—The
Preachers
of Death - - - 40.
Nietzsche - v11 - Thus Spake Zarathustra
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Title: The complete works of Friedrich Nietzsche. The first complete
and authorized English translation, edited by Dr. Oscar Levy.
Author: Nietzsche, Friedrich Wilhelm, 1844-1900.
Publisher: [Edinburgh and London : T. N. Foulis, 1909-1913. ]
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THE COMPLETE WORKS
OF
FRIEDRICH NIETZSCHE
The First Complete and Authorised English Translation
EDITED BY
Dr OSCAR LEVY
w
VOLUME -FOUR
THUS SPAKE ZARATHUSTRA
## p. ii (#6) ###############################################
Of the First Edition of
Two Thousand Copies
this is
no. 1845
## p. iii (#7) ##############################################
FRIEDRICH NIETZSCHE
THUS SPAKE
ZARATHUSTRA
*A BOOK^ FOR zsfLL A3^T>
TRANSLATED BY
THOMAS COMMON
T. N. FOULIS
13 &• 15 FREDERICK. STREET
EDINBURGH: and LONDON
1909
## p. iv (#8) ###############################################
3
33 12.
/9/0
°T
ALL RIGHTS RESERVED
Printat at Thi Dahin Pks^s, EdMurfk
## p. v (#9) ################################################
CONTENTS.
Introduction by Mrs Forster-Nietzsche - IX
THUS SPAKE ZARATHUSTRA.
FIRST PART.
Zarathustra's Prologue - - . . 3,
Zarathustra's Discourses- - - - 23
I. —The Three Metamorphoses - - 25
II. —The Academic Chairs of Virtue - - 28
III. — Backworldsmen - - - ^1 •
IV. —The Despisers of the Body - - 35
V. —Joys and Passions - - - - jS
VI. —The Pale Criminal - . 40
VII. —Reading and Writing - - 43
VIII. —The Tree on the Hill
5>
54
45
IX. —The Preachers of Death - - - 40.
X. —War and Warriors
XL—The New Idol . . . .
XII. —The Flies in the Market-place - - 57
XIII. —Chastity ----- 61
XIV. —The Friend . . . . 63
XV. —The Thousand and One Goals - - 65
## p. vi (#10) ##############################################
VI CONTENTS.
Zarathustra's Discourses—Continued. fAGi
XVI. —Neighbour-Love - - - 6!
XVII. —The Way of the Creating One - 7<
XVIII. —Old and Young Women - - 7<
XIX—The Bite of the Adder- - T.
XX. —Child and Marriage - - - 7\
XXI. —Voluntary Death - - 8:
XXII—The Bestowing Virtue- - - 8;
SECOND PART.
XXIII. —The Child with the Mirror - - 9;
XXIV. —In the Happy Isles 9*
XXV. —The Pitiful - - - - 10:
XXVI. —The Priests - - - - 10;
XXVII. —The Virtuous - - - - io<
XXVIII. —The Rabble - - - 11;
XXIX. —The Tarantulas - - n(
XXX. —The Famous Wise Ones - - 12c
XXXI. —The Night-Song - - - 12,
* XXXII. —The Dance-Song - - - i2<
-XXXIII—The Grave-Song - 13c
XXXIV. —Self-Surpassing - - - 13.
XXXV. —The Sublime Ones - - 13!
XXXVI. —The Land of Culture - - 14:
XXXVII. —Immaculate Perception - - 14;
XXXVIII. —Scholars - - - - <4<
XXXIX. —Poets 151
XL. —Great Events - 15;
XL I. —The Soothsayer - - 16c
XL11. —Redemption - - - - 16;
XLIII. —Manly Prudence - - 171
XLIV. —The Stillest Hour - - - 17;
## p. vii (#11) #############################################
CONTENTS. VII
THIRD PART.
Zarathustra's Discourses—Continued. page
XLV. —The Wanderer - - - - 183
XLVI— The Vision and the Enigma - - 187
XLVII— Involuntary Bliss - - 193
XLVIII. —Before Sunrise - - - - 198
XLIX. —The Bedwarfing Virtue - - - 202
L. —On the Olive-Mount - - - 209
LI. —On Passing-by - - - - 213
LII. —The Apostates - - - - 217
LI 11. —The Return Home - - - 223
LIV. —The Three Evil Things - - - 227
LV. —The Spirit of Gravity - - 234
LVL—Old and New Tables - - - 239
LVIL—The Convalescent - - - 263
LVI11. —The Great Longing" - - - 271
LIX. — The Second Dance-Song - - 275
LX. —The Seven Seals - - - - 280
FOURTH AND LAST PART.
LXI. —The Honey Sacrifice - - 287
LXII— The Cry of Distress - - - 291
LXI 11. —Talk with the Kings - - 296
LXIV. —The Leech - - - 301
LXV— The Magician - - - -306
LXVI. —Out of Service - - - - 3>4
LXVIL—The Ugliest Man - - - 320
LXVIII. —The Voluntary Beggar - - - 326
LXIX. —The Shadow - - - - 332
LXX. —Noon-Tide - - - -336
LXXI. —The Greeting - - - - 34°
## p. viii (#12) ############################################
vni CONTENTS.
Zarathustra's Discourses— Continued. PAC
LXXII. —The Supper - - - - 34
LXXIII. —The Higher Man - - - 35
LXXIV. —The Song of Melancholy - 36
- LXXV. —Science - - - - 36
LXXVI. —Among Daughters of the Desert - 37
LXXV1I. —The Awakening - - - 37
LXXVIII. —The Ass-Festival - - - 38
* LXXIX. —The Drunken Song - - - 38
LXXX. —The Sign - - - - 39
Appendix—
Notes on "Thus Spake Zarathustra" by
Anthony M. Ludovici - - - 40
## p. ix (#13) ##############################################
INTRODUCTION.
By Mrs Forster-Nietzsche.
HOW ZARATHUSTRA CAME INTO
BEING.
"ZARATHUSTRA" is my brother's most personal
work; it is the history of his most individual
experiences, of his friendships, ideals, raptures,
bitterest disappointments and sorrows. Above it
all, however, there soars, transfiguring it, the image
of his greatest hopes and remotest aims. My
brother had the figure of Zarathustra in his mind
from his very earliest youth: he once told me
that even as a child he had dreamt of him. At
different periods in his life, he would call this
haunter of his dreams by different names; "but
in the end," he declares in a note on the subject,
"I had to do a Persian the honour of identifying
him with this creature of my fancy. Persians were
the first to take a broad and comprehensive view
tf history. Every series of evolutions, according
to them, was presided over by a prophet; and
every prophet had his 'Hazar,'—his dynasty of a
thousand years. "
All Zarathustra's views, as also his personality,
## p. x (#14) ###############################################
x INTRODUCTION.
were early conceptions of my brother's mind
Whoever reads his posthumously published writ-
ings for the years 1869-82 with care, will con-
stantly meet with passages suggestive ol
Zarathustra's thoughts and doctrines. Fot
instance, the ideal of the Superman is put forth
quite clearly in all his writings during the years
l873'7S; and in "We Philologists," the following
remarkable observations occur:—
"How can one praise and glorify a nation as
a whole? —Even among the Greeks, it was the
individuals that counted. "
"The Greeks are interesting and extremely
important because they reared such a vast number
of great individuals. How was this possible?
The question is one which ought to be studied.
"I am interested only in the relations of a people
to the rearing of the individual man, and among
the Greeks the conditions were unusually favour-
able for the development of the individual; not
by any means owing to the goodness of the people,
but because of the struggles of their evil instincts.
"With the help of favourable measures great
individuals might be reared who would be both
*/ 1 different from and higher than those who heretofore
i have owed their existence to mere chance. Here we
may still be hopeful: in the rearing of exceptional
men. "
The notion of rearing the Superman is only ft
new form of an ideal Nietzsche already had in
his youth, that "the object of mankind should
lie in its highest Individuals" (or, as he writes
in "Schopenhauer as Educator": "Mankind
## p. xi (#15) ##############################################
INTRODUCTION. XI
ought constantlyto be striving to produce great_
jrien—this and nothing else is its duty. ") But the
ideals he most revered in those days are no longer
held to be the highest types of men. No, around
this future ideal of a coming humanity—the Super-
man—the poet spread the veil of becoming. Who
can tell to what glorious heights man can still
ascend? That is why, after having tested the
worth of our noblest ideal—that of the Saviour,
in the light of the new valuations, the poet cries
with passionate emphasis in "Zarathustra ":
"Never yet hath there been a Superman.
