Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 63

Meer. -

Oh ihr, meiner Jugend Gesichte und Erscheinungen! Oh, ihr Blicke der
Liebe alle, ihr göttlichen Augenblicke! Wie starbt ihr mir so schnell!
Ich gedenke eurer heute wie meiner Todten.

Von euch her, meinen liebsten Todten, kommt mir ein süsser Geruch, ein
herz- und thränenlösender. Wahrlich, er erschüttert und löst das Herz
dem einsam Schiffenden.

Immer noch bin ich der Reichste und Bestzubeneidende - ich der
Einsamste! Denn ich _hatte_ euch doch, und ihr habt mich noch: sagt,
wem fielen, wie mir, solche Rosenäpfel vom Baume?

Immer noch bin ich eurer Liebe Erbe und Erdreich, blühend zu eurem
Gedächtnisse von bunten wildwachsenen Tugenden, oh ihr Geliebtesten!

Ach, wir waren gemacht, einander nahe zu bleiben, ihr holden fremden
Wunder; und nicht schüchternen Vögeln gleich kamt ihr zu mir und
meiner Begierde - nein, als Trauende zu dem Trauenden!

Ja, zur Treue gemacht, gleich mir, und zu zärtlichen Ewigkeiten: muss
ich nun euch nach eurer Untreue heissen, ihr göttlichen Blicke und
Augenblicke: keinen andern Namen lernte ich noch.

Wahrlich, zu schnell starbt ihr mir, ihr Flüchtlinge. Doch floht ihr
mich nicht, noch floh ich euch: unschuldig sind wir einander in unsrer

_Mich_ zu tödten, erwürgte man euch, ihr Singvögel meiner Hoffnungen!
Ja, nach euch, ihr Liebsten, schoss immer die Bosheit Pfeile - mein
Herz zu treffen!

Und sie traf! Wart ihr doch stets mein Herzlichstes, mein Besitz und
mein Besessen-sein: _darum_ musstet ihr jung sterben und allzu frühe!

Nach dem Verwundbarsten, das ich besass, schoss man den Pfeil: das
waret ihr, denen die Haut einem Flaume gleich ist und mehr noch dem
Lächeln, das an einem Blick erstirbt!

Aber diess Wort will ich zu meinen Feinden reden: was ist alles
Menschen-Morden gegen Das, was ihr mir thatet!

Böseres thatet ihr mir, als aller Menschen-Mord ist;
Unwiederbringliches nahmt ihr mir: - also rede ich zu euch, meine

Mordetet ihr doch meiner Jugend Gesichte und liebste Wunder! Meine
Gespielen nahmt ihr mir, die seligen Geister! Ihrem Gedächtnisse lege
ich diesen Kranz und diesen Fluch nieder.

Diesen Fluch gegen euch, meine Feinde! Machtet ihr doch mein Ewiges
kurz, wie ein Ton zerbricht in kalter Nacht! Kaum als Aufblinken
göttlicher Augen kam es mir nur, - als Augenblick!

Also sprach zur guten Stunde einst meine Reinheit: "göttlich sollen
mir alle Wesen sein."

Da überfielt ihr mich mit schmutzigen Gespenstern; ach, wohin floh nun
jene gute Stunde!

"Alle Tage sollen mir heilig sein" - so redete einst die Weisheit
meiner Jugend: wahrlich, einer fröhlichen Weisheit Rede!

Aber da stahlt ihr Feinde mir meine Nächte und verkauftet sie zu
schlafloser Qual: ach, wohin floh nun jene fröhliche Weisheit?

Einst begehrte ich nach glücklichen Vogelzeichen: da führtet ihr mir
ein Eulen-Unthier über den Weg, ein

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

Page 4
" Indeed he is not to understand at what stage and at what height dignity can first be mentioned--namely, at the point, where the individual goes wholly beyond himself and no longer has to work and to produce in order to preserve his individual existence.
Page 7
What an uplifting effect on us has the contemplation of the mediæval bondman, with his legal and moral relations,--relations that were inwardly strong and tender,--towards the man of higher rank, with the profound fencing-in of his narrow existence--how uplifting!--and how reproachful! He who cannot reflect upon the position of affairs in Society without melancholy, who has learnt to conceive of it as the continual painful birth of those privileged Culture-men, in whose service everything else must be devoured--he will no longer be deceived by that false glamour, which the moderns have spread over the origin and meaning of the State.
Page 17
even a clearly represented action to the pure language of tones, although the latter, being self-sufficient, needs no help; so that our perceiving and reflecting intellect, which does not like to be quite idle, may meanwhile have light and analogous occupation also.
Page 22
And how could one misunderstand him! Rather may the same be said of this movement as _Richard Wagner_ says of the great "_Missa Solemnis_" which he calls "a pure symphonic work of the most genuine Beethoven-spirit" (Beethoven, p.
Page 23
" Besides I do not doubt that Beethoven, had he written the Tenth Symphony--of which drafts are still extant--would have composed just the _Tenth_ Symphony.
Page 25
or bad opera-verses.
Page 29
But these particular conclusions are not specifically Hellenic; through them Greece comes into contact with India and the Orient generally.
Page 41
They are not bound by any convention, because at that time no professional class of philosophers and scholars existed.
Page 53
solving how out of the Indefinite the Definite, out of the Eternal the Temporal, out of the Just the Unjust could by secession ever originate, the darker the night became.
Page 62
The wall of his self-sufficiency must be of diamond, if it is not to be demolished and broken, for everything is in motion against him.
Page 65
Instead of the expressions "positive" and "negative" he used the standing term "existent" and "non-existent" and had arrived with this at the proposition, that, in contradiction to Anaximander, this our world itself contains something "existent," and of course something "non-existent.
Page 68
But this very tautological knowledge called inexorably to him: what does not exist, exists not! What is, is! Suddenly he feels upon his life the load of an enormous logical sin; for had he not always without hesitation assumed that _there were existing_ negative qualities, in short a "Non-Existent," that therefore, to express it by a formula, A = Not-A, which indeed could only be advanced by the most out and out perversity of thinking.
Page 71
The material of our thinking according to Parmenides does not exist in perception at all but is brought in from somewhere else, from an extra-material world to which by thinking we have a direct access.
Page 73
_ If he does in fact overtake the tortoise then this is an illogical phenomenon, and therefore at any rate not a truth, not a reality, not real "Being," but only a delusion.
Page 89
It is as though Anaxagoras was pointing at Phidias and in face of the immense work of art, the Cosmos, was calling out to us as he would do in front of the Parthenon: "The Becoming is no moral, but only an artistic phenomenon.
Page 91
That absolutely free will however can be conceived only as purposeless, somewhat after the fashion of children's play or the artist's bent for play.
Page 93
4 Against Anaxagoras.
Page 99
Every idea originates through equating the unequal.
Page 100
Out of the antithesis "liar" whom nobody trusts, whom all exclude, man demonstrates to himself the venerableness, reliability, usefulness of truth.
Page 105
_ Just as the bee works at the same time at the cells and fills them with honey, thus science works irresistibly at that great columbarium of ideas, the cemetery of perceptions, builds ever newer and higher storeys; supports, purifies, renews the old cells, and endeavours above all to fill that gigantic framework and to arrange within it the whole of the empiric world, _i.