1889 suffered a mental breakdown in Turin. The cause is not clear, possibly syphilis or depression.
Nursed by his mother, then his sister, until his death in Weimar in 1900.
Nietzsche in 1882, the year Zarathustra I was published. Photographer Gustav Schultze.
Notes
1 1 Ecce Homo, “Why I am so Clever” 4.
2 2 Ecce Homo, “Why I am a Destiny” 3.
3 3 Ecce Homo, “Also Sprach Zarathustra” 1.
4 4 Ecce Homo, “Daybreak” 1.
5 5 Ecce Homo, “Zarathustra” 1.
6 6 Ecce Homo, “Zarathustra” 1.
7 7 Ecce Homo, “Thus Spoke Zarathustra” 4.
8 8 For the publication history of Zarathustra see William H. Schaberg, The Nietzsche Canon. Chicago: The University of Chicago Press, 1995, 87–119.
ABOUT DIRK R. JOHNSON
Dr. Dirk R. Johnson is Elliott Professor of German at Hampden‐Sydney College, Virginia. He is the author of Nietzsche's Anti‐Darwinism (Cambridge University Press, 2010) and “Zarathustra: Nietzsche's Rendezvous with Eternity” in The New Cambridge Companion to Nietszche (2019). Articles relating to Nietzsche have appeared in Nietzsche‐Studien, Rivista di filosofia, Journal of Nietzsche Studies, and Tijdschrift voor filosofie.
ABOUT TOM BUTLER‐BOWDON
Tom Butler‐Bowdon is the author of the bestselling 50 Classics series, which brings the ideas of important books to a wider audience. Titles include 50 Philosophy Classics, 50 Psychology Classics, 50 Politics Classics, 50 Self‐Help Classics, and 50 Economics Classics.
As series editor for the Capstone Classics series, Tom has written Introductions to Plato's The Republic, Machiavelli's The Prince, Adam Smith's The Wealth of Nations, Sun Tzu's The Art of War, Lao Tzu's Tao Te Ching, and Napoleon Hill's Think and Grow Rich.
Tom is a graduate of the London School of Economics and the University of Sydney.
1.
When Zarathustra was thirty years old, he left his home and the lake of his home, and went into the mountains. There he enjoyed his spirit and solitude, and for ten years did not weary of it. But at last his heart changed, and rising one morning with the rosy dawn, he went before the sun, and spoke thus unto it:
You great star! What would be your happiness if you had not those for whom you shine!
For ten years have you climbed hither unto my cave: you would have wearied of your light and of the journey, had it not been for me, mine eagle, and my serpent.
But we awaited you every morning, took from you your overflow and blessed you for it.
Lo! I am weary of my wisdom, like the bee that has gathered too much honey; I need hands outstretched to take it.
I would fain bestow and distribute, until the wise have once more become joyous in their folly, and the poor happy in their riches.
Therefore must I descend into the deep: as you do in the evening, when you go behind the sea, and give light also to the nether‐world, you exuberant star!
Like you must I GO DOWN, as men say, to whom I shall descend.
Bless me, then, you tranquil eye, that cannot behold even the greatest happiness without envy!
Bless the cup that is about to overflow, that the water may flow golden out of it, and carry everywhere the reflection of your bliss!
Lo! This cup is again going to empty itself, and Zarathustra is again going to be a man.
Thus began Zarathustra's down‐going.
2.
Zarathustra went down the mountain alone, no one meeting him. When he entered the forest, however, there suddenly stood before him an old man, who had left his holy cot to seek roots. And thus spoke the old man to Zarathustra:
“No stranger to me is this wanderer: many years ago passed he by. Zarathustra he was called; but he has altered.
Then you carried thine ashes into the mountains: will you now carry your fire into the valleys? Fear you not the incendiary's doom?
Yes, I recognize Zarathustra. Pure is his eye, and no loathing lurks about his mouth. Goes he not along like a dancer?
Altered is Zarathustra; a child has Zarathustra become; an awakened one is Zarathustra: what will you do in the land of the sleepers?
As in the sea have you lived in solitude, and it has borne you up. Alas, will you now go ashore? Alas, will you again drag your body yourself?”
Zarathustra answered: “I love mankind.”
“Why,” said the saint, “did I go into the forest and the desert? Was it not because I loved men far too well?
Now I love God: men, I do not love. Man is a thing too imperfect for me. Love to man would be fatal to me.”
Zarathustra answered: “What spoke I of love! I am bringing gifts unto men.”
“Give them nothing,” said the saint. “Take rather part of their load, and carry it along with them – that will be most agreeable unto them: if only it be agreeable unto you!
If, however, you will give unto them, give them no more than alms, and let them also beg for it!”
“No,” replied Zarathustra, “I give no alms. I am not poor enough for that.”
The saint laughed at Zarathustra, and spoke thus: “Then see to it that they accept your treasures! They are distrustful of anchorites, and do not believe that we come with gifts.
The fall of our footsteps rings too hollow through their streets. And just as at night, when they are in bed and hear a man abroad long before sunrise, so they ask themselves concerning us: Where goes the thief?
Go not to men, but stay in the forest! Go rather to the animals! Why not be like me – a bear amongst bears, a bird amongst birds?”
“And what doeth the saint in the forest?” asked Zarathustra.
The