Early Greek Philosophy & Other Essays Collected Works, Volume Two

By Friedrich Nietzsche

Page 107

the way to a poor individual coveting existence, and It fares forth
for plunder and booty like a servant for his master, but now It Itself
has become a master and may wipe from Its countenance the expression
of indigence. Whatever It now does, compared with Its former doings,
bears within itself dissimulation, just as Its former doings bore the
character of distortion. It copies human life, but takes it for a
good thing and seems to rest quite satisfied with it. That enormous
framework and hoarding of ideas, by clinging to which needy man saves
himself through life, is to the freed intellect only a scaffolding and
a toy for Its most daring feats, and when It smashes it to pieces,
throws it into confusion, and then puts it together ironically, pairing
the strangest, separating the nearest items, then It manifests that It
has no use for those makeshifts of misery, and that It is now no longer
led by ideas but by intuitions. From these intuitions no regular road
leads into the land of the spectral schemata, the abstractions; for
them the word is not made, when man sees them he is dumb, or speaks in
forbidden metaphors and in unheard-of combinations of ideas, in order
to correspond creatively with the impression of the powerful present
intuition at least by destroying and jeering at the old barriers of
ideas.

There are ages, when the rational and the intuitive man stand side by
side, the one full of fear of the intuition, the other full of scorn
for the abstraction; the latter just as irrational as the former is
inartistic. Both desire to rule over life; the one by knowing how to
meet the most important needs with foresight, prudence, regularity;
the other as an "over-joyous" hero by ignoring those needs and taking
that life only as real which simulates appearance and beauty. Wherever
intuitive man, as for instance in the earlier history of Greece,
brandishes his weapons more powerfully and victoriously than his
opponent, there under favourable conditions, a culture can develop and
art can establish her rule over life. That dissembling, that denying of
neediness, that splendour of metaphorical notions and especially that
directness of dissimulation accompany all utterances of such a life.
Neither the house of man, nor his way of walking, nor his clothing, nor
his earthen jug suggest that necessity invented them; it seems as if
they all were intended as the expressions of a sublime happiness, an
Olympic cloudlessness, and as it were a playing at seriousness. Whereas
the man guided by ideas and abstractions only wards off misfortune by
means

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Text Comparison with Thus Spake Zarathustra: A Book for All and None

Page 14
But what dost thou bring us as a gift?" When Zarathustra had heard these words, he bowed to the saint and said: "What should I have to give thee! Let me rather hurry hence lest I take aught away from thee!"--And thus they parted from one another, the old man and Zarathustra, laughing like schoolboys.
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My brother, if thou be fortunate, then wilt thou have one virtue and no more: thus goest thou easier over the bridge.
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Let your love to life be love to your highest hope; and let your highest hope be the highest thought of life! Your highest thought, however, ye shall have it commanded unto you by me--and it is this: man is something that is to be surpassed.
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An unknown presence is about me, and gazeth thoughtfully.
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THE WANDERER.
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My longing for that laughter gnaweth at me: oh, how can I still endure to live! And how could I endure to die at present!-- Thus spake Zarathustra.
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What to sacrifice! I squander what is given me, a squanderer with a thousand hands: how could I call that--sacrificing? And when I desired honey I only desired bait, and sweet mucus and mucilage, for which even the mouths of growling bears, and strange, sulky, evil birds, water: --The best bait, as huntsmen and fishermen require it.
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eye.
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So much for the introduction of the ass as an object of worship.