Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 177

Grimmig-gram
Allem, was blickt Schafmässig, lammäugig, krauswollig, Grau, mit
Lamms-Schafs-Wohlwollen!

Also Adlerhaft, pantherhaft Sind des Dichters Sehnsüchte, Sind _deine_
Sehnsüchte unter tausend Larven, Du Narr! Du Dichter!

Der du den Menschen schautest So Gott als Schaf -: Den Gott
_zerreissen_ im Menschen Wie das Schaf im Menschen, Und zerreisend
_lachen_ -

_Das_, _Das_ ist deine Seligkeit! Eines Panthers und Adlers Seligkeit!
Eines Dichters und Narren Seligkeit!" - -

Bei abgehellter Luft, Wenn schon des Monds Sichel Grün zwischen
Purpurröthen Und neidisch hinschleicht: - dem Tage feind, Mit jedem
Schritte heimlich An Rosen-Hängematten Hinsichelnd, bis sie sinken,
Nacht-abwärts blass hinabsinken:

So sank ich selber einstmals Aus meinem Wahrheits-Wahnsinne, Aus
meinen Tages-Sehnsüchten, Des Tages müde, krank vom Lichte, - sank
abwärts, abendwärts, schattenwärts: Von Einer Wahrheit Verbrannt und
durstig: - gedenkst du noch, gedenkst du, heisses Herz, Wie da du
durstetest? - Dass ich verbannt sei Von _aller_ Wahrheit, Nur Narr!
Nur Dichter!



Von der Wissenschaft

Also sang der Zauberer; und Alle, die beisammen waren, giengen gleich
Vögeln unvermerkt in das Netz seiner listigen und schwermüthigen
Wollust. Nur der Gewissenhafte des Geistes war nicht eingefangen: er
nahm flugs dem Zauberer die Harfe weg und rief "Luft! Lasst gute Luft
herein! Lass Zarathustra herein! Du machst diese Höhle schwül und
giftig, du schlimmer alter Zauberer!

Du verfährst, du Falscher, Feiner, zu unbekannten Begierden und
Wildnissen. Und wehe, wenn Solche, wie du, von der _Wahrheit_ Redens
und Wesens machen!

Wehe allen freien Geistern, welche nicht vor _solchen_ Zauberern auf
der Hut sind! Dahin ist es mit ihrer Freiheit: du lehrst und lockst
zurück in Gefängnisse, -

- du alter schwermüthiger Teufel, aus deiner Klage klingt eine
Lockpfeife, du gleichst Solchen, welche mit ihrem Lobe der Keuschheit
heimlich zu Wollüsten laden!"

Also sprach der Gewissenhafte; der alte Zauberer aber blickte um sich,
genoss seines Sieges und verschluckte darüber den Verdruss, welchen
ihm der Gewissenhafte machte. "Sei still! sagte er mit bescheidener
Stimme, gute Lieder wollen gut wiederhallen; nach guten Liedern soll
man lange schweigen.

So thun es diese Alle, die höheren Menschen. Du aber hast wohl Wenig
von meinem Lied verstanden? In dir ist Wenig von einem Zaubergeiste."

"Du lobst mich, entgegnete der Gewissenhafte, indem du mich von dir
abtrennst, wohlan! Aber ihr Anderen, was sehe ich? Ihr sitzt alle noch
mit lüsternen Augen da -:

Ihr freien Seelen, wohin ist eure Freiheit! Fast, dünkt mich's,
gleicht ihr Solchen, die lange schlimmen tanzenden nackten Mädchen
zusahn: eure Seelen tanzen selber!

In euch, ihr höheren Menschen, muss Mehr von Dem sein, was der
Zauberer seinen bösen Zauber- und Truggeist nennt: - wir müssen wohl
verschieden sein.

Und wahrlich, wir sprachen und dachten genug mitsammen, ehe
Zarathustra heimkam zu seiner Höhle, als dass ich nicht wüsste: wir
_sind_ verschieden.

Wir _suchen_ Verschiednes

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Text Comparison with The Dawn of Day

