Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 21

ich nur Das, was Einer mit seinem Blute
schreibt. Schreibe mit Blut: und du wirst erfahren, dass Blut Geist
ist.

Es ist nicht leicht möglich, fremdes Blut zu verstehen: ich hasse die
lesenden Müssiggänger.

Wer den Leser kennt, der thut Nichts mehr für den Leser. Noch ein
Jahrhundert Leser - und der Geist selber wird stinken.

Dass Jedermann lesen lernen darf, verdirbt auf die Dauer nicht allein
das Schreiben, sondern auch das Denken.

Einst war der Geist Gott, dann wurde er zum Menschen und jetzt wird er
gar noch Pöbel.

Wer in Blut und Sprüchen schreibt, der will nicht gelesen, sondern
auswendig gelernt werden.

Im Gebirge ist der nächste Weg von Gipfel zu Gipfel: aber dazu musst
du lange Beine haben. Sprüche sollen Gipfel sein: und Die, zu denen
gesprochen wird, Grosse und Hochwüchsige.

Die Luft dünn und rein, die Gefahr nahe und der Geist voll einer
fröhlichen Bosheit: so passt es gut zu einander.

Ich will Kobolde um mich haben, denn ich bin muthig. Muth, der die
Gespenster verscheucht, schafft sich selber Kobolde, - der Muth will
lachen.

Ich empfinde nicht mehr mit euch: diese Wolke, die ich unter mir sehe,
diese Schwärze und Schwere, über die ich lache, - gerade das ist eure
Gewitterwolke.

Ihr seht nach Oben, wenn ihr nach Erhebung verlangt. Und ich sehe
hinab, weil ich erhoben bin.

Wer von euch kann zugleich lachen und erhoben sein?

Wer auf den höchsten Bergen steigt, der lacht über alle Trauer-Spiele
und Trauer-Ernste.

Muthig, unbekümmert, spöttisch, gewaltthätig - so will uns die
Weisheit: sie ist ein Weib und liebt immer nur einen Kriegsmann.

Ihr sagt mir: "das Leben ist schwer zu tragen." Aber wozu hättet ihr
Vormittags euren Stolz und Abends eure Ergebung?

Das Leben ist schwer zu tragen: aber so thut mir doch nicht so
zärtlich! Wir sind allesammt hübsche lastbare Esel und Eselinnen.

Was haben wir gemein mit der Rosenknospe, welche zittert, weil ihr ein
Tropfen Thau auf dem Leibe liegt?

Es ist wahr: wir lieben das Leben, nicht, weil wir an's Leben, sondern
weil wir an's Lieben gewöhnt sind.

Es ist immer etwas Wahnsinn in der Liebe. Es ist aber immer auch etwas
Vernunft im Wahnsinn.

Und auch mir, der ich dem Leben gut bin, scheinen Schmetterlinge und
Seifenblasen und was ihrer Art unter Menschen ist, am meisten vom
Glücke zu wissen.

Diese leichten thörichten zierlichen beweglichen Seelchen flattern zu
sehen - das verführt Zarathustra zu Thränen und Liedern.

Ich würde nur an einen Gott glauben, der zu tanzen verstünde.

Und als ich meinen Teufel sah, da fand ich ihn ernst, gründlich, tief,
feierlich: es war der Geist der Schwere, - durch ihn fallen alle
Dinge.

