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This song is done , the sweet sad cry of rue Sang out its end A wizard wrought it , he the timely friend .
The midday friend , no , do not ask me who At midday twas , when one became as two .
We keep our Feast of Feasts , sure of our bourne , Our aims self same : The Guest of Guests , friend Zarathustra , came !
The world now laughs , the grisly veil was torn , And Light and Dark were one that wedding mom .
Have I for rotten myself so far that I have not even told you his name ?
Unless it be that you have already divined of your own accord who this questionable God and spirit is , that wishes to be praised in such a manner ?
For , as it happens to every one who from childhood onward has always been on his legs , and in foreign lands , I have also encountered on my path many strange and dangerous spirits above all , however , and again and again , the one of whom I have just spoken : in fact , no less a personage than the God Dionysus , the...
In the meantime , however , I have learned much , far too much , about the philosophy of this God , and , as I said , from mouth to mouth I , the last disciple and initiate of the God Dionysus : and perhaps I might at last begin to give you , my friends , as far as I am allowed , a little taste of this philosophy ?
In a hushed voice , as is but seemly : for it has to do with much that is secret , new , strange , wonderful , and uncanny .
The very fact that Dionysus is a philosopher , and that therefore Gods also philosophies , seems to me a novelty which is not , and might perhaps arouse suspicion precisely amongst philosophers amongst you , my friends , there is less to be said against it , except that it comes too late and not at the right time for ,...
It may happen , too , that in the frankness of my story I must go further than is agreeable to the strict usages of your ears ?
Certainly the God in question went further , very much further , in such dialogues , and was always many paces ahead of me .
Indeed , if it were allowed , I should have to give him , according to human usage , fine ceremony out titles of lustre and merit , I should have to extol his courage as investigator and discoverer , his fearless honesty , truthfulness , and love of wisdom .
Usually with gloomy It endeavours to point out the way to a poor individual coveting existence , and It fares forth for plunder and booty like a servant for his master , but now It Itself has be come a master and may wipe from Its countenance the expression of incidence .
Whatever It now does , compared with Its former doings , bears within itself dissimulation , just as Its former doings bore the character of distortion .
It copies human life , but takes it for a good thing and seems to rest quite satisfied with it .
That enormous framework and hoarding of ideas , by clinging to which needy man saves himself through life , is to the freed intellect only a scaffolding and a toy for Its most daring feats , and when It smashes it to pieces , throws it into confusion , and then puts it together ironically , pairing the strangest , sepa...
From these intuitions no regular road leads into the land of the spectral schemata , the abstractions for them the word is not made , when man sees them he is dumb , or speaks in forbidden metaphors and in unheard of combinations of ideas , in order to correspond creatively with the impression of the powerful present i...
There are ages , when the rational and the intuitive man stand side by side , the one full of fear of the intuition , the other full of scorn for the abstraction the latter just as irrational as the former is inartistic .
Both desire to rule over life the one by knowing how to meet the most important needs with foresight , prudence , regularity the other as an over joyous hero by ignoring those needs and taking that life only as real which simulates appearance and beauty .
Wherever intuitive man , as for instance in the earlier history of Greece , brandishes his weapons more powerfully and victoriously than his opponent , there under favourable conditions , a culture can develop and art can establish her rule over life .
That dissembling , that denying of seediness , that splendour of metaphorical notions and especially that directness of dissimulation accompany all utterances of such a life .
Neither the house of man , nor his way of walking , nor his clothing , nor his earthen jug suggest that necessity invented them it seems as if they all were intended as the expressions of a sublime happiness , an Olympic , and as it were a playing at seriousness .
Whereas the man guided by ideas and abstractions only wards off misfortune by means of them , without even enforcing for himself happiness out of the abstractions whereas he strives after the greatest possible freedom from pains , the intuitive man dwelling in the midst of culture has from his intuitions a harvest : be...
Of course when he does suffer , he suffers more : and he even suffers more frequently since he cannon learn from experience , but again and again falls into the same ditch into which he has fallen before .
"One can only truly esteem him who does not look out for himself." — Goethe to Rath Schlosser.
The Chinese have a proverb which mothers even teach their children: "Siao-sin" "make thy heart small".
This is the essentially fimdamental tendency in latter-day civilisations.
