The day divided up afresh ; bodily
exercise
for
all ages.
all ages.
Nietzsche - v16 - Twilight of the Idols
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. ”
Those who are sober to excess and who have a
yearning for intoxication which they do not gratify.
The Supersobersides.
7. Genius (as an attack of insanity), becoming
frozen through lack of love: “I am neither a genius
nor a god. ” Great tenderness: "people must show
him more love! ”
8. The rich man who has given everything away
and who asks everybody: “Have you anything you
do not want? give me some of it! " as a beggar.
9. The Kings who renounce dominion: “we
seek him who is more worthy to rule”—against
equality”: the great man is lacking, consequently
reverence is lacking too.
10. The actor of happiness.
II. The pessimistic soothsayer who detects
fatigue everywhere.
12. The fool of the big city.
13. The youth from the mount.
14. The woman (seeks the man).
15. The envious emaciated toiler and arriviste.
16. The good,
and their mad fancy:
17. The pious,
For God,” that
18. The self-centred and
means “For me. '
saints,
## p. 279 (#299) ############################################
NOTES ON “THUS SPAKE ZARATHUSTRA” 279
74
“I gave you the most weighty thought: maybe
mankind will perish through it, perhaps also man-
kind will be elevated through it inasmuch as by
its means the elements which are hostile to life
will be overcome and eliminated. “Ye must not
chide Life, but yourselves ! ”—The destiny of higher
man is to be a creator. The organisation of higher
men, the education of the future ruler. “YE must
rejoice in your superior power when ye rule and
when ye form anew. " “Not only man but Super-
man will recur eternally! ”
75
The typical suffering of the reformer and also
his consolations. The seven solitudes.
He lives as though he were beyond all ages : his
loftiness allows him to have intercourse with the
anchorites and the misunderstood of every age.
Only his beauty is his defence. He lays his
hands on the next thousand years.
His love increases as he sees the impossibility of
avoiding the affliction of pain with it.
76
Zarathustra's mood is not one of mad impatience
for Superman! It is peaceful, it can wait: but all
action has derived some purpose from being the road
and means thither,—and must be done well and
perfectly.
The repose of the great stream! Consecration of
the smallest thing. All unrest, and violent longing,
all loathing should be presented in the third part
## p. 280 (#300) ############################################
280 NOTES ON "THUS SPAKE ZARATHUSTRA”
and be overcome! The gentleness, and mildness,
&c. , in the first and second parts are both signs of a
power which is not yet self-reliant!
With the recovery of Zarathustra, Cæsar stands
there inexorable and kind :-the gulf separating
creation, goodncss, and wisdom is annihilated.
Clearness, peace, no exaggerated craving, happi-
ness in the moment which is properly occupied and
immortalised!
77
Zarathustra, Part III. : “I myself am happy. ”-
When he had taken leave of mankind he returned
unto himself. Like a cloud it vanishes from him.
The manner in which Superman must live: like an
Epicurean God.
Divine suffering is the substance of the third part
of Zarathustra. The human state of the legislator
is only brought forward as an example.
His intense love for his friends seems to him a
disease, once more he becomes peaceful.
When the invitations come he gently evades them.
78
In the fourth part it is necessary to say precisely
why it is that the time of the great noon has come:
It is really a description of the age given by means
of visits, but interpreted by Zarathustra.
In the fourth part it is necessary to say precisely
why “a chosen people” has first to be created :-
they are the lucky cases of nature as opposed to the
unlucky (exemplified by the visitors): only to them
—the lucky cases—is Zarathustra able to express
himself concerning ultimate problems, them alone
## p. 281 (#301) ############################################
NOTES ON "THUS SPAKE ZARATHUSTRA” 281
is he able to inspire with activity on behalf of this
theory. They are strong, healthy, hard and above
all noble enough for him to give them the hammer
with which to remould the whole world.
79
The unity in power of the creator, the lover and
the knight of knowledge.
80
Love alone shall judge—(the creative love which
forgets itself in its work).
81
Zarathustra can only dispense happiness once the
order of rank is established. Therefore this doctrine
must be taught first.
The order of rank develops into a system of
earthly dominion : the lords of the earth come last,
a new ruling caste. Here and there there arises
from them a perfectly Epicurean God, a Superman,
a transfigurer of existence.
The Superhuman's notion of the world. Dionysus.
Returning from these most strange of all pursuits
Zarathustra comes back with love to the narrowest
and smallest things,—he blesses all his experiences
and dies with a blessing on his lips.
82
From people who merely pray we must become
people who bless.
Printed at The DARIEN PRESS, Edinburgh.
19
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WORKS OF
FRIEDRICH NIETZSCHE
First complete and authorised English Translation
in 18 volumes, edited by Dr OSCAR LEVY
1.
THE BIRTH OF TRAGEDY.
Translated by William A. Haussmann, B. A. , Ph. D. , with Bio-
graphical Introduction by the Author's Sister, Portrait and
Facsimile. Cr 8vo, 230 pp. , 25. 6d. net. Second Edition.
One of the most discussed of Nietzsche's works, full of sparkling
thoughts and new ideas concerning the Greek drama, Goethe,
modern music, etc.
