THUSSPOKEZARATHUSTRA: TECONDPART 247

angry croaking,the soundran through the long conidors

when the gatet wings moved: ffendishlycried this bird,
ferociousat being awakened.Yet still more terrible and
heart-constricting was the moment when silence re-
turned and it grew quiet about me, and I sat alone in
this treacheroussilence.
'Thus time passedand crawled, time
if still existed-
how should I know? But eventually that happened
which awakenedme. Thrice, strokesstruck at the gate
like thunder; the vaults echoedand howled thrice; then
I went to the gate.'Alpa,'I cried, 'who is carryinghis
ashesup the mountain?Alpat Alpal Who is carryinghis
ashesup the mountain?' And I pressedthe key and
tried to lift the gate and exertedmyself; but still it did
not give an inch. Then a roaring wind tore its wings
apart; whistling, shrilling, and piercrng, it cast up a
black coffin before me.
"And amid the roaring and whistling and shrilling the
coffin burst and spewed out a thousandfoldlaughter.
And from a thousandgrimacesof children, angels,owls,
fools, and butterflies as big as children, it laughed and
mocked and roared at me. Then I was terribly fright-
ened; it threw me to the ground. And I cried in horror
as I have never cried. And my own cry awakenedme-
and I cameto my senses.'
Thus Zarathustra told his dream and then became
silent; for as yet he did not know the inteqpretationof
his dream.But the disciplewhom he Ioved most rose
quickly, took Zarathustra's hand, and said:
"Your life itself interprets this dream for us, O Zara-
thustra. Are you not yourself the wind with the shrill
whistling that tears open the gates of the castlesof
death? Are you not yourself the coffin full of colorful
sarcasmsand the angelic grimacesof life? Verily, like
a thousandfold childrens laughter Zarathustra enters
 24.8 THE PORTABLE NIETZSCHE
all death chambers,laughing at dl tlrc nisht watchmen
and guardiansof tombJand at whoeyerElseis rattling
with gloomy keys.You will frighten and.prostratetheri
witJr ygur laughter; and youi po*", o-uerthem will
make them faint and wake them. And even when the
long twilight and the wearinessof death come,you will
not set in our sky, y-ouadvocateof life. New starsyou
have let us see,and new wondersof the night; n"rily,
Iaughter itself you have spread over us like'a colorful
tent. Henceforthchildren'slaughter wjll well forth from
all coffins;hencefortha strohf wind will cometrium-
phantly to all wearinessof death: of this you yourseE
1." o* gur99 and soothsayer.Verily, this is what gou
dreamed of: your enemies.That was your harjest
dream.But as you woke from them and cameto your
senses,thus they shall awaken from themselvesiand
cometo you."
Thus spokethe disciple; and all the others crowded
around Zarathustra and took hold of his hands and
wanted to persuadehim to leavehis bed and his sadness
and to return to them. But Zarathustrasat erecton his
resting place with a strangelook in his eyes.Like one
pg"g home from a long sojournin strangelands,he
looked at his disciplesand examinedtheii faces;and
as yet he did not recognizethem. But when they lifted
him up and put him on his feet, behold,his eyessud-
denly- chang"{i hg compreh-endedall that hla nap-
pened,strokedhis beard,and said in a strongvoice:
'Now
then, thereis a time for this too. But seeto it,
m-ydisciples,that we shallhavea goodmeal,and soon.
Thus I pla_n-!o atonefor bad dreams.The soothsayer,
however, shall eat and drink by my side; and verily, i
shall showhim a seain which lre cin drown.-
Thus spokeZarathustra.But then he looked a long
 THUS SPOKEZARATHUSTRA: SECOND PART 249
time into the face of the disciple who had played the
dream inteqpreterand he shookhis head.

