Quotes by Philologists - Page 16

Still round the corner there may wait, A new road or a secret gate.

A great truth wants to be criticized not idolized

There is a certain right by which we many deprive a man of life, but none by which we may deprive him of death; this is mere cruelty.

[Anything which] is a living thing and not a dying body... will have to be an incarnate will to power, it will strive to grow, spread, seize, become predominant - not from any morality or immorality but because it is living and because life simply is will to power... 'Exploitation'... belongs to the essence of what lives, as a basic organic function; it is a consequence of the will to power, which is after all the will of life.

When your heart flows broad and full like a river, a blessing and a danger to those living near: there is the origin of your virtue.When you are above praise and blame, and your will wants to command all things, like a lover's will: there is the origin of your virtue.When you despise the agreeable and the soft bed and cannot bed yourself far enough from the soft: there is the origin of your virtue.When you will with a single will and you call this cessation of all need "necessity": there is the origin of your virtue.Verily, a new good and evil is she. Verily, a new deep murmur and the voice of a new well!Power is she, this new virtue; a dominant thought is she, and around her a wise soul: a golden sun, and around it the serpent of knowledge.

What is evil? - Whatever springs from weakness.

But, for all that, there is a Beyond, and he who has once caught a glance of it, is like a man who has gazed at the sun —wherever he looks, everywhere he sees the image of the sun. Speak to him of finite things, and he will tell you that the Finite is impossible and meaningless without the Infinite. Speak to him of death, and he will call it birth ; speak to him of time, and he will call it the mere shadow of eternity. To us the senses seem to be the organs, the tools, the most powerful engines of knowledge ; to him they are, if not actually deceivers, at all events heavy fetters, checking the flight of the spirit. To us this earth, this life, all that we see, and hear, and touch is certain. Here, we feel, is our home, here lie our duties, here our pleasures. To him this earth is a thing that once was not, and that again will cease to be ; this life is a short dream from which we shall soon awake. Of nothing he professes greater ignorance than of what to others seems to be most certain, namely what we see, and hear, and touch ; and as to our home, wherever that may be, he knows that certainly it is not here.

Struck by lightning! Struck by lightning!

But the sons of Men die indeed, and leave the world; wherefore they are called the Guests or the Strangers. Death is their fate, the gift of Illúvatar, which as time wears even the Powers shall envy.

That is an artist as I love artists, modest in his needs: he really wants only two things, his bread and his art - panem et Circen.

True courage is knowing not when to take a life, but to save one.

And all the host laughed and wept, and in the midst of their merriment and tears the clear voice of the minstrel rose like silver and gold, and all men were hushed. And he sang to them, now in the Elven-tongue, now in the speech of the West, until their hearts, wounded with sweet words, overflowed, and their joy was like swords, and they passed in thought out to regions where pain and delight flow together and tears are the very wine of blessedness.

Do you love tragedies and everything that breaks the heart?

However modest one may be in one's demand for intellectual cleanliness, one cannot help feeling, when coming into contact with the New Testament, a kind of inexpressible discomfiture: for the unchecked impudence with which the least qualified want to raise their voice on the greatest problems, and even claim to be judges of things, surpasses all measure. The shameless levity with which the most intractable problems (life, world, God, purpose of life) are spoken of, as if they were not problems at all but simply things that these little bigots KNEW!

But one thing is the thought, another thing is the deed, and another thing is the idea of the deed. The wheel of causality doth not roll between them.

In sorrow we must go, but not in despair. Behold! we are not bound for ever to the circles of the world, and beyond them is more than memory.

We have had enough of the old men and the money-counters!" And people further off took up the cry: "Up Bowman, and down with the moneybags,

We possess art lest we perish of the truth.

I consist of body and soul - in the worlds of a child. And why shouldn't we speak like children? But the enlightened, the knowledgealbe would say: I am body through and through, nothing more; and the soul is just a word for something on the body.

The tragedy is that we cannot believe the dogmas of religion and metaphysics if we have the strict methods of truth in heart and head, but on the other hand, we have become through the development of humanity so tenderly suffering that we need the highest kind of means of salvation and consolation: whence arises the danger that man may bleed to death through the truth that he realises.

A man that flies from his fear may find that he has only taken a short cut to meet it.

No one can build you the bridge on which you, and only you, must cross the river of life. There may be countless trails and bridges and demigods who would gladly carry you across; but only at the price of pawning and forgoing yourself. There is one path in the world that none can walk but you. Where does it lead? Don’t ask, walk!

And it seemed at last that there were two musics progressing at one time before the seat of Ilúvatar, and they were utterly at variance. The one was deep and wide ad beautiful, but slow and blended with an immeasurable sorrow from which its beauty chiefly came.

He who has a why to live for can bear almost any how.

