Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 153

Midi de la terre et des hommes, afin
d'enseigner de nouveau aux hommes le venue du Surhumain.

J'ai dit ma parole, ma parole me brise: ainsi le veut ma destinée
éternelle, - je disparais en annonciateur!

L'heure est venue maintenant, l'heure où celui qui disparaît se bénit
lui-même. Ainsi - _finit_ le déclin de Zarathoustra." -

Lorsque les animaux eurent prononcé ces paroles, ils se turent et
attendirent que Zarathoustra leur dit quelque chose: mais Zarathoustra
n'entendait pas qu'ils se taisaient. Il était étendu tranquille, les
yeux fermés, comme s'il dormait, quoiqu'il ne fût pas endormi: car il
s'entretenait avec son âme. Le serpent cependant et l'aigle,
lorsqu'ils le trouvèrent ainsi silencieux, respectèrent le grand
silence qui l'entourait et se retirèrent avec précaution.


O mon âme, je t'ai appris à dire "aujourd'hui", comme "autrefois" et
"jadis", et à danser ta ronde par-dessus tout ce qui était ici, là et

O mon âme, je t'ai délivrée de tous les recoins, j'ai éloigné de toi la
poussière, les araignées et le demi-jour.

O mon âme, j'ai lavé de toit toute petite pudeur et la vertu des
recoins et je t'ai persuadé d'être nue devant les yeux du soleil.

Avec la tempête qui s'appelle "esprit", j'ai soufflé sur ta mer
houleuse; j'en ai chassé tous les nuages et j'ai même étranglé
l'egorgeur qui s'appelle "péché".

O mon âme, je t'ai donné le droit de dire "non", comme la tempête, et
de dire "oui" comme dit "oui" le ciel ouvert: tu es maintenant calme
comme la lumière et tu passes à travers les tempêtes négatrices.

O mon âme, je t'ai rendu la liberté sur ce qui est créé et sur ce qui
est incréé: et qui connaît comme toi la volupté de l'avenir?

O mon âme, je t'ai enseigné le mépris qui ne vient pas comme la
vermoulure, le grand mépris aimant qui aime le plus où il méprise le

O mon âme, je t'ai appris à persuader de telle sorte que les causes
mêmes se rendent à ton avis: semblable au soleil qui persuade même la
mer à monter à sa hauteur.

O mon âme, j'ai enlevé de toi toute obéissance, toute génuflexion et
toute servilité; je t'ai donné moi-même le nom de "trêve de misère" et
de "destinée".

O mon âme, je t'ai donné des noms nouveaux et des jouets multicolores,
je t'ai appelée "destinée", et "circonférence des circonférences", et
"nombril du temps", et "cloche d'azur".

O mon âme, j'ai donné toute la sagesse à boire à ton domaine terrestre,
tous les vins nouveaux et aussi les vins de la sagesse, les vins qui
étaient forts de

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Text Comparison with Homer and Classical Philology

Page 0
(_Inaugural Address delivered at Bale University, 28th of May 1869.
Page 1
Where do we not meet with them, these mockers, always ready to aim a blow at the philological "moles," the animals that practise dust-eating _ex professo_, and that grub up and eat for the eleventh time what they have already eaten ten times before.
Page 2
of classical philology derived from this theory.
Page 3
I cannot help thinking, however, that some of these scruples are still sounding in the ears of not a few in this gathering; for they may still be frequently heard from the lips of noble and artistically gifted men--as even an upright philologist must feel them, and feel them most painfully, at moments when his spirits are downcast.
Page 4
Friedrich August Wolf has exactly indicated the spot where Greek antiquity dropped the question.
Page 5
At a certain given date, about the time of Pisistratus, the poems which had been repeated orally were said to have been collected in manuscript form; but the scribes, it is added, allowed themselves to take some liberties with the text by transposing some lines and adding extraneous matter here and there.
Page 6
The conception of popular poetry seemed to lead like a bridge over this problem--a deeper and more original power than that of every single creative individual was said.
Page 7
In this universality there is something almost intoxicating in the thought of a popular poem: we feel, with artistic pleasure, the broad, overpowering liberation of a popular gift, and we delight in this natural phenomenon as we do in an uncontrollable cataract.
Page 8
Are there characteristic differences between the utterances of the _man of genius_ and the _poetical soul of the people_? This whole contrast, however, is unjust and misleading.
Page 9
It was imagined that new shells were forming round a small kernel, so to speak, and that those pieces of popular poetry originated like avalanches, in the drift and flow of tradition.
Page 10
Since literary history first ceased to be a mere collection of names, people have attempted to grasp and formulate the individualities of the poets.
Page 11
tells of the contest between Homer and Hesiod, which proves that when these two names were mentioned people instinctively thought of two epic tendencies, the heroic and the didactic; and that the signification of the name "Homer" was included in the material category and not in the formal.
Page 12
Those, therefore, who look for the "original and perfect design" are looking for a mere phantom; for the dangerous path of oral tradition had reached its end just as the systematic arrangement appeared on the scene; the disfigurements which were caused on the way could not have affected the design, for this did not form part of the material handed down from generation to generation.
Page 13
" This period regards Homer as belonging to the ranks of artists like Orpheus, Eumolpus, Daedalus, and Olympus, the mythical discoverers of a new branch of art, to whom, therefore, all the later fruits which grew from the new branch were thankfully dedicated.
Page 14
You honour the immortal masterpieces of the Hellenic mind in poetry and sculpture, and think yourselves so much more fortunate than preceding generations, which had to do without them; but you must not forget that this whole fairyland once lay buried under mountains of prejudice, and that the blood and sweat and arduous labour of innumerable followers of our science were all necessary to lift up that world from the chasm into which it had sunk.
Page 15
Now, therefore, that I have enunciated my philological creed, I trust you will give me cause to hope that I shall no longer be a stranger among you: give me the assurance that in working with you towards this end I am worthily fulfilling the confidence with which the highest authorities of this community have honoured me.