Naked have I seen both of them, the greatest and
the smallest man :—
All-too-similar are they still to each other.
Verily even the greatest found I — all-too-
human ! "—
The phrase "the rearing of the Superman," has
very often been misunderstood. By the word
"rearing," in this case, is meant the act of modify-
ing^by—nT? 3115 °^ new an(^ higher values—values
which, as laws and guides of conduct and opinion,
are now to rule over mankind. In general the
doctrine of the Superman can only be understood
correctly in conjunction with other ideas of the
author's, such as :—the Order of Rank, the Will to
Power, and the Transvaluation of all Values. He
assumes that Christianity, as a product of the
resentment of the botched and the weak, has put
in ban all that is beautiful, strong, proud, and
powerful, in fact all the qualities resulting from
strength, and that, in consequence, all forces which
tend to promote or elevate life have been seriously
## p. xii (#16) #############################################
xii introduction.
undermined. Now, however, a new table of
valuations must be placed over mankind—namely,
1 that of the strong, mighty, and magnificent man,
overflowing with life and elevated to his zenith—
the Superman, who is now put before us with over-
powering passion as the aim of our life, hope, and
will. And just as the old system of valuing, which
only extolled the qualities favourable to the weak,
the suffering, and the oppressed, has succeeded in
producing a weak, suffering, and "modern" race,
so this new and reversed system of valuing ought
to rear a healthy, strong, lively, and courageous
type, which would be a glory to life itself. Stated
briefly, the leading principle of this new system of
valuing would be: "All that proceeds from power
is good, all that springs from weakness is bad. "
This type must not be regarded as a fanciful
figure: it is not a nebulous hope which is to be
realised at some indefinitely remote period,
thousands of years hence; nor is it a new species
(in the Darwinian sense) of which we can know
nothing, and which it would therefore be somewhat
absurd to strive after. But it is meant to be
a possibility which men of the present could
realise with all their spiritual and physical energies,
provided they adopted the new values.
The author of " Zarathustra" never lost sight of
that egregious example of a transvaluation of all
values through Christianity, whereby the whole of
the deified mode of life and thought of the Greeks,
as well as strong Romedom, was almost annihilated
or transvalued in a comparatively short time.
Could not a rejuvenated Gneco-Roman system of
## p. xiii (#17) ############################################
INTRODUCTION. Xlll
valuing (once it had been refined and made more
profound by the schooling which two thousand
years of Christianity had provided) effect another
such revolution within a calculable period of time,
until that glorious type of manhood shall finally
appear which is to be our new faith and hope, and
in the creation of which Zarathustra exhorts us to
participate?
In his private notes on the subject the author
uses the expression "Superman" (always in the
singular, by-the-bye), as signifying "the most
thoroughly well-constituted type," as opposed to
*' modern man "; above all, however, he designates
Zarathustra himself as an example of the Superman.
In "Ecce Homo" he is careful to enlighten us
concerning the precursors and prerequisites to the
advent of this highest type, in referring to a certain
passage in the " Gay Science " :—
"In order to understand this type, we must first
be quite clear in regard to the leading physiological
condition on which it depends: this condition is
what I call great healthiness. I know not how
to express my meaning more plainly or more
personally than I have done already in one of the
last chapters (Aphorism 382) of the fifth book of
the ' Gaya Scienza. '"
"We, the new, the nameless, the hard-to-understand,"—
it says there,—" we firstlings of a yet untried future—we
require for a new end also a new means, namely, a new
healthiness, stronger, sharper, tougher, bolder and merrier
than all healthiness hitherto. He whose soul longeth to
experience the whole range of hitherto recognised values and
desirabilities, and to circumnavigate all the coasts of this
ideal' Mediterranean Sea,' who, from the adventures of his
## p. xiv (#18) #############################################
Xiv INTRODUCTION.
most personal experience, wants to know how it feels to be
a conqueror, and discoverer of the ideal—as likewise how it
is with the artist, the saint, the legislator, the sage, the
scholar, the devotee, the prophet, and the godly non-con-
formist of the old style :—requires one thing above all for
that purpose, great healthiness—such healthiness as one not
only possesses, but also constantly acquires and must acquire,
because one unceasingly sacrifices it again, and must sacrifice
it! —And now, after having been long on the way in this
fashion, we Argonauts of the ideal, more courageous perhaps
than prudent, and often enough shipwrecked and brought to
grief, nevertheless dangerously healthy, always healthy
again,—it would seem as if, in recompense for it all, that we
have a still undiscovered country before us, the boundaries
of which no one has yet seen, a beyond to all countries and
corners of the ideal known hitherto, a world so over-rich in
the beautiful, the strange, the questionable, the frightful, and
the divine, that our curiosity as well as our thirst for
possession thereof, have got out of hand—alas! that nothing
will now any longer satisfy us ! —
"How could we still be content with the man of the present
day after such outlooks, and with such a craving in our
conscience and consciousness? Sad enough; but it is un-
avoidable that we should look on the worthiest aims and
hopes of the man of the present day with ill-concealed
amusement, and perhaps should no longer look at them.
—The Preachers of Death - - - 40.
X. —War and Warriors
XL—The New Idol . . . .
XII. —The Flies in the Market-place - - 57
XIII. —Chastity ----- 61
XIV. —The Friend . . . . 63
XV. —The Thousand and One Goals - - 65
## p. vi (#10) ##############################################
VI CONTENTS.
Zarathustra's Discourses—Continued. fAGi
XVI. —Neighbour-Love - - - 6!
XVII. —The Way of the Creating One - 7<
XVIII. —Old and Young Women - - 7<
XIX—The Bite of the Adder- - T.
XX. —Child and Marriage - - - 7\
XXI. —Voluntary Death - - 8:
XXII—The Bestowing Virtue- - - 8;
SECOND PART.
XXIII. —The Child with the Mirror - - 9;
XXIV. —In the Happy Isles 9*
XXV. —The Pitiful - - - - 10:
XXVI. —The Priests - - - - 10;
XXVII. —The Virtuous - - - - io<
XXVIII. —The Rabble - - - 11;
XXIX. —The Tarantulas - - n(
XXX. —The Famous Wise Ones - - 12c
XXXI. —The Night-Song - - - 12,
* XXXII. —The Dance-Song - - - i2<
-XXXIII—The Grave-Song - 13c
XXXIV. —Self-Surpassing - - - 13.
XXXV. —The Sublime Ones - - 13!
XXXVI. —The Land of Culture - - 14:
XXXVII. —Immaculate Perception - - 14;
XXXVIII. —Scholars - - - - <4<
XXXIX. —Poets 151
XL. —Great Events - 15;
XL I. —The Soothsayer - - 16c
XL11. —Redemption - - - - 16;
XLIII. —Manly Prudence - - 171
XLIV. —The Stillest Hour - - - 17;
## p. vii (#11) #############################################
CONTENTS. VII
THIRD PART.
Zarathustra's Discourses—Continued. page
XLV. —The Wanderer - - - - 183
XLVI— The Vision and the Enigma - - 187
XLVII— Involuntary Bliss - - 193
XLVIII. —Before Sunrise - - - - 198
XLIX. —The Bedwarfing Virtue - - - 202
L. —On the Olive-Mount - - - 209
LI. —On Passing-by - - - - 213
LII. —The Apostates - - - - 217
LI 11. —The Return Home - - - 223
LIV. —The Three Evil Things - - - 227
LV. —The Spirit of Gravity - - 234
LVL—Old and New Tables - - - 239
LVIL—The Convalescent - - - 263
LVI11. —The Great Longing" - - - 271
LIX. — The Second Dance-Song - - 275
LX. —The Seven Seals - - - - 280
FOURTH AND LAST PART.
LXI. —The Honey Sacrifice - - 287
LXII— The Cry of Distress - - - 291
LXI 11. —Talk with the Kings - - 296
LXIV. —The Leech - - - 301
LXV— The Magician - - - -306
LXVI. —Out of Service - - - - 3>4
LXVIL—The Ugliest Man - - - 320
LXVIII. —The Voluntary Beggar - - - 326
LXIX. —The Shadow - - - - 332
LXX. —Noon-Tide - - - -336
LXXI. —The Greeting - - - - 34°
## p. viii (#12) ############################################
vni CONTENTS.
