Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 160

was lange Zeit braucht, ein Tag- und Maul-Werk für sanfte
Müssiggänger und Tagediebe.

Am weitesten freilich brachten es diese Kühe: die erfanden sich das
Wiederkäuen und In-der-Sonne-Liegen. Auch enthalten sie sich aller
schweren Gedanken, welche das Herz blähn."

"- Wohlan! sagte Zarathustra: du solltest auch _meine_ Thiere sehn,
meinen Adler und meine Schlange, - ihres Gleichen giebt es heute nicht
auf Erden.

Siehe, dorthin führt der Weg zu meiner Höhle: sei diese Nacht ihr
Gast. Und rede mit meinen Thieren vom Glück der Thiere, -

- bis ich selber heimkomme. Denn jetzt ruft ein Nothschrei Mich
eilig weg von dir. Auch findest du neuen Honig bei mir, eisfrischen
Waben-Goldhonig: den iss!

Jetzt aber nimm flugs Abschied von deinen Kühen, du Wunderlicher!
Lieblicher! ob es dir schon schwer werden mag. Denn es sind deine
wärmsten Freunde und Lehrmeister!" -

"- Einen ausgenommen, den ich noch lieber habe, antwortete der
freiwillige Bettler. Du selber bist gut und besser noch als eine Kuh,
oh Zarathustra!"

"Fort, fort mit dir! du arger Schmeichler! schrie Zarathustra mit
Bosheit, was verdirbst du mich mit solchem Lob und Schmeichel-Honig?"

"Fort, fort von mir!" schrie er noch Ein Mal und schwang seinen Stock
nach dem zärtlichen Bettler: der aber lief hurtig davon.



Der Schatten

Kaum aber war der freiwillige Bettler davongelaufen und Zarathustra
wieder mit sich allein, da hörte er hinter sich eine neue Stimme: die
rief "Halt! Zarathustra! So warte doch! Ich bin's ja, oh Zarathustra,
ich, dein Schatten!" Aber Zarathustra wartete nicht, denn ein
plötzlicher Verdruss überkam ihn ob des vielen Zudrangs und Gedrängs
in seinen Bergen. "Wo ist meine Einsamkeit hin? sprach er.

Es wird mir wahrlich zu viel; diess Gebirge wimmelt, mein Reich ist
nicht mehr von _dieser_ Welt, ich brauche neue Berge.

Mein Schatten ruft mich? Was liegt an meinem Schatten! Mag er mir
nachlaufen! ich - laufe ihm davon." -

Also sprach Zarathustra zu seinem Herzen und lief davon. Aber Der,
welcher hinter ihm war, folgte ihm nach: so dass alsbald drei Laufende
hinter einander her waren, nämlich voran der freiwillige Bettler,
dann Zarathustra und zudritt und -hinterst sein Schatten. Nicht lange
liefen sie so, da kam Zarathustra zur Besinnung über seine Thorheit
und schüttelte mit Einem Rucke allen Verdruss und Überdruss von sich.

"Wie! sprach er, geschahen nicht von je die lächerlichsten Dinge bei
uns alten Einsiedlern und Heiligen?

Wahrlich, meine Thorheit wuchs hoch in den Bergen! Nun höre ich sechs
alte Narren-Beine hinter einander her klappern!

Darf aber Zarathustra sich wohl vor einem Schatten fürchten? Auch
dünkt mich zu guterletzt, dass er längere Beine hat als ich."

Also sprach Zarathustra, lachend mit Augen und Eingeweiden, blieb
stehen und drehte sich schnell herum - und siehe, fast warf

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Text Comparison with Beyond Good and Evil

Page 0
Some adaptations from the original text were made to format it into an e-text.
Page 3
Perhaps! But who wishes to concern himself with such dangerous "Perhapses"! For that investigation one must await the advent of a new order of philosophers, such as will have other tastes and inclinations, the reverse of those hitherto prevalent--philosophers of the dangerous "Perhaps" in every sense of the term.
Page 13
Willing seems to me to be above all something COMPLICATED, something that is a unity only in name--and it is precisely in a name that popular prejudice lurks, which has got the mastery over the inadequate precautions of philosophers in all ages.
Page 25
"--A decade later, and one comprehends that all this was also still--youth! 32.
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which must be DONE AWAY WITH.
Page 35
There is cruelty and religious Phoenicianism in this faith, which is adapted to a tender, many-sided, and very fastidious conscience, it takes for granted that the subjection of the spirit is indescribably PAINFUL, that all the past and all the habits of such a spirit resist the absurdissimum, in the form of which "faith" comes to it.
Page 38
--Later on, when the populace got the upper hand in Greece, FEAR became rampant also in religion; and Christianity was preparing itself.
Page 47
A soul which knows that it is loved, but does not itself love, betrays its sediment: its dregs come up.
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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 81
who had continually on their lips the old pompous words to which they had long forfeited the right by the life they led, IRONY was perhaps necessary for greatness of soul, the wicked Socratic assurance of the old physician and plebeian, who cut ruthlessly into his own flesh, as into the flesh and heart of the "noble," with a look that said plainly enough "Do not dissemble before me! here--we are equal!" At present, on the contrary, when throughout Europe the herding-animal alone attains to honours, and dispenses honours, when "equality of right" can too readily be transformed into equality in wrong--I mean to say into general war against everything rare, strange, and privileged, against the higher man, the higher soul, the higher duty, the higher responsibility, the creative plenipotence and lordliness--at present it belongs to the conception of "greatness" to be noble, to wish to be apart, to be capable of being different, to stand alone, to have to live by personal initiative, and the philosopher will betray something of his own ideal when he asserts "He shall be the greatest who can be the most solitary, the most concealed, the most divergent, the man beyond good and evil, the master of his virtues, and of super-abundance of will; precisely this shall be called GREATNESS: as diversified as can be entire, as ample as can be full.
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Sympathy for you!--to be sure, that is not sympathy as you understand it: it is not sympathy for social "distress," for "society" with its sick and misfortuned,.
Page 107
his taste, which was fundamentally a PETTY taste (that is to say, a dangerous propensity--doubly dangerous among Germans--for quiet lyricism and intoxication of the feelings), going constantly apart, timidly withdrawing and retiring, a noble weakling who revelled in nothing but anonymous joy and sorrow, from the beginning a sort of girl and NOLI ME TANGERE--this Schumann was already merely a GERMAN event in music, and no longer a European event, as Beethoven had been, as in a still greater degree Mozart had been; with Schumann German music was threatened with its greatest danger, that of LOSING THE VOICE FOR THE SOUL OF EUROPE and sinking into a merely national affair.
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The distinctions of moral values have either originated in a ruling caste, pleasantly conscious of being different from the ruled--or among the ruled class, the slaves and dependents of all sorts.
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in reverence and devotion are the regular symptoms of an aristocratic mode of thinking and estimating.
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discoverer, are disguised in their creations until they are unrecognizable; the "work" of the artist, of the philosopher, only invents him who has created it, is REPUTED to have created it; the "great men," as they are reverenced, are poor little fictions composed afterwards; in the world of historical values spurious coinage PREVAILS.
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Marianus.
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292.
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Friends' phantom-flight Knocking at my heart's window-pane at night, Gazing on me, that speaks "We were" and goes,-- Oh, withered words, once fragrant as the rose! 12.