Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 185

me--alas--to the heart? To
the heart! Oh, break up, break up, my heart, after such happiness, after
such a sting!

--What? Hath not the world just now become perfect? Round and ripe? Oh,
for the golden round ring--whither doth it fly? Let me run after it!

Hush--" (and here Zarathustra stretched himself, and felt that he was

"Up!" said he to himself, "thou sleeper! Thou noontide sleeper! Well
then, up, ye old legs! It is time and more than time; many a good
stretch of road is still awaiting you--

Now have ye slept your fill; for how long a time? A half-eternity! Well
then, up now, mine old heart! For how long after such a sleep mayest
thou--remain awake?"

(But then did he fall asleep anew, and his soul spake against him and
defended itself, and lay down again)--"Leave me alone! Hush! Hath not
the world just now become perfect? Oh, for the golden round ball!--

"Get up," said Zarathustra, "thou little thief, thou sluggard! What!
Still stretching thyself, yawning, sighing, falling into deep wells?

Who art thou then, O my soul!" (and here he became frightened, for a
sunbeam shot down from heaven upon his face.)

"O heaven above me," said he sighing, and sat upright, "thou gazest at
me? Thou hearkenest unto my strange soul?

When wilt thou drink this drop of dew that fell down upon all earthly
things,--when wilt thou drink this strange soul--

--When, thou well of eternity! thou joyous, awful, noontide abyss! when
wilt thou drink my soul back into thee?"

Thus spake Zarathustra, and rose from his couch beside the tree, as if
awakening from a strange drunkenness: and behold! there stood the
sun still exactly above his head. One might, however, rightly infer
therefrom that Zarathustra had not then slept long.


It was late in the afternoon only when Zarathustra, after long useless
searching and strolling about, again came home to his cave. When,
however, he stood over against it, not more than twenty paces therefrom,
the thing happened which he now least of all expected: he heard anew the
great CRY OF DISTRESS. And extraordinary! this time the cry came out
of his own cave. It was a long, manifold, peculiar cry, and Zarathustra
plainly distinguished that it was composed of many voices: although
heard at a distance it might sound like the cry out of a single mouth.

Thereupon Zarathustra rushed forward to his cave, and behold! what a
spectacle awaited him after that concert! For there did they all sit
together whom he had passed during the day: the king on the right and
the king

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

Page 1
Everyone's individual endeavours were subordinated to the welfare of the community.
Page 3
I can best illustrate this by a passage from _Parmenides_: χρὴ τὸ λέγειν τε νοεῑν τ' ἐὸν ἔμμεναι· ἔστι γὰρ εῖναι, μηδὲν δ' οὐκ ἔστιν· τά σ' ἐγὼ ψράζεσθαι ἄνωγα.
Page 4
" Labour is a disgrace, because existence has no value in itself; but even though this very existence in the alluring embellishment of artistic illusions shines forth and really seems to have a value in itself, then that proposition is still valid that labour is a disgrace--a disgrace indeed by the fact that it is impossible for man, fighting for the continuance of bare existence, to become an _artist.
Page 5
To the Greek the work of the artist falls just as much under the undignified conception of labour as any ignoble craft.
Page 6
But there are also instances to show that powerful religions for long periods petrify a given degree of Culture, and cut off with inexorable sickle everything that still grows on strongly and luxuriantly.
Page 11
In the highest castes one perceives already a little more of what in this internal process is involved at the bottom, namely the creation of the _military genius_--with whom we have become acquainted as the original founder of states.
Page 25
When therefore Schopenhauer felt Bellini's "Norma," for example, as the fulfilment of tragedy, with regard to that opera's music and poetry, then he, in Dionysean-Apollonian emotion and self-forgetfulness, was quite entitled to do so, because he perceived music and poetry in their most general, as it were, philosophical value, _as_ music and poetry: but with that judgment he showed a poorly educated taste,--for good taste always has historical perspective.
Page 32
Every Athenian for instance was to cultivate his Ego in contest, so far that it should be of the highest service to Athens and should do the least harm.
Page 34
These however betray him into a deed of the Hybris, and under it he collapses.
Page 42
Of this sublime intercourse of spirits I have resolved to relate those items which our modern hardness of hearing might perhaps hear and understand; that means certainly the least of all.
Page 43
_ Napoleon's word about Goethe: "Voilà un homme!"--TR.
Page 61
For common minds have an ugly ability to perceive in the deepest and richest saying nothing but their own every-day opinion.
Page 80
Thus the conception of a succession itself is not at all successive, hence also quite different from the succession of our conceptions.
Page 86
out of the Chaos might come a Cosmos? This can be only the effect of Motion, and of a definite and well-organised motion.
Page 87
It seems to me that one might say here, in a certain.
Page 88
,_ infinitely quick, at the moment of the very first beginning of motion, then the original circle must have been infinitely small; we get therefore as the beginning a particle rotated round itself, a particle with an infinitely small material content.
Page 93
The periodical principle is necessary.
Page 94
The aggregate-states of Empedocles (four elements) presuppose only the homogeneous atoms, they themselves cannot therefore be ὄντα.
Page 101
Everything which makes man stand out in bold relief against the animal depends on this faculty of volatilising the concrete metaphors into a schema, and therefore resolving a perception into an idea.
Page 105
For there are awful powers which continually press upon him, and which hold out against the "truth" of science "truths" fashioned in quite another way, bearing devices of the most heterogeneous character.