Zarathustra's Discourses— Continued. PAC
LXXII. —The Supper - - - - 34
LXXIII. —The Higher Man - - - 35
LXXIV. —The Song of Melancholy - 36
- LXXV. —Science - - - - 36
LXXVI. —Among Daughters of the Desert - 37
LXXV1I. —The Awakening - - - 37
LXXVIII. —The Ass-Festival - - - 38
* LXXIX. —The Drunken Song - - - 38
LXXX. —The Sign - - - - 39
Appendix—
Notes on "Thus Spake Zarathustra" by
Anthony M. Ludovici - - - 40
## p. ix (#13) ##############################################
INTRODUCTION.
By Mrs Forster-Nietzsche.
HOW ZARATHUSTRA CAME INTO
BEING.
"ZARATHUSTRA" is my brother's most personal
work; it is the history of his most individual
experiences, of his friendships, ideals, raptures,
bitterest disappointments and sorrows. Above it
all, however, there soars, transfiguring it, the image
of his greatest hopes and remotest aims. My
brother had the figure of Zarathustra in his mind
from his very earliest youth: he once told me
that even as a child he had dreamt of him. At
different periods in his life, he would call this
haunter of his dreams by different names; "but
in the end," he declares in a note on the subject,
"I had to do a Persian the honour of identifying
him with this creature of my fancy. Persians were
the first to take a broad and comprehensive view
tf history. Every series of evolutions, according
to them, was presided over by a prophet; and
every prophet had his 'Hazar,'—his dynasty of a
thousand years. "
All Zarathustra's views, as also his personality,
## p. x (#14) ###############################################
x INTRODUCTION.
were early conceptions of my brother's mind
Whoever reads his posthumously published writ-
ings for the years 1869-82 with care, will con-
stantly meet with passages suggestive ol
Zarathustra's thoughts and doctrines. Fot
instance, the ideal of the Superman is put forth
quite clearly in all his writings during the years
l873'7S; and in "We Philologists," the following
remarkable observations occur:—
"How can one praise and glorify a nation as
a whole? —Even among the Greeks, it was the
individuals that counted. "
"The Greeks are interesting and extremely
important because they reared such a vast number
of great individuals. How was this possible?
The question is one which ought to be studied.
"I am interested only in the relations of a people
to the rearing of the individual man, and among
the Greeks the conditions were unusually favour-
able for the development of the individual; not
by any means owing to the goodness of the people,
but because of the struggles of their evil instincts.
"With the help of favourable measures great
individuals might be reared who would be both
*/ 1 different from and higher than those who heretofore
i have owed their existence to mere chance. Here we
may still be hopeful: in the rearing of exceptional
men. "
The notion of rearing the Superman is only ft
new form of an ideal Nietzsche already had in
his youth, that "the object of mankind should
lie in its highest Individuals" (or, as he writes
in "Schopenhauer as Educator": "Mankind
## p. xi (#15) ##############################################
INTRODUCTION. XI
ought constantlyto be striving to produce great_
jrien—this and nothing else is its duty. ") But the
ideals he most revered in those days are no longer
held to be the highest types of men. No, around
this future ideal of a coming humanity—the Super-
man—the poet spread the veil of becoming. Who
can tell to what glorious heights man can still
ascend? That is why, after having tested the
worth of our noblest ideal—that of the Saviour,
in the light of the new valuations, the poet cries
with passionate emphasis in "Zarathustra ":
"Never yet hath there been a Superman.
Naked have I seen both of them, the greatest and
the smallest man :—
All-too-similar are they still to each other.
Verily even the greatest found I — all-too-
human ! "—
The phrase "the rearing of the Superman," has
very often been misunderstood. By the word
"rearing," in this case, is meant the act of modify-
ing^by—nT? 3115 °^ new an(^ higher values—values
which, as laws and guides of conduct and opinion,
are now to rule over mankind. In general the
doctrine of the Superman can only be understood
correctly in conjunction with other ideas of the
author's, such as :—the Order of Rank, the Will to
Power, and the Transvaluation of all Values. He
assumes that Christianity, as a product of the
resentment of the botched and the weak, has put
in ban all that is beautiful, strong, proud, and
powerful, in fact all the qualities resulting from
strength, and that, in consequence, all forces which
tend to promote or elevate life have been seriously
## p. xii (#16) #############################################
xii introduction.
undermined. Now, however, a new table of
valuations must be placed over mankind—namely,
1 that of the strong, mighty, and magnificent man,
overflowing with life and elevated to his zenith—
the Superman, who is now put before us with over-
powering passion as the aim of our life, hope, and
will. And just as the old system of valuing, which
only extolled the qualities favourable to the weak,
the suffering, and the oppressed, has succeeded in
producing a weak, suffering, and "modern" race,
so this new and reversed system of valuing ought
to rear a healthy, strong, lively, and courageous
type, which would be a glory to life itself. Stated
briefly, the leading principle of this new system of
valuing would be: "All that proceeds from power
is good, all that springs from weakness is bad. "
This type must not be regarded as a fanciful
figure: it is not a nebulous hope which is to be
realised at some indefinitely remote period,
thousands of years hence; nor is it a new species
(in the Darwinian sense) of which we can know
nothing, and which it would therefore be somewhat
absurd to strive after. But it is meant to be
a possibility which men of the present could
realise with all their spiritual and physical energies,
provided they adopted the new values.
The author of " Zarathustra" never lost sight of
that egregious example of a transvaluation of all
values through Christianity, whereby the whole of
the deified mode of life and thought of the Greeks,
as well as strong Romedom, was almost annihilated
or transvalued in a comparatively short time.
Could not a rejuvenated Gneco-Roman system of
## p. xiii (#17) ############################################
INTRODUCTION. Xlll
valuing (once it had been refined and made more
profound by the schooling which two thousand
years of Christianity had provided) effect another
such revolution within a calculable period of time,
until that glorious type of manhood shall finally
appear which is to be our new faith and hope, and
in the creation of which Zarathustra exhorts us to
participate?
In his private notes on the subject the author
uses the expression "Superman" (always in the
singular, by-the-bye), as signifying "the most
thoroughly well-constituted type," as opposed to
*' modern man "; above all, however, he designates
Zarathustra himself as an example of the Superman.
In "Ecce Homo" he is careful to enlighten us
concerning the precursors and prerequisites to the
advent of this highest type, in referring to a certain
passage in the " Gay Science " :—
"In order to understand this type, we must first
be quite clear in regard to the leading physiological
condition on which it depends: this condition is
what I call great healthiness. I know not how
to express my meaning more plainly or more
personally than I have done already in one of the
last chapters (Aphorism 382) of the fifth book of
the ' Gaya Scienza. '"
"We, the new, the nameless, the hard-to-understand,"—
it says there,—" we firstlings of a yet untried future—we
require for a new end also a new means, namely, a new
healthiness, stronger, sharper, tougher, bolder and merrier
than all healthiness hitherto. He whose soul longeth to
experience the whole range of hitherto recognised values and
desirabilities, and to circumnavigate all the coasts of this
ideal' Mediterranean Sea,' who, from the adventures of his
## p. xiv (#18) #############################################
Xiv INTRODUCTION.
most personal experience, wants to know how it feels to be
a conqueror, and discoverer of the ideal—as likewise how it
is with the artist, the saint, the legislator, the sage, the
scholar, the devotee, the prophet, and the godly non-con-
formist of the old style :—requires one thing above all for
that purpose, great healthiness—such healthiness as one not
only possesses, but also constantly acquires and must acquire,
because one unceasingly sacrifices it again, and must sacrifice
it! —And now, after having been long on the way in this
fashion, we Argonauts of the ideal, more courageous perhaps
than prudent, and often enough shipwrecked and brought to
grief, nevertheless dangerously healthy, always healthy
again,—it would seem as if, in recompense for it all, that we
have a still undiscovered country before us, the boundaries
of which no one has yet seen, a beyond to all countries and
corners of the ideal known hitherto, a world so over-rich in
the beautiful, the strange, the questionable, the frightful, and
the divine, that our curiosity as well as our thirst for
possession thereof, have got out of hand—alas! that nothing
will now any longer satisfy us ! —
"How could we still be content with the man of the present
day after such outlooks, and with such a craving in our
conscience and consciousness? Sad enough; but it is un-
avoidable that we should look on the worthiest aims and
hopes of the man of the present day with ill-concealed
amusement, and perhaps should no longer look at them.
