deed." But here one should not wish to be sparing.
Like a boil is the evil deed: it itcheth and irritateth and breaketh
forth--it speaketh honourably.
"Behold, I am disease," saith the evil deed: that is its honourableness.
But like infection is the petty thought: it creepeth and hideth, and
wanteth to be nowhere--until the whole body is decayed and withered by
the petty infection.
To him however, who is possessed of a devil, I would whisper this word
in the ear: "Better for thee to rear up thy devil! Even for thee there
is still a path to greatness!"--
Ah, my brethren! One knoweth a little too much about every one! And many
a one becometh transparent to us, but still we can by no means penetrate
It is difficult to live among men because silence is so difficult.
And not to him who is offensive to us are we most unfair, but to him who
doth not concern us at all.
If, however, thou hast a suffering friend, then be a resting-place for
his suffering; like a hard bed, however, a camp-bed: thus wilt thou
serve him best.
And if a friend doeth thee wrong, then say: "I forgive thee what thou
hast done unto me; that thou hast done it unto THYSELF, however--how
could I forgive that!"
Thus speaketh all great love: it surpasseth even forgiveness and pity.
One should hold fast one's heart; for when one letteth it go, how
quickly doth one's head run away!
Ah, where in the world have there been greater follies than with the
pitiful? And what in the world hath caused more suffering than the
follies of the pitiful?
Woe unto all loving ones who have not an elevation which is above their
Thus spake the devil unto me, once on a time: "Even God hath his hell:
it is his love for man."
And lately, did I hear him say these words: "God is dead: of his pity
for man hath God died."--
So be ye warned against pity: FROM THENCE there yet cometh unto men a
heavy cloud! Verily, I understand weather-signs!
But attend also to this word: All great love is above all its pity: for
it seeketh--to create what is loved!
"Myself do I offer unto my love, AND MY NEIGHBOUR AS MYSELF"--such is
the language of all creators.
All creators, however, are hard.--
Thus spake Zarathustra.
XXVI. THE PRIESTS.
And one day Zarathustra made a sign to his disciples, and spake these
words unto them:
"Here are priests: but although they are mine enemies, pass them quietly
and with sleeping swords!
Even among them there are heroes; many of them
And yet its play must be disturbed, and only too soon will it be summoned from its little kingdom of oblivion.Page 6
What deeds could man ever have done if he had not been enveloped in the dust-cloud of the unhistorical? Or, to leave metaphors and take a concrete example, imagine a man swayed and driven by a strong passion, whether for a woman or a theory.Page 8
But that question to which we have heard the first answer, is capable of another; also a "no," but on different grounds.Page 30
And thus the common good could require nothing better than for the seed of this power to be strewn as widely as possible, that the fanatic may be distinguished from the true judge, and the blind desire from the conscious power.Page 44
far, that is, as we can regard ourselves as the heirs and followers of the marvellous classical power, and see therein both our honour and our spur.Page 45
What old-fashioned thoughts I have on such a combination of virtue and mythology! But they must out, however one may laugh at them.Page 51
For it is still too joyful on this earth, many an illusion still blooms here--like the illusion of thy contemporaries about thee.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 75
waste paper.Page 78
He teaches us to distinguish between the true and the apparent furtherance of man's happiness: how neither the attainment of riches, nor honour, nor learning, can raise the individual from his deep despair at his unworthiness; and how the quest for these good things can only have meaning through a universal end that transcends and explains them;--the gaining of power to aid our physical nature by them and, as far as may be, correct its folly and awkwardness.Page 79
These three constitutional dangers that threatened Schopenhauer, threaten us all.Page 81
A modern thinker is always in the throes of an unfulfilled desire; he is looking for life,--warm, red life,--that he may pass judgment on it: at any rate he will think it necessary to be a living man himself, before he can believe in his power of judging.Page 84
Short-lived is all our joy, and the sun's rays strike palely on our white mountains.Page 88
Everything that can be denied, deserves to be denied; and real sincerity means the belief in a state of things which cannot be denied, or in which there is no lie.Page 91
But I have promised to speak of Schopenhauer, as far as my experience goes, as an _educator_, and it is far from being sufficient to paint the ideal humanity which is the "Platonic idea" in Schopenhauer; especially as my representation is an imperfect one.Page 101
But there were no need to raise a finger for German culture, did German culture (which the Germans have yet to find) mean nothing but the little amenities that make life more decorative--including the arts of the dancing-master and the upholsterer;--or were they merely interested in academic rules of language and a general atmosphere of politeness.Page 104
There was a similar opposition, with probability and custom on its side, to the theory of Copernicus.Page 106
All the members of the guild are jealously on guard, that the truth which means so much bread and honour and position may really be baptized in the name of its discoverer.Page 109
If the two ways cross, he is ill-treated, cast aside or left alone.Page 114