avec des cornes en colère! La glace
cependant - _brise les passerelles_!
O mes frères! _tout ne coule_-t-il pas maintenant? Toutes les
balustrades et toutes les passerelles ne sont-elles pas tombées à
l'eau? Qui se _tiendrait_ encore au "bien" et au "mal"?
"Malheur à nous! gloire à nous! le vent du dégel souffle!" - Prêchez
ainsi, mes frères, à travers toutes les rues.
Il y a une vieille folie qui s'appelle bien et mal. La roue de cette
folie a tourné jusqu'à présent autour des devins et des astrologues.
Jadis on _croyait_ aux devins et aux astrologues; et c'est _pourquoi_
l'on croyait que tout était fatalité: "Tu dois, car il le faut!"
Puis on se méfia de tous les devins et de tous les astrologues et c'est
_pourquoi_ l'on crut que tout était liberté: "Tu peux, car tu veux!"
O mes frères! sur les étoiles et sur l'avenir on n'a fait jusqu'à
présent que des suppositions sans jamais savoir: et c'est _pourquoi_
sur le bien et le mal on n'a fait que des suppositions sans jamais
"Tu ne déroberas point! Tu ne tueras point!" Ces paroles étaient
appelées saintes jadis: devant elles on courbait les genoux et l'on
baissait la tête, et l'on ôtait ses souliers.
Mais je vous demande: où y eut-il jamais de meilleurs brigands et
meilleurs assassins dans le monde, que les brigands et les assassins
provoqués par ces saintes paroles?
N'y a-t-il pas dans la vie elle-même - le vol et l'assassinat? Et, en
sanctifiant ces paroles, n'a-t-on pas assassiné la _vérité_ elle-même?
Ou bien était-ce prêcher la mort que de sanctifier tout ce qui
contredisait et déconseillait la vie? - O mes frères, brisez,
brisez-moi les vieilles tables.
Ceci est ma pitié à l'égard de tout le passé que je le vois abandonné,
- abandonné à la grâce, à l'esprit et à la folie de toutes les
générations de l'avenir, qui transformeront tout ce qui fut en un pont
Un grand despote pourrait venir, un démon malin qui forcerait tout le
passé par sa grâce et par sa disgrâce: jusqu'à ce que le passé devienne
pour lui un pont, un signal, un héros et un cri de coq.
Mais ceci est l'autre danger et mon autre pitié: - les pensées de celui
qui fait partie de la populace ne remontent que jusqu'à son grand-père,
- mais avec le grand-père finit le temps.
Ainsi tout le passé est abandonné: car il pourrait arriver un jour que
la populace devînt maître et qu'elle noyât dans des eaux basses
l'époque tout entière.
C'est pourquoi, mes frères, il faut une
But the way is open for new acceptations and refinements of the soul-hypothesis; and such conceptions as "mortal soul," and "soul of subjective multiplicity," and "soul as social structure of the instincts and passions," want henceforth to have legitimate rights in science.Page 41
They feel themselves already fully occupied, these good people, be it by their business or by their pleasures, not to mention the "Fatherland," and the newspapers, and their "family duties"; it seems that they have no time whatever left for religion; and above all, it is not obvious to them whether it is a question of a new business or a new pleasure--for it is impossible, they say to themselves, that people should go to church merely to spoil their tempers.Page 43
of life only in trying to FALSIFY its image (as if taking wearisome revenge on it), one might guess to what degree life has disgusted them, by the extent to which they wish to see its image falsified, attenuated, ultrified, and deified,--one might reckon the homines religiosi among the artists, as their HIGHEST rank.Page 70
The extent and towering structure of the sciences have increased enormously, and therewith also the probability that the philosopher will grow tired even as a learner, or will attach himself somewhere and "specialize" so that he will no longer attain to his elevation, that is to say, to his superspection, his circumspection, and his DESPECTION.Page 73
" His mirroring and eternally self-polishing soul no longer knows how to affirm, no longer how to deny; he does not command; neither does he destroy.Page 84
which a people, a community, or an individual has lived, the "divining instinct" for the relationships of these valuations, for the relation of the authority of the valuations to the authority of the operating forces),--this historical sense, which we Europeans claim as our specialty, has come to us in the train of the enchanting and mad semi-barbarity into which Europe has been plunged by the democratic mingling of classes and races--it is only the nineteenth century that has recognized this faculty as its sixth sense.Page 89
