Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 43


Ihr zwingt alle Dinge zu euch und in euch, dass sie aus eurem Borne
zurückströmen sollen als die Gaben eurer Liebe.

Wahrlich, zum Räuber an allen Werthen muss solche schenkende Liebe
werden; aber heil und heilig heisse ich diese Selbstsucht.

Eine andre Selbstsucht giebt es, eine allzuarme, eine hungernde,
die immer stehlen will, jene Selbstsucht der Kranken, die kranke

Mit dem Auge des Diebes blickt sie auf alles Glänzende; mit der Gier
des Hungers misst sie Den, der reich zu essen hat; und immer schleicht
sie um den Tisch der Schenkenden.

Krankheit redet aus solcher Begierde und unsichtbare Entartung; von
siechem Leibe redet die diebische Gier dieser Selbstsucht.

Sagt mir, meine Brüder: was gilt uns als Schlechtes und Schlechtestes?
Ist es nicht _Entartung_? - Und auf Entartung rathen wir immer, wo die
schenkende Seele fehlt.

Aufwärts geht unser Weg, von der Art hinüber zur Über-Art. Aber ein
Grauen ist uns der entartende Sinn, welcher spricht: "Alles für mich."

Aufwärts fliegt unser Sinn: so ist er ein Gleichniss unsres Leibes,
einer Erhöhung Gleichniss. Solcher Erhöhungen Gleichnisse sind die
Namen der Tugenden.

Also geht der Leib durch die Geschichte, ein Werdender und ein
Kämpfender. Und der Geist - was ist er ihm? Seiner Kämpfe und Siege
Herold, Genoss und Wiederhall.

Gleichnisse sind alle Namen von Gut und Böse: sie sprechen nicht aus,
sie winken nur. Ein Thor, welcher von ihnen Wissen will!

Achtet mir, meine Brüder, auf jede Stunde, wo euer Geist in
Gleichnissen reden will: da ist der Ursprung eurer Tugend.

Erhöht ist da euer Leib und auferstanden; mit seiner Wonne entzückt er
den Geist, dass er Schöpfer wird und Schätzer und Liebender und aller
Dinge Wohlthäter.

Wenn euer Herz breit und voll wallt, dem Strome gleich, ein Segen und
eine Gefahr den Anwohnenden: da ist der Ursprung eurer Tugend.

Wenn ihr erhaben seid über Lob und Tadel, und euer Wille allen Dingen
befehlen will, als eines Liebenden Wille: da ist der Ursprung eurer

Wenn ihr das Angenehme verachtet und das weiche Bett, und von den
Weichlichen euch nicht weit genug betten könnt: da ist der Ursprung
eurer Tugend.

Wenn ihr Eines Willens Wollende seid, und diese Wende aller Noth euch
Nothwendigkeit heisst: da ist der Ursprung eurer Tugend.

Wahrlich, ein neues Gutes und Böses ist sie! Wahrlich, ein neues
tiefes Rauschen und eines neuen Quelles Stimme!

Macht ist sie, diese neue Tugend; ein herrschender Gedanke ist sie und
um ihn eine kluge Seele: eine goldene Sonne und um sie die Schlange
der Erkenntniss.


Hier schwieg Zarathustra eine Weile und sah mit Liebe auf seine
Jünger. Dann fuhr er also fort zu reden: - und seine Stimme hatte sich

Bleibt mir der Erde treu, meine Brüder,

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

Page 7
I cannot help pointing out the grave consequences of this backwardness of England, which has arisen from the fact that you have never taken any ideas or theories, not even your own, seriously.
Page 8
Both Nietzsche and Disraeli know the way to health, for they have had the disease of the age themselves, but they have--the one partly, the other entirely--cured themselves of it, they have resisted the spirit of their time, they have escaped the fate of their contemporaries; they therefore, and they alone, know their danger.
Page 25
For henceforth inquiry is to cease: that is the Philistine watchword.
Page 38
" The last quality, as a rule, is just as characteristic of the great writer as of the little one; as a rule, a narrow head agrees only too fatally with a narrow heart.
Page 46
Strauss quotes this himself, and is not ashamed.
Page 51
To the Philistine, however, even Strauss's metaphysics is preferable to Christianity's, and the notion of an erratic God more congenial than that of one who works miracles.
Page 52
If I could conceive of young men having patience to read it and to value it, I should sorrowfully renounce all hope for their future.
Page 57
gaze of the struggling man of culture--if they ever possessed it--that gaze which condemns even the scurry we speak of as a barbarous state of affairs? That is why these few are forced to live in an almost perpetual contradiction.
Page 63
No one would contend, I suppose, that Strauss is original, or that he is over-severe in his method; but the question is whether we can regard him as "master of his subject," and grant.
Page 64
At length an attempt is made to convince us of the classical taste of the inmates.
Page 65
" With this we have betrayed a secret.
Page 78
And the same applies to the nebulous and inconsistent reminiscences of a genuine art, which we as modern Europeans derive from the Greeks; let them rest in peace, unless they are now able to shine of their own accord in the light of a new interpretation.
Page 79
From that time.
Page 81
Even among those who seek but their own personal moral purity, among monks and anchorites, men are to be found who, undermined and devoured by failure, have become barbarous and hopelessly morbid.
Page 86
And precisely because history is more supple and more variable than a dream to him, he can invest the most individual case with the characteristics of a whole age, and thus attain to a vividness of narrative of which historians are quite incapable.
Page 112
His experience led him to realise the utterly ignoble position which art and the artist adorn; how a callous and hard-hearted community that calls itself the good, but which is really the evil, reckons art and the artist among its slavish retinue, and keeps them both in order to minister to its need of deception.
Page 113
How this society came into being, how it learned to draw new strength for itself from the seemingly antagonistic spheres of power, and how, for instance, decaying Christianity allowed itself to be used, under the cover of half measures and subterfuges, as a shield against the masses and as a support of this society and its possessions, and finally how science and men of learning pliantly consented to become its drudges--all this Wagner traced through the ages, only to be convulsed with loathing at the end of his researches.
Page 114
His new masterpiece, which included all the most powerful, effective, and entrancing forces that he knew, he now laid before men with this great and painfully cutting question: "Where are ye all who suffer and think as I do? Where is that number of souls that I wish to see become a people, that ye may share the same joys and comforts with me? In your joy ye will reveal your misery to me.
Page 122
loved his language and exacted a great deal from it, Wagner suffered more than any other German through its decay and enfeeblement, from its manifold losses and mutilations of form, from its unwieldy particles and clumsy construction, and from its unmusical auxiliary verbs.
Page 134
But even admitting that while he wrote such passages he was addressing friends, and that the shadow of his enemies had been removed for a while, all the friends and enemies that Wagner, as a man of letters, has, possess one factor in common, which differentiates them fundamentally from the "people" for whom he worked as an artist.