Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 133

dich Nahe, ich liebe dich Ferne; deine Flucht lockt mich,
dein Suchen stockt mich: - ich leide, aber was litt ich um dich nicht

Deren Kälte zündet, deren Hass verführt, deren Flucht bindet, deren
Spott - rührt:

- wer hasste dich nicht, dich grosse Binderin, Umwinderin,
Versucherin, Sucherin, Finderin! Wer liebte dich nicht, dich
unschuldige, ungeduldige, windseilige, kindsäugige Sünderin!

Wohin ziehst du mich jetzt, du Ausbund und Unband? Und jetzt fliehst
du mich wieder, du süsser Wildfang und Undank!

Ich tanze dir nach, ich folge dir auch auf geringer Spur. Wo bist du?
Gieb mir die Hand! Oder einen Finger nur!

Hier sind Höhlen und Dickichte: wir werden uns verirren! - Halt! Steh
still! Siehst du nicht Eulen und Fledermäuse schwirren?

Du Eule! Du Fledermaus! Du willst mich äffen? Wo sind wir? Von den
Hunden lerntest du diess Heulen und Kläffen.

Du fletschest mich lieblich an mit weissen Zähnlein, deine bösen Augen
springen gegen mich aus lockichtem Mähnlein!

Das ist ein Tanz über Stock und Stein: ich bin der Jäger, - willst du
mein Hund oder meine Gemse sein?

Jetzt neben mir! Und geschwind, du boshafte Springerin! Jetzt hinauf!
Und hinüber! - Wehe! Da fiel ich selber im Springen hin!

Oh sieh mich liegen, du Übermuth, und um Gnade flehn! Gerne möchte ich
mit dir - lieblichere Pfade gehn!

- der Liebe Pfade durch stille bunte Büsche! Oder dort den See
entlang: da schwimmen und tanzen Goldfische!

Du bist jetzt müde? Da drüben sind Schafe und Abendröthen: ist es
nicht schön, zu schlafen, wenn Schäfer flöten?

Du bist so arg müde? Ich trage dich hin, lass nur die Arme sinken! Und
hast du Durst, - ich hätte wohl Etwas, aber dein Mund will es nicht
trinken! -

- Oh diese verfluchte flinke gelenke Schlange und Schlupf-Hexe! Wo
bist du hin? Aber im Gesicht fühle ich von deiner Hand zwei Tupfen und
rothe Klexe!

Ich bin es wahrlich müde, immer dein schafichter Schäfer zu sein! Du
Hexe, habe ich dir bisher gesungen, nun sollst _du_ mir - schrein!

Nach dem Takt meiner Peitsche sollst du mir tanzen und schrein! Ich
vergass doch die Peitsche nicht? - Nein!" -


Da antwortete mir das Leben also und hielt sich dabei die zierlichen
Ohren zu:

"Oh Zarathustra! Klatsche doch nicht so fürchterlich mit deiner
Peitsche! Du weisst es ja: Lärm mordet Gedanken, - und eben kommen mir
so zärtliche Gedanken.

Wir sind Beide zwei rechte Thunichtgute und Thunichtböse. Jenseits von
Gut und Böse fanden wir unser Eiland und unsre grüne Wiese - wir Zwei
allein! Darum müssen wir schon einander gut sein!

Und lieben wir uns auch nicht von Grund aus -, muss man sich denn gram
sein, wenn man

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Text Comparison with Beyond Good and Evil

Page 16
In "being-in-itself" there is nothing of "casual-connection," of "necessity," or of "psychological non-freedom"; there the effect does NOT follow the cause, there "law" does not obtain.
Page 19
Page 21
If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES--sometimes they wallow, even in books, as on their own dung-hill.
Page 38
In the Jewish "Old Testament," the book of divine justice, there are men, things, and sayings on such an immense scale, that Greek and Indian literature has nothing to compare with it.
Page 46
Page 48
In affability there is no hatred of men, but precisely on that account a great deal too much contempt of men.
Page 49
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Page 62
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Page 69
) On the whole, speaking generally, it may just have been the humanness, all-too-humanness of the modern philosophers themselves, in short, their contemptibleness, which has injured most radically the reverence for philosophy and opened the doors to the instinct of the populace.
Page 73
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Page 83
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Page 89
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Page 95
For what must these clumsy attempts of feminine scientificality and self-exposure.
Page 102
Supposing a statesman were to bring his people into the position of being obliged henceforth to practise 'high politics,' for which they were by nature badly endowed and prepared, so that they would have to sacrifice their old and reliable virtues, out of love to a new and doubtful mediocrity;--supposing a statesman were to condemn his people generally to 'practise politics,' when they have hitherto had something better to do and think about, and when in the depths of their souls they have been unable to free themselves from a prudent loathing of the restlessness, emptiness, and noisy wranglings of the essentially politics-practising nations;--supposing such a statesman were to stimulate the slumbering passions and avidities of his people, were to make a stigma out of their former diffidence and delight in aloofness, an offence out of their exoticism and hidden permanency, were to depreciate their most radical proclivities, subvert their consciences, make their minds narrow, and their tastes 'national'--what! a statesman who should do all this, which his people would have to do penance for throughout their whole future, if they had a future, such a statesman would be GREAT, would he?"--"Undoubtedly!" replied the other old patriot vehemently, "otherwise he COULD NOT have done it! It was mad perhaps to wish such a thing! But perhaps everything great has been just as mad at its commencement!"--"Misuse of words!" cried his interlocutor, contradictorily--"strong! strong! Strong and mad! NOT great!"--The old men had obviously become heated as they thus shouted their "truths" in each other's faces, but I, in my happiness and apartness, considered how soon a stronger one may become master of the strong, and also that there is a compensation for the intellectual superficialising of a nation--namely, in the deepening of another.
Page 118
To be sure, one must not resign oneself to any humanitarian illusions about the history of the origin of an aristocratic society (that is to say, of the preliminary condition for the elevation of the type "man"): the truth is hard.
Page 122
According to slave-morality, therefore, the "evil" man arouses fear; according to master-morality, it is precisely the "good" man who arouses fear and seeks to arouse it, while the bad man is regarded as the despicable being.
Page 124
A SPECIES originates, and a type becomes established and strong in the long struggle with essentially constant UNFAVOURABLE conditions.
Page 127
On the contrary, in the so-called cultured classes, the believers in "modern ideas," nothing is perhaps so repulsive as their lack of shame, the easy insolence of eye and hand with which they touch, taste, and finger everything; and it is possible that even yet there is more RELATIVE nobility of taste, and more tact for reverence among the people, among the lower classes of the people, especially among peasants, than among the newspaper-reading DEMIMONDE of intellect, the cultured class.
Page 137
From this point of view there is perhaps much more in the conception of "art" than is generally believed.