Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 219

procurée: alors ils s'élancèrent vers
Zarathoustra, pleins de reconnaissance, de respect et d'amour, en luis
baisant la main, selon la particularité de chacun: de sort que
quelques-uns riaient et que d'autres pleuraient. Le vieil enchanteur
cependant dansait de plaisir; et si, comme le croient certains
conteurs, il était alors ivre de vin doux, il était certainement plus
ivre encore de la vie douce, et il avait abdiqué toute lassitude. Il y
en a même quelques-uns qui racontent qu'alors l'âne se mit à danser:
car ce n'est pas en vain que le plus laid des hommes lui avait donné du
vin à boire. Que cela se soit passé, ainsi ou autrement, peu importe;
si l'âne n'a pas vraiment dansé ce soir-là, il se passa pourtant alors
des choses plus grandes et plus étranges que ne le serait la danse d'un
âne. En un mot, comme dit le proverbe de Zarathoustra: "Qu'importe!"


Lorsque ceci se passa avec le plus laid des hommes, Zarathoustra était
comme un homme ivre: son regard s'éteignait, sa langue balbutiait, ses
pieds chancelaient. Et qui saurait deviner quelles étaient les pensées
qui agitaient alors l'âme de Zarathoustra? Mais on voyait que son
esprit reculait en arrière et qu'il volait en avant, qu'il était dans
le plus grand lointain, en quelque sorte "sur une haute crête, comme il
est écrit, entre deux mers, - qui chemine entre le passé et l'avenir,
comme un lourd nuage". Peu à peu, cependant, tandis que les hommes
supérieurs le tenaient dans leurs bras, il revenait un peu à lui-même,
se défendant du geste de la foule de ceux qui voulaient l'honorer et
qui étaient préoccupés à cause de lui; mais il ne parlait pas. Tout à
coup, pourtant, il tourna la tête, car il semblait entendre quelque
chose: alors il mit son doigt sur la bouche et dit: "_Venez_!"

Et aussitôt il se fit un silence et une quiétude autour de lui; mais de
la profondeur on entendait monter lentement le son d'une cloche.
Zarathoustra prêtait l'oreille, ainsi que les hommes supérieurs; puis
il mit une seconde fois son doigt sur la bouche et il dit de nouveau:
"_Venez! Venez! il est près de minuit!_" - et sa voix s'était
transformée. Mais il ne bougeait toujours pas de place: alors il y eut
un silence encore plus grand et une plus grande quiétude, et tout le
monde écoutait, même l'âne et les animaux d'honneur de Zarathoustra,
l'aigle et le serpent, et aussi la caverne de Zarathoustra et la grande
lune froide et la nuit elle-même.

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Text Comparison with Beyond Good and Evil

Page 5
which he entices us into the dialectic by-ways that lead (more correctly mislead) to his "categorical imperative"--makes us fastidious ones smile, we who find no small amusement in spying out the subtle tricks of old moralists and ethical preachers.
Page 12
organs! It seems to me that this is a complete REDUCTIO AD ABSURDUM, if the conception CAUSA SUI is something fundamentally absurd.
Page 13
Philosophers are accustomed to speak of the will as though it were the best-known thing in the world; indeed, Schopenhauer has given us to understand that the will alone is really known to us, absolutely and completely known, without deduction or addition.
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and deceptive.
Page 27
The belief in "immediate certainties" is a MORAL NAIVETE which does honour to us philosophers; but--we have now to cease being "MERELY moral" men! Apart from morality, such belief is a folly which does little honour to us! If in middle-class life an ever-ready distrust is regarded as the sign of a "bad character," and consequently as an imprudence, here among us, beyond the middle-class world and its Yeas and Nays, what should prevent our being imprudent and saying: the philosopher has at length a RIGHT to "bad character," as the being who has hitherto been most befooled on earth--he is now under OBLIGATION to distrustfulness, to the wickedest squinting out of every abyss of suspicion.
Page 29
But there is no doubt that for the discovery of certain PORTIONS of truth the wicked and unfortunate are more favourably situated and have a greater likelihood of success; not to speak of the wicked who are happy--a species about whom.
Page 38
Augustine, for instance, who lacks in an offensive manner, all nobility in bearing and desires.
Page 45
Among men, as among all other animals, there is a surplus of defective, diseased, degenerating, infirm, and necessarily suffering individuals; the successful cases, among men also, are always the exception; and in view of the fact that man is THE ANIMAL NOT YET PROPERLY ADAPTED TO HIS ENVIRONMENT, the rare exception.
Page 57
" This was the real FALSENESS of that great and mysterious ironist; he brought his conscience up to the point that he was satisfied with a kind of self-outwitting: in fact, he perceived the irrationality in the moral judgment.
Page 70
The dangers that beset the evolution of the philosopher are, in fact, so manifold nowadays, that one might doubt whether this fruit could still come to maturity.
Page 77
Finally, let us only understand profoundly enough Napoleon's astonishment when he saw Goethe it reveals what had been regarded for centuries as the "German spirit" "VOILA UN HOMME!"--that was as much as to say "But this is a MAN! And I only expected to see a German!" 210.
Page 84
the forgetful: for they "get the better" even of their blunders.
Page 110
The Jews, however, are beyond all doubt the strongest, toughest, and purest race at present living in Europe, they know how to succeed even under the worst conditions (in fact better than under favourable ones), by means of virtues of some sort, which one would like nowadays to label as vices--owing above all to a resolute faith which does not need to be ashamed before "modern ideas", they alter only, WHEN they do alter, in the same way that the Russian Empire makes its conquest--as an empire that has plenty of time and is not of yesterday--namely, according to the principle, "as slowly as possible"! A thinker who has the future of Europe at heart, will, in all his perspectives concerning the future, calculate upon the Jews, as he will calculate upon the Russians, as above all the surest and likeliest factors in the great play and battle of forces.
Page 111
--What is lacking in England, and has always been lacking, that half-actor and rhetorician knew well enough, the absurd muddle-head, Carlyle, who sought to conceal under passionate grimaces what he knew about himself: namely, what was LACKING in Carlyle--real POWER of intellect, real DEPTH of intellectual perception, in short, philosophy.
Page 112
That, however, which offends even in the humanest Englishman is his lack of music, to speak figuratively (and also literally): he has neither rhythm nor dance in the movements of his soul and body; indeed, not even the desire for rhythm and dance, for "music.
Page 116
" I think of such men as Napoleon, Goethe, Beethoven, Stendhal, Heinrich Heine, Schopenhauer: it must not be taken amiss if I also count Richard Wagner among them, about whom one must not let oneself be deceived by his own misunderstandings (geniuses like him have seldom the right to understand themselves), still less, of course, by the unseemly noise with which he is now resisted and opposed in France: the fact remains, nevertheless, that Richard Wagner and the LATER FRENCH ROMANTICISM of the forties, are most closely and intimately related to one another.
Page 122
"--A last fundamental difference: the desire for FREEDOM, the instinct for happiness and the refinements of the feeling of liberty belong as necessarily to slave-morals and morality, as artifice and enthusiasm.
Page 123
Page 127
This is the problem of race.