Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 138

as I once said in parable: "That is just divinity, that
there are Gods, but no God!"

12.

O my brethren, I consecrate you and point you to a new nobility: ye
shall become procreators and cultivators and sowers of the future;--

--Verily, not to a nobility which ye could purchase like traders with
traders' gold; for little worth is all that hath its price.

Let it not be your honour henceforth whence ye come, but whither ye go!
Your Will and your feet which seek to surpass you--let these be your new
honour!

Verily, not that ye have served a prince--of what account are princes
now!--nor that ye have become a bulwark to that which standeth, that it
may stand more firmly.

Not that your family have become courtly at courts, and that ye have
learned--gay-coloured, like the flamingo--to stand long hours in shallow
pools:

(For ABILITY-to-stand is a merit in courtiers; and all courtiers believe
that unto blessedness after death pertaineth--PERMISSION-to-sit!)

Nor even that a Spirit called Holy, led your forefathers into promised
lands, which I do not praise: for where the worst of all trees grew--the
cross,--in that land there is nothing to praise!--

--And verily, wherever this "Holy Spirit" led its knights, always in
such campaigns did--goats and geese, and wryheads and guyheads run
FOREMOST!--

O my brethren, not backward shall your nobility gaze, but OUTWARD!
Exiles shall ye be from all fatherlands and forefather-lands!

Your CHILDREN'S LAND shall ye love: let this love be your new
nobility,--the undiscovered in the remotest seas! For it do I bid your
sails search and search!

Unto your children shall ye MAKE AMENDS for being the children of your
fathers: all the past shall ye THUS redeem! This new table do I place
over you!

13.

"Why should one live? All is vain! To live--that is to thrash straw; to
live--that is to burn oneself and yet not get warm."--

Such ancient babbling still passeth for "wisdom"; because it is old,
however, and smelleth mustily, THEREFORE is it the more honoured. Even
mould ennobleth.--

Children might thus speak: they SHUN the fire because it hath burnt
them! There is much childishness in the old books of wisdom.

And he who ever "thrasheth straw," why should he be allowed to rail at
thrashing! Such a fool one would have to muzzle!

Such persons sit down to the table and bring nothing with them, not even
good hunger:--and then do they rail: "All is vain!"

But to eat and drink well, my brethren, is verily no vain art! Break up,
break up for me the tables of the never-joyous ones!

14.

"To the clean are all things clean"--thus

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 4
_ In modern times it is not the art-needing man but the slave who determines the general conceptions, the slave who according to his nature must give deceptive names to all conditions in order to be able to live.
Page 7
Slavedom did not appear in any way objectionable, much less abominable, either to early Christianity or to the Germanic race.
Page 14
But in the customs of the Hellenic people the claim of the family on man and child was extremely limited: the man lived in the State, the child grew up for the State and was guided by the hand of the State.
Page 25
If the poet of the opera-text has offered him nothing more than the usual schematised figures with their Egyptian regularity, then the freer, more unconditional, more Dionysean is the development of the music; and the more she despises all dramatic requirements, so much the higher will be the value of the opera.
Page 29
The Hellenic genius had ready yet another answer to the question: what does a life of fighting and of victory mean? and gives this answer in the whole breadth of Greek history.
Page 30
For these two goddesses have quite different dispositions.
Page 31
In the fight of Thamyris with the Muses, of Marsyas with Apollo, in the heart-moving fate of Niobe appears the horrible opposition of the two powers, who must never fight with one another, man and god.
Page 33
How wonderful! "And even the artist has a grudge against the artist!" And the modern man dislikes in an artist nothing so much as the personal battle-feeling, whereas the Greek recognises the artist _only in such a personal struggle.
Page 34
There is no more distinct instance than the fate of Miltiades.
Page 40
They were admirable in the art of learning productively, and so, like them, we _ought_ to learn from our neighbours, with a view to.
Page 53
I do not behold the punishment of that which has become, but the justification of Becoming.
Page 55
The common people of course think to recognise something rigid, completed, consistent; but the fact of the matter is that at any instant, bright and dark, sour and sweet are side by side and attached to one another like two wrestlers of whom sometimes the one succeeds, sometimes the other.
Page 59
A Becoming and Passing, a building and destroying, without any moral bias, in perpetual innocence is in this world only the play of the artist and of the child.
Page 62
It is important to hear that such men have lived.
Page 68
" On the way thither he meets Heraclitus--an unfortunate encounter! Just now Heraclitus' play with antinomies was bound to be very hateful to him, who placed the utmost importance upon the severest separation of "Being" and "Not-Being"; propositions like this: "We are and at the same time we are not" --"'Being' and 'Not-Being' is at the same time the same thing and again not the same thing," propositions through which all that he had just elucidated and disentangled became again dim and inextricable, incited him to wrath.
Page 82
,_ of all Change, namely of all shifting and rearranging of the eternal substances and their particles, Although the Mind itself is eternal, it is in no way compelled to torment itself for eternities with the shifting about of grains of matter; and certainly there was a time and a state of those matters--it is quite indifferent whether that time was of long or short duration--during which the Nous had not acted upon them, during which they were still unmoved.
Page 84
,_ going down to the infinitely small, since the separation and unmixing takes up an infinite length of time.
Page 85
17 What had to be done with that chaotic pell-mell of the primal state previous to all motion, so that out of it, without any increase of new substances and forces, the existing world might originate, with its regular stellar orbits, with its regulated forms of seasons and days, with its manifold beauty and order,--in short, so that.
Page 97
g.
Page 98
If he does not mean to content himself with truth in the shape of tautology, that is, with empty husks, he will always obtain illusions instead of truth.