Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 130

sur le dos, l'humble; et il y a aussi de la sagesse qui est
humble, rampante, pieuse et obséquieuse.

Mais elle hait jusqu'au dégoût celui qui ne veut jamais se défendre,
qui avale les crachats venimeux et les mauvais regards, le patient trop
patient qui supporte tout et se contente de tout; car ce sont là
coutumes de valets.

Que quelqu'un soit servile devant les dieux et les coups de pieds
divins ou devant des hommes et de stupides opinions d'hommes: à _toute_
servilité il crache au visage, ce bienheureux égoïsme!

Mauvais: - c'est ainsi qu'elle appelle tout ce qui est abaissé, cassé,
chiche et servile, les yeux clignotants et soumis, les coeurs contrits,
et ces créatures fausses et fléchissantes qui embrassent avec de larges
lèvres peureuses.

Et sagesse fausse: - c'est ainsi qu'elle appelle tous les bons mots des
valets, des vieillards et des épuisés; et surtout l'absurde folie
pédante des prêtres!

Les faux sages, cependant, tous les prêtres, ceux qui sont fatigués du
monde et ceux dont l'âme est pareille à celle des femmes et des valets,
- ô comme leurs intrigues se sont toujours élevées contre l'égoïsme!

Et ceci précisément devait être la vertu et s'appeler vertu, qu'on
s'élève contre l'égoïsme! Et "désintéressés" - c'est ainsi que
souhaitaient d'être, avec de bonnes raisons, tous ces poltrons et
toutes ces araignées de vivre!

Mais c'est pour eux tous que vient maintenant le jour, le changement,
l'épée du jugement, _le grand midi_: c'est là que bien des choses
seront manifestes!

Et celui qui glorifie le Moi et qui sanctifie l'égoïsme, celui-là en
vérité dit ce qu'il sait, le devine _"Voici, il vient, il s'approche,
le grand midi!"_

Ainsi parlait Zarathoustra.



Ma bouche - est la bouche du peuple: je parle trop grossièrement et
trop cordialement pour les élégants. Mais ma parole semble plus
étrange encore aux écrivassiers et aux plumitifs.

Ma main - est une main de fou: malheur à toutes les tables et à toutes
les murailles, et à tout ce qui peut donner place à des ornements et à
des gribouillages de fou!

Mon pied - est un sabot de cheval; avec lui je trotte et je galope par
monts et par vaux, de ci, de là, et le plaisir me met le diable au
corps pendant ma course rapide.

Mon estomac - est peut-être l'estomac d'un aigle. Car il préfère à
toute autre la chair de l'agneau. Mais certainement, c'est un estomac

Nourri de choses innocentes et frugales, prêt à voler et impatient de
m'envoler - c'est ainsi que je me plais à être; comment ne serais-je
pas un peu comme un

Last Page Next Page

Text Comparison with The Dawn of Day

Page 18
If we remember, however, that both seek their own satisfaction, and that free-thinkers have already found their satisfaction in reflection upon and utterance of forbidden things, there is no difference in the motives; but in respect of the consequences the issue will be decided against the free-thinker, provided that it.
Page 25
--Those unfortunate occurrences which take place at times in the community, such as sudden storms, bad harvests, or plagues, lead members of the community to suspect that offences against custom have been committed, or that new customs must be invented to appease a new demoniac power and caprice.
Page 43
--The Christian Church is an encyclopaedia of primitive cults and views of the most varied origin; and is, in consequence, well adapted to missionary work: in former times she could--and still does--go wherever she would, and in doing so always found something resembling herself, to which she could assimilate herself and gradually substitute her own spirit for it.
Page 66
There at the very top of the ladder stands the ascetic and martyr, who himself experiences the utmost satisfaction, because he inflicts on himself, as a result of his desire for distinction, that pain which his opposite, the barbarian on the first rung of the ladder, inflicts upon those others, upon whom and before whom he wishes to distinguish himself.
Page 80
And our own webs are just as often and as clumsily rent by ourselves as by the slate.
Page 83
A mishap to another offends us; it would bring our impotence, or perhaps our cowardice, into strong relief if we could do nothing to help him; or in itself it would give rise to a diminution of our honour in the eyes of others and of ourselves.
Page 89
Such, however, is almost invariably the effect of music (provided that it thrills us), and we have no need of such paradoxical instances to recognise this,--the state of feeling into which music transports us is almost always in contradiction to the appearance of our actual state, and of our reasoning power which recognises this actual state and its causes.
Page 91
" Let any one consider whether a man can be in possession of a desire to gain an insight into moral things when he feels himself comforted from the start by a belief in the inconceivableness of these things! one who still honestly believes in illuminations from above, in magic, in ghostly appearances, and in the metaphysical ugliness of the toad! 143.
Page 100
_ to advance in the spirit of honesty towards ourselves and become, instead of a nation of credulous repetition and of bitter and blind animosity, a people of conditional assent and benevolent opposition.
Page 105
AS LITTLE STATE AS POSSIBLE!--All political and economic matters are not of such great value that they ought to be dealt with by the most talented minds: such a waste of intellect is at bottom worse than any state of distress.
Page 120
The Churches have not yet come into the possession of those who look after our health; the study of the body and of dietary are not yet amongst the obligatory subjects taught in our primary and secondary schools; there are as yet no quiet associations of those people who are pledged to one another to do without the help of law courts, and who renounce the punishment and vengeance now meted out to those who have offended against society.
Page 127
--Intercourse with these Germans is indeed advisable, for almost every one of them has something to give, if we can only understand how to make him find it, or rather recover it (for he is very untidy in storing away his knowledge).
Page 134
Page 169
Perhaps all this leads to the conclusion that truth as an entity and a coherent whole exists only for those natures who, like Aristotle, are at once powerful and harmless, joyous and peaceful: just as none but these would be in a position to seek such truths; for the others seek remedies for themselves--however proud they may be of their intellect and its freedom, they do not seek truth.
Page 178
Page 188
Page 201
From this time onwards the thinker wishes to found institutions which shall bear his name, instead of erecting mere brain-structures.
Page 209
What great delight must all these men have felt in knowledge! and how great was the danger that their honesty might give way, and that they themselves might become panegyrists of things! 551.
Page 210
"Something greater than we are is growing here"--such is our most secret hope: we prepare everything with a view to his birth and prosperity--not merely everything that is useful, but also the noblest gifts of our souls.
Page 216