{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/wikisource_Thus_Spake_Zarathustra_Part_Two/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/wikisource_Thus_Spake_Zarathustra_Part_Two","id":"wikisource_Thus_Spake_Zarathustra_Part_Two","license":"Public Domain / CC-BY-SA (see source)","rights_basis":"wikisource_site_inclusion_policy","source":"wikisource","source_url":"https://en.wikisource.org/wiki/Thus_Spake_Zarathustra/Part_Two","summary":null,"tags":["Pages_using_center_block_with_align_parameter","Pages_using_center_block_with_max-width_parameter","Subpages"],"text":"THUS SPAKE ZARATHUSTRA\n\n\u00a0\n\nSECOND PART\n\n\u00a0\n\n\u201c\u2014and only when ye have all denied me, will I return unto you.\n\nVerily, with other eyes, my brethren, shall I then seek my lost ones; with another love shall I then love you.\u201d\u2014Zarathustra, I. \u201cThe Bestowing Virtue\u201d (p. 92)\n\n\u00a0\n\n23. The Child with the Mirror\n\nAfter this Zarathustra returned again into the mountains to the solitude of his cave, and withdrew himself from men, waiting like a sower who hath scattered his seed. His soul, however, became impatient and full of longing for those whom he loved: because he had still much to give them. For this is hardest of all: to close the open hand out of love, and keep modest as a giver.\n\nThus passed with the lonesome one months and years; his wisdom meanwhile increased, and caused him pain by its abundance.\n\nOne morning, however, he awoke ere the rosy dawn, and having meditated long on his couch, at last spake thus to his heart:\n\nWhy did I startle in my dream, so that I awoke? Did not a child come to me, carrying a mirror?\n\n\u201cO Zarathustra\u201d\u2014said the child unto me\u2014\u201clook at thyself in the mirror!\u201d\n\nBut when I looked into the mirror, I shrieked, and my heart throbbed: for not myself did I see therein, but a devil\u2019s grimace and derision.\n\nVerily, all too well do I understand the dream\u2019s portent and monition: my doctrine is in danger; tares want to be called wheat!\n\nMine enemies have grown powerful and have disfigured the likeness of my doctrine, so that my dearest ones have to blush for the gifts that I gave them.\n\nLost are my friends; the hour hath come for me to seek my lost ones!\u2014\n\nWith these words Zarathustra started up, not however like a person in anguish seeking relief, but rather like a seer and a singer whom the spirit inspireth. With amazement did his eagle and serpent gaze upon him: for a coming bliss over-spread his countenance like the rosy dawn.\n\nWhat hath happened unto me, mine animals?\u2014said Zarathustra. Am I not transformed? Hath not bliss come unto me like a whirlwind?\n\nFoolish is my happiness, and foolish things will it speak: it is still too young\u2014so have patience with it!\n\nWounded am I by my happiness: all sufferers shall be physicians unto me!\n\nTo my friends can I again go down, and also to mine enemies! Zarathustra can again speak and bestow, and show his best love to his loved ones!\n\nMy impatient love overfloweth in streams,\u2014down towards sunrise and sunset. Out of silent mountains and storms of affliction, rusheth my soul into the valleys.\n\nToo long have I longed and looked into the distance. Too long hath solitude possessed me: thus have I unlearned to keep silence.\n\nUtterance have I become altogether, and the brawling of a brook from high rocks: downward into the valleys will I hurl my speech.\n\nAnd let the stream of my love sweep into unfrequented channels! How should a stream not finally find its way to the sea!\n\nForsooth, there is a lake in me, sequestered and self-sufficing; but the stream of my love beareth this along with it, down\u2014to the sea!\n\nNew paths do I tread, a new speech cometh unto me; tired have I become\u2014like all creators\u2014of the old tongues. No longer will my spirit walk on worn-out soles.\n\nToo slowly runneth all speaking for me:\u2014into thy chariot, O storm, do I leap! And even thee will I whip with my spite!\n\nLike a cry and an huzza will I traverse wide seas, till I find the Happy Isles where my friends sojourn;\u2014\n\nAnd mine enemies amongst them! How I now love every one unto whom I may but speak! Even mine enemies pertain to my bliss.\n\nAnd when I want to mount my wildest horse, then doth my spear always help me up best: it is my foot\u2019s ever ready servant:\u2014\n\nThe spear which I hurl at mine enemies! How grateful am I to mine enemies that I may at last hurl it!