Another ideal runs on before us, a strange, tempting ideal
full of danger, to which we should not like to persuade any
one, because we do not so readily acknowledge any one's
right thereto: the ideal of a spirit who plays naively (that
is to say involuntarily and from overflowing abundance and
power) with everything that has hitherto been called holy,
good, intangible, or divine; to whom the loftiest conception
which the people have reasonably made their measure of
value, would already practically imply danger, ruin, abase-
ment, or at least relaxation, blindness, or temporary self-
forgetfulness; the ideal of a humanly superhuman welfare
and benevolence, which will often enough appear inhuman,
for example, when put alongside of all past seriousness on
## p. xv (#19) ##############################################
INTRODUCTION. XV
earth, and alongside of all past solemnities in bearing, word,
tone, look, morality, and pursuit, as their truest involuntary
parody—and with which, nevertheless, perhaps the great
seriousness only commences, when the proper interrogative
mark is set up, the fate of the soul changes, the hour-hand
moves, and tragedy begins. . . . "
Although the figure of Zarathustra and a large
number of the leading thoughts in this work had
appeared much earlier in the dreams and writings
of the author, " Thus Spake Zarathustra " did not
actually come into being until the month of August
1881 in Sils Maria; and it was the idea of the
Eternal Recurrence of all things which finally in-
duced my brother to set forth his new views in
poetic language. In regard to his first conception
of this idea, his autobiographical sketch, "Ecce
Homo," written in the autumn of 1888, contains
the following passage :—
"The fundamental idea of my work—namely, the
Eternal Recurrence of all things—this highest of all
possible formulae of a Yea-saying philosophy, first
occurred to me in August 1881. I made a note
of the thought on a sheet of paper, with the post-
script: 6,000 feet beyond men and time! That
day I happened to be wandering through the woods
alongside of the lake of Silvaplana, and I halted
beside a huge, pyramidal and towering rock not
far from Surlei. It was then that the thought
struck me. Looking back now, I find that exactly
two months previous to this inspiration, I had had
an omen of its coming in the form of a sudden and
decisive alteration in my tastes—more particularly
in music. It would even be possible to consider all
## p. xvi (#20) #############################################
xvi INTRODUCTION.
'Zarathustra' as a musical composition. At all
events, a very necessary condition in its production
was a renaissance in myself of the art of hearing.
In a small mountain resort (Recoaro) near Vicenza,
where I spent the spring of 1881, I and my friend
and Maestro, Peter Gast—also one who had been
born again—discovered that the phoenix music
that hovered ovsr us, wore lighter and brighter
plumes than it hud done theretofore. "
During the month of August 1881 my brother
resolved to reveal the teaching of the Eternal
Recurrence, in dithyrambic and psalmodic form,
through the mouth of Zarathustra. Among the
notes of this period, we found a page on which is
written the first definite plan of "Thus Spake
Zarathustra ":—
"Midday and Eternity. "
"Guide-Posts to a New Way of Living. "
Beneath this is written:—
"Zarathustra born on lake Urmi; left his home in his
thirtieth year; went into the province of Aria, and, during
ten years of solitude in the mountains, composed the Zend-
Avesta. "
"The sun of knowledge stands once more at midday j
and the serpent of eternity lies coiled in its light :It is
your time, ye midday brethren. "
In that summer of 1881, my brother, after many
years of steadily declining health, began at last to
rally, and it is to this first gush of the recovery of his
once splendid bodily condition that we owe not
only "The Gay Science," which in its mood may
be regarded as a prelude to "Zarathustra," but also
## p. xvii (#21) ############################################
INTRODUCTION. xvil
"Zarathustra" itself. Just as he was beginning to
recuperate his health, however, an unkind destiny
brought him a number of most painful personal
experiences. His friends caused him many dis-
appointments, which were the more bitter to him,
inasmuch as he regarded friendship as such a
sacred institution; and for the first time in his life
he realised the whole horror of that loneliness to
which, perhaps, all greatness is condemned. But
to be forsaken is something very different from
deliberately choosing blessed loneliness. How he
longed, in those days, for the ideal friend who would
thoroughly understand him, to whom he would
be able to say all, and whom he imagined he had
found at various periods in his life from his earliest
youth onwards. Now, however, that the way he
had chosen grew ever more perilous and steep, he
found nobody wno could follow him: he therefore
created a perfect friend for himself in the ideal form
of a majestic philosopher, and made this creation
the preacher of his gospel to the world.
Whether my brother would ever have written
"Thus Spake Zarathustra" according to the first
plan sketched in the summer of 1881, if he had
not had the disappointments already referred to,
is now an idle question; but perhaps where " Zara-
thustra" is concerned, we may also say with Master
Eckhardt: "The fleetest beast to bear you to
perfection is suffering. "
My brother writes as follows about the origin
of the first part of " Zarathustra " :—" In the winter
of 1882-83,1 was living on the charming little Gulf
of Rapallo, not far from Genoa, and between
b
## p. xviii (#22) ###########################################
xviii INTRODUCTION.
Chiavari and Cape Porto Fino. My health was
not very good; the winter was cold and exception-
ally rainy; and the small inn in which I lived was
so close to the water that at night my sleep would
be disturbed if the sea were high. These circum-
stances were surely the very reverse of favourable;
and yet in spite of it all, and as if in demonstration
of my belief that everything decisive comes to life
in spite of every obstacle, it was precisely during
this winter and in the midst of these unfavourable
circumstances that my 'Zarathustra' originated.
In the morning I used to start out in a southerly
direction up the glorious road to Zoagli, which rises
aloft through a forest of pines and gives one a view
far out into the sea. In the afternoon, as often as
my health permitted, I walked round the whole
bay from Santa Margherita to beyond Porto Fino.
This spot was all the more interesting to me,
inasmuch as it was so dearly loved by the Emperor
Frederick III. In the autumn of 1886 I chanced
to be there again when he was revisiting this small,
forgotten world of happiness for the last time. It
was on these two roads that all ' Zarathustra' came
to me, above all Zarathustra himself as a type ;—
I ought rather to say that it was on these walks
that these ideas waylaid me. '*
The first part of "Zarathustra" was written in
about ten days—that is to say, from the beginning
to about the middle of February 1883. "The last
lines were written precisely in the hallowed hour
when Richard Wagner gave up the ghost in
Venice. "
With the exception of the ten days occupied in
## p. xix (#23) #############################################
INTRODUCTION. XIX
composing the first part of this book, my brother
often referred to this winter as the hardest and
sickliest he had ever experienced. He did not,
however, mean thereby that his former disorders
were troubling him, but that he was suffering from
a severe attack of influenza which he had caught
in Santa Margherita, and which tormented him for
several weeks after his arrival in Genoa. As a
matter of fact, however, what he complained of
most was his spiritual condition—that indescribable
forsakenness—to which he. gives such heartrending
expression in "Zarathustra. " Even the reception
which the first part met with at the hands of
friends and acquaintances was extremely dis-
heartening: for almost all those to whom he pre-
sented copies of the work misunderstood it. "I
found no one ripe for many of my thoughts; the
case of' Zarathustra' proves that one can speak with
the utmost clearness, and yet not be heard by any
one. " My brother was very much discouraged by
the feebleness of the response he was gfven, and
as he was striving just then to give up the practice
of taking hydrate of chloral—a drug he had begun
to take while ill with influenza,—the following
spring, spent in Rome, was a somewhat gloomy
one for him. He writes about it as follows:—" I
spent a melancholy spring in Rome, where I only
just managed to live,—and this was no easy matter.
This city, which is absolutely unsuited to the poet-
author of ' Zarathustra,' and for the choice of which
I was not responsible, made me inordinately miser-
able. I tried to leave it. I wanted to go to
Aquila—the opposite of Rome in every respect,
## p. xx (#24) ##############################################
XX INTRODUCTION.
and actually founded in a spirit of enmity towards
that city (just as I also shall found a city some
day), as a memento of an atheist and genuine
enemy of the Church—a person very closely re-
lated to me,—the great Hohenstaufen, the Emperor
Frederick II.
