[388] The following are a few examples, which could easily be centupled (literally, not hyperbolically)—Jenseits von Gut und Böse, p. 63: ‘It is the Orient, the deep Orient.’ p. 239: ‘Such books of depth and of the first importance.’ p. 248: ‘Deep suffering ennobles.’ ‘A bravery of taste, resisting all that is sorrowful and deep.’ p. 249: ‘Any fervour and thirstiness which constantly drives the soul ... into the bright, the brilliant, the deep, the delicate.’ p. 256: ‘An odour quite as much of depth [!] as of decay.’ p. 260: ‘To lie tranquilly like a mirror, so that the deep heaven might reflect itself in them.’ p. 262: ‘I often think how I may make him [man] stronger, wickeder, and deeper.’ Also sprach Zarathustra, pt. i., p. 71: ‘But thou Deep One, thou sufferest too deeply even from little wounds.’ Pt. ii., p. 52: ‘Immovable is my depth; but it sparkles with floating enigmas and laughters’ (!!). p. 64: ‘And this for me is knowledge: all depth should rise—to my height.’ p. 70: ‘They did not think enough into the depth.’ Pt. iii., p. 22: ‘The world is deep, and deeper than the day has ever thought it.’ Pt. iv., p. 129: ‘What says the deep midnight?... From a deep dream am I awakened. The world is deep, and deeper than the day thought. Deep in its woe. Joy—deeper still than sorrow of heart. All joy ... wishes for deep, deep eternity,’ etc.
[389] Zur Genealogie der Moral, p. 167.
[390] Jenseits von Gut und Böse, p. 159: ‘Our virtues? It is probable that we, too, still have our virtues, albeit they are no longer the true-hearted and robust virtues for which we hold our grandfathers in honour—though at a little distance.’ p. 154: ‘The man beyond good and evil, the master of his virtues ... he ought to be the greatest.’ So then, ‘beyond good and evil,’ and yet having ‘virtues’!
[391] Zur Genealogie der Moral, p. 79: ‘As a premise to this hypothesis concerning the origin of the evil conscience [through the ‘transvaluation of values’ and the ‘revolt of slaves in morality’] belongs the fact ... that this transformation was in no way gradual, or voluntary, and did not manifest itself as an organic growing into new conditions, but as a rapture, a leap, a compulsion.’ Hence, not only was that good which had previously been evil, but this ‘transvaluation’ even occurred suddenly, ordered one fine day by authority!
[392] Jenseits von Gut und Böse, p. 232: ‘Slave-morality is essentially a utilitarian morality.
[393] Die fröhliche Wissenschaft, p. 32: ‘In reality, however, evil instincts are just as purposive, as conservative of the species, and as indispensable as the good, only they have a different function.’ Zur Genealogie der Moral, p. 21: ‘At the root of all ... noble races lies the beast of prey ... this foundation needs from time to time to disburden itself; the animal must out, must hie him back to the desert.’ This means that it is essential to his health, and, consequently, of utility to him.
[394] Zur Genealogie der Moral, p. 6: ‘To what disorders, however, this [democratic] prejudice can give rise, is shown by the infamous [!] case of Buckle. The plebeianism of the modern spirit, which is of English origin, once more breaks forth ... there.’ Jenseits von Gut und Böse, p. 212: ‘There are truths that are best recognised by mediocre heads.... We are driven to this proposition since the intellect of mediocre Englishmen—I may mention Darwin, John Stuart Mill, and Herbert Spencer—acquired preponderance in the mean region of European taste.’
[395] Die fröhliche Wissenschaft, p. 43.
[396] See, in my novel, Die Krankheit des Jahrhunderts, Leipzig, 1889, Band I., p. 140, Schrötter’s remarks: ‘Egoism is a word. All depends upon the interpretation. Every living being strives for happiness, i.e., for contentment.... He [the healthy man] cannot be happy when he sees others suffer. The higher the man’s development, the livelier is this feeling.... The egoism of these men consists in their seeking out the pain of others and striving to alleviate it, in which, while combating the sufferings of others, they are simply struggling to attain to their own happiness. A Catholic would say of St. Vincent de Paul or of Carlo Borromeo, He was a great saint; I should say of him, He was a great egoist.’
[397] Die fröhliche Wissenschaft, p. 48.