Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 57

strafen, mächtig ist!

Das ist Volk schlechter Art und Abkunft; aus ihren Gesichtern blickt
der Henker und der Spürhund.

Misstraut allen Denen, die viel von ihrer Gerechtigkeit reden!
Wahrlich, ihren Seelen fehlt es nicht nur an Honig.

Und wenn sie sich selber "die Guten und Gerechten" nennen, so vergesst
nicht, dass ihnen zum Pharisäer Nichts fehlt als - Macht!

Meine Freunde, ich will nicht vermischt und verwechselt werden.

Es giebt Solche, die predigen meine Lehre vom Leben: und zugleich sind
sie Prediger der Gleichheit und Taranteln.

Dass sie dem Leben zu Willen reden, ob sie gleich in ihrer Höhle
sitzen, diese Gift-Spinnen, und abgekehrt vom Leben: das macht, sie
wollen damit wehethun.

Solchen wollen sie damit wehethun, die jetzt die Macht haben: denn bei
diesen ist noch die Predigt vom Tode am besten zu Hause.

Wäre es anders, so würden die Taranteln anders lehren: und gerade sie
waren ehemals die besten Welt-Verleumder und Ketzer-Brenner.

Mit diesen Predigern der Gleichheit will ich nicht vermischt und
verwechselt sein. Denn so redet _mir_ die Gerechtigkeit: "die Menschen
sind nicht gleich."

Und sie sollen es auch nicht werden! Was wäre denn meine Liebe zum
Übermenschen, wenn ich anders spräche?

Auf tausend Brücken und Stegen sollen sie sich drängen zur Zukunft,
und immer mehr Krieg und Ungleichheit soll zwischen sie gesetzt sein:
so lässt mich meine grosse Liebe reden!

Erfinder von Bildern und Gespenstern sollen sie werden in ihren
Feindschaften, und mit ihren Bildern und Gespenstern sollen sie noch
gegeneinander den höchsten Kampf kämpfen!

Gut und Böse, und Reich und Arm, und Hoch und Gering, und alle Namen
der Werthe: Waffen sollen es sein und klirrende Merkmale davon, dass
das Leben sich immer wieder selber überwinden muss!

In die Höhe will es sich bauen mit Pfeilern und Stufen, das Leben
selber: in weite Fernen will es blicken und hinaus nach seligen
Schönheiten, - _darum_ braucht es Höhe!

Und weil es Höhe braucht, braucht es Stufen und Widerspruch der Stufen
und Steigenden! Steigen will das Leben und steigend sich überwinden.

Und seht mir doch, meine Freunde! Hier, wo der Tarantel Höhle ist,
heben sich eines alten Tempels Trümmer aufwärts, - seht mir doch mit
erleuchteten Augen hin!

Wahrlich, wer hier einst seine Gedanken in Stein nach Oben thürmte, um
das Geheimniss alles Lebens wusste er gleich dem Weisesten!

Dass Kampf und Ungleiches auch noch in der Schönheit sei und Krieg um
Macht und Übermacht: das lehrt er uns hier im deutlichsten Gleichniss.

Wie sich göttlich hier Gewölbe und Bogen brechen, im Ringkampfe:
wie mit Licht und Schatten sie wider einander streben, die
göttlich-Strebenden -

Also sicher und schön lasst uns auch Feinde sein, meine Freunde!
Göttlich wollen wir _wider_ einander streben! -

Wehe! Da

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Text Comparison with Thoughts out of Season, Part I

