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09 - What is Noble? - Beyond Good and Evil - Friedrich Nietzsche · The Philosophy Insights Collection

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Chapter nine, What is Noble Paragraph two hundred fifty seven. Every elevation of
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the type man has hitherto been the work of an aristocratic society, and so
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it will always be a society believing in a long scale of gradations of rank
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and differences of worth among human beings, and requiring slavery in some form or
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other, without the pathos of distance, such as grows out of the incarnated
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differences of classes, out of the constant outlooking and down looking of the ruling
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caste on subordinates and instruments, and out of their equally constant practice of obeying
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and commanding, of keeping down and keeping at a distance that other more mysterious
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pathos could never have arisen, the longing for an ever new widening of distance
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within the soul itself, the formation of ever higher rarer further more extended,
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more comprehensive states. In short, just the elevation of the type man,
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the continued self surmounting of man. To use a moral formula in a supermoral
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sense, to be sure, one must not resign oneself to any humanitarian illusions
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about the history of the origin of an aristocratic society, that is to say,
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of the preliminary condition for the elevation of the type man. The truth
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is hard. Let us acknowledge, unprejudicedly, how every higher civilization hitherto has
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originated men with a still natural nature, barbarians in every terrible sense of the
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word, men of prey, still in possession of unbroken strength of will and
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desire for power, threw themselves upon weaker, more moral, more peaceful races,
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perhaps trading or cattle rearing communities, or upon old, mellow civilizations in
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which the final vital force was flickering out in brilliant fireworks of wit and gravity.
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At the commencement. The noble caste was always the barbarian cast Their superiority
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did not consist, first of all, in their physical but in their psychical
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power. They were more complete men, which at every point also implies the
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same as more complete beasts. Corruption, as the indication that anarchy threatens to
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break out among the instincts, and that the foundation of the emotions called life
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is convulsed, is something radically different according to the organization in which it manifests
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itself. When, for instance, an aristocracy like that of France at the
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beginning of the Revolution flung away its privileges with sublime disgust, and sacrificed itself
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to an excess of its moral sentiments. It was corruption. It was really
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only the closing act of the corruption that had existed for centuries, by virtue
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of which that aristocracy had abdicated, step by step its lordly prerogatives, and
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lowered itself to a function of royalty, in the end, even to its
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decoration and parade dress. The essential thing, however, in a good and
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healthy aristocracy, is that it should not regard itself as a function either of
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the kingship or the commonwealth, but as the significance and highest justification thereof That
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it should therefore accept with a good conscience the sacrifice of a legion of individuals,
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who, for its sake must be suppressed and reduced to imperfect men,
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to slaves and instruments. Its fundamental belief must be precisely that society is not
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allowed to exist for its own sake, but only as a foundation and scaffolding,
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by means of which a select class of beings may be able to elevate
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themselves to their higher duties, and in general, to a higher existence.
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Like those sun seeking climbing plants, in Java, they are called sipomatador,
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which encircle an oak so long and so often with their arms, until at
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last high above it, but so ported by it, they can unfold their
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tops in the open light and exhibit their happiness to refrain mutually from injury,
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from violence, from exploitation, and put one's will on a par with that
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of others. This may result in a certain rough sense in good conduct among
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individuals, when the necessary conditions are given, namely the actual similarity of the
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individuals in amount of force and degree of worth, and their correlation within one
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organization. As soon, however, as one wished to take this principle more
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generally, and if possible, even as the fundamental principle of society, it
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would immediately disclose what it really is, namely, of will to the denial
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of life, a principle of dissolution and decay. Here one must think profoundly
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to the very basis and resist all sentimental weakness. Life itself is essentially appropriation,
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injury, conquest of the strange and weak, suppression, severity, obtrusion
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of peculiar forms, incorporation, and at the very least putting it mildest exploitation.
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But why should one forever use precisely these words on which for ages a
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disparaging purpose has been stamped. Even the organization within which, as was previously
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supposed, the individuals treat each other as equal it takes place in every healthy
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aristocracy, must itself, if it be a living and not a dying organization,
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do all that towards other bodies that the individuals within it refrain from doing
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to each other. It will have to be the incarnated will to power.
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It will endeavor to grow, to gain ground, attract to itself, and
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acquire ascendency, not owing to any morality or immorality, but because it lives,
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and because life is precisely will to power. On no point, however,
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is the ordinary consciousness of Europeans more unwilling to be corrected than on this
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matter. People now rave everywhere, even under the guise of science, about
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coming conditions of society in which the exploiting character is to be absent. That
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sounds to my ears as if they promised to invent a mode of life that
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should refrain from all organic functions. Exploitation does not belong to a depraved or
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imperfect and primitive society. It belongs to the nature of the living being as
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a primary organic function. It is a consequence of the intrinsic will to power,
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which is precisely the will to life. Granting that as a theory this
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is a novelty, as a reality, it is the fundamental fact of all
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history. Let us be so far honest towards ourselves. In a tour through
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the many finer and coarser moralities, that if hitherto prevailed or still prevail on
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the earth, I found certain traits recurring regularly together and connected with one another,
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until finally two primary type apes revealed themselves to me, and a radical
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distinction was brought to light. There is master morality and slave morality. I
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would at once add, however, that in all higher and mixed civilizations there
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are also attempts at the reconciliation of the two moralities. But one finds still
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oftener the confusion and mutual misunderstanding of them, indeed sometimes their close juxtaposition,
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even in the same man within one soul. The distinctions of moral values have
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either originated in a ruling cast pleasantly conscious of being different from the rule,
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or among the ruled class the slaves and dependents of all sorts. In the
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first case, when it is the rulers who determine the conception good, it
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is the exalted, proud disposition that is regarded as the distinguishing feature, and
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that that determines the order of rank. The noble type of man separates from
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himself the beings in whom the opposite of this exalted, proud disposition displays itself,
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he despises them. Let it at once be noted that in this first
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kind of morality, the antithesis good and bad means practically the same as noble
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and despicable. The antithesis good and evil is of a different origin. The
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cowardly, the timid, the insignificant, and those thinking merely of narrow utility
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are despised. Moreover, also the distrustful, with their constrained glances, the
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self abasing, the doglike kind of men who let themselves be abused, the
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mendicant flatterers, and above all the liars. It is a fundamental belief of
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all aristocrats that the common people are untruthful. We truthful ones the nobility in
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ancient Greece called themselves. It is obvious that everywhere the designations of moral value
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were at first applied to men, and were only derivatively and at a later
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period applied to actions. It is a gross mistake therefore, when historians of
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morals start with questions like why have sympathetic actions been praised? The noble type
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of man regards himself as a determiner of values. He does not require to
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be approved of. He passes the judgment what is injurious to me is injurious
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in itself. He knows that it is he himself only who confers honor on
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things. He is a creator of values. He honors whatever he recognizes in
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himself. Such morality equals self glorification. In the foreground, there is the
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feeling of plenitude, of power which seeks to overflow, the happiness of high
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tension, the consciousness of a wealth that would fain give and bestow. The
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noble man also helps the unfortunate, but not or scarcely out of pity,
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but rather from an impulse generated by the superabundance of power. The noble man
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honors in himself the powerful one him also, who has power over himself,
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who knows how to speak and how to keep silence, who takes pleasure in
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subjecting himself to severity and hardness, and has reverence for all that is severe
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and hard. Woton placed a hard heart in my breasts, ays an old
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Scandinavian saga. It is thus rightly expressed from the soul of a proud Viking.
