Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 72

the best world-maligners and heretic-burners.

With these preachers of equality will I not be mixed up and confounded.
For thus speaketh justice UNTO ME: "Men are not equal."

And neither shall they become so! What would be my love to the Superman,
if I spake otherwise?

On a thousand bridges and piers shall they throng to the future, and
always shall there be more war and inequality among them: thus doth my
great love make me speak!

Inventors of figures and phantoms shall they be in their hostilities;
and with those figures and phantoms shall they yet fight with each other
the supreme fight!

Good and evil, and rich and poor, and high and low, and all names of
values: weapons shall they be, and sounding signs, that life must again
and again surpass itself!

Aloft will it build itself with columns and stairs--life itself: into
remote distances would it gaze, and out towards blissful beauties--
THEREFORE doth it require elevation!

And because it requireth elevation, therefore doth it require steps, and
variance of steps and climbers! To rise striveth life, and in rising to
surpass itself.

And just behold, my friends! Here where the tarantula's den is, riseth
aloft an ancient temple's ruins--just behold it with enlightened eyes!

Verily, he who here towered aloft his thoughts in stone, knew as well as
the wisest ones about the secret of life!

That there is struggle and inequality even in beauty, and war for power
and supremacy: that doth he here teach us in the plainest parable.

How divinely do vault and arch here contrast in the struggle: how with
light and shade they strive against each other, the divinely striving
ones.--

Thus, steadfast and beautiful, let us also be enemies, my friends!
Divinely will we strive AGAINST one another!--

Alas! There hath the tarantula bit me myself, mine old enemy! Divinely
steadfast and beautiful, it hath bit me on the finger!

"Punishment must there be, and justice"--so thinketh it: "not
gratuitously shall he here sing songs in honour of enmity!"

Yea, it hath revenged itself! And alas! now will it make my soul also
dizzy with revenge!

That I may NOT turn dizzy, however, bind me fast, my friends, to this
pillar! Rather will I be a pillar-saint than a whirl of vengeance!

Verily, no cyclone or whirlwind is Zarathustra: and if he be a dancer,
he is not at all a tarantula-dancer!--

Thus spake Zarathustra.




XXX. THE FAMOUS WISE ONES.

The people have ye served and the people's superstition--NOT the
truth!--all ye famous wise ones! And just on that account did they pay
you reverence.

And on that account also did they tolerate your unbelief,

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 0
" Our philosopher attacks the modern ideas of the "dignity of man" and of the "dignity of labour," because Existence seems to be without worth and dignity.
Page 1
e.
Page 3
, and R.
Page 12
If we now imagine the military primal State in its greatest activity, at its proper "labour," and if we fix our glance upon the whole technique of war, we cannot avoid correcting our notions picked up from everywhere, as to the "dignity of man" and the "dignity of labour" by the question, whether the idea of dignity is applicable also to that labour, which has as its purpose the destruction of the "dignified" man, as well as to the man who is entrusted with that "dignified labour," or whether in this warlike task of the State those mutually contradictory ideas do not neutralise one another.
Page 16
How far this divining power reaches is determined, it seems, by the greater or lesser consolidation of the State: in disorderly and more arbitrary conditions, where the whim or the passion of the individual man carries along with itself whole tribes, then woman suddenly comes forward as the warning prophetess.
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.
Page 21
The symbol, in face of the god really revealing himself, has no.
Page 32
Every Athenian for instance was to cultivate his Ego in contest, so far that it should be of the highest service to Athens and should do the least harm.
Page 40
Of course an odd spectacle resulted, when certain scholars brought together the alleged masters from the Orient and the possible disciples from Greece, and exhibited Zarathustra near Heraclitus, the Hindoos near the Eleates, the Egyptians near Empedocles, or even Anaxagoras among the Jews and Pythagoras among the Chinese.
Page 41
The questions as to the beginning of philosophy are quite negligible, for everywhere in the beginning there is the crude, the unformed, the empty and the ugly; and in all things only the higher stages come into consideration.
Page 46
"-- 3.
Page 47
The thought of Thales has rather its value--even after the perception of its indemonstrableness--in the very fact, that it was meant unmythically and unallegorically.
Page 56
" The following pages give the most noteworthy illustrations of this struggle, only that the prevailing tone of this description ever remains other than that of Heraclitus in so far as to Schopenhauer the struggle is a proof of the Will to Life falling out with itself; it is to him a feasting on itself on the part of this dismal, dull impulse, as a phenomenon on the whole horrible and not at all making for happiness.
Page 58
Much more important than this deviation from the doctrine of Anaximander is a further agreement; he, like the latter, believes in an end of the world periodically repeating itself and in an ever-renewed emerging of another world out of the all-destroying world-fire.
Page 72
For _esse_ means at the bottom: "to breathe," if man uses it of all other things, then he transmits the conviction that he himself breathes and lives by means of a metaphor, _i.
Page 79
If however the very Actuality shows us everything under the form of the completed infinity then it becomes evident that it contradicts itself and therefore has no true reality.
Page 82
" This "Mind-In-Itself" alone among all substances had Free-will,--a grand discernment! This Mind was able at any odd time to begin with the motion of the things outside it; on the other hand for ages and ages it could occupy itself with itself--in short Anaxagoras was allowed to assume a _first_ moment of motion in some primeval age, as the _Chalaza_ of all so-called Becoming; _i.
Page 92
26: On Teleology).
Page 100
For our antithesis of individual and species is anthropomorphic too and does not come from the essence of things, although on the other hand we do not dare to say that it does not correspond to it; for that would be a dogmatic assertion and as such just as undemonstrable as its contrary.
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That dissembling, that denying of neediness, that splendour of metaphorical notions and especially that directness of dissimulation accompany all utterances of such a life.