ON NEDEMPTION

When Zarathustracrossedover the greatbridge one

day the cripples and beggars surroundedhim, and a
hunchback spoke to him thus: "Behold, Zarathustra.
The peopletoo learn from you and cometo believein
your doctrine; but before they will believe you entirely
one thing is still needed: you must ffrst persuadeis
cripples. Now here you have a ffne selectionand, veriln
an opportunity with more than one handle. You can
heal the blind and make the lame walk; and from him
who has too much behind him you could perhapstake
away a little. That, I think, would be the right way to
make the cripples believe in Zarathustra.o
But Zarathustra replied thus to the man who had
spoken: "When one takes away the hump from the
hunchback one takes away his spirit-thus teach the
people. And when one restoreshis eyes to the blind
man he seestoo many wicked things on earth, and he
will cursewhoeverhealedhim. But whoevermakesthe
lame walk doeshim the greatestharm: for when he can
walk his vices run away with him-thus teach the
people about cripples. And why should Zarathustranot
learn from the people when the people leam from
Zarathustra?
'But this is what matters
least to me since I have
been amongmen: to seethat this one lacks an eye and
tlrat one an earand a tlrird a leg, while there are others
who havelost their tonguesor their nosesor their heads.
I see,and have seen,what is worse,and many things
so vile that I do not want to speakof everything; and
250 THE PORTABLENIETZSCHE
ooncerningsomethings I do not even like to be silent:
for there ire human beingswho lack everything,except
one thing of which they have too much-human being-s
who arJnothing but a big eye or a big mouth or a big
belly or anything at all that is big. Inverse cripples I
call them.
"And when I came out of my solitude and crossed
over this bridge for the ffrst time'I did not lrust 'An my
eyes and looked andlooked again,-an$ said at last,
earl An ear as big as a manl' l lookedstill more closd
-and indeed,undemeaththe ear somethingwas mov-
inq, somethingpitifully smalland wretchedand slender'
Aid, no doubl of it, ihe tremendousear was attached
to a small,thin stalk-but this stalkwasa humanbeingl
If oneuseda magnifying glassone could evenrecognize
a tiny enviousfa"ce;'ab6,that a bloatedlittle soul was
dangitingfrom the stalk. The peoplg, however,told me
thaithii great ear was not only a Jrumanbeing, but-a
great one] a genius. But I never believed the people
ihen they spoke of great men; and I maintained 1I
belief thai it was an invetse cripple who had too little
of everythingand too much of one thing."
When Zarithustra had spokenthus to the hunchback
and to those whose mouthpiece and advocate the
hunchbackrvas,he turned to-his disciplesin profound
*Verily, my
dismay and said: !ri9n{s' I- walk ayong
men amongthe fragmentsand limbs of men. This is
what"sis terrible for mylyes, that I ffnd man in ruins and
scattered as over a Latileffeld or a butcher-fielil. And
when my eyesflee from the now,t9 the pasl, Fty-lI:
wap fini the s"m", fragmentsand limbs and dreadful
accidents-but no humanbeings.
oThe now and the past on-earth-alas, my friends,
that is what I ffnd most unendurable;and I should not
kuow how to live if I were not alsoa seerof that which
 THUSSPOKEZARATHUSTRA: SECOND PART 251
must come. A seer,a willer, e creator,a fufure himself
and a bridge to the future-and alas,also,as it were, a
cripple at this bridge: all this is Zarathustra.
'And
you too have often asked yourselves,'Vtlho ir
Zarathustrato us? What shall be call himP And, like
myself, you replied to yourselveswith questions.Is he
a promiser?or a fulffller? A conqueror?or an inheritor?
An autumn?or a plowshare?A physician?or one who
has recovered?Is he a poet? or tnrthful? A liberator?
or a tamer?good?or evil?
'I walk among men es among the fragmentsof
, the
