265 (#285) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 265
man who is responsible for himself, sacrifice !
NOTES ON “THUS SPAKE ZARATHUSTRA” 265
man who is responsible for himself, sacrifice !
Nietzsche - v16 - Twilight of the Idols
246 (#266) ############################################
246
THE ETERNAL RECURRENCE
hitherto contradicts this; no such universal similarity
has existed in evolution, for in that case even for
our part of the cosmos a regular spherical form
must have been formed. Should the production of
qualities not be subject to any strict laws ? Can it
be possible that different things have been derived
from “energy”? Arbitrarily? Is the conformity
to law which we observe perhaps only a deception ?
Is it possible that it is not a primeval law? Is it
possible that the multifariousness of qualities even
in our part of the world is the result of the absolute
occurrence of arbitrary characteristics ? But that
these characteristics no longer appear in our corner
of the globe? Or that our corner of existence has
adopted a rule which we call cause and effect when
all the while it is no such thing (an arbitrary pheno-
menon become a rule, as for instance oxygen and
hydrogen in chemistry)? ? ? Is this rule simply a
protracted kind of mood ?
18
a
If the universe had been able to become an organ-
ism it would have become one already. As a whole
we must try and regard it in the light of a thing as
remote as possible from the organic. I believe that
even our chemical affinity and coherence may be
perhaps recently evolved and that these appearances
only occur in certain corners of the universe at cer-
tain epochs. Let us believe in absolute necessity
in the universe but let us guard against postulat-
ing any sort of law, even if it be a primitive and
mechanical one of our own experience, as ruling
over the whole and constituting one of its eternal
## p. 247 (#267) ############################################
THE ETERNAL RECURRENCE
247
characteristics. -All chemical qualities might have
been evolved and might disappear and return.
In-
numerablecharacteristics might have been developed
which for us,—from our limited point of view in
time and space, defy observation. The transfor-
mation of a chemical quality may perhaps now be
taking place, but so slowly that it escapes our most
delicate calculations,
19
Inorganic matter, even though in most cases it
may once have been organic, can have stored up no
experience,—it is always without a past! If the
reverse were the case a repetition would be impos-
sible—for then matter would for ever be producing
new qualities with new pasts.
20
We must guard against ascribing any aspiration
or any goal to this circular process: Likewise we
must not, from the point of view of our own needs,
regard it as either monotonous or foolish, &c. We
may grant that the greatest possible irrationality, as
also its reverse, may be an essential feature of it :
but we must not value it according to this hypo-
thesis. Rationality or irrationality cannot stand as
attributes of the universe. We must not think of
the law of this circular process as a thing evolved,
by drawing false analogies with the circular motions
occurring within the circle. There was no primitive
chaos followed gradually by a more harmonious and
finally definite circular motion of all forces : On
the contrary everything is eternal and unevolved.
If there ever was a chaos of forces, then that chaos
## p. 248 (#268) ############################################
248
THE ETERNAL RECURRENCE
itself was eternal and was repeated at its particular
moment of time in the turn of the world wheel. The
circular process is not the outcome of evolution, it
is a primitive principle like the quantum of energy,
and allows of no exception or violation. All Be-
coming takes place within the circular process and
the quantum of energy which constitutes it: there-
fore we must not apply ephemeral processes like
those for instance of heavenly bodies, of the ebb and
flow of tides, of day and night, of the seasons, to the
drawing of analogies for characterising the eternal
circular process.
21
The “chaos of the universe,” inasmuch as it ex-
cludes any aspiration to a goal, does not oppose the
thought of the circular process: the latter is simply
an irrational necessity, absolutely free from any
formal ethical or ästhetical significance. Arbi-
trariness in small things as in great is completely
lacking here.
22
Let us guard against believing that the universe
has a tendency to attain to certain forms, or that
it aims at becoming more beautiful, more perfect,
more complicated! All that is anthropomorphism !
Anarchy, ugliness, form - are unrelated concepts.
There is no such thing as imperfection in the realm
of mechanics.
Everything has returned : Sirius, and the spider,
and thy thoughts at this moment, and this last
thought of thine that all these things will return.
## p. 249 (#269) ############################################
THE ETERNAL RECURRENCE
249
23
Our whole world consists of the ashes of an incal-
culable number of living creatures: and even if
living matter is ever so little compared with the
whole, everything has already been transformed
into life once before and thus the process goes on.
If we grant eternal time we must assume the eternal
change of matter.
24
Whoever thou mayest be, beloved stranger, whom
I meet here for the first time, avail thyself of this
happy hour and of the stillness around us, and above
us, and let me tell thee something of the thought
which has suddenly risen before me like a star which
would fain shed down its rays upon thee and every
one, as befits the nature of light. -
a
25
The world of energy suffers no diminution : other-
:
wise with eternal time it would have grown weak
and finally have perished altogether. The world of
energy suffers no stationary state, otherwise this
would already have been reached, and the clock of
the universe would be at a standstill. The world
of energy does not therefore reach a state of equi-
librium; for no instant in its career has it had rest;
its energy and its movement have been the same
for all time. Whatever state this world could have
reached must ere now have been attained, and not
only once but an incalculable number of times. This
applies to this very moment. It has already been
here once before, and several times, and will recur
1
## p. 250 (#270) ############################################
250
THE ETERNAL RECURRENCE
in the same way, with all forces distributed as they
are to-day: and the same holds good of the moment
of time which bore the present and of that which
shall be the child of the present. Fellow-man!
Your whole life, like a sandglass, will always be re-
versed and will ever run out again,-a long minute
of time will elapse until all those conditions out of
which you were evolved return in the wheel of the
cosmic process. And then you will find every pain
and every pleasure, every friend and every enemy,
every hope and every error, every
blade of
grass
and
every ray of sunshine once more, and the whole
fabric of things that makes up your life. This ring
in which you are but a grain will glitter afresh for
And in every one of these cycles of human
life there will be one hour where for the first time
one man, and then many, will perceive the mighty
thought of the eternal recurrence of all things :
and for mankind this is always the hour of Noon.
ever.
2. THE EFFECTS OF THE DOCTRINE UPON
MANKIND
26
How can we give weight to our inner life without
making it evil and fanatical towards people who
think otherwise. Religious belief is declining and
man is beginning to regard himself as ephemeral
and unessential, a point of view which is making
him weak; he does not exercise so much effort in
striving or enduring. What he wants is momentary
enjoyment. He would make things light for him-
self,—and a good deal of his spirit gets squandered
in this endeavour.
## p. 251 (#271) ############################################
THE ETERNAL RECURRENCE
- 251
1
27
The political mania at which I smile just as
į
merrily as my contemporaries smile at the religious
mania of former times is above all Materialism, a
belief in the world, and in the repudiation of a “Be-
yond,” of a "back-world. ” The object of those who
believe in the latter is the well-being of the ephemeral
individual: that is why Socialism is its fruit; for
with Socialism ephemeral individuals wish to secure
their happiness by means of socialisation. They
have no reason to wait, as those men had who
believed in eternal souls, in eternal development les mans
and eternal amelioration. My doctrine is : Live so
44
that thou mayest desire to live againsthat is thy
duty,—for in any case thou wilt live again! He
unto whom striving is the greatest happiness, let
him strive; he unto whom peace is the greatest
happiness, let him rest; he unto whom subordina-
tion, following, obedience, is the greatest happiness,
let him obey. All that is necessary is that he should
know what it is that gives him the highest happi-
ness, and to fight shy of no means! Eternity is at
stake!
28
“But if everything is necessary, what control have
I over my actions ? ” Thought and faith are a
form of ballast which burden thee in addition to other
burdens thou mayest have, and which are even more
weighty than the latter. Sayest thou that nutrition,
the land of thy birth, air, and society change thee
and deterinine thee? Well, thy opinions do this
to a much greater degree, for they even prescribe
end
ع۔
## p. 252 (#272) ############################################
252
THE ETERNAL RECURRENCE
thy nourishment, thy land of adoption, thy atmo-
sphere, and thy society for thee. —If thou ever
assimilatest the thought of thoughts it will also alter
thee. The question which thou wilt have to answer
before every deed that thou doest : “is this such a
deed as I am prepared to perform an incalculable
number of times? " is the best ballast.
29
The mightiest of all thoughts absorbs a good deal
of energy which formerly stood at the disposal of
other aspirations, and in this way it exercises a
modifying influence; it creates new laws of motion
in energy, though no new energy. But it is precisely
in this respect that there lies some possibility of
determining new emotions and new desires in men.
