Thus Spake Zarathustra

Chapter XLVII. Involuntary Bliss

This, like “The Wanderer”, is one of the many introspective passages in the work, and is full of innuendos and hints as to the Nietzschean outlook on life.

Chapter XLVIII. Before Sunrise

Here we have a record of Zarathustra’s avowal of optimism, as also the important statement concerning “Chance” or “Accident” (verse 27). Those who are familiar with Nietzsche’s philosophy will not require to be told what an important role his doctrine of chance plays in his teaching. The Giant Chance has hitherto played with the puppet “man,” – this is the fact he cannot contemplate with equanimity. Man shall now exploit chance, he says again and again, and make it fall on its knees before him! (See verse 33 in “On the Olive Mount”, and verses 9-10 in “The Bedwarfing Virtue”).

Chapter XLIX. The Bedwarfing Virtue

This requires scarcely any comment. It is a satire on modern man and his belittling virtues. In verses 23 and 24 of the second part of the discourse we are reminded of Nietzsche’s powerful indictment of the great of to-day, in the Antichrist (Aphorism 43): – “At present nobody has any longer the courage for separate rights, for rights of domination, for a feeling of reverence for himself and his equals, – FOR PATHOS OF DISTANCE…Our politics are MORBID from this want of courage! – The aristocracy of character has been undermined most craftily by the lie of the equality of souls; and if the belief in the ‘privilege of the many,’ makes revolutions and WILL CONTINUE TO MAKE them, it is Christianity, let us not doubt it, it is CHRISTIAN valuations, which translate every revolution merely into blood and crime!” (see also “Beyond Good and Evil”, pages 120, 121). Nietzsche thought it was a bad sign of the times that even rulers have lost the courage of their positions, and that a man of Frederick the Great’s power and distinguished gifts should have been able to say: “Ich bin der erste Diener des Staates” (I am the first servant of the State.) To this utterance of the great sovereign, verse 24 undoubtedly refers. “Cowardice” and “Mediocrity,” are the names with which he labels modern notions of virtue and moderation.

In Part III., we get the sentiments of the discourse “In the Happy Isles”, but perhaps in stronger terms. Once again we find Nietzsche thoroughly at ease, if not cheerful, as an atheist, and speaking with vertiginous daring of making chance go on its knees to him. In verse 20, Zarathustra makes yet another attempt at defining his entirely anti-anarchical attitude, and unless such passages have been completely overlooked or deliberately ignored hitherto by those who will persist in laying anarchy at his door, it is impossible to understand how he ever became associated with that foul political party.

The last verse introduces the expression, “THE GREAT NOONTIDE!” In the poem to be found at the end of “Beyond Good and Evil”, we meet with the expression again, and we shall find it occurring time and again in Nietzsche’s works. It will be found fully elucidated in the fifth part of “The Twilight of the Idols”; but for those who cannot refer to this book, it were well to point out that Nietzsche called the present period – our period – the noon of man’s history. Dawn is behind us. The childhood of mankind is over. Now we KNOW; there is now no longer any excuse for mistakes which will tend to botch and disfigure the type man. “With respect to what is past,” he says, “I have, like all discerning ones, great toleration, that is to say, GENEROUS self-control…But my feeling changes suddenly, and breaks out as soon as I enter the modern period, OUR period. Our age KNOWS…” (See Note on Chapter LXX.).

Chapter LI. On Passing-by

Here we find Nietzsche confronted with his extreme opposite, with him therefore for whom he is most frequently mistaken by the unwary. “Zarathustra’s ape” he is called in the discourse. He is one of those at whose hands Nietzsche had to suffer most during his life-time, and at whose hands his philosophy has suffered most since his death. In this respect it may seem a little trivial to speak of extremes meeting; but it is wonderfully apt. Many have adopted Nietzsche’s mannerisms and word-coinages, who had nothing in common with him beyond the ideas and “business” they plagiarised; but the superficial observer and a large portion of the public, not knowing of these things, – not knowing perhaps that there are iconoclasts who destroy out of love and are therefore creators, and that there are others who destroy out of resentment and revengefulness and who are therefore revolutionists and anarchists, – are prone to confound the two, to the detriment of the nobler type.

If we now read what the fool says to Zarathustra, and note the tricks of speech he has borrowed from him: if we carefully follow the attitude he assumes, we shall understand why Zarathustra finally interrupts him. “Stop this at once,” Zarathustra cries, “long have thy speech and thy species disgusted me…Out of love alone shall my contempt and my warning bird take wing; BUT NOT OUT OF THE SWAMP!” It were well if this discourse were taken to heart by all those who are too ready to associate Nietzsche with lesser and noiser men, – with mountebanks and mummers.

