s of gregariousness--of the ant-hill. And when our
author says: "A robber shall Zarathustra be called by the herdsmen," it
is clear that these words may be taken almost literally from one whose
ideal was the rearing of a higher aristocracy. Again, "the good and
just," throughout the book, is the expression used in referring to the
self-righteous of modern times,--those who are quite sure that they
know all that is to be known concerning good and evil, and are satisfied
that the values their little world of tradition has handed down to them,
are destined to rule mankind as long as it lasts.

In the last paragraph of the Prologue, verse 7, Zarathustra gives us a
foretaste of his teaching concerning the big and the little sagacities,
expounded subsequently. He says he would he were as wise as his serpent;
this desire will be found explained in the discourse entitled "The
Despisers of the Body", which I shall have occasion to refer to later.

...

THE DISCOURSES.

Chapter I. The Three Metamorphoses.

This opening discourse is a parable in which Zarathustra discloses the
mental development of all creators of new values. It is the story of
a life which reaches its consummation in attaining to a second
ingenuousness or in returning to childhood. Nietzsche, the supposed
anarchist, here plainly disclaims all relationship whatever to anarchy,
for he shows us that only by bearing the burdens of the existing law and
submitting to it patiently, as the camel submits to being laden, does
the free spirit acquire that ascendancy over tradition which enables him
to meet and master the dragon "Thou shalt,"--the dragon with the values
of a thousand years glittering on its scales. There are two lessons in
this discourse: first, that in order to create one must be as a little
child; secondly, that it is only through existing law and order that
one attains to that height from which new law and new order may be
promulgated.

Chapter II. The Academic Chairs of Virtue.

Almost the whole of this is quite comprehensible. It is a discourse
against all those who confound virtue with tameness and smug ease, and
who regard as virtuous only that which promotes security and tends to
deepen sleep.

Chapter IV. The Despisers of the Body.

Here Zarathustra gives names to the intellect and the instincts; he
calls the one "the little sagacity" and the latter "the big sagacity."
Schopenhauer's teaching concerning the intellect is fully endorsed her