Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 165

bei einander, an denen er des Tags vorübergegangen war:
der König zur Rechten und der König zur Linken, der alte Zauberer,
der Papst, der freiwillige Bettler, der Schatten, der Gewissenhafte
des Geistes, der traurige Wahrsager und der Esel; der hässlichste
Mensch aber hatte sich eine Krone aufgesetzt und zwei Purpurgürtel
umgeschlungen, - denn er liebte es, gleich allen Hässlichen, sich
zu verkleiden und schön zu thun. Inmitten aber dieser betrübten
Gesellschaft stand der Adler Zarathustra's, gesträubt und unruhig,
denn er sollte auf zu Vieles antworten, wofür sein Stolz keine Antwort
hatte; die kluge Schlange aber hieng um seinen Hals.

Diess Alles schaute Zarathustra mit grosser Verwunderung; dann prüfte
er jeden Einzelnen seiner Gäste mit leutseliger Neugierde, las ihre
Seelen ab und wunderte sich von Neuem. Inzwischen hatten sich die
Versammelten von ihren Sitzen erhoben und warteten mit Ehrfurcht, dass
Zarathustra reden werde. Zarathustra aber sprach also:

"Ihr Verzweifelnden! Ihr Wunderlichen! Ich hörte also _euren_
Nothschrei? Und nun weiss ich auch, wo Der zu suchen ist, den ich
umsonst heute suchte: der höhere Mensch -:

- in meiner eignen Höhle sitzt er, der höhere Mensch! Aber was wundere
ich mich! Habe ich ihn nicht selber zu mir gelockt durch Honig-Opfer
und listige Lockrufe meines Glücks?

Doch dünkt mir, ihr taugt euch schlecht zur Gesellschaft, ihr macht
einander das Herz unwirsch, ihr Nothschreienden, wenn ihr hier
beisammen sitzt? Es muss erst Einer kommen,

- Einer, der euch wieder lachen macht, ein guter fröhlicher Hanswurst,
ein Tänzer und Wind und Wildfang, irgend ein alter Narr: - was dünket

Vergebt mir doch, ihr Verzweifelnden, dass ich vor euch mit solch
kleinen Worten rede, unwürdig, wahrlich!, solcher Gäste! Aber ihr
errathet nicht, _was_ mein Herz muthwillig macht: -

- ihr selber thut es und euer Anblick, vergebt es mir! Jeder nämlich
wird muthig, der einem Verzweifelnden zuschaut. Einem Verzweifelnden
zuzusprechen - dazu dünkt sich jeder stark genug.

Mir selber gabt ihr diese Kraft, - eine gute Gabe, meine hohen Gäste!
Ein rechtschaffnes Gastgeschenk! Wohlan, so zürnt nun nicht, dass ich
euch auch vom Meinigen anbiete.

Diess hier ist mein Reich und meine Herrschaft: was aber mein ist, für
diesen Abend und diese Nacht soll es euer sein. Meine Thiere sollen
euch dienen: meine Höhle sei eure Ruhestatt!

Bei mir zu Heim-und-Hause soll Keiner verzweifeln, in meinem Reviere
schütze ich jeden vor seinen wilden Thieren. Und das ist das Erste,
was ich euch anbiete: Sicherheit!

Das Zweite aber ist: mein kleiner Finger. Und habt ihr _den_ erst, so
nehmt nur noch die ganze Hand, wohlan! und das Herz dazu! Willkommen
hier, willkommen, meine Gastfreunde!"

