Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 45

along with the light.

As yet woman is not capable of friendship: women are still cats, and
birds. Or at the best, cows.

As yet woman is not capable of friendship. But tell me, ye men, who of
you are capable of friendship?

Oh! your poverty, ye men, and your sordidness of soul! As much as ye
give to your friend, will I give even to my foe, and will not have
become poorer thereby.

There is comradeship: may there be friendship!

Thus spake Zarathustra.


Many lands saw Zarathustra, and many peoples: thus he discovered the
good and bad of many peoples. No greater power did Zarathustra find on
earth than good and bad.

No people could live without first valuing; if a people will maintain
itself, however, it must not value as its neighbour valueth.

Much that passed for good with one people was regarded with scorn and
contempt by another: thus I found it. Much found I here called bad,
which was there decked with purple honours.

Never did the one neighbour understand the other: ever did his soul
marvel at his neighbour's delusion and wickedness.

A table of excellencies hangeth over every people. Lo! it is the table
of their triumphs; lo! it is the voice of their Will to Power.

It is laudable, what they think hard; what is indispensable and hard
they call good; and what relieveth in the direst distress, the unique
and hardest of all,--they extol as holy.

Whatever maketh them rule and conquer and shine, to the dismay and envy
of their neighbours, they regard as the high and foremost thing, the
test and the meaning of all else.

Verily, my brother, if thou knewest but a people's need, its land,
its sky, and its neighbour, then wouldst thou divine the law of its
surmountings, and why it climbeth up that ladder to its hope.

"Always shalt thou be the foremost and prominent above others: no one
shall thy jealous soul love, except a friend"--that made the soul of a
Greek thrill: thereby went he his way to greatness.

"To speak truth, and be skilful with bow and arrow"--so seemed it alike
pleasing and hard to the people from whom cometh my name--the name which
is alike pleasing and hard to me.

"To honour father and mother, and from the root of the soul to do their
will"--this table of surmounting hung another people over them, and
became powerful and permanent thereby.

"To have fidelity, and for the sake of fidelity to risk honour and
blood, even in evil and dangerous courses"--teaching itself so, another
people mastered itself, and

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Text Comparison with The Case of Wagner Complete Works, Volume 8

Page 1
On pages 41, 44, 84, 122, 129, &c, we cannot doubt that Nietzsche is speaking from his heart,--and what does he say? --In impassioned tones he admits his profound indebtedness to the great musician, his love for him, his gratitude to him,--how Wagner was the only German who had ever been anything to him--how his friendship with Wagner constituted the happiest and most valuable experience of his life,--how his breach with Wagner almost killed him.
Page 8
"I have carefully endeavoured not to deride, or deplore, or detest .
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Even the action in itself delivers us from these things.
Page 21
"How could he who improves us, help being better than we?" man has ever thought thus.
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Other musicians are not to be considered by the side of Wagner.
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What yonder lures is Rome, Rome's faith sung without words.
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He who wakes us always wounds us.
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The Christian command that everyone shall steadfastly keep his eyes fixed upon his salvation, and his alone, has as its counterpart the general life of mankind, where every man lives merely as a point among other points--living not only as the result of earlier generations, but living also only with an eye to the future.
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23 The false enthusiasm for antiquity in which many philologists live.
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the impression that antiquity in its highest sense renders one "out of season"_ i.
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] 38 Our terminology already shows how prone we are to judge the ancients wrongly: the exaggerated sense of literature, for example; or, as Wolf, when speaking of the "inner history of ancient erudition," calls it, "the history of learned enlightenment.
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It would appear at first sight as if Horace himself were not the object of discussion, but rather the various scribes and commentators who have handed down the text: in reality, however, it is actually Horace who is being dealt with.
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Their childlike nature, credulousness.
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