This familiar name in European languages, of Greek origin, was used in his notebooks of , about a decade before writing Also Sprach Zarathustra. Nietzsche inserts here the first fragment of the prologue to Also Sprach Zarathustra , i. This fragment appears in the following year in the published text of the first part of Zarathustra. One may wonder why Nietzsche abandoned the familiar name of Zoroaster for the original Old Persian form of it, Zarathustra, at a time when only specialists in Indo-Iranian philology were familiar with the original form.
As Nietzsche admits himself, by choosing the name of Zarathustra as the prophet of his philosophy in a poetical idiom, he wanted to pay homage to the original Aryan prophet as a prominent founding figure of the spiritual-moral phase in human history, and reverse his teachings at the same time, according to his fundamental critical views on morality.
The original Zoroastrian world-view interpreted being on the basis of the universality of the moral values and saw the whole world as an arena of the struggle between two fundamental moral elements, Good and Evil, depicted in two antagonistic divine figures.
In the intellectual outline of his life and works, Ecce Homo , Nietzsche describes his reasons for choosing Zarathustra as harbinger of his philosophy:. What the name of Zarathustra means in my mouth, the mouth of the first immoralist: for what constitutes the tremendous historical uniqueness of that Persian is just the opposite of this.
Zarathustra was the first to consider the fight of good and evil the very wheel in the machinery of things: the transposition of morality into the metaphysical realms as a force, cause, and end in itself Zarathustra created this most calamitous error, morality, consequently, he must also be the first to recognize it To speak the truth and to shoot well with arrows, that is, Persian virtue Am I understood?
Kaufmann, pp. The essential logical implication of this most tremendous ontological event is the impossibility of the moralistic interpretation of being, evermore. This formidable redemptive revelation is the beginning of the emancipation of humanity from all bonds of illusions and superstitions imposed on it by religious and philosophical metaphysics throughout history. The second Zarathustra, by proclaiming this new fundamental knowledge about the death of God, removes all eschatological prospects from the horizon of the human life.
He refutes all theological teachings in all disguises as enemies of Life, and replaces them with a thoroughly new and absolutely positive, this-worldly, life-affirming philosophy. The name of Hafez, usually in association with Goethe, appears about ten times in his writings. He admires both poets for reaching the zenith of joyful human wisdom.
For him Hafez exemplifies the Oriental free spirit who gratefully receives both the pleasures and sufferings of life. Nietzsche commends such an attitude as sign of a positive and courageous valuation of life. The poem celebrates the insightfulness of Hafez and his poetical achievements. It must be remembered that, for health reasons, Nietzche himself was apparently a lifelong abstainer.
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