Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 239

dans les oeuvres posthumes.

La première partie parut en mai 1883 chez E. Schmeitzner, à Chemnitz,
sous le titre: _Ainsi parlait Zarathoustra. Un livre pour tous et pour
personne_ (1883). La seconde et la troisième partie parurent en
septembre 1883 et en avril 1884 sous le même titre, chez le même
éditeur. Elles portent sur la couverture, pour les distinguer, les
chiffres 2 et 3.
_ La première édition complète de ces trois parties parut à la fin de
1886 chez E.W. Fritsch, à Leipzig (qui avait repris quelques mois avant
le dépôt des oeuvres de Nietzsche), sous le titre: _Ainsi parlait
Zarathoustra. Un livre pour tous et pour personne. En trois parties_
(sans date).

Nietzsche fit imprimer à ses frais la quatrième partie chez C.G.
Naumann, à Leipzig, en avril 1885, à quarante exemplaires. Il
considérait cette quatrième partie (le manuscrit portait: "pour mes
amis seulement et non pour le public") comme quelque chose de tout à
fait personnel et recommandait aux quelques rares dédicataires une
discrétion absolue. Quoiqu'il songeât souvent à livrer aussi cette
partie au public, il ne crut pas devoir le faire sans remanier
préalablement quelques passages. Un tirage à part, imprimé en automne
1890, lorsque eut éclaté la maladie de Nietzsche, fut publié, en mars
1892, chez C.G. Naumann, après que tout espoir de guérison eut disparu
et par conséquent toute possibilité pour l'auteur de décider lui-même
de la publication. En juillet 1892, parut chez C.G. Naumann la
deuxième édition de _Zarathoustra_, la première qui contînt les quatre
parties. La troisième édition fut publiée chez le même éditeur en août

La présente traduction a été faite sur le sixième volume des _Oeuvres
complètes de Fr. Nietzsche_, publié en août 1894 chez C.G. Naumann, à
Leipzig, par les soins du "_Nietzsche-Archiv_". Les notes
bibliographiques qui précèdent ont été rédiguées d'après l'appendice
que _M. Fritz Koegel_ a donné à cette édition.

Nous nous sommes appliqué à donner une version aussi littérale que
possible de l'oeuvre de Nietzsche, tâchant d'imiter même, autant que
possible, le rythme des phrases allemandes. Les passages en vers sont
également en vers rimés ou non rimés dans l'original.

Last Page

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

Page 6
Here is to be found the source of that secret wrath nourished by Communists and Socialists of all times, and also by their feebler descendants, the white race of the "Liberals," not only against the arts, but also against classical antiquity.
Page 24
That idea of the opera does not demand perhaps an abuse from music but--as I said--an impossibility.
Page 28
With the same sensation perhaps we stand before the bloody and insatiable self-laceration of two Greek parties, as for example in the Corcyrean revolution.
Page 41
The Greeks also philosophised as men of culture and with the aims of culture, and therefore saved themselves the trouble of inventing once again the elements of philosophy and knowledge out of some autochthonous conceit, and with a will they at once set themselves to fill out, enhance, raise and purify these elements they had taken over in such a way, that only now in a higher sense and in a purer sphere they became inventors.
Page 42
In their intercourse, as already in their personalities, they express distinctly the great features of Greek genius of which the whole of Greek history is a shadowy impression, a hazy copy, which consequently speaks less clearly.
Page 51
How can anything perish that has a right to exist? Whence that restless Becoming and giving-birth, whence that expression of painful distortion on the face of Nature, whence the never-ending dirge in all realms of existence? Out of this world of injustice, of audacious apostasy from the primordial-unity of things Anaximander flees into a metaphysical castle, leaning out of which he turns his gaze far and wide in order at last, after a pensive silence, to address to all beings this question: "What is your existence worth? And if it is worth nothing why are you there? By your guilt, I observe, you sojourn in this world.
Page 57
--The world is the _Game_ of Zeus, or expressed more physically, the game of fire with itself, the "One" is only in this sense at the same time the "Many.
Page 63
His fame is of concern to man, not to himself; the immortality of mankind needs him, not he the immortality of the man Heraclitus.
Page 65
Similarly he placed the earth in opposition to the fire, the "cold" in opposition to the "warm," the "dense" in opposition to the "rare," the "female" in opposition to the "male," the "passive" in opposition to the "active," merely as negations: so that before his gaze our empiric world divided itself into two separate spheres, into that of the positive qualities--with a bright, fiery, warm, light, rare, active-masculine character--and into that of the negative qualities.
Page 72
,_ by means of something illogical to the other things and conceives of their Existence as a Breathing according to human analogy.
Page 73
" Achilles cannot catch up the tortoise which has a small start in a race, for in order to reach only the point from which the tortoise began, he would have had to run through innumerable, infinitely many spaces, viz.
Page 76
It is just as in a game of dice; they are ever the same dice; but falling sometimes thus, sometimes thus, they mean to us something different.
Page 84
substance preponderates and fills a thing in greater mass than the others present? Experience shows, that this preponderance is gradually produced only through Motion, that the preponderance is the result of a process, which we commonly call Becoming.
Page 89
Page 91
For if the Nous had to fulfil by means of motion a purpose innate in the noumenal essence, then it was no longer in Its free will to commence the motion at any chance time; in so far as the Nous is eternal, It had also to be determined eternally by this purpose, and then no point of time could have been allowed to exist in which motion was still lacking, indeed it would have been logically forbidden to assume a starting point for motion: whereby again the conception of original chaos, the basis of the whole Anaxagorean interpretation of the world would likewise have become logically impossible.
Page 94
Page 95
_Plato:_ first Heraclitean, later Sceptic: Everything, even Thinking, is in a state of flux.
Page 96
For this intellect is not concerned with any further mission transcending the sphere of human life.
Page 104
All obedience to law which impresses us so forcibly in the orbits of stars and in chemical processes coincides at the bottom with those qualities which we ourselves attach to those things, so that it is we who thereby make the impression upon ourselves.
Page 108
of them, without even enforcing for himself happiness out of the abstractions; whereas he strives after the greatest possible freedom from pains, the intuitive man dwelling in the midst of culture has from his intuitions a harvest: besides the warding off of evil, he attains a continuous in-pouring of enlightenment, enlivenment and redemption.