What Nietzsche Taught

e's other and less obscure books. In both its conception and execution it differs markedly from all the works which preceded and followed it. It is written in an archaic and poetic

ays itself open to all manner of misunderstanding and misinterpretation. In fact, it is impossible to read "Thus Spake Zarathustra" comprehendingly until sever

The figures of speech contained in it and the numerous parables which are used to set forth its ideas lend themselves[Pg 134] all too easily to falsities of judgment and erroneous evaluations. Reading the book unpreparedly one may find what appear to be unexplainabl

den acquisition of bodily health. The first part was written in ten days, the second part a few months later, and the third part in the autumn of the same year. But it was not until after a lapse of eighteen months that the fourth and last section was completed. Because of this long interval we see a radical difference between the first three parts of the book and the last part. The language remains very much the same throughout-spectacular, poetic and symbolic-but the form is changed. The epigrammatic and non-sequacious mandates give way to a long connected parable. The psalmodie brevity of the ut

but their mere isolation very often robs them of the true meaning they hold when related to the other precepts. The very literalness with which these passages have been taken by those who have read "Zarathustra" before studying any of the other works of Nietzsche, accounts in a large measure for the ignorance in which he is held even by those who profess to have read him and understood him. A philosophy such as his, the outposts of which are so far removed from the routine of our present social life, is naturally hampered by the restricted connotation of current words-even those technical word

on whose sympathy and understanding he had most counted, reacted unfavourably upon him. It is nevertheless, just as it stands, one of the most remarkable pieces of philosophic literature of modern times. Its form alone makes it unique. Instead of stating his beliefs directly and without circumlocution, as was always his method both before and after the writing of this book, Nietzsche chose for his mouthpiece a

rst to take a broad and comprehensive view of history." As we see Zoroaster in this book we recognise him at once as none other than Nietzsche himself; and the experiences through which he goes in his wanderings are but picturesquely stated accounts of Nietzsche's own sufferings, raptures, aspirations and disappointments. To those familiar with Nietzsche's life, many of the

e, for this lion represents all that is best and most powerful in nature. The book is comprised of the discourses and sermons which Zoroaster delivers from day to day to the occasional disciples and unbelievers who cross the path of his wanderings. There are conversations between him and his accompanying animals; and in the last part of the book he

eace; and those passages wherein he reverses the beatitudes. The passions and preferences of the individual are criticised in their relation to the higher man, and the more obvious instincts are analysed. Nietzsche outlines methods of conduct, and dissects the actions and attitudes of his disciples, praising them or blaming them in accordance with his own values. He presents an illuminating analysis of charity, and outlines in his chapter, "The Bestowing Virtue," the conditions under which it may become a means to existence. He poses the problem of relative morality, and suggests the lines along which his the

ng applied throughout the remainder of his works. In its present form it is no more than a statement, but so clearly is it presented that one is able to grasp its significance and to determine in just what manner it differed from the Darwinian and Spencerian doctrines. In this same section are contained many personal chapters, including an excoriation of his early critics, a comp

oo much importance must not be attached to it in its relation to his writings. In the first place it was by no means new with him: he himself reconnoitred a bit in one of his early essays looking for its possible origin. And in the second place it had little influence on his main doctrine of the superman. Although he spent considerable time and space in its elucidation, it never became an integral part of any of his teachings. Rather was it something superimposed on his other formul?-a condition introduced into the actualities of his conception of the universe. I am inclined to think that he flirted with this idea of recurrence largely because it was t

philosophy based on the theory that he addressed his teachings to all men. Nothing could be further from the truth. He held no vision of a race of supermen: a millennium founded on the exertion of power was neither his aim nor his hope. His philosophy was entirely aristocratic. It was a system of ethics designed for the masters of the race; and his books were gifts for the intelligent man alone. Locke, Rousseau and Hume are often brought forward by critics as answers to his attempts at transvaluation; but a close inspection of Nietzsche's definition of slave-morality, which was an important factor in his ethical scheme, will show that it is possible to accept the

embody the whole parable in this chapter. That, of course, would have been impossible. Therefore, many of the ideas set forth in the book have not been included in the following excerpts. Part IV does not lend itself at all to mutilation, and I have been unable to take anything save a few general passages fro

M "THUS SPAK

n... Man is something t

g of shame. And just the same shall man be to th

within you is still worm. Once were ye apes, and ev

d believe not those who speak unto you of super-earthly

g

arth is now the dr

ween the animal and the Sup

is that he is a bridg

ave chaos in one, to give bi

ate to you: how the spirit becometh a camel,

ng load-bearing spirit in which reverence dwelleth:

