Müdigkeit gähnt er Weg und Erde und Ziel und sich selber an:
keinen Schritt will er noch weiter thun, - dieser Tapfere!
Nun glüht die Sonne auf ihn, und die Hunde lecken nach seinem
Schweisse: aber er liegt da in seinem Trotze und will lieber
- eine Spanne weit von seinem Ziele verschmachten! Wahrlich, ihr
werdet ihn noch an den Haaren in seinen Himmel ziehen müssen, - diesen
Besser noch, ihr lasst ihn liegen, wohin er sich gelegt hat, dass der
Schlaf ihm komme, der Tröster, mit kühlendem Rausche-Regen:
Lasst ihn liegen, bis er von selber wach wird, bis er von selber alle
Müdigkeit widerruft und was Müdigkeit aus ihm lehrte!
Nur, meine Brüder, dass ihr die Hunde von ihm scheucht, die faulen
Schleicher, und all das schwärmende Geschmeiss: -
- all das schwärmende Geschmeiss der "Gebildeten", das sich am
Schweisse jedes Helden - gütlich thut! -
Ich schliesse Kreise um mich und heilige Grenzen; immer Wenigere
steigen mit mir auf immer höhere Berge, - ich baue ein Gebirge aus
immer heiligeren Bergen. -
Wohin ihr aber auch mit mir steigen mögt, oh meine Brüder: seht zu,
dass nicht ein _Schmarotzer_ mit euch steige!
Schmarotzer: das ist ein Gewürm, ein kriechendes, geschmiegtes, das
fett werden will an euren kranken wunden Winkeln.
Und _das_ ist seine Kunst, dass er steigende Seelen erräth, wo sie
müde sind: in euren Gram und Unmuth, in eure zarte Scham baut er sein
Wo der Starke schwach, der Edle allzumild ist, - dahinein baut er sein
ekles Nest: der Schmarotzer wohnt, wo der Grosse kleine wunde Winkel
Was ist die höchste Art alles Seienden und was die geringste? Der
Schmarotzer ist die geringste Art; wer aber höchster Art ist, der
ernährt die meisten Schmarotzer.
Die Seele nämlich, welche die längste Leiter hat und am tiefsten
hinunter kann: wie sollten nicht an der die meisten Schmarotzer
- die umfänglichste Seele, welche am weitesten in sich laufen und
irren und schweifen kann; die nothwendigste, welche sich aus Lust in
den Zufall stürzt: -
- die seiende Seele, welche in's Werden taucht; die habende, welche
in's Wollen und Verlangen _will_: -
- die sich selber fliehende, die sich selber im weitesten Kreise
einholt; die weiseste Seele, welcher die Narrheit am süssesten
- die sich selber liebendste, in der alle Dinge ihr Strömen
und Wiederströmen und Ebbe und Fluth haben: - oh wie sollte
_die_höchste_Seele_ nicht die schlimmsten Schmarotzer haben?
Oh meine Brüder, bin ich denn grausam? Aber ich sage: was fällt, das
soll man auch noch stossen!
Das Alles von Heute - das fällt, das verfällt: wer wollte es halten!
Aber ich - ich _will_ es noch stossen!