firture-that future which I envisage.And this is all my
creating and striving, that I create and carry together
into One what is fragment anil riddle and dreadfuI
accident And how cuuld I bear to be a man if man
were not also a creator and guesserof riddles and.
redeemerof accidents?
"To redeem those who lived in the past and to re-
'it
create all was' into a 'thus I willed it'-that alono
should I call redemption.Will-that is the nameof the
liberator and ioy-bringer; thus I taught you, my friends.
But now learn this too: &e will itself is still a prisoner.
Willing liberates;but what is it that puts eyen the lib-
erator himself in fetters?'It was'-that is the name of
the will's gnashingof teeth and most secretmelancholy.
Powerlessagainst what has been done, he is an angry
spectatorof all that is past. The will cannot will back-
wards; and that he cannot break time and timel
covetousness, that is the will s loneliestmelancholy.
'Willing liberates;
what meansdoes the will devise
for himself to get rid of his melancholyand to moclc
his dungeon?Alas, every prisoner becomesa fool; and
the irnprisonedwill redeemshimselffoolishly. That tirno
does not run bachpards,that is his wrath; that which
was'is the name of the stonehe cannot move. And so
2152 THE PORTABLENIETZSCHE
he moves stonesout of wrath and displeasure,and he
wreaks revenge on whatever does not feel wrath and-
displeasureas-hedoes.Thus the will, the liberator, took
to lurting; and on all who can sufier he wreaksreYenge
for his inability to go backwards. This, indeed this
alone, is what reoengeis: the will's ill will againsttime
'it
and its was,'
'Verily, a great folly dwells in our will; and it has
becomei cutsefor everythinghuman that this folly has
acquiredspirit.
ofhe splfit o1reoenge,my friends,has-sofar beenthe
subiect of man's best refection; and where there was
sufiering, one always wanted punishment too.
*For ipunishment' is what revengecalls itself; with a
-'Because lie it createsa good consciencefor itself.
hypocritical
there is sufieringin thosewho will' inas-
much as they cannot will backwards,willing itself and
all life were supposedto be-a punishment.And' now
cloud upon cloud rolled over the spirit, until ev_entullly
madneslpreached,Everything Passesaway; therefore
everythingdeservesto passaway.And this too is justice'
this iaw of ti-" that if must devour its children' Thus
- ''Thingsmadness.
preached
are orderedmorallyaccordingto justiceand
punishment.
-ihings Alas, where is redernptionfrom the fux of
and from the punishmentcalled existencePThus
- ''Can madness.
preached
therebe redemptionif thereis eternaliusticeP
Alas,the stoneIt urcscarinotbe moved:all punishments
must be eternaltoo.' Thus preachedmadness.
''No deed can be annihilated:how could it be un-
done by punishment?This, this is what is eternal in the
punishment
-nally called existence,that e:<istencemust eter-
become deed and guilt again. Unless the will
should at last redeem himself, and willing should be-
 THUS SPOKEZARATHUSTRA:SECONDPART 258,
oome not willing.' But my brothers, you know this
fable of madness.
'I
led you away from thesefables when f taught you,.
Ttre will is a creator.'All it was'is a fragment,a rid-
dle, a dreadful accident-until the creativewill saysto
it,'But thus I willed it.' Until the creativewill saysto
'But
it, thus I will it; thus shall I will it.'
'But
has the will yet spoken thus? And when will
that happen?Has the will been unharnessedyet from
his own follyP Has the will yet becomehis own re-
deemerand joy-bringer?Has he unlearnedthe spirit of
revengeand all gnashingof teeth?And who taughthim
reconciliationwith time and somethinghigher than any
reconciliation?For that will which is the will to power
must will somethinghigherthan any reconciliation;but
how shall this be brought about?Who could teach him
also to will backwards?"

