The Twilight of the Idols - The Antichrist Complete Works, Volume Sixteen

By Friedrich Nietzsche

Page 65

must have been done, and
much must have been left undone--the seventeenth century in France
is admirable for both of these things,--in this century there must
have been a principle of selection in respect to company, locality,
clothing, the gratification of the instinct of sex; beauty must have
been preferred to profit, to habit, to opinion and to indolence. The
first rule of all:--nobody must "let himself go," not even when he is
alone.--Good things are exceedingly costly:; and in all cases the law
obtains that he who possesses them is a different person from him who
is _acquiring_ them. Everything good is an inheritance: that which is
not inherited is imperfect, it is simply a beginning. In Athens at
the time of Cicero--who expresses his surprise at the fact--the men
and youths were by far superior in beauty to the women: but what hard
work and exertions the male sex had for centuries imposed upon itself
in the service of beauty! We must not be mistaken in regard to the
method employed here: the mere discipline of feelings and thoughts
is little better than nil (--it is in this that the great error of
German culture, which is quite illusory, lies): the _body_ must be
persuaded first. The strict maintenance of a distinguished and tasteful
demeanour, the obligation of frequenting only those who do not "let
themselves go," is amply sufficient to render one distinguished and
tasteful: in two or three generations everything has already _taken
deep root._ The fate of a people and of humanity is decided according
to whether they begin culture at the _right place--not_ at the "soul"
(as the fatal superstition of the priests and half-priests would have
it): the right place is the body, demeanour, diet, physiology--the rest
follows as the night the day.... That is why the Greeks remain the
_first event in culture_--they knew and they _did_ what was needful.
Christianity with its contempt of the body is the greatest mishap that
has ever befallen mankind.


_Progress in my sense._--I also speak of a "return to nature," although
it is not a process of going back but of going up--up into lofty, free
and even terrible nature and naturalness; such a nature as can play
with great tasks and _may_ play with them.... To speak in a _parable._
Napoleon was an example of a "return to nature," as I understand it
(for instance _in rebus tacticis,_ and still more, as military experts
know, in strategy). But Rousseau--whither did he want to return?
Rousseau this first modern man, idealist and _canaille_ in one person;
who was in need of moral "dignity,"

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

Page 5
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" 6.
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Eat, and fare ye well!"-- Thereafter Zarathustra again went on for two hours, trusting to the path and the light of the stars: for he was an experienced night-walker, and liked to look into the face of all that slept.
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-- Thus spake Zarathustra.
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Would that ye could not endure it with any kind of near ones, or their neighbours; then would ye have to create your friend and his overflowing heart out of yourselves.
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course will it go upon my feet, mine old Will; hard of heart is its nature and invulnerable.
Page 86
-- This parable speak I unto you sentimental dissemblers, unto you, the "pure discerners!" You do _I_ call--covetous ones! Also ye love the earth, and the earthly: I have divined you well!--but shame is in your love, and a bad conscience--ye are like the moon! To despise the earthly hath your spirit been persuaded, but not your bowels: these, however, are the strongest in you! And now is your spirit ashamed to be at the service of your bowels, and goeth by-ways and lying ways to escape its own shame.
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The people.
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And when ye take, then is it like stealing, ye small virtuous ones; but even among knaves HONOUR saith that "one shall only steal when one cannot rob.
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Thou witch, if I have hitherto sung unto thee, now shalt THOU--cry unto me! To the rhythm.
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This seeking for MY home: O Zarathustra, dost thou know that this seeking hath been MY home-sickening; it eateth me up.
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One might, however, rightly infer therefrom that Zarathustra had not then slept long.
Page 206
Oh, weep ye not, Gentle spirits! Weep ye not, ye Date-fruit spirits! Milk-bosoms! Ye sweetwood-heart Purselets! Weep ye no more, Pallid Dudu! Be a man, Suleika! Bold! Bold! --Or else should there perhaps Something strengthening, heart-strengthening, Here most proper be? Some inspiring text? Some solemn exhortation?-- Ha! Up now! honour! Moral honour! European honour! Blow again, continue, Bellows-box of virtue! Ha! Once more thy roaring, Thy moral roaring! As a virtuous lion Nigh the daughters of deserts roaring! --For virtue's out-howl, Ye very dearest maidens, Is more than every European fervour, European hot-hunger! And now do I stand here, As European, I can't be different,.
Page 222
" "Bad" in the master-morality must be applied to the coward, to all acts that spring from weakness, to the man with "an eye to the main chance," who would forsake everything in order to live.
Page 223
Zarathustra's habit of designating a whole class of men or a whole school of thought by a single fitting nickname may perhaps lead to a little confusion at first; but, as a rule, when the general drift of his arguments is grasped, it requires but a slight effort of the imagination to discover whom he is referring to.
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To be able to smile while speaking of lofty things and NOT TO BE OPPRESSED by them, is the secret of real greatness.
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"I have come that I may seduce thee to thy last sin!" says the Soothsayer to Zarathustra.