Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 12

ici son dernier maître: il veut être l'ennemi de ce maître,
comme il est l'ennemi de son dernier dieu; il veut lutter pour la
victoire avec le grand dragon.

Quel est le grand dragon que l'esprit ne veut plus appeler ni dieu ni
maître? "Tu dois", s'appelle le grand dragon. Mais l'esprit du lion
dit:
"Je veux."

"Tu dois" le guette au bord du chemin, étincelant d'or sous sa carapace
aux mille écailles, et sur chaque écaille brille en lettres dorées: "Tu
dois!"

Des valeurs de mille années brillent sur ces écailles et ainsi parle le
plus puissant de tous les dragons: "Tout ce qui est valeur - brille sur
moi."

Tout ce qui est valeur a déjà été créé, et c'est moi qui représente
toutes les valeurs créées. En vérité il ne doit plus y avoir de "Je
veux"! Ainsi parle le dragon.

Mes frères, pourquoi est-il besoin du lion de l'esprit? La bête
robuste qui s'abstient et qui est respectueuse ne suffit-elle pas?

Créer des valeurs nouvelles - le lion même ne le peut pas encore: mais
se rendre libre pour la création nouvelle - c'est ce que peut la
puissance du lion.

Se faire libre, opposer une divine négation, même au devoir: telle, mes
frères, est la tâche où il est besoin du lion.

Conquérir le droit de créer des valeurs nouvelles - c'est la plus
terrible conquête pour un esprit patient et respectueux. En vérité,
c'est là un acte féroce, pour lui, et le fait d'une bête de proie.

Il aimait jadis le "Tu dois" comme son bien le plus sacré: maintenant
il lui faut trouver l'illusion et l'arbitraire, même dans ce bien le
plus sacré, pour qu'il fasse, aux dépens de son amour, la conquête de
la liberté: il faut un lion pour un pareil rapt.

Mais, dites-moi, mes frères, que peut faire l'enfant que le lion ne
pouvait faire? Pourquoi faut-il que le lion ravisseur devienne enfant?

L'enfant est innocence et oubli, un renouveau et un jeu, une roue qui
roule sur elle-même, un premier mouvement, une sainte affirmation.

Oui, pour le jeu divin de la création, ô mes frères, il faut une sainte
affirmation: l'esprit veut maintenant sa _propre_ volonté, celui qui a
perdu le monde veut gagner son _propre_ monde.

Je vous ai nommé trois métamorphoses de l'esprit: comment l'esprit
devient chameau, comment l'esprit devient lion, et comment enfin le
lion devient enfant. -

Ainsi parlait Zarathoustra. Et en ce temps-là il séjournait dans la
ville qu'on appelle: la Vache multicolore.




DES CHAIRES DE LA VERTU


On vantait à Zarathoustra un sage que l'on disait savant à

Last Page Next Page

Text Comparison with Thoughts out of Season, Part I

Page 8
But because the ravages of Democracy have been less felt here than abroad, because there is a good deal of the mediaeval building left standing over here, because things have never been carried to that excess which invariably brings a reaction with it--this reaction has not set in in this country, and no strong desire for the necessity of it, no craving for the counterbalancing influence of a Nietzsche, has arisen yet in the British mind.
Page 14
In the attack on Strauss he will immediately detect the germ of the whole of Nietzsche's subsequent attitude towards too hasty contentment and the foolish beatitude of the "easily pleased"; in the paper on Wagner he will recognise Nietzsche the indefatigable borer, miner and underminer, seeking to define his ideals, striving after self-knowledge above all, and availing himself of any contemporary approximation to his ideal man, in order to press it forward as the incarnation of his thoughts.
Page 21
This error is in the highest degree pernicious: not because it is an error,--for there are illusions which are both salutary and blessed,--but because it threatens to convert our victory into a signal defeat.
Page 35
" But we know something more: we know that there are enthusiasts who are not intellectual, who do not rouse or exalt, and who, nevertheless, not only expect to be the guides of.
Page 52
At this stage, and in this embarrassing position, Strauss even suggests a metaphysical hypothesis--the driest and most palsied ever conceived--and, in reality, but an unconscious parody of one of Lessing's sayings.
Page 59
What could they do against the uniform belief of the thousands who have enlisted public opinion in their cause, and who mutually defend each other in this belief? What purpose can it serve when one individual openly declares war against Strauss, seeing that a crowd have decided in his favour, and that the masses led by this.
Page 64
For instance, while discussing one of the most intricate questions in natural history, he declares with true ancient pride: "I shall be told that I am here speaking of things about which I understand nothing.
Page 66
No one would contend, I suppose, that Strauss is original, or that he is over-severe in his method; but the question is whether we can regard him as "master of his subject," and grant him "incomparable skill"? The confession to the effect that the treatise was intentionally "lightly equipped" leads us to think that it at least aimed at incomparable skill.
Page 73
A grammatical error--and this is the most extraordinary feature of the case--does not therefore seem an offence in any sense to our Philistine, but a most delightful restorative in the barren wilderness of everyday German.
Page 77
In any case, try it at your own risk; but you will repent it, not only in your style but in your head, that it may be fulfilled which was spoken by the Indian prophet, saying, "He who gnaweth a cow's horn gnaweth in vain and shorteneth his life; for he grindeth away his teeth, yet his belly is empty.
Page 78
Nevertheless, he has succeeded in making himself famous for a couple of hours in our time, and perhaps in another couple of hours people will remember that he was once famous; then, however, night will come, and with her oblivion; and already at this moment, while we are entering his sins against style in the black book, the sable mantle of twilight is falling upon his fame.
Page 85
And at this point we enter with respectful reserve into the presence of the most hidden development in Wagner's own soul.
Page 87
therefrom is an overflowing source of suffering for those in process of development.
Page 89
or a rule, borne hither and thither by disturbing illusions.
Page 100
To the misery already at hand, man thus adds the curse of convention--that is to say, the agreement between words and actions without an agreement between the feelings.
Page 103
Rather than lend an ear to illusive consolations, he prefers to turn his unsatisfied gaze stoically upon our modern world, and if his heart be not warm enough to feel pity, let it at least feel bitterness and hate! It were better for him to show anger and scorn than to take cover in spurious contentment or steadily to drug himself, as our "friends of art" are wont to do.
Page 110
He is continually forced--and the observer with him--to re-translate the visible into spiritual and primeval life, and likewise to perceive the most hidden interstices of the soul as something concrete and to lend it a visible body.
Page 112
He may even feel like a victim of chronic insomnia, and fancy himself obliged.
Page 129
If the philosopher says it is will that struggles for existence in animate and inanimate nature, the musician adds: And this will wherever it manifests itself, yearns for a melodious existence.
Page 133
An artist who has this empire over himself subjugates all other artists, even though he may not particularly desire to do so.