Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 21

his way. When he had
gone on for two hours, past forests and swamps, he had heard too much of
the hungry howling of the wolves, and he himself became a-hungry. So he
halted at a lonely house in which a light was burning.

"Hunger attacketh me," said Zarathustra, "like a robber. Among forests
and swamps my hunger attacketh me, and late in the night.

"Strange humours hath my hunger. Often it cometh to me only after a
repast, and all day it hath failed to come: where hath it been?"

And thereupon Zarathustra knocked at the door of the house. An old man
appeared, who carried a light, and asked: "Who cometh unto me and my bad

"A living man and a dead one," said Zarathustra. "Give me something to
eat and drink, I forgot it during the day. He that feedeth the hungry
refresheth his own soul, saith wisdom."

The old man withdrew, but came back immediately and offered Zarathustra
bread and wine. "A bad country for the hungry," said he; "that is why
I live here. Animal and man come unto me, the anchorite. But bid thy
companion eat and drink also, he is wearier than thou." Zarathustra
answered: "My companion is dead; I shall hardly be able to persuade him
to eat." "That doth not concern me," said the old man sullenly; "he
that knocketh at my door must take what I offer him. Eat, and fare ye

Thereafter Zarathustra again went on for two hours, trusting to the path
and the light of the stars: for he was an experienced night-walker, and
liked to look into the face of all that slept. When the morning dawned,
however, Zarathustra found himself in a thick forest, and no path was
any longer visible. He then put the dead man in a hollow tree at his
head--for he wanted to protect him from the wolves--and laid himself
down on the ground and moss. And immediately he fell asleep, tired in
body, but with a tranquil soul.


Long slept Zarathustra; and not only the rosy dawn passed over his head,
but also the morning. At last, however, his eyes opened, and amazedly he
gazed into the forest and the stillness, amazedly he gazed into himself.
Then he arose quickly, like a seafarer who all at once seeth the land;
and he shouted for joy: for he saw a new truth. And he spake thus to his

A light hath dawned upon me: I need companions--living ones; not dead
companions and corpses, which I carry with me where I will.

But I need living companions,

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

Page 4
to whom that book, with all its passion and inherent contradiction (for that book also was a polemic), turned for present help as though he were still alive.
Page 7
I am opposed to this statement, nay, I do not believe it; and if, in the impossibility of knowledge, one is permitted to wish, so do I wish from my.
Page 27
Quæ tunc spectaculi latitudo! Quid admirer! quid rideam! Ubigaudeam! Ubi exultem, spectans tot et tantos reges, qui in cœlum recepti nuntiabantur, cum ipso Jove et ipsis suis testibus in imis tenebris congemescentes! Item præsides_" (the provincial governors) "_persecutores dominici nominis sævioribus quam ipsi flammis sævierunt insultantibus contra Christianos liquescentes! Quos præterea sapientes illos philosophos coram discipulis suis una conflagrantibus erubescentes, quibus nihil ad deum pertinere suadebant, quibus animas aut nullas aut non in pristina corpora redituras affirmabant! Etiam poetas non ad Rhadamanti nec ad Minois, sed ad inopinati Christi tribunal palpitantes! Tunc magis tragœdi audiendi, magis scilicet vocales_" (with louder tones and more violent shrieks) "_in sua propria calamitate; tunc histriones cognoscendi, solutiores multo per ignem; tunc spectandus auriga in flammea rota totus rubens, tunc xystici contemplandi non in gymnasiis, sed in igne jaculati, nisi quod ne tunc quidem illos velim vivos, ut qui malim ad eos potius conspectum insatiabilem conferre, qui in dominum scevierunt.
Page 36
Throughout the longest period of human history punishment was _never_ based on the responsibility of the evil-doer for his action, and was consequently not based on the hypothesis that only the guilty should be punished;--on the contrary, punishment was inflicted in those days for the same reason that parents punish their children even nowadays, out of anger at an injury that they have suffered, an anger which vents itself mechanically on the author of the injury--but this anger is kept in bounds and modified through the idea that every injury has somewhere or other its _equivalent_ price, and can really be paid off, even though it be by means of pain to.
Page 41
It is at any rate certain that even the Greeks knew no more piquant seasoning for the happiness of their gods than the joys of cruelty.
Page 45
Page 48
Similarly, the evolution of a "thing," of a custom, is anything but its _progressus_ to an end, still less a logical and direct _progressus_ attained with the minimum expenditure of energy and cost: it is rather the succession of processes of subjugation, more or less profound, more or less mutually independent, which operate on the thing itself; it is, further, the resistance which in each case invariably displayed this subjugation, the Protean wriggles by way of defence and reaction, and, further, the results of successful.
Page 53
"--They submitted themselves to punishment, just as one submits one's self to a disease, to a misfortune, or to death, with that stubborn and resigned fatalism which gives the Russians, for instance, even nowadays, the advantage over us Westerners, in the handling of life.
Page 56
They are ignorant of the meaning of guilt, responsibility, consideration, are these born organisers; in them predominates that terrible artist-egoism, that gleams like brass, and that knows itself justified to all eternity, in its work, even as a mother in her child.
Page 62
Page 74
It effects it still; if it ceased to do so, it would simply not be dominant.
Page 76
It strikes him as bad form to play the martyr, "to _suffer_ for truth"--he leaves all that to the ambitious and to the stage-heroes of the intellect, and to all those, in fact, who have time enough for such luxuries (they themselves, the philosophers, have something _to do_ for truth).
Page 79
There is in the same book, Aph.
Page 91
It is obvious that there can be no question at all in the case of a "medication" of this kind, a mere emotional medication, of any real _healing_ of the sick in the physiological sense; it cannot even for a moment be asserted that in this connection the instinct of life has taken healing as its goal and purpose.
Page 92
The fact, therefore, that any one feels "guilty," "sinful," is certainly not yet any proof that he is right in feeling so, any more than any one is healthy simply because he feels healthy.
Page 93
Such a feeling of depression can have the most diverse origins; it may be the result of the crossing of too heterogeneous races (or of classes--genealogical and racial differences are also brought out in the classes: the European "Weltschmerz," the "Pessimism" of the nineteenth century, is really the result of an absurd and sudden class-mixture); it may be brought about by a mistaken emigration--a race falling into a climate for which its power of adaptation is insufficient (the case of the Indians in India); it may be the effect of old age and fatigue (the Parisian pessimism from 1850 onwards); it may be a wrong diet (the alcoholism of the Middle Ages, the nonsense of vegetarianism--which, however, have in their favour the authority of Sir Christopher in Shakespeare); it may be blood-deterioration, malaria, syphilis, and the like (German depression after the Thirty Years' War, which infected half Germany with evil diseases, and thereby paved the way for German.
Page 98
) 19.
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Page 103
At the most you can merely draw a comparison with the specifically German influence: I mean the alcohol poisoning of Europe, which up to the present has kept pace exactly with the political and racial pre–dominance of the Germans (where they inoculated their blood, there too did they inoculate their vice).
Page 116
After Christian truthfulness.