Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 31

pourquoi ils te pressent aussi. Ils
veulent de toi un oui ou un non. Malheur à toi, si tu voulais placer
ta chaise entre un pour et un contre!

Ne sois pas jaloux des esprits impatients et absolus, ô amant, de la
vérité. Jamais encore la vérité n'a été se pendre au bras des
intransigeants.

A cause de ces agités retourne dans ta sécurité: ce n'est que sur la
place publique qu'on est assailli par des "oui?" ou des "non?"

Ce qui se passe dans les fontaines profondes s'y passe avec lenteur: il
faut qu'elles attendent longtemps pour savoir _ce qui_ est tombé dans
leur profondeur.

Tout ce qui est grand se passe loin de la place publique et de la
gloire: loin de la place publique et de la gloire demeurèrent de tous
temps les inventeurs de valeurs nouvelles.

Fuis, mon ami, fuis dans ta solitude: je te vois meurtri par des
mouches venimeuses. Fuis là-haut où souffle un vent rude et fort!

Fuis dans ta solitude! Tu as vécu trop près des petits et des
pitoyables. Fuis devant leur vengeance invisible! Ils ne veulent que
se venger de toi.

N'élève plus le bras contre eux! Ils sont innombrables et ce n'est pas
ta destinée d'être un chasse-mouches.

Innombrables sont ces petits et ces pitoyables; et maint édifice altier
fut détruit par des gouttes de pluie et des mauvaises herbes.

Tu n'es pas une pierre, mais déjà des gouttes nombreuses t'ont
crevassé. Des gouttes nombreuses te fêleront et te briseront encore.

Je te vois fatigué par les mouches venimeuses, je te vois déchiré et
sanglant en maint endroit; et la fierté dédaigne même de se mettre en
colère.

Elles voudraient ton sang en toute innocence, leurs âmes anémiques
réclament du sang - et elles piquent en toute innocence.

Mais toi qui es profond, tu souffres trop profondément, même des
petites blessures; et avant que tu ne sois guéri, leur ver venimeux
aura passé sur ta main.

Tu me sembles trop fier pour tuer ces gourmands. Mais prends garde que
tu ne sois destiné à porter toute leur venimeuse injustice!

Ils bourdonnent autour de toi, même avec leurs louanges: importunités,
voilà leurs louanges. Ils veulent être près de ta peau et de ton sang.

Ils te flattent comme on flatte un dieu ou un diable; ils pleurnichent
devant toi, comme un dieu ou un diable. Qu'importe! Ce sont des
flatteurs et des pleurards, rien de plus.

Aussi font-ils souvent les aimables avec toi. Mais c'est ainsi qu'en
agit toujours la ruse des lâches. Oui, les

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Text Comparison with The Joyful Wisdom Complete Works, Volume Ten

Page 7
He that can forget, is cured.
Page 9
'Twould be to me a benefit Far from myself if I could sit, Less distant than my enemy, And yet my nearest friend's too nigh-- 'Twixt him and me, just in the middle! What do I ask for? Guess my riddle.
Page 13
_ Strange to the crowd, yet useful to the crowd, I still pursue my path, now sun, now cloud, But always pass above the crowd! 50.
Page 36
--_The feeble and as it were feminine dissatisfied people, have ingenuity for beautifying and deepening life; the strong dissatisfied people--the masculine persons among them to continue the metaphor--have ingenuity for improving and safeguarding life.
Page 39
Their repute is continually in process of mutation, like their character, for their changing methods require this change, and they show and _exhibit_ sometimes this and sometimes that actual or fictitious quality on the stage; their friends and associates, as we have said, belong to these stage properties.
Page 65
He who has enough of tragedy and comedy in himself surely prefers to remain away from the theatre; or as an exception, the whole procedure--theatre and public and poet included--becomes for him a truly tragic and comic play, so that the performed piece counts for little in comparison.
Page 67
--I would also give no credit to a history of Plato's life written by himself, as little as to Rousseau's, or to the _Vita nuova_ of Dante.
Page 72
" Nevertheless it will remain true that nothing is more counter to Schopenhauer's spirit than the essentially Wagnerian element in Wagner's heroes: I mean the innocence of the supremest selfishness, the belief in strong passion as the good in itself, in a word, the Siegfried trait in the countenances of his heroes.
Page 75
103.
Page 82
The thinker is now the being in whom the impulse to truth and those life-preserving errors wage their first conflict, now that the impulse to truth has also _proved_ itself to be a life-preserving power.
Page 105
232.
Page 115
Here the ugly, which does not permit of being taken away, has been concealed, there it has been re-interpreted into the sublime.
Page 125
_--One day the wanderer shut a door behind him, stood still, and.
Page 128
_--Ye cannot divine how sorely prophetic men suffer: ye think only that a fine "gift" has been given to them, and would fain have it yourselves,--but I will express my meaning by a simile.
Page 138
_Future "Humanity.
Page 149
_ For man is a venerating animal! But he is also a distrustful animal: and that the world is _not_ worth what we believed it to be worth is about the surest thing our distrust has at last managed to grasp.
Page 151
" Reversely, one could imagine a delight and a power of self-determining, and a _freedom_ of will, whereby a spirit could bid farewell to every belief, to every wish for certainty, accustomed as it would be to support itself on slender cords and possibilities, and to dance even on the verge of abysses.
Page 156
The whole of life would be possible without its seeing itself as it were in a mirror: as in fact even at present the far greater part of our life still goes on without this mirroring,--and even our thinking, feeling, volitional life as well, however painful this statement may sound to an older philosopher.
Page 157
In short, the development of speech and the development of consciousness (not of reason, but of reason becoming self-conscious) go hand in hand.
Page 173
_The Anchorite Speaks once more.