At this point in his speechit happenedthat Zara-

thustra suddenlystoppedand lookedaltogetherlike one
who has receiveda severeshock.Appalled,he looked
at his disciples;his eyespierced their thoughts and the
thoughts behind their thoughtsaswith anows. But after
a little while he laughedagain and, paciffed,he said:
'It is dificult
to live with people becausesilenceis so
dificult. Especially for one who is garrulous."
Thus spokeZarathustra.
The hunchback, however, had listened to this dis-
course and covered his face the while; but when he'
heard 7-anthustra laugh he looked up curiously and
said slowly: 'But why doesZarathustraspeakotherwise.
to us than to his disciples?"
Zarathustraanswered: 'What is surprising in that?
With hunchbaalsone may well speakin a hunchbacked
way,"
zil THE PORTABLENIETZSCHE
*All righq' said the hunchback;'and one may well
tell pupili talesout of school.But why doesZarathustra
speat 6tt.rwise to his pupils than to himselffl'

ON HUMAN PNUDENCI

Not the heigbt but the precipice is terrible. That

precipicrewherJthe glaneeplungesdnun and the hand
ieach^esup. There th-ehearl bec-omes giddy confronted
with its doublewlll. Alas,friends, can you guesswhat is
heart's double will?
my-This,
this is my precipice and my danger, that my
glanceplungesinto the hefght and that_myhand would
graspand hold on to the depth. My will clingsto man;
with fetters I bind myself to man becauseI am swept
up toward the overman; for that way my other will
dants to go. And therefore I live blind amongmen as
if I did not lcnowthern, that my hand might not wholly
lose its faith in what is ffrm.
I do not larow you men: this darknessand consolation
are often spread around me. I sit at the gateway, ex'
posed to every rogue, and I ask: who wants to deceive
ire? that is itre d'rst instanceof my human prudencc,
that I let myselfbe deceivedin order not to be on guard
againstdecpivers.Alas, if I were on guard againstmen,
h6w could man then be an anchorfor my ball? I should
be swept up and away too easily. This providencelies
over my destinn that I must be without cauHon.
And whoever does not want to die of thirst among
men must learn to drink out of all cups; and whoever
would stay clean amongmen must know how to wash
cven with dirty water. lt d thrrt I often comfortedmy-
'Well thin, old heartl One misfortune failed you;
self,
enjoy this asyour goodfortune.-
 THUS SPOKEZARATHUSTRA: SECOND PART ZS
This, however, is the secondinstanceof my human
prudence: f spare the oain more than the proud. Is not
hurt vanity the mother of all tragediesPBut where pride
is hurt, there somethingbetter than pride is Ukely to
grow.
That life may be good to look a! its play must be
well acted; but for that good actorsare needed.AII the
vain are good actors: they act and they want people
t9 enjoy looking at them; all their spirit is behind
this will. They enact themselves,thef invent them-
selves;near them I love to look at life: that cues my
rnelancholy.ThereforeI sparethe vain, for they are the
physiciansof my melancholyand keep me attachedto
life as to a play.
And then: who could fathom the full depth of the
modestyof the vain man?I am well dispoiedto him
and I pity his modesty.It is from you that he wants to
acquire his faith in himself; he nourisheshimself on
your glarrces,he eatsyour praiseout of your hands.He
cven believesyour Iies if you lie well about him; for, at
bottom, his heart sighs: what am IP And if the tnre
virtue is the one that is unaware of itself-we[ the
vain man is unawareof his modesty.
This, however, is the third instance of my human
pnrdence: that I do not permit the sight of the aorl to
be spoiled for me by your timidity. I am delighted to
seethe wondershatchedby a hot sun: tigers ant pahs
and rattlesnakes. Among men too a hot sun hatchesa
beautiful breed. And there are many wonderful things
in thosewho are evil.
To be sure, even as your wisest men did not strike
me as so very wise,I found ment evil too smallerthan
its reputation. And often I asked myself, shaking my
head: why go on rattling, you rattlesnakes?
 THE PORTABLE NIETZSCHE
Veriln there is yet a future for evil too. And the
hottest southhas not yet beendiscoveredfor man. How
many things are now called grossestwickednessand
are yet only twelve shoeswide and three months longl
One day, however,bigger dragonswill comeinto this
world. For in order that the overman should not lack
his dragon,the overdragonthat is worthy of him, much
hot sunshinemust yet glow upon damp jungles. Your
wildcats must ffrst turn into tigers, and your poisonous
toads into crocodiles;for the good hunter shall have
good hunting.
Verily, you who are good and just, there is nuch
about you that is laughable, and especiallyyour fear
of that which has hitherto been called devil. What is
great is so alien to your souls that the overmanwould
be awesometo you in his kindness.And you who are
wise and knowing, you would flee from the buming
sun of that wisdom in which the overman pyously
batheshis nakedness.You highest men whom my eyes
have seen, this is my doubt concerningyou and my
secret laughter: I guessthat you would call my over-
manievil.
Alas, I have weariedof thesehighestand best men:
from their height" I longed to get up, out, and away
to the ovennan.A shudder came over me when I saw
thesebest onesnaked; then I grew wings to soar ofi
into distant futures. Into more distant futures, into more
southernsouthsthan any artist ever dreamedof-where
godsare ashamedof all clothes.But I want to seeVou
disguised,my neighborsand fellow men, and well
decked out, and vain, and digniffed, as othe good and
the ;iust." And I myself want to sit among you dis-
guised-m'iqudging
ised-nisiudging you
suised-m'i.siudsing vou and myself:
m for that is the
ffnal instance of mv
al instance
fnal prur
my buman prudence.
Thus spoke Zarathustra.
 THUS SPOKEZARATHUSTRA: SECONDPART 2Sz

