Thus Spake Zarathustra [145]
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
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