Also sprach Zarathustra: Ein Buch für Alle und Keinen

By Friedrich Nietzsche

Page 88

Zufälle.

Und noch Eins weiss ich: ich stehe jetzt vor meinem letzten Gipfel und
vor dem, was mir am längsten aufgespart war. Ach, meinen härtesten Weg
muss ich hinan! Ach, ich begann meine einsamste Wanderung!

Wer aber meiner Art ist, der entgeht einer solchen Stunde nicht: der
Stunde, die zu ihm redet: "Jetzo erst gehst du deinen Weg der Grösse!
Gipfel und Abgrund - das ist jetzt in Eins beschlossen!

Du gehst deinen Weg der Grösse: nun ist deine letzte Zuflucht worden,
was bisher deine letzte Gefahr hiess!

Du gehst deinen Weg der Grösse: das muss nun dein bester Muth sein,
dass es hinter dir keinen Weg mehr giebt!

Du gehst deinen Weg der Grösse; hier soll dir Keiner nachschleichen!
Dein Fuss selber löschte hinter dir den Weg aus, und über ihm steht
geschrieben: Unmöglichkeit.

Und wenn dir nunmehr alle Leitern fehlen, so musst du verstehen, noch
auf deinen eigenen Kopf zu steigen: wie wolltest du anders aufwärts
steigen?

Auf deinen eigenen Kopf und hinweg über dein eigenes Herz! Jetzt muss
das Mildeste an dir noch zum Härtesten werden.

Wer sich stets viel geschont hat, der kränkelt zuletzt an seiner
vielen Schonung. Gelobt sei, was hart macht! Ich lobe das Land nicht,
wo Butter und Honig - fliesst!

Von sich _absehn_ lernen ist nöthig, um _Viel_ zu sehn: - diese Härte
thut jedem Berge-Steigenden Noth.

Wer aber mit den Augen zudringlich ist als Erkennender, wie sollte der
von allen Dingen mehr als ihre vorderen Gründe sehn!

Du aber, oh Zarathustra, wolltest aller Dinge Grund schaun und
Hintergrund: so musst du schon über dich selber steigen, - hinan,
hinauf, bis du auch deine Sterne noch _unter_ dir hast!

Ja! Hinab auf mich selber sehn und noch auf meine Sterne: das erst
hiesse mir mein _Gipfel_, das blieb mir noch zurück als mein _letzter_
Gipfel! -"

Also sprach Zarathustra im Steigen zu sich, mit harten Sprüchlein sein
Herz tröstend: denn er war wund am Herzen wie noch niemals zuvor. Und
als er auf die Höhe des Bergrückens kam, siehe, da lag das andere Meer
vor ihm ausgebreitet: und er stand still und schwieg lange. Die Nacht
aber war kalt in dieser Höhe und klar und hellgestirnt.

Ich erkenne mein Loos, sagte er endlich mit Trauer. Wohlan! Ich bin
bereit. Eben begann meine letzte Einsamkeit.

Ach, diese schwarze traurige See unter mir! Ach, diese schwangere
nächtliche Verdrossenheit! Ach, Schicksal und See! Zu euch muss ich
nun _hinab_ steigen!

Vor meinem höchsten Berge stehe ich und vor meiner längsten Wanderung:
darum muss ich erst tiefer hinab als ich jemals stieg:

- tiefer hinab in den Schmerz als ich jemals stieg, bis hinein in
seine schwärzeste Fluth! So will es

Last Page Next Page

Text Comparison with On the Future of our Educational Institutions; Homer and Classical Philology Complete Works, Volume Three

Page 25
If these feelings are never quite honestly expressed, however, it is owing to a sad want of spirit among modern pedagogues.
Page 26
The reverse, of course, has been the rule up to the present; those who were terrified ran away filled with embarrassment as you did, my poor friend, while the sober and fearless ones spread their heavy hands over the most delicate technique that has ever existed in art--over the technique of education.
Page 28
This can be clearly seen from the way in which German is taught.
Page 31
Here everybody without exception is regarded as gifted for literature and considered as capable of holding opinions concerning the most important questions and people, whereas the one aim which proper education should most zealously strive to achieve would be the suppression of all ridiculous claims to independent judgment, and the inculcation upon young men of obedience to the sceptre of genius.
Page 34
schools has been owing almost solely to the doubtful æsthetic hobbies of a few teachers or to the massive effects of certain of their tragedies and novels.
Page 35
Here, where the power of discerning form and barbarity gradually awakens, there appear the pinions which bear one to the only real home of culture--ancient Greece.
Page 38
And the reason why it was impossible to make public schools fall in with the magnificent plan of classical culture lay in the un-German, almost foreign or cosmopolitan nature of these efforts in the cause of education: in the belief that it was possible to remove the native soil from under a man's feet and that he should still remain standing; in the illusion that people can spring direct, without bridges, into the strange Hellenic world, by abjuring German and the German mind in general.
Page 44
moment in which their limping or crawling or broken-winded thoughts are at work shows us clearly out of which clay nature moulded them, and what trade mark she branded thereon.
Page 50
life like that of the ants, even though they are miles removed from true culture, if only they can close their ears tightly and be deaf to the voice of the 'elegant' culture of the time.
Page 55
_ those which least give rise to pure and noble art, and most of all to low and degraded forms of it.
Page 56
They are institutions which teach one how to take part in the battle of life; whether they promise to turn out civil servants, or merchants, or officers, or wholesale dealers, or farmers, or physicians, or men with a technical training.
Page 58
I have already told you that at that place and at that hour we had intended to hold a festival in commemoration of something: and this something had to do with nothing else than matters concerning educational training, of which we, in our own youthful opinions, had garnered a plentiful harvest during our past life.
Page 62
Where then are we to look for the beginning of what you call culture; where is the line of demarcation to be drawn between the spheres which are ruled from below upwards and those which are ruled from above downwards? And if it be only in connection with these exalted beings that true culture may be spoken of, how are institutions to be founded for the uncertain existence of such natures, how can we devise educational establishments which shall be of benefit only to these select few? It rather seems to us that such persons know how to find their own way, and that their full strength is shown in their being able to walk without the educational crutches necessary for other people, and thus undisturbed to make their way through the storm and stress of this rough world just like a phantom.
Page 64
Who can tell to what these heroic men were destined to attain if only that true German spirit had gathered them together within the protecting walls of a powerful institution?--that spirit which, without the help of some such institution, drags out an isolated, debased, and degraded existence.
Page 65
We did not so much feel ashamed of having brought forward such foolish arguments as we felt a kind of restitution of our personality.
Page 76
Do not, then, let yourselves be deceived in regard to the cultured student; for he, in so far as he thinks he has absorbed the blessings of education, is merely the public school boy as moulded by the hands of his teacher: one who, since his academical isolation, and after he has left the public school, has therefore been deprived of all further guidance to culture, that from now on he may begin to live by himself and be free.
Page 85
[10] Hegel's.
Page 87
Whilst philology as a whole is looked on with jealous eyes by these two classes of opponents, there are numerous and varied hostilities in other directions of philology; philologists themselves are quarrelling with one another; internal dissensions are caused by useless disputes about precedence and mutual jealousies, but especially by the differences--even enmities--comprised in the name of philology, which are not, however, by any means naturally harmonised instincts.
Page 93
The second school of thought of course held fast by the conception of an epoch-making genius as the composer of the great works.
Page 98
And that wonderful genius to whom we owe the _Iliad_ and the _Odyssey_ belongs to this thankful posterity: he, too, sacrificed his name on the altar of the primeval father of the Homeric epic, Homeros.