Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 139

say the people. I, however,
say unto you: To the swine all things become swinish!

Therefore preach the visionaries and bowed-heads (whose hearts are also
bowed down): "The world itself is a filthy monster."

For these are all unclean spirits; especially those, however, who have
no peace or rest, unless they see the world FROM THE BACKSIDE--the
backworldsmen!

TO THOSE do I say it to the face, although it sound unpleasantly: the
world resembleth man, in that it hath a backside,--SO MUCH is true!

There is in the world much filth: SO MUCH is true! But the world itself
is not therefore a filthy monster!

There is wisdom in the fact that much in the world smelleth badly:
loathing itself createth wings, and fountain-divining powers!

In the best there is still something to loathe; and the best is still
something that must be surpassed!--

O my brethren, there is much wisdom in the fact that much filth is in
the world!--

15.

Such sayings did I hear pious backworldsmen speak to their consciences,
and verily without wickedness or guile,--although there is nothing more
guileful in the world, or more wicked.

"Let the world be as it is! Raise not a finger against it!"

"Let whoever will choke and stab and skin and scrape the people: raise
not a finger against it! Thereby will they learn to renounce the world."

"And thine own reason--this shalt thou thyself stifle and choke; for it
is a reason of this world,--thereby wilt thou learn thyself to renounce
the world."--

--Shatter, shatter, O my brethren, those old tables of the pious! Tatter
the maxims of the world-maligners!--

16.

"He who learneth much unlearneth all violent cravings"--that do people
now whisper to one another in all the dark lanes.

"Wisdom wearieth, nothing is worth while; thou shalt not crave!"--this
new table found I hanging even in the public markets.

Break up for me, O my brethren, break up also that NEW table! The
weary-o'-the-world put it up, and the preachers of death and the jailer:
for lo, it is also a sermon for slavery:--

Because they learned badly and not the best, and everything too early
and everything too fast; because they ATE badly: from thence hath
resulted their ruined stomach;--

--For a ruined stomach, is their spirit: IT persuadeth to death! For
verily, my brethren, the spirit IS a stomach!

Life is a well of delight, but to him in whom the ruined stomach
speaketh, the father of affliction, all fountains are poisoned.

To discern: that is DELIGHT to the lion-willed! But he who hath become
weary, is himself merely "willed"; with him play all the waves.

And such is always

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Text Comparison with Thoughts out of Season, Part I David Strauss, the Confessor and the Writer - Richard Wagner in Bayreuth.

Page 5
"_Solamen miseris socios habuisse malorum_.
Page 12
And bring hither the fatted calf, and kill it and let us eat and be merry!" AMEN.
Page 14
of the first _Thought out of Season_, expresses his utter astonishment that a total stranger should have made such a dead set at him.
Page 20
It might be supposed that the dangers of such an _abuse of success_ would be recognised by the more thoughtful and enlightened among cultivated Germans; or, at least, that these would feel how painful is the comedy that is being enacted around them: for what in truth could more readily inspire pity than the sight of a cripple strutting like a cock before a mirror, and exchanging complacent glances with his reflection! But the "scholar" caste willingly allow things to remain as they are, and are too much concerned with their own affairs to busy themselves with the care of the German mind.
Page 22
If, however, our public and private life is so manifestly devoid of all signs of a productive and characteristic culture; if, moreover, our great artists, with that earnest vehemence and honesty which is peculiar to greatness admit, and have admitted, this monstrous fact--so very humiliating to a gifted nation; how can it still be possible for contentment to reign to such an astonishing extent among German scholars? And since the last war this complacent spirit has seemed ever more and more ready to break forth into exultant cries and demonstrations of triumph.
Page 53
to have greeted it as a canon for strong intellects, and, from all accounts, the professors raised no objections to this view; while here and there people have declared it to be a _religions book for scholars_.
Page 61
241).
Page 67
When, for instance, he tells us, "it would also argue ingratitude towards _my genius_ if I were not to rejoice that to the faculty of an incisive, analytical criticism was added the innocent pleasure in artistic production," it may astonish him to hear that, in spite of this self-praise, there are still men who maintain exactly the reverse, and who say, not only that he has never possessed the gift of artistic production, but that the "innocent" pleasure he mentions is of all things the least innocent, seeing that it succeeded in gradually undermining and ultimately destroying a nature as strongly and deeply scholarly and critical as Strauss's--in fact, the _real Straussian Genius_.
Page 74
But in this.
Page 75
--Nietzsche here proceeds to quote those passages he has culled from _The Old and the New Faith_ with which he undertakes to substantiate all he has said relative to Strauss's style; as, however, these passages, with his comments upon them, lose most of their point when rendered into English, it was thought best to omit them altogether.
Page 76
This is the confession of an individual; and what can such an one do against a whole world, even supposing his voice were heard everywhere! In order for the last time to use a precious Straussism, his judgment only possesses "_that amount of subjective truth which is compatible with a complete lack of objective demonstration_"--is not that so, my dear friends? Meanwhile, be of good cheer.
Page 86
For the exceptional character of such conduct to be appreciated fully, it should be compared with that of Goethe,--he who, as a student and as a sage, resembled nothing so much as a huge river-basin, which does not pour all its water into the sea, but spends as much of it on its way there, and at its various twists and turns, as it ultimately disgorges at its mouth.
Page 93
The repulsive organisation which derives its strength from the violence and injustice upon which it relies--that is to say, from the State and Society--and which sees its advantage in making the latter ever more evil and unscrupulous,--this structure which without such support would be something feeble and effete, only needs to be despised in order to perish.
Page 100
But if he can do more than condemn and despise, if he is capable of loving, sympathising, and assisting in the general work of construction, he must still condemn, notwithstanding, in order to prepare the road for his willing soul.
Page 102
The science of government, of race, of commerce, and of jurisprudence, all have that _preparatorily apologetic_ character now; yea, it even seems as though the small amount of intellect which still remains active to-day, and is not used up by the great mechanism of gain and power, has as its.
Page 103
And at this point we plainly discern the task assigned to modern art--that of stupefying or intoxicating, of lulling to sleep or bewildering.
Page 112
Every subsequent stage in Wagner's development may be distinguished thus, that the two fundamental powers of his nature drew ever more closely together: the aversion of the one to the other lessened, the higher self no longer condescended to serve its more violent and baser brother; it loved him and felt compelled to serve him.
Page 114
Music had kept itself alive among the poor, the simple, and the isolated; the German musician had not succeeded in adapting himself to the luxurious traffic of the arts; he himself had become a fairy tale full Of monsters and mysteries, full of the most touching omens and auguries--a helpless questioner, something bewitched and in need of rescue.
Page 125
Formerly, what people desired was to interpret a mood, a stolid, merry, reverential, or penitential state of mind, by means of music; the object was, by means of a certain striking uniformity of treatment and the prolonged duration of this uniformity, to compel the listener to grasp the meaning of the music and to impose its mood upon him.
Page 130
These adversaries are to be pitied: they imagine they lose a great deal when they lose themselves, but here they are mistaken.