If you are white and your blood is not boiling over what is going on, then you are either asleep or part of the problem.
—Stormfront commenter
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Author: C .T.
7
Meanwhile evening came and the market place hid in darkness. The people scattered, for even curiosity and terror grow weary. But Zarathustra sat beside the dead man on the ground and was lost in thought, such that he lost track of time. Night came at last and a cold wind blew over the lonely one. Then Zarathustra stood up and said to his heart:
“Indeed, a nice catch of fish Zarathustra has today! No human being did he catch[1], but a corpse instead.
Uncanny is human existence and still without meaning: a jester can spell its doom.
I want to teach humans the meaning of their being, which is the Overman, the lightning from the dark cloud ‘human being.’
But I am still far away from them, and I do not make sense to their senses. For mankind I am still a midpoint between a fool and a corpse.
The night is dark, the ways of Zarathustra are dark.[2] Come, my cold and stiff companion! I shall carry you where I will bury you with my own hands.”
______________________
The above German-English translation by Adrian del Caro is taken from Thus Spoke Zarathustra (Cambridge University Press, 2006). This Cambridge edition lacks the more detailed notes by Andrés Sánchez-Pascual in Así Habló Zaratustra (Madrid: Alianza Editorial, 2014), translated below.
Notes:
[1] The term “fisher of men” is evangelical. See the Gospel of Matthew, 4, 19, “Follow me and I will make you fishers of men” (Jesus to Peter and Andrew). See also, in the fourth part, “The Honey Sacrifice.”
[2] Slightly modified version of Proverbs 4:19: “Dark is the way of the atheist” (Luther’s translation). Luther used the term gottlos (literally godless), an expression that will become a constant epithet of Zarathustra. But there are the “good and righteous”; see, in the third part, “On Virtue that Makes Small.” Then Zarathustra will appropriate with pride that label. The good and righteous are also the ones who call Zarathustra “the annihilator of morals”; see later, “On the Adder’s Bite.”
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Black Monday
Today, billions of dollars have been wiped off world markets, as I watched minutes ago on TV (see also: here). Below, a letter I sent earlier this month through regular mail to my donors. Brace yourself! Obtain precious metals now!
Dear donor,
My apologies for thanking so late about your generous contribution. Financially I am crossing through a very tough time in Mexico and I am still trying to figure out how I will be able to rise the proper funds for my projects.
Presently my idea is saving the money from the donations in silver coins, as I believe that Austrian economists are right that the American dollar will crash in this decade.
After the crash my saved coins—or little gold coins if I am able to afford them—will be worth a fortune, as the dollar will hyperinflate just like the Mark did in Weimar Germany. If I am capable to save enough coins, I will be far more resourceful to launch what in my blog, The West’s Darkest Hour, I call my “Hellstorm Project”…
I hope that concerned visitors of my blog, especially people like you, will also be prepared with due savings in precious metals before it is too late.
With genuine appreciation,
C. T.
Editor of the blogsite
The West’s Darkest Hour
6
Then, however, something happened that struck every mouth silent and forced all eyes to stare. For in the meantime the tightrope walker had begun his work; he had emerged from a little door and was walking across the rope stretched between two towers, such that it hung suspended over the market place and the people. Just as he was at the midpoint of his way, the little door opened once again and a colorful fellow resembling a jester leaped forth and hurried after the first man with quick steps.
“Forward, sloth, smuggler, pale face! Or I’ll tickle you with my heel! What business have you here between the towers? You belong in the tower, you should be locked away in the tower, for you block the way for one who is better than you!”
And with each word he came closer and closer to him. But when he was only one step behind him, the terrifying thing occurred that struck every mouth silent and forced all eyes to stare: – he let out a yell like a devil and leaped over the man who was in his way. This man, seeing his rival triumph in this manner, lost his head and the rope. He threw away his pole and plunged into the depths even faster than his pole, like a whirlwind of arms and legs. The market place and the people resembled the sea when a storm charges in: everyone fled apart and into one another, and especially in the spot where the body had to impact.
But Zarathustra stood still and the body landed right beside him, badly beaten and broken, but not yet dead. After a while the shattered man regained consciousness and saw Zarathustra kneeling beside him. “What are you doing here?” he said finally. “I’ve known for a long time that the devil would trip me up. Now he is going to drag me off to hell: are you going to stop him?”
“By my honor, friend!” answered Zarathustra. “All that you are talking about does not exist. There is no devil and no hell. Your soul will be dead even sooner than your body[1] – fear no more!”
The man looked up mistrustfully. “If you speak the truth,” he said, “then I lose nothing when I lose my life. I am not much more than an animal that has been taught to dance by blows and little treats.”
