APPENDIX
81. NOTES ON "THUS SPAKE ZARATHUSTRA" BY ANTHONY M. LUDOVICI. (continued)
At the last eight verses many readers may be tempted to laugh. In England
we almost always laugh when a man takes himself seriously at anything save
sport. And there is of course no reason why the reader should not be
hilarious.--A certain greatness is requisite, both in order to be sublime
and to have reverence for the sublime. Nietzsche earnestly believed that
the Zarathustra-kingdom--his dynasty of a thousand years--would one day
come; if he had not believed it so earnestly, if every artist in fact had
not believed so earnestly in his Hazar, whether of ten, fifteen, a hundred,
or a thousand years, we should have lost all our higher men; they would
have become pessimists, suicides, or merchants. If the minor poet and
philosopher has made us shy of the prophetic seriousness which
characterized an Isaiah or a Jeremiah, it is surely our loss and the minor
poet's gain.
Chapter LXII. The Cry of Distress.
We now meet with Zarathustra in extraordinary circumstances. He is
confronted with Schopenhauer and tempted by the old Soothsayer to commit
the sin of pity. "I have come that I may seduce thee to thy last sin!"
says the Soothsayer to Zarathustra. It will be remembered that in
Schopenhauer's ethics, pity is elevated to the highest place among the
virtues, and very consistently too, seeing that the Weltanschauung is a
pessimistic one. Schopenhauer appeals to Nietzsche's deepest and strongest
sentiment--his sympathy for higher men. "Why dost thou conceal thyself?"
he cries. "It is THE HIGHER MAN that calleth for thee!" Zarathustra is
almost overcome by the Soothsayer's pleading, as he had been once already
in the past, but he resists him step by step. At length he can withstand
him no longer, and, on the plea that the higher man is on his ground and
therefore under his protection, Zarathustra departs in search of him,
leaving Schopenhauer--a higher man in Nietzsche's opinion--in the cave as a
guest.
Chapter LXIII. Talk with the Kings.
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