amiable one! though it be hard for thee. For they are thy warmest
friends and preceptors!"--
--"One excepted, whom I hold still dearer," answered the voluntary
beggar. "Thou thyself art good, O Zarathustra, and better even than a
"Away, away with thee! thou evil flatterer!" cried Zarathustra
mischievously, "why dost thou spoil me with such praise and
"Away, away from me!" cried he once more, and heaved his stick at the
fond beggar, who, however, ran nimbly away.
LXIX. THE SHADOW.
Scarcely however was the voluntary beggar gone in haste, and Zarathustra
again alone, when he heard behind him a new voice which called out:
"Stay! Zarathustra! Do wait! It is myself, forsooth, O Zarathustra,
myself, thy shadow!" But Zarathustra did not wait; for a sudden
irritation came over him on account of the crowd and the crowding in his
mountains. "Whither hath my lonesomeness gone?" spake he.
"It is verily becoming too much for me; these mountains swarm; my
kingdom is no longer of THIS world; I require new mountains.
My shadow calleth me? What matter about my shadow! Let it run after me!
I--run away from it."
Thus spake Zarathustra to his heart and ran away. But the one behind
followed after him, so that immediately there were three runners,
one after the other--namely, foremost the voluntary beggar, then
Zarathustra, and thirdly, and hindmost, his shadow. But not long had
they run thus when Zarathustra became conscious of his folly, and shook
off with one jerk all his irritation and detestation.
"What!" said he, "have not the most ludicrous things always happened to
us old anchorites and saints?
Verily, my folly hath grown big in the mountains! Now do I hear six old
fools' legs rattling behind one another!
But doth Zarathustra need to be frightened by his shadow? Also,
methinketh that after all it hath longer legs than mine."
Thus spake Zarathustra, and, laughing with eyes and entrails, he stood
still and turned round quickly--and behold, he almost thereby threw his
shadow and follower to the ground, so closely had the latter followed at
his heels, and so weak was he. For when Zarathustra scrutinised him
with his glance he was frightened as by a sudden apparition, so slender,
swarthy, hollow and worn-out did this follower appear.
"Who art thou?" asked Zarathustra vehemently, "what doest thou here? And
why callest thou thyself my shadow? Thou art not pleasing unto me."
"Forgive me," answered the shadow, "that it is I; and if I please thee
not--well, O Zarathustra! therein do I admire thee and thy good taste.
A wanderer am I, who have walked long at thy heels;
" Thus, to repeat it once more, it is not because Christianity availed itself of all kinds of lies that Nietzsche condemns it; for the Book of Manu--which he admires--is just as full of falsehood as the Semitic Book of Laws; but, in the Book of Manu the lies are calculated to preserve and to create a strong and noble type of man, whereas in Christianity the opposite type was the aim,--an aim which has been achieved in a manner far exceeding even the expectations of the faithful.Page 11
Can it be that dialectics was only a form of revenge in Socrates? 8 I have given you to understand in what way Socrates was able to repel: now it is all the more necessary to explain how he fascinated.Page 14
Our scientific triumphs at the present day extend precisely so far as we have accepted the evidence of our senses,--as we have sharpened and armed them, and learned to follow them up to the end.Page 25
And even your atom, my dear good Mechanists and Physicists, what an amount of error, of rudimentary psychology still adheres to it!--Not to speak of the "thing-in-itself," of the _horrendum pudendum_ of the metaphysicians! The error of spirit regarded as a cause, confounded with reality! And made the measure of reality! And called _God!_ 4 _The Error of imaginary Causes.Page 31
They are forbidden to write from left to right or to use their right hand in writing: the use of the right hand and writing from left to right are reserved to people of virtue, to people of race.Page 41
Nature is the _accident.Page 42
and thus man no longer imitates and represents physically everything he feels, as soon as he feels it Nevertheless that is the normal Dionysian state, and in any case its primitive state.Page 48
Nothing is less Greek than the cobweb-spinning with concepts by an anchorite, _amor intellectualis dei_ after the fashion of Spinoza.Page 57
_Descending_ life, the decay of all organising power--that is to say, of all that power which separates, cleaves gulfs, and establishes rank above and below, formulated itself in modern sociology as _the_ ideal.Page 64
_--Pity is opposed.Page 117
the intellect, not to speak of decent feeling, ought at least to lead these interpreters to convince themselves of the absolute childishness and unworthiness of any such abuse of the dexterity of God's fingers.Page 124
Now I would fain put the.Page 130
Whereas we have just seen a religious legislation, whose object was to render the highest possible means of making life _flourish,_ and of making a grand organisation of society, eternal,--Christianity found its mission in putting an end to such an organisation, _precisely because life flourishes through it.Page 136
Innumerable characteristics might have been developed which for us,--from our limited point of view in time and space, defy observation.Page 146
This ring in which you are but a grain will glitter afresh for ever.Page 158
He who honours facts ("the brain of a leech"), the most subtle intellectual conscience, and because he has it in excess, a guilty conscience,--he wants to get rid of himself.