Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 131

kleine Scham und die Winkel-Tugend von
dir ab und überredete dich, nackt vor den Augen der Sonne zu stehn.

Mit dem Sturme, welcher "Geist" heisst, blies ich über deine wogende
See; alle Wolken blies ich davon, ich erwürgte selbst die Würgerin,
die "Sünde" heisst.

Oh meine Seele, ich gab dir das Recht, Nein zu sagen wie der Sturm und
Ja zu sagen wie offner Himmel Ja sagt: still wie Licht stehst du und
gehst du nun durch verneinende Stürme.

Oh meine Seele, ich gab dir die Freiheit zurück über Erschaffnes und
Unerschaffnes: und wer kennt, wie du sie kennst, die Wollust des
Zukünftigen?

Oh meine Seele, ich lehrte dich das Verachten, das nicht wie ein
Wurmfrass kommt, das grosse, das liebende Verachten, welches am
meisten liebt, wo es am meisten verachtet.

Oh meine Seele, ich lehrte dich so überreden, dass du zu dir die
Gründe selber überredest: der Sonne gleich, die das Meer noch zu
seiner Höhe überredet.

Oh meine Seele, ich nahm von dir alles Gehorchen Kniebeugen und
Herr-Sagen; ich gab dir selber den Namen "Wende der Noth" und
"Schicksal".

Oh meine Seele, ich gab dir neue Namen und bunte Spielwerke, ich hiess
dich "Schicksal" und "Umfang der Umfänge" und "Nabelschnur der Zeit"
und "azurne Glocke".

Oh meine Seele, deinem Erdreich gab ich alle Weisheit zu trinken,
alle neuen Weine und auch alle unvordenklich alten starken Weine der
Weisheit.

Oh meine Seele, jede Sonne goss ich auf dich und jede Nacht und
jedes Schweigen und jede Sehnsucht: - da wuchsest du mir auf wie ein
Weinstock.

Oh meine Seele, überreich und schwer stehst du nun da, ein Weinstock
mit schwellenden Eutern und gedrängten braunen Gold-Weintrauben: -

- gedrängt und gedrückt von deinem Glücke, wartend vor Überflusse und
schamhaft noch ob deines Wartens.

Oh meine Seele, es giebt nun nirgends eine Seele, die liebender wäre
und umfangender und umfänglicher! Wo wäre Zukunft und Vergangnes näher
beisammen als bei dir?

Oh meine Seele, ich gab dir Alles, und alle meine Hände sind an
dich leer geworden: - und nun! Nun sagst du mir lächelnd und voll
Schwermuth: "Wer von uns hat zu danken? -

- hat der Geber nicht zu danken, dass der Nehmende nahm? Ist Schenken
nicht eine Nothdurft? Ist Nehmen nicht - Erbarmen?" -

Oh meine Seele, ich verstehe das Lächeln deiner Schwermuth: dein
Über-Reichthum selber streckt nun sehnende Hände aus!

Deine Fülle blickt über brausende Meere hin und sucht und wartet; die
Sehnsucht der Über-Fülle blickt aus deinem lächelnden Augen-Himmel!

Und wahrlich, oh meine Seele! Wer sähe dein Lächeln und schmelze nicht
vor Thränen? Die Engel selber schmelzen vor Thränen ob der Über-Güte
deines Lächelns.

Deine Güte und Über-Güte ist es, die nicht klagen und weinen

Last Page Next Page

Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 16
It is true our brains reel with the consideration whether the Will in order to arrive at _Art,_ has perhaps effused Itself out into these worlds, stars, bodies, and atoms: at least it ought to become clear to us then, that Art is not necessary for the individuals, but for the Will itself: a sublime outlook at which we shall be permitted to glance once more from another position.
Page 27
And now they see one another; and these Apollonian and Dionysean caricatures, this _par nobile fratrum,_ embrace one another! [1] A reference to Goethe's ballad, The Minstrel, st.
Page 31
If the young Themistocles could not sleep at the thought of the laurels of Miltiades so his early awakened bent released itself only in the long emulation with Aristides in that uniquely noteworthy, purely instinctive genius of his political activity, which Thucydides describes.
Page 34
To satisfy his desire he misuses reputation, the public exchequer and civic honour and disgraces himself.
Page 36
" Well, it is only necessary to inquire after the characteristic by which that "educated" person is to be recognised; now that we know that his foster-brother, the German Philistine, makes himself known as such to all the world, without bashfulness, as it were, after innocence is lost.
Page 42
If we could rightly interpret the total life of the Greek nation, we should ever find reflected only that picture which in her highest geniuses shines with more resplendent colours.
Page 46
The other stands helpless there most of the time; he has first to build a pathway which will bear his heavy, weary step; sometimes that cannot be done and then no god will.
Page 54
Cause and effect thus constitute the whole nature of matter; its true being _is_ its action.
Page 55
It is a wonderful conception, drawn from the purest source of Hellenism, which considers the struggle as the continual sway of a homogeneous, severe justice bound by eternal laws.
Page 57
Placing confidence in the essential part of Thales' theory, and strengthening and adding to the latter's observations, Anaximander however was not to be convinced that before the water and, as it were, after the water there was no further stage of quality: no, to him out of the Warm and the Cold the Moist seemed to form itself, and the Warm and the Cold therefore were.
Page 59
The Greek proverb seems to come to our assistance with the thought that "satiety gives birth to crime" (the Hybris) and one may indeed ask oneself for a minute whether perhaps Heraclitus has derived that return to plurality out of the Hybris.
Page 62
He is a star without an atmosphere.
Page 68
But the same moment which charges him with this crime surrounds him with the light of the glory of an invention, he has found, apart from all human illusion, a principle, the key to the world-secret, he now descends into the abyss of things, guided by the firm and fearful hand of the tautological truth as to "Being.
Page 76
Such a mythological Originating out of the Nothing, such a Disappearing into the Nothing, such an arbitrary Changing of the Nothing into the Something, such a random exchanging, putting on and putting off of the qualities was henceforth considered senseless; but so was, and for the same reasons, an originating of the Many out of the One, of the manifold qualities out of the one primal-quality, in short the derivation of the world out of a primary substance, as argued by Thales and Heraclitus.
Page 81
That with his fundamental assumption the latter kind, the mechanical transmission of motions and impacts likewise contained in itself a problem, probably escaped him; the commonness and every-day occurrence of the effect through impact most probably dulled his eye to the mysteriousness of impact.
Page 82
For if one may be allowed to conceive of all remaining motions as effect and consequences, then nevertheless the first primal motion is still to be explained; for the mechanical motions, the first link of the chain certainly cannot lie in a mechanical motion, since that would be as good as recurring to the nonsensical idea of the _causa sui.
Page 85
The Mind, which is moreover infinitely divisible like any other matter, only not through other matters but through Itself, has, if It divides Itself, in dividing and conglobating sometimes in large, sometimes in small masses, Its equal mass and quality from all eternity; and that which at this minute exists as Mind in animals, plants, men, was also Mind without a more or less, although distributed in another way a thousand years ago.
Page 92
26: On Teleology).
Page 94
.
Page 95
{Pythagoreans, religious sect.