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This eternal accusation against Christianity I would fain write on all walls, wherever there are walls,—I have letters with which I can make even the blind see.... I call Christianity the one great curse, the one enormous and innermost perversion, the one great instinct of revenge, for which no means are too venomous, too underhand, too underground and too petty,—I call it the one immortal blemish of mankind....
And time is reckoned from the dies nefastus upon which this fatality came into being—from the first day of Christianity!—why not rather from its last day?—From to-day?—Transvaluation of all Values!...
[1] The German "Tchtigkeit" has a nobler ring than our word "efficiency."—TR.
[2] Cf. Disraeli: "But enlightened Europe is not happy. Its existence is a fever which it calls progress. Progress to what?" ("Tancred," Book III., Chap, vii.).—TR.
[3] It will be seen from this that in spite of Nietzsche's ruthless criticism of the priests, he draws a sharp distinction between Christianity and the Church. As the latter still contained elements of order, it was more to his taste than the denial of authority characteristic of real Christianity.—TR.
[4] "reine Thorheit" in the German text, referring once again to Parsifal.—Tr.
[5] This applies apparently to Bismarck, the forger of the Ems telegram and a sincere Christian.—Tr.
[6] An adaptation of Shakespeare's "Well roared, lion" (Mid. N. D., Act 5, Sc. i.), the lion, as is well known, being the symbol for St Mark in Christian literature and Art—TR.
[7] A parody on a line in Schiller's "Jungfrau von Orleans" (Act 3, Sc. vi.): "Mit der Dummheit kmpfen Gtter selbst vergebens." (With stupidity even the gods themselves struggle in vain).—TR.
[8] = Lat. Retentio, Inhibitio (Stephanus, Thesaurus Grc Lingu); therefore: reserve, caution. The Greek Sceptics were also called Ephectics owing to their caution in judging and in concluding from facts.—TR.
[9] The following passage from Multatuti will throw light on this passage:—
"Father:—'Behold, my son, how wisely Providence has arranged everything! This bird lays its eggs in its nest and the young will be hatched just about the time when there will be worms and flies with which to feed them. Then they will sing a song of praise in honour of the Creator who overwhelms his creatures with blessings.'—
"Son:—'Will the worms join in the song, Dad?'".—TR.
[10] "Thus Spake Zarathustra." The Priests.—TR.
[11] I Corinthians vii. 2, 9.—TR.
The notes concerning the Eternal Recurrence, in this volume, are said by Mrs Foerster-Nietzsche to have been the first that Nietzsche ever wrote on the subject of his great doctrine. This being so, they must have been composed towards the autumn of the year 1881.
I have already pointed out elsewhere (Will to Power, vol. ii., Translator's Preface) how much importance Nietzsche himself ascribed to this doctrine, and how, until the end, he regarded it as the inspiration which had led to his chief work, Thus Spake Zarathustra. For the details relating to its inception, however, I would refer the reader to Mrs Foerster-Nietzsche's Introduction to her brother's chief work, which was translated for the eleventh volume of this Edition of the Complete Works.
In reading these notes it would be well to refer to Nietzsche's other utterances on the subject which are to be found at the end of vol. ii. of the Will to Power, and also, if possible, to have recourse to the original German text. Despite the greatest care, I confess that in some instances, I have felt a little doubt as to the precise English equivalent for the thoughts expressed under the heading Eternal Recurrence; and, though I have attributed this difficulty to the extreme novelty of the manner in which the[Pg 236] subject is presented, it is well that the reader should be aware that such doubt has been entertained. For I disbelieve utterly in mere verbal translation, however accurate, and would question anybody's right to convert a German sentence into English—even though he were so perfect in both languages as to be almost absolutely bilingual,—if he did not completely grasp the thought behind the sentence.
The writing of the collected Explanatory Notes to Thus Spake Zarathustra, cannot be given any exact date. Some of them consist of comments, written down by Nietzsche after the completion of the book, and kept as the nucleus of an actual commentary to Zarathustra, which it seems to have been his intention, one day, to write; while others are merely memoranda and rough sketches, probably written before the completion of the work, and which served the purpose of a draft of his original plan. The reader who knows Thus Spake Zarathustra will be able to tell wherein the book ultimately differed from the plan visible in these preliminary notes.
As an authoritative, though alas! all too fragmentary elucidation of a few of the more obscure passages of Zarathustra, some of these notes are of the greatest value; and, in paragraph 73, for instance, there is an interpretation of the Fourth and Last Part, which I myself would have welcomed with great enthusiasm, at the time when I was having my first struggles with the spirit of this great German sage's life work.
ANTHONY M. LUDOVICI.
1.
The extent of universal energy is limited; it is not "infinite": we should beware of such excesses in our concepts! Consequently the number of states, changes, combinations, and evolutions of this energy, although it may be enormous and practically incalculable, is at any rate definite and not unlimited. The time, however, in which this universal energy works its changes is infinite—that is to say, energy remains eternally the same and is eternally active:—at this moment an infinity has already elapsed, that is to say, every possible evolution must already have taken place. Consequently the present process of evolution must be a repetition, as was also the one before it, as will also be the one which will follow. And so on forwards and backwards! Inasmuch as the entire state of all forces continually returns, everything has existed an infinite number of times. Whether, apart from this, anything exactly like something that formerly existed has ever appeared, is completely beyond proof. It would seem that each complete state of energy forms all qualities afresh even to the smallest degree, so that two different complete states could have nothing in common.[Pg 238] Is it to be supposed that in one and the same complete states two precisely similar things could appear—for instance two leaves? I doubt it: it would take for granted that they had both had an absolutely similar origin, and in that case we should have to assume that right back in infinity two similar things had also existed despite all the changes in the complete states and their creation of new qualities—an impossible assumption.