30
Let us try and discover how the thought that
something gets repeated has affected mankind
hitherto (the year, for instance, or periodical illnesses,
waking and sleeping, &c. ). Even supposing the re-
currence of the cycle is only a probability or a
possibility, even a thought, even a possibility, can
shatter us and transform us. It is not only feelings
and definite expectations that do this! See what
effect the thought of eternal damnation has had !
31
From the moment when this thought begins to
prevail all colours will change their hue and a new
history will begin.
## p. 253 (#273) ############################################
THE ETERNAL RECURRENCE
253
32
The history of the future: this thought will tend
to triumph ever more and more, and those who dis-
believe in it will be forced, according to their nature,
ultimately to die out.
He, alone, who will regard his existence as cap-
able of eternal recurrence will remain over : but
among such as these a state will be possible of which
the imagination of no utopist has ever dreamt!
-
33
Ye fancy that ye
will have a long rest ere your
second birth takes place,—but do not deceive your-
selves ! 'Twixt your last moment of consciousness
and the first ray of the dawn of your new life no
time will elapse,—as a flash of lightning will the
space go by, even though living creatures think it
is billions of years, and are not even able to reckon
it. Timelessness and immediate re-birth arc com-
patible, once intellect is eliminated!
34
Thou feelest that thou must soon take thy leave
perhaps—and the sunset glow of this feeling pierces
through thy happiness. Give heed to this sign : it
means that thou lovest life and thyself, and life as
it has hitherto affected thee and moulded thee,
and that thou cravest for its eternity-Non alia sed
hæc vita sempiterna !
Know also, that transiency singeth its short song
for ever afresh and that at the sound of the first
verse thou wilt almost die of longing when thou
thinkest that it might be for the last time.
## p. 254 (#274) ############################################
254
THE ETERNAL RECURRENCE
35
وشه
Let us stamp the impress of eternity upon our
lives! This thought contains more than all the
religions which taught us to contemn this life as a
thing ephemeral, which bade us squint upwards to
another and indefinite existence.
L!
hi
36
We must not strive after distant and unknown
states of bliss and blessings and acts of grace, but
we must live so that we would fain live again and
live for ever so, to all eternity ! Our duty is present
with us every instant.
!
37
The leading tendencies :(1) We must implant the
love of life, the love of every man's own life in
every conceivable way! However each individual
may understand this love of self his neighbour will
acquiesce, and will have to learn great tolerance
towards it : however much it may often run counter
to his taste,-provided the individual in question
really helps to increase his joy in his own life!
(2. ) We must all be one in our hostility towards
everything and everybody who tends to cast a slur
upon the value of life: towards all gloomy, dissatis-
fied and brooding natures. We must prevent these
from procreating! But our hostility itself must be
a means to our joy! Thus we shall laugh; we shall
mock and we shall exterminate without bitterness!
Let this be our mortal combat.
This life is thy eternal life!
: :uܕܐ
.
7
## p. 255 (#275) ############################################
THE ETERNAL RECURRENCE
255
38
What was the cause of the downfall of the Alex-
andrian culture? With all its useful discoveries
and its desire to investigate the nature of this world,
it did not know how to lend this life its ultimate
importance, the thought of a Beyond was more
important to it! To teach anew in this regard is
still the most important thing of all :—perhaps if
metaphysics are applied to this life in the most em-
phatic way,—as in the case of my doctrine !
,
39
This doctrine is lenient towards those who do not
believe in it. It speaks of no hells and it contains
no threats. He who does not believe in it has but
a fleeting life in his consciousness.
40
It would be terrible if we still believed in sin, but
whatever we may do, however often we may repeat
it, it is all innocent. If the thought of the eternal
recurrence of all things does not overwhelm thee,
then it is not thy fault: and if it does overwhelm
thee, this does not stand to thy merit either. - We
think more leniently of our forebears than they
themselves thought of themselves; we mourn over
the errors which were to them constitutional; but
we do not mourn over their evil.
41
Let us guard against teaching such a doctrine
as if it were a suddenly discovered religion! It
## p. 256 (#276) ############################################
256
THE ETERNAL RECURRENCE
must percolate through slowly, and whole genera-
tions must build on it and become fruitful through
it,-in order that it may grow into a large tree
which will shelter all posterity. What are the two
thousand years in which Christianity has maintained
its sway? For the mightiest thought of all many
millenniums will be necessary,—long, long, long will
it have to remain puny and weak !
42
For this thought we do not require thirty years
of glory with drums and fifes, and thirty years of
grave-digging followed by an eternity of macaber-
esque stillness, as is the case with so many other
famous thoughts.
Simple and well-nigh arid as it is, this thought
must not even require eloquence to uphold it.
43
Are ye now prepared ? Ye must have experi-
enced every form of scepticism and ye must have
wallowed with voluptuousness in ice-cold baths,-
otherwise ye have no right to this thought; I wish
to protect myself against those who are over-ready
to believe, likewise against those who gush over any-
thing! I would defend my doctrine in advance.
It must be the religion of the freest, most cheerful
and most sublime souls, a delightful pastureland
somewhere between golden ice and a pure heaven!
## p. 257 (#277) ############################################
EXPLANATORY NOTES TO
>
THUS SPAKE ZARATHUSTRA”
17
## p. 258 (#278) ############################################
## p. 259 (#279) ############################################
I
ALL goals have been annihilated : valuations are
turning against each other :
People call him good who hearkens to the dictates
of his own heart, but they also call him good who
merely does his duty;
People call the mild and conciliating man good,
but they also call him good who is brave, inflexible
and severe;
People call him good who does not do violence to
himself, but they also call the heroes of self-mastery
good;
People call the absolute friend of truth good, but
they also call him good who is pious and a trans-
figurer of things;
People call him good who can obey his own voice,
but they also call the devout man good;
People call the noble and the haughty man good,
but also him who does not despise and who does
not assume condescending airs.
People call him good who is kindhearted and who
steps out of the way of broils, but he who thirsts for
fight and triumph is also called good;
People call him good who always wishes to be
first, but they also call him good who does not wish
to bę ahead of anybody in anything.
259
## p. 260 (#280) ############################################
260 NOTES ON "THUS SPAKE ZARATHUSTRA”
2
We possess a powerful store of moral feelings, but
a
we have no goal for them all. They mutually con-
tradict each other : they have their origin in different
tables of values.
There is a wonderful amount of moral power, but
there is no longer any goal towards which all this
power can be directed.
3
All goals have been annihilated, mankind must
give themselves a fresh goal. It is an error to sup-
pose that they had one: they gave themselves all
the goals they ever had. But the prerequisites of
all previous goals have been annihilated.
Science traces the course of things but points to
no goal: what it does give consists of the funda-
mental facts upon which the new goal must be
based.
4
The profound sterility of the nineteenth century.
I have not encountered a single man who really had
a new ideal to bring forward. The character of
German music kept me hoping longest, but in vain.
A stronger type in which all our powers are syn-
thetically correlated—this constitutes my faith.
Apparently everything is decadence. We should
so direct this movement of decline that it may pro-
vide the strongest with a new form of existence.
5
The dissolution of morality, in its practical con-
sequences, leads to the atomistic individual, and
## p. 261 (#281) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 261
further to the subdivision of the individual into a
quantity of parts—absolute liquefaction.
That is why a goal is now more than ever neces-
sary; and love, but a new love.
6
I
say: “ As long as your morality hung over me
I breathed like one asphyxiated. That is why I
throttled this snake. I wished to live, consequently
it had to die. ”
7
As long as people are still forced to act, that is to
say as long as commands are given, synthesis (the
suppression of the moral man) will not be realised
To be unable to be otherwise : instincts and com-
manding reason extending beyond any immediate
object: the ability to enjoy one's own nature in
action.
8
None of them wish to bear the burden of the
commander ; but they will perform the most strenu-
ous task if only thou commandest them.
9
We must overcome the past in ourselves : we
must combine the instincts afresh and direct the
whole together to one goal :-an extremely difficult
undertaking! It is not only the evil instincts which
have to be overcome,—the so-called good instincts
must be conquered also and consecrated anew!
IO
No leaps must be made in virtue! But everyone
must be given a different path! Not leading to the
## p. 262 (#282) ############################################
262 NOTES ON “THUS SPAKE ZARATHUSTRA
highest development of each! Yet everyone may
be a bridge and an example for others.
II
To help, to pity, to submit and to renounce per-
sonal attacks with a good will,—these things may
make even insignificant and superficial men toler-
able to the eye: such men must not be contradicted
in their belief that this good will is “virtue in itself. ”
12
Man makes a deed valuable: but how might a
deed make man valuable ?