Chapter LII. The Apostates

It is clear that this applies to all those breathless and hasty “tasters of everything,” who plunge too rashly into the sea of independent thought and “heresy,” and who, having miscalculated their strength, find it impossible to keep their head above water. “A little older, a little colder,” says Nietzsche. They soon clamber back to the conventions of the age they intended reforming. The French then say “le diable se fait hermite,” but these men, as a rule, have never been devils, neither do they become angels; for, in order to be really good or evil, some strength and deep breathing is required. Those who are more interested in supporting orthodoxy than in being over nice concerning the kind of support they give it, often refer to these people as evidence in favour of the true faith.

Chapter LIII. The Return Home

This is an example of a class of writing which may be passed over too lightly by those whom poetasters have made distrustful of poetry. From first to last it is extremely valuable as an autobiographical note. The inevitable superficiality of the rabble is contrasted with the peaceful and profound depths of the anchorite. Here we first get a direct hint concerning Nietzsche’s fundamental passion – the main force behind all his new values and scathing criticism of existing values. In verse 30 we are told that pity was his greatest danger. The broad altruism of the law-giver, thinking over vast eras of time, was continually being pitted by Nietzsche, in himself, against that transient and meaner sympathy for the neighbour which he more perhaps than any of his contemporaries had suffered from, but which he was certain involved enormous dangers not only for himself but also to the next and subsequent generations (see Note B., where “pity” is mentioned among the degenerate virtues). Later in the book we shall see how his profound compassion leads him into temptation, and how frantically he struggles against it. In verses 31 and 32, he tells us to what extent he had to modify himself in order to be endured by his fellows whom he loved (see also verse 12 in “Manly Prudence”). Nietzsche’s great love for his fellows, which he confesses in the Prologue, and which is at the root of all his teaching, seems rather to elude the discerning powers of the average philanthropist and modern man. He cannot see the wood for the trees. A philanthropy that sacrifices the minority of the present-day for the majority constituting posterity, completely evades his mental grasp, and Nietzsche’s philosophy, because it declares Christian values to be a danger to the future of our kind, is therefore shelved as brutal, cold, and hard (see Note on Chapter XXXVI.). Nietzsche tried to be all things to all men; he was sufficiently fond of his fellows for that: in the Return Home he describes how he ultimately returns to loneliness in order to recover from the effects of his experiment.

Chapter LIV. The Three Evil Things

Nietzsche is here completely in his element. Three things hitherto best-cursed and most calumniated on earth, are brought forward to be weighed. Voluptuousness, thirst of power, and selfishness, – the three forces in humanity which Christianity has done most to garble and besmirch, – Nietzsche endeavours to reinstate in their former places of honour. Voluptuousness, or sensual pleasure, is a dangerous thing to discuss nowadays. If we mention it with favour we may be regarded, however unjustly, as the advocate of savages, satyrs, and pure sensuality. If we condemn it, we either go over to the Puritans or we join those who are wont to come to table with no edge to their appetites and who therefore grumble at all good fare. There can be no doubt that the value of healthy innocent voluptuousness, like the value of health itself, must have been greatly discounted by all those who, resenting their inability to partake of this world’s goods, cried like St Paul: “I would that all men were even as I myself.” Now Nietzsche’s philosophy might be called an attempt at giving back to healthy and normal men innocence and a clean conscience in their desires – NOT to applaud the vulgar sensualists who respond to every stimulus and whose passions are out of hand; not to tell the mean, selfish individual, whose selfishness is a pollution (see Aphorism 33, “Twilight of the Idols”), that he is right, nor to assure the weak, the sick, and the crippled, that the thirst of power, which they gratify by exploiting the happier and healthier individuals, is justified; – but to save the clean healthy man from the values of those around him, who look at everything through the mud that is in their own bodies, – to give him, and him alone, a clean conscience in his manhood and the desires of his manhood. “Do I counsel you to slay your instincts? I counsel to innocence in your instincts.” In verse 7 of the second paragraph (as in verse I of paragraph 19 in “The Old and New Tables”) Nietzsche gives us a reason for his occasional obscurity (see also verses 3 to 7 of “Poets”). As I have already pointed out, his philosophy is quite esoteric. It can serve no purpose with the ordinary, mediocre type of man. I, personally, can no longer have any doubt that Nietzsche’s only object, in that part of his philosophy where he bids his friends stand “Beyond Good and Evil” with him, was to save higher men, whose growth and scope might be limited by the too strict observance of modern values from foundering on the rocks of a “Compromise” between their own genius and traditional conventions. The only possible way in which the great man can achieve greatness is by means of exceptional freedom – the freedom which assists him in experiencing HIMSELF. Verses 20 to 30 afford an excellent supplement to Nietzsche’s description of the attitude of the noble type towards the slaves in Aphorism 260 of the work “Beyond Good and Evil” (see also Note B.)

