Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 162

mehr, das ich liebe, - wie sollte ich noch mich selber lieben?

`Leben, wie ich Lust habe, oder gar nicht leben`: so will ich's, so
will's auch der Heiligste. Aber, wehe! wie habe _ich_ noch - Lust?

Habe _ich_ - noch ein Ziel? Einen Hafen, nach dem _mein_ Segel läuft?

Einen guten Wind? Ach, nur wer weiss, _wohin_ er fährt, weiss auch,
welcher Wind gut und sein Fahrwind ist.

Was blieb mir noch zurück? Ein Herz müde und frech; ein unstäter
Wille; Flatter-Flügel; ein zerbrochnes Rückgrat.

Diess Suchen nach _meinem_ Heim: oh Zarathustra, weisst du wohl, diess
Suchen war _meine_ Heimsuchung, es frisst mich auf.

`Wo ist - _mein_ Heim?` Darnach frage und suche und suchte ich, das
fand ich nicht. Oh ewiges Überall, oh ewiges Nirgendwo, oh ewiges -
Umsonst!"

Also sprach der Schatten, und Zarathustra's Gesicht verlängerte sich
bei seinen Worten. "Du bist mein Schatten! sagte er endlich, mit
Traurigkeit.

Deine Gefahr ist keine kleine, du freier Geist und Wanderer! Du
hast einen schlimmen Tag gehabt: sieh zu, dass dir nicht noch ein
schlimmerer Abend kommt!

Solchen Unstäten, wie du, dünkt zuletzt auch ein Gefängniss selig.
Sahst du je, wie eingefangne Verbrecher schlafen? Sie schlafen ruhig,
sie gemessen ihre neue Sicherheit.

Hüte dich, dass dich nicht am Ende noch ein enger Glaube einfängt,
ein harter, strenger Wahn! Dich nämlich verführt und versucht nunmehr
Jegliches, das eng und fest ist.

Du hast das Ziel verloren: wehe, wie wirst du diesen Verlust
verscherzen und verschmerzen? Damit - hast du auch den Weg verloren!

Du armer Schweifender, Schwärmender, du müder Schmetterling! willst du
diesen Abend eine Rast und Heimstätte haben? So gehe hinauf zu meiner
Höhle!

Dorthin führt der Weg zu meiner Höhle. Und jetzo will ich Schnell
wieder von dir davonlaufen. Schon liegt es wie ein Schatten auf mir.

Ich will allein laufen, dass es wieder hell um mich werde. Dazu muss
ich noch lange lustig auf den Beinen sein. Des Abends aber wird bei
mir - getanzt!" - -

Also sprach Zarathustra.



Mittags

- Und Zarathustra lief und lief und fand Niemanden mehr und war allein
und fand immer wieder sich und genoss und schlürfte seine Einsamkeit
und dachte an gute Dinge, - stundenlang. Um die Stunde des Mittags
aber, als die Sonne gerade über Zarathustra's Haupte stand, kam er an
einem alten krummen und knorrichten Baume vorbei, der von der reichen
Liebe eines Weinstocks rings umarmt und vor sich selber verborgen war:
von dem hiengen gelbe Trauben in Fülle dem Wandernden entgegen. Da
gelüstete ihn, einen kleinen Durst zu löschen und sich eine Traube
abzubrechen; als er aber schon den Arm dazu ausstreckte, da
gelüstete ihn etwas Anderes noch mehr: nämlich sich neben den

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Text Comparison with On the Future of our Educational Institutions; Homer and Classical Philology Complete Works, Volume Three