13
Morality is the concern of those who cannot free
themselves from it: for such people morality there-
fore belongs to the conditions of existence. It is
impossible to refute conditions of existence: the
only thing one can do is not to have them.
14
If it were true that life did not deserve to be
welcomed, the moral man, precisely on account
of his self-denial and obligingness, would then be
guilty of misusing his fellow to his own personal
advantage.
15
“Love thy neighbour ”—this would mean first
and foremost : “Let thy neighbour go his own
way”—and it is precisely this kind of virtue that
is the most difficult!
## p. 263 (#283) ############################################
1
NOTES ON “THUS SPAKE ZARATHUSTRA” 263
16
The bad man as the parasite. We must not be
merely feasters and gourmets of life: this is ignoble.
17
It is a noble sense which forbids our being only
a
feasters and gourmets of life—this sense revolts
against hedonism-: we want to perform something
in return ! —But the fundamental feeling of the
masses is that one must live for nothing,—that is
their vulgarity.
18
The converse valuations hold good for the lower
among men: in their case therefore it is necessary
to implant virtues. They must be elevated above
their lives, by means of absolute commands and
terrible taskmasters.
19
What is required: the new law must be made
practicable—and out of its fulfilment, the overcom-
ing of this law, and higher law, must evolve. Zara-
thustra defines the attitude towards law, inasmuch
as he suppresses the law of laws which is morality.
Laws as the backbone. They must be worked
at and created, by being fulfilled. The slavish
attitude which has reigned hitherto towards law!
20
The self-overcoming of Zarathustra as the proto-
type of mankind's self-overcoming for the benefit
of Superman. To this end the overcoming of
morality is necessary.
## p. 264 (#284) ############################################
264 NOTES ON "THUS SPAKE ZARATHUSTRA”
21
The type of the lawgiver, his development and
his suffering. What is the purpose of giving laws
at all ?
Zarathustra is the herald who calls forth many
lawgivers.
!
22
Individual instruments.
1. The Commanders, the mighty–who do not
love, unless it be that they love the images accord-
ing to which they create. The rich in vitality,
the versatile, the free, who overcome that which is
extant.
2. The obedient, the “emancipated”-love and
reverence constitute their happiness, they have a
sense of what is higher (their deficiencies are made
whole by the sight of the lofty).
3. The slaves, the order of“ henchmen"— : they
must be made comfortable, they must cultivate pity
for one another.
23
The giver, the creator, the teacher—these are
preludes of the ruler.
24
All virtue and all self-mastery has only one pur-
pose: that of preparing for the ruler!
25
Every sacrifice that the ruler makes is rewarded
a hundredfold.
26
How much does not the warrior, the prince, the
## p.
265 (#285) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 265
man who is responsible for himself, sacrifice ! -this
should be highly honoured.
27
The terrible task of the ruler who educates him-
self:—the kind of man and people over which he
will rule must be forecast in him : it is in himself
therefore that he must first have become a ruler!
28
The great educator like nature must elevate
obstacles in order that these may
be overcome.
29
The new teachers as preparatory stages for the
highest Architect (they must impose their type on
things).
30
Institutions may be regarded as the after effects
of great individuals and the means of giving great
individuals root and soil—until the fruit ultimately
appears.
31
As a matter of fact mankind is continually trying
to be able to dispense with great individuals by
means of corporations, &c. But they are utterly
dependent upon such great individuals for their
ideal.
32
The eudæmonistic and social ideals lead men
backwards,-it may be that they aim at a very use-
ful working class,—they are creating the ideal slave
-
1
## p. 266 (#286) ############################################
266 NOTES ON
THUS SPAKE ZARATHUSTRA"
of the future, the lower caste which must on no
account be lacking !
33
Equal rights for all ! —this is the most extra-
ordinary form of injustice, for with it the highest
men do not get their due.
34
It is not a matter of the rights of the stronger, for
strong and weak are alike in this, that they all ex-
tend their power as far as they can.
35
A new form of estimating man: above all the
question :
How much power has he got ?
How manifold are his instincts?
How great is his capacity for communication and
assimilation ?
The ruler as the highest type.
36
Zarathustra rejoices that the war of the classes is
at last over, and that now at length the time is ripe
for an order of rank among individuals. His hatred
of the democratic system of levelling is only a blind;
as a matter of fact he is very pleased that this has
gone so far. Now he can perform his task. -
Hitherto his doctrines had been directed only at
the ruling caste of the future. These lords of the
earth must now take the place of God, and must
create for themselves the profound and absolute con-
fidence of those they rule. Their new holiness, their
## p. 267 (#287) ############################################
NOTES ON "THUS SPAKE ZARATHUSTRA” 267
renunciation of happiness and ease, must be their
first principle. To the lowest they grant the heir-
loom of happiness, not to themselves. They deliver
the physiologically botched by teaching them the
doctrine of “swift death. ” They offer religions and
philosophical systems to each according to his rank.
37
“The conflict in the heart of the ruler is the con-
test between the love which is in his heart for him
who is most remote, and the love which he feels for
his neighbour. ”
To be a creator and to be capable of goodness are
not at all things which exclude one another. They
are rather one and the same thing; but the creator
is farsighted and the good man nearsighted.
38
The feeling of power. The strife of all egos to
discover that thought which will remain poised
above men like a star. - The ego is a primum
mobile.
39
The struggle for the application of the power
which mankind now represents! Zarathustra calls
to the gladiators of this struggle.
-
40
We must make our ideals prevail :-We must
strive for power in such a way as our ideal com-
mands.
41
The doctrine of the Eternal Recurrence is the
turning point of history.
## p. 268 (#288) ############################################
268 NOTES ON “THUS SPAKE ZARATHUSTRA ”
42
Suddenly the terrible chamber of truth is opened,
an unconscious self-protectiveness, caution, ambush,
defence keeps us from the gravest knowledge. Thus
have I lived heretofore. I suppress something ; but
the restless babbling and rolling down of stones has
rendered my instinct over-powerful. Now I am
rolling my last stone, the most appalling truth stands
close to my hand.
Truth has been exorcised out of its grave :we
created it, we waked it: the highest expression of
courage and of the feeling of power. Scorn of all
pessimism that has existed hitherto!
We fight with it,—we find out that our only
means of enduring it is to create a creature who is
able to endure it :-unless, of course, we voluntarily
dazzle ourselves afresh and blind ourselves in regard
to it. But this we are no longer able to do!
We it was who created the gravest thought,-let
us now create a being unto whom it will be not
only light but blessed.
In order to be able to create we must allow our-
selves greater freedom than has ever been vouch-
safed us before; to this end we must be emancipated
from morality, and we must be relieved by means
of feasts (Premonitions of the future! We must
celebrate the future and no longer the past! We
must compose the myth poetry of the future! We
must live in hopes ! ) Blessed moments! And then
we must once again pull down the curtain and turn
our thoughts to the next unswerving purpose.
## p. 269 (#289) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 269
43
Mankind must set its goal above itself—not in a
false world, however, but in one which would be a
- continuation of humanity.
44
The half-way house is always present when the
will to the future arises : the greatest event stands
immediately before it.
45
Our very essence is to create a being higher than
ourselves. We must create beyond ourselves. That
is the instinct of procreation, that is the instinct of
action and of work. —Just as all willing presupposes
a purpose, so does mankind presuppose a creature
which is not yet formed but which provides the aim
of life. This is the freedom of all will. Love, rever-
ence,yearning for perfection, longing, all these things
are inherent in a purpose.
46
My desire: to bring forth creatures which stand
sublimely above the whole species man: and to
sacrifice “one's neighbours ” and oneself to this end.
The morality which has existed hitherto was
limited within the confines of the species: all
moralities that have existed hitherto have been use-
ful in the first place in order to give unconditional
stability to this species : once this has been achieved
the aim can be elevated.
One movement is absolute; it is nothing more
than the levelling down of mankind, great-ant-
organisations, &c.
## p. 270 (#290) ############################################
270 NOTES ON “THUS SPAKE ZARATHUSTRA
The other movement, my movement, is conversely
the accentuation of all contrasts and gulfs, and the
elimination of equality, together with the creation
of supremely powerful creatures.
The first movement brings forth the last man, my
movement brings forth the Superman. It is by no
means the goal to regard the latter as the master of
the first: two races ought to exist side by side, -
separated as far asunder as possible; the one, like
the Epicurean gods, not concerning themselves in
the least with the others.
