my brother, the word "disdain"? And the anguish of
thy justice in being just to those that disdain thee?
Thou forcest many to think differently about thee; that, charge they
heavily to thine account. Thou camest nigh unto them, and yet wentest
past: for that they never forgive thee.
Thou goest beyond them: but the higher thou risest, the smaller doth the
eye of envy see thee. Most of all, however, is the flying one hated.
"How could ye be just unto me!"--must thou say--"I choose your injustice
as my allotted portion."
Injustice and filth cast they at the lonesome one: but, my brother, if
thou wouldst be a star, thou must shine for them none the less on that
And be on thy guard against the good and just! They would fain crucify
those who devise their own virtue--they hate the lonesome ones.
Be on thy guard, also, against holy simplicity! All is unholy to it that
is not simple; fain, likewise, would it play with the fire--of the fagot
And be on thy guard, also, against the assaults of thy love! Too readily
doth the recluse reach his hand to any one who meeteth him.
To many a one mayest thou not give thy hand, but only thy paw; and I
wish thy paw also to have claws.
But the worst enemy thou canst meet, wilt thou thyself always be; thou
waylayest thyself in caverns and forests.
Thou lonesome one, thou goest the way to thyself! And past thyself and
thy seven devils leadeth thy way!
A heretic wilt thou be to thyself, and a wizard and a sooth-sayer, and a
fool, and a doubter, and a reprobate, and a villain.
Ready must thou be to burn thyself in thine own flame; how couldst thou
become new if thou have not first become ashes!
Thou lonesome one, thou goest the way of the creating one: a God wilt
thou create for thyself out of thy seven devils!
Thou lonesome one, thou goest the way of the loving one: thou lovest
thyself, and on that account despisest thou thyself, as only the loving
To create, desireth the loving one, because he despiseth! What knoweth
he of love who hath not been obliged to despise just what he loved!
With thy love, go into thine isolation, my brother, and with thy
creating; and late only will justice limp after thee.
With my tears, go into thine isolation, my brother. I love him who
seeketh to create beyond himself, and thus succumbeth.--
Thus spake Zarathustra.
XVIII. OLD AND YOUNG WOMEN.
"Why stealest thou along so furtively in the
CHAPTER I.Page 12
"--In place of the "immediate certainty" in which the people may believe in the special case, the philosopher thus finds a series of metaphysical questions presented to him, veritable conscience questions of the intellect, to wit: "Whence did I get the notion of 'thinking'? Why do I believe in cause and effect? What gives me the right to speak of an 'ego,' and even of an 'ego' as cause, and finally of an 'ego' as cause of thought?" He who ventures to answer these metaphysical questions at once by an appeal to a sort of INTUITIVE perception, like the person who says, "I think, and know that this, at least, is true, actual, and certain"--will encounter.Page 13
One infers here according to the usual grammatical formula--"To think is an activity; every activity requires an agency that is active; consequently".Page 18
Granted that this also is only interpretation--and you will be eager enough to make this objection?--well, so much the better.Page 25
Let us call this period the PRE-MORAL period of mankind; the imperative, "Know thyself!" was then still unknown.Page 30
They are not the worst things of which one is most ashamed: there is not only deceit behind a mask--there is so much goodness in craft.Page 42
It is only with the help of history (NOT through his own personal experience, therefore) that the scholar succeeds in bringing himself to a respectful seriousness, and to a certain timid deference in presence of religions; but even when his sentiments have reached the stage of gratitude towards them, he has not personally advanced one step nearer to that which still maintains itself as Church or as piety; perhaps even the contrary.Page 44
To them religion offers sufficient incentives and temptations to aspire to higher intellectuality, and to experience the sentiments of authoritative self-control, of silence, and of solitude.Page 48
THE DISAPPOINTED ONE SPEAKS--"I listened for the echo and I heard only praise.Page 57
Socrates himself, following, of course, the taste of his talent--that of a surpassing dialectician--took first the side of reason; and, in fact, what did he do all his life but laugh at the awkward incapacity of the noble Athenians, who were men of instinct, like all noble men, and could never give satisfactory answers concerning the motives of their actions? In the end, however, though silently and secretly, he laughed also at himself: with his finer conscience and introspection, he found in himself the same difficulty and incapacity.Page 70
to implant a dangerous distrust in the soul of a young and ambitious scholar those philosophers, at the best, are themselves but scholars and specialists, that is very evident! All of them are persons who have been vanquished and BROUGHT BACK AGAIN under the dominion of science, who at one time or another claimed more from themselves, without having a right to the "more" and its responsibility--and who now, creditably, rancorously, and vindictively, represent in word and deed, DISBELIEF in the master-task and supremacy of philosophy After all, how could it be otherwise? Science flourishes nowadays and has the good conscience clearly visible on its countenance, while that to which the entire modern philosophy has gradually sunk, the remnant of philosophy of the present day, excites distrust and displeasure, if not scorn and pity Philosophy reduced to a "theory of knowledge," no more in fact than a diffident science of epochs and doctrine of forbearance a philosophy that never even gets beyond the threshold, and rigorously DENIES itself the right to enter--that is philosophy in its last throes, an end, an agony, something that awakens pity.Page 86
It is in vain to get ourselves up as romantic, or classical, or Christian, or Florentine, or barocco, or "national," in moribus et artibus: it does not "clothe us"! But the "spirit," especially the "historical spirit," profits even by this desperation: once and again a new sample of the past or of the foreign is tested, put on, taken off, packed up, and above all studied--we are the first studious age in puncto of "costumes," I mean as concerns morals, articles of belief, artistic tastes, and religions; we are prepared as no other age has ever been for a carnival in the grand style, for the most spiritual festival--laughter and arrogance, for the transcendental height of supreme folly and Aristophanic ridicule of the world.Page 90
It is wise for a people to pose, and LET itself be regarded, as profound, clumsy, good-natured, honest, and foolish: it might even be--profound to do so! Finally, we should do honour to our name--we are not called the "TIUSCHE VOLK" (deceptive people) for nothing.Page 106
Weber--but what do WE care nowadays for "Freischutz" and "Oberon"! Or Marschner's "Hans Heiling" and "Vampyre"! Or even Wagner's "Tannhauser"! That is extinct, although not yet forgotten music.Page 125
Variations, whether they be deviations (into the higher, finer, and rarer), or deteriorations and monstrosities, appear suddenly on the scene in the greatest exuberance and splendour; the individual dares to be individual and detach himself.Page 127
A man's estimates of value betray something of the STRUCTURE of his soul, and wherein it sees its conditions of life, its intrinsic needs.Page 138
And supposing that Gods also philosophize, which I am strongly inclined to believe, owing to many reasons--I have no doubt that they also know how to laugh thereby in an overman-like and new fashion--and at the expense of all serious things! Gods are fond of ridicule: it seems that they cannot refrain from laughter even in holy matters.Page 145