Summary
Zarathustra encounters a strange man preaching to a herd of cows, calling himself the 'voluntary beggar' who gave away his wealth to help the poor. This man claims he's learning 'rumination' from cattle because he's disgusted with both rich and poor people alike. He rants about how the wealthy are corrupt and the poor have become entitled and rebellious. But Zarathustra sees through the performance. Despite the man's harsh words about society, Zarathustra observes his gentle nature - noting he's probably a vegetarian who grinds corn and loves honey. The encounter reveals how some people retreat from society's problems rather than engage with them. The voluntary beggar represents someone who tried to do good but failed because he didn't understand that giving well is an art form requiring wisdom, not just good intentions. His disgust with humanity has led him to seek comfort with animals instead of learning to navigate human complexity. When he praises Zarathustra as better than a cow, Zarathustra playfully drives him away, showing that flattery and hero-worship are just another form of avoiding real engagement. The chapter explores themes of social responsibility, the challenge of genuine charity, and the temptation to withdraw from difficult human relationships into simpler, safer connections.
Coming Up in Chapter 69
Just as Zarathustra finds solitude again, another voice calls out - his own shadow appears, seeking attention. But Zarathustra's patience with followers and admirers has reached its limit.
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An excerpt from the original text.(~500 words)
When Zarathustra had left the ugliest man, he was chilled and felt lonesome: for much coldness and lonesomeness came over his spirit, so that even his limbs became colder thereby. When, however, he wandered on and on, uphill and down, at times past green meadows, though also sometimes over wild stony couches where formerly perhaps an impatient brook had made its bed, then he turned all at once warmer and heartier again. “What hath happened unto me?” he asked himself, “something warm and living quickeneth me; it must be in the neighbourhood. Already am I less alone; unconscious companions and brethren rove around me; their warm breath toucheth my soul.” When, however, he spied about and sought for the comforters of his lonesomeness, behold, there were kine there standing together on an eminence, whose proximity and smell had warmed his heart. The kine, however, seemed to listen eagerly to a speaker, and took no heed of him who approached. When, however, Zarathustra was quite nigh unto them, then did he hear plainly that a human voice spake in the midst of the kine, and apparently all of them had turned their heads towards the speaker. Then ran Zarathustra up speedily and drove the animals aside; for he feared that some one had here met with harm, which the pity of the kine would hardly be able to relieve. But in this he was deceived; for behold, there sat a man on the ground who seemed to be persuading the animals to have no fear of him, a peaceable man and Preacher-on-the-Mount, out of whose eyes kindness itself preached. “What dost thou seek here?” called out Zarathustra in astonishment. “What do I here seek?” answered he: “the same that thou seekest, thou mischief-maker; that is to say, happiness upon earth. To that end, however, I would fain learn of these kine. For I tell thee that I have already talked half a morning unto them, and just now were they about to give me their answer. Why dost thou disturb them? Except we be converted and become as kine, we shall in no wise enter into the kingdom of heaven. For we ought to learn from them one thing: ruminating. And verily, although a man should gain the whole world, and yet not learn one thing, ruminating, what would it profit him! He would not be rid of his affliction, —His great affliction: that, however, is at present called DISGUST. Who hath not at present his heart, his mouth and his eyes full of disgust? Thou also! Thou also! But behold these kine!”— Thus spake the Preacher-on-the-Mount, and turned then his own look towards Zarathustra—for hitherto it had rested lovingly on the kine—: then, however, he put on a different expression. “Who is this with whom I talk?” he exclaimed frightened, and sprang up from the ground. “This is the man without disgust, this is Zarathustra himself, the surmounter of the great disgust, this is the eye, this is the mouth,...
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Intelligence Amplifier™ Analysis
The Road of Charitable Escape
Using good deeds as a way to avoid the messy complexity of genuine human relationships and real social engagement.
Why This Matters
Connect literature to life
This chapter teaches how to recognize when someone uses helping others as a way to avoid dealing with their own issues or to gain social status.
Practice This Today
This week, notice when someone's 'generosity' comes with strings attached or when they get angry if their help isn't received exactly as they intended.
Now let's explore the literary elements.
Terms to Know
Voluntary beggar
Someone who chooses poverty after having wealth, often as a spiritual or moral statement. In Nietzsche's time, this was seen as noble self-sacrifice. The concept challenges whether giving up everything actually helps anyone.
Modern Usage:
We see this in celebrities who dramatically downsize their lifestyle or tech billionaires who pledge to give away their fortunes.
Rumination
Literally means chewing cud like cattle do - bringing food back up to chew again. Metaphorically, it means dwelling on thoughts repeatedly. The voluntary beggar claims he's learning this 'wisdom' from cows.
Modern Usage:
We use this when someone can't stop overthinking a problem or keeps rehashing the same complaints.
Pity of the kine
The compassionate nature of cattle, who gather around those in distress. Nietzsche uses this to contrast animal instinct with human complexity. Animals offer simple comfort without judgment.
Modern Usage:
This is like how therapy dogs provide comfort, or how pets seem to sense when we're upset.
Hero-worship
Excessive admiration that treats someone as perfect and beyond criticism. The voluntary beggar does this to Zarathustra, calling him better than a cow. It's a way of avoiding real engagement.
