Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 214

higher man, take heed! this talk is
for fine ears, for thine ears--WHAT SAITH DEEP MIDNIGHT'S VOICE INDEED?

5.

It carrieth me away, my soul danceth. Day's-work! Day's-work! Who is to
be master of the world?

The moon is cool, the wind is still. Ah! Ah! Have ye already flown high
enough? Ye have danced: a leg, nevertheless, is not a wing.

Ye good dancers, now is all delight over: wine hath become lees, every
cup hath become brittle, the sepulchres mutter.

Ye have not flown high enough: now do the sepulchres mutter: "Free the
dead! Why is it so long night? Doth not the moon make us drunken?"

Ye higher men, free the sepulchres, awaken the corpses! Ah, why doth the
worm still burrow? There approacheth, there approacheth, the hour,--

--There boometh the clock-bell, there thrilleth still the heart, there
burroweth still the wood-worm, the heart-worm. Ah! Ah! THE WORLD IS
DEEP!

6.

Sweet lyre! Sweet lyre! I love thy tone, thy drunken, ranunculine
tone!--how long, how far hath come unto me thy tone, from the distance,
from the ponds of love!

Thou old clock-bell, thou sweet lyre! Every pain hath torn thy heart,
father-pain, fathers'-pain, forefathers'-pain; thy speech hath become
ripe,--

--Ripe like the golden autumn and the afternoon, like mine anchorite
heart--now sayest thou: The world itself hath become ripe, the grape
turneth brown,

--Now doth it wish to die, to die of happiness. Ye higher men, do ye not
feel it? There welleth up mysteriously an odour,

--A perfume and odour of eternity, a rosy-blessed, brown,
gold-wine-odour of old happiness,

--Of drunken midnight-death happiness, which singeth: the world is deep,
AND DEEPER THAN THE DAY COULD READ!

7.

Leave me alone! Leave me alone! I am too pure for thee. Touch me not!
Hath not my world just now become perfect?

My skin is too pure for thy hands. Leave me alone, thou dull, doltish,
stupid day! Is not the midnight brighter?

The purest are to be masters of the world, the least known, the
strongest, the midnight-souls, who are brighter and deeper than any day.

O day, thou gropest for me? Thou feelest for my happiness? For thee am I
rich, lonesome, a treasure-pit, a gold chamber?

O world, thou wantest ME? Am I worldly for thee? Am I spiritual for
thee? Am I divine for thee? But day and world, ye are too coarse,--

--Have cleverer hands, grasp after deeper happiness, after deeper
unhappiness, grasp after some God; grasp not after me:

--Mine unhappiness, my happiness is deep, thou strange day, but yet am I
no God, no God's-hell: DEEP IS ITS WOE.

8.

God's woe is deeper, thou strange world! Grasp

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Text Comparison with The Joyful Wisdom Complete Works, Volume Ten

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_The Man of Power Speaks.
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"How can a person rejoice at being at a disadvantage, how can a person with open eyes want to meet with disadvantage! It must be a disease of the reason with which the noble affection is associated";--so they think, and they look depreciatingly thereon; just as they depreciate the joy which the lunatic derives from his fixed idea.
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"--TR.
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To be sure,.
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for the teaching and embodying of virtuous habits a series of effects of virtue are displayed, which make it appear that virtue and private advantage are closely related,--and there is in fact such a relationship! Blindly furious diligence, for example, the typical virtue of an instrument, is represented as the way to riches and honour, and as the most beneficial antidote to tedium and passion: but people are silent concerning its danger, its greatest dangerousness.
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in the sun, because it is advantageous for their own ends to be regarded temporarily as heedless and lazy:--it conceals the fact that they lie in ambush; they now use the visionaries, now the experts, now the brooders, now the pedants in their neighbourhood, as their actual selves for the time; but very soon they do not need them any longer! And thus while their environment and outside die off continually, everything seems to crowd into this environment, and wants to become a "character" of it; they are like great cities in this respect.
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_What the Laws Betray.
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Oh, those men of former times understood how to _dream,_ and did not need first to go to sleep!--and we men of the present day also still understand it too well, with all our good-will for wakefulness and daylight! It suffices to love, to hate, to desire, and in general to feel _immediately_ the spirit and the power of the dream come over us, and we ascend, with open eyes and indifferent to all danger, the most dangerous paths, to the roofs and towers of fantasy, and without any giddiness, as persons born for climbing--we the night-walkers by day! We artists! We concealers of naturalness! We moon-struck and God-struck ones! We death-silent, untiring wanderers on heights which we do not see as heights, but as our plains, as our places.
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_Will and Willingness.
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_The Mistresses of the Masters--_A powerful contralto voice, as we occasionally hear it in the theatre, raises suddenly for us the curtain on possibilities in which we usually do not believe; all at once we are convinced that somewhere in the world there may be women with high, heroic, royal souls, capable and prepared for magnificent remonstrances, resolutions, and self-sacrifices, capable and prepared for domination over men, because in them the best in man, superior to sex, has become a corporeal ideal.
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I believe that the sound of the German language in the Middle Ages, and especially after the Middle Ages, was extremely rustic and vulgar; it has ennobled itself somewhat during the last centuries, principally because it was found necessary to imitate so many French, Italian, and Spanish sounds, and particularly on the part of the German (and Austrian) nobility, who could not at all content themselves with their mother-tongue.
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_ To be able to affirm all this, however, they had to _deceive_ themselves concerning their own condition: they had to attribute to themselves impersonality and unchanging permanence, they had to mistake the nature of the philosophic individual, deny the force of the impulses in cognition, and conceive of reason generally as an entirely free and self-originating activity; they kept their eyes shut to the fact that they also had reached their doctrines in contradiction to valid methods, or through their longing for repose or for exclusive possession or for domination.
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In the end, when the work has been completed, it is revealed how it was the constraint of the same taste that organised and fashioned it in whole and in part: whether the taste was good or bad is of less importance than one thinks,--it is sufficient that it was _a taste!_--It will be the strong imperious natures which experience their most refined joy in such constraint, in such confinement and perfection under their own law; the passion of their violent volition lessens at the sight of all disciplined nature, all conquered and ministering nature: even when they have palaces to build and gardens to lay out, it is not to their taste to allow nature to be free.
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319.
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_The Evil Hour.
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No! we have no longer the bitterness and passion of him who has broken loose, who has to make for himself a belief, a goal, and even a martyrdom out of his unbelief! We have become saturated with the conviction (and have.
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_Believers and their Need.
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Through this alone the Church is under all circumstances a _nobler_ institution than the State.
Page 173
Third principle: self-hypnotism.
Page 197
Once more, St Mark, thy pigeons meet my gaze, The Square lies still, in slumbering morning mood: In soft, cool air I fashion idle lays, Speeding them skyward like a pigeon's brood: And then recall my minions To tie fresh rhymes upon their willing pinions.