Find more books at https://www. hathitrust. org.
Title: The complete works of Friedrich Nietzsche. The first complete
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Author: Nietzsche, Friedrich Wilhelm, 1844-1900.
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## p. i (#5) ################################################
THE COMPLETE WORKS
OF
FRIEDRICH NIETZSCHE
The First Complete and Authorised English Translation
EDITED BY
Dr OSCAR LEVY
w
VOLUME -FOUR
THUS SPAKE ZARATHUSTRA
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Of the First Edition of
Two Thousand Copies
this is
no. 1845
## p. iii (#7) ##############################################
FRIEDRICH NIETZSCHE
THUS SPAKE
ZARATHUSTRA
*A BOOK^ FOR zsfLL A3^T>
TRANSLATED BY
THOMAS COMMON
T. N. FOULIS
13 &• 15 FREDERICK. STREET
EDINBURGH: and LONDON
1909
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3
33 12.
/9/0
°T
ALL RIGHTS RESERVED
Printat at Thi Dahin Pks^s, EdMurfk
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CONTENTS.
Introduction by Mrs Forster-Nietzsche - IX
THUS SPAKE ZARATHUSTRA.
FIRST PART.
Zarathustra's Prologue - - . . 3,
Zarathustra's Discourses- - - - 23
I. —The Three Metamorphoses - - 25
II. —The Academic Chairs of Virtue - - 28
III. — Backworldsmen - - - ^1 •
IV. —The Despisers of the Body - - 35
V. —Joys and Passions - - - - jS
VI. —The Pale Criminal - . 40
VII. —Reading and Writing - - 43
VIII. —The Tree on the Hill
5>
54
45
IX. —The Preachers of Death - - - 40.
X. —War and Warriors
XL—The New Idol . . . .
XII. —The Flies in the Market-place - - 57
XIII. —Chastity ----- 61
XIV. —The Friend . . . . 63
XV. —The Thousand and One Goals - - 65
## p. vi (#10) ##############################################
VI CONTENTS.
Zarathustra's Discourses—Continued. fAGi
XVI. —Neighbour-Love - - - 6!
XVII. —The Way of the Creating One - 7<
XVIII. —Old and Young Women - - 7<
XIX—The Bite of the Adder- - T.
XX. —Child and Marriage - - - 7\
XXI. —Voluntary Death - - 8:
XXII—The Bestowing Virtue- - - 8;
SECOND PART.
XXIII. —The Child with the Mirror - - 9;
XXIV. —In the Happy Isles 9*
XXV. —The Pitiful - - - - 10:
XXVI. —The Priests - - - - 10;
XXVII. —The Virtuous - - - - io<
XXVIII. —The Rabble - - - 11;
XXIX. —The Tarantulas - - n(
XXX. —The Famous Wise Ones - - 12c
XXXI. —The Night-Song - - - 12,
* XXXII. —The Dance-Song - - - i2<
-XXXIII—The Grave-Song - 13c
XXXIV. —Self-Surpassing - - - 13.
XXXV. —The Sublime Ones - - 13!
XXXVI. —The Land of Culture - - 14:
XXXVII. —Immaculate Perception - - 14;
XXXVIII. —Scholars - - - - <4<
XXXIX. —Poets 151
XL. —Great Events - 15;
XL I. —The Soothsayer - - 16c
XL11. —Redemption - - - - 16;
XLIII. —Manly Prudence - - 171
XLIV. —The Stillest Hour - - - 17;
## p. vii (#11) #############################################
CONTENTS. VII
THIRD PART.
Zarathustra's Discourses—Continued. page
XLV. —The Wanderer - - - - 183
XLVI— The Vision and the Enigma - - 187
XLVII— Involuntary Bliss - - 193
XLVIII. —Before Sunrise - - - - 198
XLIX. —The Bedwarfing Virtue - - - 202
L. —On the Olive-Mount - - - 209
LI. —On Passing-by - - - - 213
LII. —The Apostates - - - - 217
LI 11. —The Return Home - - - 223
LIV. —The Three Evil Things - - - 227
LV. —The Spirit of Gravity - - 234
LVL—Old and New Tables - - - 239
LVIL—The Convalescent - - - 263
LVI11. —The Great Longing" - - - 271
LIX. — The Second Dance-Song - - 275
LX. —The Seven Seals - - - - 280
FOURTH AND LAST PART.
LXI. —The Honey Sacrifice - - 287
LXII— The Cry of Distress - - - 291
LXI 11. —Talk with the Kings - - 296
LXIV. —The Leech - - - 301
LXV— The Magician - - - -306
LXVI. —Out of Service - - - - 3>4
LXVIL—The Ugliest Man - - - 320
LXVIII. —The Voluntary Beggar - - - 326
LXIX. —The Shadow - - - - 332
LXX. —Noon-Tide - - - -336
LXXI. —The Greeting - - - - 34°
## p. viii (#12) ############################################
vni CONTENTS.
Zarathustra's Discourses— Continued. PAC
LXXII. —The Supper - - - - 34
LXXIII. —The Higher Man - - - 35
LXXIV. —The Song of Melancholy - 36
- LXXV. —Science - - - - 36
LXXVI. —Among Daughters of the Desert - 37
LXXV1I. —The Awakening - - - 37
LXXVIII. —The Ass-Festival - - - 38
* LXXIX. —The Drunken Song - - - 38
LXXX. —The Sign - - - - 39
Appendix—
Notes on "Thus Spake Zarathustra" by
Anthony M. Ludovici - - - 40
## p. ix (#13) ##############################################
INTRODUCTION.
By Mrs Forster-Nietzsche.
HOW ZARATHUSTRA CAME INTO
BEING.
"ZARATHUSTRA" is my brother's most personal
work; it is the history of his most individual
experiences, of his friendships, ideals, raptures,
bitterest disappointments and sorrows. Above it
all, however, there soars, transfiguring it, the image
of his greatest hopes and remotest aims. My
brother had the figure of Zarathustra in his mind
from his very earliest youth: he once told me
that even as a child he had dreamt of him. At
different periods in his life, he would call this
haunter of his dreams by different names; "but
in the end," he declares in a note on the subject,
"I had to do a Persian the honour of identifying
him with this creature of my fancy. Persians were
the first to take a broad and comprehensive view
tf history. Every series of evolutions, according
to them, was presided over by a prophet; and
every prophet had his 'Hazar,'—his dynasty of a
thousand years. "
All Zarathustra's views, as also his personality,
## p. x (#14) ###############################################
x INTRODUCTION.
were early conceptions of my brother's mind
Whoever reads his posthumously published writ-
ings for the years 1869-82 with care, will con-
stantly meet with passages suggestive ol
Zarathustra's thoughts and doctrines. Fot
instance, the ideal of the Superman is put forth
quite clearly in all his writings during the years
l873'7S; and in "We Philologists," the following
remarkable observations occur:—
"How can one praise and glorify a nation as
a whole? —Even among the Greeks, it was the
individuals that counted. "
"The Greeks are interesting and extremely
important because they reared such a vast number
of great individuals. How was this possible?
The question is one which ought to be studied.
"I am interested only in the relations of a people
to the rearing of the individual man, and among
the Greeks the conditions were unusually favour-
able for the development of the individual; not
by any means owing to the goodness of the people,
but because of the struggles of their evil instincts.
"With the help of favourable measures great
individuals might be reared who would be both
*/ 1 different from and higher than those who heretofore
i have owed their existence to mere chance. Here we
may still be hopeful: in the rearing of exceptional
men. "
The notion of rearing the Superman is only ft
new form of an ideal Nietzsche already had in
his youth, that "the object of mankind should
lie in its highest Individuals" (or, as he writes
in "Schopenhauer as Educator": "Mankind
## p. xi (#15) ##############################################
INTRODUCTION. XI
ought constantlyto be striving to produce great_
jrien—this and nothing else is its duty. ") But the
ideals he most revered in those days are no longer
held to be the highest types of men. No, around
this future ideal of a coming humanity—the Super-
man—the poet spread the veil of becoming. Who
can tell to what glorious heights man can still
ascend? That is why, after having tested the
worth of our noblest ideal—that of the Saviour,
in the light of the new valuations, the poet cries
with passionate emphasis in "Zarathustra ":
"Never yet hath there been a Superman.
