Ecce Homo Complete Works, Volume Seventeen

By Friedrich Nietzsche

Page 93

Summer, the boy with eyes so hot and weary,
Then too he speaks,
Yet we can only see his speech.

His breath is panting, like the sick man's breath
On fevered couch.
The glacier and the fir tree and the spring
Answer his call
--Yet we their answer only see.
For faster from the rock leaps down
The torrent stream, as though to greet,
And stands, like a white column trembling,
All yearning there.
And darker yet and truer looks the fir-tree
Than e'er before.
And 'twixt the ice-mass and the cold grey stone
A sudden light breaks forth--
Such light I once beheld, and marked the sign.

Even the dead man's eye
Surely once more grows light,
When, sorrowful, his child
Gives him embrace and kiss:
Surely once more the flame of light
Wells out, and glowing into life
The dead eye speaks: "My child!
Ah child, you know I love you true!"

So all things glow and speak--the glacier speaks,
The brook, the fir,
Speak with their glance the selfsame words:
We love you true,
Ah, child, you know we love you, love you true!

And he,
Summer, the boy with eyes so hot and weary,
Woe-worn, gives kisses
More ardent ever,
And will not go:
But like to veils he blows his words
From out his lips,
His cruel words:
"My greeting's parting,
My coming going,
In youth I die."

All round they hearken
And scarcely breathe
(No songster sings),
And shuddering run
Like gleaming ray
Over the mountain;
All round they ponder,--

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Text Comparison with Thoughts Out of Season, Part II

Page 0
With Nietzsche, the historical sense became a "malady from which men suffer," the world-process an illusion, evolutionary theories a subtle excuse for inactivity.
Page 22
And thus the German is not to be judged on any one action, for the individual may be as completely obscure after it as before.
Page 23
The instinct of the people can no longer meet him half-way; it is useless for them to stretch their arms out to him in yearning.
Page 25
He has lost or destroyed his instinct; he can no longer trust the "divine animal" and let the reins hang loose, when his understanding fails him and his way lies through the desert.
Page 32
Objectivity and justice have nothing to do with each other.
Page 40
This gave him a certain ironical view of his own nature.
Page 42
Only in moments of forgetfulness, when that sense is dormant, does the man who is sick of the historical fever ever act; though he only analyses his deed again after it is over (which prevents it from having any further consequences), and finally puts it on the dissecting table for the purposes of history.
Page 48
We have seldom read a more jovial production, a greater philosophical joke than Hartmann's book.
Page 52
The existence of the "world" and "humanity" need not trouble us for some time, except to provide us with a good joke: for the presumption of the small earthworm is the most uproariously comic thing on the face of the earth.
Page 63
of us: he must organise the chaos in himself by "thinking himself back" to his true needs.
Page 65
There is in the world one road whereon none may go, except thou: ask not whither it lead, but go forward.
Page 71
" That honesty is something, and even a virtue, is one of those private opinions which are forbidden in this age of public opinion; and so I shall not be praising Schopenhauer, but only giving him a distinguishing mark, when I repeat that he is honest, even as a writer; so few of them are, that we are apt to mistrust every one who writes at all.
Page 72
But the joyfulness one finds here and there in the mediocre writers and limited thinkers makes some of us miserable; I felt this, for example, with the "joyfulness" of David Strauss.
Page 78
In.
Page 88
The picture of Schopenhauer's man can help us here.
Page 97
A man will very readily decide to sacrifice his life for the state; he will be much slower to respond if an individual, and not a state, ask for the sacrifice.
Page 103
The vivisection of the professor has much to recommend it, as he himself is accustomed to finger and.
Page 114
These are a few of the conditions under which the philosophical genius can at least come to light in our time, in spite of all thwarting influences;--a virility of character, an early knowledge of mankind, an absence of learned education and narrow patriotism, of compulsion to earn his livelihood or depend on the state,--freedom in fact, and again freedom; the same marvellous and dangerous element in which the Greek philosophers grew up.
Page 115
man who will reproach him, as Niebuhr did Plato, with being a bad citizen, may do so, and be himself a good one; so he and Plato will be right together! Another may call this great freedom presumption; he is also right, as he could not himself use the freedom properly if he desired it, and would certainly presume too far with it.
Page 117
Can a University philosopher ever keep clearly before him the whole round of these duties and limitations? I do not know.