It once occurred to a certain king, that if he always knew the right time to begin everything; if he knew who were the right people to listen to, and whom to avoid; and, above all, if he always knew what was the most important thing to do, he would never fail in anything he might undertake.

King Esarhaddon was thinking how he should execute Lailie, when suddenly he heard a rustling near his bed, and opening his eyes saw an old man with a long gray beard and mild eyes. You wish to execute Lailie? asked the old man. Yes, answered the King. But I cannot make up my mind how to do it. But you are Lailie, said the old man. That's not true, replied the King. Lailie is Lailie, and I am I. You and Lailie are one, said the old man. You only imagine you are not Lailie, and that Lailie is not you.... You cannot destroy his life.

So on matters of faith, continued the Chinaman, the student of Confucius, it is pride that causes error and discord among men. As with the sun, so it is with God. Each man wants to have a special God of his own, or at least a special God for his native land. Each nation wishes to confine in its own temples Him, whom the world cannot contain. 'Can any temple compare with that which God Himself has built to unite all men in one faith and one religion?... Where are there any records of God's goodness so easy to understand as the blessings which God has strewn abroad for man’s happiness? Where is there any book of the law so clear to each man as that written in his heart? What sacrifices equal the self-denials which loving men and women make for one another? And what altar can be compared with the heart of a good man, on which God Himself accepts the sacrifice? 'The higher a man's conception of God, the better will he know Him. And the better he knows God, the nearer will he draw to Him, imitating His goodness, His mercy, and His love of man.... So spoke the Chinaman, the student of Confucius; and all who were present in the coffee-house were silent, and disputed no more as to whose faith was the best.

The pilot, who was an intelligent man, had listened in silence to the talk till he was asked to speak. Now every one turned to him, and he said: You are all misleading one another, and are yourselves deceived. The sun does not go round the earth, but the earth goes round the sun, revolving as it goes, and turning towards the sun in the course of each twenty-four hours, not only Japan, and the Philippines, and Sumatra where we now are, but Africa, and Europe, and America, and many lands besides. The sun does not shine for some one mountain, or for some one island, or for some one sea, nor even for one earth alone, but for other planets as well as our earth. If you would only look up at the heavens, instead of at the ground beneath your own feet, you might all understand this, and would then no longer suppose that the sun shines for you, or for your country alone. Thus spoke the wise pilot, who had voyaged much about the world, and had gazed much upon the heavens above.

The relation of word to thought, and the creation of new concepts is a complex, delicate and enigmatic process unfolding in our soul.

The whole world knows that virtue consists in the subjugation of one's passions, or in self-renunciation. It is not just the Christian world, against whom Nietzsche howls, that knows this, but it is an eternal supreme law towards which all humanity has developed, including Brahmanism, Buddhism, Confucianism, and the ancient Persian religion. And suddenly a man appears who declares that he is convinced that self-renunciation, meekness, submissiveness and love are all vices that destroy humanity (he has in mind Christianity, ignoring all the other religions).One can understand why such a declaration baffled people at first. But after giving it a little thought and failing to find any proof of the strange propositions, any rational person ought to throw the books aside and wonder if there is any kind of rubbish that would not find a publisher today. But this has not happened with Nietzsche´s books. The majority of pseudo-enlightened people seriously look into the theory of the Übermensch, and acknowledge its author to be a great philosopher, a descendant of Descartes, Leibniz and Kant. And all this has come about because the majority of pseudo-enlightened men of today object to any reminder of virtue, or to its chief premise: self-renunciation and love—virtues that restrain and condemn the animal side of their life. They gladly welcome a doctrine, however incoherently and disjointedly expressed, of egotism and cruelty, sanctioning the idea of personal happiness and superiority over the lives of others, by which they live.

This divergence and perversion of the essential question is most striking in what goes today by the name of philosophy. There would seem to be only one question for philosophy to resolve: What must I do? Despite being combined with an enormous amount of unnecessary confusion, answers to the question have at any rate been given within the philosophical tradition on the Christian nations. For example, in Kant´s Critique of Practical Reason, or in Spinoza, Schopenhauer and specially Rousseau.But in more recent times, since Hegel´s assertion that all that exists is reasonable, the question of what one must do has been pushed to the background and philosophy has directed its whole attention to the investigation of things as they are, and to fitting them into a prearranged theory. This was the first step backwards.The second step, degrading human thought yet further, was the acceptance of the struggle for existence as a basic law, simply because that struggle can be observed among animals and plants. According to this theory the destruction of the weakest is a law which should not be opposed. And finally, the third step was taken when the childish originality of Nietzsche´s half-crazed thought, presenting nothing complete or coherent, but only various drafts of immoral and completely unsubstantiated ideas, was accepted by the leading figures as the final word in philosophical science. In reply to the question: what must we do? the answer is now put straightforwardly as: live as you like, without paying attention to the lives of others.If anyone doubted that the Christian world of today has reached a frightful state of torpor and brutalization (not forgetting the recent crimes committed in the Boers and in China, which were defended by the clergy and acclaimed as heroic feats by all the world powers), the extraordinary success of Nietzsche´s works is enough to provide irrefutable proof of this. Some disjointed writings, striving after effect in a most sordid manner, appear, written by a daring, but limited and abnormal German, suffering from power mania. Neither in talent nor in their basic argument to these writings justify public attention. In the days of Kant, Leibniz, or Hume, or even fifty years ago, such writings would not only have received no attention, but they would not even have appeared. But today all the so called educated people are praising the ravings of Mr. N, arguing about him, elucidating him, and countless copies of his works are printed in all languages.

"That is the principal thing," thought Nekhludoff. "We all live in the silly belief that we ourselves are the lords of our world, that this world has been given us for our enjoyment. But this is evidently untrue. Somebody must have sent us here for some reason. And for this reason it is plain that we will suffer like those laborers suffer who do not fulfill the wishes of their Master. The will of the Lord is expressed in the teachings of Christ. Let man obey Him, and the Kingdom of the Lord will come on earth, and man will derive the greatest possible good."Seek the truth and the Kingdom of God, and the rest will come of itself. We seek that which is to come, and do not find it, and not only do we not build the Kingdom of God, but we destroy it."So this will henceforth be the task of my life!"And indeed, from that night a new life began for Nekhludoff; not so much because he had risen into a new stage of existence, but because all that had happened to him till then assumed for him an altogether new meaning.

Simonson, in rubber jacket and similar galoshes, bound with whip-cord over woolen socks (he was a vegetarian and did not use the skin of animals), was also awaiting the departure of the party. He stood near the entrance of the house, writing down in a note-book a thought that occurred to him. "If," he wrote, "a bacterium were to observe and analyze the nail of a man, it would declare him an inorganic being. Similarly, from an observation of the earth's surface, we declare it to be inorganic. That is wrong."

Nekhludoff recalled his relations with the wife of the district commander, and a flood of shameful recollections came upon him. "There is a disgusting bestiality in man," he thought; "but when it is in a primitive state, one looks down upon and despises it, whether he is carried away with or withstands it. But when this same bestiality hides itself under a so-called aesthetic, poetic cover, and demands to be worshiped, then, deifying the beast, one gives himself up to it, without distinguishing between the good and the bad. Then it is horrible."