Naked have I seen both of them, the greatest and
the smallest man :—
All-too-similar are they still to each other.
Verily even the greatest found I — all-too-
human ! "—
The phrase "the rearing of the Superman," has
very often been misunderstood. By the word
"rearing," in this case, is meant the act of modify-
ing^by—nT? 3115 °^ new an(^ higher values—values
which, as laws and guides of conduct and opinion,
are now to rule over mankind. In general the
doctrine of the Superman can only be understood
correctly in conjunction with other ideas of the
author's, such as :—the Order of Rank, the Will to
Power, and the Transvaluation of all Values. He
assumes that Christianity, as a product of the
resentment of the botched and the weak, has put
in ban all that is beautiful, strong, proud, and
powerful, in fact all the qualities resulting from
strength, and that, in consequence, all forces which
tend to promote or elevate life have been seriously
## p. xii (#16) #############################################
xii introduction.
undermined. Now, however, a new table of
valuations must be placed over mankind—namely,
1 that of the strong, mighty, and magnificent man,
overflowing with life and elevated to his zenith—
the Superman, who is now put before us with over-
powering passion as the aim of our life, hope, and
will. And just as the old system of valuing, which
only extolled the qualities favourable to the weak,
the suffering, and the oppressed, has succeeded in
producing a weak, suffering, and "modern" race,
so this new and reversed system of valuing ought
to rear a healthy, strong, lively, and courageous
type, which would be a glory to life itself. Stated
briefly, the leading principle of this new system of
valuing would be: "All that proceeds from power
is good, all that springs from weakness is bad. "
This type must not be regarded as a fanciful
figure: it is not a nebulous hope which is to be
realised at some indefinitely remote period,
thousands of years hence; nor is it a new species
(in the Darwinian sense) of which we can know
nothing, and which it would therefore be somewhat
absurd to strive after. But it is meant to be
a possibility which men of the present could
realise with all their spiritual and physical energies,
provided they adopted the new values.
The author of " Zarathustra" never lost sight of
that egregious example of a transvaluation of all
values through Christianity, whereby the whole of
the deified mode of life and thought of the Greeks,
as well as strong Romedom, was almost annihilated
or transvalued in a comparatively short time.
Could not a rejuvenated Gneco-Roman system of
## p. xiii (#17) ############################################
INTRODUCTION. Xlll
valuing (once it had been refined and made more
profound by the schooling which two thousand
years of Christianity had provided) effect another
such revolution within a calculable period of time,
until that glorious type of manhood shall finally
appear which is to be our new faith and hope, and
in the creation of which Zarathustra exhorts us to
participate?
In his private notes on the subject the author
uses the expression "Superman" (always in the
singular, by-the-bye), as signifying "the most
thoroughly well-constituted type," as opposed to
*' modern man "; above all, however, he designates
Zarathustra himself as an example of the Superman.
In "Ecce Homo" he is careful to enlighten us
concerning the precursors and prerequisites to the
advent of this highest type, in referring to a certain
passage in the " Gay Science " :—
"In order to understand this type, we must first
be quite clear in regard to the leading physiological
condition on which it depends: this condition is
what I call great healthiness. I know not how
to express my meaning more plainly or more
personally than I have done already in one of the
last chapters (Aphorism 382) of the fifth book of
the ' Gaya Scienza. '"
"We, the new, the nameless, the hard-to-understand,"—
it says there,—" we firstlings of a yet untried future—we
require for a new end also a new means, namely, a new
healthiness, stronger, sharper, tougher, bolder and merrier
than all healthiness hitherto. He whose soul longeth to
experience the whole range of hitherto recognised values and
desirabilities, and to circumnavigate all the coasts of this
ideal' Mediterranean Sea,' who, from the adventures of his
## p. xiv (#18) #############################################
Xiv INTRODUCTION.
most personal experience, wants to know how it feels to be
a conqueror, and discoverer of the ideal—as likewise how it
is with the artist, the saint, the legislator, the sage, the
scholar, the devotee, the prophet, and the godly non-con-
formist of the old style :—requires one thing above all for
that purpose, great healthiness—such healthiness as one not
only possesses, but also constantly acquires and must acquire,
because one unceasingly sacrifices it again, and must sacrifice
it! —And now, after having been long on the way in this
fashion, we Argonauts of the ideal, more courageous perhaps
than prudent, and often enough shipwrecked and brought to
grief, nevertheless dangerously healthy, always healthy
again,—it would seem as if, in recompense for it all, that we
have a still undiscovered country before us, the boundaries
of which no one has yet seen, a beyond to all countries and
corners of the ideal known hitherto, a world so over-rich in
the beautiful, the strange, the questionable, the frightful, and
the divine, that our curiosity as well as our thirst for
possession thereof, have got out of hand—alas! that nothing
will now any longer satisfy us ! —
"How could we still be content with the man of the present
day after such outlooks, and with such a craving in our
conscience and consciousness? Sad enough; but it is un-
avoidable that we should look on the worthiest aims and
hopes of the man of the present day with ill-concealed
amusement, and perhaps should no longer look at them.
—The Preachers of Death - - - 40.
X. —War and Warriors
XL—The New Idol . . . .
XII. —The Flies in the Market-place - - 57
XIII. —Chastity ----- 61
XIV. —The Friend . . . . 63
XV. —The Thousand and One Goals - - 65
## p. vi (#10) ##############################################
VI CONTENTS.
Zarathustra's Discourses—Continued. fAGi
XVI. —Neighbour-Love - - - 6!
XVII. —The Way of the Creating One - 7<
XVIII. —Old and Young Women - - 7<
XIX—The Bite of the Adder- - T.
XX. —Child and Marriage - - - 7\
XXI. —Voluntary Death - - 8:
XXII—The Bestowing Virtue- - - 8;
SECOND PART.
XXIII. —The Child with the Mirror - - 9;
XXIV. —In the Happy Isles 9*
XXV. —The Pitiful - - - - 10:
XXVI. —The Priests - - - - 10;
XXVII. —The Virtuous - - - - io<
XXVIII. —The Rabble - - - 11;
XXIX. —The Tarantulas - - n(
XXX. —The Famous Wise Ones - - 12c
XXXI. —The Night-Song - - - 12,
* XXXII. —The Dance-Song - - - i2<
-XXXIII—The Grave-Song - 13c
XXXIV. —Self-Surpassing - - - 13.
XXXV. —The Sublime Ones - - 13!
XXXVI. —The Land of Culture - - 14:
XXXVII. —Immaculate Perception - - 14;
XXXVIII. —Scholars - - - - <4<
XXXIX. —Poets 151
XL. —Great Events - 15;
XL I. —The Soothsayer - - 16c
XL11. —Redemption - - - - 16;
XLIII. —Manly Prudence - - 171
XLIV. —The Stillest Hour - - - 17;
## p. vii (#11) #############################################
CONTENTS. VII
THIRD PART.
Zarathustra's Discourses—Continued. page
XLV. —The Wanderer - - - - 183
XLVI— The Vision and the Enigma - - 187
XLVII— Involuntary Bliss - - 193
XLVIII. —Before Sunrise - - - - 198
XLIX. —The Bedwarfing Virtue - - - 202
L. —On the Olive-Mount - - - 209
LI. —On Passing-by - - - - 213
LII. —The Apostates - - - - 217
LI 11. —The Return Home - - - 223
LIV. —The Three Evil Things - - - 227
LV. —The Spirit of Gravity - - 234
LVL—Old and New Tables - - - 239
LVIL—The Convalescent - - - 263
LVI11. —The Great Longing" - - - 271
LIX. — The Second Dance-Song - - 275
LX. —The Seven Seals - - - - 280
FOURTH AND LAST PART.
LXI. —The Honey Sacrifice - - 287
LXII— The Cry of Distress - - - 291
LXI 11. —Talk with the Kings - - 296
LXIV. —The Leech - - - 301
LXV— The Magician - - - -306
LXVI. —Out of Service - - - - 3>4
LXVIL—The Ugliest Man - - - 320
LXVIII. —The Voluntary Beggar - - - 326
LXIX. —The Shadow - - - - 332
LXX. —Noon-Tide - - - -336
LXXI. —The Greeting - - - - 34°
## p. viii (#12) ############################################
vni CONTENTS.
