In the fourteenth verse of this discourse Nietzsche defines the solemn duty he imposed upon himself: “Become what thou art.” Surely the criticism which has been directed against this maxim must all fall to the ground when it is remembered, once and for all, that Nietzsche’s teaching was never intended to be other than an esoteric one. “I am a law only for mine own,” he says emphatically, “I am not a law for all.” It is of the greatest importance to humanity that its highest individuals should be allowed to attain to their full development; for, only by means of its heroes can the human race be led forward step by step to higher and yet higher levels. “Become what thou art” applied to all, of course, becomes a vicious maxim; it is to be hoped, however, that we may learn in time that the same action performed by a given number of men, loses its identity precisely that same number of times.—“Quod licet Jovi, non licet bovi.”

At the last eight verses many readers may be tempted to laugh. In England we almost always laugh when a man takes himself seriously at anything save sport. And there is of course no reason why the reader should not be hilarious.—A certain greatness is requisite, both in order to be sublime and to have reverence for the sublime. Nietzsche earnestly believed that the Zarathustra-kingdom—his dynasty of a thousand years—would one day come; if he had not believed it so earnestly, if every artist in fact had not believed so earnestly in his Hazar, whether of ten, fifteen, a hundred, or a thousand years, we should have lost all our higher men; they would have become pessimists, suicides, or merchants. If the minor poet and philosopher has made us shy of the prophetic seriousness which characterized an Isaiah or a Jeremiah, it is surely our loss and the minor poet’s gain.