all is false and foul,
above all the blood--thanks to old evil diseases and worse curers.
The best and dearest to me at present is still a sound peasant, coarse,
artful, obstinate and enduring: that is at present the noblest type.
The peasant is at present the best; and the peasant type should be
master! But it is the kingdom of the populace--I no longer allow
anything to be imposed upon me. The populace, however--that meaneth,
Populace-hodgepodge: therein is everything mixed with everything, saint
and swindler, gentleman and Jew, and every beast out of Noah's ark.
Good manners! Everything is false and foul with us. No one knoweth any
longer how to reverence: it is THAT precisely that we run away from.
They are fulsome obtrusive dogs; they gild palm-leaves.
This loathing choketh me, that we kings ourselves have become false,
draped and disguised with the old faded pomp of our ancestors,
show-pieces for the stupidest, the craftiest, and whosoever at present
trafficketh for power.
We ARE NOT the first men--and have nevertheless to STAND FOR them: of
this imposture have we at last become weary and disgusted.
From the rabble have we gone out of the way, from all those bawlers and
scribe-blowflies, from the trader-stench, the ambition-fidgeting, the
bad breath--: fie, to live among the rabble;
--Fie, to stand for the first men among the rabble! Ah, loathing!
Loathing! Loathing! What doth it now matter about us kings!"--
"Thine old sickness seizeth thee," said here the king on the left, "thy
loathing seizeth thee, my poor brother. Thou knowest, however, that some
one heareth us."
Immediately thereupon, Zarathustra, who had opened ears and eyes to this
talk, rose from his hiding-place, advanced towards the kings, and thus
"He who hearkeneth unto you, he who gladly hearkeneth unto you, is
I am Zarathustra who once said: 'What doth it now matter about kings!'
Forgive me; I rejoiced when ye said to each other: 'What doth it matter
about us kings!'
Here, however, is MY domain and jurisdiction: what may ye be seeking in
my domain? Perhaps, however, ye have FOUND on your way what _I_ seek:
namely, the higher man."
When the kings heard this, they beat upon their breasts and said with
one voice: "We are recognised!
With the sword of thine utterance severest thou the thickest darkness of
our hearts. Thou hast discovered our distress; for lo! we are on our way
to find the higher man--
--The man that is higher than we, although we are kings. To him do we
convey this ass. For the highest man shall also be the highest lord on
This is the point that the reader is asked to consider; that the unhistorical and the historical are equally necessary to the health of an individual, a community, and a system of culture.Page 9
The value we put on the historical may be merely a Western prejudice: let us at least go forward within this prejudice and not stand still.Page 13
"See, that is the true and real art," we seem to hear: "of what use are these aspiring little people of to-day?" The dancing crowd has apparently the monopoly of "good taste": for the creator is always at a disadvantage compared with the mere looker-on, who never put a hand to the work; just as the arm-chair politician has ever had more wisdom and foresight than the actual statesman.Page 22
It may in rare cases show itself finely receptive, earnest and powerful, richer perhaps than the inward life of other peoples; but, taken as a whole, it remains weak, as all its fine threads are not tied together in one strong knot.Page 25
Individuality has withdrawn itself to its recesses; it is seen no more from the outside, which makes one doubt if it be possible to have causes without effects.Page 30
Yet I think one only hears the overtones of the original historical note: its rough powerful quality can be no longer guessed from these thin and shrill vibrations.Page 32
It is a presumption that takes a curious form if adopted by the historian as a dogma.Page 42
Only in moments of forgetfulness, when that sense is dormant, does the man who is sick of the historical fever ever act; though he only analyses his deed again after it is over (which prevents it from having any further consequences), and finally puts it on the dissecting table for the purposes of history.Page 43
This however must be added.Page 45
If you came to the help of history, as the apologists of.Page 52
And our decree shall conclude thus--from to-morrow time shall not exist, and the _Times_ shall no more be published.Page 69
It comes to this, that our schools and professors simply turn aside from any moral instruction or content themselves with formulæ; virtue is a word and nothing more, on both sides, an old-fashioned word that they laugh at--and it is worse when they do not laugh, for then they are hypocrites.Page 76
To this every thinker is liable who sets out from the philosophy of Kant, provided he be strong and sincere in his sorrows and his desires, and not a mere tinkling thought-box or calculating machine.Page 89
" He gradually comes to understand what a fearful decision it is.Page 92
One man may possibly get accustomed to living in a reluctant dualism, that is, in a contradiction with himself;-- becoming unstable, daily weaker and less productive:--while another will renounce all action on principle, and scarcely endure to see others active.Page 109
With me you may enjoy your true personality, and be masters, your talents may shine with their own light, and yourselves stand in the front ranks with an immense following round you; and the acclamation of public opinion will rejoice you more than a wandering breath of approval sent down from the cold ethereal heights of genius.Page 118
Imagine a young head, without much experience of life, being stuffed with fifty systems (in the form of words) and fifty criticisms of them, all mixed up together,--what an overgrown wilderness he will come to be, what contempt he will feel for a philosophical education!.Page 120
The mass of a system attracts the young and impresses the unwary; but cultivated people are very dubious about it.Page 123
this kind of compulsion may arouse from the side of the more reckless and turbulent spirits.Page 125
" If such thinkers are dangerous, it is clear why our university thinkers are not dangerous; for their thoughts bloom as peacefully in the shade of tradition "as ever tree bore its apples.