Chapter LV. The Spirit of Gravity

(See Note on Chapter XLVI.) In Part II. of this discourse we meet with a doctrine not touched upon hitherto, save indirectly; – I refer to the doctrine of self-love. We should try to understand this perfectly before proceeding; for it is precisely views of this sort which, after having been cut out of the original context, are repeated far and wide as internal evidence proving the general unsoundness of Nietzsche’s philosophy. Already in the last of the “Thoughts out of Season” Nietzsche speaks as follows about modern men: “…these modern creatures wish rather to be hunted down, wounded and torn to shreds, than to live alone with themselves in solitary calm. Alone with oneself! – this thought terrifies the modern soul; it is his one anxiety, his one ghastly fear” (English Edition, page 141). In his feverish scurry to find entertainment and diversion, whether in a novel, a newspaper, or a play, the modern man condemns his own age utterly; for he shows that in his heart of hearts he despises himself. One cannot change a condition of this sort in a day; to become endurable to oneself an inner transformation is necessary. Too long have we lost ourselves in our friends and entertainments to be able to find ourselves so soon at another’s bidding. “And verily, it is no commandment for to-day and to-morrow to LEARN to love oneself. Rather is it of all arts the finest, subtlest, last, and patientest.”

In the last verse Nietzsche challenges us to show that our way is the right way. In his teaching he does not coerce us, nor does he overpersuade; he simply says: “I am a law only for mine own, I am not a law for all. This – is now MY way, – where is yours?”

Chapter LVI. Old and New Tables. Par. 2

Nietzsche himself declares this to be the most decisive portion of the whole of “Thus Spake Zarathustra”. It is a sort of epitome of his leading doctrines. In verse 12 of the second paragraph, we learn how he himself would fain have abandoned the poetical method of expression had he not known only too well that the only chance a new doctrine has of surviving, nowadays, depends upon its being given to the world in some kind of art-form. Just as prophets, centuries ago, often had to have recourse to the mask of madness in order to mitigate the hatred of those who did not and could not see as they did; so, to-day, the struggle for existence among opinions and values is so great, that an art-form is practically the only garb in which a new philosophy can dare to introduce itself to us.

Pars. 3 and 4.

Many of the paragraphs will be found to be merely reminiscent of former discourses. For instance, par. 3 recalls “Redemption”. The last verse of par. 4 is important. Freedom which, as I have pointed out before, Nietzsche considered a dangerous acquisition in inexperienced or unworthy hands, here receives its death-blow as a general desideratum. In the first Part we read under “The Way of the Creating One”, that freedom as an end in itself does not concern Zarathustra at all. He says there: “Free from what? What doth that matter to Zarathustra? Clearly, however, shall thine eye answer me: free FOR WHAT?” And in “The Bedwarfing Virtue”: “Ah that ye understood my word: ‘Do ever what ye will – but first be such as CAN WILL.’”

Par. 5.

Here we have a description of the kind of altruism Nietzsche exacted from higher men. It is really a comment upon “The Bestowing Virtue” (see Note on Chapter XXII.).

Par. 6.

This refers, of course, to the reception pioneers of Nietzsche’s stamp meet with at the hands of their contemporaries.

Par. 8.

Nietzsche teaches that nothing is stable, – not even values, – not even the concepts good and evil. He likens life unto a stream. But foot-bridges and railings span the stream, and they seem to stand firm. Many will be reminded of good and evil when they look upon these structures; for thus these same values stand over the stream of life, and life flows on beneath them and leaves them standing. When, however, winter comes and the stream gets frozen, many inquire: “Should not everything – STAND STILL? Fundamentally everything standeth still.” But soon the spring cometh and with it the thaw-wind. It breaks the ice, and the ice breaks down the foot-bridges and railings, whereupon everything is swept away. This state of affairs, according to Nietzsche, has now been reached. “Oh, my brethren, is not everything AT PRESENT IN FLUX? Have not all railings and foot-bridges fallen into the water? Who would still HOLD ON to ‘good’ and ‘evil’?”

Par. 9.

This is complementary to the first three verses of par. 2.

Par. 10.

