Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 21

ce criminel a-t-il tué? Il
voulait dérober." Mais je vous dis: son âme voulait du sang, et ne
désirait point le vol: il avait soif du bonheur du couteau!

Mais sa pauvre raison ne comprit point cette folie et c'est elle qui
décida le criminel. "Qu'importe le sang! dit-elle; ne veux-tu pas
profiter de ton crime pour voler? pour te venger?"

Et il écouta sa pauvre raison: son discours pesait sur lui comme du
plomb, - alors il vola, après avoir assassiné. Il ne voulait pas avoir
honte de sa folie.

Et de nouveau le plomb de sa faute pèse sur lui, de nouveau sa pauvre
raison est engourdie, paralysée et lourde.

Si du moins il pouvait secouer la tête, son fardeau roulerait en bas:
mais qui secouera cette tête?

Qu'est cet homme? Un monceau de maladies qui, par l'esprit, agissent
sur le monde extérieur: c'est là qu'elles veulent leur butin.

Qu'est cet homme? Une grappe de serpents sauvages entrelacés, qui
rarement se supportent tranquillement - alors ils s'en vont, chacun de
son côté, pour chercher leur butin de par le monde.

Voyez ce pauvre corps! Ses souffrances et ses désirs, sa pauvre âme
essaya de les comprendre, - elle crut qu'ils étaient le plaisir et
l'envie criminelle d'atteindre le bonheur du couteau.

Celui qui tombe malade maintenant est surpris par le mal qui est le mal
de ce moment: il veut faire souffrir avec ce qui le fait souffrir.
Mais il y a eu d'autres temps, il y a eu un autre bien et un autre mal.

Autrefois le doute et l'ambition personnelle étaient des crimes. Alors
le malade devenait hérétique et sorcier; comme hérétique et comme
sorcier il souffrait et voulait faire souffrir.

Mais vous ne voulez pas m'entendre: ce serait nuisible pour ceux
d'entre vous qui sont bons, dites-vous. Mais que m'importe vos hommes

Chez vos hommes bons, il y a bien des choses qui me dégoûtent et ce
n'est vraiment pas le mal. Je voudrais qu'ils aient une folie dont ils
périssent comme ce pâle criminel!

Vraiment, je voudrais que cette folie s'appelât vérité, ou fidélité, ou
justice: mais leur vertu consiste à vivre longtemps dans un misérable
contentement de soi.

Je suis un garde-fou au bord du fleuve: que celui qui peut me saisir me
saisisse! Je ne suis pas votre béquille. -

Ainsi parlait Zarathoustra.


De tout ce qui est écrit, je n'aime que ce que l'on écrit avec son
propre sang. Écris avec du sang et tu apprendras que le sang est

Il n'est pas facile de comprendre

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

Page 2
The great liberation comes suddenly to such prisoners, like an earthquake: the young soul is all at once shaken, torn apart, cast forth--it comprehends not itself what is taking place.
Page 3
In the background during all his plunging and roaming--for he is as restless and aimless in his course as if lost in a wilderness--is the interrogation mark of a curiosity growing ever more dangerous.
Page 4
It is wisdom, worldly wisdom, to administer even health to oneself for a long time in small doses.
Page 9
=--The specialized, minutest departments of science are dealt with purely objectively.
Page 10
We see all things through the medium of the human head and we cannot well cut off this head: although there remains the question what part of the world would be left after it had been cut off.
Page 14
(Savages show the same tendency in operation, as the reports of travelers agree).
Page 15
When we are under their influence we are reminded of similar states and we feel a renewal of them within us.
Page 25
Pure apprehension would be unable to do that.
Page 26
An inclination towards a thing, or from a thing, without an accompanying feeling that the beneficial is desired and the pernicious contemned, an inclination without a sort of experiential estimation of the desirability of an end, does not exist in man.
Page 37
=--The advantageous and the pleasing, as the healthiest growths and powers in the intercourse of men, are such precious treasures that it is much to be wished the use made of these balsamic means were as economical as possible: but this is impossible.
Page 45
=--The fact that one has or has not had certain profoundly moving impressions and insights into things--for example, an unjustly executed, slain or martyred father, a faithless wife, a shattering, serious accident,--is the factor upon which the excitation of our passions to white heat principally depends, as well as the course of our whole lives.
Page 46
=--Whoever has obtained his experience of vice in connection with pleasure as in the case of one with a youth of wild oats behind him, comes to the conclusion that virtue must be connected with self denial.
Page 48
86 =The Mite in the Balance.
Page 50
A still higher stage is attained when he regulates his conduct upon the basis of honor, by means of which he gains mastery of himself and surrenders his desires to principles; this lifts him far above the phase in which he was actuated only by considerations of personal advantage as he understood it.
Page 51
"Good" finally comes to mean him who acts in the traditional manner, as a result of heredity or natural disposition, that is to say does what is customary with scarcely an effort, whatever that may be (for example revenges injuries when revenge, as with the ancient Greeks, was part of good morals).
Page 57
But is there any sort of intentional injury in which our existence and the maintenance of our well being be not involved? Is there such a thing as injuring from absolute badness, for example, in the case of cruelty? If a man does not know what pain an act occasions, that act is not one of wickedness.
Page 58
Hence the reward has only the significance of an encouragement to him and others as a motive for subsequent acts.
Page 59
All these motives, however, whatever fine names we may give them, have grown from the same roots in which we believe the baneful poisons lurk.
Page 74
is betrayed into this condition not through his "fault" and "sin" but through a series of delusions of the reason; that it was the fault of the mirror if his own self appeared to him in the highest degree dark and hateful, and that that mirror was his own work, the very imperfect work of human imagination and judgment.
Page 76
His state of consolation is now regarded as the effect produced by some external power.