Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

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. And one should not WISH to enjoy!

For enjoyment and innocence are the most bashful things. Neither like
to be sought for. One should HAVE them,--but one should rather SEEK for
guilt and pain!--

6.

O my brethren, he who is a firstling is ever sacrificed. Now, however,
are we firstlings!

We all bleed on secret sacrificial altars, we all burn and broil in
honour of ancient idols.

Our best is still young: this exciteth old palates. Our flesh is tender,
our skin is only lambs' skin:--how could we not excite old idol-priests!

IN OURSELVES dwelleth he still, the old idol-priest, who broileth our
best for his banquet. Ah, my brethren, how could firstlings fail to be
sacrifices!

But so wisheth our type; and I love those who do not wish to preserve
themselves, the down-going ones do I love with mine entire love: for
they go beyond.--

7.

To be true--that CAN few be! And he who can, will not! Least of all,
however, can the good be true.

Oh, those good ones! GOOD MEN NEVER SPEAK THE TRUTH. For the spirit,
thus to be good, is a malady.

They yield, those good ones, they submit themselves; their heart
repeateth, their soul obeyeth: HE, however, who obeyeth, DOTH NOT LISTEN
TO HIMSELF!

All that is called evil by the good, must come together in order that
one truth may be born. O my brethren, are ye also evil enough for THIS
truth?

The daring venture, the prolonged distrust, the cruel Nay, the tedium,
the cutting-into-the-quick--how seldom do THESE come together! Out of
such seed, however--is truth produced!

BESIDE the bad conscience hath hitherto grown all KNOWLEDGE! Break up,
break up, ye discerning ones, the old tables!

8.

When the water hath planks, when gangways and railings o'erspan the
stream, verily, he is not believed who then saith: "All is in flux."

But even the simpletons contradict him. "What?" say the simpletons, "all
in flux? Planks and railings are still OVER the stream!

"OVER the stream all is stable, all the values of things, the bridges
and bearings, all 'good' and 'evil': these are all STABLE!"--

Cometh, however, the hard winter, the stream-tamer, then learn even the
wittiest distrust, and verily, not only the simpletons then say: "Should
not everything--STAND STILL?"

"Fundamentally standeth everything still"--that is an appropriate winter
doctrine, good cheer for an unproductive period, a great comfort for
winter-sleepers and fireside-loungers.

"Fundamentally standeth

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Text Comparison with The Joyful Wisdom

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FOULIS 13 & 15 FREDERICK STREET EDINBURGH: & LONDON 1910 ------------------------------------------------------------------------ ALL RIGHTS RESERVED Printed at THE DARIEN PRESS, _Edinburgh_.
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29 BOOK SECOND 93 BOOK THIRD 149 BOOK FOURTH: SANCTUS JANUARIUS 211 BOOK FIFTH: WE FEARLESS ONES 273 APPENDIX: SONGS OF PRINCE FREE-AS-A-BIRD 355 EDITORIAL NOTE "The Joyful Wisdom," written in 1882, just before "Zarathustra," is rightly judged to be one of Nietzsche's best books.
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Besides, it is mostly of the belief that it has _not_ a singular standard of value in its idiosyncrasies of taste; it rather sets up its values and non-values as the generally valid values and non-values, and thus becomes incomprehensible and impracticable.
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_—The reproach of conscience, even in the most conscientious, is weak against the feeling: "This and that are contrary to the good morals of _your_ society.
Page 81
_—There is something quite astonishing and extraordinary in the education of women of the higher class; indeed, there is perhaps nothing more paradoxical.
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—How is it with the art of Richard Wagner as seen from this standpoint? Is it perhaps the same? Perhaps otherwise? It would often seem to me as if one needed to have learned by heart both the words _and_ the music of his creations before the performances; for without that—so it seemed to me—one _may hear_ neither the words, nor even the music.
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know it.
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It is not music like that of Goethe's musician at the gate, which was pleasing also "in the hall," and to the king as well; it is not here said: "The knights looked on with martial air; with bashful eyes the ladies.
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For the officer, and in fact the Prussian officer is the inventor of these tones: this same officer, who, as soldier and professional man possesses that admirable tact for modesty which the Germans as a whole might well imitate (German professors and musicians included!).
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118.
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Oh, the poor bird that felt itself free, and now strikes against the walls of this cage! Alas, if homesickness for the land should attack thee, as if there had been more _freedom_ there,—and there is no "land" any longer! .
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_Frankincense.
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_—One must not be anxious to surpass the diligence of one's father—that would make one ill.
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I do not want to accuse, I do not want even to accuse the accusers.
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_They_ have seduced us to the opinion that the inclinations and impulses of men are evil; _they_ are the cause of our great injustice to our own nature, and to all nature! There are enough of men who _may_ yield to their impulses gracefully and carelessly: but they do not do so, for fear of that imaginary "evil thing" in nature! _That is the cause_ why there is so little nobility to be found among men: the indication of which will always be to have no fear of oneself, to expect nothing disgraceful from oneself, to fly without hesitation whithersoever we are impelled—we free-born birds! Wherever we come, there will always be freedom and sunshine around us.
Page 174
_—We are not always brave, and when we are weary, people of our stamp are liable to lament occasionally in this wise:—"It is so hard to cause pain to men—oh, that it should be necessary! What good is it to live concealed, when we do not want to keep to ourselves that which causes vexation? Would it not be more advisable to live in the madding crowd, and compensate individuals for sins that are committed and must be committed against mankind in general? Foolish with fools, vain with the vain, enthusiastic with enthusiasts? Would that not be reasonable when there is such an inordinate amount of divergence in the main? When I hear of the malignity of others against me—is not my first feeling that of satisfaction? It is well that it should be so!—I seem to myself to say to them—I am so little in harmony with you, and have so much truth on my side: see henceforth that ye be merry at my expense as often as ye can! Here are my defects and mistakes, here are my illusions, my bad taste, my confusion, my tears, my vanity, my owlish concealment, my contradictions! Here you have something to laugh at! Laugh then, and enjoy yourselves! I am not averse to the law and.
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mastership and ability, and repudiate with the most relentless scorn everything of a make-believe, half-genuine, dressed-up, virtuoso, demagogic, histrionic nature in _litteris et artibus_—all that which does not convince you by its absolute _genuineness_ of discipline and preparatory training, or cannot stand your test! (Even genius does not help a person to get over such a defect, however well it may be able to deceive with regard to it: one understands this if one has once looked closely at our most gifted painters and musicians,—who almost without exception, can artificially and supplementarily appropriate to themselves (by means of artful inventions of style, make-shifts, and even principles), the _appearance_ of that genuineness, that solidity of training and culture; to be sure, without thereby deceiving themselves, without thereby imposing perpetual silence on their bad consciences.
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Saw you from your chariot swinging, So that swifter downward springing Like an arrow you might go Straight into the deep abysses, As a sunbeam falls and kisses Roses in the morning glow.