Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 233

will not require to be told
what an important role his doctrine of chance plays in his teaching.
The Giant Chance has hitherto played with the puppet "man,"--this is
the fact he cannot contemplate with equanimity. Man shall now exploit
chance, he says again and again, and make it fall on its knees before
him! (See verse 33 in "On the Olive Mount", and verses 9-10 in "The
Bedwarfing Virtue").

Chapter XLIX. The Bedwarfing Virtue.

This requires scarcely any comment. It is a satire on modern man and
his belittling virtues. In verses 23 and 24 of the second part of the
discourse we are reminded of Nietzsche's powerful indictment of the
great of to-day, in the Antichrist (Aphorism 43):--"At present
nobody has any longer the courage for separate rights, for rights of
domination, for a feeling of reverence for himself and his equals,--FOR
PATHOS OF DISTANCE...Our politics are MORBID from this want of
courage!--The aristocracy of character has been undermined most craftily
by the lie of the equality of souls; and if the belief in the 'privilege
of the many,' makes revolutions and WILL CONTINUE TO MAKE them, it is
Christianity, let us not doubt it, it is CHRISTIAN valuations, which
translate every revolution merely into blood and crime!" (see also
"Beyond Good and Evil", pages 120, 121). Nietzsche thought it was a
bad sign of the times that even rulers have lost the courage of
their positions, and that a man of Frederick the Great's power and
distinguished gifts should have been able to say: "Ich bin der erste
Diener des Staates" (I am the first servant of the State.) To this
utterance of the great sovereign, verse 24 undoubtedly refers.
"Cowardice" and "Mediocrity," are the names with which he labels modern
notions of virtue and moderation.

In Part III., we get the sentiments of the discourse "In the Happy
Isles", but perhaps in stronger terms. Once again we find Nietzsche
thoroughly at ease, if not cheerful, as an atheist, and speaking with
vertiginous daring of making chance go on its knees to him. In verse
20, Zarathustra makes yet another attempt at defining his entirely
anti-anarchical attitude, and unless such passages have been completely
overlooked or deliberately ignored hitherto by those who will persist in
laying anarchy at his door, it is impossible to understand how he ever
became associated with that foul political party.

The last verse introduces the expression, "THE GREAT NOONTIDE!" In the
poem to be found at the end of "Beyond Good and Evil", we meet with
the expression again, and we shall find it occurring time and again in
Nietzsche's works. It

Last Page Next Page

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

Page 2
My first impulse to publish some of my hypotheses concerning the origin of morality I owe to a clear, well-written, and even precocious little book, in which a perverse and vicious kind of moral philosophy (your real English kind) was definitely presented to me for the first time; and this attracted me--with that magnetic attraction, inherent in that which is diametrically opposed and antithetical to one's own ideas.
Page 12
(The same is true substantially of the whole of Europe: in point of fact, the subject race has finally again obtained the upper hand, in complexion and the shortness of the skull, and perhaps in the intellectual and social qualities.
Page 20
It is the aristocratic races who have left the idea "Barbarian" on all the tracks in which they have marched; nay, a consciousness of this very barbarianism, and even a pride in it, manifests itself even in their highest civilisation (for example, when Pericles says to his Athenians in that celebrated funeral oration, "Our audacity has forced a way over every land and sea, rearing everywhere imperishable memorials of itself for _good_ and for _evil_").
Page 28
Hic est, quem clam discentes subripuerunt, ut resurrexisse dicatur vel hortulanus detraxit, ne lactucæ suæ frequentia commeantium laderentur.
Page 34
"How is a memory to be made for the man-animal? How is an impression to be so deeply fixed upon this ephemeral understanding, half dense, and half silly, upon this incarnate forgetfulness, that it will be permanently present?" As one may imagine, this primeval problem was not solved by exactly gentle answers and gentle means; perhaps there is nothing more awful and more sinister in the early history of man than his _system of mnemonics_.
Page 36
That idea--"the wrong-doer deserves punishment _because_ he might have acted otherwise," in spite of the fact that it is nowadays so cheap, obvious, natural, and inevitable, and that it has had to serve as an illustration of the way in which the sentiment of justice appeared on earth, is in point of fact an exceedingly late, and even refined form of human judgment and inference; the placing of this idea back at the beginning of the world is simply a clumsy violation of the principles of primitive psychology.
Page 37
Whence is it that this ancient deep-rooted and now perhaps ineradicable idea has drawn its strength, this idea of an equivalency between injury and pain? I have already revealed its origin, in the contractual relationship between _creditor_ and _ower_, that is as old as the existence of legal rights at all, and in its turn points back to the primary forms of purchase, sale, barter, and trade.
Page 46
It is, in point of fact, for this reason that the aggressive man has at all times enjoyed the stronger, bolder, more aristocratic, and also _freer_ outlook, the _better_ conscience.
Page 54
Just like the plight of the water-animals, when they were compelled either to become land-animals or to perish, so was the plight of these half-animals, perfectly adapted as they were to the savage life of war, prowling, and adventure--suddenly all their instincts were rendered worthless and "switched off.
Page 55
He who can command, he who is a master by.
Page 59
Granted that we have gradually started on the _reverse_ movement, there is no little probability in the deduction, based on the continuous decay in the belief in the Christian god, to the effect that there also already exists a considerable decay in the human consciousness of owing (ought); in fact, we cannot shut our eyes to the prospect of the complete and eventual triumph of atheism freeing mankind from all this feeling of obligation to their origin, their _causa prima_.
Page 60
Page 65
" Who knows what chance is responsible for our now having the _Meistersingers_ instead of this wedding music? And how much in the latter is perhaps just an echo of the former? But there is no doubt but that the theme would have dealt with the praise of chastity.
Page 73
A married philosopher belongs to _comedy_, that is my rule; as for that exception of a Socrates--the malicious Socrates married himself, it seems, _ironice_, just to prove this _very_ rule.
Page 75
He shuns every glaring light: therefore.
Page 88
What they can, what they must do, that can the sick never do, should never do! but if _they are to_ be enabled to do what _only_ they must do, how can they possibly be free to play the doctor, the comforter, the "Saviour" of the sick?.
Page 102
" If you only wish to express that such a system of treatment has _reformed_ man, I do not gainsay it: I merely add that "reformed" conveys to my mind as much as "tamed," "weakened," "discouraged,".
Page 107
When science is not the latest manifestation of the ascetic ideal--but these are cases of such rarity, selectness, and exquisiteness, as to preclude the general judgment being affected thereby--science is a _hiding-place_ for every kind of cowardice, disbelief, remorse, _despectio sui_, bad conscience--it is the very _anxiety_ that springs from having no ideal, the suffering from the _lack_ of a great love, the discontent with an enforced moderation.
Page 108
When the Christian Crusaders in the East came into collision with that invincible order of assassins, that order of free spirits _par excellence_, whose lowest grade lives in a state of discipline such as no order of monks has ever attained, then in some way or other they managed to get an inkling of that symbol and tally-word, that was reserved for the highest grade alone as their _secretum_, "Nothing is true, everything is allowed,"--in sooth, that was _freedom_ of thought, thereby was _taking leave_ of the very belief.
Page 109
) But what forces it into that unqualified will for truth is the faith _in the ascetic ideal itself_, even though it take the form of its unconscious imperatives,--make no mistake about it, it is the faith, I repeat, in a _metaphysical_ value, an _intrinsic_ value of truth, of a character which is only warranted and guaranteed in this ideal (it stands and falls with that ideal).