I have no doubt that an ancient Greek, also, would first of all remark the self-dwarfing in us Europeans of today —in this respect alone we should immediately be ''distaste' ful" to him.
On this account the people of one nation understand one another better than those belonging to different nations, even when they use the same language; or rather, when people have lived long together under similar conditions (of climate, soil, danger, requirement, toil) there originates therefrom an entity that "unders...
In all souls a like number of frequently recurring experiences have gained the upper hand over those occurring more rarely: about these matters people understand one another rapidly and always more rapidly — the history of language is the history of a process of abbreviation; on the basis of this quick comprehension pe...
The greater the danger, the greater is the need of agreeing quickly and readily about what is necessary; not to misunderstand one another in danger — that is what cannot at all be dispensed with in intercourse.
Also in all loves and friendships one has the experience that nothing of the kind continues when the discovery has been made that in using the same words, one of the two parties has feelings, thoughts, intuitions, wishes, or fears different from those of the other.
(The fear of the "eternal misunderstanding": that is the good genius which so often keeps persons of different sexes from too hasty attachments, to which sense and heart prompt them — and not some Schopenhauerian "genius of the species"!) Whichever groups of sensations within a soul awaken most readily, begin to speak,...
A man's estimates of value betray something of the structure of his soul, and wherein it sees it conditions of life, its intrinsic needs.
Supposing now that necessity has from all time drawn together only such men' as could express similar requirements and similar experiences by similar symbols, it results on the whole that the easy coinmunicability of need, which implies ultimately the undergoing only of average and common experiences, must have been th...
The more similar, the more ordinary people, have always had and are still having the advantage; the more select, more refined, more unique, and difficultly comprehensible, are liable to stand alone; they succumb to accidents in their isolation, and seldom propagate themselves.
One must appeal to immense opposing forces, in order to thwart this natural, all-too-natural progressus in simile, the evolution of man to the similar, the ordinary, the average, the gregarious — to the ignoble! — The more a psychologist — a bom, an unavoidable psychologist and soul-diviner — turns his attention to the...
For the corruption, the ruination of higher men, of the more unusually constituted souls, is in fact, the rule: it is dreadful to have such a rule always before one's eyes.
The manifold torment of the psychologist who has discovered this ruination, who discovers once, and then discovers almost repeatedly throughout all history, this universal inner "desperateness" of higher men, this eternal "too late!" in every sense — may perhaps one day be the cause of his turning with bitterness again...
One may perceive in almost every psychologist a tell-tale inclination for delightful intercourse with commonplace and well-ordered men: the fact is thereby disclosed that he always requires healing, that hft needs a sort of flight and forgetfulness, away from what his insight and incisiveness — from what his "business"...
The fear of his memory is peculiar to him.
He is easily silenced by the judgment of others; he hears with unmoved countenance how people honour, admire, love, and glorify, where he has perceived — or he even conceals his silence by expressly assenting to some plausible opinion.
Perhaps the paradox of his situation becomes so dreadful that, precisely where he has learnt great sympathy, together with great contempt, the multitude, the educated, and the visionaries, have on their part learnt great reverence — reverence for "great men" and marvellous animals, for the sake of whom one blesses and ...
And who knows but in all great instances hitherto just the same happened: that the multitude worshipped a God, and that the "God" was only a poor sacrificial animal! Success has always been the greatest liar — and the "work" itself is a success; the great statesman, the conqueror, the discoverer, are disguised in their...
Those great poets, for example, such as Byron, Musset, Poe, Leopardi, Kleist, Gogol (I do not venture to mention much greater names, but I have them in my mind), as they now appear, and were perhaps obliged to be: m.en of the moment, enthusiastic, sensuous, and childish, light-minded and impulsive in their trust and di...
This sjmipathising invariably deceives itself as to its power; woman would like to believe that love can do everything — it is the superctition peculiar to her.
Alas, he who knows the heart finds out how poor, helpless, pretentious, and blundering even the best and deepest love is — he finds that it rather destroys than saves! — It is possible that under the holy fable and travesty of the life of Jesus there is hidden one of the most painful cases of the martyrdom of knowledge...
The intellectual haughtiness and loathing of every man who has suffered deeply — it almost determines the order of rank how deeply men can suffer — the chilling certainty, with which he is thoroughly imbued and coloured, that by virtue of his suffering he knows more than the shrewedest and wisest can ever know, that he...
