Ainsi Parlait Zarathoustra

By Friedrich Nietzsche

Page 76

-

_Parlons-en_, ô sages parmi les sages, quoi qu'il nous en coûte; car il
est plus dur de se taire; toutes les vérités que l'on a passées sous
silence deviennent venimeuses.

Et que soit brisé tout ce qui peut être brisé par nos vérités! Il y a
encore bien des maisons à construire! -


Ainsi parlait Zarathoustra.





DES HOMMES SUBLIMES


Il y a une mer en moi, son fond est tranquille: qui donc devinerait
qu'il cache des monstres plaisants!

Inébranlable est ma profondeur, mais elle brille d'énigmes et d'éclats
de rire.

J'ai vu aujourd'hui un homme sublime, un homme solennel un expiateur de
l'esprit: comme mon âme s'est ri de sa laideur!

La poitrine en avant, semblable à ceux qui aspirent: il demeurait
silencieux l'homme sublime:

Orné d'horribles vérités, son butin de chasse, et riche de vêtements
déchirés; il y avait aussi sur lui beaucoup d'épines - mais je ne vis
point de roses.

Il n'a pas encore appris le rire et la beauté. Avec un air sombre, ce
chasseur est revenu de la forêt de la connaissance.

Il est rentré de la lutte avec des bêtes sauvages: mais son air sérieux
reflète encore la bête sauvage - une bête insurmontée!

Il demeure là, comme un tigre qui veut faire un bond; mais je n'aime
pas les âmes tendues comme la sienne; leurs réticences me déplaisent.

Et vous me dites, amis, que "des goûts et des couleurs il ne faut pas
discuter". Mais toute vie est lutte pour les goûts et les couleurs!

Le goût, c'est à la fois le poids, la balance et le peseur; et malheur
à toute chose vivante qui voudrait vivre sans la lutte à cause des
poids, des balances et des peseurs!

S'il se fatiguait de sa sublimité, cet homme sublime: c'est alors
seulement que commencerait sa beauté, - et c'est alors seulement que je
voudrais le goûter, que je lui trouverais du goût.

Ce ne sera que lorsqu'il se détournera de lui-même, qu'il sautera
par-dessus son ombre, et, en vérité, ce sera dans _son_ soleil.

Trop longtemps il était assis à l'ombre, l'expiateur de l'esprit a vu
pâlir ses joues; et l'attente l'a presque fait mourir de faim.

Il y a encore du mépris dans ses yeux et le dégoût se cache sur ses
lèvres. Il est vrai qu'il repose maintenant, mais son repos ne s'est
pas encore étendu au soleil.

Il devrait faire comme le taureau; et son bonheur devrait sentir la
terre et non le mépris de la terre.

Je voudrais le voir semblable à un taureau blanc, qui souffle et mugit
devant la charrue: et son mugissement devrait chanter la

Last Page Next Page

Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 0
"GOOD AND EVIL," "GOOD AND BAD" SECOND ESSAY.
Page 5
I wished to direct him to the real _history of morality_, and to warn him, while there was yet time, against a world of English theories that culminated in _the blue vacuum of heaven_.
Page 10
The extent of the mischief which is caused by this prejudice (once it is free of all trammels except those of its own malice), particularly to Ethics and History, is shown by the notorious case of Buckle: it was in Buckle that that _plebeianism_ of the modern spirit, which is of English origin, broke out once again from its malignant soil with.
Page 13
There is from the outset a certain _diseased taint_ in such sacerdotal aristocracies, and in the habits which prevail in such societies--habits which, _averse_ as they are to action, constitute a compound of introspection and explosive emotionalism, as a result of which there appears that introspective morbidity and neurasthenia, which adheres almost inevitably to all priests at all times: with regard, however, to the remedy which they themselves have invented for this disease--the philosopher has no option but to state, that it has proved itself in its effects a hundred times more dangerous than the disease, from which it should have been the deliverer.
Page 25
This they call 'Blessedness.
Page 41
It was in just this spirit and no other, that at a later date the moral philosophers of Greece conceived the eyes of God as still.
Page 43
9.
Page 46
In what sphere up to the present has the whole administration of law, the actual need of law, found its earthly home? Perchance in the sphere of the reacting man? Not for a minute: rather in that of the active, strong, spontaneous, aggressive man? I deliberately defy the above-mentioned agitator (who himself makes this self-confession, "the creed of revenge has run through all my works and endeavours like the red thread of Justice"), and say, that judged historically law in the world represents the very war _against_ the reactive feelings, the very war waged on those feelings by the powers of activity and aggression, which devote some of their strength to damming and keeping within bounds this effervescence of hysterical reactivity, and to forcing it to some compromise.
Page 54
Just like the plight of the water-animals, when they were compelled either to become land-animals or to perish, so was the plight of these half-animals, perfectly adapted as they were to the savage life of war, prowling, and adventure--suddenly all their instincts were rendered worthless and "switched off.
Page 62
But even this brain disturbance was a problem--"Come, how is it even possible? How could it have really got in brains like ours, the brains of men of aristocratic ancestry, of men of fortune, of men of good natural endowments, of men of the best society, of men of nobility and virtue?" This was the question that for century on century the aristocratic Greek put to himself when confronted with every (to him incomprehensible) outrage and sacrilege with which one of his peers had polluted himself.
Page 66
We might, I repeat, wish it were so, for what can Parsifal, _taken seriously_, amount to? Is it really necessary to see in it (according to an expression once used against me) the product of an insane hate of knowledge, mind, and flesh? A curse on flesh and spirit in one breath of hate? An apostasy and reversion to the morbid Christian and obscurantist ideals? And finally a self-negation and self-elimination on the.
Page 69
This extraordinary rise in the value of music (a rise which seemed to grow out of the Schopenhauerian philosophy) was at once accompanied by an unprecedented rise in the estimation in which the musician himself was held: he became now an oracle, a priest, nay, more than a priest, a kind of mouthpiece for the "intrinsic essence of things," a telephone from the other world--from henceforward he talked not only music, did this ventriloquist of God, he talked metaphysic; what wonder that one day he eventually talked _ascetic ideals_.
Page 74
Further, the _desert_, of which I just spoke, in which the strong, independent, and well-equipped spirits retreat into their hermitage--oh, how different is it from the cultured classes' dream of a desert! In certain cases, in fact, the cultured classes themselves are the desert.
Page 75
This third one speaks aggressively, he comes too near our body, his breath blows on us--we shut our mouth involuntarily, although he speaks to us through a book: the tone of his style supplies the reason--he has no time, he has small faith in himself, he finds expression now or never.
Page 84
It can only be an apparent contradiction; it must be a kind of provisional expression, an explanation, a formula, an adjustment, a psychological misunderstanding of something, whose real nature could not be understood for a long time, and whose _real essence_ could not be described; a mere word jammed into an old _gap_ of human knowledge.
Page 89
And now we have and hold with both our hands the essence of the ascetic priest.
Page 90
Every sufferer, in fact, searches instinctively for a cause of his suffering; to put it more exactly, a doer,--to put it still more precisely, a sentient _responsible_ doer,--in brief, something living, on which, either actually or in _effigie_, he can on any pretext vent his emotions.
Page 96
18.
Page 111
(Science handled as a problem! what is the meaning of science?--upon this point the Preface to the _Birth of Tragedy_.
Page 119
Michael Angelo was naturally only at certain moments so high and so far beyond his age and Christian Europe: for the most part he adopted a condescending attitude towards the eternal feminine in Christianity; it would seem, indeed, that in the end he broke down before her, and gave up the ideal of his most inspired hours.