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Such a type of man is even proud of not being made for sympathy.
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The hero of the saga therefore adds warningly, he who has not a
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hard heart when young, will never have one. The noble and brave who
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think thus are the furthest removed from the morality that sees precisely in sympathy or
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enacting for the good of others, or in desent terrassment, the characteristic of
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the moral faith in oneself, pride in oneself, a radical enmity and irony
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towards selflessness belong as definitely to noble morality as do a careless scorn and precaution.
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In presence of sympathy and the warm heart. It is the powerful who
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know how to honor. It is their art, their domain for invention,
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the profound reverence for age and for tradition. All law rests on this double
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reverence. The belief and prejudice in favor of ancestors and unfavorable to newcomers is
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typical in the morality of the powerful, and if reversely, men of modern
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ideas believe almost instinctively in progress and the future, and are more and more
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lacking in respect for old age. The ignoble origin of these ideas has complacently
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betrayed itself thereby. A morality of the ruling class, however, is more
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specifically foreign and irritating to present day taste, in the sternness of its principle
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that one has duties only to one's equals, that one may act towards beings
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of a lower rank, towards all that is foreign, just as seems good
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to one, or as the heart desires, and in any case beyond good
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and evil. It is here that sympathy and similar sentiments have a place,
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the ability and obligation to exercise prolonged gratitude and prolonged revenge, both only within
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the circle of equals, artfulness and retaliation. Alfinmont the idea in friendship a
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certain necessity to have enemies as outlets for the emotions of envy, quarrelsomeness,
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arrogance. In fact, in order to be a good friend. All these
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are typical characteristics of the noble morality, which, as has been pointed out,
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is not the morality of modern ideas, and is therefore at present difficult
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to realize and also to on earth and disclose. It is otherwise with the
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second type of morality, slave morality. Supposing that the abused, the oppressed,
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the suffering, the unemancipated, the weary, and those uncertain of themselves
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should moralize, what will be the common element in their moral estimates, probably
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a pessimistic suspicion with regard to the entire situation man will find expression, perhaps
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a condemnation of man together with his situation. The slave has an unfavorable eye
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for the virtues of the powerful. He has a skepticism and distrust, a
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refinement of distrust of everything good that is there honored. He would fain persuade
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himself that the very happiness there is not genuine. On the other hand,
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those qualities that serve to alleviate the existence of sufferers are brought into prominence and
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flooded with light. It is here that sympathy, the kind helping hand,
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the warm heart, patience, diligence, humility, and friendliness attained to honor.
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For here these the most useful qualities and almost the only means of supporting
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the burden of existence. Slave morality is essentially the morality of utility. Here
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is the seat of the origin of the famous antithesis good and evil. Power
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and dangerousness are assumed to reside in the evil a certain dreadfulness, subtlety,
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and strength, which do not admit of being despised according to slave morality.
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Therefore, the evil man arouses fear. According to master morality, it is
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precisely the good man who arouses fear and seeks to arouse it, while the
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bad man is regarded as the despicable being. The contrast attains its maximum when
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in accordance with the logical consequences of slave morality. A shade of depreciation,
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it may be slight and well intentioned at last, attaches itself to the good
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man of this morality, because according to the servile mode of thought, the
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good man must in any case be the safe man. He is good natured,
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easily deceived, perhaps a little stupid. Ampunon everywhere that slave morality gains
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the ascendency. Language shows a tendency to approximate the significations of the word good
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and stupid. A last fundamental difference. The desire for freeom, the instinct
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for happiness, and the refinements of the feeling of liberty belong as necessarily to
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slave morals and morality as artifice and enthusiasm in reverence and devotion are the regular
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symptoms of an aristocratic mode of thinking and estimating. Hence we can understand without
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further detail why love, as a passion it is our European specialty, must
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absolutely be a noble origin. As is well known, its invention is due
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to the provence are poet cavaliers, those brilliant, ingenious men of the gay
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sabert to whom Europe owes so much and almost owes itself. Vanity is one
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of the things that are perhaps most difficult for a noble man to understand.
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He will be tempted to deny it where another kind of man thinks he sees
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itself. Evidently, the problem for him is to represent to his mind beings
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who seek to arouse a good opinion of themselves that they themselves do not possess,
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and consequence also do not deserve, and who yet believe in this good
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opinion afterwards. This seems to him, on the one hand, such bad
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taste and so self disrespectful, and on the other hand, so grotesquely unreasonable,
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that he would like to consider vanity and exception, and is doubtful about
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it. In most cases, when it is spoken of, he will say,
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for instance, I may be mistaken about my value, and on the
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other hand may nevertheless demand that my value should be acknowledged by others precisely as
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I rate it. That, however, is not vanity, but self conceit
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or in most cases that which is called humility, and also modesty. Or
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he will even say, for many reasons, I can delight in the good
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opinion of others, perhaps because I love and honor them and rejoice in all
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their joys. Perhaps also because their good opinion endorses and strengthens my belief in
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my own good opinion. Perhaps because the good opinion of others, even in
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cases where I do not share it, is useful to me or gives promise
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of you ufulness. All this, however, is not vanity. The man
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of noble character must first bring it home forcibly to his mind, especially with
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the aid of history, that from time immemorial, in all social strata in
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any way dependent. The ordinary man was only that that he passed for.
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Not being at all accustomed to fix values, he did not assign even to
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himself, any other value than that that his master assigned to him. It
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is the peculiar right of masters to create values. It may be looked upon
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as an extraordinary activism that the ordinary man, even at present, is still
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always waiting for an opinion about himself, and then instinctively submitting himself to it.