Profound suffering makes noble : it separates.
One of the most refined forms of disguise is Epicurism, along with a certain ostentatious boldness of taste, which takes suffering lightly, and puts itself on the defensive against all that is sorrowful and profound.
They are "gay men" who make use of gaiety, because they are misunderstood on account of it — they wish to be misunderstood.
There are 'scientific minds" who make use of science, because it gives a gay appearance, and because scientificness leads to the conclusion that a person is superficial — they wish to mislead to a false conclusion.
There are free insolent minds which would fain conceal and deny that they are broken, proud, incurable hearts (the cynicism of Hamlet — the case of Galiani) ; and occasionally folly itself is the mask of an unfortunate over-assured knowledge.
From which it follows that it is the part of a more refined humanity to have reverence "for the mask," and not to make use of psychology and curiosity in the wrong place.
That which separates two men most profoundly is a different sense and grade of purity.
What does it matter about all their honesty and reciprocal usefulness, what does it matter about all their mutual good-will: the fact still remains — they "cannot smell each other!" The highest instinct for purity places him who is affected with it in the most extraordinary and dangerous isolation, as a saint: for it i...
Any kind of cognisance of an indescribable excess in the joy of the bath, any kind of ardour or thirst which perpetually impels the soul out of night into the morning, and out of gloom, out of "affliction" into clearness, brightness, depth, and refinement: — just as much as such a tendency distinguishes — it is a noble...
The pity of the saint is pity for the filth of the human, all-too-human.
And there are grades and heights were pity itself is regarded by him as impurity, as filth.
Signs of nobility: never to think of lowering our duties to the rank of duties for everybody; to be unwilling to renounce or to share our responsibilities; to count our prerogatives, and the exercise of them, among our duties.
A man who strives after great things, looks upon every one whom he encoimters on his way either as a means of advance, or a delay and hindrance — or as a temporary resting place.
His peculiar lofty bounty to his fellow men is only possible when he attains his elevation and dominates.
Impatience, and the consciousness of being always condemned to comedy up to that time — for even strife is a comedy, and conceals the end, as every means does — spoil all intercourse for him; this kind of man is acquainted with solitude, and what is most poisonous in it.
The Problem of those who Wait.
Happy chances are necessary, and many incalculable elements, in order that a higher man in whom the solution of a problem is dormant, may yet take action, or "break forth," as one might say at the right mom.ent.
On an average it does not happen; and in all comers of the earth there are waiting ones sitting who hardly know to what extent they are waiting, and still less that they wait in vain.
Occasionally, too, the waking call comes too late — the chance which gives "permission" to take action — when their best youth, and strength for action have been used up in sitting still ; and how many a one, just as he "sprang up," has found with horror that his limbs are benumbed and his spirits are now too heavy! "I...
In the domain of genius, may not the "Raphael without hands" (taking the expression in its widest sense) perhaps not be the exception, but the rule? — Perhaps genius is by no means so rare: but rather the five hundred hands which it requires in order to tyrannise over the naiQog "the right time" — in order to take chan...
He who does not wish to see the height of a man, looks all the more sharply at what is low in him, and in the foreground — and thereby betrays himself.
In all kinds of injury and loss the lower and coarser soul is better off than the nobler soul: the dangers of the latter must be greater, the probability that it will come to grief and perish is in fact immense, considering the multiplicity of the conditions of its existence.
In a lizard a finger grows again which has been lost; not so in man.
It is too bad! Always the old story! When a man has finished building his house, he finds that he has learnt unawares something which he ought absolutely to have known before he — began to build.
The eternal, fatal "Too late!" without scorn, without love, with unfathomable eyes, wet and sad as a plummet which has returned to the light insatiated out of every depth — what did it seek down there? — with a bosom that never sighs, with lips that conceal their loathing, with a hand which only slowly grasps: who art ...
He goes back like every one who is about to make a great spring.
"Will people believe it of me? But I insist that they believe it of me: I have always thought very unsatisfactorily of myself and about myself, only in very rare cases, only compulsorily, always without delight in 'the subject,' ready to digress from 'myself,' and always without faith in the result, owing to an unconqu...
