Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 94

of the heart
of the earth: for, that thou mayst know it,--THE HEART OF THE EARTH IS
OF GOLD."

When the fire-dog heard this, he could no longer endure to listen to me.
Abashed did he draw in his tail, said "bow-wow!" in a cowed voice, and
crept down into his cave.--

Thus told Zarathustra. His disciples, however, hardly listened to him:
so great was their eagerness to tell him about the sailors, the rabbits,
and the flying man.

"What am I to think of it!" said Zarathustra. "Am I indeed a ghost?

But it may have been my shadow. Ye have surely heard something of the
Wanderer and his Shadow?

One thing, however, is certain: I must keep a tighter hold of it;
otherwise it will spoil my reputation."

And once more Zarathustra shook his head and wondered. "What am I to
think of it!" said he once more.

"Why did the ghost cry: 'It is time! It is the highest time!'

For WHAT is it then--the highest time?"--

Thus spake Zarathustra.




XLI. THE SOOTHSAYER.

"-And I saw a great sadness come over mankind. The best turned weary of
their works.

A doctrine appeared, a faith ran beside it: 'All is empty, all is alike,
all hath been!'

And from all hills there re-echoed: 'All is empty, all is alike, all
hath been!'

To be sure we have harvested: but why have all our fruits become rotten
and brown? What was it fell last night from the evil moon?

In vain was all our labour, poison hath our wine become, the evil eye
hath singed yellow our fields and hearts.

Arid have we all become; and fire falling upon us, then do we turn dust
like ashes:--yea, the fire itself have we made aweary.

All our fountains have dried up, even the sea hath receded. All the
ground trieth to gape, but the depth will not swallow!

'Alas! where is there still a sea in which one could be drowned?' so
soundeth our plaint--across shallow swamps.

Verily, even for dying have we become too weary; now do we keep awake
and live on--in sepulchres."

Thus did Zarathustra hear a soothsayer speak; and the foreboding touched
his heart and transformed him. Sorrowfully did he go about and wearily;
and he became like unto those of whom the soothsayer had spoken.--

Verily, said he unto his disciples, a little while, and there cometh the
long twilight. Alas, how shall I preserve my light through it!

That it may not smother in this sorrowfulness! To remoter worlds shall
it be a light, and also to remotest nights!

Thus did Zarathustra go about grieved in his heart, and

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Text Comparison with Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

Page 27
THE ILLOGICAL NECESSARY.
Page 35
But if one were.
Page 55
(In Turkish this room is on this account called harem, "sanctuary," and is distinguished with the same name, therefore, that is used for the entrance courts of the mosques.
Page 57
If, besides this, a suffering person is very dear to us, we lift a sorrow from ourselves by the exercise of sympathetic actions.
Page 83
, _Odes_ III.
Page 92
Assuredly, if its aim is to make the greatest possible _effect,_ abstruseness has always done much for itself and that gift of partial insanity; for at all times that power has been admired and envied by means of which men were deprived of will and imbued with the fancy that they were preceded by supernatural leaders.
Page 94
--If we consider that for many thousands of years man was an animal that was susceptible in the highest degree to fear, and that everything sudden and unexpected had to find him ready for battle, perhaps even ready for death; that even later, in social relations, all security was based on the expected, on custom in thought and action, we need not be surprised that at everything sudden and unexpected in word and deed, if it occurs without danger or injury, man becomes exuberant and passes over into the very opposite of fear--the terrified, trembling, crouching being shoots upward, stretches itself: man laughs.
Page 98
And a conversation with a friend will only bear good fruit of knowledge when both think only of the matter under consideration and forget that they are friends.
Page 130
It is no idle question whether Plato, had he remained free from the Socratic charm, would not have discovered a still higher type of the philosophic man, which type is for ever lost to us.
Page 131
At the same time it has actually been fatal to Greek culture, for Homer levelled, inasmuch as he centralised, and dissolved the more serious instincts of independence.
Page 132
often insignificant truth that is the fruit which he knows how to shake down from the tree of knowledge.
Page 135
--Whoever, in the present day, still derives his development from religious sentiments, and perhaps lives for some length of time afterwards in metaphysics and art, has assuredly gone back a considerable distance and begins his race with other modern men under unfavourable conditions; he apparently loses time and space.
Page 136
--The cynic recognises the connection between the multiplied and stronger pains of the more highly cultivated man and the abundance of requirements; he comprehends, therefore, that the multitude of opinions about what is beautiful, suitable, seemly and pleasing, must also produce very rich sources of enjoyment, but also of displeasure.
Page 145
IN DULL SOCIETY.
Page 151
His irritated feelings are alleviated by thinking that a person and not a thing is the cause of his failure; for he can revenge himself on persons, but is obliged to swallow down the injuries of fate.
Page 156
MARRIAGE ON A GOOD BASIS.
Page 162
Athens in the time of Pericles; the men, whose wives were then little more to them than concubines, turned besides to the Aspasias, because they longed for the charms of a companionship gratifying both to head and heart, such as the grace and intellectual suppleness of women could alone provide.
Page 173
On no account give it _immediately,_ however: but let him acquire it by the greatest exertions, or seem thus to acquire it.
Page 205
The _personal struggle of the thinker_ at last so sharpened his methods that real truths could be discovered, and the mistakes of former methods exposed before the eyes of all.
Page 210
Though of folly I may treat! What I find, seek, and am needing, Was it e'er in book for reading? Honour now fools in my name, Learn from out this book by reading How "our sense" from reason came.