47
The opposite of the Superman is the last man:
I created him simultaneously with the former.
48
The more an individual is free and firm, the more
exacting becomes his love: at last he yearns for
Superman, because nothing else is able to appease
his love.
49
Half-way round the course Superman arises.
50
Among men I was frightened : among men I
desired a host of things and nothing satisfied me.
It was then that I went into solitude and created
Superman. And when I had created him I draped
him in the great veil of Becoming and let the light
of midday shine upon him.
## p. 271 (#291) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 271
51
“We wish to create a Being,” we all wish to have
a hand in it, to love it. We all want to be pregnant
-and to honour and respect ourselves on that
account.
We must have a goal in view of which we may
all love each other! All other goals are only fit
for the scrap heap.
52
The strongest in body and soul are the best-
Zarathustra's fundamental proposition—; from them
-
is generated that higher morality of the creator.
Man must be regenerated after his own image: this
is what he wants, this is his honesty.
53
Genius to Zarathustra seems like the incarnation
of his thought.
54
Loneliness for a certain time is necessary in order
that a creature may become completely permeated
with his own soul-cured and hard. A new form
of community would be one in which we should
assert ourselves martially. Otherwise the spirit
becomes tame. No Epicurean “gardens” and mere
“retirement from the masses. ” War (but without
powder) between different thoughts and the hosts
who support them!
A new nobility, the result of breeding. Feasts
celebrating the foundation of families.
The day divided up afresh ; bodily exercise for
all ages. Ayúv as a principle.
## p. 272 (#292) ############################################
272 NOTES ON “THUS SPAKE ZARATHUSTRA”
-
The love of the sexes as a contest around the
principle in becoming and coming. –Ruling will be
taught and practised, its hardness as well as its
mildness. As soon as one faculty is acquired in a
masterly manner another one must be striven after.
We must let ourselves be taught by the evil, and
allow them an opportunity of a contest. We must
make use of the degenerate. —The right of punish-
ment will consist in this, that the offender may be
used as an experimental subject (in dietetics): this is
the consecration of punishment, that one man be
used for the highest needs of a future being.
We protect our new community because it is the
bridge to our ideal of the future. And for it we
work and let others work.
55
The measure and mean must be found in striving
to attain to something beyond mankind : the highest
and strongest kind of man must be discovered! The
highest tendency must be represented continually
in small things :-perfection, maturity, rosy-cheeked
health, mild discharges of power. Just as an artist
works, must we apply ourselves to our daily task
and bring ourselves to perfection in everything we
We must be honest in acknowledging our real
motives to ourselves, as is becoming in the mighty
man
56
No impatience! Superman is our next stage and
to this end, to this limit, moderation and manliness
are necessary.
do.
## p. 273 (#293) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA
273
Mankind must surpass itself, as the Greeks did--
and no fleshless fantasies must be indulged. The
higher mind which is associated with a sickly and
nervous character must be suppressed. The goal :
the higher culture of the whole body and not only
of the brain.
57
“Man is something that must be surpassed
it is a matter of tempo: the Greeks were wonderful,
there was no haste about them. —My predecessors :
Heraclitus, Empedocles, Spinoza, Goethe.
58
1. Dissatisfaction with ourselves. An antidote
to repentance. The transformation of temperament
(e. g. , by means of inorganic substances). Good will
to this dissatisfaction. We should wait for our
thirst and let it become great in order to discover
its source.
2. Death must be transformed into a means of
victory and triumph.
3. The attitude towards disease. Freedom where
death is concerned.
4. The love of the sexes is a means to an ideal
(it is the striving of a being to perish through his
opposite). The love for a suffering deity.
5. Procreation is the holiest of all things. Preg-
nancy,
the creation of a woman and a man, who
wish to enjoy their unity, and erect a monument to
it by means of a child.
6. Pity as a danger. Circumstances must be
created which enable everyone to be able to help
.
18
## p. 274 (#294) ############################################
274 NOTES ON "THUS SPAKE ZARATHUSTRA”
himself, and which leave him to choose whether he
would be helped.
7. Education must be directed at making men
evil, at developing their inner devil.
8. Inner war as “ development. "
9. “The maintenance of the species," and the
thought of eternal recurrence.
59
Principal doctrine. We must strive to make
every stage one of perfection, and rejoice therein,-
we must make no leaps !
In the first place, the promulgation of laws.
After the Superman the doctrine of eternal re-
currence will strike us with horror: Now it is
endurable.
60
Life itself created this thought which is the most
oppressive for life. Life wishes to get beyond its
greatest obstacle!
We must desire to perish in order to arise afresh,
—from one day to the other. Wander through a
hundred souls,—let that be thy life and thy fate!
And then finally: desire to go through the whole
process once more!
61
The highest thing of all would be for us to be
able to endure our immortality.
62
The moment in which I begot recurrence is im-
mortal, for the sake of that moment alone I will
endure recurrence.
## p. 275 (#295) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA ” 275
63
The teaching of eternal recurrence — it is at first
oppressive to the more noble souls and apparently
a means of weeding them out,—then the inferior
and less sensitive natures would remain over! “This
doctrine must be suppressed and Zarathustra killed. ”
64
The hesitation of the disciples. “We are already
able to bear with this doctrine, but we should destroy
the many by means of it! ”
Zarathustra laughs : “Ye shall be the hammer : I
laid this hammer in your hands. ”
65
I do not speak to you as I speak to the people.
The highest thing for them would be to despise
and to annihilate themselves: the next highest thing
would be for them to despise and annihilate each
other.
66
“My will to do good compels me to remain silent.
But my will to the Superman bids me speak and
sacrifice even my friends. ”
”
"I would fain form and transform you, how could
I endure things otherwise ! ”
67
The history of higher man. The rearing of the
better man is incalculably more painful. The ideal
of the necessary sacrifice which it involves, as in the
case of Zarathustra, should be demonstrated: A
man should leave his home, his family and his native
## p. 276 (#296) ############################################
276 NOTES ON "THUS SPAKE ZARATHUSTRA
land. Liveunder thescorn of the prevailing morality.
The anguish of experiments and errors. The solu-
tion of all the joys offered by the older ideals (they
are now felt to be partly hostile and partly strange).
68
What is it which gives a meaning, a value, an
importance to things? It is the creative heart
which yearns and which created out of this yearning.
It created joy and woe.
It wanted to sate itself
also with woe. Every kind of pain that man or
beast has suffered, we must take upon ourselves and
bless, and have a goal whereby such suffering would
acquire some meaning.
69
Principal doctrine: the transfiguration of pain into
a blessing, and of poison into food, lies in our power.
The will to suffering.
70
Concerning heroic greatness as the only state of
pioneers. (A yearning for utter ruin as a means of
enduring one's existence. )
We must not desire one state only; we must rather
desire to be periodical creatures—like existence.
Absolute indifference to other people's opinions
(because we know their weights and measures),
but their opinions of themselves should be the
subject of pity.
71
Disciples must unite three qualities in themselves :
they must be true, they must be able and willing to
## p. 277 (#297) ############################################
NOTES ON "THUS SPAKE ZARATHUSTRA” 277
be communicative, they must have profound insight
into each other.
72
All kinds of higher men and their oppression and
blighting (as a case in point, Dühring, who was ruined
by isolation)—on the whole, this is the fate of
higher men to-day, they seem to be a species that
is condemned to die out: this fact seems to come to
Zarathustra's ears like a great cry for help. All
kinds of insane degenerations of higher natures
seem to approach him (nihilism for instance).
73
Higher Men who come to Zarathustra in Despair.
Temptations to return prematurely to the world-
thanks to the provocation of one's sympathies.
1. The rolling stone, the homeless one, the
wanderer:—he who has unlearned the love of his
people because he has learned to love many peoples,
-the good European.
2. The gloomy, ambitious son of the people, shy,
lonely, and ready for anything,—who chooses rather
to be alone than to be a destroyer,—he offers him-
self as an instrument.
3. The ugliest man, who is obliged to adorn him-
self (historical sense) and who is always in search of
a new garment: he desires to make his appearance
becoming, and finally retires into solitude in order
not to be seen, he is ashamed of himself.
4. He who honours facts (“the brain of a leech”),
the most subtle intellectual conscience, and because
he has it in excess, a guilty conscience, he wants
to get rid of himself.
## p. 278 (#298) ############################################
278 NOTES ON "THUS SPAKE ZARATHUSTRA
»
5. The poet, who at bottom thirsts for savage
freedom,-he chooses loneliness and the severity of
knowledge.