There must be a sort of repugnance in me to believe anything definite about myself.
Is there perhaps some enigma there-in? Probably; but forttmately nothing for my own teeth.
Perhaps it betrays the species to which I belong? — but not to myself, as is sufficiently agreeable to me." — "But what has happened to you?" — "I do not know," he said, hesitatingly; "perhaps the Harpies have flown over my table." — It sometimes happens nowadays that a gentle, sober, retiring man becomes suddenly mad,...
Thrown into the midst of a noisy and plebeian age, with which he does not like to eat out of the same dish, he may readily perish of hunger and thirst — or, should he nevertheless finally "fall to," of sudden nausea.
We have probably all sat at tables to which we did not belong; and precisely the most spiritual of us, who are most difficult to nourish, know the dangerous dyspepsia which originates from a sudden insight and disillusionment about our food and our messmates — the after-dinner nausea.
If one wishes to praise at all, it is a delicate and at the same time a noble self-control, to praise only where one does not agree — otherwise in fact one would praise oneself, which is contrary to good taste: — a self-control, to be sure, which offers excellent opportunity and provocation to constant misunderstanding...
To be able to allow oneself this veritable luxury of taste and morality, one must not live among intellectual imbeciles, but rather among men whose misunderstandings and mistakes amuse by their refinement — or one will have to pay dearly for it! — "He praises me, therefore he acknowledges me to be right" — this asinine...
To live in a vast and proud tranquillity; always beyond to have, or not to have, one's emotions, one's For and Against, according to choice; to lower oneself to them for hours; to seat oneself on them as upon horses, and often as upon asses: — for one must know how to make use of their stupidity as well as of their fir...
To conserve one's three hundred foregrounds; also one's black spectacles: for there are circumstances when nobody must look into our eyes, still less into our "motives." And to choose for company that roguish and cheerful vice, politeness.
And to remain master of one's four virtues, courage, insight, sympathy, and solitude.
For solitude is a virtue with us, as a sublime bent and bias to purity, which divines that in the contact of man and man — "in society" — it must be unavoidably impure.
All society makes one somehow, somewhere, or sometime — "commonplace." The greatest events and thoughts — the greatest thoughts, however, are the greatest events — are longest in being comprehended: the generations which are contemporary with them do not experience such events — they live past them.
Something happens there as in the realm of stars.
The light of the furthest stars is longest in reaching man; £md before it has arrived man denies — that there are stars there.
"How many centuries does a mind require to be understood? — that is also a standard, one also makes a gradation of rank and an etiquette therewith, such as is necessary for mind and for star.
"Here is the prospect free, the mind exalted." * — But there is a reverse kind of man, who is also upon a height, and has also a free prospect — but looks downwards.
What is noble? What does the word "noble" still mean for us nowadays? How does the noble man betray himself, how is he recognised under this heavy overcast sky of the commencing plebeianism, by which everything is rendered opaque and leaden? — It is not hi? actions which establish his claim — actions are always ambiguo...
It is not the works, but the belief which is here decisive and determines the order of rank — to employ once more an old religious formula with a new and deeper meaning, — it is some fundamental certainty which a noble soul has about itself, something which is not to be sought, is not to be found, and perhaps, also, is...
The noble soul has reverence for itself.
There are men who are unavoidably intellectual, let them turn and twist themselves as they will, and hold their hands before their treacherous eyes — as though the hand were not a betrayer; it always comes out at last that they have something which they hide — namely, intellect.
One of the subtlest means of deceiving, at least as long as possible, and of successfully representing oneself to be stupider than one really is — which in everyday life is often as desirable as an umbrella, — is called enthusiasm, including what belongs to it, for instance, virtue.
For as Galiani said, who was obliged to know it: vertu est enthousiasme.
In the writings of a recluse one always hears something of the echo of the wilderness, something of the murmuring tones and timid vigilance of solitude; in his strongest words, even in his cry itself, there sounds a new and more dangerous kind of silence, of concealment.
He who has sat day and night, from year's end to year's end, alone with his soul in familiar discord and discourse, he who has become a cavebear, or a treasure-seeker, or a treasure-guardian and dragon in his cave — it may be a labyrinth, but can also be a goldmine — his ideas themselves eventually acquire a twilight-c...

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