Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 207

la rosée consolatrice porte
des chaussures fines, comme tous les doux consolateurs -
songes-tu alors, songes-tu, coeur chaud,
comme tu avais soif jadis,
soif de larmes divines, de gouttes de rosée,
altéré et fatigué, comme tu avais soif,
puisque dans l'herbe, sur des sentes jaunies,
des rayons du soleil couchant, méchamment,
au travers des arbres noirs, couraient autour de toi,
des rayons de soleil, ardents et éblouissants, malicieux.

"Le prétendant de la _vérité_? toi? - ainsi se moquaient-ils -
Non! Poète seulement!
Une bête rusée, sauvage, rampante,
qui doit mentir:
qui doit mentir sciemment, volontairement,
envieuse de butin,
masquée de couleurs,
.....masque pour elle-même,
butin pour elle-même -

_Ceci_ - le prétendant de la vérité!...
Non! Fou seulement! poète seulement!
parlant en images coloriées,
criant sous un masque multicolore de fou,
errant sur de mensongers ponts de paroles,
sur des arcs-en-ciel mensongers,
parmi de faux ciels
errant, planant çà et là, -
fou _seulement_! poète _seulement_!...

_Ceci_ - le prétendant de la vérité?...
ni silencieux, ni rigide, lisse et froid,
changé en image,
en statue divine,
ni placé devant les temples,
gardien du seuil d'un Dieu:
non! ennemi de tous ces monuments de la vertu,
plus familier de tous les déserts que de l'entrée des temples,

plein de chatteries téméraires,
sautant par toutes les fenêtres,
vlan! Dans tous les hasards,
reniflant dans toutes les forêts vierges,
reniflant d'envie et de désirs!
Ah! que tu coures dans les forêts vierges,
parmi les fauves bigarrés,
bien portant, colorié et beau comme le péché,
avec les lèvres lascives,
divinement moqueur, divinement infernal, divinement sanguin
que tu coures sauvage, rampeur, _menteur_: -

Ou bien, semblable aux aigles, qui regardent longtemps,
longtemps, le regard fixé dans les abîmes,
dans leur abîmes: -
ô comme ils planent en cercle,
descendant toujours plus bas,
au fond de l'abîme toujours plus profond! -
d'un trait droit,
les ailes ramenées,
fondant sur des _agneaux_,
d'un vol subit, affamés,
pris de l'envie de ces agneaux,
détestant toutes les âmes d'agneaux,
haineux de tout ce qui a le regard
de l'agneau, l'oeil de la brebis, la laine frisée
et grise, avec la bienveillance de l'agneau!

Tels sont,
comme chez l'aigle et la panthère,
les désirs du poète,
tels sont _tes_ désirs, entre mille masques,
toi qui es fou, toi qui es poète!...

Toi qui vis l'homme,
tel _Dieu_, comme un _agneau -:
_Déchirer_ Dieu dans l'homme,
comme l'agneau dans l'homme,
_rire_ en le déchirant -

_Ceci, ceci est ta félicité_!
La félicité d'un aigle et d'une panthère,
la félicité d'un poète et d'un fou!"...

Dans l'air clarifié,
quand déjà le croissant de la lune
glisse ses rayons verts,
envieusement, parmi la pourpre du couchant:
- ennemi du jour,
glissant à chaque pas, furtivement,
devant les bosquets de roses,
jusqu'à ce qu'ils s'effondrent
pâles dans la nuit: -

ainsi je suis tombé moi-même jadis
de ma folie de vérité,
de mes désirs du jour,
fatigué du jour,

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

Page 1
Such "free spirits" do not really exist and never did exist.
Page 4
5 A step further in recovery: and the free spirit draws near to life again, slowly indeed, almost refractorily, almost distrustfully.
Page 9
mind was not brought into play through the medium of exact thought.
Page 12
Uncontrolled and entangled as it is, it perpetually confuses things as a result of the most trifling similarities, yet in the same mental confusion and lack of control the nations invented their mythologies, while nowadays travelers habitually observe how prone the savage is to forgetfulness, how his mind, after the least exertion of memory, begins to wander and lose itself until finally he utters falsehood and nonsense from sheer exhaustion.
Page 14
Dreams carry us back to the earlier stages of human culture and afford us a means of understanding it more clearly.
Page 18
=--The invention of the laws of number has as its basis the primordial and prior-prevailing delusion that many like things exist (although in point of fact there is no such thing is a duplicate), or that, at least, there are things (but there is no "thing").
Page 26
from the illogical springs much that is good.
Page 30
If Plutarch's heroes are enthusiastically imitated and a reluctance is experienced to looking too critically into the motives of their actions, not the knowledge but the welfare of human society is promoted thereby: psychological error and above all obtuseness in regard to it, help human nature forward, whereas knowledge of the truth is more promoted by means of the stimulating strength of a hypothesis; as La Rochefoucauld in the first edition of his "Sentences and Moral Maxims" has expressed it: "What the world calls virtue is ordinarily but a phantom created by the passions, and to which we give a good name in order to do whatever we please with impunity.
Page 32
[19] "Der moralische Mensch, sagt er, steht der intelligiblen (metaphysischen) Welt nicht naeher, als der physische Mensch.
Page 33
From the fact of such depression Schopenhauer believes himself able to prove a freedom which man in some way must have had, not indeed in regard to his actions but in regard to his nature: freedom, therefore, to be thus and so, not to act thus and so.
Page 49
Thus revenge pertains originally to the domain of justice as it is a sort of reciprocity.
Page 53
So, too, the sexual relations must be taken into account: they make every young woman interesting to every young man from the standpoint of pleasure, and conversely.
Page 54
At first these spots were quite extensive, inasmuch as stipulated areas could not be trod by the uninitiated, who, when near them, felt tremors and anxieties.
Page 56
=--Badness has not for its object the infliction of pain upon others but simply our own satisfaction as, for instance, in the case of thirst for vengeance or of nerve excitation.
Page 59
=--The absolute irresponsibility of man for his acts and his nature is the bitterest drop in the cup of him who has knowledge, if he be accustomed to behold in responsibility and duty the patent of nobility of his human nature.
Page 60
The degrees of rational capacity determine the direction in which this longing impels: every society, every individual has constantly present a comparative classification of benefits in accordance with which conduct is determined and others are judged.
Page 61
Philosophy can at most set up in opposition to them other metaphysical plausibilities (fundamental untruths as well).
Page 74
But if a man should wish to be all love like the god aforesaid, and want to do all things for others and nothing for himself, the procedure would be fundamentally impossible because he _must_ do a great deal for himself before there would be any possibility of doing anything for the love of others.
Page 75
There still apparently remains that discouragement which is closely allied with fear of the punishment of worldly justice or of the contempt of one's fellow men.
Page 78
The holy person also makes his lot easier through the complete surrender of his life personality and it is all delusion to admire such a phenomenon as the loftiest heroism of morality.