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Yet by no means only to a good opinion, but also to a
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bad and unjust one. Think for instance, of the greater part of the
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self appreciations and self depreciations that believing women learn from their confessors, and which
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in general the believing Christian learns from his church. In fact, conformably to
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the slow rise of the democratic social order and its cause the blending of the
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blood of masters and slaves, the original noble and rare impulse of the masters
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to assign a value to themselves and to think well of themselves, will now
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be more and more encouraged and extended. But it has at all times an
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older, ampler, and more radically ingrained propensity opposed to it, and in
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the phenomenon of vanity, this older propensity overmasters the younger. The vain person
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rejoices over every good opinion that he hears about himself, quite apart from the
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point of view of its usefulness, and equally regardless of its truth or falsehood,
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just as he suffers from every bad opinion, for he subjects himself to
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both. He feels himself subjected to both by the oldest instinct of subjection that
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breaks forth in him. It is the slave in the vain man's blood,
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the remains of the slave's craftiness, and how much of the slave is still
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left in woman, for instance, which seeks to seduce the good opinions of
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itself. It is the slave too, who immediately afterwards falls prostrate himself before
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these opinions, as though he had not called them forth, and to repeat
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it again. Vanity is an atavism. A species originates and a type becomes
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established and strong in the long struggle with essentially constant unfavorable conditions. On the
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other hand, it is known by the experience of breeders that species that receive
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superabundant nourishment and in general a surplus of protection and care immediately tend in the
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most marked way to develop variations, and are fertile in prodigies and monstrosities,
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also in monstrous vices. Now look at an aristocratic commonwealth, say in ancient
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Greek polus or venice, as a voluntary or involuntary contrivance for the purpose of
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rearing human beings. There are there men, beside one another, thrown upon
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their own resources, who want to make their species prevail, chiefly because they
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must prevail or else run the terrible danger of being exterminated. The favor,
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the superabundance, the protection are their lacking, under which variations are fostered.
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The species needs itself as species, as something that precisely by virtue of its
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hardness, its uniformity, and simplicity of structure, can in general prevail and
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make itself permanent in constant struggle with its neighbors or with rebellious or rebellion threatening
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vassals. The most varied experience teaches it what are the qualities to which it
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principally owes the fact that it still exists in spite of all gods and men,
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and has hitherto been victorious. These qualities it calls virtues, and these
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virtues alone it develops to maturity, it does so with severity. Indeed,
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it desires severity. Every aristocratic morality is intolerant in the education of youth,
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in the control of women, in the marriage customs, in the relations of
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old and young, in the penal laws, which have an eye only for
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the degenerating. It counts intolerance itself among the virtues under the name of justice.
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A type with few but very marked features, a species of severe warlike
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wisely silent, reserved, and reticent men, and as such with the most
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delicate sensibility for the charm and nuances of society, is thus established, unaffected
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by the vicissitudes of generations. The constant struggle with uniform unfavorable conditions is,
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as already remarked, the cause of a type's becoming stable and hard. Finally,
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however, a happy state of things results. The enormous tension is relaxed.
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There are perhaps no more enemies among the neighboring peoples, and the means
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of life, even of the enjoyment of life, are present in superabundance.
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With one stroke, the bond and constraint of the old discipline severs. It
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is no longer regarded as necessary as a condition of existence. If it would
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continue, it can only do so as a form of luxury. As an
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archaism. Taste variations, whether they be deviations into the higher, finer and
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rarer, or deteriorations and monstrosities, appear suddenly on the scene in the greatest
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exuberance and splendor. The individual dares to be individual and detach himself. At
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this turning point of history, there manifest themselves, side by side and often
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mixed and entangled together, a magnificent manifold, virgin forest like upgrowth and upstriving,
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a kind of tropical tempo in the rivalry of growth, and an extraordinary
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decay and self destruction owing to the savagely opposing and seemingly exploding egoisms, which
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strive with one another for sun and light, and can no longer assign any
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limit, restraint or forbearance for themselves by means of the hitherto existing morality.
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It is this morality itself that piled up the strength so enormously which bent the
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bow, and so threatening a manner. It is now out of date.
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It is getting out of date. The dangerous and disquieting point has been reached
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when the greater, more manifold, more comprehensive life is lived beyond the old
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morality. The individual stands out and is obliged to have recourse to his own
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law, giving his own arts and artifices for self preservation, self elevation,
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and self deliverance. Nothing but new, wise, nothing but new, hows,
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no common formulas any longer, misunderstanding and disregard in league with each other,
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Decay, deterioration, and the loftiest desires frightfully entangled the genius of the
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race overflowing from all the cornucopias of good and bad, a portentous simultaneousness of
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spring and autumn, full of new charms and mysteries, peculiar to the fresh,
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still exhausted, still unwearied. Corruption danger is again present, the mother
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of morality, great danger, this time shifted into the individual, into the
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neighbor and friend, into the street, into their own child, into their
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own heart, into all the most personal and secret recesses of their desires and
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volitions. What will the moral philosophers who appear at this time have to preach?
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They discover, these sharp onlookers and loafers, that the end is quickly
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approaching, that everything around them decays and produces decay that nothing will endure until
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the day after tomorrow except one species of man, the incurably mediocre. The
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mediocre alone have a prospect of continuing and propagating themselves. They will be the
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men of the future. The sole survivors be like them become mediocre. Is
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now the only morality that has still a significance, which still obtains a hearing.
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But it is difficult to preach this morality of mediocrity. It can never
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avow what it is and what it desires. It has to talk of moderation
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and dignity, and duty and brotherly love. It will have difficulty in concealing
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its irony. There is an instinct for rank, which, more than anything
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else, is already the sign of a high rank. There is a delight
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in the nuances of reverence that leads one to infer noble origin and habits.
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The refinement, goodness, and loftiness of a soul are put to a perilous
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test when something passes by that is of the highest rank, but is not
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yet protected by the awe of the authority from obtrusive touches and incivilities. Something
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that goes its way like a living touchstone, undistinguished, undiscovered and tentative,
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perhaps voluntarily veiled and disguised. He whose task and practice is to investigate souls
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will avail himself of many varieties of this very are to determine the ultimate value
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of a soul, the unalterable, innate order of rank to which it belongs.
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He will test it by its instinct for reverence, differences and gender.
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N that's French hate. There the vulgarity of many a nature spurts up suddenly
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like dirty water when any holy vessel, any jewel from closed shrines, any
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book bearing the marks of great destiny, is brought before it, while on
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the other hand, there is an involuntary silence, a hesitation of the eye,
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a cessation of all gestures, by which it is indicated that a soul
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feels the nearness of what is worthiest of respect. The way in which on
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the whole the reverence for the Bible has hitherto been maintained in Europe is perhaps
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the best example of discipline and refinement of manners that Europe owes to Christianity.
