Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

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XXXVII. Immaculate Perception.

XXXVIII. Scholars.

XXXIX. Poets.

XL. Great Events.

XLI. The Soothsayer.

XLII. Redemption.

XLIII. Manly Prudence.

XLIV. The Stillest Hour.


XLV. The Wanderer.

XLVI. The Vision and the Enigma.

XLVII. Involuntary Bliss.

XLVIII. Before Sunrise.

XLIX. The Bedwarfing Virtue.

L. On the Olive-Mount.

LI. On Passing-by.

LII. The Apostates.

LIII. The Return Home.

LIV. The Three Evil Things.

LV. The Spirit of Gravity.

LVI. Old and New Tables.

LVII. The Convalescent.

LVIII. The Great Longing.

LIX. The Second Dance-Song.

LX. The Seven Seals.


LXI. The Honey Sacrifice.

LXII. The Cry of Distress.

LXIII. Talk with the Kings.

LXIV. The Leech.

LXV. The Magician.

LXVI. Out of Service.

LXVII. The Ugliest Man.

LXVIII. The Voluntary Beggar.

LXIX. The Shadow.

LXX. Noon-Tide.

LXXI. The Greeting.

LXXII. The Supper.

LXIII. The Higher Man.

LXXIV. The Song of Melancholy.

LXXV. Science.

LXXVI. Among Daughters of the Desert.

LXXVII. The Awakening.

LXXVIII. The Ass-Festival.

LXXIX. The Drunken Song.

LXXX. The Sign.


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

Page 10
There is an instinct for rhythmic relations which embraces wide areas of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension).
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I be with you for the third time, to celebrate the great noontide with you.
Page 68
" But Zarathustra came not to say unto all those liars and fools: "What do YE know of virtue! What COULD ye know of virtue!"-- But that ye, my friends, might become weary of the old words which ye have learned from the fools and liars: That ye might become weary of the words "reward," "retribution," "punishment," "righteous vengeance.
Page 70
Verily, a strong wind is Zarathustra to all low places; and this counsel counselleth he to his enemies, and to whatever spitteth and speweth: "Take care not to spit AGAINST the wind!"-- Thus spake Zarathustra.
Page 99
And thus doth it roll stones out of animosity and ill-humour, and taketh revenge on whatever doth not, like it, feel rage and ill-humour.
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For frost and winter I now longed: "Oh, that frost and winter would again make me crack and crunch!" sighed I:--then arose icy mist out of me.
Page 112
Up to thy height to toss myself--that is MY depth! In thy purity to hide myself--that is MINE innocence! The God veileth his beauty: thus hidest thou.
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Some of them are genuine, but most of them are bad actors.
Page 125
Hath the time not LONG since passed for all such doubts? Who may nowadays awaken such old slumbering, light-shunning things! With the old Deities hath it long since come to an end:--and verily, a good joyful Deity-end had they! They did not "begloom" themselves to death--that do people fabricate! On the contrary, they--LAUGHED themselves to death once on a time! That took place when the unGodliest utterance came from a God himself--the utterance: "There is but one God! Thou shalt have no other Gods before me!"-- --An old grim-beard of a God, a jealous one, forgot himself in such wise:-- And all the Gods then laughed, and shook upon their thrones, and exclaimed: "Is it not just divinity that there are Gods, but no God?" He that hath an ear let him hear.
Page 136
hath given itself--we are ever considering WHAT we can best give IN RETURN! And verily, it is a noble dictum which saith: "What life promiseth US, that promise will WE keep--to life!" One should not wish to enjoy where one doth not contribute to the enjoyment.
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There is an old heavy, heavy, booming-clock: it boometh by night up to thy cave:-- --When thou hearest this clock strike the hours at midnight, then thinkest thou between one and twelve thereon-- --Thou thinkest thereon, O Zarathustra, I know it--of soon leaving me!"-- "Yea," answered I, hesitatingly, "but thou knowest it also"--And I said something into her ear, in amongst her confused, yellow, foolish tresses.
Page 157
Therefore do I here wait, crafty and scornful upon high mountains, no impatient one, no patient one; rather one who hath even unlearnt patience,--because he no longer "suffereth.
Page 188
For me, that is to say, for the inexorable which is now silent in me, but will not always be silent.
Page 199
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, .
Page 216
"Thou great star," spake he, as he had spoken once before, "thou deep eye of happiness, what would be all thy happiness if thou hadst not THOSE for whom thou shinest! And if they remained in their chambers whilst thou art already awake, and comest and bestowest and distributest, how would.
Page 236
" Now Nietzsche's philosophy might be called an attempt at giving back to healthy and normal men innocence and a clean conscience in their desires--NOT to applaud the vulgar sensualists who respond to every stimulus and whose passions are out of hand; not to tell the mean, selfish individual, whose selfishness is a pollution (see Aphorism 33, "Twilight of the Idols"), that he is right, nor to assure the weak, the sick, and the crippled, that the thirst of power, which they gratify by exploiting the happier and healthier individuals, is justified;--but to save the clean healthy man from the values of those around him, who look at everything through the mud that is in their own bodies,--to give him, and him alone, a clean conscience in his manhood and the desires of his manhood.