Nicht durch Zorn, sondern durch Lachen tödtet man. Auf,

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 3
M.
Page 14
In her the future generation dreams.
Page 18
This original phenomenon, the "Will," with its scale of pleasure-and-displeasure-sensations attains in the development of music an ever more adequate symbolic expression: and to this historical process the continuous effort of lyric poetry runs parallel, the effort to transcribe music into metaphors: exactly as this double-phenomenon, according to the just completed disquisition, lies typified in language.
Page 24
_ What? The listener _demands?_ The word is to be understood? But to bring music into the service of a series of metaphors and conceptions, to use it as a means to an end, to the strengthening and elucidation of such conceptions and metaphors--such a peculiar presumption as is found in the concept of an "opera," reminds me of that ridiculous person who endeavours to lift himself up into the air with his own arms; that which this fool and which the opera according to that idea attempt are absolute impossibilities.
Page 25
or bad opera-verses.
Page 37
They may put to themselves the question about everything that they now call Culture: is _this_ the hoped-for German Culture, so serious and creative, so redeeming for the German mind, so purifying for the German virtues that their only philosopher in this century, Arthur _Schopenhauer,_ should have to espouse its cause? Here you have the philosopher--now search for the Culture proper.
Page 38
I narrate the history of those philosophers simplified: I shall bring into relief only _that_ point in every system which is a little bit of _personality,_ and belongs to that which is irrefutable, and indiscussable, which history has to preserve: it is a first attempt to regain and recreate those natures by comparison, and to let the polyphony of Greek nature at least resound once again: the task is, to bring to light that which we must _always love and revere_ and of which no later knowledge can rob us: the great man.
Page 44
Involuntarily, on account of that loss, we measure them according to wrong standards and allow ourselves to be influenced unfavourably towards them by the mere accidental fact that Plato and Aristotle never lacked appreciators and copyists.
Page 47
The Greeks among whom Thales became so suddenly conspicuous were the anti-type of all realists by only believing essentially in the reality of men and gods, and by contemplating the whole of nature as if it were only a disguise, masquerade and metamorphosis of these god-men.
Page 50
The thought and its form are milestones on the path towards the highest wisdom.
Page 57
Are they immortal gods? Are they separate beings working for themselves from the beginning and without end? And if the world which we see knows only Becoming and Passing but no Permanence, should perhaps those qualities constitute a differently fashioned metaphysical world, true, not a world of unity as Anaximander sought behind the fluttering veil of plurality, but a world of eternal and essential pluralities?" Is it possible that however violently he had denied such duality, Heraclitus has after all by a round-about way accidentally got into the dual cosmic order, an order with an Olympus of numerous immortal gods and demons,--viz.
Page 59
The Greek proverb seems to come to our assistance with the thought that "satiety gives birth to crime" (the Hybris) and one may indeed ask oneself for a minute whether perhaps Heraclitus has derived that return to plurality out of the Hybris.
Page 60
In the highest and the most perverted men the same inherent lawfulness and justice manifest themselves.
Page 63
For the world needs truth eternally, therefore she needs also Heraclitus eternally; although he has no need of her.
Page 69
" The "Existent" is indivisible, for where is the second power, which should divide it? It is immovable, for whither should it move itself? It cannot be infinitely great nor infinitely small, for it is perfect and a perfectly given infinitude is a contradiction.
Page 70
That flight was not a world-flight in the sense of Indian philosophers; no deep religious conviction as to the depravity, transitoriness and accursedness of Existence demanded that flight--that ultimate goal, the rest in the "Being," was not striven after as the mystic absorption in _one_ all-sufficing enrapturing conception which is a puzzle and a scandal to common men.
Page 78
,_ knock one another.
Page 88
And since this whirl must be infinitely strong in order not to be checked through the whole world of the Infinite weighing heavily upon it, it will be infinitely quick, for strength can manifest itself originally only in speed.
Page 95
Their judgment about _life_ implies more.
Page 99
As certainly as no one leaf is exactly similar to any other, so certain is it that the idea "leaf" has been formed through an arbitrary omission of these individual differences, through a forgetting of the differentiating qualities, and this idea now awakens the notion that in nature there is, besides the leaves, a something called _the_ "leaf," perhaps a primal form according to which all leaves were woven, drawn, accurately measured, coloured, crinkled, painted, but by unskilled hands, so that no copy had turned out correct and trustworthy as a true copy of the primal form.