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Books of such profoundness and supreme significance require for their protection and external tear yuranny
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of authority in order to acquire the period of thousands of years that is necessary
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to exhaust and unriddle them. Much has been achieved when the sentiment has been
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at last instilled into the masses, the shallow pates, and the boobies of
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every kind, that they are not allowed to touch everything, that there are
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holy experiences before which they must take off their shoes and keep away the unclean
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hand. It is almost their highest advance towards humanity. On the contrary,
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and the so called cultured classes, the believers in modern ideas, nothing is
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perhaps so repulsive as their lack of shame, their easy insolence of eye and
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hand with which they touch, taste, and finger everything. And it is
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possible that even yet there is more relative nobility of taste, and more tact
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for reverence among the people, among the lower classes of the people, especially
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among peasants, than among the newspaper reading de memundees of intellect the cultured class.
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It cannot be effaced from a man's soul what his ancestors have preferably and
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most constantly done, Whether they were perhaps diligent economizers attached to a desk and
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a cash box, modest and citizen like in their desires, modest also in
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their virtues, or whether they were accustomed to commanding from morning till night,
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fond of rude pleasures and probably of still ruder duties and responsibilities, or whether
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finally, at one time or another, they have sacrificed old privileges of birth
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and possession in order to live wholly for their faith for their God. As
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men of an inexorable and sensitive conscience, which blushes at every compromise, it
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is quite possible for a man not to have the qualities and predilections of his
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parents and ancestors in his constitution, whatever appearances may suggest to the contrary.
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This is the problem of race. Granted that one knows something of the parents,
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it is admissible to draw a conclusion about the child any kind of offensive
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incontinence, any kind of sordid envy, or of clumsy self vaunting, three
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things that together have constituted the genuine plebeian type. In all times. Such
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must pass over to the child as surely as bad blood. And with the
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help of the best education and culture, one will only succeed in deceiving.
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With regard to such eretity. And what else do education and culture try to
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do nowadays in our very democratic, or rather very Plebeian age, education and
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culture must be essentially the art of deceiving, deceiving with regard to origin,
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with regard to the inherited Plebeianism in body and soul. An educator who nowadays
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preaches truthfulness above everything else, and called out constantly to his pupils, be
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true, be natural, show yourselves as you are. Even such a virtuous
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and sincere ass would learn in a short time to have recourse to the furka
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of Horace, not rum experre with what results Plebeianism usque recurret footnote Horace's Epistles
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one ten twenty four. At the risk of displeasing innocent ears, I submit
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that egoism belongs to the essence of a noble soul. I mean the unalterable
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belief that to a being such as we, other beings must naturally be in
30:19
subjection and have to sacrifice themselves. The noble soul accepts the fact of his
30:25
egoism without question, and also without consciousness of harshness, constraint, or arbitrariness
30:30
therein, but rather is something that may have its basis in the primary law
30:34
of things. If he sought a designation for it, he would say it
30:40
is justice itself. He acknowledges under certain circumstances which made him hesitate at first,
30:47
that there are other equally privileged ones. As soon as he has settled
30:52
this question of rank, he moves among those equals and equally privileged ones with
30:56
the same assurance as regards modesty and delicate respect that he enjoys in intercourse with
31:02
himself, in accordance with an innate, heavenly mechanism, that all the stars
31:07
understand. It is an additional instance of his egoism. This artfulness and self
31:11
limitation in intercourse with his equals. Every star is a similar egoist. He
31:17
honors himself in them, and in the rite that he concedes to them.
31:19
He has no doubt that the exchange of honors and rights, as the essence
31:23
of all intercourse, belongs also to the natural condition of things. The noble
31:30
soul gives as he takes, prompted by the passionate and sensitive instinct of recquittal,
31:34
which is at the root of his nature. The notion of favor has
31:38
interparis neither significance nor good repute. There may be a sublime way of letting
31:44
gifts, as it were, light upon one from above, and of drinking
31:48
them thirstily like dew drops. But for those arts and displays, the noble
31:53
soul has no aptitude. His egoism hinders him here. In general, he
31:59
looks aloft unwillingly. He looks either forward, horizontally and deliberately, or downwards.
32:05
He knows that he is on a height. One can only truly esteem
32:09
him who does not look out for himself. Gooda to hart Schlosso. The
32:15
Chinese have a proverb that mothers even teach their children Shao shin, make thy
32:22
heart small. This is the essentially fundamental tendency in latter day civilizations. I
32:29
have no doubt that an ancient Greek also would first of all remark the self
32:32
dwarfing in us Europeans of to day in this respect alone, should we immediately
32:37
be distasteful to him? What, after all, is nobleness. Words are
32:44
vocal symbols for ideas. Ideas, however, are more or less definite mental
32:49
symbols for frequently returning and concurring sensations. For groups of sensations, it is
32:54
not sufficient to use the same words in order to understand one another. We
32:59
must also so employ the same words for the same kind of internal experiences.
33:05
We must, in the end, have experiences in common. On this account,
33:09
the people of one nation understand one another better than those belonging to different
33:14
nations, even when they use the same language, or rather when people have
33:19
lived long together under similar conditions of climate, soil, danger, requirement toil.
33:24
There originates therefrom an entity that understands itself, namely a nation. In
33:32
all souls, a like number of frequently recurring experiences have gained the upper hand
33:37
over those occurring more rarely. About these matters, people understand one another rapidly,
33:43
and always more rapidly. The history of language is the history of a
33:47
process of abbreviation. On the basis of this quick comprehension, people always unite
33:52
closer and closer the greater the danger. The greater is the need of agreeing
33:58
quickly and readily about what is necessary not to misunderstand one another in danger,
34:04
that is, what cannot at all be dispensed with in intercourse. Also,
34:07
in all loves and friendships, one has the experience that nothing of the kind
34:12
continues when the discovery has been made that in using the same words. One
34:16
of the two parties has feelings, thoughts, intuitions, wishes or fears different
34:22
from those of the other. The fear of the eternal misunderstanding, that is,
34:28
the good genius that so often keeps persons of different sexes from too hasty
34:31
attachments to which sense and heart prompt them, and not some SCHOPENHAUERI and genius
34:37
of the species. Whichever groups of sensations within a soul awaken most readily begin
34:43
to speak and give the word of command. These decide as to the general
34:47
order of rank of its values, and determine ultimately its list of desirable things.
