MY taste,--rather would I live amongst thieves and
perjurers. Nobody carrieth gold in his mouth.
Still more repugnant unto me, however, are all lickspittles; and the
most repugnant animal of man that I found, did I christen "parasite": it
would not love, and would yet live by love.
Unhappy do I call all those who have only one choice: either to become
evil beasts, or evil beast-tamers. Amongst such would I not build my
Unhappy do I also call those who have ever to WAIT,--they are repugnant
to my taste--all the toll-gatherers and traders, and kings, and other
landkeepers and shopkeepers.
Verily, I learned waiting also, and thoroughly so,--but only waiting for
MYSELF. And above all did I learn standing and walking and running and
leaping and climbing and dancing.
This however is my teaching: he who wisheth one day to fly, must first
learn standing and walking and running and climbing and dancing:--one
doth not fly into flying!
With rope-ladders learned I to reach many a window, with nimble legs did
I climb high masts: to sit on high masts of perception seemed to me no
--To flicker like small flames on high masts: a small light, certainly,
but a great comfort to cast-away sailors and ship-wrecked ones!
By divers ways and wendings did I arrive at my truth; not by one ladder
did I mount to the height where mine eye roveth into my remoteness.
And unwillingly only did I ask my way--that was always counter to my
taste! Rather did I question and test the ways themselves.
A testing and a questioning hath been all my travelling:--and verily,
one must also LEARN to answer such questioning! That, however,--is my
--Neither a good nor a bad taste, but MY taste, of which I have no
longer either shame or secrecy.
"This--is now MY way,--where is yours?" Thus did I answer those who
asked me "the way." For THE way--it doth not exist!
Thus spake Zarathustra.
LVI. OLD AND NEW TABLES.
Here do I sit and wait, old broken tables around me and also new
half-written tables. When cometh mine hour?
--The hour of my descent, of my down-going: for once more will I go unto
For that hour do I now wait: for first must the signs come unto me that
it is MINE hour--namely, the laughing lion with the flock of doves.
Meanwhile do I talk to myself as one who hath time. No one telleth me
anything new, so I tell myself mine own story.
When I came unto men, then found I them resting on an old infatuation:
all of them thought they had
Several aphorisms are here, varying in length as in subject, and ranging over the whole human province--the emotions and aspirations, the religions and cultures and philosophies, the arts and literatures and politics of mankind.Page 4
Was there not a single German with eyes in his head and sympathy in his heart for this appalling spectacle? Was I the only one whom he caused--suffering? In any case, the unexpected event illumined for me in one lightning flash the place that I had abandoned, and also the horror that is felt by every one who is unconscious of a great danger until he has passed through it.Page 6
In fact a minimum of life, an unfettering from all coarser forms of sensuality, an independence in the midst of all marks of outward disfavour, together with the pride in being able to live in the midst of all this disfavour: a little cynicism perhaps, a little of the "tub of Diogenes," a good deal of whimsical happiness, whimsical gaiety, much calm, light, subtle folly, hidden enthusiasm--all this produced in the end a great spiritual strengthening, a growing joy and exuberance of health.Page 22
we make the most serious mistake in this connection in being often ashamed, when the design has to be carried out, of the coolness and calculation with which we conceived it.Page 45
A lover of sentimental similes might say that all really important music was a swan-song.Page 51
--At last people are learning what it costs us so dear not to know in our youth--that we must first do superior actions and secondly seek the superior wherever and under whatever names it is to be found; that we must at once go out of the way of all badness and mediocrity _without fighting it_; and that even doubt as to the excellence of a thing (such as quickly arises in one of practised taste) should rank as an argument against it and a reason for completely avoiding it.Page 54
It was not a limited moral law of priests or castes, which had to decide about the constitution of the State and State worship, but the most comprehensive view of the reality of all that is human.Page 63
Thus Christianity, against its will, was compelled to aid in making "the antique world" immortal.Page 68
This proves that they must know their defects uncommonly well.Page 77
THE PRESS.Page 89
Thus the sinner is reminded that his action has excluded him from the community and from its moral advantages, since the community treats him as an inferior, a weaker brother, an outsider.Page 104
The very assumption made in the case of punishable crime, that the criminal intentionally renounced his reason, is removed by the hypothesis of "free will.Page 111
Such virtues are therefore those of men of unequal standing, invented by the superior individuals; they are the virtues of rulers, and the idea underlying them is: "I am mighty enough to put up with an obvious loss; that is a proof of my power.Page 152
there as guarantor and pledge his name if the name of the creator is lacking or is unknown.Page 181