Page 22
27.
Page 25
--It is clear that moral feelings are transmitted in.
Page 33
But alas! this, too, is useless! At the far end of this path stands the funeral urn of the last man and grave-digger (with the inscription, _Nihil humani a me alienum puto_).
Page 40
This man suffered from a fixed idea, or rather a fixed question, an ever-present and ever-burning question: what was the _meaning_ of the Jewish Law? and, more especially, _the fulfilment of this Law_? In his youth he had done his best to satisfy it, thirsting as he did for that highest distinction which the Jews could imagine--this people, which raised the imagination of moral loftiness to a greater elevation than any other people, and which alone succeeded in uniting the conception of a holy God with the idea of sin considered as an offence against this holiness.
Page 53
--Christianity has done all it possibly could to draw a circle round itself, and has even gone so far as to declare doubt itself to be a sin.
Page 65
Whenever our power shows itself to be thoroughly shattered and broken, our rights cease: on the other hand, when we have become very much stronger, the rights of others cease in our minds to be what we have hitherto admitted them to be.
Page 67
Paul, a Dante, or a Calvin, and people like them, may once have penetrated into the terrifying secrets of such voluptuousness of power, and in view of such souls we may well ask whether the circle of this desire for distinction has come to a close with the ascetic.
Page 78
other, and we compare these consequences in our mind.
Page 81
--How moral judgments as a whole have changed! The greatest marvels of the morality of antiquity, such as Epictetus, knew nothing of the glorification, now so common, of the spirit of sacrifice, of living for others: after the fashion of morality now prevailing we should really call them immoral; for they fought with all their strength for their own ego and against all sympathy for others, especially for the sufferings and moral imperfections of others.
Page 100
the spirits be conjured up? It is useless.
Page 104
--O ye poor fellows in the great centres of the world's politics, ye young and talented men, who, urged on by ambition, think it your duty to propound your opinion of every event of the day,--for something is always happening,--who, by thus making a noise and raising a cloud of dust, mistake yourselves for the rolling chariot of history; who, because ye always listen, always suit the moment when ye can put in your word or two, thereby lose all real productiveness.
Page 108
They have in this way succeeded in becoming even more interesting to other nations than they were formerly through their culture: and may that satisfy them! It is nevertheless undeniable that this German culture has fooled Europeans, and that it did not deserve the interest shown in it, and much less the imitation and emulation displayed by other nations in trying to rival it.
Page 113
" And we allowed ourselves to be so easily deceived! Formal education! Might we not have pointed to the best teachers at our high schools and asked laughingly, "Where then do they keep their formal education? and, if it is wanting in them, how can they teach it?" And classicism! Did we get any of that instruction which the ancients used to impart to their youth? Did we learn to speak or to write like them? Did we ceaselessly exercise ourselves in that duel of speech, dialectic? Did we learn to move as beautifully and proudly as they did, and to excel as they did in wrestling, throwing, and boxing? Did we learn anything of that practical asceticism of all the Greek philosophers? Did we receive any training in a single ancient virtue, and in the way in which the ancients were trained in it? Was not all meditation upon morals wanting in our education?--And how much more the only possible criticism on the subject of morality, those courageous and earnest attempts to live according to this or that morality! Did our teachers ever stir up a feeling in us which the ancients valued more highly than moderns? Did they in the spirit of the ancients indicate to us the divisions of the day and of life, and those aims by which the lives of the ancients were guided? Did we learn the ancient languages as we now learn the modern ones, viz.
Page 120
We still lack, above all, those physicians who have learnt something from what we have hitherto called practical morals and have transformed it into the art and science of healing.
Page 121
AGAINST BAD DIET.
Page 170
--In the same way that the feeling that "nature is ugly, wild, tedious--we must embellish it (_embellir la nature_)"--brought about rococo horticulture, so does the view that "science is ugly, difficult, dry, dreary and weary, we must embellish it," invariably gives rise to something called philosophy.
Page 203
Coloured images where arguments are needed! Ardour and power of expression! Silver mists! Ambrosian nights! well do you know how to enlighten and to darken--to darken by means of light! and indeed when your passion can no longer be kept within bounds the moment comes when you say to yourselves, "Now I have won for myself a good conscience, now I am exalted, courageous, self-denying, magnanimous; now I am honest!" How you long for these moments when your passion will confer upon you full and absolute rights, and also, as it were, innocence.
Page 204
Such people are pleased by whatever stands out boldly from the normal: their more subtle ambition leads them to believe only too readily that they are exceptional souls, not dialectic and rational beings, but, let us say, "intuitive" beings gifted with an "inner sense," or with a certain "intellectual perception.
Page 212
"NOTHING IN EXCESS!"--How often is the individual recommended to set up a goal which it is beyond his power to reach, in order that he may at least attain that which lies within the scope of his abilities and most strenuous efforts! Is it really so desirable, however, that he should do so? Do not the best men who try to act according to this doctrine, together with their best deeds, necessarily assume a somewhat exaggerated and distorted appearance on account of their excessive tension? and in the future will not a grey mist of failure envelop the world, owing to the fact that we may see everywhere struggling athletes and tremendous gestures, but nowhere a conqueror crowned with the laurel, and rejoicing in his victory? 560.
Page 215
NEVER FORGET!--The higher we soar the smaller we appear to those who cannot fly.