6. The discoverer of new intoxicants, the
musician, the sorcerer, who finally drops on his
knees before a loving heart and says: “Not to me
do I wish to lead you but yonder to him.
246
THE ETERNAL RECURRENCE
hitherto contradicts this; no such universal similarity
has existed in evolution, for in that case even for
our part of the cosmos a regular spherical form
must have been formed. Should the production of
qualities not be subject to any strict laws ? Can it
be possible that different things have been derived
from “energy”? Arbitrarily? Is the conformity
to law which we observe perhaps only a deception ?
Is it possible that it is not a primeval law? Is it
possible that the multifariousness of qualities even
in our part of the world is the result of the absolute
occurrence of arbitrary characteristics ? But that
these characteristics no longer appear in our corner
of the globe? Or that our corner of existence has
adopted a rule which we call cause and effect when
all the while it is no such thing (an arbitrary pheno-
menon become a rule, as for instance oxygen and
hydrogen in chemistry)? ? ? Is this rule simply a
protracted kind of mood ?
18
a
If the universe had been able to become an organ-
ism it would have become one already. As a whole
we must try and regard it in the light of a thing as
remote as possible from the organic. I believe that
even our chemical affinity and coherence may be
perhaps recently evolved and that these appearances
only occur in certain corners of the universe at cer-
tain epochs. Let us believe in absolute necessity
in the universe but let us guard against postulat-
ing any sort of law, even if it be a primitive and
mechanical one of our own experience, as ruling
over the whole and constituting one of its eternal
## p. 247 (#267) ############################################
THE ETERNAL RECURRENCE
247
characteristics. -All chemical qualities might have
been evolved and might disappear and return.
In-
numerablecharacteristics might have been developed
which for us,—from our limited point of view in
time and space, defy observation. The transfor-
mation of a chemical quality may perhaps now be
taking place, but so slowly that it escapes our most
delicate calculations,
19
Inorganic matter, even though in most cases it
may once have been organic, can have stored up no
experience,—it is always without a past! If the
reverse were the case a repetition would be impos-
sible—for then matter would for ever be producing
new qualities with new pasts.
20
We must guard against ascribing any aspiration
or any goal to this circular process: Likewise we
must not, from the point of view of our own needs,
regard it as either monotonous or foolish, &c. We
may grant that the greatest possible irrationality, as
also its reverse, may be an essential feature of it :
but we must not value it according to this hypo-
thesis. Rationality or irrationality cannot stand as
attributes of the universe. We must not think of
the law of this circular process as a thing evolved,
by drawing false analogies with the circular motions
occurring within the circle. There was no primitive
chaos followed gradually by a more harmonious and
finally definite circular motion of all forces : On
the contrary everything is eternal and unevolved.
If there ever was a chaos of forces, then that chaos
## p. 248 (#268) ############################################
248
THE ETERNAL RECURRENCE
itself was eternal and was repeated at its particular
moment of time in the turn of the world wheel. The
circular process is not the outcome of evolution, it
is a primitive principle like the quantum of energy,
and allows of no exception or violation. All Be-
coming takes place within the circular process and
the quantum of energy which constitutes it: there-
fore we must not apply ephemeral processes like
those for instance of heavenly bodies, of the ebb and
flow of tides, of day and night, of the seasons, to the
drawing of analogies for characterising the eternal
circular process.
21
The “chaos of the universe,” inasmuch as it ex-
cludes any aspiration to a goal, does not oppose the
thought of the circular process: the latter is simply
an irrational necessity, absolutely free from any
formal ethical or ästhetical significance. Arbi-
trariness in small things as in great is completely
lacking here.
22
Let us guard against believing that the universe
has a tendency to attain to certain forms, or that
it aims at becoming more beautiful, more perfect,
more complicated! All that is anthropomorphism !
Anarchy, ugliness, form - are unrelated concepts.
There is no such thing as imperfection in the realm
of mechanics.
Everything has returned : Sirius, and the spider,
and thy thoughts at this moment, and this last
thought of thine that all these things will return.
## p. 249 (#269) ############################################
THE ETERNAL RECURRENCE
249
23
Our whole world consists of the ashes of an incal-
culable number of living creatures: and even if
living matter is ever so little compared with the
whole, everything has already been transformed
into life once before and thus the process goes on.
If we grant eternal time we must assume the eternal
change of matter.
24
Whoever thou mayest be, beloved stranger, whom
I meet here for the first time, avail thyself of this
happy hour and of the stillness around us, and above
us, and let me tell thee something of the thought
which has suddenly risen before me like a star which
would fain shed down its rays upon thee and every
one, as befits the nature of light. -
a
25
The world of energy suffers no diminution : other-
:
wise with eternal time it would have grown weak
and finally have perished altogether. The world of
energy suffers no stationary state, otherwise this
would already have been reached, and the clock of
the universe would be at a standstill. The world
of energy does not therefore reach a state of equi-
librium; for no instant in its career has it had rest;
its energy and its movement have been the same
for all time. Whatever state this world could have
reached must ere now have been attained, and not
only once but an incalculable number of times. This
applies to this very moment. It has already been
here once before, and several times, and will recur
1
## p. 250 (#270) ############################################
250
THE ETERNAL RECURRENCE
in the same way, with all forces distributed as they
are to-day: and the same holds good of the moment
of time which bore the present and of that which
shall be the child of the present. Fellow-man!
Your whole life, like a sandglass, will always be re-
versed and will ever run out again,-a long minute
of time will elapse until all those conditions out of
which you were evolved return in the wheel of the
cosmic process. And then you will find every pain
and every pleasure, every friend and every enemy,
every hope and every error, every
blade of
grass
and
every ray of sunshine once more, and the whole
fabric of things that makes up your life. This ring
in which you are but a grain will glitter afresh for
And in every one of these cycles of human
life there will be one hour where for the first time
one man, and then many, will perceive the mighty
thought of the eternal recurrence of all things :
and for mankind this is always the hour of Noon.
ever.
2. THE EFFECTS OF THE DOCTRINE UPON
MANKIND
26
How can we give weight to our inner life without
making it evil and fanatical towards people who
think otherwise. Religious belief is declining and
man is beginning to regard himself as ephemeral
and unessential, a point of view which is making
him weak; he does not exercise so much effort in
striving or enduring. What he wants is momentary
enjoyment. He would make things light for him-
self,—and a good deal of his spirit gets squandered
in this endeavour.
## p. 251 (#271) ############################################
THE ETERNAL RECURRENCE
- 251
1
27
The political mania at which I smile just as
į
merrily as my contemporaries smile at the religious
mania of former times is above all Materialism, a
belief in the world, and in the repudiation of a “Be-
yond,” of a "back-world. ” The object of those who
believe in the latter is the well-being of the ephemeral
individual: that is why Socialism is its fruit; for
with Socialism ephemeral individuals wish to secure
their happiness by means of socialisation. They
have no reason to wait, as those men had who
believed in eternal souls, in eternal development les mans
and eternal amelioration. My doctrine is : Live so
44
that thou mayest desire to live againsthat is thy
duty,—for in any case thou wilt live again! He
unto whom striving is the greatest happiness, let
him strive; he unto whom peace is the greatest
happiness, let him rest; he unto whom subordina-
tion, following, obedience, is the greatest happiness,
let him obey. All that is necessary is that he should
know what it is that gives him the highest happi-
ness, and to fight shy of no means! Eternity is at
stake!
28
“But if everything is necessary, what control have
I over my actions ? ” Thought and faith are a
form of ballast which burden thee in addition to other
burdens thou mayest have, and which are even more
weighty than the latter. Sayest thou that nutrition,
the land of thy birth, air, and society change thee
and deterinine thee? Well, thy opinions do this
to a much greater degree, for they even prescribe
end
ع۔
## p. 252 (#272) ############################################
252
THE ETERNAL RECURRENCE
thy nourishment, thy land of adoption, thy atmo-
sphere, and thy society for thee. —If thou ever
assimilatest the thought of thoughts it will also alter
thee. The question which thou wilt have to answer
before every deed that thou doest : “is this such a
deed as I am prepared to perform an incalculable
number of times? " is the best ballast.
29
The mightiest of all thoughts absorbs a good deal
of energy which formerly stood at the disposal of
other aspirations, and in this way it exercises a
modifying influence; it creates new laws of motion
in energy, though no new energy. But it is precisely
in this respect that there lies some possibility of
determining new emotions and new desires in men.