“Not at all,” said Zarathustra. “You made your vocation out of danger, and there is nothing contemptible about that. Now you perish of your vocation, and for that I will bury you with my own hands.”
When Zarathustra said this the dying man answered no more, but he moved his hand as if seeking Zarathustra’s hand in gratitude. –
______________________
The above German-English translation by Adrian del Caro is taken from Thus Spoke Zarathustra (Cambridge University Press, 2006). This Cambridge edition lacks the more detailed notes by Andrés Sánchez-Pascual in Así Habló Zaratustra (Madrid: Alianza Editorial, 2014), translated here.
Note:
[1] A development of this idea can be seen in this first part, “On the Despisers of the Body” and in the third part, “The Convalescent” §2: “Souls are as mortal as bodies.”
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Uncle Adolf’s table talk, 104
31st March 1942, at dinner
German eastern policy—Charlemagne “slayer of Saxons” and Hitler “slayer of Austrians”—The work of Charlemagne.
I’ve drawn Rosenberg’s attention to the fact that one mustn’t let the great German Emperors be relegated to the background, to the benefit of perjurers, and that it was improper to call a hero like Charlemagne by the name “killer of Saxons.” History must be interpreted in terms of the necessities of the time.
It’s possible that, in a thousand years—supposing that, for one reason or another, the Reich is again obliged to pursue a policy directed against the South—some pedagogue may be found who will claim that “Hitler’s Eastern policy was certainly well-intentioned,” but that it was nevertheless crack-brained, since “he should have aimed at the South.” Perhaps even some caviller of this type will go so far as to call me “the killer of Austrians” on the grounds that, on my return from Austria to Germany, I locked up all those who had tried to thwart the enterprise!
Without compulsion, we would never have united all the various German families with these thick-headed, parochially minded fellows—either in Charlemagne’s time or to-day.
If the German people is the child of ancient philosophy and Christianity, it is so less by reason of a free choice than by reason of a compulsion exercised upon it by these triumphant forces. In the same way, in Imperial times, it was under the empire of compulsion that the German people engineered its fusion beneath a Christianity represented by a universal church—in the image of ancient Rome, which also inclined to universality.
It is certain that a man like Charlemagne was not inspired merely by a desire for political power, but sought, in faithfulness to the ancient idea, for an expression of civilisation.
Now, the example of the ancient world proves that civilisation can flourish only in States that are solidly organised. What would happen to a factory given over to anarchy, in which the employees came to their work only when the fancy took them? Without organisation—that is to say, without compulsion—and, consequently, without sacrifice on the part of individuals, nothing can work properly. Organised life offers the spectacle of a perpetual renunciation by individuals of a part of their liberty.
Guided by these rules, which are quite simple and quite natural, Charlemagne gathered the Germans into a well-cemented community and created an empire that continued to deserve the name long after his death. The fact was that this empire was made of the best stuff of the ancient Roman Empire—so much so that for centuries the peoples of Europe have regarded it as the successor to the universal empire of the Caesars. The fact that this German empire was named “the Holy Roman Empire” has nothing whatsoever to do with the Church, and has no religious significance.
5
When Zarathustra had spoken these words he looked again at the people and fell silent. “There they stand,” he said to his heart, “they laugh, they do not understand me, I am not the mouth for these ears.[1]
Must one first smash their ears so that they learn to hear with their eyes? Must one rattle like kettle drums and penitence preachers? Or do they believe only a stutterer?
They have something of which they are proud. And what do they call that which makes them proud? Education[2] they call it, it distinguishes them from goatherds.
For that reason they hate to hear the word ‘contempt’ applied to them. So I shall address their pride instead.
Thus I shall speak to them of the most contemptible person: but he is the last human being.”[3]
And thus spoke Zarathustra to the people:
“It is time that mankind set themselves a goal. It is time that mankind plant the seed of their highest hope.
Their soil is still rich enough for this. But one day this soil will be poor and tame, and no tall tree will be able to grow from it anymore.
Beware! The time approaches when human beings no longer launch the arrow of their longing beyond the human, and the string of their bow will have forgotten how to whir!
I say to you: one must still have chaos in oneself in order to give birth to a dancing star. I say to you: you still have chaos in you.
Beware! The time approaches when human beings will no longer give birth to a dancing star. Beware! The time of the most contemptible human is coming, the one who can no longer have contempt for himself.
Behold! I show you the last human being.
‘What is love? What is creation? What is longing? What is a star?’ – thus asks the last human being, blinking.
Then the earth has become small, and on it hops the last human being, who makes everything small. His kind is ineradicable, like the flea beetle; the last human being lives longest.
‘We invented happiness’ – say the last human beings, blinking.