Modern Usage:
We see this in celebrity culture, political fandoms, or when people put their bosses or partners on pedestals.
Withdrawal from society
The act of removing oneself from human community due to disgust or disappointment. Instead of working to improve things, some people retreat to simpler relationships with nature or animals.
Modern Usage:
This shows up in people who become hermits, move 'off the grid,' or say they prefer animals to people.
The art of giving
Nietzsche's idea that charity requires wisdom and skill, not just good intentions. Throwing money at problems without understanding them can make things worse.
Modern Usage:
We see this debate in discussions about welfare, foreign aid, or when well-meaning help creates dependency.
Characters in This Chapter
Zarathustra
Protagonist and observer
He discovers the voluntary beggar and sees through his performance. Despite the man's harsh words about humanity, Zarathustra notices his gentle nature and calls out his retreat from real engagement.
Modern Equivalent:
The experienced mentor who can spot when someone is running away from their problems
The voluntary beggar
Failed philanthropist
A wealthy man who gave away everything to help the poor but became disgusted with both rich and poor. He now preaches to cattle instead of dealing with human complexity.
Modern Equivalent:
The burned-out social worker who says they hate people but loves animals
The kine (cattle)
Silent audience
They represent simple, non-judgmental listeners who offer comfort without the complexity of human relationships. They become the voluntary beggar's preferred companions.
Modern Equivalent:
The therapy animal or pet that provides unconditional acceptance
Key Quotes & Analysis
"Something warm and living quickeneth me; it must be in the neighbourhood."
Context: When he feels less alone and discovers the cattle nearby
This shows how even simple presence can comfort us. Zarathustra finds warmth not from the preaching man, but from the peaceful animals who ask nothing of him.
In Today's Words:
I feel better just knowing there's life around me, even if we're not talking.
"I am learning to ruminate like these kine."
Context: Explaining why he's with the cattle instead of people
He's claiming to learn wisdom from cows, but really he's just avoiding the hard work of understanding humans. It's intellectual retreat disguised as enlightenment.
In Today's Words:
I'm learning to think deeply like these cows do.
"Giving is an art and requireth skill."
Context: Reflecting on why the voluntary beggar's charity failed
This cuts to the heart of why good intentions aren't enough. Real help requires understanding, timing, and wisdom about human nature, not just throwing resources at problems.
In Today's Words:
Helping people effectively takes more than just wanting to help - it takes skill.
Thematic Threads
Class
In This Chapter
The beggar's disgust with both rich corruption and poor entitlement reveals class prejudices disguised as moral superiority
Development
Continues exploring how class shapes our judgments and relationships with others
In Your Life:
Notice when you judge entire groups based on limited interactions with individuals from those backgrounds
Social Responsibility
In This Chapter
The failed attempt at charity shows how good intentions without wisdom can backfire and lead to withdrawal
Development
Introduced here as a new dimension of personal responsibility
In Your Life:
Consider whether your helping efforts are actually effective or just make you feel better about yourself
Human Relationships
In This Chapter
The beggar chooses animals over humans because they're simpler and don't challenge his worldview
Development
Extends the theme of avoiding difficult human connections
In Your Life:
Ask yourself if you're choosing easier relationships to avoid the growth that comes from challenging ones
Identity
In This Chapter
The man constructs an identity as 'voluntary beggar' to justify his retreat from society
Development
Shows how we create noble-sounding identities to mask our failures or fears
In Your Life:
Watch for times when you give yourself impressive titles to avoid admitting you simply gave up
Personal Growth
In This Chapter
Zarathustra sees through the performance and drives away the flatterer, refusing false comfort
Development
Demonstrates the importance of rejecting easy praise and comfortable illusions
In Your Life:
Be suspicious when someone tells you exactly what you want to hear—they might be avoiding real engagement
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
Why did the voluntary beggar choose to talk to cows instead of people?
analysis • surface - 2
What went wrong with the beggar's attempt to help the poor, and why did he become disgusted with both rich and poor?
analysis • medium - 3
Where do you see this pattern of 'charitable escape' today - people who try to help but then withdraw when it gets complicated?
application • medium - 4
How can someone genuinely help others without falling into the beggar's trap of expecting gratitude or simple solutions?
application • deep - 5
What does this chapter reveal about the difference between feeling good about helping and actually helping effectively?
reflection • deep
Critical Thinking Exercise
Map Your Own Escape Routes
Think of a time when you tried to help someone or fix a problem but got frustrated and wanted to give up. Write down what you expected to happen versus what actually happened. Then identify what your 'cows' are - the simpler alternatives you retreat to when human relationships get messy.
Consider:
- •Notice if you expected gratitude or specific responses from people you helped
- •Consider whether you were solving the problem you wanted to solve or the problem they actually had
- •Identify your pattern of retreat - do you withdraw completely, blame others, or find easier targets for your energy?
Journaling Prompt
Write about a relationship or situation where you could re-engage instead of retreating. What would it look like to stay in the messy middle and learn better ways to help?
Coming Up Next...
Chapter 69: The Shadow Who Lost Himself
Moving forward, we'll examine following others too closely can make you lose yourself, and understand the danger of having no personal direction or values. These insights bridge the gap between classic literature and modern experience.