Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 191

Alles von neuem, Alles ewig, Alles verkettet, verfädelt, verliebt,
oh so _liebtet_ ihr die Welt, -

- ihr Ewigen, liebt sie ewig und allezeit: und auch zum Weh sprecht
ihr: vergeh, aber komm zurück! Denn alle Lust will - Ewigkeit!


Alle Lust will aller Dinge Ewigkeit, will Honig, will Hefe, will
trunkene Mitternacht, will Gräber, will Gräber-Thränen-Trost, will
vergüldetes Abendroth -

- _was_ will nicht Lust! sie ist durstiger, herzlicher, hungriger,
schrecklicher, heimlicher als alles Weh, sie will _sich_, sie beisst
in _sich_, des Ringes Wille ringt in ihr, -

- sie will Liebe, sie will Hass, sie ist überreich, schenkt, wirft
weg, bettelt, dass Einer sie nimmt, dankt dem Nehmenden, sie möchte
gern gehasst sein, -

- so reich ist Lust, dass sie nach Wehe durstet, nach Hölle, nach
Hass, nach Schmach, nach dem Krüppel, nach _Welt_, - denn diese Welt,
oh ihr kennt sie ja!

Ihr höheren Menschen, nach euch sehnt sie sich, die Lust, die
unbändige, selige, - nach eurem Weh, ihr Missrathenen! Nach
Missrathenem sehnt sich alle ewige Lust.

Denn alle Lust will sich selber, drum will sie auch Herzeleid! Oh
Glück, oh Schmerz! Oh brich, Herz! Ihr höheren Menschen, lernt es
doch, Lust will Ewigkeit,

- Lust will _aller_ Dinge Ewigkeit, will tiefe, tiefe Ewigkeit!


Lerntet ihr nun mein Lied? Erriethet ihr, was es will? Wohlan!
Wohlauf! Ihr höheren Menschen, so singt mir nun meinen Rundgesang!

Singt mir nun selber das Lied, dess Name ist "Noch ein Mal", dess Sinn
ist "in alle Ewigkeit!", singt, ihr höheren Menschen, Zarathustra's

Oh Mensch! Gieb Acht!
Was spricht die tiefe Mitternacht?
"Ich schlief, ich schlief -,
Aus tiefem Traum bin ich erwacht: -
Die Welt ist tief,
Und tiefer als der Tag gedacht.
Tief ist ihr Weh -,
Lust - tiefer noch als Herzeleid:
Weh spricht: Vergeh!
Doch alle Lust will Ewigkeit
will tiefe, tiefe Ewigkeit!"

Das Zeichen

Des Morgens aber nach dieser Nacht sprang Zarathustra von seinem Lager
auf, gürtete sich die Lenden und kam heraus aus seiner Höhle, glühend
und stark, wie eine Morgensonne, die aus dunklen Bergen kommt.

"Du grosses Gestirn, sprach er, wie er einstmal gesprochen hatte,
du tiefes Glücks-Auge, was wäre all dein Glück, wenn du nicht _Die_
hättest, welchen du leuchtest!

Und wenn sie in ihren Kammern blieben, während du schon wach bist und
kommst und schenkst und austheilst: wie würde darob deine stolze Scham

Wohlan! sie schlafen noch, diese höheren Menschen, während _ich_ wach

Last Page Next Page

Text Comparison with Thoughts out of Season, Part I David Strauss, the Confessor and the Writer - Richard Wagner in Bayreuth.

Page 3
As an eager missionary, I have naturally asked myself the reason of my failure.
Page 4
And you have never taken revenge upon the inspired masters of the European thinking-shop, you have never reabused them, you have never complained of their want of worldly wisdom: you have invariably suffered in silence and agony, just as brave and staunch Sancho Panza used to do.
Page 12
Page 21
The German heaps up around him the forms, colours, products, and curiosities of all ages and zones, and thereby succeeds in producing that garish.
Page 26
His tapering finger pointed, without any affectation of modesty, to all the hidden and intimate incidents of his life, to the many touching and ingenuous joys which sprang into existence in the wretched depths of his uncultivated existence, and which modestly blossomed forth on the bog-land of Philistinism.
Page 33
But for the present, in any case, let us maintain an attitude of caution towards this fantastic exaltation.
Page 42
A corpse is a pleasant thought for a worm, and a worm is a dreadful thought for every living creature.
Page 45
Here optimism has for once intentionally simplified her task.
Page 46
In order, however, to adduce the most striking instance of this dissolute vulgarity of sentiment, let it suffice, here, to observe that Strauss knows no other means of accounting for the terribly serious negative instinct and the movement of ascetic sanctification which characterised the first century of the Christian era, than by supposing the existence of a previous period of surfeit in the matter of all kinds of sexual indulgence, which of itself brought about a state of revulsion and disgust.
Page 56
Culture-Philistinism believes in itself, consequently it also believes in the methods and means at its disposal.
Page 58
Page 61
How indigently and feebly this emergency-belief presents itself to us! We shiver at the sight of it.
Page 73
As a proof of this, let any one try to translate Strauss's style into Latin: in the case of Kant, be it remembered, this is possible, while with Schopenhauer it even becomes an agreeable exercise.
Page 101
in this artificially induced excitement.
Page 124
rhythm could once more dare to manifest itself in the general proportions of the edifice; for there was no more need of "the deliberate confusion and involved variety of styles, whereby the ordinary playwright strove in the interests of his work to produce that feeling of wonder and thrilling suspense which he ultimately enhanced to one of delighted amazement.
Page 129
Unlike all previous musicians, there is nothing bombastic about him; for the former did not mind playing at times with their art, and making an exhibition of their virtuosity.
Page 131
Gradually however, even this same age began to mark his indefatigable efforts, to respond to his subtle advances, and to turn its ear to him.
Page 134
Others, more particularly the earlier ones, including "Opera and Drama," excite and agitate one; their rhythm is so uneven that, as prose they are bewildering.
Page 137
Belike this coming generation will, on the whole, seem more evil than the present one--for in good as in evil it will be more straightforward.
Page 138
The sublimest and highest thing descends a suppliant among men, and will not be questioned whence it came; when, however, the fatal question is put, it sorrowfully returns to its higher life: the theme of Lohengrin.