THE STILLEST I|OUN

What happenedto me, my friends?you seeme dis-

tracted, driven away, unwillingly obedient,prepared to
go--alas, to go away from you. Indeed, Zarathustra
must return onc€ more to his solitude; but this time
the bear goel !a9k to his cave without ioy. What hap-
pened to me? Who ordered this? Alas, my angry *is-
tress wants iL she spoke to me; have I Jver yet
mentionedher nameto yorr?Yesterday,toward evening,
tlrere spoketo me mV stillest how: that is the name jf
my awesomemistress.And thus it happened;for I must
lell you everything lest your hearts hardeu against me
for departingsuddenly.
Doyou know the fright of him who falls asleep?He
is frightened_downto his very toes becausethe giound
gives under hgn and the dream begins. This I say to
you as a parable. Yesterday,in the stillest hour,-tho
groun{ g-aveunder me, the dream began. The hand
moved, the clock of my life drew a breath; never had
I heard such stillnessaround me: my heart took fright.
Thgn it spoke to me wittrout voice: 'you know-it,
ZarathusbaP And I cried with fright at this whispering
and the blood left rry face; but l-remained silent.
Then it spoketo me again without voice: -you know
it Zarathustra,but you do not say itl" And at last I
answereddeffantly: 'Yes, f know ii but I do not want
to say itl"
Then it spoke to me again without voice: .you do
not eant to, Zarathustra?Is this really true? Do not
hide in your deffance.'And I cried and trembledlike
a child and spoke: 'Alas, f would like to, but how can
I? Let me ofi from thisl It is beyondmy strengtht'
Then it spoketo me again without voice: *hat do
 258 THE PORTABLE NIETZSCHE
you matter, Zarathusha?Speakyour word and breakl'
And I answered:'Alas, is it my word? Who am IP
f await the worthier one; f am not worthy evenof being
broken by it."
then it spoketo me again without voice: 'What do
you matterPYou are not yet humble enouqh for me.
-answered:
Ilumility has the tougheit hide.' And f
'What
has the hide of my humility not borne?I dwell
at the foot of my height. How high sre my peaks?No
one has told me yet. But my valleysI know well.'
*O
- Then it spoke to me again without voice: Zara.
thustra, he who has to move mountains also moves
valleys-and hollows." And I answered:'As yet my
words have not movedmountains,and what f saia aii
not reaehmen. Indeed,I have goneto men,but as yet
I havenot arrived."
Then it spoketo me againwithout voice: 'What do
you know of that? The dew falls on the gass when the
night,is most silent." And I answered:-They mocked
me when I found and went my own way; and in truth
my f99t w-eretrembling then. And thuJ they spoke to
me: Tou lrave forgottenthe way, now you have also
forgotten how to walk.'"
Then it spoke to me again without voic,e: 'What
matters their mockery?You are one who has forgotten
how to obey: now you shall command.Do you not
lcnowwho is most neededbv all? He that commands
great things. To do great ihings is difficult; but to
commandgreat things is more di$cult. This is what
is most unforgivablein you: you have the power, and
you do not want to ruIe." And I answered:t'I lack the
lion s voice for commanding.o
Then it spoketo me again as a whisper: 'It is the
stillest words that bring on the storm. Thoughts that
comeon doves'feetguidethe world. O Zarathustra,you
 THUSSPOKEZARATHUSTRA: SECOND PART 2S9
sh{I go asa shadowof that which must come:thus you
will commandan4 commanding lead the way." And I
enswered:'I am ashamed.o
Then it spoketo me again without voice: -You must
yet becomeas a child and without shame.The pride of
youthis sHll upon you; you have becomeyoung late;
but whoever would becomeas a child must overcome
his yolth too.' Anil I refected for a long time and
trembled. But at last I said what I had said at ffnt: a
do not want to.'
Then laughter surroundedme. Alas, how this laugh-
ter tore my entrails and slit open my heartl And it
lpoke to me,for the last timet'O Zarathustra,'ihus your
fnrit is ripe, but you are not ripe for your fruit.
you _mustrehun to your solitude again; for you must
yet becomemellow.o And again it laughed and fed;
then it becamestill around me as with a double still-
ness-:But I lay on the ground and sweat poured from
my limbs.
Now you have heard all, and why I must retum to
my solitude.Nothing have I kept from you, my friends.
But this too you have heard from me, who is still the
most taciturn of all men-and wants to be. Alas, my
friends, I still could tell you something,I still could
$ve you something.Why do I not give it? Am I stingyf
But when Zarathustrahad spokenthesewords he was
ov€rcomeby the forcr of his pain and the nearnessof
hit p"*pg from his friends, and he wept loudly; and
no oire knew how to comfort him. At nigh!
- however,
he went away aloneand left his friends,
260 THE PORTABLE NIETZSCHE

