espoir dise: "Oh! que je mette au monde le Surhumain!"
Qu'il y ait de la vaillance dans votre amour! Armée de votre amour
vous irez au-devant de celui qui vous inspire la peur.
Qu'en votre amour vous mettiez votre honneur. La femme du reste sait
peu de choses de l'honneur. Mais que ce soit votre honneur d'aimer
toujours plus que vous êtes aimées, et de ne jamais venir en seconde
Que l'homme redoute la femme, quand elle aime: c'est alors qu'elle
fait tous les sacrifices et toute autre chose lui paraît sans valeur.
Que l'homme redoute la femme, quand elle hait: car au fond du coeur
l'homme n'est que méchant, mais au fond du coeur la femme est mauvaise.
Qui la femme hait-elle le plus? - Ainsi parlait le fer à l'aimant:
"Je te hais le plus parce que tu attires, mais que tu n'es pas assez
fort pour attacher à toi."
Le bonheur de l'homme est: je veux; le bonheur de la femme est: il veut.
"Voici, le monde vient d'être parfait!" - ainsi pense toute femme qui
obéit dans la plénitude de son amour.
Et il faut que la femme obéisse et qu'elle trouve une profondeur à sa
surface. L'âme de la femme est surface, une couche d'eau mobile et
orageuse sur un bas-fond.
Mais l'âme de l'homme est profonde, son flot mugit dans les cavernes
souterraines: la femme pressent la puissance de l'homme, mais elle ne
la comprend pas. -
Alors la vieille femme me répondit: "Zarathoustra a dit mainte chose
gentille, surtout pour celles qui sont assez jeunes pour les entendre.
Chose étrange, Zarathoustra connaît peu les femmes, et pourtant il dit
vrai quand il parle d'elles! Serait-ce parce que chez les femmes nulle
chose n'est impossible?
Et maintenant, reçois en récompense une petite vérité! Je suis assez
vieille pour te la dire!
Enveloppe-la bien et clos-lui le bec: autrement elle criera trop fort,
cette petite vérité."
"Donne-moi, femme, ta petite vérité!" dis-je. Et voici ce que me dit
la vieille femme:
"Tu vas chez les femmes? N'oublie pas le fouet!" -
Ainsi parlait Zarathoustra.
LA MORSURE ET LA VIPÈRE
Un jour Zarathoustra s'était endormi sous un figuier, car il faisait
chaud, et il avait ramené le bras sur son visage. Mais une vipère le
mordit au cou, ce qui fit pousser un cri de douleur à Zarathoustra.
enlevé le bras de son visage, il regarda le serpent: alors le serpent
reconnut les yeux de Zarathoustra, il se tordit maladroitement et
voulut s'éloigner. "Non point, dit Zarathoustra, je ne t'ai pas encore
And this holds good for innovators in every department of life, and not only in religion and politics.Page 18
If we remember, however, that both seek their own satisfaction, and that free-thinkers have already found their satisfaction in reflection upon and utterance of forbidden things, there is no difference in the motives; but in respect of the consequences the issue will be decided against the free-thinker, provided that it.Page 20
This feeling has become his strongest propensity: and the means he discovered for creating it form almost the entire history of culture.Page 24
For, when the habit of some distinguished action becomes _hereditary_, its root, so to speak, is not transmitted, but only its fruits (for only feelings, and not thoughts, can become hereditary): and, if we presuppose that this root is not reintroduced by education, in the second generation the joy in the cruelty is no longer felt: but only pleasure in the habit as such.Page 40
THE FIRST CHRISTIAN.Page 46
great power, it is more likely that he will pardon a guilty person than admit that any one is innocent, in his presence.Page 55
Hence it does not come from God; and consequently it cannot be true--for God is truth.Page 83
That at bottom we strongly think of ourselves may easily be divined from the decision that we arrive at in all cases where we can avoid the sight of those who are suffering or starving or wailing.Page 97
What remains for us to do? Where shall we flee with our thirst for wholesale hero-worship! Would it not be possible to choose from the music of the musician a few hundred bars of good music which appealed to the heart, and which we should like to take to heart because they are inspired by the heart,--could we not stand aside with this small piece of plunder, and forget the rest? And could we not make a similar compromise as regards the philosopher and the statesman,--select, take to heart, and in particular forget the rest? Yes, if only forgetfulness were not so difficult! There was once a very proud man who would never on any account accept anything, good or evil, from others,--from any one, indeed, but himself.Page 113
that we might speak them fluently and well? Nowhere can we find a real proficiency or any new faculty as the result of.Page 120
No thinker has as yet been daring enough to determine the health of society, and of the individuals who compose it, by the number of parasites which it can support; and no statesman has yet been found to use the ploughshare in the spirit of that generous and tender saying, "If thou wilt till the land, till it with the plough; then the bird and the wolf, walking behind thy.Page 121
--Whence arises this excessive impatience in our day which turns men into criminals even in circumstances which would be more likely to bring about the contrary tendency? What induces one man to use false weights, another to set his house on fire after having insured it for more than its value, a third to take part in counterfeiting, while three-fourths of our upper classes indulge in legalised fraud, and suffer from the pangs of conscience that follow speculation and dealings on the Stock Exchange: what gives rise to all this? It is not real want,--for their existence is by no means precarious; perhaps.Page 132
--By your foolishness you have done a great wrong to your neighbour and destroyed his happiness irretrievably--and then, having overcome your vanity, you humble yourself before him, surrender your foolishness to his contempt, and fancy that, after this difficult scene, which is an exceedingly painful one for you, everything has been set right, that your own voluntary loss of honour compensates your neighbour for the injury you have done to his happiness.Page 143
--It is exactly those men who aspire most ardently towards power who feel it indescribably agreeable to be overpowered! to sink suddenly and deeply into a feeling as into a whirlpool! To suffer the reins to be snatched out of their hand, and to watch a movement which takes them they know not where! Whatever or whoever may be the person or thing that renders us this service, it is nevertheless a great service: we are so happy and breathless, and feel around us an exceptional silence, as if we were in the most central bowels of the earth.Page 153
--It seems to me that a sick man lives more carelessly when he is under medical observation than when he attends to his own health.Page 168
I come to hate speaking; yea, even thinking.Page 174
--Renouncing the world without knowing it, like a nun, results in a fruitless and perhaps melancholy solitude.Page 206
From this it follows that, on the whole, science has up to the present remained in a rather backward state owing to the moral narrow-mindedness of its disciples, and that henceforth it will have to be pursued from a higher and.Page 210
--Where does all this philosophy mean to end with its circuitous routes? Does it do more than transpose into reason, so to speak, a continuous and strong impulse--a craving for a mild sun, a bright and bracing atmosphere, southern plants, sea breezes, short meals of meat, eggs, and fruit, hot water to drink, quiet walks for days at a time, little talking, rare and cautious reading, living alone, pure, simple, and almost soldier-like habits--a craving, in short, for all things which are suited to my own personal taste? a philosophy which is in the main the instinct for a personal regimen--an instinct that longs for my air, my height, my temperature,.