30
Let us try and discover how the thought that
something gets repeated has affected mankind
hitherto (the year, for instance, or periodical illnesses,
waking and sleeping, &c. ). Even supposing the re-
currence of the cycle is only a probability or a
possibility, even a thought, even a possibility, can
shatter us and transform us. It is not only feelings
and definite expectations that do this! See what
effect the thought of eternal damnation has had !
31
From the moment when this thought begins to
prevail all colours will change their hue and a new
history will begin.
## p. 253 (#273) ############################################
THE ETERNAL RECURRENCE
253
32
The history of the future: this thought will tend
to triumph ever more and more, and those who dis-
believe in it will be forced, according to their nature,
ultimately to die out.
He, alone, who will regard his existence as cap-
able of eternal recurrence will remain over : but
among such as these a state will be possible of which
the imagination of no utopist has ever dreamt!
-
33
Ye fancy that ye
will have a long rest ere your
second birth takes place,—but do not deceive your-
selves ! 'Twixt your last moment of consciousness
and the first ray of the dawn of your new life no
time will elapse,—as a flash of lightning will the
space go by, even though living creatures think it
is billions of years, and are not even able to reckon
it. Timelessness and immediate re-birth arc com-
patible, once intellect is eliminated!
34
Thou feelest that thou must soon take thy leave
perhaps—and the sunset glow of this feeling pierces
through thy happiness. Give heed to this sign : it
means that thou lovest life and thyself, and life as
it has hitherto affected thee and moulded thee,
and that thou cravest for its eternity-Non alia sed
hæc vita sempiterna !
Know also, that transiency singeth its short song
for ever afresh and that at the sound of the first
verse thou wilt almost die of longing when thou
thinkest that it might be for the last time.
## p. 254 (#274) ############################################
254
THE ETERNAL RECURRENCE
35
وشه
Let us stamp the impress of eternity upon our
lives! This thought contains more than all the
religions which taught us to contemn this life as a
thing ephemeral, which bade us squint upwards to
another and indefinite existence.
L!
hi
36
We must not strive after distant and unknown
states of bliss and blessings and acts of grace, but
we must live so that we would fain live again and
live for ever so, to all eternity ! Our duty is present
with us every instant.
!
37
The leading tendencies :(1) We must implant the
love of life, the love of every man's own life in
every conceivable way! However each individual
may understand this love of self his neighbour will
acquiesce, and will have to learn great tolerance
towards it : however much it may often run counter
to his taste,-provided the individual in question
really helps to increase his joy in his own life!
(2. ) We must all be one in our hostility towards
everything and everybody who tends to cast a slur
upon the value of life: towards all gloomy, dissatis-
fied and brooding natures. We must prevent these
from procreating! But our hostility itself must be
a means to our joy! Thus we shall laugh; we shall
mock and we shall exterminate without bitterness!
Let this be our mortal combat.
This life is thy eternal life!
: :uܕܐ
.
7
## p. 255 (#275) ############################################
THE ETERNAL RECURRENCE
255
38
What was the cause of the downfall of the Alex-
andrian culture? With all its useful discoveries
and its desire to investigate the nature of this world,
it did not know how to lend this life its ultimate
importance, the thought of a Beyond was more
important to it! To teach anew in this regard is
still the most important thing of all :—perhaps if
metaphysics are applied to this life in the most em-
phatic way,—as in the case of my doctrine !
,
39
This doctrine is lenient towards those who do not
believe in it. It speaks of no hells and it contains
no threats. He who does not believe in it has but
a fleeting life in his consciousness.
40
It would be terrible if we still believed in sin, but
whatever we may do, however often we may repeat
it, it is all innocent. If the thought of the eternal
recurrence of all things does not overwhelm thee,
then it is not thy fault: and if it does overwhelm
thee, this does not stand to thy merit either. - We
think more leniently of our forebears than they
themselves thought of themselves; we mourn over
the errors which were to them constitutional; but
we do not mourn over their evil.
41
Let us guard against teaching such a doctrine
as if it were a suddenly discovered religion! It
## p. 256 (#276) ############################################
256
THE ETERNAL RECURRENCE
must percolate through slowly, and whole genera-
tions must build on it and become fruitful through
it,-in order that it may grow into a large tree
which will shelter all posterity. What are the two
thousand years in which Christianity has maintained
its sway? For the mightiest thought of all many
millenniums will be necessary,—long, long, long will
it have to remain puny and weak !
42
For this thought we do not require thirty years
of glory with drums and fifes, and thirty years of
grave-digging followed by an eternity of macaber-
esque stillness, as is the case with so many other
famous thoughts.
Simple and well-nigh arid as it is, this thought
must not even require eloquence to uphold it.
43
Are ye now prepared ? Ye must have experi-
enced every form of scepticism and ye must have
wallowed with voluptuousness in ice-cold baths,-
otherwise ye have no right to this thought; I wish
to protect myself against those who are over-ready
to believe, likewise against those who gush over any-
thing! I would defend my doctrine in advance.
It must be the religion of the freest, most cheerful
and most sublime souls, a delightful pastureland
somewhere between golden ice and a pure heaven!
## p. 257 (#277) ############################################
EXPLANATORY NOTES TO
>
THUS SPAKE ZARATHUSTRA”
17
## p. 258 (#278) ############################################
## p. 259 (#279) ############################################
I
ALL goals have been annihilated : valuations are
turning against each other :
People call him good who hearkens to the dictates
of his own heart, but they also call him good who
merely does his duty;
People call the mild and conciliating man good,
but they also call him good who is brave, inflexible
and severe;
People call him good who does not do violence to
himself, but they also call the heroes of self-mastery
good;
People call the absolute friend of truth good, but
they also call him good who is pious and a trans-
figurer of things;
People call him good who can obey his own voice,
but they also call the devout man good;
People call the noble and the haughty man good,
but also him who does not despise and who does
not assume condescending airs.
People call him good who is kindhearted and who
steps out of the way of broils, but he who thirsts for
fight and triumph is also called good;
People call him good who always wishes to be
first, but they also call him good who does not wish
to bę ahead of anybody in anything.
259
## p. 260 (#280) ############################################
260 NOTES ON "THUS SPAKE ZARATHUSTRA”
2
We possess a powerful store of moral feelings, but
a
we have no goal for them all. They mutually con-
tradict each other : they have their origin in different
tables of values.
There is a wonderful amount of moral power, but
there is no longer any goal towards which all this
power can be directed.
3
All goals have been annihilated, mankind must
give themselves a fresh goal. It is an error to sup-
pose that they had one: they gave themselves all
the goals they ever had. But the prerequisites of
all previous goals have been annihilated.
Science traces the course of things but points to
no goal: what it does give consists of the funda-
mental facts upon which the new goal must be
based.
4
The profound sterility of the nineteenth century.
I have not encountered a single man who really had
a new ideal to bring forward. The character of
German music kept me hoping longest, but in vain.
A stronger type in which all our powers are syn-
thetically correlated—this constitutes my faith.
Apparently everything is decadence. We should
so direct this movement of decline that it may pro-
vide the strongest with a new form of existence.
5
The dissolution of morality, in its practical con-
sequences, leads to the atomistic individual, and
## p. 261 (#281) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 261
further to the subdivision of the individual into a
quantity of parts—absolute liquefaction.
That is why a goal is now more than ever neces-
sary; and love, but a new love.
6
I
say: “ As long as your morality hung over me
I breathed like one asphyxiated. That is why I
throttled this snake. I wished to live, consequently
it had to die. ”
7
As long as people are still forced to act, that is to
say as long as commands are given, synthesis (the
suppression of the moral man) will not be realised
To be unable to be otherwise : instincts and com-
manding reason extending beyond any immediate
object: the ability to enjoy one's own nature in
action.
8
None of them wish to bear the burden of the
commander ; but they will perform the most strenu-
ous task if only thou commandest them.
9
We must overcome the past in ourselves : we
must combine the instincts afresh and direct the
whole together to one goal :-an extremely difficult
undertaking! It is not only the evil instincts which
have to be overcome,—the so-called good instincts
must be conquered also and consecrated anew!
IO
No leaps must be made in virtue! But everyone
must be given a different path! Not leading to the
## p. 262 (#282) ############################################
262 NOTES ON “THUS SPAKE ZARATHUSTRA
highest development of each! Yet everyone may
be a bridge and an example for others.
II
To help, to pity, to submit and to renounce per-
sonal attacks with a good will,—these things may
make even insignificant and superficial men toler-
able to the eye: such men must not be contradicted
in their belief that this good will is “virtue in itself. ”
12
Man makes a deed valuable: but how might a
deed make man valuable ?