They abandoned the regions where it was hard to live: for one needs warmth. One still loves one’s neighbor and rubs up against him: for one needs warmth.
Becoming ill and being mistrustful are considered sinful by them: one proceeds with caution. A fool who still stumbles over stones or humans!
A bit of poison once in a while; that makes for pleasant dreams. And much poison at the end, for a pleasant death.
One still works, for work is a form of entertainment. But one sees to it that the entertainment is not a strain.
One no longer becomes poor and rich: both are too burdensome. Who wants to rule anymore? Who wants to obey anymore? Both are too burdensome.
No shepherd and one herd![4] Each wants the same, each is the same, and whoever feels differently goes voluntarily into the insane asylum.
‘Formerly the whole world was insane’ – the finest ones say, blinking.
One is clever and knows everything that has happened, and so there is no end to their mockery. People still quarrel but they reconcile quickly – otherwise it is bad for the stomach.
One has one’s little pleasure for the day and one’s little pleasure for the night: but one honors health.
‘We invented happiness’ say the last human beings, and they blink.” –
And here ended the first speech of Zarathustra, which is also called “The Prologue,”[5] for at this point he was interrupted by the yelling and merriment of the crowd. “Give us this last human being, oh Zarathustra” – thus they cried – “make us into these last human beings! Then we will make you a gift of the Overman!”[6] And all the people jubilated and clicked their tongues. But Zarathustra grew sad and said to his heart:
“They do not understand me. I am not the mouth for these ears.
Too long apparently I lived in the mountains, too much I listened to brooks and trees: now I speak to them as to goatherds.
My soul is calm and bright as the morning mountains. But they believe I am cold, that I jeer, that I deal in terrible jests.
And now they look at me and laugh, and in laughing they hate me too. There is ice in their laughter.”
______________________
The above German-English translation by Adrian del Caro is taken from Thus Spoke Zarathustra (Cambridge University Press, 2006). This Cambridge edition lacks the more detailed notes by Andrés Sánchez-Pascual in Así Habló Zaratustra (Madrid: Alianza Editorial, 2014), translated below.
Notes:
[1] Reminiscence of the Gospel of Matthew 13:13: “Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.”
[2] On this concept see, in the second part, “On the Land of Education.”
[3] The “last” man means above all the “last” in the human scale. In Ecce homo Nietzsche says: “In this sense Zarathustra first calls the good ‘the last men,’ then later ‘the beginning of the end’; above all, he finds them the most harmful kind of man, because they secure their existence at the expense of truth just as they do at the expense of the future.”
[4] A paraphrase, changing its meaning, of the Gospel of John, 10, 16: “There shall be one flock and one shepherd.”
[5] By the pun in German between erste Rede (first address) and Vorrede (prologue or, also, preliminary speech) Nietzsche actually meant that this first talk to men (redden, to speechify) has not been but a preliminary talk, and that his real talk will now begin. So the true first part of this work is titled precisely “The speeches (Reden) of Zarathustra.”
[6] Echo of the Gospel scene (Gospel of Luke, 23, 18) when the crowd rejects Jesus and claims Barabbas “And they cried out all at once, saying, Away with this man, and release unto us Barabbas!”
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Morte di Giulio Cesare
Death of Caesar by Vincenzo Camuccini
For the first time in my reading of Adolf Hitler’s talks, I disagree with what Hitler said at dinner on 31st March 1942.
Like the Republican Romans, I believe that Caesarism is risky business. See my May 2013 post, “Two consuls.” (See also the form of government in Sparta, here.)
31st March 1942, at dinner
The best man should be Head of the State—Examples of the Vatican and the Venetian Republic—The Future German Constitution—Need of separation of powers.
Setting the best man at the head of the State—that’s the most difficult problem in the world to solve. A hereditary monarchy is a biological blunder, for a man of action regularly chooses a wife with essentially feminine qualities, and the son inherits his mother’s mildness and passive disposition.
In the course of history, two constitutions have proved themselves: (a) The papacy, despite numerous crises—the gravest of which, as it happens, were settled by German emperors—and although it is based on a literally crazy doctrine. But as an organisation on the material level, the Church is a magnificent edifice.
(b) The constitution of Venice, which, thanks to the organisation of its Government, enabled a little city-republic to rule the whole eastern Mediterranean. The constitution of Venice proved itself effective as long as the Venetian Republic endured—that is to say, for nine hundred and sixty years.
As regards the government of Germany, I’ve come to the following conclusions:
- The Reich must be a republic, having at its head an elected chief who shall be endowed with an absolute authority.
- An agency representing the people must, nevertheless, exist by way of corrective. Its rôle is to support the Chief of State, but it must be able to intervene in case of need.
