Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 154

temps immémorial.

O mon âme, j'ai versé sur toi toutes les clartés et toutes les
obscurités, tous les silences et tous les désirs: - alors tu as grandi
pour moi comme un cep de vigne.

O mon âme, tu es là maintenant, lourde et pleine d'abondance, un cep de
vigne aux mamelles gonflées, chargé de grappes de raisin pleines et
d'un brun doré: - pleine et écrasée de ton bonheur, dans l'attente et
dans l'abondance, honteuse encore dans ton attente.

O mon âme, il n'y a maintenant plus nulle part d'âme qui soit plus
aimante, plus enveloppante et plus large! Où donc l'avenir et le passé
seraient-ils plus près l'un de l'autre que chez toi?

O mon âme, je t'ai tout donné et toutes mes mains se sont dépouillées
pour toi: - et maintenant! Maintenant tu me dis en souriant, pleine de
mélancolie: "Qui de nous deux doit dire merci? - n'est-ce pas au
donateur de remercier celui qui a accepté d'avoir bien voulu prendre?
N'est-ce pas un besoin de donner? N'est-ce pas - pitié de prendre?" -

O mon âme, je comprends le sourire de ta mélancolie: ton abondance tend
maintenant elle-même las mains, pleines de désirs!

Ta plénitude jette ses regards sur les mers mugissantes, elle cherche
et attend; le désir infini de la plénitude jette un regard à travers le
ciel souriant de tes yeux!

Et, en vérité, ô mon âme! Qui donc verrait ton sourire sans fondre en
larmes? Les anges eux-mêmes fondent en larmes à cause de la trop
grande bonté de ton sourire.

C'est ta bonté, ta trop grande bonté, qui ne veut ni se lamenter, ni
pleurer: et pourtant, ô mon âme, ton sourire désire les larmes, et ta
bouche tremblante les sanglots.

"Toute larme n'est-elle pas une plainte? Et toute plainte une
accusation?" C'est ainsi que tu te parles à toi-même et c'est pourquoi
tu préfères sourire, ô mon âme, sourire que de répandre ta peine -
répandre en des flots de larmes toute la peine que te cause ta
plénitude et toute l'anxiété de la vigne qui la fait soupirer après le
vigneron et la serpe du vigneron!

Mais si tu ne veux pas pleurer, pleurer jusqu'à l'épuisement ta
mélancolie de pourpre, il faudra que tu _chantes_, ô mon âme! -
Vois-tu, je souris moi-même, moi qui t'ai prédit cela: - chanter d'une
voix mugissante, jusqu'à ce que toutes les mers deviennent
silencieuses, pour ton grand désir, - jusqu'à ce que, sur les mers
silencieuses et ardentes, plane la barque, la merveille dorée, dont
l'or s'entoure du sautillement de toutes les choses bonnes,

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 3
, about the parallel early history of Good and Evil, Aph.
Page 8
The crass ineptitude of their genealogy of morals is immediately apparent when the question arises of ascertaining the origin of the idea and judgment of "good.
Page 17
The revolt of the slaves in morals begins in the very principle of _resentment_ becoming creative and giving birth to values--a resentment experienced by creatures who, deprived as they are of the proper outlet of action, are forced to find their compensation in an imaginary revenge.
Page 21
I have once called attention to the embarrassment of Hesiod, when he conceived the series of social ages, and endeavoured to express them in gold, silver, and bronze.
Page 30
--I avail myself of the opportunity offered by this treatise to express, openly and formally, a wish which up to the present has only been expressed in occasional conversations with scholars, namely, that some Faculty of philosophy should, by means of a series of prize essays, gain the glory of having promoted the further study of the _history of morals_--perhaps this book may serve to give forcible impetus in such a direction.
Page 35
These Germans employed terrible means to make for themselves a memory, to enable them to master their rooted plebeian instincts and the brutal crudity of those instincts: think of the old German punishments, for instance, stoning (as far back as the legend, the millstone falls on the head of the guilty man), breaking on the wheel (the most original invention and speciality of the German genius in the sphere of punishment), dart-throwing, tearing, or trampling by horses ("quartering"), boiling the criminal in oil or wine (still prevalent in the fourteenth and fifteenth centuries), the highly popular flaying ("slicing into strips"), cutting the flesh out of the breast; think also of the evil-doer being besmeared with honey, and then exposed to the flies in a blazing sun.
Page 54
The whole inner world, originally as thin as if it had been stretched between two layers of skin, burst apart and expanded proportionately, and obtained depth, breadth, and height, when man's external outlet became _obstructed_.
Page 64
" H.
Page 79
260).
Page 80
To be able to be a philosopher he had to exemplify the ideal; to exemplify it, he was bound to _believe_ in it.
Page 82
12.
Page 86
And what lying so as not to acknowledge this hate as hate! What a show of big words and attitudes, what an art of "righteous" calumniation! These abortions! what a noble eloquence gushes from their lips! What an amount of sugary, slimy, humble submission oozes in their eyes! What do they really want? At any rate to _represent_ righteousness ness, love, wisdom, superiority, that is the ambition of these "lowest ones," these sick ones! And how clever does such an ambition make them! You cannot, in fact,.
Page 90
"It must be somebody's.
Page 92
You can adopt such a theory, and yet _entre nous_ be nevertheless the strongest opponent of all materialism.
Page 98
) 19.
Page 106
With all their noisy agitator-babble, however, they effect nothing with me; these trumpeters of reality are bad musicians, their voices do not come from the deeps with sufficient audibility, they are not the mouthpiece for the abyss of scientific knowledge--for to-day scientific knowledge is an abyss--the word "science," in such trumpeter-mouths, is a prostitution, an abuse, an impertinence.
Page 107
And now look at the other side, at those rare cases, of which I spoke, the most supreme idealists to be found nowadays among philosophers and scholars.
Page 109
--I doubt it--nay, I know otherwise.
Page 110
344, and best of all the whole fifth book of that work, as well as the Preface to _The Dawn of Day_.
Page 118
more like a leaf in the wind, a shuttle-cock of chance, of nonsense, he could now "will" something--absolutely immaterial to what end, to what purpose, with what means he wished: _the will itself was saved_.