Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 66

de regarder avec
envie vers les îles aux sources abondantes où, sous les sombres
feuillages, la vie se repose.

Mais sa soif ne le convainc pas de devenir pareil à ces satisfaits; car
où il y a des oasis il y a aussi des idoles.

Affamée, violente, solitaire, sans Dieu: ainsi se veut la volonté du

Libre du bonheur des esclaves, délivrée des dieux et des adorations,
sans épouvante et épouvantable, grande et solitaire: telle est la
volonté du véridique.

C'est dans le désert qu'ont toujours vécu les véridiques, les esprits
libres, maîtres du désert; mais dans les villes habitent les sages
illustres et bien nourris, - les bêtes de trait.

Car ils tirent toujours comme des ânes - le chariot du _peuple!_

Je ne leur en veux pas, non point: mais ils restent des serviteurs et
des êtres attelés, même si leur attelage reluit d'or.

Et souvent ils ont été de bons serviteurs, dignes de louanges. Car
ainsi parle la vertu: "S'il faut que tu sois serviteur, cherche celui à
qui tes services seront le plus utiles!

L'esprit et la vertu de ton maître doivent grandir parce que tu es à
son service: c'est ainsi que tu grandiras toi-même avec son esprit et
sa vertu!"

Et vraiment, sages illustres, serviteurs du peuple! Vous avez
vous-mêmes grandi avec l'esprit et la vertu du peuple - et le peuple a
grandi par vous! Je dis cela à votre honneur!

Mais vous restez peuple, même dans vos vertus, peuple aux yeux faibles,
- peuple qui ne sait point ce que c'est _l'esprit!_

L'esprit, c'est la vie qui incise elle-même la vie: c'est par sa propre
souffrance que la vie augmente son propre savoir, - le saviez-vous déjà?

Et ceci est le bonheur de l'esprit: être oint par les larmes, être
sacré victime de l'holocauste, - le saviez-vous déjà?

Et la cécité de l'aveugle, ses hésitations et ses tâtonnements rendront
témoignage de la puissance du soleil qu'il a regardé, - le saviez-vous

Il faut que ceux qui cherchent la connaissance apprennent à
_construire_ avec des montagnes! c'est peu de chose quand l'esprit
déplace des montagnes, - le saviez-vous déjà?

Vous ne voyez que les étincelles de l'esprit: mais vous ignorez quelle
enclume est l'esprit et vous ne connaissez pas la cruauté de son

En vérité, vous ne connaissez pas la fierté de l'esprit! mais vous
supporteriez encore moins la modestie de l'esprit, si la modestie de
l'esprit voulait parler!

Et jamais encore vous n'avez pu jeter votre esprit dans des gouffres de
neige: vous n'êtes pas assez chauds pour cela! Vous ignorez donc aussi
les ravissements de sa fraîcheur.

Mais en toutes

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Text Comparison with Thoughts Out of Season, Part II

Page 5
Thus even a happy life is possible without remembrance, as the beast shows: but life in any true sense is absolutely impossible without forgetfulness.
Page 12
the differences must be neglected, the individuality of the past forced into a general formula and all the sharp angles broken off for the sake of correspondence.
Page 14
The history of his town becomes the history of himself; he looks on the walls, the turreted gate, the town council, the fair, as an illustrated diary of his youth, and sees himself in it all--his strength, industry, desire, reason, faults and follies.
Page 19
No generation has seen such a panoramic comedy as is shown by the "science of universal evolution," history; that shows it with the dangerous audacity of its motto--"Fiat veritas, pereat vita.
Page 22
its absence, any more than its presence before.
Page 38
" And the power of gradually losing all feelings of strangeness or astonishment, and finally being pleased at anything, is called the historical sense, or historical culture.
Page 39
And probably a later age will see that their edifices are only carted together and not built.
Page 43
" Even if we would rest content with our vocation to follow antiquity, even if we decided to take it in an earnest and strenuous spirit and to show our high prerogative in our earnestness,--we should yet be compelled to ask whether it were our eternal destiny to be pupils of a fading antiquity.
Page 44
Suppose that these antiquaries, these late arrivals, were to change their painful ironic modesty for a certain shamelessness.
Page 50
For the unconscious parodist has demanded of every one of them, "the full surrender of his personality to the world-process, for the sake of his end, the redemption of the world": or still more clearly,--"the assertion of the will to live is proclaimed to be the first step on the right road: for it is only in the full surrender to life and its sorrow, and not in the cowardice of personal renunciation and retreat, that anything can be done for the world-process.
Page 56
" Giving life to such words did not prove the death of the word-makers; in a certain sense they are living still.
Page 59
I am permitted the empty _esse_, not the full green _vivere_.
Page 61
But this is no proof that the treatment we have chosen is wrong.
Page 64
I have walked through the new streets of our cities, and thought how of all the dreadful houses that these gentlemen with their public opinion have built for themselves, not a stone will remain in a hundred years, and that the opinions of these busy masons may well have fallen with them.
Page 73
Schopenhauer makes small account of the learned tribe, keeps himself exclusive, and cultivates an independence from state and society as his ideal, to escape the chains of circumstance here: that is his value to us.
Page 83
We are feeling the consequences of the doctrine, preached lately from all the housetops, that the state is the highest end of man and there is no higher duty than to serve it: I regard this not a relapse into paganism, but into stupidity.
Page 84
How does the philosopher of our time regard culture? Quite differently, I assure you, from the professors who are so content with their new state.
Page 88
The picture of Schopenhauer's man can help us here.
Page 105
From his heart he wishes to help them, and knows he can do it best with the truth.
Page 111
First there was the want of readers,--to the eternal shame of our cultivated age;--then the inadequacy of his first public adherents, as soon as he had any; further, I think, the crassness of the modern man towards books, which he will no longer take seriously.