Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 48

representation of the already existing author of _Zarathustra,_ and
it is drawn with an abysmal depth which does not even once come into
contact with the real Wagner. Wagner himself had a notion of the truth;
he did not recognise himself in the essay.--In this way, "the idea of
Bayreuth" was changed into something which to those who are acquainted
with my _Zarathustra_ will be no riddle--that is to say, into the
Great Noon when the highest of the elect will consecrate themselves
for the greatest of all duties--who knows? the vision of a feast which
I may live to see.... The pathos of the first few pages is universal
history; the look which is discussed on page 105[3] of the book, is the
actual look of _Zarathustra;_ Wagner, Bayreuth, the whole of this petty
German wretchedness, is a cloud upon which an infinite Fata Morgana
of the future is reflected. Even from the psychological standpoint,
all the decisive traits in my character are introduced into Wagner's
nature--the juxtaposition of the most brilliant and most fatal forces,
a Will to Power such as no man has ever possessed--inexorable bravery
in matters spiritual, an unlimited power of learning unaccompanied by
depressed powers for action. Everything in this essay is a prophecy:
the proximity of the resurrection of the Greek spirit, the need of men
who will be counter-Alexanders, who will once more tie the Gordian knot
of Greek culture, after it has been cut. Listen to the world-historic
accent with which the concept "sense for the tragic" is introduced
on page 180: there are little else but world-historic accents in
this essay. This is the strangest kind of "objectivity" that ever
existed: my absolute certainty in regard to what I _am,_ projected
itself into any chance reality--truth about myself was voiced from out
appalling depths. On pages 174 and 175 the style of _Zarathustra_ is
described and foretold with incisive certainty, and no more magnificent
expression will ever be found than that on pages 144-147 for the event
for which _Zarathustra_ stands--that prodigious act of the purification
and consecration of mankind.

[Footnote 1: Those Germans who, like Nietzsche or Goethe, recognised
that politics constituted a danger to culture, and who appreciated the
literature of maturer cultures, such as that of France, are called
_un-deutsch_ (un-German) by Imperialistic Germans.--Tr.]

[Footnote 2: Aristotle's _Poetics_, c. vi.--Tr.]

[Footnote 3: This number and those which follow refer to _Thoughts out
of Season,_ Part I. in this edition of Nietzsche's Works.--TR.]



The four essays composing the _Thoughts out of Season_ are thoroughly
warlike in tone. They prove that I was no mere

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Text Comparison with Beyond Good and Evil

Page 14
A man who WILLS commands something within himself which renders obedience, or which he believes renders obedience.
Page 28
this "belong" also belong to the fiction? Is it not at length permitted to be a little ironical towards the subject, just as towards the predicate and object? Might not the philosopher elevate himself above faith in grammar? All respect to governesses, but is it not time that philosophy should renounce governess-faith? 35.
Page 37
Page 40
Finally, what still remained to be sacrificed? Was it not necessary in the end for men to sacrifice everything comforting, holy, healing, all hope, all faith in hidden harmonies, in future blessedness and justice? Was it not necessary to sacrifice God himself, and out of cruelty to themselves to worship stone, stupidity, gravity, fate, nothingness? To sacrifice God for nothingness--this paradoxical mystery of the ultimate cruelty has been reserved for the rising generation; we all know something thereof already.
Page 49
The more abstract the truth you wish to teach, the more must you allure the senses to it.
Page 62
The extraordinary limitation of human development, the hesitation, protractedness, frequent retrogression, and turning thereof, is attributable to the fact that the herd-instinct of obedience is transmitted best, and at the cost of the art of command.
Page 72
Page 76
As to how far the new warlike age on which we Europeans have evidently entered may perhaps favour the growth of another and stronger kind of skepticism, I should like to express myself preliminarily merely by a parable, which the lovers of German history will already understand.
Page 83
Let us be careful in dealing with those who attach great importance to being credited with moral tact and subtlety in moral discernment! They never forgive us if they have once made a mistake BEFORE us (or even with REGARD to us)--they inevitably become our instinctive calumniators and detractors, even when they still remain our "friends.
Page 101
All in all, however, no beauty, no South, nothing of the delicate southern clearness of the sky, nothing of grace, no dance, hardly a will to logic; a certain clumsiness even, which is also emphasized, as though the artist wished to say to us: "It is part of my intention"; a cumbersome drapery, something arbitrarily barbaric and ceremonious, a flirring of learned and venerable conceits and witticisms; something German in the best and worst sense of the word, something in the German style, manifold, formless, and inexhaustible; a certain German potency and super-plenitude of soul, which is not afraid to hide itself under the RAFFINEMENTS of decadence--which, perhaps, feels itself most at ease there; a real, genuine token of the German soul, which is at the same time young and aged, too ripe and yet still too rich in futurity.
Page 105
hit in the great domain of philosophical formulas,--a ruling idea, which, together with German beer and German music, is labouring to Germanise all Europe.
Page 108
The preacher was the only one in Germany who knew the weight of a syllable or a word, in what manner a sentence strikes, springs, rushes, flows, and comes to a close; he alone had a conscience in his ears, often enough a bad conscience: for reasons are not lacking why proficiency in oratory should be especially seldom attained by a German, or almost always too late.
Page 110
That which is at present called a "nation" in Europe, and is really rather a RES FACTA than NATA (indeed, sometimes confusingly similar to a RES FICTA ET PICTA), is in every case something evolving, young, easily displaced, and not yet a race, much less such a race AERE PERENNUS, as the Jews are such "nations" should most carefully avoid all hot-headed rivalry and hostility! It is certain that the Jews, if they desired--or if they were driven to it, as the anti-Semites seem to wish--COULD now have the ascendancy, nay, literally the supremacy, over Europe, that they are NOT working and.
Page 114
--The SECOND thing whereby the French can lay claim to a superiority over Europe is their ancient, many-sided, MORALISTIC culture, owing to which one finds on an average, even in the petty ROMANCIERS of the newspapers and chance BOULEVARDIERS DE PARIS, a psychological sensitiveness and curiosity, of which, for example, one has no conception (to say nothing of the thing itself!) in Germany.
Page 122
On the other hand, THOSE qualities which serve to alleviate the existence of sufferers are brought into prominence and flooded with light; it is here that sympathy, the kind, helping hand, the warm heart, patience, diligence, humility, and friendliness attain to honour; for here these are the most useful qualities, and almost the only means of supporting the burden of existence.
Page 124
--And to repeat it again: vanity is an atavism.
Page 127
It cannot be effaced from a man's soul what his ancestors have preferably and most constantly done: whether they were perhaps diligent economizers attached to a desk and a cash-box, modest and citizen-like in their desires, modest also in their virtues; or whether they were accustomed to commanding from morning till night, fond of rude pleasures and probably of still ruder duties and responsibilities; or whether, finally, at one time or another, they have sacrificed old privileges of birth and possession, in order to live wholly for their faith--for their "God,"--as men of an inexorable and sensitive conscience, which blushes at every compromise.
Page 136
" 285.
Page 140
God, and, as I said, from mouth to mouth--I, the last disciple and initiate of the God Dionysus: and perhaps I might at last begin to give you, my friends, as far as I am allowed, a little taste of this philosophy? In a hushed voice, as is but seemly: for it has to do with much that is secret, new, strange, wonderful, and uncanny.
Page 142
There I learned to dwell Where no man dwells, on lonesome ice-lorn fell, And unlearned Man and God and curse and prayer? Became a ghost haunting the glaciers bare? 7.