to be summoned--sleep, the
lord of the virtues!
But I think of what I have done and thought during the day. Thus
ruminating, patient as a cow, I ask myself: What were thy ten
And what were the ten reconciliations, and the ten truths, and the ten
laughters with which my heart enjoyed itself?
Thus pondering, and cradled by forty thoughts, it overtaketh me all at
once--sleep, the unsummoned, the lord of the virtues.
Sleep tappeth on mine eye, and it turneth heavy. Sleep toucheth my
mouth, and it remaineth open.
Verily, on soft soles doth it come to me, the dearest of thieves, and
stealeth from me my thoughts: stupid do I then stand, like this academic
But not much longer do I then stand: I already lie.--
When Zarathustra heard the wise man thus speak, he laughed in his heart:
for thereby had a light dawned upon him. And thus spake he to his heart:
A fool seemeth this wise man with his forty thoughts: but I believe he
knoweth well how to sleep.
Happy even is he who liveth near this wise man! Such sleep is
contagious--even through a thick wall it is contagious.
A magic resideth even in his academic chair. And not in vain did the
youths sit before the preacher of virtue.
His wisdom is to keep awake in order to sleep well. And verily, if
life had no sense, and had I to choose nonsense, this would be the
desirablest nonsense for me also.
Now know I well what people sought formerly above all else when they
sought teachers of virtue. Good sleep they sought for themselves, and
poppy-head virtues to promote it!
To all those belauded sages of the academic chairs, wisdom was sleep
without dreams: they knew no higher significance of life.
Even at present, to be sure, there are some like this preacher of
virtue, and not always so honourable: but their time is past. And not
much longer do they stand: there they already lie.
Blessed are those drowsy ones: for they shall soon nod to sleep.--
Thus spake Zarathustra.
Once on a time, Zarathustra also cast his fancy beyond man, like all
backworldsmen. The work of a suffering and tortured God, did the world
then seem to me.
The dream--and diction--of a God, did the world then seem to me;
coloured vapours before the eyes of a divinely dissatisfied one.
Good and evil, and joy and woe, and I and thou--coloured vapours did
they seem to me before creative eyes. The creator wished to look away
from himself,--thereupon he created the world.
Intoxicating joy is it for the sufferer
) THE WILL TO POWER AN ATTEMPTED TRANSVALUATION OF ALL VALUES BY FRIEDRICH NIETZSCHE TRANSLATED BY ANTHONY M.Page 14
_Christianity_ is a degenerative movement, consisting of all kinds of decaying and excremental elements: it is _not_ the expression of the downfall of a race, it is, from the root, an agglomeration of all the morbid elements which are mutually attractive and which gravitate to one another.Page 68
_ (The trick was to elevate the great passions for power and property to the positions of protectors of virtue.Page 137
Under certain circumstances this anÃ¦mic ideal may be the ideal of such natures as _represent_ paganism (thus Goethe sees his "saint" in Spinoza).Page 141
The first has a right to exist, the second ought not _to be with us at all.Page 142
The way to arrive at this state of affairs is to amputate all hostile tendencies, to suppress all the instincts of resentment, and to establish "spiritual peace" as a chronic disease.Page 143
The dualistic separation of the two powers is fatal.Page 154
How it was that, under the pressure of the dominion of an ascetic and _self-effacing morality,_ it was precisely the passions--love, goodness, pity, even justice, generosity, and heroism, which were necessarily misunderstood? It is the _richness of a personality,_ the fullness of it, its power to flow over and to bestow, its instinctive feeling of ease, and its affirmative attitude towards itself, that creates great love and great sacrifices: these passions proceed from strong and godlike personalism as surely as do the desire to be master, to obtrude, and the inner certainty that one has a right to everything.Page 180
_ 436.Page 181
The problem of the _philosopher_ and of the _scientific_ man.