Thild Part
ThusSpokeZarathustra:
lou look up when Ew feel tla wed for eleoAlon,
Ard I lpok iloun becuse I am eboateil. Who
anongqou oanlaughatdbe eleoated. at the same
tlme? Whoeoer clhnbs the highest mountahs
laughs at all trogie plays atd trogic serioustoest.
(Zarathustra"'On Reading and Wiltingi I, p.
152)

EortoR'g NorEs
t. The Wanderct: The contrast between Zarathustra'ssen-
timentality and his praise of hardnessremains characteristia
of the rest of the book.
z. Ot the Vision and.the Riddle: Zarathustra'sffrst account
of tlre eternal recurrence (see my Nietzsche,rr, lI) is
followed by a proto-suuealisticvision of a kiumph over
Dausea.
g.. On Inooluntary Blisc: Zarathustra still caonot face &c
tlrought of the eternal recrurence.
4, Before Sunrise: An ode to the slcy. Another quotation
from Zweig's essay on Nietzsche seemspertinent: 'His
nerves immediately register every meter of height anrl
Gvery pressureof the weather as a pain in his organs,and
they react rebelliously to every revolt in nature. Rain or
gloomy skies lower ,his vitality ( bvercast skies depressme
deeply ), the weight of low clouds he feels down into his
'lowers
very intestines,rain the potenUal,' humidity debili-
tates, drynessviviffes, sunshineis salvation,winter is a kind
of paralysis and death. The quivering barometerneedle of
his April-like, changeable nerves never stands still-most
nearly perhapsin cloudlesslandscapes,on the windlesstable-
IandsoI the Engadine."In this chapterthe phrase"beyond
good and evif' is introduced; also one line, slightly varie{
'Drunken
cf the Soug" (see below). Another importaot
 THUS SPOKE ZARATHUSTRA: THIRD PART 96l
themo in Nietzsche'sthought: tho praise of chauce and -a
Itnle teasoi' as opposedto any divine purpose.
'po'wttatever
S. On Virtue Thai Makes SniaH, you *ill,
but . . .": What Nietzsche is concernedwith is not casu.
tstry but character,not a code of morals but a kind of mao,
not a syllahus of behavior but a state of being.
6. Apon tlw Mutnt of Olioes: "lho icc of hdwleilge will
y_et freeze Lim !e dodhf they moan.. Compareit"fan
$-9orge,spoem on the occasionof Nietzsche,s-death(my
Nietzsche,Prologue,II): "He cametoo Iate who said to their
imploring: There is no way left over icy clifis.-
7. On PasslngBy: Zaratlustra's ape?or -grunting swlne,-
lliotg,nUonllly parodigs Zarathusha's attitude aid stylo.
IIis denunciationsare born of wounded vanity aud u"Jg*
firlness, while Zarathusba's contempt is begoiten by loi";
aod'where otre can no longer lovel there jn" shoukl par
by.'
8. On Apostares;Stylisttcally, Zarathustrais now often [ttlo
better than his ape. But occasionalepigrams show his old
powgr: tbe third paragraphin section-2,-for instance.
g. The Retum Hone: ".Amongmen you will always seem
wild and strange,o his solituEe says to Zarathustra. But
arereall things comecaressinglyto ybur discourseand fatter
you, toJ they \rant to ride on-your back On every parablo
y9u rid,e_to_ every truth.- The disciplioe of cpmmunica_
Uo_noight havo served the philosopier better than tlrc
indiscrjminato flattery of his jottudu'. Bot io t\is respect
too, it \ilas not given to Nietzsche to lvo in bliisful
ignoralce: compare, for example, .Tho Song of Melan
choly" in Part Fiur.
to. Ot the Three Eolls: Ttrrepraise of so-called evil as an
oJ greatnessis ceitral in Nietzschek tho,,gr,C
11gI-"{]::t
l.rom nis earty tragment, Homer,s Contest, to his Anftbtridst
'lhere
are few problems the self*tyled immoralist pursued
so persistently. Whether he calls attention to the ilement
oL g".tty in the Greek agotuot denouncesChristtanitv for
vititJiDg ser, whether he contrasts sublimation and e*Ur.
patioo or tbe.qgoism of tlo creative and tle vengefuir
ell