thou lived in solitude, and it hath borne thee up.
Alas, wilt thou now go ashore? Alas, wilt thou again drag thy body
Zarathustra answered: "I love mankind."
"Why," said the saint, "did I go into the forest and the desert? Was it
not because I loved men far too well?
Now I love God: men, I do not love. Man is a thing too imperfect for me.
Love to man would be fatal to me."
Zarathustra answered: "What spake I of love! I am bringing gifts unto
"Give them nothing," said the saint. "Take rather part of their load,
and carry it along with them--that will be most agreeable unto them: if
only it be agreeable unto thee!
If, however, thou wilt give unto them, give them no more than an alms,
and let them also beg for it!"
"No," replied Zarathustra, "I give no alms. I am not poor enough for
The saint laughed at Zarathustra, and spake thus: "Then see to it that
they accept thy treasures! They are distrustful of anchorites, and
--those to whom the sight of the already subjugated person as the object of benevolence is a burden and a tedium.Page 37
Now this sacrificing, this casting away, is the very thing which becomes visible in him: on that account one calls him a self-renouncer, and as such he stands before us, enveloped in his cowl, and as the soul of a hair-shirt.Page 42
It is probable that the manufacturers and great magnates of commerce have hitherto lacked too much all those forms and attributes of a _superior race,_ which alone make persons interesting; if they had had the nobility of the nobly-born in their looks and bearing, there would perhaps have been no socialism in the masses of the people.Page 44
a people is, but what appears to them foreign, strange, monstrous, and outlandish.Page 70
_--The best thing I could say in honour of Shakespeare, _the man,_ is that he believed in Brutus, and cast not a shadow of suspicion on the kind of virtue which Brutus represents! It is to him that Shakespeare consecrated his best tragedy--it is at present still called by a wrong name,--to him, and to the most terrible essence of lofty morality.Page 78
Then even the German becomes _beautiful.Page 86
)--It might still be possible for the Germans to make an honourable name ultimately out of their old name of reproach, by becoming the first _non-Christian_ nation of Europe; for which purpose Schopenhauer, to their honour, regarded them as highly qualified.Page 118
I always think that _this_ will at last satisfy me permanently (the short-lived habit has also this characteristic belief of passion, the belief in everlasting duration; I am to be envied for having found it and recognised it), and then it nourishes me at noon and at.Page 127
_My Dog.Page 128
But now I understand that it was entirely pathos and passion, something comparable to this painfully bold and truly comforting music,--it is not one's lot to have these sensations for years, still less for eternities: otherwise one would become too "ethereal" for this planet.Page 138
_Avarice of Nature_--Why has nature been so niggardly towards humanity that she has not let human beings shine, this man more and that man less, according to their inner abundance of light? Why have not great men such a fine visibility in their rising and setting as the sun? How much less equivocal would life among men then be! 337.Page 141
And although silent here about some things, I will not, however, be silent about my morality, which says to me: Live in concealment in order that thou _mayest_ live to thyself.Page 157
Let it be further accepted that it is not only speech that serves as a bridge between man and man, but also the looks, the pressure and the gestures; our becoming conscious of our sense impressions, our power of being able to fix them, and as it were to locate them outside of ourselves, has increased in proportion as the necessity has increased for communicating them to _others_ by means of signs.Page 168
Fear of the intellect, vengeance on the intellect--Oh! how often have these powerfully impelling vices become the root of virtues! Yea, virtue _itself!_--And asking the question among ourselves, even the philosopher's pretension to wisdom, which has occasionally been made here and there on the earth, the maddest and most immodest of all pretensions,--has it not always been _above all_ in India as well as in Greece, _a means of concealment?_ Sometimes, perhaps, from the point of view of education which hallows so many lies, it is a tender regard for growing and evolving persons, for disciples who have often to be guarded against themselves by means of the belief in a person (by means of an error).Page 169
Such an instinct would develop most readily in families of the lower class of the people, who have had to pass their lives in absolute dependence, under shifting pressure and constraint, who (to accommodate themselves to their conditions, to adapt themselves always to new.Page 170
It may on the one hand proceed from gratitude and love:--art of this origin will always be an art of apotheosis, perhaps dithyrambic, as with Rubens, mocking divinely, as with Hafiz, or clear and kind-hearted as with Goethe, and spreading a Homeric brightness and glory over everything (in this case I speak of _Apollonian_ art).Page 182
Pinching sore, in devil's mood, Love doth plague my crupper: Truly I can eat no food: Farewell, onion-supper! Seaward.