34:52
A man's estimates of value betray something of the structure of his soul,
34:58
and wherein its seas ease its conditions of life, its intrinsic needs. Supposing
35:04
now that necessity has from all time drawn together only such men as could express
35:08
similar requirements and similar experiences by similar symbols, it results on the whole that
35:15
the easy communicability of need, which implies ultimately the undergoing only of average and
35:21
common experiences, must have been the most potent of all the forces that have
35:25
hitherto operated upon mankind. The more similar, the more ordinary people have always
35:30
had and are still having the advantage. The more select, more refined,
35:36
more unique, and difficultly comprehensible are liable to stand alone. They succumb to
35:40
accidents in their isolation, and seldom propagate themselves. One must appeal to immense
35:46
opposing forces in order to thwart this natural, all too natural progressusincimilee, the
35:52
evolution of man to the similar, the ordinary, the average, the gregarious,
36:00
to the ignoble. The intellectual haughtiness and loathing of every man who has
36:06
suffered deeply. It almost determines the order of rank how deeply men can suffer.
36:10
The chilling certainty with which he is thoroughly imbued and colored, that by
36:15
virtue of his suffering he knows more than the shrewdest and wisest can ever know.
36:20
That he has been familiar with and at home in many distant, dreadful
36:23
worlds of which you know nothing. This silent intellectual haughtiness of the sufferer,
36:30
this pride of the elective knowledge, of the initiated, of the almost sacrificed,
36:35
finds all forms of disguise necessary to protect itself from contact with officious and
36:39
sympathizing hands, and in general from all that is not its equal. In
36:45
suffering. Profound suffering makes noble, it separates. One of the most refined
36:52
forms of disguise is epicurism, along with a certain ostentatious boldness of taste,
36:58
which takes suffering lightly and puts itself on the defensive against all that is sorrowful
37:02
and profound. They are gay men who make use of gayety because they are
37:07
misunderstood. On account of it, they wish to be misunderstood. There are
37:13
scientific minds who make use of science because it gives a gay appearance, and
37:17
because scientificness leads to the conclusion that a person is superficial, they wish to
37:22
mislead to a false conclusion. There are free, insolent minds which would fain,
37:28
conceal, and deny that they are broken, proud, incurable hearts,
37:32
the cynicism of Hamlet, the case of Galiani, and occasionally folly itself as
37:37
the mask of an unfortunate, over assured knowledge, from which it follows that
37:42
it is the part of a more refined humanity to have reverence for the mask,
37:46
and not to make use of psychology and curiosity in the wrong place.
37:52
That which separates two men most profoundly is a different sense and grade of purity.
37:59
What does it matter about all their honesty and reciprocal usefulness, What does
38:02
it matter about all their mutual good will? The fact still remains they cannot
38:07
smell each other. The highest instinct for purity places him who is affected with
38:13
it in the most extraordinary and dangerous isolation as a saint, For it is
38:17
just holiness, the highest spiritualization of the instinct. In question any kind of
38:23
cognizance of an indescribable excess in the joy of the bath, any kind of
38:29
ardor or thirst which perpetually impels the soul out of night into the morning,
38:32
and out of gloom, out of affliction, into clearness, brightness, depth,
38:37
and refinement. Just as much as such a tendency distinguishes, it is
38:42
a notable tendency, it also separates. The pity of the saint is pity
38:46
for the filth of the human all too human. And there are grades and
38:52
heights where pity itself is regarded by him as impurity, as filth signs of
38:58
nobility. Never to think of lowering our duties to the rank of duties.
39:02
For everybody to be unwilling to renounce, or to share our responsibilities, to
39:07
count our prerogatives and the exercise of them among our duties. A man who
39:13
strives after great things looks upon every one whom he encounters on his way,
39:17
either as a means of advance or a delay and hindrance, or a temporary
39:22
resting place, or as a temporary resting place. His peculiar, lofty bounty
39:28
to his fellow men is only possible when he attains his elevation and dominates impatience
39:32
and the consciousness of being always condemned to comedy up to that time, For
39:37
even strife is a comedy and conceals the end, as every means does spoil
39:43
all intercourse with him. This kind of man is acquainted with solitude, and
39:46
what is most poisonous in it the problem of those who wait. Happy chances
39:52
are necessary and many incalculable elements in order that a hire man in whom the
39:58
solution of a problem is dormant, and may yet take action or break forth,
40:01
as one might say, at the right moment. On an average it
40:06
does not happen. And in all corners of the earth there are waiting ones
40:09
sitting who hardly know to what extent they are waiting, and still less that
40:15
they wait in vain. Occasionally to the waking call comes too late, the
40:20
chance which gives permission to take action, when their best youth and strength for
40:24
action have been used up in sitting still. And how many a one,
40:29
just as he sprang up, has found with horror that his limbs are benumbed,
40:32
and his spirits are now too heavy. It is too late, he
40:37
has said to himself, and has become self distrustful, and henceforth forever useless
40:43
in the domain of genius. May not the raphael without hands, taking the
40:46
expression in its widest sense, perhaps not be the exception, but the rule.
40:52
Perhaps genius is by no means so rare, but rather the five hundred
40:55
hands which it requires in order to tyrannize over the right time, in order
41:00
to take chance by the forelock, he who does not wish to see the
41:05
height of a man looks all the more sharply at what is low in him
41:07
and in the foreground, and thereby betrays himself in all kinds of injury and
41:13
loss. The lower and coarser soul is better off than the nobler soul.
41:17
The dangers of the latter must be greater. The probability that it will come
41:22
to grief and perish is in fact immense, considering the multiplicity of the conditions
41:27
of its existence. In a lizard, a finger grows again which has been
41:31
lost. Not so in man. It is too bad, always the old
41:37
story. When a man has finished building his house, he finds that he
41:39
has learnt unawares, something which he ought absolutely to have known before he began
41:45
to build, The eternal fatal too late, the melancholia of everything completed.
41:52
Wanderer, Who art thou? I see THEE follow thy path without scorn,
41:57
without love, without unfathomable eyes, wet and sad, as a plummet which
42:00
is returned to the light, insatiated out of every depth? What did it
42:05
seek? Down there? With a bosom that never sighs, with lips that
42:07
conceal their loathing, with a head which only slowly grasps. Who art thou?
42:13
What hast thou done? Rest thee? Here? This place has hospitality
42:17
for everyone. Refresh thyself, and whoever thou art, What is it that
42:22
now pleasest thee? What will serve to refresh thee? Only name it?
42:27
Whatever I have I offer THEE to refresh me to refresh me. Oh thou
42:31
prying one? What sayest thou? But give me? I pray thee what
42:35
what speak out? Another mask? A second mask. Men of profound sadness
42:40
betray themselves when they are happy. They have a mode of seizing upon happiness,
42:45
as though they would choke and strangle it out of jealousy. Ah,
42:50
they know only too well that it will flee from them, bad, bad.