Also sprach Zarathustra und lachte vor Liebe und Bosheit. Nach
dieser Begrüssung verneigten sich seine Gäste abermals

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Text Comparison with Thoughts Out of Season, Part II

Page 6
He is blind to everything.
Page 12
If this monumental method of surveying the past dominate the others,--the antiquarian and the critical,--the past itself suffers wrong.
Page 17
" It requires great strength to be able to live and forget how far life and injustice are one.
Page 20
The Greeks, the famous people of a past still near to us, had the "unhistorical sense" strongly developed in the period of the greatest power.
Page 27
The question is always on my tongue, why precisely Democritus? Why not Heraclitus, or Philo, or Bacon, or Descartes? And then, why a philosopher? Why not a poet or orator? And why especially a Greek? Why not an Englishman or a Turk? Is not the past large enough to let you find some place where you may disport yourself without becoming ridiculous? But, as I said, they are a race of eunuchs: and to the eunuch one woman is the same as another, merely a woman, "woman in herself," the Ever-unapproachable.
Page 31
How difficult it is to find a real historical talent, if we exclude all the disguised egoists, and the partisans who pretend to take up an impartial attitude for the sake of their own unholy game! And we also exclude the thoughtless folk who write history in the naïve faith that justice resides in the popular view of their time, and that to write in the spirit of the time is to be just; a faith that is found in all religions, and which, in religion, serves very well.
Page 33
The smallest range of experience will teach it.
Page 34
This is the usual relation of the Greeks and the classical scholars.
Page 36
And a thing can only live through a pious illusion.
Page 37
Is it not premature death, or at least mutilation, for anything whose living influence is not yet exhausted, when men turn their curious eyes to the little minutiæ of life and art, and look for problems of knowledge where one ought to learn to live, and forget problems? Set a couple of these modern biographers to consider the origins of Christianity or the Lutheran reformation: their sober, practical investigations would be quite sufficient to make all spiritual "action at a distance" impossible: just as the smallest animal can prevent the growth of the mightiest oak by simply eating up the acorn.
Page 42
And if it cannot take the direct way--the way of main force--it gains its end all the same by allying itself with historical culture, though generally without its connivance; and speaking through its mouth, turns away every fresh birth with a shrug of its shoulders, and makes us feel all the more that we are late-comers and Epigoni, that we are, in a word, born with gray hair.
Page 46
Some one has lately tried to tell us that Goethe had out-lived himself with his eighty-two years: and yet I would gladly take two of Goethe's "out-lived" years in exchange for whole cartloads of fresh modern lifetimes, to have another set of such conversations as those with Eckermann, and be preserved from all the "modern" talk of these esquires of the moment.
Page 47
the motive that ever drives them onward; and even if they are born late, there is a way of living by which they can forget it--and future generations will know them only as the first-comers.
Page 51
Our low comedian has his word on this too, with his wonderful dialectic, which is just as genuine as its admirers are admirable.
Page 68
No one recognises now that the education of the professors is an exceedingly difficult problem, if their humanity is not to be sacrificed or shrivelled up:--this difficulty can be actually seen in countless examples of natures warped and twisted by their reckless and premature devotion to science.
Page 84
One would not even ask them, as Tannhäuser did Biterolf, "What hast thou, poor wretch, enjoyed!" For, alas! we know far better ourselves, in another way.
Page 87
He is not the active man; and when he does take a place among active men, as things are, you may be sure that no good will come of it (think, for example, of the zeal with which Goethe wrote for the stage!); and further, you may be sure that "things as they are" will suffer no change.
Page 108
At present the labours of higher education produce merely the savant or the official or the business man or the Philistine or, more commonly, a mixture of all four; and the future institutions will have a harder task;--not in itself harder; as it is really more natural, and so easier; and further, could anything be harder than to make a youth into a savant against nature, as now happens?--But the difficulty lies in unlearning what we know and setting up a new aim; it will be an endless trouble to change the fundamental idea of our present educational system, that has its roots in the Middle Ages and regards the mediæval savant as the ideal type of culture.
Page 116
essay on University philosophy.
Page 124
The dignity of philosophy may rise in proportion as the submission to public opinion and the danger to liberty increase; it was at its highest during the convulsions marking the fall of the Roman Republic, and in the time of the Empire, when the names of both philosophy and history became _ingrata principibus nomina_.