Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 215

at God's woe, not at me!
What am I! A drunken sweet lyre,--

--A midnight-lyre, a bell-frog, which no one understandeth, but which
MUST speak before deaf ones, ye higher men! For ye do not understand me!

Gone! Gone! O youth! O noontide! O afternoon! Now have come evening and
night and midnight,--the dog howleth, the wind:

--Is the wind not a dog? It whineth, it barketh, it howleth. Ah! Ah!
how she sigheth! how she laugheth, how she wheezeth and panteth, the
midnight!

How she just now speaketh soberly, this drunken poetess! hath she
perhaps overdrunk her drunkenness? hath she become overawake? doth she
ruminate?

--Her woe doth she ruminate over, in a dream, the old, deep
midnight--and still more her joy. For joy, although woe be deep, JOY IS
DEEPER STILL THAN GRIEF CAN BE.

9.

Thou grape-vine! Why dost thou praise me? Have I not cut thee! I am
cruel, thou bleedest--: what meaneth thy praise of my drunken cruelty?

"Whatever hath become perfect, everything mature--wanteth to die!" so
sayest thou. Blessed, blessed be the vintner's knife! But everything
immature wanteth to live: alas!

Woe saith: "Hence! Go! Away, thou woe!" But everything that suffereth
wanteth to live, that it may become mature and lively and longing,

--Longing for the further, the higher, the brighter. "I want heirs,"
so saith everything that suffereth, "I want children, I do not want
MYSELF,"--

Joy, however, doth not want heirs, it doth not want children,--joy
wanteth itself, it wanteth eternity, it wanteth recurrence, it wanteth
everything eternally-like-itself.

Woe saith: "Break, bleed, thou heart! Wander, thou leg! Thou wing, fly!
Onward! upward! thou pain!" Well! Cheer up! O mine old heart: WOE SAITH:
"HENCE! GO!"

10.

Ye higher men, what think ye? Am I a soothsayer? Or a dreamer? Or a
drunkard? Or a dream-reader? Or a midnight-bell?

Or a drop of dew? Or a fume and fragrance of eternity? Hear ye it not?
Smell ye it not? Just now hath my world become perfect, midnight is also
mid-day,--

Pain is also a joy, curse is also a blessing, night is also a sun,--go
away! or ye will learn that a sage is also a fool.

Said ye ever Yea to one joy? O my friends, then said ye Yea also unto
ALL woe. All things are enlinked, enlaced and enamoured,--

--Wanted ye ever once to come twice; said ye ever: "Thou pleasest me,
happiness! Instant! Moment!" then wanted ye ALL to come back again!

--All anew, all eternal, all enlinked, enlaced and enamoured, Oh, then
did ye LOVE the world,--

--Ye eternal ones, ye love it eternally and for all time: and also unto
woe do ye

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Text Comparison with The Joyful Wisdom Complete Works, Volume Ten

Page 3
The unconscious disguising of physiological requirements under the cloak of the objective, the ideal, the purely spiritual, is carried on to an alarming extent,--and I have often enough asked myself, whether on the whole philosophy hitherto has not generally been merely, an interpretation of the body, and a _misunderstanding of the body.
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On the other hand, there is always a very numerous class of those opponents wherever interest teaches subjection, while repute and honour seem to forbid it.
Page 32
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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74.
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The series of "causes" stands before us much more complete in every case; we conclude that this and that must first precede in order that that other may.
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_ There are consequently innumerable kinds of physical health; and the more one again permits the unique and unparalleled to raise its head, the more one unlearns the.
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188.
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234.
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of judging which is most injurious _to knowledge:_ for precisely the good-will of the knowing one ever to declare himself unhesitatingly as _opposed_ to his former opinions, and in general to be distrustful of all that wants to be fixed in him--is here condemned and brought into disrepute.
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--Here is quite a different man: everything that he intends and plans fails with him in the long run.
Page 131
A loss scarcely remains a loss for an hour: in some way or other a gift from heaven has always fallen into our lap at the same moment--a new form of strength, for example: be it but a new opportunity for the exercise of strength! What have the preachers of morality not dreamt concerning the inner "misery" of evil men! What _lies_ have they not told us about the misfortunes of impassioned men! Yes, lying is here the right word: they were only too well aware of the overflowing happiness of this kind of man, but they kept silent as death about it; because it was a refutation of their theory, according to which happiness only originates through the annihilation of the passions and the silencing of the will! And finally, as regards the recipe of all those physicians of the soul and their.
Page 133
Oh, this moderation in "joy" of our cultured and uncultured classes! Oh, this increasing suspiciousness of all enjoyment! _Work_ is winning over more and more the good conscience to its side: the desire for enjoyment already calls itself "need of recreation," and even begins to be ashamed of itself.
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Or like a woman who loves him who commands.
Page 150
of Belief.
Page 151
" Reversely, one could imagine a delight and a power of self-determining, and a _freedom_ of will, whereby a spirit could bid farewell to every belief, to every wish for certainty, accustomed as it would be to support itself on slender cords and possibilities, and to dance even on the verge of abysses.
Page 153
most grossly in Darwinism, with its inconceivably one-sided doctrine of the "struggle for existence"--), is probably owing to the origin of most of the inquirers into nature: they belong in this respect to the people, their forefathers have been poor and humble persons, who knew too well by immediate experience the difficulty of making a living.
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367.
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It is just the same with the belief with which at present so many materialistic natural-scientists are content, the belief in a world which is supposed to have its equivalent and measure in human thinking and human valuations, a "world of truth" at which we might be able ultimately to arrive with the help of our insignificant, four-cornered human reason! What? do we actually wish to have existence debased in.
Page 189
Not fat, but the greatest suppleness and power is what a good dancer wishes from his nourishment,--and I know not what the spirit of a philosopher would like better than to be a good dancer.
Page 194
Thoughts of rest I 'gan forswear, Rose and walked along the strand, Found, in warm and moonlit air, Man and boat upon the sand, Drowsy both, and drowsily Did the boat put out to sea.