Page 0
This eBook was produced by Holden McGroin.
Page 2
It may indeed be safely predicted that once the English people have recovered from the first shock of Nietzsche's thoughts, their biblical training will enable them, more than any other nation, to appreciate the deep piety underlying Nietzsche's Cause.
Page 10
about progress and evolution, behind that veil of business-bustle, which hides its fear and utter despair--but for all that black outlook they are not weaklings enough to mourn and let things go, nor do they belong to that cheap class of society doctors who mistake the present wretchedness of Humanity for sinfulness, and wish to make their patient less sinful and still more wretched.
Page 18
Page 20
Human nature bears a triumph less easily than a defeat; indeed, it might even be urged that it is simpler to gain a victory of this sort than to turn it.
Page 35
The Philistine becomes a dreamer--that is the unheard-of occurrence which distinguishes the German nation of to-day.
Page 39
What extraordinary ideas seem to occur to these Blessed Ones, after the New Style, in their aesthetic heaven! And why can they not manage to forget a few of them, more particularly when they are of that unaesthetic, earthly, and ephemeral order to which the scholarly thoughts of Gervinus belong, and when they so obviously bear the stamp of puerility? But it almost seems as though the modest greatness of a Strauss and the vain insignificance of a Gervinus were only too well able to harmonise: then long live all those Blessed Ones! may we, the rejected, also live long, if this unchallenged judge of art continues any longer to teach his borrowed enthusiasm, and the gallop of that hired steed of which the honest Grillparzer speaks with such delightful clearness, until the whole of heaven rings beneath the hoof of that galumphing enthusiasm.
Page 55
We ought now to be sufficiently informed concerning the heaven and the courage of our new believer to be able to turn to the last question: How does he write his books? and of what order are his religious documents? He who can answer this question uprightly and without prejudice will be confronted by yet another serious problem, and that is: How this Straussian pocket-oracle of the German Philistine was able to pass through six editions? And he will grow more than ever suspicious when he hears that it was actually welcomed as a pocket-oracle, not only in scholastic circles, but even in German universities as well.
Page 59
To begin with, that culture has contentment written in its every feature, and will allow of no important changes being introduced into the present state of German education.
Page 73
A grammatical error--and this is the most extraordinary feature of the case--does not therefore seem an offence in any sense to our Philistine, but a most delightful restorative in the barren wilderness of everyday German.
Page 79
This is the confession of an individual; and what can such an one do against a whole world, even supposing his voice were heard everywhere! In order for the last time to use a precious Straussism, his judgment only possesses "that amount of subjective truth which is compatible with a complete lack of objective demonstration"--is not that so, my dear friends? Meanwhile, be of good cheer.
Page 86
At the same time, this was the only thing he could not control, and over which he could only keep a watch, while the temptations to infidelity and its threatening dangers beset him more and more.
Page 89
For the exceptional character of such conduct to be appreciated fully, it should be compared with that of Goethe,-- he who, as a student and as a sage, resembled nothing so much as a huge river-basin, which does not pour all its water into the sea, but spends as much of it on its way there, and at its various twists and turns, as it ultimately disgorges at its mouth.
Page 91
The fact that the Germans, for a whole century, have devoted themselves more particularly to the study of history, only tends to prove that they are the stemming, retarding, and becalming force in the activity of modern society--a circumstance which some, of course, will place to their credit.
Page 104
The superior and more uncommon artist must be in the throes of a bewildering nightmare in order to be blind to all this, and like a ghost, diffidently and in a quavering voice, he goes on repeating beautiful words which he declares descend to.
Page 117
And where the same sorrow leads to the same impulses and desires, similar satisfaction would necessarily be sought, and the same pleasure found in this satisfaction.
Page 123
the new style, were foiled time after time, owing only to the thoughtlessness and iron tradition that ruled all around him.
Page 127
Now Wagner, who was the first to detect the essential feeling in spoken drama, presents every dramatic action threefold: in a word, in a gesture, and in a sound.
Page 130
Then, owing to a misunderstanding, the discovery of the majestic treatment of passion led back to the use of the single movement with an optional setting, and the tension between the parts thus ceased completely.
Page 144
And now ask yourselves, ye generation of to-day, Was all this composed for you? Have ye the courage to point up to the stars of the whole of this heavenly dome of beauty and goodness and to say, This is our life, that Wagner has transferred to a place beneath the stars? Where are the men among you who are able to interpret the divine image of Wotan in the light of their own lives, and who can become ever greater while, like him, ye retreat? Who among you would renounce power, knowing and having learned that power is evil? Where are they who like Brunhilda abandon their knowledge to love, and finally rob their lives of the highest wisdom, "afflicted love, deepest sorrow, opened my eyes"? and where are the free and fearless, developing and blossoming in innocent egoism? and where are the Siegfrieds, among you? He who questions thus and does so in vain, will find himself compelled to look around him for signs of the future; and should his eye, on reaching an unknown distance, espy just that "people" which his own generation can read out of the signs contained in Wagnerian art, he will then also understand what Wagner will mean to this people--something that he cannot be to all of us, namely, not the prophet of the future, as perhaps he would fain appear to us, but the interpreter and clarifier of the past.