\n\nToo great hath been the tension of my cloud: \u2019twixt laughters of lightnings will I cast hail-showers into the depths.\n\nViolently will my breast then heave; violently will it blow its storm over the mountains: thus cometh its assuagement.\n\nVerily, like a storm cometh my happiness, and my freedom! But mine enemies shall think that the evil one roareth over their heads.\n\nYea, ye also, my friends, will be alarmed by my wild wisdom; and perhaps ye will flee therefrom, along with mine enemies.\n\nAh, that I knew how to lure you back with shepherds\u2019 flutes! Ah, that my lioness wisdom would learn to roar softly! And much have we already learned with one another!\n\nMy wild wisdom became pregnant on the lonesome mountains; on the rough stones did she bear the youngest of her young.\n\nNow runneth she foolishly in the arid wilderness, and seeketh and seeketh the soft sward\u2014mine old, wild wisdom!\n\nOn the soft sward of your hearts, my friends!\u2014on your love, would she fain couch her dearest one!\u2014\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n24. In the Happy Isles\n\nThe figs fall from the trees, they are good and sweet; and in falling the red skins of them break. A north wind am I to ripe figs.\n\nThus, like figs, do these doctrines fall for you, my friends: imbibe now their juice and their sweet substance! It is autumn all around, and clear sky, and afternoon.\n\nLo, what fullness is around us! And out of the midst of superabundance, it is delightful to look out upon distant seas.\n\nOnce did people say God, when they looked out upon distant seas; now, however, have I taught you to say, Superman.\n\nGod is a conjecture: but I do not wish your conjecturing to reach beyond your creating will.\n\nCould ye create a God?\u2014Then, I pray you, be silent about all gods! But ye could well create the Superman.\n\nNot perhaps ye yourselves, my brethren! But into fathers and forefathers of the Superman could ye transform yourselves: and let that be your best creating!\u2014\n\nGod is a conjecture: but I should like your conjecturing restricted to the conceivable.\n\nCould ye conceive a God?\u2014But let this mean Will to Truth unto you, that everything be transformed into the humanly conceivable, the humanly visible, the humanly sensible! Your own discernment shall ye follow out to the end!\n\nAnd what ye have called the world shall but be created by you: your reason, your likeness, your will, your love, shall it itself become! And verily, for your bliss, ye discerning ones!\n\nAnd how would ye endure life without that hope, ye discerning ones? Neither in the inconceivable could ye have been born, nor in the irrational.\n\nBut that I may reveal my heart entirely unto you, my friends: if there were gods, how could I endure it to be no God! Therefore there are no gods.\n\nYea, I have drawn the conclusion; now, however, doth it draw me.\u2014\n\nGod is a conjecture: but who could drink all the bitterness of this conjecture without dying? Shall his faith be taken from the creating one, and from the eagle his flights into eagle-heights?\n\nGod is a thought\u2014it maketh all the straight crooked, and all that standeth reel. What? Time would be gone, and all the perishable would be but a lie?\n\nTo think this is giddiness and vertigo to human limbs, and even vomiting to the stomach: verily, the reeling sickness do I call it, to conjecture such a thing.\n\nEvil do I call it and misanthropic: all that teaching about the one, and the plenum, and the unmoved, and the sufficient, and the imperishable!\n\nAll the imperishable\u2014that\u2019s but a simile, and the poets lie too much.\u2014\n\nBut of time and of becoming shall the best similes speak: a praise shall they be, and a justification of all perishableness!\n\nCreating\u2014that is the great salvation from suffering, and life\u2019s alleviation. But for the creator to appear, suffering itself is needed, and much transformation.\n\nYea, much bitter dying must there be in your life, ye creators! Thus are ye advocates and justifiers of all perishableness.\n\nFor the creator himself to be the new-born child, he must also be willing to be the child-bearer, and endure the pangs of the child-bearer.\n\nVerily, through a hundred souls went I my way, and through a hundred cradles and birth-throes. Many a farewell have I taken; I know the heart-breaking last hours.\n\nBut so willeth it my creating Will, my fate. Or, to tell you it more candidly: just such a fate\u2014willeth my Will.\n\nAll feeling suffereth in me, and is in prison: but my willing ever cometh to me as mine emancipator and comforter.