Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 149

are needed new lyres.

Sing and bubble over, O Zarathustra, heal thy soul with new lays: that
thou mayest bear thy great fate, which hath not yet been any one's fate!

For thine animals know it well, O Zarathustra, who thou art and must
become: behold, THOU ART THE TEACHER OF THE ETERNAL RETURN,--that is now
THY fate!

That thou must be the first to teach this teaching--how could this great
fate not be thy greatest danger and infirmity!

Behold, we know what thou teachest: that all things eternally return,
and ourselves with them, and that we have already existed times without
number, and all things with us.

Thou teachest that there is a great year of Becoming, a prodigy of a
great year; it must, like a sand-glass, ever turn up anew, that it may
anew run down and run out:--

--So that all those years are like one another in the greatest and also
in the smallest, so that we ourselves, in every great year, are like
ourselves in the greatest and also in the smallest.

And if thou wouldst now die, O Zarathustra, behold, we know also how
thou wouldst then speak to thyself:--but thine animals beseech thee not
to die yet!

Thou wouldst speak, and without trembling, buoyant rather with bliss,
for a great weight and worry would be taken from thee, thou patientest

'Now do I die and disappear,' wouldst thou say, 'and in a moment I am
nothing. Souls are as mortal as bodies.

But the plexus of causes returneth in which I am intertwined,--it will
again create me! I myself pertain to the causes of the eternal return.

I come again with this sun, with this earth, with this eagle, with this
serpent--NOT to a new life, or a better life, or a similar life:

--I come again eternally to this identical and selfsame life, in its
greatest and its smallest, to teach again the eternal return of all

--To speak again the word of the great noontide of earth and man, to
announce again to man the Superman.

I have spoken my word. I break down by my word: so willeth mine eternal
fate--as announcer do I succumb!

The hour hath now come for the down-goer to bless himself. Thus--ENDETH
Zarathustra's down-going.'"--

When the animals had spoken these words they were silent and waited, so
that Zarathustra might say something to them: but Zarathustra did not
hear that they were silent. On the contrary, he lay quietly with closed
eyes like a person sleeping, although he did not sleep; for he communed
just then with his soul. The serpent, however, and the

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Text Comparison with We Philologists Complete Works of Friedrich Nietzsche, Volume 8

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Page 1
When, in the later aphorisms of "We Philologists," Nietzsche appears to be throwing over the Greeks, it should be remembered that he does not refer to the Greeks of the era of Homer or AEschylus, or even of Aristotle, but to the much later Greeks of the era of Longinus.
Page 2
He does not know the number of different callings and professions that exist; he does not know himself; and then he wastes his years of activity in this calling, applies all his mind to it, and becomes experienced and practical.
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So long as philologists worked simply at details, a misunderstanding of the Greeks was the consequence.
Page 5
In the so-called life's calling, which everyone must choose, we may perceive a.
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17 One very great value of antiquity consists in the fact that its writings are the only ones which modern men still read carefully.
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linguistics brought about the greatest diversion among philologists themselves, and even the desertion of many of them.
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But only the training of a scientific man is taken into account, which results in "formal" thinking and writing, and hardly any speaking at all.
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At last he said that her remark was quite right; he himself felt that he might have directed his gifts in some other channel.
Page 23
Want of clearness in regard to the particular type of ancient culture they mean.
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that is a goal which dazzles the eyes of our dreamers of the future! It was, on the contrary, dreadful; for this is a matter that.
Page 28
Hellenic and philanthropic are contrary adjectives, although the ancients flattered themselves sufficiently.
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148 The desire to find something certain and fixed in aesthetic led to the worship of Aristotle: I think, however, that we may gradually come to see from his works that he understood nothing about art, and that it is merely the intellectual conversations of the Athenians, echoing in.
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Let us only consider our own lives.
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Moreover, the only time when we can actually _recognise_ something is when we endeavour to _make_ it.
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The objective, emasculated philologist, who is but a philistine of culture and a worker in "pure science," is, however, a sad spectacle.
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for their goal is to describe ancient culture itself as one to be demolished.
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