Italics in the original book are capitalized in this e-text, except for most foreign language phrases that were italicized.Page 7
In this way the person exercising volition adds the feelings of delight of his successful executive instruments, the useful "underwills" or under-souls--indeed, our body is but a social structure composed of many souls--to his feelings of delight as commander.Page 28
Supposing that nothing else is "given" as real but our world of desires and passions, that we cannot sink or rise to any other "reality" but just that of our impulses--for thinking is only a relation of these impulses to one another:--are we not permitted to make the attempt and to ask the question whether this which is "given" does not SUFFICE, by means of our counterparts, for the understanding even of the so-called mechanical (or "material") world? I do not mean as an illusion, a "semblance," a "representation" (in the Berkeleyan and Schopenhauerian sense), but as possessing the same degree of reality as our emotions themselves--as a more primitive form of the world of emotions, in which everything still lies locked in a mighty unity, which afterwards branches off and develops itself in organic processes (naturally also, refines and debilitates)--as a kind of instinctive life in which all organic functions, including self-regulation, assimilation, nutrition, secretion, and change of matter, are still synthetically united with one another--as a PRIMARY FORM of life?--In the end, it is not only permitted to make this attempt, it is commanded by the conscience of LOGICAL METHOD.Page 33
Having been at home, or at least guests, in many realms of the spirit, having escaped again and again from the gloomy, agreeable nooks in which preferences and prejudices, youth, origin, the accident of men and books, or even the weariness of travel seemed to confine us, full of malice against the seductions of dependency which he concealed in honours, money, positions, or exaltation of the senses, grateful even for distress and the vicissitudes of illness, because they always free us from some rule, and its "prejudice," grateful to the God, devil, sheep, and worm in us, inquisitive to a fault, investigators to the point of cruelty, with unhesitating fingers for the intangible, with teeth and stomachs for the most indigestible, ready for any business that requires sagacity and acute senses, ready for every adventure, owing to an excess of "free will", with anterior and posterior souls, into the ultimate intentions of which it is difficult to pry, with foregrounds and backgrounds to the end of which no foot may run, hidden ones under the mantles of light, appropriators, although we resemble heirs and.Page 45
One has to thank them for invaluable services; and who is sufficiently rich in gratitude not to feel poor at the contemplation of all that the "spiritual men" of Christianity have done for Europe hitherto! But when they had given comfort to the sufferers, courage to the oppressed and despairing, a staff and support to the helpless, and when they had allured from society into convents and spiritual penitentiaries the broken-hearted and distracted: what else had they to do in order to work systematically in that fashion, and with a good conscience, for the preservation of all the sick and suffering, which means, in deed and in truth, to work for the DETERIORATION OF THE EUROPEAN RACE? To REVERSE all estimates of value--THAT is what they had to do! And to shatter the strong, to spoil great hopes, to cast suspicion on the delight in beauty, to break down everything autonomous, manly, conquering, and imperious--all instincts which are natural to the highest and most successful type of.Page 47
In order to understand Stoicism, or Port Royal, or Puritanism, one should remember the constraint under which every language has attained to strength and freedom--the metrical constraint, the tyranny of rhyme and rhythm.Page 61
All the systems of morals which address themselves with a view to their "happiness," as it is called--what else are they but suggestions for behaviour adapted to the degree of DANGER from themselves in which the individuals live; recipes for their passions, their good and bad propensities, insofar as such have the Will to Power and would like to play the master; small and great expediencies and elaborations, permeated with the musty odour of old family medicines and old-wife wisdom; all of them grotesque and absurd in their form--because they address themselves to "all," because they generalize where generalization is not authorized; all of them speaking unconditionally, and taking themselves unconditionally; all of them flavoured not merely with one grain of salt, but rather endurable only, and sometimes even seductive, when they are over-spiced and begin to smell dangerously, especially of "the other world.Page 66
" 203.Page 70
This is in the last instance a question of taste, if it has not really been a question of conscience.Page 73
Should one wish love or hatred from him--I mean love and hatred as God, woman, and animal understand them--he will do what he can, and furnish what he can.Page 79
It is for these investigators to make whatever has happened and been esteemed hitherto, conspicuous, conceivable, intelligible, and manageable, to shorten everything long, even "time" itself, and to SUBJUGATE the entire past: an immense and wonderful task, in the carrying out of which all refined pride, all tenacious will, can surely find satisfaction.Page 82
the same thing to them; such only has been their "experience.Page 86
moralistic pedant and bonhomme.Page 106
Weber--but what do WE care nowadays for "Freischutz" and "Oberon"! Or Marschner's "Hans Heiling" and "Vampyre"! Or even Wagner's "Tannhauser"! That is extinct, although not yet forgotten music.Page 108
The laws of the written style were then the same as those of the spoken style; and these laws depended partly on the surprising development and refined requirements of the ear and larynx; partly on the strength, endurance, and power of the ancient lungs.Page 123
This seems to him on the one hand such bad taste and so self-disrespectful, and on the other hand so grotesquely unreasonable, that he would like to consider vanity an exception, and is doubtful about it in most cases when it is spoken of.Page 130
The more a psychologist--a born, an unavoidable psychologist and soul-diviner--turns his attention to the more select cases and individuals, the greater is his danger of being suffocated by sympathy: he NEEDS sternness and cheerfulness more than any other man.Page 145
Our aims self-same: The Guest of Guests, friend Zarathustra, came! The world now laughs, the grisly veil was torn, And Light and Dark were one that wedding-morn.