The form of this book will be better understood when it is remembered that at this period Nietzsche was beginning to suffer from stomach trouble and headaches. As a cure for his complaints, he spent his time in travel when he could get a few weeks' respite from his duties at Basel University; and it was in the course of his solitary walks and hill-climbing tours that the majority of these thoughts occurred to him and were jotted down there and then. A few of them, however, date further back, as he tells us in the preface to the second part of this work. Many of them, he says, occupied his mind even before he published his first book, _The Birth of Tragedy_ and several others, as we learn from his notebooks and posthumous writings, date from the period of the _Thoughts out of Season._ It must be clearly understood, however, that Nietzsche's disease must not be looked upon in the same way as that of an ordinary man. People are inclined to regard a sick man as rancorous; but any one who rights with and conquers his disease, and even exploits it, as Nietzsche did, benefits thereby to an extraordinary degree. In the first place, he has passed through several stages of human psychology with which a healthy man is entirely unacquainted; _e.g._ he has learnt by introspection the spiteful and revengeful spirit of the sick man and his religion. Secondly, in his moments of freedom from pain and gloom his thoughts will be all the more brilliant. In support of this last statement, one instance may be selected out of hundreds that could be adduced. Heinrich Heine spent the greater part of his life in exile from his native country, tortured by headaches, and finally dying in a foreign land as the result of a spinal disease. His splendid works were composed in his moments of respite from illness, and during the last years of his life, when his health was at its worst, he gave to the world his famous _Romancero._ We would likewise do well to recollect Goethe's saying: Zart Gedicht, wie Regenbogen, Wird nur auf dunkelm Grund gezogen.[2] Thus neither the form of this book--so startling at first to those who have been brought up in the traditions of our own school--nor the treat all men as equals, and proclaim the establishment of equal rights: so far a socialistic mode of thought which is based on _justice_ is possible; but, as has been said, only within the ranks of the governing classes, which in this case _practises_ justice with sacrifices and abnegations. On the other hand, to _demand_ equality of rights, as do the Socialists of the subject caste, is by no means the outcome of justice, but of covetousness. If you expose bloody pieces of flesh to a beast, and then withdraw them again until it finally begins to roar, do you think that the roaring implies justice?