Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 119

Can tell the truth.


Our chase after truth,
Is't a chase after happiness?


Is a woman, no better,
Cunning in her shame:
Of what she likes best
She will know naught,
And covers her face....
To what doth she yield
But to violence?
Violence she needs.
Be hard, ye sages!
Ye must compel her,
That shamefaced Truth....
For her happiness
She needs constraint--She
is a woman, no better.


We thought evil of each other?
We were too distant,
But now in this tiny hut,
Pinned to one destiny,
How could we still be foes?
We must needs love those
Whom we cannot escape.


Love thy foe,
Let the robber rob thee:
The woman hears and--does it.


A proud eye
With silken curtains,
Seldom clear,
Honours him that may see it unveiled.


Sluggard eyes
That seldom love--
But when they love, the levin flashes
As from shafts of gold
Where a dagger keeps guard at the treasure of love.


They are crabs, for whom I have no fellow-feeling.
Grasp them, they pinch you;
Leave them alone, and they walk backward.


Crooked go great rivers and men,
Crooked, but turned to their goal;
That is their highest courage,
They dreaded not crooked paths.


Wouldst catch them?
Then speak to them
As to stray sheep:
"Your path, your path

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

Page 11
of which contains this note: "Only for my friends, not for the public") is written in a particularly personal spirit, and those few to whom he presented a copy of it, he pledged to the strictest secrecy concerning its contents.
Page 31
Lo! how each of thy virtues is covetous of the highest place; it wanteth thy whole spirit to be ITS herald, it wanteth thy whole power, in wrath, hatred, and love.
Page 43
"One, is always too many about me"--thinketh the anchorite.
Page 51
And there came an adder and bit him in the neck, so that Zarathustra screamed with pain.
Page 75
A craving for love is within me, which speaketh itself the language of love.
Page 82
With your values and formulae of good and evil, ye exercise power, ye valuing ones: and that is your secret love, and the sparkling, trembling, and overflowing of your souls.
Page 87
Thus do I speak unto you cowards! But now doth your emasculated ogling profess to be "contemplation!" And that which can be examined with cowardly eyes is to be christened "beautiful!" Oh, ye violators of noble names! But it shall be your curse, ye immaculate ones, ye pure discerners, that ye shall never bring forth, even though ye lie broad and teeming on the horizon! Verily, ye fill your mouth with noble words: and we are to believe that your heart overfloweth, ye cozeners? But MY words are poor, contemptible, stammering words: gladly do I pick up what falleth from the table at your repasts.
Page 97
The people.
Page 123
Unto them I look into the eye,--before them I say it unto their face and unto the blush on their cheeks: Ye are those who again PRAY! It is however a shame to pray! Not for all, but for thee, and me, and whoever hath his conscience in his head.
Page 139
" "And thine own reason--this shalt thou thyself stifle and choke; for it is a reason of this world,--thereby wilt thou learn thyself to renounce the world.
Page 153
-- Thus spake Zarathustra.
Page 158
Did ever any one catch fish upon high mountains? And though it be a folly what I here seek and do, it is better so than that down below I should become solemn with waiting, and green and yellow-- --A posturing wrath-snorter with waiting, a holy howl-storm from the mountains, an impatient one that shouteth down into the valleys: "Hearken, else I will scourge you with the scourge of God!" Not that I would have a grudge against such wrathful ones on that account: they are well enough for laughter to me! Impatient must they now be, those big alarm-drums, which find a voice now or never! Myself, however, and my fate--we do not talk to the Present, neither do we talk to the Never: for talking we have patience and time and more than time.
Page 165
Well! Up thither is the way to Zarathustra's cave: it is not far,--wilt thou not attend to thy wounds at my home? It hath gone badly with thee, thou unfortunate one, in this life: first a beast bit thee, and then--a man trod upon thee!"-- When however the trodden one had heard the name of Zarathustra he was transformed.
Page 166
Page 222
" The antithesis "good and bad" to this first class means the same as "noble" and "despicable.
Page 224
This opening discourse is a parable in which Zarathustra discloses the mental development of all creators of new values.
Page 227
Page 228
Chapter XXXV.
Page 247
all the more severe.
Page 255
The above I know to be open to much criticism.