Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 29

n'y a rien de plus grand que moi sur la terre: je suis le doigt
ordonnateur de Dieu" - ainsi hurle le monstre. Et ce ne sont pas
seulement ceux qui ont de longues oreilles et la vue basse qui tombent
à genoux!

Hélas, en vous aussi, ô grandes âmes, il murmure ses sombres mensonges.
Hélas, il devine les coeurs riches qui aiment à se répandre!

Certes, il vous devine, vous aussi, vainqueurs du Dieu ancien! Le
combat vous a fatigués et maintenant votre fatigue se met au service de
la nouvelle idole!

Elle voudrait placer autour d'elle des héros et des hommes honorables,
la nouvelle idole! Il aime à se chauffer au soleil de la bonne
conscience, - le froid monstre!

Elle veut tout _vous_ donner, si _vous_ l'adorez, la nouvelle idole:
ainsi elle s'achète l'éclat de votre vertu et le fier regard de vos

Vous devez lui servir d'appât pour les superflus! Oui, c'est
l'invention d'un tour infernal, d'un coursier de la mort, cliquetant
dans la parure des honneurs divins!

Oui, c'est l'invention d'une mort pour le grand nombre, une mort qui se
vante d'être la vie, une servitude selon le coeur de tous les
prédicateurs de la mort!

L'État est partout où tous absorbent des poisons, les bons et les
mauvais: l'État, où tous se perdent eux-mêmes, les bons et les mauvais:
l'État, où le lent suicide de tous s'appelle - "la vie".

Voyez donc ces superflus! Ils volent les oeuvres des inventeurs et les
trésors des sages: ils appellent leur vol civilisation - et tout leur
devient maladie et revers!

Voyez donc ces superflus! Ils sont toujours malades, ils rendent leur
bile et appellent cela des journaux. Ils se dévorent et ne peuvent pas
même se digérer.

Voyez donc ces superflus! Ils acquièrent des richesses et en
deviennent plus pauvres. Ils veulent la puissance et avant tout le
levier de la puissance, beaucoup d'argent, - ces impuissants!

Voyez-les grimper, ces singes agiles! Ils grimpent les un sur les
autres et se poussent ainsi dans la boue et dans l'abîme.

Ils veulent tous s'approcher du trône: c'est leur folie, - comme si le
bonheur était sur le trône! Souvent la boue est sur le trône - et
souvent aussi le trône est dans la boue.

Ils m'apparaissent tous comme des fous, des singes grimpeurs et
impétueux. Leur idole sent mauvais, ce froid monstre: ils sentent tous
mauvais, ces idolâtres.

Mes frères, voulez-vous donc étouffer dans l'exhalaison de leurs
gueules et de leurs appétits! Cassez plutôt les vitres et sautez

Évitez donc la mauvaise odeur!

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Text Comparison with Beyond Good and Evil

Page 6
In its original sense, and on the face of it, the word signifies "Flatterers of Dionysius"--consequently, tyrants' accessories and lick-spittles; besides this, however, it is as much as to say, "They are all ACTORS, there is nothing genuine about them" (for Dionysiokolax was a popular name for an actor).
Page 19
Here and there we understand it, and laugh at the way in which precisely the best knowledge seeks most to retain us in this SIMPLIFIED, thoroughly artificial, suitably imagined, and suitably falsified world: at the way in which, whether it will or not, it loves error, because, as living itself, it loves life! 25.
Page 29
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Page 35
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Page 43
The selecting and disciplining influence--destructive, as well as creative and fashioning--which can be exercised by means of religion is manifold and varied, according to the sort of people placed under its spell and protection.
Page 48
In affability there is no hatred of men, but precisely on that account a great deal too much contempt of men.
Page 55
"Thou must obey some one, and for a long time; OTHERWISE thou wilt come to grief, and lose all respect for thyself"--this seems to me to be the moral imperative of nature, which is certainly neither "categorical," as old Kant wished (consequently the "otherwise"), nor does it address itself to the individual (what does nature care for the individual!), but to nations, races, ages, and ranks; above all, however, to the animal "man" generally, to MANKIND.
Page 66
We, who hold a different belief--we, who regard the democratic movement, not only as a degenerating form of.
Page 69
Let it but be acknowledged to what an extent our modern world diverges from the whole style of the world of Heraclitus, Plato, Empedocles, and whatever else all the royal and magnificent anchorites of the spirit were called, and with what justice an honest man of science MAY feel himself of a better family and origin, in view of such representatives of philosophy, who, owing to the fashion of the present day, are just as much aloft as they are down below--in Germany, for instance, the two lions of Berlin, the anarchist Eugen Duhring and the amalgamist Eduard von Hartmann.
Page 70
To double once more the philosopher's difficulties, there is also the fact that he demands from himself a verdict, a Yea or Nay, not concerning science, but concerning life and the worth of life--he learns unwillingly to.
Page 88
Whether it be hedonism, pessimism, utilitarianism, or eudaemonism, all those modes of thinking which measure the worth of things according to PLEASURE and PAIN, that is, according to accompanying circumstances and secondary considerations, are plausible modes of thought and naivetes, which every one conscious of CREATIVE powers and an artist's conscience will look down upon with scorn, though not without sympathy.
Page 90
But do what we will, fools and appearances say of us: "These are men WITHOUT duty,"--we have always fools and appearances against us! 227.
Page 93
--That imperious something which is popularly called "the spirit," wishes to be master internally and externally, and to feel itself master; it has the will of a multiplicity for a simplicity, a binding, taming, imperious, and essentially ruling will.
Page 95
For what must these clumsy attempts of feminine scientificality and self-exposure.
Page 99
To lose the intuition as to the ground upon which she can most surely achieve victory; to neglect exercise in the use of her proper weapons; to let-herself-go before man, perhaps even "to the book," where formerly she kept herself in control and in refined, artful humility; to neutralize with her virtuous audacity man's faith in a VEILED, fundamentally different ideal in woman, something eternally, necessarily feminine; to emphatically and loquaciously dissuade man from the idea that woman must be preserved, cared for, protected, and indulged, like some delicate, strangely wild, and often pleasant domestic animal; the clumsy and indignant collection of everything of the nature of servitude and bondage which the position of woman in the hitherto existing order of society has entailed and still entails (as though slavery were a counter-argument, and not rather a condition of every higher culture, of every elevation of culture):--what does all this betoken, if not a disintegration of womanly instincts, a defeminising? Certainly, there are enough of idiotic friends and corrupters of woman among the learned asses of the masculine sex, who advise woman to defeminize herself in this manner, and to imitate all the stupidities from which "man" in Europe, European "manliness," suffers,--who would like to lower woman to "general culture," indeed even to newspaper reading and meddling with politics.
Page 101
But what does that matter nowadays! It is the age of the masses: they lie on their belly before everything that is massive.
Page 105
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Page 110
listen to the following:--I have never yet met a German who was favourably inclined to the Jews; and however decided the repudiation of actual anti-Semitism may be on the part of all prudent and political men, this prudence and policy is not perhaps directed against the nature of the sentiment itself, but only against its dangerous excess, and especially against the distasteful and infamous expression of this excess of sentiment;--on this point we must not deceive ourselves.
Page 126
There is an INSTINCT FOR RANK, which more than anything else is already the sign of a HIGH rank; there is a DELIGHT in the NUANCES of reverence which leads one to infer noble origin and habits.
Page 128
[FOOTNOTE: Horace's "Epistles," I.