Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 123

see them run forth at early morn with valorous steps: but
the feet of their knowledge became weary, and now do they malign even
their morning valour!

Verily, many of them once lifted their legs like the dancer; to them
winked the laughter of my wisdom:--then did they bethink themselves.
Just now have I seen them bent down--to creep to the cross.

Around light and liberty did they once flutter like gnats and young
poets. A little older, a little colder: and already are they mystifiers,
and mumblers and mollycoddles.

Did perhaps their hearts despond, because lonesomeness had swallowed me
like a whale? Did their ear perhaps hearken yearningly-long for me IN
VAIN, and for my trumpet-notes and herald-calls?

--Ah! Ever are there but few of those whose hearts have persistent
courage and exuberance; and in such remaineth also the spirit patient.
The rest, however, are COWARDLY.

The rest: these are always the great majority, the common-place, the
superfluous, the far-too many--those all are cowardly!--

Him who is of my type, will also the experiences of my type meet on the
way: so that his first companions must be corpses and buffoons.

His second companions, however--they will call themselves his
BELIEVERS,--will be a living host, with much love, much folly, much
unbearded veneration.

To those believers shall he who is of my type among men not bind his
heart; in those spring-times and many-hued meadows shall he not believe,
who knoweth the fickly faint-hearted human species!

COULD they do otherwise, then would they also WILL otherwise. The
half-and-half spoil every whole. That leaves become withered,--what is
there to lament about that!

Let them go and fall away, O Zarathustra, and do not lament! Better even
to blow amongst them with rustling winds,--

--Blow amongst those leaves, O Zarathustra, that everything WITHERED may
run away from thee the faster!--

2.

"We have again become pious"--so do those apostates confess; and some of
them are still too pusillanimous thus to confess.

Unto them I look into the eye,--before them I say it unto their face and
unto the blush on their cheeks: Ye are those who again PRAY!

It is however a shame to pray! Not for all, but for thee, and me, and
whoever hath his conscience in his head. For THEE it is a shame to pray!

Thou knowest it well: the faint-hearted devil in thee, which would
fain fold its arms, and place its hands in its bosom, and take it
easier:--this faint-hearted devil persuadeth thee that "there IS a God!"

THEREBY, however, dost thou belong to the light-dreading type, to whom
light never permitteth repose: now must thou daily thrust thy

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Text Comparison with The Birth of Tragedy; or, Hellenism and Pessimism

Page 5
If Hellenism was the first strong influence which already in Pforta obtained a sway over my brother, in the winter of 1865-66, a completely new, and therefore somewhat subversive, influence was introduced into his life with Schopenhauer's philosophy.
Page 12
"Any justification of the world can only be an _æsthetic_ one.
Page 16
.
Page 18
It was _against_ morality, therefore, that my instinct, as an intercessory-instinct for life, turned in this questionable book, inventing for itself a fundamental counter--dogma and counter-valuation of life, purely artistic, purely _anti-Christian.
Page 26
The noblest clay, the costliest marble, namely man, is here kneaded and cut, and the chisel strokes of the Dionysian world-artist are accompanied with the cry of the Eleusinian mysteries: "Ihr stürzt nieder, Millionen? Ahnest du den Schöpfer, Welt?"[3] [1] My friend, just this is poet's task: His dreams to read and to unmask.
Page 41
Under the impulse to speak of music in Apollonian symbols, he conceives of all nature, and himself therein, only as the eternally willing, desiring, longing existence.
Page 46
Here, in this extremest danger of the will, _art_ approaches, as a saving and healing enchantress; she alone is able to transform these nauseating reflections on the awfulness or absurdity of existence into representations wherewith it is possible to live: these are the representations of the _sublime_ as the artistic subjugation of the awful, and the _comic_ as the artistic delivery from the nausea of the absurd.
Page 56
In order, however, to prevent the form from congealing to Egyptian rigidity and coldness in consequence of this Apollonian tendency, in order to prevent the extinction of the motion of the entire lake in the effort to prescribe to the individual wave its path and compass, the high tide of the Dionysian tendency destroyed from time to time all the little circles in which the one-sided Apollonian "will" sought to confine the Hellenic world.
Page 60
For if it be in accordance with a happy state of things to depart this life without a struggle, leaving behind a fair posterity, the closing period of these older arts exhibits such a happy state of things: slowly they sink out of sight, and before their dying eyes already stand their fairer progeny, who impatiently lift up their heads with courageous mien.
Page 79
Even the sublimest moral acts, the stirrings of pity, of self-sacrifice, of heroism, and that tranquillity of soul, so difficult of attainment, which the Apollonian Greek called Sophrosyne, were derived by Socrates, and his like-minded successors up to the present day, from the dialectics of knowledge, and were accordingly designated as teachable.
Page 90
How unintelligible must _Faust,_ the modern cultured man, who is in himself intelligible, have appeared to a true Greek,--Faust, storming discontentedly through all the faculties, devoted to magic and the devil from a desire for knowledge, whom we have only to place alongside of Socrates for the purpose of comparison, in order to see that modern man begins to divine the boundaries of this Socratic love of perception and longs for a coast in the wide waste of the ocean of knowledge.
Page 91
comprehensible, nay even pardonable.
Page 92
Let us imagine a rising generation with this undauntedness of vision, with this heroic desire for the prodigious, let us imagine the bold step of these dragon-slayers, the proud and daring spirit with which they turn their backs on all the effeminate doctrines of optimism in order "to live resolutely" in the Whole and in the Full: would it not be necessary for the tragic man of this culture, with his self-discipline to earnestness and terror, to desire a new art, the art of metaphysical comfort,--namely, tragedy, as the Hellena belonging to him, and that he should exclaim with Faust: Und sollt' ich nicht, sehnsüchtigster Gewalt, In's Leben ziehn die einzigste Gestalt?[21] But now that the Socratic culture has been shaken from two directions, and is only able to hold the sceptre of its infallibility with trembling hands,--once by the fear of its own conclusions which it at length begins to surmise, and again, because it is no longer convinced with its former naïve trust of the eternal validity of its foundation, --it is a sad spectacle to behold how the dance of its thought always rushes longingly on new forms, to embrace them, and then, shuddering, lets them go of a sudden, as Mephistopheles does the seductive Lamiæ.
Page 93
Introduction, p.
Page 104
If in these last propositions I have succeeded in giving perhaps only a preliminary expression, intelligible to few at first, to this difficult representation, I must not here desist from stimulating my friends to a further attempt, or cease from beseeching them to prepare themselves, by a detached example of our common experience, for the perception of the universal proposition.
Page 113
It is from this abyss that the German Reformation came forth: in the choral-hymn of which the future melody of German music first resounded.
Page 114
And a people--for the rest, also a man--is worth just as much only as its ability to impress on its experiences the seal of eternity: for it is thus, as it were, desecularised, and reveals its unconscious inner conviction of the relativity of time and of the true, that is, the metaphysical significance of life.
Page 115
Our opinion of the pure and vigorous kernel of the German being is such that we venture to expect of it, and only of it, this elimination of forcibly ingrafted foreign elements, and we deem it possible that the German spirit will reflect anew on itself.
Page 119
Music and tragic myth are equally the expression of the Dionysian capacity of a people, and are inseparable from each other.
Page 120
pp.