mine animals?--said Zarathustra. Am I not
transformed? Hath not bliss come unto me like a whirlwind?
Foolish is my happiness, and foolish things will it speak: it is still
too young--so have patience with it!
Wounded am I by my happiness: all sufferers shall be physicians unto me!
To my friends can I again go down, and also to mine enemies! Zarathustra
can again speak and bestow, and show his best love to his loved ones!
My impatient love overfloweth in streams,--down towards sunrise and
sunset. Out of silent mountains and storms of affliction, rusheth my
soul into the valleys.
Too long have I longed and looked into the distance. Too long hath
solitude possessed me: thus have I unlearned to keep silence.
Utterance have I become altogether, and the brawling of a brook from
high rocks: downward into the valleys will I hurl my speech.
And let the stream of my love sweep into unfrequented channels! How
should a stream not finally find its way to the sea!
Forsooth, there is a lake in me, sequestered and self-sufficing; but the
stream of my love beareth this along with it, down--to the sea!
New paths do I tread, a new speech cometh unto me; tired have I become--
like all creators--of the old tongues. No longer will my spirit walk on
Too slowly runneth all speaking for me:--into thy chariot, O storm, do I
leap! And even thee will I whip with my spite!
Like a cry and an huzza will I traverse wide seas, till I find the Happy
Isles where my friends sojourn;--
And mine enemies amongst them! How I now love every one unto whom I may
but speak! Even mine enemies pertain to my bliss.
And when I want to mount my wildest horse, then doth my spear always
help me up best: it is my foot's ever ready servant:--
The spear which I hurl at mine enemies! How grateful am I to mine
enemies that I may at last hurl it!
Too great hath been the tension of my cloud: 'twixt laughters of
lightnings will I cast hail-showers into the depths.
Violently will my breast then heave; violently will it blow its storm
over the mountains: thus cometh its assuagement.
Verily, like a storm cometh my happiness, and my freedom! But mine
enemies shall think that THE EVIL ONE roareth over their heads.
Yea, ye also, my friends, will be alarmed by my wild wisdom; and perhaps
ye will flee therefrom, along with mine enemies.
Ah, that I knew how to lure you back with shepherds' flutes! Ah, that
my lioness wisdom would
An excess of history seems to be an enemy to the life of a time, and dangerous in five ways.Page 41
The opposite message of a later time, _memento vivere_, is spoken rather timidly, without the full power of the lungs; and there is something almost dishonest about it.Page 42
It opposes all flight into the unknown, because it has no life or hope there itself.Page 45
If each success have come by a "rational necessity," and every event show the victory of logic or the "Idea," then--down on your knees quickly, and let every step in the ladder of success have its reverence! There are no more living mythologies, you say? Religions are at their last gasp? Look at the religion of the power of history, and the priests of the mythology of Ideas, with their scarred knees! Do not all the virtues follow in the train of the new faith? And shall we not call it unselfishness, when the historical man lets himself be turned into an "objective" mirror of all that is? Is it not magnanimity to renounce all power in heaven and earth in order to adore the mere fact of power? Is it not justice, always to hold the balance of forces in your hands and observe which is the stronger and heavier? And what a school of politeness is such a contemplation of the past! To take everything objectively, to be angry at nothing, to love nothing, to understand everything--makes one gentle and pliable.Page 48
" Our time did make a fresh start--into irony, and lo! Edward von Hartmann was at hand, with his famous Philosophy of the Unconscious--or, more plainly, his philosophy of unconscious irony.Page 52
And our decree shall conclude thus--from to-morrow time shall not exist, and the _Times_ shall no more be published.Page 67
Then I said within me: "What would be the principles, on which he might teach thee?" And I pondered in my mind what he would say to the two maxims of education that hold the field in our time.Page 69
It comes to this, that our schools and professors simply turn aside from any moral instruction or content themselves with formulæ; virtue is a word and nothing more, on both sides, an old-fashioned word that they laugh at--and it is worse when they do not laugh, for then they are hypocrites.Page 74
model "Schopenhauer the man.Page 75
These men who have saved their inner freedom, must also live and be seen in the outer world: they stand in countless human relations by their birth, position, education and country, their own circumstances and the importunity of others: and so they are presumed to hold an immense number of opinions, simply because these happen to prevail: every look that is not a denial counts as an assent, every motion of the hand that does not destroy is regarded as an aid.Page 77
My one highest aim has vanished, and I have no more.Page 79
The wonder is, that Schopenhauer's nature should have been so inconceivably stable and unshakable that it could neither be destroyed nor petrified by this yearning.Page 87
When the German ceases to be Faust, there is no danger greater than of becoming a Philistine and falling into the hands of the devil--heavenly powers alone can save him.Page 89
For he must go down.Page 96
In him the ego has melted away, and the suffering of his life is, practically, no longer felt as individual, but as the spring of the deepest sympathy and intimacy with all living creatures: he sees the wonderful transformation scene that the comedy of "becoming" never reaches, the attainment, at length, of the high state of man after which all nature is striving, that she may be delivered from herself.Page 99
And their favourite sorites is: "We must have as much knowledge and education as possible; this implies as great a need as possible for it, this again as much production, this again as much material wealth and happiness as possible.Page 105
Any man to-day who can throw open a new province where his lesser disciples can work to some purpose, is famous at once; so great is the crowd that presses after him.Page 112
Nothing is more unfavourable to the rise of genius than such monstrosities.Page 117
In the first place, the state chooses its own philosophical servants, as many as its institutions require; it therefore pretends to be able to distinguish the good and the bad philosophers, and even assumes there must be a sufficient supply of good ones to fill all the chairs.Page 121
These flappers are the natural sciences and history; little by little they have so overawed the German dream-craft which has long taken the place of philosophy, that the dreamer would be only too glad to give up the attempt to run alone: but when they unexpectedly fall into the others' arms, or try to put leading-strings on them that they may be led themselves, those others flap as terribly as they can, as if they would say, "This is all that is wanting,--that a philosophaster like this should lay his impure hands on us, the natural sciences and history! Away with him!" Then they start back, knowing not where to turn or to ask the way.