for the hereditarily vicious and defective who lie on the ground around us; still less is it sympathy for the grumbling, vexed, revolutionary slave-classes who strive after power--they call it "freedom.Page 90
) And how many spirits we harbour? Our honesty, we free spirits--let us be careful lest it become our vanity, our ornament and ostentation, our limitation, our stupidity! Every virtue inclines to stupidity, every stupidity to virtue; "stupid to the point of sanctity," they say in Russia,--let us be careful lest out of pure honesty we eventually become saints and bores! Is not life a hundred times too short for us--to bore ourselves? One would have to believe in eternal life in order to.Page 91
No new thought, nothing of the nature of a finer turning or better expression of an old thought, not even a proper history of what has been previously thought on the subject: an IMPOSSIBLE literature, taking it all in all, unless one knows how to leaven it with some mischief.Page 93
" Here, to be sure, we must put aside entirely the blundering psychology of former times, which could only teach with regard to cruelty that it originated at the sight of the suffering of OTHERS: there is an abundant, super-abundant enjoyment even in one's own suffering, in causing one's own suffering--and wherever man has allowed himself to be persuaded to self-denial in the RELIGIOUS sense, or to self-mutilation, as among the Phoenicians and ascetics, or in general, to desensualisation, decarnalisation, and contrition, to Puritanical repentance-spasms, to vivisection of conscience and to Pascal-like SACRIFIZIA DELL' INTELLETO, he is secretly allured and impelled forwards by his cruelty, by the dangerous thrill of cruelty TOWARDS HIMSELF.Page 94
He will say: "There is something cruel in the tendency of my spirit": let the virtuous and amiable try to convince him that it is not so! In fact, it would sound nicer, if, instead of our cruelty, perhaps our "extravagant honesty" were talked about, whispered about, and glorified--we free, VERY free spirits--and some day perhaps SUCH will actually be our--posthumous glory! Meanwhile--for there is plenty of time until then--we should be least inclined to deck ourselves out in such florid and fringed moral verbiage; our whole former work has just made us sick of this taste and its sprightly exuberance.Page 100
It flows broad and full: and suddenly there is a moment of inexplicable hesitation, like a gap that opens between cause and effect, an oppression that makes us dream, almost a nightmare; but already it broadens and widens anew, the old stream of delight--the most manifold delight,--of old and new happiness; including ESPECIALLY the joy of the artist in himself, which he refuses to conceal, his astonished, happy cognizance of.Page 101
" Indeed, I could think of sluggish, hesitating races, which even in our rapidly moving Europe, would require half a century ere they could surmount such atavistic attacks of patriotism and soil-attachment, and return once more to reason, that is to say, to "good Europeanism.Page 108
In the ancient sense, a period is above all a physiological whole, inasmuch as it is comprised in one breath.Page 118
To be sure, one must not resign oneself to any humanitarian illusions about the history of the origin of an aristocratic society (that is to say, of the preliminary condition for the elevation of the type "man"): the truth is hard.Page 125
At this turning-point of history there manifest themselves, side by side, and often mixed and entangled together, a magnificent, manifold, virgin-forest-like up-growth and up-striving, a kind of TROPICAL TEMPO in the rivalry of growth, and an extraordinary decay and self-destruction, owing to the savagely opposing and seemingly exploding egoisms, which strive with one another "for sun and light," and can no longer assign any limit, restraint, or forbearance for themselves by means of the hitherto existing morality.Page 134
The eternal, fatal "Too late!" The melancholia of everything COMPLETED--! 278.Page 135
" 282.Page 136