Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 10

possible to set aside completely the idea
that one is the mere incarnation, mouthpiece or medium of an almighty
power. The idea of revelation in the sense that something becomes
suddenly visible and audible with indescribable certainty and accuracy,
which profoundly convulses and upsets one--describes simply the matter
of fact. One hears--one does not seek; one takes--one does not ask
who gives: a thought suddenly flashes up like lightning, it comes with
necessity, unhesitatingly--I have never had any choice in the matter.
There is an ecstasy such that the immense strain of it is sometimes
relaxed by a flood of tears, along with which one's steps either rush
or involuntarily lag, alternately. There is the feeling that one is
completely out of hand, with the very distinct consciousness of an
endless number of fine thrills and quiverings to the very toes;--there
is a depth of happiness in which the painfullest and gloomiest do not
operate as antitheses, but as conditioned, as demanded in the sense of
necessary shades of colour in such an overflow of light. 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). Everything happens quite involuntarily, as if in a tempestuous
outburst of freedom, of absoluteness, of power and divinity. 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.
It actually seems, to use one of Zarathustra's own phrases, as if all
things came unto one, and would fain be similes: 'Here do all things
come caressingly to thy talk and flatter thee, for they want to ride
upon thy back. On every simile dost thou here ride to every truth. Here
fly open unto thee all being's words and word-cabinets; here all being
wanteth to become words, here all becoming wanteth to learn of thee how
to talk.' This is MY experience of inspiration. I do not doubt but that
one would have to go back thousands of years in order to find some one
who could say to me: It is mine also!--"

In the autumn of 1883 my brother left the Engadine for Germany and
stayed there a few weeks. In the following winter, after wandering
somewhat erratically through Stresa, Genoa, and Spezia, he landed in
Nice, where the climate so happily promoted his creative powers that
he wrote

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37.
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listen to the following:--I have never yet met a German who was favourably inclined to the Jews; and however decided the repudiation of actual anti-Semitism may be on the part of all prudent and political men, this prudence and policy is not perhaps directed against the nature of the sentiment itself, but only against its dangerous excess, and especially against the distasteful and infamous expression of this excess of sentiment;--on this point we must not deceive ourselves.
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one can safely predict that beforehand,--it is already taking place sufficiently! There are, however, three things which the French can still boast of with pride as their heritage and possession, and as indelible tokens of their ancient intellectual superiority in Europe, in spite of all voluntary or involuntary Germanizing and vulgarizing of taste.
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an aristocratic society and so it will always be--a society believing in a long scale of gradations of rank and differences of worth among human beings, and requiring slavery in some form or other.
Page 121
to be approved of; he passes the judgment: "What is injurious to me is injurious in itself;" he knows that it is he himself only who confers honour on things; he is a CREATOR OF VALUES.
Page 124
A SPECIES originates, and a type becomes established and strong in the long struggle with essentially constant UNFAVOURABLE conditions.
Page 126
What will the moral philosophers who appear at this time have to preach? They discover, these sharp onlookers and loafers, that the end is quickly approaching, that everything around them decays and produces decay, that nothing will endure until the day after tomorrow, except one species of man, the incurably MEDIOCRE.
Page 139
but what am I doing, my friends? Of whom am I talking to you? Have I forgotten myself so far that I have not even told you his name? Unless it be that you have already divined of your own accord who this questionable God and spirit is, that wishes to be PRAISED in such a manner? For, as it happens to every one who from childhood onward has always been on his legs, and in foreign lands, I have also encountered on my path many strange and dangerous spirits; above all, however, and again and again, the one of whom I have just spoken: in fact, no less a personage than the God DIONYSUS, the great equivocator and tempter, to whom, as you know, I once offered in all secrecy and reverence my first-fruits--the last, as it seems to me, who has offered a SACRIFICE to him, for I have found no one who could understand what I was then doing.