Zarathustra's Discourses— Continued. PAC
LXXII. —The Supper - - - - 34
LXXIII. —The Higher Man - - - 35
LXXIV. —The Song of Melancholy - 36
- LXXV. —Science - - - - 36
LXXVI. —Among Daughters of the Desert - 37
LXXV1I. —The Awakening - - - 37
LXXVIII. —The Ass-Festival - - - 38
* LXXIX. —The Drunken Song - - - 38
LXXX. —The Sign - - - - 39
Appendix—
Notes on "Thus Spake Zarathustra" by
Anthony M. Ludovici - - - 40
## p. ix (#13) ##############################################
INTRODUCTION.
By Mrs Forster-Nietzsche.
HOW ZARATHUSTRA CAME INTO
BEING.
"ZARATHUSTRA" is my brother's most personal
work; it is the history of his most individual
experiences, of his friendships, ideals, raptures,
bitterest disappointments and sorrows. Above it
all, however, there soars, transfiguring it, the image
of his greatest hopes and remotest aims. My
brother had the figure of Zarathustra in his mind
from his very earliest youth: he once told me
that even as a child he had dreamt of him. At
different periods in his life, he would call this
haunter of his dreams by different names; "but
in the end," he declares in a note on the subject,
"I had to do a Persian the honour of identifying
him with this creature of my fancy. Persians were
the first to take a broad and comprehensive view
tf history. Every series of evolutions, according
to them, was presided over by a prophet; and
every prophet had his 'Hazar,'—his dynasty of a
thousand years. "
All Zarathustra's views, as also his personality,
## p. x (#14) ###############################################
x INTRODUCTION.
were early conceptions of my brother's mind
Whoever reads his posthumously published writ-
ings for the years 1869-82 with care, will con-
stantly meet with passages suggestive ol
Zarathustra's thoughts and doctrines. Fot
instance, the ideal of the Superman is put forth
quite clearly in all his writings during the years
l873'7S; and in "We Philologists," the following
remarkable observations occur:—
"How can one praise and glorify a nation as
a whole? —Even among the Greeks, it was the
individuals that counted. "
"The Greeks are interesting and extremely
important because they reared such a vast number
of great individuals. How was this possible?
The question is one which ought to be studied.
"I am interested only in the relations of a people
to the rearing of the individual man, and among
the Greeks the conditions were unusually favour-
able for the development of the individual; not
by any means owing to the goodness of the people,
but because of the struggles of their evil instincts.
"With the help of favourable measures great
individuals might be reared who would be both
*/ 1 different from and higher than those who heretofore
i have owed their existence to mere chance. Here we
may still be hopeful: in the rearing of exceptional
men. "
The notion of rearing the Superman is only ft
new form of an ideal Nietzsche already had in
his youth, that "the object of mankind should
lie in its highest Individuals" (or, as he writes
in "Schopenhauer as Educator": "Mankind
## p. xi (#15) ##############################################
INTRODUCTION. XI
ought constantlyto be striving to produce great_
jrien—this and nothing else is its duty. ") But the
ideals he most revered in those days are no longer
held to be the highest types of men. No, around
this future ideal of a coming humanity—the Super-
man—the poet spread the veil of becoming. Who
can tell to what glorious heights man can still
ascend? That is why, after having tested the
worth of our noblest ideal—that of the Saviour,
in the light of the new valuations, the poet cries
with passionate emphasis in "Zarathustra ":
"Never yet hath there been a Superman.
Naked have I seen both of them, the greatest and
the smallest man :—
All-too-similar are they still to each other.
Verily even the greatest found I — all-too-
human ! "—
The phrase "the rearing of the Superman," has
very often been misunderstood. By the word
"rearing," in this case, is meant the act of modify-
ing^by—nT? 3115 °^ new an(^ higher values—values
which, as laws and guides of conduct and opinion,
are now to rule over mankind. In general the
doctrine of the Superman can only be understood
correctly in conjunction with other ideas of the
author's, such as :—the Order of Rank, the Will to
Power, and the Transvaluation of all Values. He
assumes that Christianity, as a product of the
resentment of the botched and the weak, has put
in ban all that is beautiful, strong, proud, and
powerful, in fact all the qualities resulting from
strength, and that, in consequence, all forces which
tend to promote or elevate life have been seriously
## p. xii (#16) #############################################
xii introduction.
undermined. Now, however, a new table of
valuations must be placed over mankind—namely,
1 that of the strong, mighty, and magnificent man,
overflowing with life and elevated to his zenith—
the Superman, who is now put before us with over-
powering passion as the aim of our life, hope, and
will. And just as the old system of valuing, which
only extolled the qualities favourable to the weak,
the suffering, and the oppressed, has succeeded in
producing a weak, suffering, and "modern" race,
so this new and reversed system of valuing ought
to rear a healthy, strong, lively, and courageous
type, which would be a glory to life itself. Stated
briefly, the leading principle of this new system of
valuing would be: "All that proceeds from power
is good, all that springs from weakness is bad. "
This type must not be regarded as a fanciful
figure: it is not a nebulous hope which is to be
realised at some indefinitely remote period,
thousands of years hence; nor is it a new species
(in the Darwinian sense) of which we can know
nothing, and which it would therefore be somewhat
absurd to strive after. But it is meant to be
a possibility which men of the present could
realise with all their spiritual and physical energies,
provided they adopted the new values.
The author of " Zarathustra" never lost sight of
that egregious example of a transvaluation of all
values through Christianity, whereby the whole of
the deified mode of life and thought of the Greeks,
as well as strong Romedom, was almost annihilated
or transvalued in a comparatively short time.
Could not a rejuvenated Gneco-Roman system of
## p. xiii (#17) ############################################
INTRODUCTION. Xlll
valuing (once it had been refined and made more
profound by the schooling which two thousand
years of Christianity had provided) effect another
such revolution within a calculable period of time,
until that glorious type of manhood shall finally
appear which is to be our new faith and hope, and
in the creation of which Zarathustra exhorts us to
participate?
In his private notes on the subject the author
uses the expression "Superman" (always in the
singular, by-the-bye), as signifying "the most
thoroughly well-constituted type," as opposed to
*' modern man "; above all, however, he designates
Zarathustra himself as an example of the Superman.
In "Ecce Homo" he is careful to enlighten us
concerning the precursors and prerequisites to the
advent of this highest type, in referring to a certain
passage in the " Gay Science " :—
"In order to understand this type, we must first
be quite clear in regard to the leading physiological
condition on which it depends: this condition is
what I call great healthiness. I know not how
to express my meaning more plainly or more
personally than I have done already in one of the
last chapters (Aphorism 382) of the fifth book of
the ' Gaya Scienza. '"
"We, the new, the nameless, the hard-to-understand,"—
it says there,—" we firstlings of a yet untried future—we
require for a new end also a new means, namely, a new
healthiness, stronger, sharper, tougher, bolder and merrier
than all healthiness hitherto. He whose soul longeth to
experience the whole range of hitherto recognised values and
desirabilities, and to circumnavigate all the coasts of this
ideal' Mediterranean Sea,' who, from the adventures of his
## p. xiv (#18) #############################################
Xiv INTRODUCTION.
most personal experience, wants to know how it feels to be
a conqueror, and discoverer of the ideal—as likewise how it
is with the artist, the saint, the legislator, the sage, the
scholar, the devotee, the prophet, and the godly non-con-
formist of the old style :—requires one thing above all for
that purpose, great healthiness—such healthiness as one not
only possesses, but also constantly acquires and must acquire,
because one unceasingly sacrifices it again, and must sacrifice
it! —And now, after having been long on the way in this
fashion, we Argonauts of the ideal, more courageous perhaps
than prudent, and often enough shipwrecked and brought to
grief, nevertheless dangerously healthy, always healthy
again,—it would seem as if, in recompense for it all, that we
have a still undiscovered country before us, the boundaries
of which no one has yet seen, a beyond to all countries and
corners of the ideal known hitherto, a world so over-rich in
the beautiful, the strange, the questionable, the frightful, and
the divine, that our curiosity as well as our thirst for
possession thereof, have got out of hand—alas! that nothing
will now any longer satisfy us ! —
"How could we still be content with the man of the present
day after such outlooks, and with such a craving in our
conscience and consciousness? Sad enough; but it is un-
avoidable that we should look on the worthiest aims and
hopes of the man of the present day with ill-concealed
amusement, and perhaps should no longer look at them.
