is the thought, another thing is the deed, and another
thing is the idea of the deed. The wheel of causality doth not roll
An idea made this pale man pale. Adequate was he for his deed when he
did it, but the idea of it, he could not endure when it was done.
Evermore did he now see himself as the doer of one deed. Madness, I call
this: the exception reversed itself to the rule in him.
The streak of chalk bewitcheth the hen; the stroke he struck bewitched
his weak reason. Madness AFTER the deed, I call this.
Hearken, ye judges! There is another madness besides, and it is BEFORE
the deed. Ah! ye have not gone deep enough into this soul!
Thus speaketh the red judge: "Why did this criminal commit murder? He
meant to rob." I tell you, however, that his soul wanted blood, not
booty: he thirsted for the happiness of the knife!
But his weak reason understood not this madness, and it persuaded him.
"What matter about blood!" it said; "wishest thou not, at least, to make
booty thereby? Or take revenge?"
And he hearkened unto his weak reason: like lead lay its words upon
him--thereupon he robbed when he murdered. He did not mean to be
ashamed of his madness.
And now once more lieth the lead of his guilt upon him, and once more is
his weak reason so benumbed, so paralysed, and so dull.
Could he only shake his head, then would his burden roll off; but who
shaketh that head?
What is this man? A mass of diseases that reach out into the world
through the spirit; there they want to get their prey.
What is this man? A coil of wild serpents that are seldom at peace among
themselves--so they go forth apart and seek prey in the world.
Look at that poor body! What it suffered and craved, the poor soul
interpreted to itself--it interpreted it as murderous desire, and
eagerness for the happiness of the knife.
Him who now turneth sick, the evil overtaketh which is now the evil: he
seeketh to cause pain with that which causeth him pain. But there have
been other ages, and another evil and good.
Once was doubt evil, and the will to Self. Then the invalid became a
heretic or sorcerer; as heretic or sorcerer he suffered, and sought to
But this will not enter your ears; it hurteth your good people, ye tell
me. But what doth it matter to me about your good people!
Many things in your good people cause me
We feel we are on a higher plane, and that we must not judge these two men as if they were a couple of little business people who had had a suburban squabble.Page 7
The only difference between them and the romanticists lies in the fact that they (the former) were conscious of what was wrong with them, and possessed the will and the strength to overcome their illness; whereas the romanticists chose the easier alternative--namely, that of shutting their eyes on.Page 15
Even "Wilhelm Meister" seemed to be only a symptom of decline, of a moral "going to the dogs.Page 17
" _Wagner was saved.Page 18
Words become predominant and leap right out of the sentence to which they belong, the sentences themselves trespass beyond their bounds, and obscure the sense of the whole page, and the page in its turn gains in vigour at the cost of the whole,--the whole is no longer a whole.Page 28
Every art and every philosophy may be regarded either as a cure or as a stimulant to ascending or declining life: they always presuppose suffering and sufferers.Page 53
_Amor fati:_ this is the very core of my being.Page 60
He who step by step has mastered, first the libretto (language!), then converted it into action in his mind's eye, then sought out and understood, and became familiar with the musical symbolism thereto: aye, and has fallen in love with all three things: such a man then experiences a great joy.Page 68
Leopardi is the modern ideal of a philologist: The German philologists can do nothing.Page 69
20 My aim is to bring about a state of complete enmity between our present "culture" and antiquity.Page 70
"Your own salvation above everything"--that is what you should say; and there are no institutions which you should prize more highly than your own soul.Page 71
Whence comes his pretension.Page 77
We must distinguish within the domain of antiquity itself: when we come to appreciate its purely productive period, we condemn at the same time the entire Romano Alexandrian culture.Page 87
96 People really do compare our own age with that of Pericles, and congratulate themselves on the reawakening of the feeling of patriotism: I remember a parody on the funeral oration of Pericles by G.Page 92
] 127 In the religious cultus an earlier degree of culture comes to light: a remnant of former times.Page 96
There is no such thing.Page 99
The worship of the ancients at the time of the Renaissance was therefore quite honest and proper.Page 100