THE GENEALOGY OF MORALS A POLEMIC BY FRIEDRICH NIETZSCHE TRANSLATED BY HORACE B. SAMUEL, M.A. PEOPLES AND COUNTRIES (FRAGMENT) T. N. FOULIS 13 & 15 FREDERICK STREET EDINBURGH: AND LONDON 1913 EDITOR'S NOTE. In 1887, with the view of amplifying and completing certain new doctrines which he had merely sketched in _Beyond Good and Evil_ (see especially aphorism 260), Nietzsche published _The Genealogy of Morals_. This work is perhaps the least aphoristic, in form, of all Nietzsche's productions. For analytical power, more especially in those parts where Nietzsche examines the ascetic ideal, _The Genealogy of Morals_ is unequalled by any other of his works; and, in the light which it throws upon the attitude of the ecclesiast to the man of resentment and misfortune, it is one of the most valuable contributions to sacerdotal psychology. CONTENTS. FIRST ESSAY. "GOOD AND EVIL," "GOOD AND BAD" SECOND ESSAY. "GUILT," "BAD CONSCIENCE," AND THE LIKE THIRD ESSAY. WHAT IS THE MEANING OF ASCETIC IDEALS? PEOPLES AND COUNTRIES. Translated by J. M. Kennedy PREFACE. 1. We are unknown, we knowers, ourselves to ourselves: this has its own good reason. We have never searched for ourselves--how should it then come to pass, that we should ever _find_ ourselves? Rightly has it been said: "Where your treasure is, there will your heart be also." _Our_ treasure is there, where stand the hives of our knowledge. It is to those hives that we are always striving; as born creatures of flight, and as the honey-gatherers of the spirit, we care really in our hearts only for one thing--to bring something "home to the hive!" As far as the rest of life with its so-called "experiences" is concerned, which of us has even sufficient serious interest? or sufficient time? In our dealings with such points of life, we are, I fear, never properly to the point; to be precise, our heart is not there, and certainly not our ear. Rather like one who, delighting in a divine distraction, or sunken in the seas of his own soul, in whose ear the clock has just thundered with all its force its twelve strokes of noon, suddenly wakes up, and asks himself, "What has in point of fact just struck?" so do we at times rub afterwards, as it were, our puzzled ears, and ask in complete astonishment and complete embarrassment, "Through what have we in point of fact just lived?" further, "Who are we in point of fact?" and count, _after they have struck_, as I have explained, all the twelve throbbing beats of the clock of our experience, of our life, of our being--ah!--and count wrong in the endeavour. Of necessity we remain strangers to ourselves, we understand ourselves not, in ourselves we are bound to be mistaken, for of us holds good to all eternity the motto, "Each one is the farthest away from himself"--as far as ourselves are concerned we are not "knowers." 2.