42:53
What does he not go back? Yes, but you misunderstand him.
42:59
When you complain of it, he goes back like everyone who is about to
43:02
make a big spring? Will people believe it of me? But I insist
43:07
that they believe it of me. I have always thought very unsatisfactorily of myself,
43:12
and about myself only in very rare cases, only compulsorily, always without
43:15
delight in the subject, ready to digress from myself, and always without faith
43:21
in the result, owing to the unconquerable distrust of the possibility of self knowledge,
43:25
which has led me so far to feel a contradictio in adetto even in
43:30
the idea of direct knowledge which theorists allow themselves. This matter of fact is
43:35
almost the most certain thing I know about myself. There must be a sort
43:38
of repugnance in me to believe anything definite about myself? Is there perhaps some
43:43
enigma therein? Probably, but fortunately nothing for my own teeth. Perhaps it
43:50
betrays the species to which I belong, but not to myself, as it
43:54
is sufficiently agreeable to me. But what has happened to you? I do
43:59
not know, he said hesitatingly. Perhaps the harpies have flown over my table.
44:04
It sometimes happens nowadays that a gentle, sober, retiring man becomes suddenly
44:08
mad, breaks the plates, upsets the table, shrieks, raves and shocks
44:14
everybody, and finally withdraws, ashamed and raging at himself. Whither for what
44:20
purpose to famish a part, to suffocate with his memories, To him who
44:24
has the desires of a lofty and dainty soul, and only seldom finds his
44:29
table laid and his food prepared, the danger will always be great nowadays,
44:35
however, it is extraordinarily so thrown into the midst of a noisy and plebeian
44:39
age with which he does not like to eat out of the same dish,
44:44
he may readily perish of hunger and thirst, or should he nevertheless finally fall
44:49
to of sudden nausea. We have probably all sat at tables to which we
44:55
did not belong, and precisely the most spiritual of us who are most difficult
45:00
to nourish though the dangerous dyspepsia that originates from a sudden insight in disillusionment about
45:07
our food and our messmates the after dinner nausea. If one wishes to praise
45:13
at all, it is a delicate and at the same time a noble self
45:16
control who praise only where one does not agree otherwise, In fact, one
45:21
would praise oneself, which is contrary to good taste, a self control,
45:25
to be sure, which offers excellent opportunity and provocation to constant misunderstanding. To
45:31
be able to allow oneself this veritable luxury of taste and morality, one must
45:36
not live among intellectual imbeciles, but rather among men whose misunderstandings and mistakes amuse
45:42
by their refinement, or one will have to pay dearly for it. He
45:46
praises me, therefore he acknowledges me to be right. This asinine method of
45:51
inference spoils half of the life of us recluses, for it brings the asses
45:54
into our neighborhood and friendship to live in a vast and proud tranquility, always
46:00
beyond to have or not to have one's emotions, one's fore and against according
46:07
to choice, to lower one's self to them for hours, to seat one's
46:12
self on them as upon horses, and often as upon asses. For one
46:16
must know how to make use of their stupidity as well as of their fire.
46:21
To conserve one's three hundred foregrounds, also one's black spectacles. For there
46:25
are circumstances when nobody must look into our eyes, still less into our motives,
46:30
and to choose for company that roguish and cheerful vice, politeness, And
46:36
to remain master of one's four virtues courage, insight, sympathy, and solitude.
46:40
For solitude is a virtue with us as a sublime, bent and biased
46:45
to purity, which divines that in the contact of man and man in society,
46:49
it must be unavoidably impure. All society makes one, somehow, somewhere
46:54
or sometime commonplace the greatest events and thoughts. The greatest thoughts, however,
47:01
are the greatest events, are longest in being comprehended. The generations which are
47:07
contemporary with them do not experience such events. They live past them. Something
47:14
happens. There is in the realm of stars. The light of the furthest
47:16
stars is longest in reaching man, and before it has arrived man denies that
47:22
there are stars there? How many centuries does mind require to be understood?
47:27
That is also a standard. One also makes a gradation of rank and an
47:30
etiquette therewith such as is necessary for mind and for star. Here is the
47:36
prospect, free, the mind exalted footnote good as Faust, Part two,
47:40
Act five, the words of doctor Marianus. But there is a reverse kind
47:45
of man, who is also upon a height, and has also a free
47:49
prospect, but looks downwards? What is noble? What does the word noble
47:54
still mean for us? Nowadays? How does the noble man betray himself?
48:00
How is he recognized it? Under this heavy, overcast sky of the commencing
48:04
Plebeianism, by which everything is rendered opaque and leaden. It is not his
48:08
actions which establish his claim. Actions are always ambiguous, always inscrutable. Neither
48:15
is it his works. One finds nowadays among artists and scholars putty of those
48:20
who betray by their works, that a profound longing for nobleness impels them.
48:23
But this very need of nobleness is radically different from the needs of the noble
48:28
soul itself, and it is in fact the eloquent and dangerous sign of the
48:32
lack thereof. It is not the works, but the belief, which is
48:37
here decisive and determines the order of rank. And to employ once more an
48:42
old religious formula with a new and deeper meaning. It is some fundamental certainty
48:46
which a noble soul has about itself. Something which is not to be sought,
48:51
is not to be found, and perhaps also is not to be lost.
48:54
The noble soul has reverence for itself. There are men who are unavoidably
49:01
intellectual. Let them turn and twist themselves as they will, and hold their
49:06
hands before their treacherous eyes, as though the hand were not a betrayer.
49:09
It always comes out at last that they have something which they hide, namely
49:14
intellect. One of the subtlest means of deceiving, at least as long as
49:17
possible, and of successfully representing oneself to be stupider than one really is,
49:22
which in every day life is often as desirable as an umbrella. Is called
49:27
enthusiasm, including what belongs to it, for instance, virtue. For as
49:31
Galiani said, ertu est enthusiasmy. In the writings of a recluse, one
49:37
always hears something of the echo of the wilderness, something of the murmuring tones
49:43
and timid vigilance of solitude in his strongest words, even in his cry itself,
49:49
their sounds a new and more dangerous kind of silence, of concealment.
49:54
He who has sat day and night from year's end to year's end alone with
50:00
his soul and familiar discord and discourse, He who has become a cave bear,
50:05
or a treasure seeker, or a treasure guardian and dragon. In his
50:08
cave it may be a labyrinth, but can also be a gold mine.
