Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

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to about the middle of February 1883. "The
last lines were written precisely in the hallowed hour when Richard
Wagner gave up the ghost in Venice."

With the exception of the ten days occupied in composing the first part
of this book, my brother often referred to this winter as the hardest
and sickliest he had ever experienced. He did not, however, mean thereby
that his former disorders were troubling him, but that he was suffering
from a severe attack of influenza which he had caught in Santa
Margherita, and which tormented him for several weeks after his arrival
in Genoa. As a matter of fact, however, what he complained of most was
his spiritual condition--that indescribable forsakenness--to which he
gives such heartrending expression in "Zarathustra". Even the reception
which the first part met with at the hands of friends and acquaintances
was extremely disheartening: for almost all those to whom he presented
copies of the work misunderstood it. "I found no one ripe for many of my
thoughts; the case of 'Zarathustra' proves that one can speak with the
utmost clearness, and yet not be heard by any one." My brother was very
much discouraged by the feebleness of the response he was given, and as
he was striving just then to give up the practice of taking hydrate
of chloral--a drug he had begun to take while ill with influenza,--the
following spring, spent in Rome, was a somewhat gloomy one for him.
He writes about it as follows:--"I spent a melancholy spring in Rome,
where I only just managed to live,--and this was no easy matter. This
city, which is absolutely unsuited to the poet-author of 'Zarathustra',
and for the choice of which I was not responsible, made me inordinately
miserable. I tried to leave it. I wanted to go to Aquila--the opposite
of Rome in every respect, and actually founded in a spirit of enmity
towards that city (just as I also shall found a city some day), as a
memento of an atheist and genuine enemy of the Church--a person very
closely related to me,--the great Hohenstaufen, the Emperor Frederick
II. But Fate lay behind it all: I had to return again to Rome. In the
end I was obliged to be satisfied with the Piazza Barberini, after I had
exerted myself in vain to find an anti-Christian quarter. I fear that
on one occasion, to avoid bad smells as much as possible, I actually
inquired at the Palazzo del Quirinale whether they could not provide a
quiet room for a philosopher. In a chamber high above the Piazza just
mentioned, from

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Text Comparison with The Dawn of Day

Page 1
Nor has the taunt in Aphorism 84 elicited an answer from the quarter whither it was directed; and the "free" (not to say dishonest) interpretation of the Bible by Christian scholars and theologians, which is still proceeding merrily, is now being turned to Nietzsche's own writings.
Page 11
The free man is immoral, because it is his _will_ to depend upon himself and not upon tradition: in all the primitive states of humanity "evil" is equivalent to "individual," "free," "arbitrary," "unaccustomed," "unforeseen," "incalculable.
Page 13
e.
Page 18
If we remember, however, that both seek their own satisfaction, and that free-thinkers have already found their satisfaction in reflection upon and utterance of forbidden things, there is no difference in the motives; but in respect of the consequences the issue will be decided against the free-thinker, provided that it.
Page 21
Others can simulate death, or adopt the forms and colours of other animals, or of sand, leaves, moss, or fungi (known to English naturalists as "mimicry").
Page 35
Should we not turn our backs upon even the most venerated man if we entertained the least suspicion of him in this regard? Not, indeed, from a moral point of view, but because of sudden disgust and horror! Whence comes this sharpness of feeling? Perhaps we shall be given to understand that, at bottom, we are not quite certain of our own selves? Or that, early in life, we build round ourselves hedges of the most pointed contempt, in order that, when old age makes us weak and forgetful, we may not feel inclined to brush our own contempt away from us? Now, speaking frankly, this suspicion is quite erroneous, and whoever forms it knows nothing of what agitates and determines the free spirit: how little, to him, does the _changing_ of an opinion seem contemptible _per se_! On the contrary,.
Page 46
NEITHER EUROPEAN NOR NOBLE.
Page 49
But this was not the valuation of antiquity, and that is why Greek tragedy--in which misfortune and punishment are discussed at length, and yet in another sense--forms part of the great liberators of the mind to an extent which even the ancients themselves could not realise.
Page 65
The right of others is the concession of our feeling of power to the feeling of power in these others.
Page 68
He experiences delight in conjuring up this contempt as if from the depths of hell, and thus inflicting the bitterest sufferings upon his soul: it is by this counterpoise that he bears up against physical suffering--he feels that such a counterpoise is now essential! In one terrible moment of clear-sightedness he says to himself, "Be for once thine own accuser and hangman; for once regard thy suffering as a punishment which thou hast inflicted on thyself! Enjoy thy superiority as a judge:.
Page 81
--"On n'est bon que par la pitie: il faut donc qu'il y ait quelque pitie dans tous nos sentiments"--so says morality nowadays.
Page 96
--In our day flatterers should no longer be sought at the courts of kings, since these have all acquired a taste for militarism, which cannot tolerate flattery.
Page 114
--What am I really doing, and what do I mean by doing it? That is the question of truth which is not taught under our present system of education, and consequently not asked, because there is no time for it.
Page 128
208.
Page 139
Will you allow me to add a few words to this music? and also to show you a drama which perhaps at your first hearing you did not wish to observe? _B.
Page 145
THE GRACIOUS MEMORY.
Page 154
risen if ever they had completely and honestly left everything to the Godhead as to their physician, and acted in accordance with the words "as God will"! 323.
Page 168
Behind every word I utter do I not hear the laughter of error, imagination, and insanity? Must I not laugh at my pity and mock my own mockery? Oh sea, oh evening, ye are bad teachers! Ye teach man how to cease to be a.
Page 186
--Such is the shame felt by the weary thinker in the.
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THE PHILOSOPHER AND OLD AGE.