Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 213

le chant du voyageur et de l'ombre, la caverne s'emplit tout à
coup de rires et de bruits; et comme tous les hôtes réunis parlaient en
même temps et que l'âne lui aussi, après un pareil encouragement, ne
pouvait plus se tenir tranquille, Zarathoustra fut pris d'une petite
aversion et d'un peu de raillerie contre ses visiteurs: bien qu'il se
réjouît de leur joie. Car celle lui semblait un signe de guérison. Il
se glissa donc dehors, en plein air, et il parla à ses animaux.

"Où s'en est maintenant allée leur détresse? dit-il, et déjà il se
remettait lui-même de son petit ennui - il me semble qu'ils ont
désappris chez moi leurs cris de détresse!

- quoiqu'ils n'aient malheureusement pas encore désappris de crier."
Et Zarathoustra se boucha les oreilles, car à ce moment les I-A de
l'âne se mêlaient singulièrement au bruit des jubilations de ces hommes
supérieurs.

"Ils sont joyeux, se remit-il à dire, et, qui sait, peut-être aux
dépens de leur hôte; et s'ils ont appris à rire de moi, ce n'est
cependant pas _mon_ rire qu'ils ont appris.

Mais qu'importe! Ce sont de vieilles gens: ils guérissent à leur
manière, ils rient à leur manière; mes oreilles ont supporté de pires
choses sans en devenir moroses.

Cette journée est une victoire: il recule déjà, il fuit _l'esprit de la
lourdeur_, mon vieil ennemi mortel! Comme elle va bien finir cette
journée qui a si mal et si malignement commencé!

Et elle _veut_ finir. Déjà vient le soir: il passe à cheval sur la
mer, le bon cavalier! Comme il se balance, le bienheureux, qui revient
sur sa selle de pourpre!

Le ciel regarde avec sérénité, le monde s'étend dans sa profondeur, ô
vous tous, hommes singuliers qui êtes venus auprès de moi, il vaut la
peine de vivre auprès de moi!"

Ainsi parlait Zarathoustra. Et alors des cris et des rires des hommes
supérieurs résonnèrent de nouveau de la caverne: or, Zarathoustra,
commença derechef:

"Ils mordent, mon amorce fait de l'effet, chez eux aussi l'ennemi fuit:
l'esprit de la lourdeur. Déjà ils apprennent à rire d'eux-mêmes:
est-ce que j'entends bien?

Ma nourriture d'homme fait de l'effet, mes maximes savoureuses et
rigoureuses: et, en vérité, je ne les ai pas nourris avec des légumes
qui gonflent. Mais avec une nourriture de guerriers, une nourriture de
conquérants: j'ai éveillé de nouveaux désirs.

Il y a de nouveaux espoirs dans leurs bras et dans leurs jambes, leur
coeur s'étire. Ils trouvent des mots nouveaux, bientôt leur esprit
respirera la pétulance.

Je comprends que cette nourriture ne soit pas

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 4
" Labour is a disgrace, because existence has no value in itself; but even though this very existence in the alluring embellishment of artistic illusions shines forth and really seems to have a value in itself, then that proposition is still valid that labour is a disgrace--a disgrace indeed by the fact that it is impossible for man, fighting for the continuance of bare existence, to become an _artist.
Page 12
I should like to think the warlike man to be a _means_ of the military genius and his labour again only a tool in the hands of that same genius; and not to him, as absolute man and non-genius, but to him as a means of the genius--whose pleasure also can be to choose his tool's destruction as a mere pawn sacrificed on the strategist's chessboard--is due a degree of dignity, of that dignity namely, _to have been deemed worthy of being a means of the genius.
Page 22
" And what does Beethoven himself tell us when he has choir-song introduced by a recitative? "Alas friends, let us intonate not these tones but more pleasing and joyous ones!" More pleasing and joyous ones! For that he needed the convincing tone of the human voice, for that he needed the music of innocence in the folk-song.
Page 32
Thus the Hellenic national pedagogy demands, whereas modern educators fear nothing as much as, the unchaining of the so-called ambition.
Page 42
Thus together they form what Schopenhauer, in opposition to the Republic of Scholars, has called a Republic of Geniuses; one giant calls to another across the arid intervals of ages, and, undisturbed by a wanton, noisy race of dwarfs, creeping about beneath them, the sublime intercourse of spirits continues.
Page 47
Of course I do not mean that the thought in any restriction or attenuation, or as allegory, still retains some kind of "truth"; as if, for instance, one might imagine the creating artist standing near a waterfall, and seeing in the forms which leap towards him, an artistically prefiguring game of the water with human and animal bodies, masks, plants, rocks, nymphs, griffins, and with all existing types in general, so that to him the proposition: Everything is water, is confirmed.
Page 48
In contrast with such gloomy allegorical philosophising scarcely to be translated into the realm of the comprehensible, Thales' are the works of a creative master who began to look into Nature's depths without fantastic fabling.
Page 52
Anaximander goes beyond him with two steps.
Page 56
The arena and the object of this struggle is Matter,--which some natural forces alternately endeavour to disintegrate and build up again at the expense of other natural forces,--as also Space and Time, the union of which through causality _is_ this very matter.
Page 61
is it now water, now earth?" then he would only just answer: "It is a game, don't take it too pathetically and still less, morally.
Page 66
e.
Page 72
,_ by means of something illogical to the other things and conceives of their Existence as a Breathing according to human analogy.
Page 84
,_ going down to the infinitely small, since the separation and unmixing takes up an infinite length of time.
Page 86
For this motion has the character of concentrically progressive circular motion; it began at some one point of the chaotic mixture, in the form of a little gyration, and in ever larger paths this circular movement traverses all existing "Being," jerking forth everywhere the homogeneous to the homogeneous.
Page 93
Further: in order to explain that Chaos, a force must already have been at work; a movement is necessary to bring about this complicated entanglement.
Page 98
,_ he says, "I am rich," whereas the right designation for his state would be "poor.
Page 99
Just as the sound shows itself as a sand-figure, in the same way the enigmatical _x_ of the Thing-in-itself is seen first as nerve-stimulus, then as percept, and finally as sound.
Page 101
Now in this game of dice, "Truth" means to use every die as it is designated, to count its points carefully, to form exact classifications, and never lo violate the order of castes and the sequences of rank.
Page 102
In this way man as an architectural genius rises high above the bee; she builds with wax, which she brings together out of nature; he with the much more delicate material of ideas, which he must first manufacture within himself.
Page 106
For indeed, waking man _per se_ is only clear about his being awake through the rigid and orderly woof of ideas, and it is for this very reason that he sometimes comes to believe that he was dreaming when that woof of ideas has for a moment been torn by Art.