- The task of choosing the Chief shall be entrusted, not to the people’s assembly, but to a Senate. It is, however, important that the powers of the Senate shall be limited. Its composition must not be permanent. Moreover, its members shall be appointed with reference to their occupation and not individuals. These Senators must, by their training, be steeped in the idea that power may in no case be delegated to a weakling, and that the elected Fuehrer must always be the best man.
- The election of the Chief must not take place in public, but in camera. On the occasion of the election of a pope, the people does not know what is happening behind the scenes. A case is reported in which the cardinals exchanged blows. Since then, the cardinals have been deprived of all contact with the outside world, for the duration of the conclave! This is a principle that is also to be observed for the election of the Fuehrer: all conversation with the electors will be forbidden throughout operations.
- The Party, the Army and the body of officials must take an oath of allegiance to the new Chief within the three hours following the election.
- The most rigorous separation between the legislative and executive organs of the State must be the supreme law for the new Chief. Just as, in the Party, the SA and the SS are merely the sword to which is entrusted the carrying-out of the decisions taken by the competent organs, in the same way the executive agents of the State are not to concern themselves with politics.
They must confine themselves exclusively to ensuring the application of laws issued by the legislative power, making appeal to the sword, in case of need. Although a State founded on such principles can lay no claim to eternity, it might last for eight to nine centuries. The thousand-year-old organisation of the Church is a proof of this—and yet this entire organisation is founded on nonsense.
What I have said should a fortiori be true of an organisation founded on reason.
4
Now Zarathustra looked at the people and he was amazed. Then he spoke thus:
“Mankind is a rope fastened between animal and Overman – a rope over an abyss.
A dangerous crossing, a dangerous on-the-way, a dangerous looking back, a dangerous shuddering and standing still.
What is great about human beings is that they are a bridge and not a purpose: what is lovable about human beings is that they are a crossing over and a going under.[1]
I love those who do not know how to live unless by going under, for they are the ones who cross over.
I love the great despisers, because they are the great venerators and arrows of longing for the other shore.
I love those who do not first seek behind the stars for a reason to go under and be a sacrifice, who instead sacrifice themselves for the earth, so that the earth may one day become the Overman’s.
I love the one who lives in order to know, and who wants to know so that one day the Overman may live. And so he wants his going under.
I love the one who works and invents in order to build a house for the Overman and to prepare earth, animals and plants for him: for thus he wants his going under.
I love the one who loves his virtue: for virtue is the will to going under and an arrow of longing.
I love the one who does not hold back a single drop of spirit for himself, but wants instead to be entirely the spirit of his virtue: thus he strides as spirit over the bridge.
I love the one who makes of his virtue his desire and his doom: thus for the sake of his virtue he wants to live on and to live no more.
I love the one who does not want to have too many virtues. One virtue is more virtue than two, because it is more of a hook on which his doom may hang.
I love the one whose soul squanders itself, who wants no thanks and gives none back: for he always gives and does not want to preserve himself.[2]
I love the one who is ashamed when the dice fall to his fortune and who then asks: am I a cheater? – For he wants to perish.
I love the one who casts golden words before his deeds and always does even more than he promises: for he wants his going under.
I love the one who justifies people of the future and redeems those of the past: for he wants to perish of those in the present.
I love the one who chastises his god, because he loves his god: for he must perish of the wrath of his god.[3]
I love the one whose soul is deep even when wounded, and who can perish of a small experience: thus he goes gladly over the bridge.
I love the one whose soul is overfull, so that he forgets himself, and all things are in him: thus all things become his going under.
I love the one who is free of spirit and heart: thus his head is only the entrails of his heart, but his heart drives him to his going under.
I love all those who are like heavy drops falling individually from the dark cloud that hangs over humanity: they herald the coming of the lightning, and as heralds they perish.
Behold, I am a herald of the lightning and a heavy drop from the cloud: but this lightning is called Overman. –”
______________________
The above German-English translation by Adrian del Caro is taken from Thus Spoke Zarathustra (Cambridge University Press, 2006). This Cambridge edition lacks the more detailed notes by Andrés Sánchez-Pascual in Así Habló Zaratustra (Madrid: Alianza Editorial, 2014), translated below.
Notes:
[1] See footnote 5. [Note of the Ed.: In this site’s translation: here]
[2] Paraphrase of Luke, 17, 33: “Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.”
[3] A direct quote inverting its sense of Hebrews 12: 6: “For whom the Lord loveth he chasteneth.” See also, in Part Four, “The Awakening.”
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Japanese proverbs
“Never trust a woman
even if she has borne you seven children.”
“The tongue of woman is her sword, which never rusts.”