Last of all Hurin stood alone. Then he cast aside his shield, and wielded an axe two-handed; and it is sung that the axe smoked in the black blood of the troll-guard of Gothmog until it withered, and each time that he slew Hurin cried: 'Aure entuluva! Day shall come again!' Seventy times he uttered that cry; but they took him at last alive...

Frodo! Mr. Frodo, my dear!' cried Sam, tears almost blinding him. 'It's Sam, I've come!' He half lifted his master and hugged him to his breast.

My thoughts on the descent of our moral prejudices – for that is what this polemic is about – were first set out in a sketchy and provisional way in the collection of aphorisms entitled Human, All Too Human. A Book for Free Spirits, which I began to write in Sorrento during a winter that enabled me to pause, like a wanderer pauses, to take in the vast and dangerous land through which my mind had hitherto travelled. This was in the winter of 1876–7; the thoughts themselves go back further. They were mainly the same thoughts which I shall be taking up again in the present essays – let us hope that the long interval has done them good, that they have become riper, brighter, stronger and more perfect! The fact that I still stick to them today, and that they themselves in the meantime have stuck together increasingly firmly, even growing into one another and growing into one, makes me all the more blithely confident that from the first, they did not arise in me individually, randomly or sporadically but as stemming from a single root, from a fundamental will to knowledge deep inside me which took control, speaking more and more clearly and making ever clearer demands. And this is the only thing proper for a philosopher. We have no right to stand out individually: we must not either make mistakes or hit on the truth individually. Instead, our thoughts, values, every ‘yes’, ‘no’, ‘if ’ and ‘but’ grow from us with the same inevitability as fruits borne on the tree – all related and referring to one another and a testimonial to one will, one health, one earth, one sun. – Do you like the taste of our fruit? – But of what concern is that to the trees? And of what concern is it to us philosophers? . . .

Therefore Morgoth came, climbing slowly from his subterranean throne, and the rumour of his feet was like thunder underground. And he issued forth clad in black armour; and he stood before the King like a tower, iron-crowned, and his vast shield, sable unblazoned, cast a shadow over him like a stormcloud. But Fingolfin gleamed beneath it as a star; for his mail was overlaid with silver, and his blue shield was set with crystals; and he drew his sword Ringil, that glittered like ice.

It is a self-deception of philosophers and moralists to imagine that they escape decadence by opposing it. That is beyond their will; and, however little they acknowledge it, one later discovers that they were among the most powerful promoters of decadence.

One repays a teacher badly if one always remains nothing but a pupil.

Words are but symbols for the relations of things to one another and to us; nowhere do they touch upon absolute truth.... Through words and concepts we shall never reach beyond the wall off relations, to some sort of fabulous primal ground of things.

Dancing in all its forms cannot be excluded from the curriculum of all noble education; dancing with the feet, with ideas, with words, and, need I add that one must also be able to dance with the pen?

Fantasy is a natural human activity. It certainly does not destroy or even insult Reason; and it does not either blunt the appetite for, nor obscure the perception of scientific verity. On the contrary. The keener and the clearer is the reason, the better fantasy will it make. If men were ever in a state in which which they did not want to know or could not perceive truth (facts or evidence), then Fantasy would languish until they were cured. If they ever get into that state it would not seem at all impossible/ Fantasy will perish and become Morbid Delusion.

No small art is it to sleep: it is necessary for that purpose to keep awake all day.

Where are Haldad my father, and Haldad my brother? If the king of Doriath fears a friendship between Haleth and those who have devoured her kin, then the ways of the Eldar are strange to Men.

In some remote corner of the universe, poured out and glittering among innumerable solar systems, there once was a star on which clever animals invented knowledge.

I am one thing, my writings are another.

Then holding the star aloft and the bright sword advanced, Frodo, hobbit of the Shire, walked steadily down to meet the eyes.

All your words are but to say: you are a woman, and your part is in the house. But when the men have died in battle and honour, you have leave to be burned in the house, for the men will need it no more. But I am of the House of Erol and not a serving-woman. I can ride and wield blade, and I do not fear either pain or death.

...and for a great deal it seemed good to him, for in the music there were no flaws.

He who is a firstling is ever sacrificed.

... a thing can only live through a pious illusion.

The man consummatig his life dies his death triumphantly,surrounded by men filled with hope and making solmn vows, thus one should learn to die.Friedrich Nietzsche - thus spoke zarathustra.

With hard men intimacy is a thing of shame- and something precious.

Perhaps no one has yet been truthful enough about what 'truthfulness' is.

Today as always, men fall into two groups: slaves and free men. Whoever does not have two-thirds of his day for himself, is a slave, whatever he may be: a statesman, a businessman, an official, or a scholar.

Well here we are, just the four of us that started out together,' said Merry. 'We have left all the rest behind, one after another. It seems almost like a dream that has slowly faded.''Not to me,' said Frodo. 'To me it feels more like falling asleep again.

