Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

By Friedrich Nietzsche

Page 208

mornings of other lands and days, when
already in the grey of the dawn he sees the throng of muses dancing
by, close to him, in the mist of the mountain; when afterwards, in
the symmetry of his ante-meridian soul, he strolls silently under
the trees, out of whose crests and leafy hiding-places all manner of
good and bright things are flung to him, the gifts of all the free
spirits who are at home in mountains, forests, and solitudes, and who,
like himself, alternately merry and thoughtful, are wanderers and
philosophers. Born of the secrets of the early dawn, they ponder the
question how the day, between the hours of ten and twelve, can have
such a pure, transparent, and gloriously cheerful countenance: they
seek the _ante-meridian_ philosophy.


[Footnote 1: This is why Nietzsche pointed out later on that he had an
interest in the preservation of Christianity, and that he was sure his
teaching would not undermine this faith--just as little as anarchists
have undermined kings; but have left them seated all the more firmly on
their thrones.--J.M.K.]

[Footnote 2: Women never understand this.--J.M.K.]




AN EPODE.


AMONG FRIENDS.


(Translated by T. COMMON.)



Nice, when mute we lie a-dreaming,
Nicer still when we are laughing,
'Neath the sky heaven's chariot speeding,
On the moss the book a-reading,
Sweetly loud with friends all laughing

Last Page Next Page

Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 5
I wished to direct him to the real _history of morality_, and to warn him, while there was yet time, against a world of English theories that culminated in _the blue vacuum of heaven_.
Page 6
Take, for instance, my _Zarathustra_; I allow no one to pass muster as knowing that book, unless every single word therein has at some time wrought in him a profound wound, and at some time exercised on him a profound enchantment: then and not till then can he enjoy the privilege of participating reverently in the halcyon element, from which that work is born, in its sunny brilliance, its distance, its spaciousness, its certainty.
Page 12
It is in these cases, for instance, that "clean" and "unclean" confront each other for the first time as badges of class distinction; here again there develops a "good" and a "bad," in a sense which has ceased to be merely social.
Page 15
8.
Page 18
A race of such _resentful_ men will of necessity eventually prove more _prudent_ than any aristocratic race, it will honour prudence on quite a distinct scale, as, in fact, a paramount condition of existence, while prudence among aristocratic men is apt to be tinged with a delicate flavour of luxury and refinement; so among them it plays nothing like so integral a part as that complete certainty of function of the governing _unconscious_ instincts, or as indeed a certain lack of prudence, such as a vehement and valiant charge,.
Page 19
" What respect for his enemies is found, forsooth, in an aristocratic man--and such a reverence is already a bridge to love! He insists on having his enemy to himself as his distinction.
Page 24
" Thereby do they win for themselves the right of attributing to the birds of prey the _responsibility_ for being birds of prey: when the oppressed, down-trodden, and overpowered say to themselves with the vindictive guile of weakness, "Let us be otherwise than the evil, namely, good! and good is every one who does not oppress, who hurts no one, who does not attack, who does not pay back, who hands over revenge to God, who holds himself, as we do, in hiding; who goes out of the way of evil, and demands, in short, little from life; like ourselves the patient, the meek, the just,"--yet all this, in its cold and unprejudiced interpretation, means nothing more than "once for all, the weak are weak; it is good to do _nothing for which we are not strong enough_"; but this dismal state of affairs, this prudence of the lowest order, which even insects possess (which in a great danger are fain to sham death so as to avoid doing "too much"), has, thanks to the counterfeiting and self-deception of weakness, come to masquerade in the pomp of an ascetic, mute, and expectant virtue, just as though the _very_ weakness of the weak--that is, forsooth, its _being_, its working, its whole unique inevitable inseparable reality--were a voluntary result, something wished, chosen, a deed, an act of _merit_.
Page 28
What, conversely, did the Jews feel against Rome? One can surmise it from a thousand symptoms, but it is sufficient to carry one's mind back to the Johannian Apocalypse, that most obscene of all the written outbursts, which has revenge on its conscience.
Page 30
--I avail myself of the opportunity offered by this treatise to express, openly and formally, a wish which up to the present has only been expressed in occasional conversations with scholars, namely, that some Faculty of philosophy should, by means of a series of prize essays, gain the glory of having promoted the further study of the _history of morals_--perhaps this book may serve to give forcible impetus in such a direction.
Page 43
The wrath of the injured creditor, of the community, puts him back in the wild and outlawed status from which he was previously protected: the community repudiates him--and now every kind of enmity can vent itself on him.
Page 51
Punishment, as the payment of a fee stipulated for by the power which protects the evil-doer from the excesses of revenge.
Page 53
I regard the bad conscience as the serious illness which man was bound to contract under the stress of the most radical change which he has ever experienced--that change, when he found himself finally imprisoned within the.
Page 74
We know what are the three great catch-words of the ascetic ideal: poverty, humility, chastity; and now just look closely at the life of all the great fruitful inventive spirits--you will always find again and again these three qualities up to a certain extent.
Page 75
That spirit yonder nearly always speaks hoarse: has he, perchance, _thought_ himself hoarse? It may be so--ask the physiologists--but he who thinks in _words_, thinks as a speaker and not as a thinker (it shows that he does not think of objects or think objectively, but only of his relations with objects--that, in point of fact, he only thinks of himself and his audience).
Page 87
The sick man's will to represent _some_ form or other of superiority, his instinct for crooked paths, which lead to a tyranny over the healthy--where can it not be found, this will to power of the very weakest? The sick woman especially: no one surpasses her in refinements for ruling, oppressing, tyrannising.
Page 90
he must first wound; so, while he soothes the pain which the wound makes, _he at the same time poisons the wound_.
Page 101
Imagine man, suffering from himself, some way or other but at any rate physiologically, perhaps like an animal shut up in a cage, not clear as to the why and the wherefore! imagine him in his desire for reasons--reasons bring relief--in his desire again for remedies, narcotics at last, consulting one, who knows even the occult--and see, lo and behold, he gets a hint from his wizard, the ascetic priest, his _first_ hint on the "cause" of his trouble: he must search for it in _himself_, in his guiltiness, in a piece of the past, he must understand his very suffering as a _state of punishment_.
Page 104
One solitary indication, it concerns the arch-book of Christian literature, their real model, their "book-in-itself.
Page 110
.
Page 118
B.