50:13
His ideas themselves eventually acquire a twilight color of their own, and an odor
50:16
as much of the depth as of the mold, something uncommunicative and repulsive,
50:22
which blows chilly upon every passer by. The recluse does not believe that a
50:27
philosopher, supposing that a philosopher has always, in the first place been a
50:30
recluse, ever expressed his actual and ultimate opinions in books, are not books
50:37
written precisely to hide what is in us. Indeed, he will doubt whether
50:40
a philosopher can have ultimate and actual opinions at all, Whether behind every cave
50:46
in him there is not, and must necessarily be a still deeper cave,
50:52
an ampler, stranger, richer world beyond the surface, an abyss behind every
50:58
bottom, beneath every fare foundation. Every philosophy is a foreground philosophy. This
51:04
is a reclusive verdict. There is something arbitrary in the fact that the philosopher
51:08
came to a stand here, took a retrospect and looked around, that he
51:14
here laid his spade aside, and did not dig any deeper. There is
51:17
also something suspicious in it. Every philosophy also conceals a philosophy. Every opinion
51:23
is also a lurking place. Every word is also a mask. Every deep
51:30
thinker is more afraid of being understood than of being misunderstood. The latter perhaps
51:37
wounds his vanity, but the former wounds his heart, his sympathy, which
51:43
always says, ah, why would you also have as hard a time of
51:45
it as I have? Man a complex, mendacious, artful, and inscrutable
51:52
animal, uncanny to the other animals by his artifice and sagacity rather than by
51:58
his strength. As an invented the good conscience in order finally to enjoy his
52:02
soul as something simple, and the whole of morality is a long, audacious
52:07
falsification by virtue, of which generally employment at the sight of the soul becomes
52:13
impossible. From this point of view, there is perhaps much more in the
52:17
conception of art than is generally believed. A philosopher, that is, a
52:22
man who constantly experiences, sees, hears, suspects, hopes, and dreams
52:28
extraordinary things, who is struck by his own thoughts as if they came from
52:31
the outside, from above and below, as a species of events, and
52:36
lightning flashes peculiar to him, who is perhaps himself a storm pregnant with new
52:40
lightnings. A portentous man around whom there is always rumbling and mumbling and gaping,
52:45
and something uncanny going on. A philosopher alas a being who often runs
52:51
away from himself, is often afraid of himself, but whose curiosity always makes
52:57
him come to himself again. A man who says, I like that,
53:02
I take it for my own, and mean to guard and protect it from
53:06
every one. A man who can conduct a case, carry out a resolution,
53:10
remain true to an opinion, keep hold of a woman, punish and
53:15
overthrow insolence, a man who has his indignation and his sword, and to
53:19
whom the weak, the suffering, the oppressive, and even the animals willingly
53:22
submit and naturally belong. In short, a man who is in master by
53:27
nature. When such a man has sympathy, well, that sympathy has value.
53:32
But of what account is the sympathy of those who suffer, or of
53:36
those even who preach sympathy? There is nowadays, throughout almost the whole of
53:40
Europe, a sickly irritability and sensitiveness towards pain, and a repulsive irrestrainableness in
53:47
complaining, an effeminizing which, with the aid of religion and philosophical nonsense,
53:53
seeks to deck itself out as something superior. There is a regular cult of
53:59
suffering, the unmanliness of that which is called sympathy by such groups of visionaries.
54:04
As always, I believe the first thing that strikes the eye one must
54:07
resolutely and radically taboo this latest form of bad taste. And finally, I
54:13
wish people to put the good amulet, guise, abert gay science in ordinary
54:19
language on heart and neck as a protection against it. The olympian vice.
54:28
Despite the philosopher who, as a genuine Englishman, tried to bring laughter into
54:32
bad repute in all thinking minds. Laughing is a bad infirmity of human nature,
54:37
which every thinking mind will strive to overcome. Hobbes. I would even
54:42
allow myself to rank philosophers according to the quality of their laughing, up to
54:46
those who are capable of golden laughter. And supposing that gods also philosophies,
54:52
which I am strongly inclined to believe, owing to many reasons, I have
54:55
no doubt that they also know how to laugh. Thereby and an overman like
55:00
in new fashion, and at the expense of all serious things. Gods are
55:05
fond of ridicule. It seems that they cannot refrain from laughter, even in
55:08
holy matters. The genius of the heart, as that great mysterious one possesses
55:15
it, the tempter god and born rat catcher of consciences, whose voice can
55:20
descend into the nether world of every soul who neither speaks a word nor casts
55:24
a glance in which there may not be some motive or touch of allurement,
55:29
to whose perfection it pertains that he knows how to appear not as he is,
55:32
but in a guise which acts as an additional constraint on his followers,
55:37
to press ever closer to him, to follow him more cordially and thoroughly.
55:40
The genius of the heart, which imposes silence and attention on everything loud and
55:45
self conceited, which smooths rough souls and makes them taste a new longing,
55:50
to lie placid, as a mirror that the deep heavens may be reflected in
55:53
them. The genius of the heart, and to grasp more delicately, which
55:58
sends the hidden and forgotten trea measure the drop of goodness and sweet spirituality under
56:02
thick dark ice, and is a divining rod for every grain of gold long
56:07
buried and imprisoned in mud and sand. The genius of the heart, from
56:12
contact with which everyone goes away richer, not favored or surprised, not as
56:16
though gratified and oppressed by the good things of others, but richer in himself,
56:21
newer than before, broken up, blown upon and sounded by a thawing
56:24
wind, more uncertain, perhaps more delicate, more fragile, more bruised,
56:30
but full of hopes, which is yet lack names, full of a new
56:32
will and current, full of a new ill will and countercurrent. But what
56:37
am I doing, my friends? Of whom am I talking to you?
56:42
Have I forgotten myself so far that I have not even told you his name,
56:46
unless it be that you have already divined of your own accord, who
56:50
this questionable god and spirit is that wishes to be praised in such a manner.
56:55
For, as it happens to everyone who, from childhood onward has always
56:59
been on his legs and in foreign lands, I have also encountered on my
57:04
path many strange and dangerous spirits. Above all, however, and again and
57:08
again, the one whom I have just spoken, in fact no less a
57:13
personage than the God Dionysus, the great equivocator and tempter, to whom,
57:19
as you know, I once offered in all secrecy and reverence my first fruits,
57:22
the last, as it seems to me, who has offered a sacrifice
57:25
to him, For I have found no one who could understand what I was
57:29
then doing. In the meantime, however, I have learned much, far
57:32
too much about the philosophy of this God. And as I said from mouth
57:37
to mouth, I the last disciple and initiate of the God Dionysus. And
57:42
perhaps I might at last begin to give you, my friends, as far
57:45
as I am allowed, a little taste of this philosophy in a hushed voice,
57:51
as is but seemly, for it has to do with much that is
57:53
secret, new, strange, wonderful, and uncanny. The very fact that
57:59
Dionysia is a philosopher, and that therefore gods also philosophize, seems to me
58:05
a novelty that is not unensnaring, and might perhaps arouse suspicion precisely among philosophers.