Anarchists are mouthpieces of a declining stratum of society; when they work themselves into a state of righteous indignation demanding 'rights', 'justice', 'equal rights', they are just acting under the pressure of their own lack of culture, which has no way of grasping why they really suffer, or what they lack in life.

I am a forest, and a night of dark trees: but he who is not afraid of my darkness, will find banks full of roses under my cypresses.

As is well known, the priests are the most evil enemies—but why? Because they are the most impotent. It is because of their impotence that in them hatred grows to monstrous and uncanny proportions, to the most spiritual and poisonous kind of hatred. The truly great haters in world history have always been priests; likewise the most ingenious haters: other kinds of spirit hardly come into consideration when compared with the spirit of priestly vengefulness.

You desire to LIVE "according to Nature"? Oh, you noble Stoics, what fraud of words! Imagine to yourselves a being like Nature, boundlessly extravagant, boundlessly indifferent, without purpose or consideration, without pity or justice, at once fruitful and barren and uncertain: imagine to yourselves INDIFFERENCE as a power—how COULD you live in accordance with such indifference? To live—is not that just endeavouring to be otherwise than this Nature? Is not living valuing, preferring, being unjust, being limited, endeavouring to be different? And granted that your imperative, "living according to Nature," means actually the same as "living according to life"—how could you do DIFFERENTLY? Why should you make a principle out of what you yourselves are, and must be? In reality, however, it is quite otherwise with you: while you pretend to read with rapture the canon of your law in Nature, you want something quite the contrary, you extraordinary stage-players and self-deluders! In your pride you wish to dictate your morals and ideals to Nature, to Nature herself, and to incorporate them therein; you insist that it shall be Nature "according to the Stoa," and would like everything to be made after your own image, as a vast, eternal glorification and generalism of Stoicism! With all your love for truth, you have forced yourselves so long, so persistently, and with such hypnotic rigidity to see Nature FALSELY, that is to say, Stoically, that you are no longer able to see it otherwise—and to crown all, some unfathomable superciliousness gives you the Bedlamite hope that BECAUSE you are able to tyrannize over yourselves—Stoicism is self-tyranny—Nature will also allow herself to be tyrannized over: is not the Stoic a PART of Nature?... But this is an old and everlasting story: what happened in old times with the Stoics still happens today, as soon as ever a philosophy begins to believe in itself. It always creates the world in its own image; it cannot do otherwise; philosophy is this tyrannical impulse itself, the most spiritual Will to Power, the will to "creation of the world," the will to the causa prima.

Love's cruel notion. - Every great love brings with it the cruel idea of killingthe object of that love, so that he may be removed once and for all fromthe wicked game of change: for love dreads change more than it doesdestruction.

Out of the darkness of my life, so much frustrated, I put before you the one great thing to love on earth: the Blessed Sacrament … There you will find romance, glory, honour, fidelity, and the true way of all your loves upon earth.

Madness is something rare in individuals — but in groups, parties, peoples, and ages, it is the rule.

One should part from life as Ulysses parted from Nausicaa-- blessing it rather than in love with it.

The man who fights too long against dragons becomes a dragon himself.

One who cannot leave himself behind on the threshold of the moment and forget the past, who cannot stand on a single point, like a goddess of victory, without fear or giddiness, will never know what happiness is; and, worse still, will never do anything that makes others happy.

Among such persons are those women who transform themselves into just that function of a man that is but weakly developed in him, and then become his purse, or his politics, or his social intercourse. Such beings maintain themselves best when they insert themselves in an alien organism; if they do not succeed they become vexed, irritated, and eat themselves up.

If, in all that you wish to do, you begin by asking yourself: am I certain that I would wish to do this an infinite number of times? This should be for you the most solid centre of gravity . . . My doctrine says, the task is to live your life in such a way that you must wish to live it again - for you will anyway! If striving gives you the highest feeling, then strive! If rest gives you the highest feeling, then rest! If fitting in, following and obeying give you the highest feeling, then obey! Only make sure you come to know what gives you the highest feeling, and then spare no means. Eternity is at stake! This doctrine is mild in its treatment of those who do not believe in it. It has neither hell nor threats. But anyone who does not believe merely lives a fugitive life in the consciousness of it.

I sit beside the fire and think Of all that I have seenOf meadow flowers and butterfliesIn summers that have beenOf yellow leaves and gossamerIn autumns that there wereWith morning mist and silver sunAnd wind upon my hairI sit beside the fire and thinkOf how the world will beWhen winter comes without a spring That I shall ever seeFor still there are so many thingsThat I have never seenIn every wood in every springThere is a different greenI sit beside the fire and thinkOf people long agoAnd people that will see a worldThat I shall never knowBut all the while I sit and thinkOf times there were beforeI listen for returning feet And voices at the door