Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 59

aber in den Städten wohnen die gutgefütterten,
berühmten Weisen, - die Zugthiere.

Immer nämlich ziehen sie, als Esel - des _Volkes_ Karren!

Nicht dass ich ihnen darob zürne: aber Dienende bleiben sie mir und
Angeschirrte, auch wenn sie von goldnem Geschirre glänzen.

Und oft waren sie gute Diener und preiswürdige. Denn so spricht die
Tugend: musst du Diener sein, so suche Den, welchem dein Dienst am
besten nützt!

"Der Geist und die Tugend deines Herrn sollen wachsen, dadurch dass du
sein Diener bist: so wächsest du selber mit seinem Geiste und seiner

Und wahrlich, ihr berühmten Weisen, ihr Diener des Volkes! Ihr selber
wuchset mit des Volkes Geist und Tugend - und das Volk durch euch! Zu
euren Ehren sage ich das!

Aber Volk bleibt ihr mir auch noch in euren Tugenden, Volk mit blöden
Augen, - Volk, das nicht weiss, was _Geist_ ist!

Geist ist das Leben, das selber in's Leben schneidet: an der eignen
Qual mehrt es sich das eigne Wissen, - wusstet ihr das schon?

Und des Geistes Glück ist diess: gesalbt zu sein und durch Thränen
geweiht zum Opferthier, - wusstet ihr das schon?

Und die Blindheit des Blinden und sein Suchen und Tappen soll noch
von der Macht der Sonne zeugen, in die er schaute, - wusstet ihr das

Und mit Bergen soll der Erkennende _bauen_ lernen! Wenig ist es, dass
der Geist Berge versetzt, - wusstet ihr das schon?

Ihr kennt nur des Geistes Funken: aber ihr seht den Ambos nicht, der
er ist, und nicht die Grausamkeit seines Hammers!

Wahrlich, ihr kennt des Geistes Stolz nicht! Aber noch weniger würdet
ihr des Geistes Bescheidenheit ertragen, wenn sie einmal reden wollte!

Und niemals noch durftet ihr euren Geist in eine Grube von Schnee
werfen: ihr seid nicht heiss genug dazu! So kennt ihr auch die
Entzückungen seiner Kälte nicht.

In Allem aber thut ihr mir zu vertraulich mit dem Geiste; und aus der
Weisheit machtet ihr oft ein Armen- und Krankenhaus für schlechte

Ihr seid keine Adler: so erfuhrt ihr auch das Glück im Schrecken des
Geistes nicht. Und wer kein Vogel ist, soll sich nicht über Abgründen

Ihr seid mir Laue: aber kalt strömt jede tiefe Erkenntniss. Eiskalt
sind die innersten Brunnen des Geistes: ein Labsal heissen Händen und

Ehrbar steht ihr mir da und steif und mit geradem Rücken, ihr
berühmten Weisen! - euch treibt kein starker Wind und Wille.

Saht ihr nie ein Segel über das Meer gehn, geründet und gebläht und
zitternd vor dem Ungestüm des Windes?

Dem Segel gleich, zitternd vor dem Ungestüm des Geistes, geht meine
Weisheit über das Meer - meine wilde Weisheit!

Aber ihr Diener des Volkes, ihr

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Text Comparison with The Joyful Wisdom Complete Works, Volume Ten

Page 10
_The Lone One.
Page 29
While you were just about to step on it, I asked you: "Do you want to come across the plank to me?" But then you did not want to come any longer; and when I again entreated, you were silent.
Page 39
Page 43
But still there are rarer men who would rather perish than work without _delight_ in their labour: the fastidious people, difficult to satisfy, whose object is not served by an abundant profit, unless the work itself be the reward of all rewards.
Page 49
Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble.
Page 57
Bad taste has its rights like good taste, and even a prerogative over the latter when it is the great requisite, the sure satisfaction, and as it were a universal language, an immediately intelligible mask and attitude; the excellent, select taste on the other hand has always something of a seeking, tentative character, not fully certain that it understands,--it is never, and has never been popular! The _masque_ is and remains popular! So let all this masquerade run along in the melodies and cadences, in the leaps and merriment of the rhythm of these operas! Quite the ancient life! What does one understand of it, if one does not understand the delight in the masque, the good conscience of all masquerade! Here is the bath and the refreshment of the ancient spirit:--and perhaps this bath was still more necessary for the rare and sublime natures of the ancient world than for the vulgar.
Page 81
Where life and knowledge seemed to conflict, there has never been serious contention; denial and doubt have there been regarded as madness.
Page 82
--The subtler sincerity and scepticism arose wherever two antithetical maxims appeared to be _applicable_ to life, because both of them were compatible with the fundamental errors; where, therefore, there could be contention concerning a higher or lower degree of _utility_ for life; and likewise where new maxims proved to be, not necessarily useful, but at least not injurious, as expressions of an intellectual impulse to play a game that was like all games innocent and happy.
Page 97
Every time that the Reformation of an entire people fails and only sects raise their heads, one may conclude that the people already contains many types, and has begun to free itself from the gross herding instincts and the morality of, custom,--a momentous state of suspense, which one is accustomed to disparage as decay of morals and corruption, while it announces the maturing of the egg and the early rupture of the shell.
Page 99
But have you ever seen men who know that their looks reflect the future, and who are so courteous to you, the admirers of the "age," that they assume a look without a future?-- 162.
Page 103
_--One must not be anxious to surpass the diligence of one's father--that would make one ill.
Page 106
Page 107
_--What is originality? To _see_ something that does not yet bear a name, that cannot yet be named, although it is before everybody's eyes.
Page 117
same way as heretofore! Put them at the head of your morality, and speak from morning till night of the happiness of virtue, of repose of soul, of righteousness, and of reward and punishment in the nature of things: according as you go on in this manner, all these good things will finally acquire a popularity and a street-cry for themselves: but then all the gold on them will also be worn off, and more besides: all the gold _in them_ will have changed into lead.
Page 118
_They_ have seduced us to the opinion that the inclinations and impulses of men are evil; _they_ are the cause of our great injustice to our own nature, and to all nature! There are enough of men who _may_ yield to their impulses gracefully and carelessly: but they do not do so, for fear of that imaginary "evil thing" in nature! _That is the cause_ why there is so little nobility to be found among men: the indication of which will always be to have no fear of oneself, to expect nothing disgraceful from oneself, to fly without hesitation whithersoever we are impelled--we free-born birds! Wherever we come, there will always be freedom and sunshine around us.
Page 143
all the unspeakably small and great in thy life must come to thee again, and all in the same series and sequence--and similarly this spider and this moonlight among the trees, and similarly this moment, and I myself.
Page 155
we Europeans cannot at all dispense with the masquerade that is called clothing.
Page 186
To hate as they formerly hated _man,_ in the fashion of Timon, completely, without qualification, with all the heart, from the pure _love_ of hatred--for that purpose one would have to renounce contempt:--and how much refined pleasure, how much patience, how much benevolence even, do we owe to contempt! Moreover we are thereby the "elect of God": refined contempt is our taste and privilege, our art, our virtue perhaps, we, the most modern amongst the moderns!.
Page 197
My bliss! My bliss! Calm heavenly roof of azure silkiness, Guarding with shimmering haze yon house divine! Thee, house, I love, fear--envy, I'll confess, And gladly would suck out that soul of thine! "Should I give back the prize?" Ask not, great pasture-ground for human eyes! My bliss! My bliss! Stern belfry, rising as with lion's leap Sheer from the soil in easy victory, That fill'st the Square with peal resounding, deep Wert thou in French that Square's "accent aigu"? .
Page 198