Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 69

geste amical et dit ces paroles:

"Ne cessez pas vos danses, charmantes jeunes filles! Ce n'est point un
trouble-fête au mauvais oeil qui est venu parmi vous, ce n'est point un
ennemi des jeunes filles!

Je suis l'avocat de Dieu devant le Diable: or le Diable c'est l'esprit
de la lourdeur. Comment serais-je l'ennemi de votre grâce légère?
1'ennemi de la danse divine, ou encore des pieds mignons aux fines

Il est vrai que je suis une forêt pleine de ténèbres et de grands
arbres sombres; mais qui ne craint pas mes ténèbres trouvera sous mes
cyprès des sentiers fleuris de roses.

Il trouvera bien aussi le petit dieu que les jeunes filles préfèrent:
il repose près de la fontaine, en silence et les yeux clos.

En vérité, il s'est endormi en plein jour, le fainéant! A-t-il voulu
prendre trop de papillons?

Ne soyez pas fâchées contre moi, belles danseuses, si je corrige un peu
le petit dieu! il se mettra peut-être à crier et à pleurer, - mais il
prête à rire, même quand il pleure!

Et c'est les yeux pleins de larmes qu'il doit vous demander une danse;
et moi-même j'accompagnerai sa danse d'une chanson:

Un air de danse et une satire sur l'esprit de la lourdeur, sur ce démon
très haut et tout puissant, dont ils disent qu'il est le "maître du
monde". -

Et voici la chanson que chanta Zarathoustra, tandis que Cupidon et les
jeunes filles dansaient ensemble:

Un jour j'ai contemplé tes yeux, ô vie! Et il me semblait tomber dans
un abîme insondable!

Mais tu m'as retiré avec des hameçons dorés; tu avais un rire moqueur
quand je te nommais insondable.

"Ainsi parlent tous les poissons, disais-tu; ce qu'_ils_ ne peuvent
sonder est insondable.

Mais je ne suis que variable et sauvage et femme en toute chose, je ne
suis pas une femme vertueuse:

Quoique je sois pour vous autres hommes "l'infinie" ou "la fidèle",
"l'éternelle", "la mystérieuse".

Mais, vous autres hommes, vous nous prêtez toujours vos propres vertus,
hélas! vertueux que vous êtes!"

C'est ainsi qu'elle riait, la décevante, mais je me défie toujours
d'elle et de son rire, quand elle dit du mal d'elle-même.

Et comme je parlais un jour en tête-à-tête à ma sagesse sauvage, elle
me dit avec colère: "Tu veux, tu désires, tu aimes la vie et voilà
pourquoi tu la _loues_!"

Peu s'en fallut que je ne lui fisse une dure réponse et ne dise la
vérité à la querelleuse; et l'on ne répond jamais plus durement que
quand on dit "ses vérités" à sa sagesse.

Car s'est sur ce pied-là que nous sommes tous les trois.

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 10
=--It is true, there may be a metaphysical world; the absolute possibility of it can scarcely be disputed.
Page 13
I have no doubt that as men argue in their dreams to-day, mankind argued, even in their waking moments, for thousands of years: the first _causa_, that occurred to the mind with reference to anything that stood in need of explanation, was accepted as the true explanation.
Page 15
Take from deep feeling the element of thought blended with it and all that remains is _strength_ of feeling which is no voucher for the validity of knowledge, as intense faith is evidence only of its own intensity and not of the truth of that in which the faith is felt.
Page 17
=--If a history of the development of thought is ever written, the following proposition, advanced by a distinguished logician, will be illuminated with a new light: "The universal, primordial law of the apprehending subject consists in the inner necessity of cognizing every object by itself, as in its essence a thing unto itself, therefore as self-existing and unchanging, in short, as a substance.
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Page 24
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Page 26
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Page 33
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Page 36
A man belongs, as a good individual, to the "good" of a community, who have a feeling in common, because all the individuals are allied with one another through the requiting sentiment.
Page 49
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Page 51
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Page 56
103 =The Inoffensive in Badness.
Page 58
The praise is called out only to him who is running in the race and not to him who has arrived at the goal.
Page 62
state of things arises the danger that, through the perception of truth or, more accurately, seeing through delusion, one may bleed to death.
Page 63
For all religions grew out of dread or necessity, and came into existence through an error of the reason.
Page 66
rule and tradition as you are yourself?--The cogitation of the superstitious and magic-deluded man is upon the theme of imposing a law upon nature: and to put it briefly, religious worship is the result of such cogitation.
Page 71
--So, too, perhaps, the demon of Socrates was nothing but a malady of the ear that he explained, in view of his predominant moral theory, in a manner different from what would be thought rational to-day.
Page 77
This crushing of self, this mockery of one's own nature, this spernere se sperni out of which religions have made so much is in reality but a very high development of vanity.
Page 78
The deed once done there is no feeling of responsibility nor the sting of regret.
Page 83
Knowledge and science--as far as they existed--and superiority to the rest of mankind by logical discipline and training of the intellectual powers were insisted upon by the Buddhists as essential to sanctity, just as they were denounced by the christian world as the indications of sinfulness.