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

By Friedrich Nietzsche

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nonentity is declared holy!


The fact that the strong races of Northern Europe did not repudiate
the Christian God, certainly does not do any credit to their religious
power, not to speak of their taste They ought to have been able
successfully to cope with such a morbid and decrepit offshoot of
decadence. And a curse lies on their heads; because they were unable to
cope with him: they made illness, decrepitude and contradiction a part
of all their instincts,--since then they have not _created_ any other
God! Two thousand years have passed and not a single new God! But still
there exists, and as if by right,--like an _ultimum_ and _maximum_ of
god-creating power,--the _creator spiritus_ in man, this miserable God
of Christian monotono-theism! This hybrid creature of decay, nonentity,
concept and contradiction, in which all the instincts of decadence, all
the cowardices and languors of the soul find their sanction!----


With my condemnation of Christianity I should not like to have done
an injustice to a religion which is related to it and the number of
whose followers is even greater; I refer to Buddhism. As nihilistic
religions, they are akin,--they are religions of decadence,--while
each is separated from the other in the most extraordinary fashion.
For being able to compare them at all, the critic of Christianity is
profoundly grateful to Indian scholars.--Buddhism is a hundred times
more realistic than Christianity,--it is part of its constitutional
heritage to be able to face problems objectively and coolly, it is
the outcome of centuries of lasting philosophical activity. The
concept "God" was already exploded when it appeared. Buddhism is
the only really _positive_ religion to be found in history, even
in its epistemology (which is strict phenomenalism)--it no longer
speaks of the "struggle with _sin_" but fully recognising the true
nature of reality it speaks of the "struggle with _pain._" It already
has--and this distinguishes it fundamentally from Christianity,--the
self-deception of moral concepts beneath it,--to use my own
phraseology, it stands _Beyond Good and Evil._ The two physiological
facts upon which it rests and upon which it bestows its attention
are: in the first place excessive irritability of feeling, which
manifests itself as a refined susceptibility to pain, _and also_ as
super-spiritualisation, an all-too-lengthy sojourn amid concepts and
logical procedures, under the influence of which the personal instinct
has suffered in favour of the "impersonal." (--Both of these states
will be known to a few of my readers, the objective ones, who, like
myself, will know them from experience.) Thanks to these physiological
conditions, a state of depression set in, which Buddha sought to combat
by means of hygiene. Against

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

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The involuntariness of the figures and similes is the most remarkable thing; one loses all perception of what constitutes the figure and what constitutes the simile; everything seems to present itself as the readiest, the correctest and the simplest means of expression.
Page 14
When Zarathustra arrived at the nearest town which adjoineth the forest, he found many people assembled in the market-place; for it had been announced that a rope-dancer would give a performance.
Page 15
Oh, that soul was itself meagre, ghastly, and famished; and cruelty was the delight of that soul! But ye, also, my brethren, tell me: What doth your body say about your soul? Is your soul not poverty and pollution and wretched self-complacency? Verily, a polluted stream is man.
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wild dogs in thy cellar: but they changed at last into birds and charming songstresses.
Page 41
Little do the people understand what is great--that is to say, the creating agency.
Page 77
Changeable is she, and wayward; often have I seen her bite her lip, and pass the comb against the grain of her hair.
Page 86
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But they sit cool in the cool shade: they want in everything to be merely spectators, and they avoid sitting where the sun burneth on the steps.
Page 92
To fathom this mystery did I go o'er the sea; and I have seen the truth naked, verily! barefooted up to the neck.
Page 95
And this is the discourse that Zarathustra spake when he awoke; his voice, however, came unto his disciples as from afar: Hear, I pray you, the dream that I dreamed, my friends, and help me to divine its meaning! A riddle is it still unto me, this dream; the meaning is hidden in it and encaged, and doth not yet fly above it on free pinions.
Page 102
What hath happened unto me, my friends? Ye see me troubled, driven forth, unwillingly obedient, ready to go--alas, to go away from YOU! Yea, once more must Zarathustra retire to his solitude: but unjoyously this time doth the bear go back to his cave! What hath happened unto me? Who ordereth this?--Ah, mine angry mistress wisheth it so; she spake unto me.
Page 145
so little fate in your looks? And if ye will not be fates and inexorable ones, how can ye one day-- conquer with me? And if your hardness will not glance and cut and chip to pieces, how can ye one day--create with me? For the creators are hard.
Page 153
One! O man! Take heed! Two! What saith deep midnight's voice indeed? Three! "I slept my sleep-- Four! "From deepest dream I've woke and plead:-- Five! "The world is deep, Six! "And deeper than the day could read.
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The God who beheld everything, AND ALSO MAN: that God had to die! Man cannot ENDURE it that such a witness should live.
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Merely poet! A brute insidious, plundering, grovelling, That aye must lie, That wittingly, wilfully, aye must lie: For booty lusting, Motley masked, Self-hidden, shrouded, Himself his booty-- HE--of truth the wooer? Nay! Mere fool! Mere poet! Just motley speaking, From mask of fool confusedly shouting, Circumambling on fabricated word-bridges, On motley rainbow-arches, 'Twixt the spurious heavenly, And spurious earthly, Round us roving, round us soaring,-- MERE FOOL! MERE POET! HE--of truth the wooer? Not still, stiff, smooth and cold, Become an image, A godlike statue, Set up in front of temples, As a God's own door-guard: Nay! hostile to all such truthfulness-statues, In every desert homelier than at temples, With cattish wantonness, Through every window leaping Quickly into chances, Every wild forest a-sniffing, Greedily-longingly, sniffing, That thou, in wild forests, 'Mong the motley-speckled fierce creatures, Shouldest rove, sinful-sound and fine-coloured, With longing lips smacking, Blessedly mocking, blessedly hellish, blessedly bloodthirsty, Robbing, skulking, lying--roving:-- Or unto eagles like which fixedly, Long adown the precipice look, Adown THEIR precipice:-- Oh, how they whirl down now, Thereunder, therein, To ever deeper profoundness whirling!-- Then, Sudden, With aim aright, With quivering flight, On LAMBKINS pouncing, Headlong down, sore-hungry, For lambkins longing, .
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Only the spiritually conscientious one had not been caught: he at once snatched the harp from the magician and called out: "Air! Let in good air! Let in Zarathustra! Thou makest this cave sultry and poisonous, thou bad old magician! Thou seducest, thou false one, thou subtle one, to unknown desires and deserts.
Page 207
But what matter about that! They are old people: they recover in their own way, they laugh in their own way; mine ears have already endured worse and have not become peevish.
Page 244
Nietzsche earnestly believed that the Zarathustra-kingdom--his dynasty of a thousand years--would one day come; if he had not believed it so earnestly, if every artist in fact had not believed so earnestly in his Hazar, whether of ten, fifteen, a hundred, or a thousand years, we should have lost all our higher men; they would have become pessimists, suicides, or merchants.
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