So far, this is perhaps the most important paragraph. It is a protest against reading a moral order of things in life. “Life is something essentially immoral!” Nietzsche tells us in the introduction to the “Birth of Tragedy”. Even to call life “activity,” or to define it further as “the continuous adjustment of internal relations to external relations,” as Spencer has it, Nietzsche characterises as a “democratic idiosyncracy.” He says to define it in this way, “is to mistake the true nature and function of life, which is Will to Power…Life is ESSENTIALLY appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of its own forms, incorporation and at least, putting it mildest, exploitation.” Adaptation is merely a secondary activity, a mere re-activity (see Note on Chapter LVII.).

Pars. 11, 12.

These deal with Nietzsche’s principle of the desirability of rearing a select race. The biological and historical grounds for his insistence upon this principle are, of course, manifold. Gobineau in his great work, “L’Inegalite des Races Humaines”, lays strong emphasis upon the evils which arise from promiscuous and inter-social marriages. He alone would suffice to carry Nietzsche’s point against all those who are opposed to the other conditions, to the conditions which would have saved Rome, which have maintained the strength of the Jewish race, and which are strictly maintained by every breeder of animals throughout the world. Darwin in his remarks relative to the degeneration of CULTIVATED types of animals through the action of promiscuous breeding, brings Gobineau support from the realm of biology.

The last two verses of par. 12 were discussed in the Notes on Chapters XXXVI. and LIII.

Par. 13.

This, like the first part of “The Soothsayer”, is obviously a reference to the Schopenhauerian Pessimism.

Pars. 14, 15, 16, 17.

These are supplementary to the discourse “Backworld’s-men”.

Par. 18.

We must be careful to separate this paragraph, in sense, from the previous four paragraphs. Nietzsche is still dealing with Pessimism here; but it is the pessimism of the hero – the man most susceptible of all to desperate views of life, owing to the obstacles that are arrayed against him in a world where men of his kind are very rare and are continually being sacrificed. It was to save this man that Nietzsche wrote. Heroism foiled, thwarted, and wrecked, hoping and fighting until the last, is at length overtaken by despair, and renounces all struggle for sleep. This is not the natural or constitutional pessimism which proceeds from an unhealthy body – the dyspeptic’s lack of appetite; it is rather the desperation of the netted lion that ultimately stops all movement, because the more it moves the more involved it becomes.

Par. 20.

“All that increases power is good, all that springs from weakness is bad. The weak and ill-constituted shall perish: first principle of our charity. And one shall also help them thereto.” Nietzsche partly divined the kind of reception moral values of this stamp would meet with at the hands of the effeminate manhood of Europe. Here we see that he had anticipated the most likely form their criticism would take (see also the last two verses of par. 17).

Par. 21.

The first ten verses, here, are reminiscent of “War and Warriors” and of “The Flies in the Market-place.” Verses 11 and 12, however, are particularly important. There is a strong argument in favour of the sharp differentiation of castes and of races (and even of sexes; see Note on Chapter XVIII.) running all through Nietzsche’s writings. But sharp differentiation also implies antagonism in some form or other – hence Nietzsche’s fears for modern men. What modern men desire above all, is peace and the cessation of pain. But neither great races nor great castes have ever been built up in this way. “Who still wanteth to rule?” Zarathustra asks in the “Prologue”. “Who still wanteth to obey? Both are too burdensome.” This is rapidly becoming everybody’s attitude to-day. The tame moral reading of the face of nature, together with such democratic interpretations of life as those suggested by Herbert Spencer, are signs of a physiological condition which is the reverse of that bounding and irresponsible healthiness in which harder and more tragic values rule.

Par. 24.

This should be read in conjunction with “Child and Marriage”. In the fifth verse we shall recognise our old friend “Marriage on the ten-years system,” which George Meredith suggested some years ago. This, however, must not be taken too literally. I do not think Nietzsche’s profoundest views on marriage were ever intended to be given over to the public at all, at least not for the present. They appear in the biography by his sister, and although their wisdom is unquestionable, the nature of the reforms he suggests render it impossible for them to become popular just now.

Pars. 26, 27.

See Note on “The Prologue”.

Par. 28.

Nietzsche was not an iconoclast from predilection. No bitterness or empty hate dictated his vituperations against existing values and against the dogmas of his parents and forefathers. He knew too well what these things meant to the millions who profess them, to approach the task of uprooting them with levity or even with haste. He saw what modern anarchists and revolutionists do NOT see – namely, that man is in danger of actual destruction when his customs and values are broken. I need hardly point out, therefore, how deeply he was conscious of the responsibility he threw upon our shoulders when he invited us to reconsider our position. The lines in this paragraph are evidence enough of his earnestness.