ruggle for
existence among opinions and values is so great, that an art-form
is practically the only garb in which a new philosophy can dare to
introduce itself to us.

Pars. 3 and 4.

Many of the paragraphs will be found to be merely reminiscent of former
discourses. For instance, par. 3 recalls "Redemption". The last verse
of par. 4 is important. Freedom which, as I have pointed out before,
Nietzsche considered a dangerous acquisition in inexperienced or
unworthy hands, here receives its death-blow as a general desideratum.
In the first Part we read under "The Way of the Creating One", that
freedom as an end in itself does not concern Zarathustra at all. He says
there: "Free from what? What doth that matter to Zarathustra? Clearly,
however, shall thine eye answer me: free FOR WHAT?" And in "The
Bedwarfing Virtue": "Ah that ye understood my word: 'Do ever what ye
will--but first be such as CAN WILL.'"

Par. 5.

Here we have a description of the kind of altruism Nietzsche exacted
from higher men. It is really a comment upon "The Bestowing Virtue" (see
Note on Chapter XXII.).

Par. 6.

This refers, of course, to the reception pioneers of Nietzsche's stamp
meet with at the hands of their contemporaries.

Par. 8.

Nietzsche teaches that nothing is stable,--not even values,--not
even the concepts good and evil. He likens life unto a stream. But
foot-bridges and railings span the stream, and they seem to stand
firm. Many will be reminded of good and evil when they look upon these
structures; for thus these same values stand over the stream of life,
and life flows on beneath them and leaves them standing. When, however,
winter comes and the stream gets frozen, many inquire: "Should not
everything--STAND STILL? Fundamentally everything standeth still." But
soon the spring cometh and with it the thaw-wind. It breaks the ice, and
the ice breaks down the foot-bridges and railings, whereupon everything
is swept away. This state of affairs, according to Nietzsche, has now
been reached. "Oh, my brethren, is not everything AT PRESENT IN FLUX?
Have not all railings and foot-bridges fallen into the water? Who would
still HOLD ON to 'good' and 'evil'?"

Par. 9.

This is complementary to the first three verses of par. 2.

Par. 10.

So far, this is perhaps the most important paragraph. It is a protest
against reading a moral order of things in life. "Life is something
essentially immoral!" Nietzsche tells us in the intro