Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 189

c'est ce que veut aussi le plus saint. Mais, hélas! comment y
aurait-il encore pour moi un plaisir?

Y a-t-il encore pour moi - un but? Un port où s'élance _ma_ voile?

Un bon vent? Hélas! celui-là seul qui sait où il va, sait aussi quel
est pour lui le bon vent, le vent propice.

Que m'est il resté? Un coeur fatigué et impudent; une volonté
instable; des ailes bonnes pour voleter; une épine dorsale brisée.

Cette recherche de _ma_ demeure: ô Zarathoustra, le sais-tu bien, cette
recherche a été _ma_ cruelle épreuve, elle me dévore.

"_Où_ est _ma_ demeure?" C'est elle que je demande, que je cherche,
que j'ai cherchée, elle que je n'ai pas trouvée. O éternel partout, ô
éternel nulle part, ô éternel - en vain!"

Ainsi parlait l'ombre; et le visage de Zarathoustra s'allongeait à ses
paroles. "Tu es mon ombre!" dit-il enfin avec tristesse.

Ce n'est pas un mince péril que tu cours, esprit libre et voyageur! Tu
as un mauvais jour: prends garde à ce qu'il ne soit pas suivi d'un
plus mauvais soir!

Des vagabonds comme toi finissent par se sentir bienheureux même dans
une prison. As-tu jamais vu comment dorment les criminels en prison?
Ils dorment en paix, ils jouissent de leur sécurité nouvelle.

Garde-toi qu'une foi étroite ne finisse par s'emparer de toi, une
illusion dur et sévère! Car désormais tu es séduit et tenté par tout
ce qui est étroit et solide.

Tu as perdu le but: hélas! comment pourrais-tu te désoler ou te
consoler de cette perte? N'as-tu pas ainsi perdu aussi - ton chemin?

Pauvre ombre errante, esprit volage, papillon fatigué! Veux-tu avoir ce
soir un repos et un asile? Monte vers ma caverne!

C'est là-haut que monte le chemin qui mène à ma caverne. Et maintenant
je veux bien vite m'enfuir loin de toi. Déjà je sens comme une ombre
peser sur moi.

Je veux courir seul, pour qu'il fasse de nouveau clair autour de moi.
C'est pourquoi il me faut encore gaiement jouer des jambes. Pourtant
ce soir - on dansera chez moi!" -

Ainsi parlait Zarathoustra.


- Et Zarathoustra se remit à courir et à courir encore, mais il ne
trouva plus personne. Il demeurait seul, et il ne faisait toujours que
se trouver
lui-même. Alors il jouit de sa solitude, il savoura sa solitude et il
pensa à de bonnes choses - pendant des heures entières. A l'heure de
midi cependant, lorsque le soleil se trouva tout juste au-dessus de la
tête de

Last Page Next Page

Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 1
I see them already coming, slowly, slowly.
Page 5
You had to grasp the perspective of every representation (Werthschaetzung)--the dislocation, distortion and the apparent end or teleology of the horizon, besides whatever else appertains to the perspective: also the element of demerit in its relation to opposing merit, and the whole intellectual cost of every affirmative, every negative.
Page 6
But where are there psychologists to-day? In France, certainly; in Russia, perhaps; certainly not in Germany.
Page 14
And now the mind, in co-operation with the imagination, transforms this formless play of light and color into definite figures, moving groups, landscapes.
Page 16
Through all these views and opinions the toilsome, steady process of science (which now for the first time begins to celebrate its greatest triumph in the genesis of thought) will definitely work itself out, the result, being, perhaps, to the following effect: That which we now call the world is the result of a crowd of errors and fancies which gradually developed in the general evolution of organic nature, have grown together and been transmitted.
Page 24
Here, for the purpose of affording the means of transition, for the sake of lightening the spirit overburdened with feeling, art can be employed to far better purpose, as these hypotheses receive far less support from art than from a metaphysical philosophy.
Page 25
" 30 =Evil Habits in Reaching Conclusions.
Page 26
The illogical is so imbedded in the passions, in language, in art, in religion and, above all, in everything that imparts value to life that it cannot be taken away without irreparably injuring those beautiful things.
Page 39
raking them with the small shot of wickedness? The majority are too ignoble and a few are too good to know anything of this pudendum: the latter may, consequently, be prompt to deny that Prosper Merimee is right when he says: "Know, also, that nothing is more common than to do wrong for the pleasure of doing it.
Page 44
He aroused first disfavor, then suspicion, became gradually of ill repute and was pronounced a person of whom society should beware, until at last the law took note of such a perverted being for reasons which usually have no weight with it or to which it closes its eyes.
Page 54
To inflict pain not from the instinct of self preservation but in requital--this is the consequence of false judgment and is equally a guiltless course of conduct.
Page 59
His deepest sentiment, with which he honored the sufferer, the hero, sprang from an error.
Page 60
If pleasure, egoism, vanity be necessary to attest the moral phenomena and their richest blooms, the instinct for truth and accuracy of knowledge; if delusion and confusion of the imagination were the only means whereby mankind could gradually lift itself up to this degree of self enlightenment and self emancipation--who would venture to disparage the means? Who would have the right to feel sad if made aware of the goal to which those paths lead? Everything in the domain of ethic is evolved, changeable, tottering; all things flow, it is true--but all things are also in the stream: to their goal.
Page 61
From this.
Page 63
In reality, there.
Page 64
If any person.
Page 69
It is I who in every way am unworthy and contemptible.
Page 72
132 =Of the Christian Need of Salvation.
Page 77
That in self abnegation and not in revenge the element of greatness consisted must have been brought home to mankind only after long habituation.
Page 82
admiration and even of prayer--at least in more simple times.