Another ideal runs on before us, a strange, tempting ideal
full of danger, to which we should not like to persuade any
one, because we do not so readily acknowledge any one's
right thereto: the ideal of a spirit who plays naively (that
is to say involuntarily and from overflowing abundance and
power) with everything that has hitherto been called holy,
good, intangible, or divine; to whom the loftiest conception
which the people have reasonably made their measure of
value, would already practically imply danger, ruin, abase-
ment, or at least relaxation, blindness, or temporary self-
forgetfulness; the ideal of a humanly superhuman welfare
and benevolence, which will often enough appear inhuman,
for example, when put alongside of all past seriousness on
## p. xv (#19) ##############################################
INTRODUCTION. XV
earth, and alongside of all past solemnities in bearing, word,
tone, look, morality, and pursuit, as their truest involuntary
parody—and with which, nevertheless, perhaps the great
seriousness only commences, when the proper interrogative
mark is set up, the fate of the soul changes, the hour-hand
moves, and tragedy begins. . . . "
Although the figure of Zarathustra and a large
number of the leading thoughts in this work had
appeared much earlier in the dreams and writings
of the author, " Thus Spake Zarathustra " did not
actually come into being until the month of August
1881 in Sils Maria; and it was the idea of the
Eternal Recurrence of all things which finally in-
duced my brother to set forth his new views in
poetic language. In regard to his first conception
of this idea, his autobiographical sketch, "Ecce
Homo," written in the autumn of 1888, contains
the following passage :—
"The fundamental idea of my work—namely, the
Eternal Recurrence of all things—this highest of all
possible formulae of a Yea-saying philosophy, first
occurred to me in August 1881. I made a note
of the thought on a sheet of paper, with the post-
script: 6,000 feet beyond men and time! That
day I happened to be wandering through the woods
alongside of the lake of Silvaplana, and I halted
beside a huge, pyramidal and towering rock not
far from Surlei. It was then that the thought
struck me. Looking back now, I find that exactly
two months previous to this inspiration, I had had
an omen of its coming in the form of a sudden and
decisive alteration in my tastes—more particularly
in music. It would even be possible to consider all
## p. xvi (#20) #############################################
xvi INTRODUCTION.
'Zarathustra' as a musical composition. At all
events, a very necessary condition in its production
was a renaissance in myself of the art of hearing.
In a small mountain resort (Recoaro) near Vicenza,
where I spent the spring of 1881, I and my friend
and Maestro, Peter Gast—also one who had been
born again—discovered that the phoenix music
that hovered ovsr us, wore lighter and brighter
plumes than it hud done theretofore. "
During the month of August 1881 my brother
resolved to reveal the teaching of the Eternal
Recurrence, in dithyrambic and psalmodic form,
through the mouth of Zarathustra. Among the
notes of this period, we found a page on which is
written the first definite plan of "Thus Spake
Zarathustra ":—
"Midday and Eternity. "
"Guide-Posts to a New Way of Living. "
Beneath this is written:—
"Zarathustra born on lake Urmi; left his home in his
thirtieth year; went into the province of Aria, and, during
ten years of solitude in the mountains, composed the Zend-
Avesta. "
"The sun of knowledge stands once more at midday j
and the serpent of eternity lies coiled in its light :It is
your time, ye midday brethren. "
In that summer of 1881, my brother, after many
years of steadily declining health, began at last to
rally, and it is to this first gush of the recovery of his
once splendid bodily condition that we owe not
only "The Gay Science," which in its mood may
be regarded as a prelude to "Zarathustra," but also
## p. xvii (#21) ############################################
INTRODUCTION. xvil
"Zarathustra" itself. Just as he was beginning to
recuperate his health, however, an unkind destiny
brought him a number of most painful personal
experiences. His friends caused him many dis-
appointments, which were the more bitter to him,
inasmuch as he regarded friendship as such a
sacred institution; and for the first time in his life
he realised the whole horror of that loneliness to
which, perhaps, all greatness is condemned. But
to be forsaken is something very different from
deliberately choosing blessed loneliness. How he
longed, in those days, for the ideal friend who would
thoroughly understand him, to whom he would
be able to say all, and whom he imagined he had
found at various periods in his life from his earliest
youth onwards. Now, however, that the way he
had chosen grew ever more perilous and steep, he
found nobody wno could follow him: he therefore
created a perfect friend for himself in the ideal form
of a majestic philosopher, and made this creation
the preacher of his gospel to the world.
Whether my brother would ever have written
"Thus Spake Zarathustra" according to the first
plan sketched in the summer of 1881, if he had
not had the disappointments already referred to,
is now an idle question; but perhaps where " Zara-
thustra" is concerned, we may also say with Master
Eckhardt: "The fleetest beast to bear you to
perfection is suffering. "
My brother writes as follows about the origin
of the first part of " Zarathustra " :—" In the winter
of 1882-83,1 was living on the charming little Gulf
of Rapallo, not far from Genoa, and between
b
## p. xviii (#22) ###########################################
xviii INTRODUCTION.
Chiavari and Cape Porto Fino. My health was
not very good; the winter was cold and exception-
ally rainy; and the small inn in which I lived was
so close to the water that at night my sleep would
be disturbed if the sea were high. These circum-
stances were surely the very reverse of favourable;
and yet in spite of it all, and as if in demonstration
of my belief that everything decisive comes to life
in spite of every obstacle, it was precisely during
this winter and in the midst of these unfavourable
circumstances that my 'Zarathustra' originated.
In the morning I used to start out in a southerly
direction up the glorious road to Zoagli, which rises
aloft through a forest of pines and gives one a view
far out into the sea. In the afternoon, as often as
my health permitted, I walked round the whole
bay from Santa Margherita to beyond Porto Fino.
This spot was all the more interesting to me,
inasmuch as it was so dearly loved by the Emperor
Frederick III. In the autumn of 1886 I chanced
to be there again when he was revisiting this small,
forgotten world of happiness for the last time. It
was on these two roads that all ' Zarathustra' came
to me, above all Zarathustra himself as a type ;—
I ought rather to say that it was on these walks
that these ideas waylaid me. '*
The first part of "Zarathustra" was written in
about ten days—that is to say, from the beginning
to about the middle of February 1883. "The last
lines were written precisely in the hallowed hour
when Richard Wagner gave up the ghost in
Venice. "
With the exception of the ten days occupied in
## p. xix (#23) #############################################
INTRODUCTION. XIX
composing the first part of this book, my brother
often referred to this winter as the hardest and
sickliest he had ever experienced. He did not,
however, mean thereby that his former disorders
were troubling him, but that he was suffering from
a severe attack of influenza which he had caught
in Santa Margherita, and which tormented him for
several weeks after his arrival in Genoa. As a
matter of fact, however, what he complained of
most was his spiritual condition—that indescribable
forsakenness—to which he. gives such heartrending
expression in "Zarathustra. " Even the reception
which the first part met with at the hands of
friends and acquaintances was extremely dis-
heartening: for almost all those to whom he pre-
sented copies of the work misunderstood it. "I
found no one ripe for many of my thoughts; the
case of' Zarathustra' proves that one can speak with
the utmost clearness, and yet not be heard by any
one. " My brother was very much discouraged by
the feebleness of the response he was gfven, and
as he was striving just then to give up the practice
of taking hydrate of chloral—a drug he had begun
to take while ill with influenza,—the following
spring, spent in Rome, was a somewhat gloomy
one for him. He writes about it as follows:—" I
spent a melancholy spring in Rome, where I only
just managed to live,—and this was no easy matter.
This city, which is absolutely unsuited to the poet-
author of ' Zarathustra,' and for the choice of which
I was not responsible, made me inordinately miser-
able. I tried to leave it. I wanted to go to
Aquila—the opposite of Rome in every respect,
## p. xx (#24) ##############################################
XX INTRODUCTION.
and actually founded in a spirit of enmity towards
that city (just as I also shall found a city some
day), as a memento of an atheist and genuine
enemy of the Church—a person very closely re-
lated to me,—the great Hohenstaufen, the Emperor
Frederick II.