ng spirit; then kneeleth it down like t

keth the load-bearing spirit, that I may

der to mortify one's pride? To exhibit one

n it celebrateth its triumph? To ascen

and grass of knowledge, and for the s

s comforters, and make friends of th

when it is the water of truth, and

g

ise us, and give one's hand to the ph

itself: and like the camel, which, when laden, hasteneth int

metamorphosis: here the spirit becometh a lion; freed

it be to him, and to its last God; for vic

clined to call Lord and God? "Thou shalt," is the great d

with gold-a scale-covered beast; and on e

scales, and thus speaketh the mightiest of all d

eated values-do I represent. Verily, there shall

ion in the spirit? Why sufficeth not the beas

yet accomplish: but to create itself freedom for

ly Nay even[Pg 145] unto duty: for that

assumption for a load-bearing and reverent spirit. Verily, unt

d illusion and arbitrariness even in the holiest things, that it ma

do, which even the lion could not do? Why h

ss, a new beginning, a game, a self-rol

eeded a holy Yea unto life: its own will, willeth now

ted to you: how the spirit became a camel, the c

head into the sand of celestial things, but to carry it fr

an hath followed blindly, and to approve of it-and no lo

invented the heavenly world, and the redeeming blood-drops; but even those s

dy am I entirely, and nothing more; and soul

urality with one sense, a war an

city, my brother, which thou callest "spirit"-a l

there is still the Self. The Self seeketh with the eyes of

re is a mighty lord, an unknown sage-it is called

t is thine own virtue, thou ha

have one virtue and no more: thus g

"invalid" shall ye say but not "wretch,"

son hath written with his blood. Write with bl

or exaltation; and I look do

at the same time l

mountains, laugheth at all tr

g

ercive-so wisdom wisheth us; she is a

cause we are wont to live, but

e in a God that woul

r, do we slay. Come, let us

is life by the many-too-many. May they be dec

of hatred and envy. Then be great

ans to new wars-and the sho

advise not to peace, but to victory. Let your w

eth even war? I say unto you: it is the

es to be hated, but not enemies to be despised. Ye must be proud of your

rs. Coldly lieth it also; and this lie creepeth

tors and the treasures of the wise. Culture,[Pg 148] they call the

invisibly it revolveth. But around the actors revolve t

t least as animals! But to a

with some, but with m

o be dissuaded: lest it become the roa

e willing to wage war for him: and in order to w

enemy. Thou shalt be closest unto him wi

not be a friend. Art thou a tyrant

concealed in woman. On that account woman is not

h not love. And even in woman's conscious love, there is still

f-he created only the significance of things, a human significan

there been. Only the fetter for the[Pg 149] thousand necks is still lac

? Rather do I advise you to neigh

the furthest and future ones; higher still tha

rother, is fairer than thou; why dost thou no

ke? Many a one hath cast away his final w

o Zarathustra! Clearly, however, shall

and everything in woman hath on

he purpose is always the chi

: danger and diversion. Therefore wanteth

nd woman for the recreation of

iketh not. Therefore liketh he woman

nderstand children, but man

den: it wanteth to play. Up then, ye

g

e like the precious stone, illumined w

in your love! Let your hope s

! With your love shall ye assail

otherwise about honour. But let this be your honour: alway

en maketh she every sacrifice, and eve

for man in his innermost soul is m

the loadstone: "I hate thee most, because thou

"I will." The happiness o

omen? Do not fo

good for evil: for that would abash him. But

e are cursed, it pleaseth me not that ye should th

justice, which is lov

entitled to desire a child? Art thou the victorious one, the self-conqueror, t

thy wish, and necessity? Or

g for a child. Living monuments shalt th

first of all must thou be built thy

e twain to create the one that is

all marriage, those superfluou

, the filth of soul in the twain! Ah, th

; and they say their marr

e superfluous; No, I do not like them, th

who limpeth thither to ble

What child hath not had reaso

as yet death is not a festival. Not yet have peop

the voluntary death, which co

goal and an heir, wanteth death at the

g

ifts yourselves: and therefore have ye the t

asures and jewels, because your virtu

d into you, so that they shall flow back again

st such bestowing love become; but healt

your will would command all things, as a loving

virtue! Let your bestowing love and your knowledge be devoted

earthly and beat against et

e not only to love his enemies,

ed out upon distant seas; now, however,

rything be transformed into the humanly conceivable, the humanly visible, t

nd life's alleviation. But for the creator to appear,

g

e to create if the

iscerning one: the anim

ones, whose bliss is in their pity:

o be called so; and if I be so, i

h enjoyed himself too little: that alon

revengeful; and when a small kindness is n

science teacheth

s than with the pitiful? And what in the world hath c

who have not an elevation

ce a time: "Even God hath his he

ll its pity: for it seeke

nd my neighbour as myself"-such is

hey are mine enemies, pass them q

any of them have suffered too much:

thing is more revengeful

154]what doth that prove! It is more, verily, when o

n, as the mother is in the child: le

here the rabble also drink, ther

rs of equality! Tarantulas are ye unto

e crieth thus in you for "equality": your most secret t

our fathers' conceit and envy: in you break t

om the impulse to

eage; out of their countenances pee

of their justice! Verily, in thei

d just," forget not, that for them to be P

t be mixed up and confounded. For thus spe

shall they b

all names of values: weapons shall they be, and sounding

g

be enemies, my friends I Divinely w

, God-forsaken: so doth

es and adorations, fearless and fear-inspiring, grand

nd I Will to Power; and even in the will o

suadeth he his will who would be master over a still we

have delight and power over the least of all, so doth even the g

eatest to run risk and danger

ng-it doth not exist! Of its own accor

evil-verily, he hath first to be a des

o dispute about taste and tasting? But all

eigher; and alas for every living thing that would live

g

y men, to whom of late my heart impelled me; a

the undiscovered in the remotest sea: fo

being the child of my fathers: and unto

procreation. And he who seeketh to create b

whole Will; where I will love and perish, t

med from eternity. Will to love: tha

selves and in your inward parts! He who do

ymbolisations, poet-

e unlearned the belief in "great events," whe

o! The greatest events-are not ou

around the inventors of new values, doth th

m every "It was" into "Thus would have

g

o been man's best contemplation; and where there was

evenge. With a lying word it f

allow myself to be deceived, so as not

out of all glasses; and he who would keep clean amongst m

even for evil! And the warmest s

ch are only twelve feet broad and three months long! Som

he superdragon that is worthy of him, there must

ed, and out of your poison-toads, crocodiles

much to be laughed at, and especially your fea

t is great, that to you the Superman

from the solar-glow of the wisdom in which

[Pg 158] is my doubt of you, and my secret laugh

best ones: from their "height" did I lon

st ones naked: then there grew for me the

rn souths than ever artist dreamed of: thit

hbours and fellowmen, and well-attired and

you-that I may mistake you and myself: f

a child must surmoun

eal after thee! Thy foot itself hath effaced the path beh

re runneth a long eternal lane bac

lready run along that lane? Must not whatever can happen o

t thinkest thou, dwarf, of This Moment? Mus

g

in such wise that This Moment draweth all co

f all things, also in this long l

light itself, and thou and I in this gateway whispering together, w

her lane out before us, that long weird l

d good and evil; good and evil themselves, however, are bu

above all things there standeth, the heaven of chance, the heave

he world; that gave I back to all things; I

n azure bell above all things, when I taught that ov

f that will, when I taught that "In everything

mine eyes open: they do not forgiv

mall people, small virtues are necessary-and because it is

nough, will-save the

kness do I see. So much justi

one another, as grains of sand are round,

they call "submission"! and at the same time t

f all: that no one hurt them. Thus do they antici

owardice, though it

ll people, then do I hear therein only their hoa

hrewd fingers. But they lack fists: their fi

me: therewith have they made the wolf a dog,

their smirking unto me-"and as far from d

iocrity, though it be

ht puny, or sickly, or scabby, there do they creep like lic

But for a tree to become great, it seeket

ll-but first be su

s yourselves-but first be

tempt and my warning bird take

reatest danger; and all human hubbub w

o lie. Pity maketh stifling air for all free souls

t and free, the garden-happiness of the earth,

oison; to the lion-willed, however, the great

a higher happiness and highest hope. For to ma

an man and woman:-and who hath fully understoo

y thoughts, and even around my words, lest swin

that is rotten and hollow; the rolling, rumbling, punitive demolisher of w

ucheth and drudgeth, and becometh lower than the serpent an

ich preacheth to their face to cities and empires: "Away with

ure and lonesome, and up to self-satisfied elevations, glowing like

the height longeth to stoop for power! Verily, nothing

ome and self-sufficing: that the mountains may come to

uring name for such longing! "Bestowing virtue

irst time!-that his word blessed selfishness, the wholesome,

ppertaineth, the handsome, triumphing, refreshin

g

nd epitome is the self-enjoying soul. Of such bodies an

ght, and be a bird, must lo

of the sick and infected, for w

ith a wholesome and healthy love: that one may e

se words hath there hitherto been the best lying and dissemblin

morrow to learn to love oneself. Rather is it of al

is good and bad:-unles

h to the earth its meaning and its future: he o

idge and no

eighbour! Man is something

. And many a one can command himself, bu

we others, however, to whom life hath given itself-we

oth not[Pg 164] contribute to the enjoym

ecepts were once called holy; before them did one

r been better robbers and slayers i

laying? And for such precepts to be called

, but whither ye go! Your Will and your feet which

eth to rule! And where the teaching is

the one, fit for maternity, the other; both,

ath not been danced. And false be every truth

f the good is u

m who deviseth his own v

try-the country, heart and soil of the good and ju

reaketh the tables and old values, the

create; they are always t

g

w tables, they sacrifice unto themselves the

rethren, put I up over

he wheel of existence. Everything dieth, everything blossom

self the same house of existence. All things separate, all things again g

ound every "Here" rolleth the ball "

dest is necessa

d the hardest stone for the highest creator; a

intertwined,-it will again create me! I mysel

with this eagle, with this serpent-not to a n

lfsame life, in its greatest and its smallest,

noontide of earth and man, to annou

ere[Pg 166] are no higher men, we are all equ

fore the populace, however, we will not be equal

rtened ones! Ye open-hearted ones! And keep your rea

elieve without reasons, who could-r

inceth with gestures. But reason

then ask yourselves with good distrust:

wisheth you to have naught to do with "for" and "on account of" and

here it is said "like and like" and "hand washeth hand":-they ha

here on earth? Was it not the word of him

the earth? Then he sought badly. A child even