Thus Spake Zarathustra — Friedrich Nietzsche

Thus Spake Zarathustra

Friedrich Nietzsche · الترخيص: Public domain · المصدر

• --WHAT doth not joy want! it is thirstier, heartier, hungrier, more frightful, more mysterious, than all woe: it wanteth ITSELF, it biteth into ITSELF, the ring's will writheth in it,-- ¶3802
• --It wanteth love, it wanteth hate, it is over-rich, it bestoweth, it throweth away, it beggeth for some one to take from it, it thanketh the taker, it would fain be hated,-- ¶3803
• --So rich is joy that it thirsteth for woe, for hell, for hate, for shame, for the lame, for the WORLD,--for this world, Oh, ye know it indeed! ¶3804
• Ye higher men, for you doth it long, this joy, this irrepressible, blessed joy--for your woe, ye failures! For failures, longeth all eternal joy. ¶3805
• For joys all want themselves, therefore do they also want grief! O happiness, O pain! Oh break, thou heart! Ye higher men, do learn it, that joys want eternity. ¶3806
• --Joys want the eternity of ALL things, they WANT DEEP, PROFOUND ETERNITY! ¶3807
• Have ye now learned my song? Have ye divined what it would say? Well! Cheer up! Ye higher men, sing now my roundelay! ¶3809
• Sing now yourselves the song, the name of which is "Once more," the signification of which is "Unto all eternity!"--sing, ye higher men, Zarathustra's roundelay! ¶3810
• In the morning, however, after this night, Zarathustra jumped up from his couch, and, having girded his loins, he came out of his cave glowing and strong, like a morning sun coming out of gloomy mountains. ¶3813
• "Thou great star," spake he, as he had spoken once before, "thou deep eye of happiness, what would be all thy happiness if thou hadst not THOSE for whom thou shinest! ¶3814
• And if they remained in their chambers whilst thou art already awake, and comest and bestowest and distributest, how would thy proud modesty upbraid for it! ¶3815
• Well! they still sleep, these higher men, whilst _I_ am awake: THEY are not my proper companions! Not for them do I wait here in my mountains. ¶3816
• At my work I want to be, at my day: but they understand not what are the signs of my morning, my step--is not for them the awakening-call. ¶3817
• They still sleep in my cave; their dream still drinketh at my drunken songs. The audient ear for ME--the OBEDIENT ear, is yet lacking in their limbs." ¶3818
• --This had Zarathustra spoken to his heart when the sun arose: then looked he inquiringly aloft, for he heard above him the sharp call of his eagle. "Well!" called he upwards, "thus is it pleasing and proper to me. Mine animals are awake, for I am awake. ¶3819
• Mine eagle is awake, and like me honoureth the sun. With eagle-talons doth it grasp at the new light. Ye are my proper animals; I love you. ¶3820
• But still do I lack my proper men!"-- ¶3821
• Zarathustra himself, however, stunned and strange, rose from his seat, looked around him, stood there astonished, inquired of his heart, bethought himself, and remained alone. "What did I hear?" said he at last, slowly, "what happened unto me just now?" ¶3827
• O ye higher men, YOUR distress was it that the old soothsayer foretold to me yester-morn,-- ¶3829
• --Unto your distress did he want to seduce and tempt me: 'O Zarathustra,' said he to me, 'I come to seduce thee to thy last sin.' ¶3830
• To my last sin?" cried Zarathustra, and laughed angrily at his own words: "WHAT hath been reserved for me as my last sin?" ¶3831
• --And once more Zarathustra became absorbed in himself, and sat down again on the big stone and meditated. Suddenly he sprang up,-- ¶3832
• "FELLOW-SUFFERING! FELLOW-SUFFERING WITH THE HIGHER MEN!" he cried out, and his countenance changed into brass. "Well! THAT--hath had its time! ¶3833
• My suffering and my fellow-suffering--what matter about them! Do I then strive after HAPPINESS? I strive after my WORK! ¶3834
• Well! The lion hath come, my children are nigh, Zarathustra hath grown ripe, mine hour hath come:-- ¶3835
• This is MY morning, MY day beginneth: ARISE NOW, ARISE, THOU GREAT NOONTIDE!"-- ¶3836
• Thus spake Zarathustra and left his cave, glowing and strong, like a morning sun coming out of gloomy mountains. ¶3837
• NOTES ON "THUS SPAKE ZARATHUSTRA" BY ANTHONY M. LUDOVICI. ¶3839
• Concepts of good and evil are therefore, in their origin, merely a means to an end, they are expedients for acquiring power. ¶3853
• Applying this principle to mankind, Nietzsche attacked Christian moral values. He declared them to be, like all other morals, merely an expedient for protecting a certain type of man. In the case of Christianity this type was, according to Nietzsche, a low one. ¶3854
• (B.) The Master- and Slave-Morality Compared. ¶3856
• The first morality is active, creative, Dionysian. The second is passive, defensive,--to it belongs the "struggle for existence." ¶3857
• Those who are sufficiently interested to desire to read his own detailed account of the society he would fain establish, will find an excellent passage in Aphorism 57 of "The Antichrist". ¶3865
• Almost the whole of this is quite comprehensible. It is a discourse against all those who confound virtue with tameness and smug ease, and who regard as virtuous only that which promotes security and tends to deepen sleep. Chapter II. The Academic Chairs of Virtu
• This is an analysis of the psychology of all those who have the "evil eye" and are pessimists by virtue of their constitutions. Chapter IX. The Preachers of Death. · ¶3
• It is interesting to observe that the last line of the discourse, which has so frequently been used by women as a weapon against Nietzsche's views concerning them, was suggested to Nietzsche by a woman (see "Das Leben F. Nietzsche's"). Chapter XVIII. Old and Young Women. · ¶3
• This refers to all those philosophers hitherto, who have run in the harness of established values and have not risked their reputation with the people in pursuit of truth. The philosopher, however, as Nietzsche understood him, is a man who creates new values, and thus leads mankind in a new direction. Chapter XXX. The Famous Wise Ones. · ¶38
• Here Zarathustra sings about the ideals and friendships of his youth. Verses 27 to 31 undoubtedly refer to Richard Wagner (see Note on Chapter LXV.). Chapter XXXIII. The Grave-Song. · ¶3886
• In this discourse we get the best exposition in the whole book of Nietzsche's doctrine of the Will to Power. I go into this question thoroughly in the Note on Chapter LVII. Chapter XXXIV. Self-Surpassing. · ¶3887
• This refers, of course, to Schopenhauer. Nietzsche, as is well known, was at one time an ardent follower of Schopenhauer. He overcame Pessimism by discovering an object in existence; he saw the possibility of raising society to a higher level and preached the profoundest Optimism in consequence. Chapter XLI. The Soothsayer. · ¶3895

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