You have lost!"
They follow all
That flatter them so:
"What? had we a path?"
Each whispers the other:
"It really seems that we have a path."
[The numbering given corresponds to that of the original,
several fragments having been omitted.--TR.]
[Footnote 1: Nietzsche here alludes to Christian perfection, which he
considers equivalent to harmlessness.--TR.]
[Footnote 2: Alluding to the saying of the Dominican monk Tetzel,
who sold indulgences in the time of Luther: "When money
leaps into the box, the soul leaps from hell to heaven!"--TR.]
HYMN TO LIFE.
_For Chorus and Orchestra._
WORDS BY LOU SALOMÃ. MUSIC BY FRIEDRICH NIETZSCHE.
Trans. BY HERMAN SCHEFFAUER. Arr. for Piano BY ADRIAN COLLINS. M.A.
[Illustration: score and lyrics]
The Greek genius acknowledged strife, struggle, contest to be necessary in this life.Page 4
" Labour is a disgrace, because existence has no value in itself; but even though this very existence in the alluring embellishment of artistic illusions shines forth and really seems to have a value in itself, then that proposition is still valid that labour is a disgrace--a disgrace indeed by the fact that it is impossible for man, fighting for the continuance of bare existence, to become an _artist.Page 11
Be it then pronounced that war is just as much a necessity for the State as the slave is for society, and who can avoid this verdict if he honestly asks himself about the causes of the never-equalled Greek art-perfection? He who contemplates war and its uniformed possibility, the _soldier's profession,_ with respect to the hitherto described nature of the State, must arrive at the conviction, that through war and in the profession of arms is placed before our eyes an image, or even perhaps the _prototype of the State.Page 34
After the battle at Marathon the envy of the celestials has caught him.Page 38
Lifted by the latter, philosophical thinking leaps from possibility to possibility, and these for the time being are taken as certainties; and now and then even whilst on the wing it gets hold of certainties.Page 49
"That is great," she says, and therewith she raises man above the blind, untamed covetousness of his thirst for knowledge.Page 50
12, "Additional Remarks on The Doctrine about the Suffering in the World, Appendix of Corresponding Passages") urges on us a similar contemplation: "The right standard by which to judge every human being is that he really is a being who ought not to exist at all, but who is expiating his existence by manifold forms of suffering and death:--What can one expect from such a being? Are we not all sinners condemned to death? We expiate our birth firstly by our life and secondly by our death.Page 53
"I contemplate the Becoming," he exclaimed,--"and nobody has so attentively watched this eternal wave-surging and rhythm of things.Page 59
And similarly, just as the child and the artist play, the eternally living fire plays, builds up and destroys, in innocence--and this game the _Ãon_ plays with himself.Page 61
Only those who have cause to be discontented with his natural history of man find him gloomy, melancholy, tearful, sombre, atrabilarious, pessimistic and altogether hateful.Page 67
With this translation however the very specific element of the other doctrine was lost.Page 68
"Away with the men," he exclaimed, "who seem to have two heads and yet know nothing! With them truly everything is in flux, even their thinking! They stare at things stupidly, but they must be deaf as well as blind so to mix up the opposites"! The want.Page 71
_," it is not yet tree," as long as I perhaps look at the shrub.Page 74
With all their proofs they start from the wholly undemonstrable, yea improbable assumption that in that apprehensive faculty we possess the decisive, highest criterion of "Being" and "Not-Being," _i.Page 94
There were eternities during which this intellect did not exist, and when it has once more passed away there will be nothing to show that it has existed.Page 102
The seeker after such truths seeks at the bottom only the metamorphosis of the world in man, he strives for an understanding of the world as a human-like thing and by his battling gains at best the feeling of an assimilation.Page 107
It copies human life, but takes it for a good thing and seems to rest quite satisfied with it.Page 108
How different matters are in the same misfortune with the Stoic, taught by experience and ruling himself by ideas! He who otherwise only looks for uprightness, truth, freedom from deceptions and shelter from ensnaring and sudden attack, in his misfortune performs the masterpiece of dissimulation, just as the other did in his happiness; he shows no twitching mobile human face but as it were a mask with dignified, harmonious features; he does not cry out and does not even alter his voice; when a heavy thundercloud bursts upon him, he wraps himself up in his cloak and with slow and measured step walks away from beneath it.