13
Morality is the concern of those who cannot free
themselves from it: for such people morality there-
fore belongs to the conditions of existence. It is
impossible to refute conditions of existence: the
only thing one can do is not to have them.
14
If it were true that life did not deserve to be
welcomed, the moral man, precisely on account
of his self-denial and obligingness, would then be
guilty of misusing his fellow to his own personal
advantage.
15
“Love thy neighbour ”—this would mean first
and foremost : “Let thy neighbour go his own
way”—and it is precisely this kind of virtue that
is the most difficult!
## p. 263 (#283) ############################################
1
NOTES ON “THUS SPAKE ZARATHUSTRA” 263
16
The bad man as the parasite. We must not be
merely feasters and gourmets of life: this is ignoble.
17
It is a noble sense which forbids our being only
a
feasters and gourmets of life—this sense revolts
against hedonism-: we want to perform something
in return ! —But the fundamental feeling of the
masses is that one must live for nothing,—that is
their vulgarity.
18
The converse valuations hold good for the lower
among men: in their case therefore it is necessary
to implant virtues. They must be elevated above
their lives, by means of absolute commands and
terrible taskmasters.
19
What is required: the new law must be made
practicable—and out of its fulfilment, the overcom-
ing of this law, and higher law, must evolve. Zara-
thustra defines the attitude towards law, inasmuch
as he suppresses the law of laws which is morality.
Laws as the backbone. They must be worked
at and created, by being fulfilled. The slavish
attitude which has reigned hitherto towards law!
20
The self-overcoming of Zarathustra as the proto-
type of mankind's self-overcoming for the benefit
of Superman. To this end the overcoming of
morality is necessary.
## p. 264 (#284) ############################################
264 NOTES ON "THUS SPAKE ZARATHUSTRA”
21
The type of the lawgiver, his development and
his suffering. What is the purpose of giving laws
at all ?
Zarathustra is the herald who calls forth many
lawgivers.
!
22
Individual instruments.
1. The Commanders, the mighty–who do not
love, unless it be that they love the images accord-
ing to which they create. The rich in vitality,
the versatile, the free, who overcome that which is
extant.
2. The obedient, the “emancipated”-love and
reverence constitute their happiness, they have a
sense of what is higher (their deficiencies are made
whole by the sight of the lofty).
3. The slaves, the order of“ henchmen"— : they
must be made comfortable, they must cultivate pity
for one another.
23
The giver, the creator, the teacher—these are
preludes of the ruler.
24
All virtue and all self-mastery has only one pur-
pose: that of preparing for the ruler!
25
Every sacrifice that the ruler makes is rewarded
a hundredfold.
26
How much does not the warrior, the prince, the
## p.
265 (#285) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 265
man who is responsible for himself, sacrifice ! -this
should be highly honoured.
27
The terrible task of the ruler who educates him-
self:—the kind of man and people over which he
will rule must be forecast in him : it is in himself
therefore that he must first have become a ruler!
28
The great educator like nature must elevate
obstacles in order that these may
be overcome.
29
The new teachers as preparatory stages for the
highest Architect (they must impose their type on
things).
30
Institutions may be regarded as the after effects
of great individuals and the means of giving great
individuals root and soil—until the fruit ultimately
appears.
31
As a matter of fact mankind is continually trying
to be able to dispense with great individuals by
means of corporations, &c. But they are utterly
dependent upon such great individuals for their
ideal.
32
The eudæmonistic and social ideals lead men
backwards,-it may be that they aim at a very use-
ful working class,—they are creating the ideal slave
-
1
## p. 266 (#286) ############################################
266 NOTES ON
THUS SPAKE ZARATHUSTRA"
of the future, the lower caste which must on no
account be lacking !
33
Equal rights for all ! —this is the most extra-
ordinary form of injustice, for with it the highest
men do not get their due.
34
It is not a matter of the rights of the stronger, for
strong and weak are alike in this, that they all ex-
tend their power as far as they can.
35
A new form of estimating man: above all the
question :
How much power has he got ?
How manifold are his instincts?
How great is his capacity for communication and
assimilation ?
The ruler as the highest type.
36
Zarathustra rejoices that the war of the classes is
at last over, and that now at length the time is ripe
for an order of rank among individuals. His hatred
of the democratic system of levelling is only a blind;
as a matter of fact he is very pleased that this has
gone so far. Now he can perform his task. -
Hitherto his doctrines had been directed only at
the ruling caste of the future. These lords of the
earth must now take the place of God, and must
create for themselves the profound and absolute con-
fidence of those they rule. Their new holiness, their
## p. 267 (#287) ############################################
NOTES ON "THUS SPAKE ZARATHUSTRA” 267
renunciation of happiness and ease, must be their
first principle. To the lowest they grant the heir-
loom of happiness, not to themselves. They deliver
the physiologically botched by teaching them the
doctrine of “swift death. ” They offer religions and
philosophical systems to each according to his rank.
37
“The conflict in the heart of the ruler is the con-
test between the love which is in his heart for him
who is most remote, and the love which he feels for
his neighbour. ”
To be a creator and to be capable of goodness are
not at all things which exclude one another. They
are rather one and the same thing; but the creator
is farsighted and the good man nearsighted.
38
The feeling of power. The strife of all egos to
discover that thought which will remain poised
above men like a star. - The ego is a primum
mobile.
39
The struggle for the application of the power
which mankind now represents! Zarathustra calls
to the gladiators of this struggle.
-
40
We must make our ideals prevail :-We must
strive for power in such a way as our ideal com-
mands.
41
The doctrine of the Eternal Recurrence is the
turning point of history.
## p. 268 (#288) ############################################
268 NOTES ON “THUS SPAKE ZARATHUSTRA ”
42
Suddenly the terrible chamber of truth is opened,
an unconscious self-protectiveness, caution, ambush,
defence keeps us from the gravest knowledge. Thus
have I lived heretofore. I suppress something ; but
the restless babbling and rolling down of stones has
rendered my instinct over-powerful. Now I am
rolling my last stone, the most appalling truth stands
close to my hand.
Truth has been exorcised out of its grave :we
created it, we waked it: the highest expression of
courage and of the feeling of power. Scorn of all
pessimism that has existed hitherto!
We fight with it,—we find out that our only
means of enduring it is to create a creature who is
able to endure it :-unless, of course, we voluntarily
dazzle ourselves afresh and blind ourselves in regard
to it. But this we are no longer able to do!
We it was who created the gravest thought,-let
us now create a being unto whom it will be not
only light but blessed.
In order to be able to create we must allow our-
selves greater freedom than has ever been vouch-
safed us before; to this end we must be emancipated
from morality, and we must be relieved by means
of feasts (Premonitions of the future! We must
celebrate the future and no longer the past! We
must compose the myth poetry of the future! We
must live in hopes ! ) Blessed moments! And then
we must once again pull down the curtain and turn
our thoughts to the next unswerving purpose.
## p. 269 (#289) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 269
43
Mankind must set its goal above itself—not in a
false world, however, but in one which would be a
- continuation of humanity.
44
The half-way house is always present when the
will to the future arises : the greatest event stands
immediately before it.
45
Our very essence is to create a being higher than
ourselves. We must create beyond ourselves. That
is the instinct of procreation, that is the instinct of
action and of work. —Just as all willing presupposes
a purpose, so does mankind presuppose a creature
which is not yet formed but which provides the aim
of life. This is the freedom of all will. Love, rever-
ence,yearning for perfection, longing, all these things
are inherent in a purpose.
46
My desire: to bring forth creatures which stand
sublimely above the whole species man: and to
sacrifice “one's neighbours ” and oneself to this end.
The morality which has existed hitherto was
limited within the confines of the species: all
moralities that have existed hitherto have been use-
ful in the first place in order to give unconditional
stability to this species : once this has been achieved
the aim can be elevated.
One movement is absolute; it is nothing more
than the levelling down of mankind, great-ant-
organisations, &c.
## p. 270 (#290) ############################################
270 NOTES ON “THUS SPAKE ZARATHUSTRA
The other movement, my movement, is conversely
the accentuation of all contrasts and gulfs, and the
elimination of equality, together with the creation
of supremely powerful creatures.
The first movement brings forth the last man, my
movement brings forth the Superman. It is by no
means the goal to regard the latter as the master of
the first: two races ought to exist side by side, -
separated as far asunder as possible; the one, like
the Epicurean gods, not concerning themselves in
the least with the others.
47
The opposite of the Superman is the last man:
I created him simultaneously with the former.
48
The more an individual is free and firm, the more
exacting becomes his love: at last he yearns for
Superman, because nothing else is able to appease
his love.
