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

By Friedrich Nietzsche

Page 89

close and exhaustion of civilisation; Christianity does not even find
civilisation at hand when it appears, in certain circumstances it lays
the foundation of civilisation.


Buddhism, I repeat, is a hundred times colder, more truthful,
more objective. It no longer requires to justify pain and its
susceptibility to suffering by the interpretation of sin,--it simply
says what it thinks, "I suffer." To the barbarian, on the other hand,
suffering in itself is not a respectable thing: in order to acknowledge
to himself that he suffers, what he requires, in the first place, is
an explanation (his instinct directs him more readily to deny his
suffering, or to endure it in silence). In his case, the word "devil"
was a blessing: man had an almighty and terrible enemy,--he had no
reason to be ashamed of suffering at the hands of such an enemy.--

At bottom there are in Christianity one or two subtleties which belong
to the Orient In the first place it knows that it is a matter of
indifference whether a thing be true or not; but that it is of the
highest importance that it should be believed to be true. Truth and
the belief that something is true: two totally separate worlds of
interest, almost _opposite worlds,_ the road to the one and the road to
the other lie absolutely apart To be initiated into this fact almost
constitutes one a sage in the Orient: the Brahmins understood it thus,
so did Plato, and so does every disciple of esoteric wisdom. If for
example it give anyone pleasure to believe himself delivered from sin,
it is _not_ a necessary prerequisite thereto that he should be sinful,
but only that he should _feel_ sinful. If, however, _faith_ is above
all necessary, then reason, knowledge, and scientific research must be
brought into evil repute: the road to truth becomes the _forbidden_
road.--Strong _hope_ is a much greater stimulant of life than any
single realised joy could be. Sufferers must be sustained by a hope
which no actuality can contradict,--and which cannot ever be realised:
the hope of another world. (Precisely on account of this power that
hope has of making the unhappy linger on, the Greeks regarded it as
the evil of evils, as the most _mischievous_ evil: it remained behind
in Pandora's box.) In order that _love_ may be possible, God must be a
person. In order that the lowest instincts may also make their voices
heard God must be young. For the ardour of the women a beautiful saint,
and for the ardour of the men a Virgin Mary has to be pressed

Last Page Next Page

Text Comparison with Ecce Homo Complete Works, Volume Seventeen

Page 0
Page 10
For this should be thoroughly understood; it was during those years in which my vitality reached its lowest point that I ceased from being a pessimist: the instinct of self-recovery forbade my holding to a philosophy of poverty and desperation.
Page 11
He is a selective principle; he rejects much.
Page 22
Later on, towards the middle of my life, I grew more and more opposed to alcoholic drinks: I, an opponent of vegetarianism, who have experienced what vegetarianism is,--just as Wagner, who converted me back to meat, experienced it,--cannot with sufficient earnestness advise all more _spiritual_ natures to abstain absolutely from alcohol.
Page 33
Looked at from this standpoint my life is simply amazing.
Page 44
Page 51
No one has ever tried to meddle with me since.
Page 52
_ Their object is to banish every foreign word from the language, and they carry this process of ostracism even.
Page 60
"Thou who with cleaving fiery lances The stream of my soul from its ice dost free, Till with a rush and a roar it advances To enter with glorious hoping the sea: Brighter to see and purer ever, Free in the bonds of thy sweet constraint,-- So it praises thy wondrous endeavour, January, thou beauteous saint!"[1] Who can be in any doubt as to what "glorious hoping" means here, when he has realised the diamond beauty of the first of Zarathustra's words as they appear in a glow of light at the close of.
Page 62
Page 69
"It is night: now do all gushing springs raise their voices.
Page 71
_ From the stone the fragments fly: what's that to me? "I will finish it: for a shadow came unto me--the stillest and lightest thing on earth.
Page 73
Who can guess the kind of recreation that is necessary after such an expenditure of goodness as is to be found in _Zarathustra_? From a theological standpoint--now pay ye heed; for it is but on rare occasions that I speak as a theologian--it was God Himself who, at the end of His great work, coiled Himself up in the form of a serpent at the foot of the tree of knowledge.
Page 76
--After all, an attack upon a more than usually subtle "unknown person" whom another would not have divined so easily, lies in the meaning and path of my life-task.
Page 83
Zarathustra was the first to see in the struggle between good and evil the essential wheel in the working of things.
Page 86
To be the first in this new realm may amount to a curse; at all events, it is a fatality: _for one is also the first to despise.
Page 89
Thus oft thou saw'st me,--yesterday, at least,-- Full in the morning sun and its hot beaming, While, visioning the carrion of his feast, .
Page 113
35 Not through his sins and greatest follies.
Page 118
* * * * An antiquary Is a craftsman of dead things, Who lives among coffins and skeletons.
Page 119
121 Wouldst catch them? Then speak to them As to stray sheep: "Your path, your path .