Page 8
) THE FUTURE OF OUR EDUCATIONAL INSTITUTIONS.
Page 11
I shall not speak of the noisy journey from the landing-stage, through the excited and expectant little place, nor shall I refer to the esoteric jokes exchanged between ourselves; I also make no mention of a feast which became both wild and noisy, or of an extraordinary musical production in the execution of which, whether as soloists or as chorus, we all ultimately had to share, and which I, as musical adviser of our club, had not only had to rehearse, but was then forced to conduct.
Page 14
" This explanation only succeeded in perturbing us the more; for we saw a danger threatening us which was even greater than the loss of our shooting-range, and we asked eagerly, "Where is this quiet spot? Surely not to the left here, in the wood?" "That is the very place.
Page 17
I wish you success and--points of view, as in your duelling questions; brand-new, original, and enlightened points of view.
Page 23
That, however, which, in the case of certain religions, is a perfectly justifiable aim, both in regard to their origin and their history, can only amount to self-immolation when transferred to the realm of science.
Page 33
For only by means of stern, artistic, and careful discipline and habit, in a language, can the correct feeling for the greatness of our classical writers be strengthened.
Page 37
If only this respect for language did not hang in the air so, like a theoretical burden which one is pleased to throw off the moment one turns to one's mother-tongue! More often than not, the classical master makes pretty short work of the mother-tongue; from the outset he treats it as a department of knowledge in which one is allowed that indolent ease with which the German treats everything that belongs to his native soil.
Page 39
What we should hope for the future is that schools may draw the real school of culture into this struggle, and kindle the flame of enthusiasm in the younger generation, more particularly in public schools, for that which is truly German; and in this way so-called classical education will resume its natural place and recover its one possible starting-point.
Page 42
There may be a few people, hopelessly unfamiliar with pedagogical matters, who believe that our present profusion of public schools and teachers, which is manifestly out of all proportion, can be changed into a real profusion, an _ubertas ingenii_, merely by a few rules and regulations, and without any reduction in the number of these institutions.
Page 46
Be humble and meek! was what Sophocles tried to teach, otherwise you will have to marry your mothers and kill your fathers! Others, again, pass their lives in counting the number of verses.
Page 51
" "Such a comparison," said the philosopher, "would be quite hyperbolical, and would not hobble along on one leg only.
Page 58
"Well! What are we about!" he ejaculated, "it's dark.
Page 62
Where then are we to look for the beginning of what you call culture; where is the line of demarcation to be drawn between the spheres which are ruled from below upwards and those which are ruled from above downwards? And if it be only in connection with these exalted beings that true culture may be spoken of, how are institutions to be founded for the uncertain existence of such natures, how can we devise educational establishments which shall be of benefit only to these select few? It rather seems to us that such persons know how to find their own way, and that their full strength is shown in their being able to walk without the educational crutches necessary for other people, and thus undisturbed to make their way through the storm and stress of this rough world just like a phantom.
Page 66
If you take the one, your age will receive you with open arms, you will not find it wanting in honours and decorations: you will form units of an enormous rank and file; and there will be as many people like-minded standing behind you as in front of you.
Page 70
A coloured flame, making a crackling noise for a few seconds, attracted our attention from the direction of the Rhine; and immediately following upon this we heard a slow, harmonious call, quite in tune, although plainly the cry of numerous youthful voices.
Page 73
' Besides, you are still near enough to this sphere to judge my opinions by the standard of your own impressions and experiences.
Page 76
"Free! Examine this freedom, ye observers of human nature! Erected upon the sandy, crumbling foundation of our present public school culture, its building slants to one side, trembling before the whirlwind's blast.
Page 77
"We find our academical 'independents' growing up without philosophy and without art; and how can they then have any need to 'go in for' the Greeks.
Page 88
The entire scientific and artistic movement of this peculiar centaur is bent, though with cyclopic slowness, upon bridging over the gulf between the ideal antiquity--which is perhaps only the magnificent blossoming of the Teutonic longing for the south--and the real antiquity; and thus classical philology pursues only the final end of its own being, which is the fusing together of primarily hostile impulses that have only forcibly been brought together.
Page 96
The name of Homer, from the very beginning, has no connection either with the conception of æsthetic perfection or yet with the _Iliad_ and the _Odyssey_.