49
Half-way round the course Superman arises.
50
Among men I was frightened : among men I
desired a host of things and nothing satisfied me.
It was then that I went into solitude and created
Superman. And when I had created him I draped
him in the great veil of Becoming and let the light
of midday shine upon him.
## p. 271 (#291) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 271
51
“We wish to create a Being,” we all wish to have
a hand in it, to love it. We all want to be pregnant
-and to honour and respect ourselves on that
account.
We must have a goal in view of which we may
all love each other! All other goals are only fit
for the scrap heap.
52
The strongest in body and soul are the best-
Zarathustra's fundamental proposition—; from them
-
is generated that higher morality of the creator.
Man must be regenerated after his own image: this
is what he wants, this is his honesty.
53
Genius to Zarathustra seems like the incarnation
of his thought.
54
Loneliness for a certain time is necessary in order
that a creature may become completely permeated
with his own soul-cured and hard. A new form
of community would be one in which we should
assert ourselves martially. Otherwise the spirit
becomes tame. No Epicurean “gardens” and mere
“retirement from the masses. ” War (but without
powder) between different thoughts and the hosts
who support them!
A new nobility, the result of breeding. Feasts
celebrating the foundation of families.
The day divided up afresh ; bodily exercise for
all ages. Ayúv as a principle.
## p. 272 (#292) ############################################
272 NOTES ON “THUS SPAKE ZARATHUSTRA”
-
The love of the sexes as a contest around the
principle in becoming and coming. –Ruling will be
taught and practised, its hardness as well as its
mildness. As soon as one faculty is acquired in a
masterly manner another one must be striven after.
We must let ourselves be taught by the evil, and
allow them an opportunity of a contest. We must
make use of the degenerate. —The right of punish-
ment will consist in this, that the offender may be
used as an experimental subject (in dietetics): this is
the consecration of punishment, that one man be
used for the highest needs of a future being.
We protect our new community because it is the
bridge to our ideal of the future. And for it we
work and let others work.
55
The measure and mean must be found in striving
to attain to something beyond mankind : the highest
and strongest kind of man must be discovered! The
highest tendency must be represented continually
in small things :-perfection, maturity, rosy-cheeked
health, mild discharges of power. Just as an artist
works, must we apply ourselves to our daily task
and bring ourselves to perfection in everything we
We must be honest in acknowledging our real
motives to ourselves, as is becoming in the mighty
man
56
No impatience! Superman is our next stage and
to this end, to this limit, moderation and manliness
are necessary.
do.
## p. 273 (#293) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA
273
Mankind must surpass itself, as the Greeks did--
and no fleshless fantasies must be indulged. The
higher mind which is associated with a sickly and
nervous character must be suppressed. The goal :
the higher culture of the whole body and not only
of the brain.
57
“Man is something that must be surpassed
it is a matter of tempo: the Greeks were wonderful,
there was no haste about them. —My predecessors :
Heraclitus, Empedocles, Spinoza, Goethe.
58
1. Dissatisfaction with ourselves. An antidote
to repentance. The transformation of temperament
(e. g. , by means of inorganic substances). Good will
to this dissatisfaction. We should wait for our
thirst and let it become great in order to discover
its source.
2. Death must be transformed into a means of
victory and triumph.
3. The attitude towards disease. Freedom where
death is concerned.
4. The love of the sexes is a means to an ideal
(it is the striving of a being to perish through his
opposite). The love for a suffering deity.
5. Procreation is the holiest of all things. Preg-
nancy,
the creation of a woman and a man, who
wish to enjoy their unity, and erect a monument to
it by means of a child.
6. Pity as a danger. Circumstances must be
created which enable everyone to be able to help
.
18
## p. 274 (#294) ############################################
274 NOTES ON "THUS SPAKE ZARATHUSTRA”
himself, and which leave him to choose whether he
would be helped.
7. Education must be directed at making men
evil, at developing their inner devil.
8. Inner war as “ development. "
9. “The maintenance of the species," and the
thought of eternal recurrence.
59
Principal doctrine. We must strive to make
every stage one of perfection, and rejoice therein,-
we must make no leaps !
In the first place, the promulgation of laws.
After the Superman the doctrine of eternal re-
currence will strike us with horror: Now it is
endurable.
60
Life itself created this thought which is the most
oppressive for life. Life wishes to get beyond its
greatest obstacle!
We must desire to perish in order to arise afresh,
—from one day to the other. Wander through a
hundred souls,—let that be thy life and thy fate!
And then finally: desire to go through the whole
process once more!
61
The highest thing of all would be for us to be
able to endure our immortality.
62
The moment in which I begot recurrence is im-
mortal, for the sake of that moment alone I will
endure recurrence.
## p. 275 (#295) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA ” 275
63
The teaching of eternal recurrence — it is at first
oppressive to the more noble souls and apparently
a means of weeding them out,—then the inferior
and less sensitive natures would remain over! “This
doctrine must be suppressed and Zarathustra killed. ”
64
The hesitation of the disciples. “We are already
able to bear with this doctrine, but we should destroy
the many by means of it! ”
Zarathustra laughs : “Ye shall be the hammer : I
laid this hammer in your hands. ”
65
I do not speak to you as I speak to the people.
The highest thing for them would be to despise
and to annihilate themselves: the next highest thing
would be for them to despise and annihilate each
other.
66
“My will to do good compels me to remain silent.
But my will to the Superman bids me speak and
sacrifice even my friends. ”
”
"I would fain form and transform you, how could
I endure things otherwise ! ”
67
The history of higher man. The rearing of the
better man is incalculably more painful. The ideal
of the necessary sacrifice which it involves, as in the
case of Zarathustra, should be demonstrated: A
man should leave his home, his family and his native
## p. 276 (#296) ############################################
276 NOTES ON "THUS SPAKE ZARATHUSTRA
land. Liveunder thescorn of the prevailing morality.
The anguish of experiments and errors. The solu-
tion of all the joys offered by the older ideals (they
are now felt to be partly hostile and partly strange).
68
What is it which gives a meaning, a value, an
importance to things? It is the creative heart
which yearns and which created out of this yearning.
It created joy and woe.
It wanted to sate itself
also with woe. Every kind of pain that man or
beast has suffered, we must take upon ourselves and
bless, and have a goal whereby such suffering would
acquire some meaning.
69
Principal doctrine: the transfiguration of pain into
a blessing, and of poison into food, lies in our power.
The will to suffering.
70
Concerning heroic greatness as the only state of
pioneers. (A yearning for utter ruin as a means of
enduring one's existence. )
We must not desire one state only; we must rather
desire to be periodical creatures—like existence.
Absolute indifference to other people's opinions
(because we know their weights and measures),
but their opinions of themselves should be the
subject of pity.
71
Disciples must unite three qualities in themselves :
they must be true, they must be able and willing to
## p. 277 (#297) ############################################
NOTES ON "THUS SPAKE ZARATHUSTRA” 277
be communicative, they must have profound insight
into each other.
72
All kinds of higher men and their oppression and
blighting (as a case in point, Dühring, who was ruined
by isolation)—on the whole, this is the fate of
higher men to-day, they seem to be a species that
is condemned to die out: this fact seems to come to
Zarathustra's ears like a great cry for help. All
kinds of insane degenerations of higher natures
seem to approach him (nihilism for instance).
73
Higher Men who come to Zarathustra in Despair.
Temptations to return prematurely to the world-
thanks to the provocation of one's sympathies.
1. The rolling stone, the homeless one, the
wanderer:—he who has unlearned the love of his
people because he has learned to love many peoples,
-the good European.
2. The gloomy, ambitious son of the people, shy,
lonely, and ready for anything,—who chooses rather
to be alone than to be a destroyer,—he offers him-
self as an instrument.
3. The ugliest man, who is obliged to adorn him-
self (historical sense) and who is always in search of
a new garment: he desires to make his appearance
becoming, and finally retires into solitude in order
not to be seen, he is ashamed of himself.
4. He who honours facts (“the brain of a leech”),
the most subtle intellectual conscience, and because
he has it in excess, a guilty conscience, he wants
to get rid of himself.
## p. 278 (#298) ############################################
278 NOTES ON "THUS SPAKE ZARATHUSTRA
»
5. The poet, who at bottom thirsts for savage
freedom,-he chooses loneliness and the severity of
knowledge.
6. The discoverer of new intoxicants, the
musician, the sorcerer, who finally drops on his
knees before a loving heart and says: “Not to me
do I wish to lead you but yonder to him.