58:12
Among you, my friends, there is less to be said against it,
58:15
except that it comes too late and not at the right time. For
58:19
as it has been disclosed to me, you are loath nowadays to believe in
58:22
God and gods. It may happen too, that, in the frankness of
58:27
my story I must go further than is agreeable to the strict usages of your
58:30
ears. Certainly, the god in question went further, very much further in
58:36
such dialogs, and was always many paces ahead of me. Indeed, if
58:42
it were allowed, I should have to give him, according to human usage,
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fine ceremonious tides of luster and merit. I should have to extol his
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courage as investigator and discoverer, his fearless honesty, truthfulness, and love of
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wisdom. But such a god does not know what to do with all that
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respectable trumpery and pomp keep that he would say, for thyself and those like
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THEE, and whoever else require it, I have no reason to cover my
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nakedness. One suspects that this kind of divinity and philosopher perhaps lacks shame.
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He once said, under certain circumstances, I love mankind, and referred thereby
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to Ariadne, who is present. In my opinion, man is an agreeable,
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brave, inventive animal that is not his equal upon earth. He makes
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his way even through all labyrinths. I like man, and often think how
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I can still further advance him, and make him stronger, more evil and
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more profound. Stronger, more evil, and more profound, I asked,
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in horror. Yes, he said again, stronger, more evil, and
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more profound, also more beautiful. And thereby the tempter God smiled with his
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halcyon smile, as though he had just paid some charming compliment. One here
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sees at once that it is not only shame that this divinity lacks, And
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in general there are good grounds for supposing that in some things the gods could
1:00:07
all of them come to us men for instruction? We men are more human
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Alas what are you, after all, my written and painted thoughts? Not
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long ago you were so variegated, young and malicious, so full of thorns
1:00:23
and secret spices, that you made me sneeze and laugh. And now you
1:00:30
have already doffed your novelty. And some of you, I fear, are
1:00:32
ready to become truths so immortal do they look so pathetically honest, so tedious?
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And was it ever otherwise? What then do we write and paint,
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we mandarins with Chinese brush, We immortalizers of things which lend themselves to writing?
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What are we alone capable of painting? Alas only that which is just
1:00:54
about to fade and begins to lose its odor? Alas only exhausted and departing
1:01:00
storms and belated yellow sentiments, Alas only birds strayed and fatigued by flight,
1:01:06
which now let themselves be captured with the hand. With our hand, we
1:01:10
immortalize what cannot live and fly much longer, things only which are exhausted and
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mellow. And it is only for your afternoon, you, my written and
1:01:21
painted thoughts, for which alone I have colors, many colors, perhaps many
1:01:24
variegated softenings, and fifty yellows and browns, and greens and reds. But
1:01:30
nobody will divine thereby. How ye look'd in your mourning, you sudden sparks
1:01:36
and marvels of my solitude, you, my old beloved evil Thoughts from the
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Heights by f. Ve Nietzsche, translated by L. A. Manus.
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Mid Day of life, O season of delight, my summer's park, unceaseful
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joy, to look, to, lurk, to hark, I peer for
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friends, and ready day and night where linger, ye, my friends,
1:02:06
the time is right? Is not the glaciers gray to day for you?
1:02:09
Rose garlanded, the brooklet seeks you, wind cloud with longing thread, and
1:02:15
thrust themselves yet higher to the blue to spy for you from farthest eagle's view.
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My table was spread out for you on high Who dwelleth so star near
1:02:24
so near the grisly pit below my realm? What realm hath wider boundary?
1:02:30
My honey, who hath sipped its fragrancy? Friends, he are there,
1:02:35
woe me? Yet I am not he whom ye seek. Ye stare and
1:02:39
stop better your wrath could speak. I am not I hand gait, face
1:02:45
changed, and what I am to you? My friends? Now? Am
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I not? Am I another? Strange? Am I to me? Yet
1:02:55
from me sprung a wrestler by himself too oft, self wrung, hindering too
1:03:01
oft, my own self's potency wounded and hampered by self victory. I sought
1:03:07
whereso the wind's blow keenest There I learned to dwell where no man dwells,
1:03:14
unlonesome, icelorn fell and unlearned man, and God and curse and prayer became
1:03:21
a ghost haunting the glacier's bear. Yes, my old friend's look ye turned
1:03:27
pale, filled oar with love and fear. Go, Yet not in wrath,
1:03:31
ye could ne'er live here here in the farthest realm of ice and scar
1:03:36
A huntsman. Must one be like Chamis Sore, an evil huntsman? Was
1:03:43
I see how taut my bow was bent? Strongest was he by whom such
1:03:47
bolt were sent? Woe? Now that arrow is with peril, fraught,
1:03:53
perilous as none have yon safe home. Ye sought ye go thou didst endure
1:03:59
in n o heart? Strong was thy hope unto new friends, thy portals
1:04:03
widely ope, let old ones be bid, memory depart, whilst thou young
1:04:12
then now better young? Thou art what linked us once together? One hope's
1:04:17
tie? Who now doth con those lines? Now fading? Love once wrote
1:04:21
thereon is like a parchment which the hand is shy to touch, Like crackling
1:04:28
leaves, all seared, all dry, Oh friends, no more? They
1:04:34
are? What name for those friend's phantom flight knocking at my heart's window pane
1:04:39
at night, gazing on me, that speaks we were and goes, oh
1:04:44
withered words, once fragrant as the rose pinings of youth that might not understand,
1:04:49
for which I pined, which I deemed changed with me, kin of
1:04:54
my kind. But they grew old, and thus were doomed and banned,
1:04:58
none but new kith, native of my land, mid day of life,
1:05:02
my second youth's delight, my summer's park, unrestful joy, to long,
1:05:06
to lurk, to hark, I peer for friends, am ready day and
1:05:11
night for my new friends, Come come. The time is right, This
1:05:14
song is done. The sweet sad cry of rue sang out its end.
1:05:18
A wizard wrought it, he the timely friend, the mid day, friend,
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No, do not ask me who at mid day. Twas when one
1:05:26
became us two, we keep our feast of feasts, sure of our born,
1:05:30
our aims self saying the guest of guests, friend, Zarathustra came the
1:05:35
world now laughs. The grisly veil was torn, and light and dark were
1:05:42
one that wedding morn, end of Frederic nietzsche'z Beyond Good and Evil