\n\nWilling emancipateth: that is the true doctrine of will and emancipation\u2014so teacheth you Zarathustra.\n\nNo longer willing, and no longer valuing, and no longer creating! Ah, that that great debility may ever be far from me!\n\nAnd also in discerning do I feel only my will\u2019s procreating and evolving delight; and if there be innocence in my knowledge, it is because there is will to procreation in it.\n\nAway from God and gods did this will allure me; what would there be to create if there were\u2014gods!\n\nBut to man doth it ever impel me anew, my fervent creative will; thus impelleth it the hammer to the stone.\n\nAh, ye men, within the stone slumbereth an image for me, the image of my visions! Ah, that it should slumber in the hardest, ugliest stone!\n\nNow rageth my hammer ruthlessly against its prison. From the stone fly the fragments: what\u2019s that to me?\n\nI will complete it: for a shadow came unto me\u2014the stillest and lightest of all things once came unto me!\n\nThe beauty of the superman came unto me as a shadow. Ah, my brethren! Of what account now are\u2014the gods to me!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n25. The Pitiful\n\nMy friends, there hath arisen a satire on your friend: \u201cBehold Zarathustra! Walketh he not amongst us as if amongst animals?\u201d\n\nBut it is better said in this wise: \u201cThe discerning one walketh amongst men as amongst animals.\u201d\n\nMan himself is to the discerning one: the animal with red cheeks.\n\nHow hath that happened unto him? Is it not because he hath had to be ashamed too oft?\n\nO my friends! Thus speaketh the discerning one: shame, shame, shame\u2014that is the history of man!\n\nAnd on that account doth the noble one enjoin on himself not to abash: bashfulness doth he enjoin himself in presence of all sufferers.\n\nVerily, I like them not, the merciful ones, whose bliss is in their pity: too destitute are they of bashfulness.\n\nIf I must be pitiful, I dislike to be called so; and if I be so, it is preferably at a distance.\n\nPreferably also do I shroud my head, and flee, before being recognised: and thus do I bid you do, my friends!\n\nMay my destiny ever lead unafflicted ones like you across my path, and those with whom I may have hope and repast and honey in common!\n\nVerily, I have done this and that for the afflicted: but something better did I always seem to do when I had learned to enjoy myself better.\n\nSince humanity came into being, man hath enjoyed himself too little: that alone, my brethren, is our original sin!\n\nAnd when we learn better to enjoy ourselves, then do we unlearn best to give pain unto others, and to contrive pain.\n\nTherefore do I wash the hand that hath helped the sufferer; therefore do I wipe also my soul.\n\nFor in seeing the sufferer suffering\u2014thereof was I ashamed on account of his shame; and in helping him, sorely did I wound his pride.\n\nGreat obligations do not make grateful, but revengeful; and when a small kindness is not forgotten, it becometh a gnawing worm.\n\n\u201cBe shy in accepting! Distinguish by accepting!\u201d\u2014thus do I advise those who have naught to bestow.\n\nI, however, am a bestower: willingly do I bestow as friend to friends. Strangers, however, and the poor, may pluck for themselves the fruit from my tree: thus doth it cause less shame.\n\nBeggars, however, one should entirely do away with! Verily, it annoyeth one to give unto them, and it annoyeth one not to give unto them.\n\nAnd likewise sinners and bad consciences! Believe me, my friends: the sting of conscience teacheth one to sting.\n\nThe worst things, however, are the petty thoughts. Verily, better to have done evilly than to have thought pettily!\n\nTo be sure, ye say: \u201cThe delight in petty evils spareth one many a great evil deed.\u201d But here one should not wish to be sparing.\n\nLike a boil is the evil deed: it itcheth and irritateth and breaketh forth\u2014it speaketh honourably.\n\n\u201cBehold, I am disease,\u201d saith the evil deed: that is its honourableness.\n\nBut like infection is the petty thought: it creepeth and hideth, and wanteth to be nowhere\u2014until the whole body is decayed and withered by the petty infection.\n\nTo him however, who is possessed of a devil, I would whisper this word in the ear: \u201cBetter for thee to rear up thy devil! Even for thee there is still a path to greatness!\u201d\u2014\n\nAh, my brethren! One knoweth a little too much about every one! And many a one becometh transparent to us, but still we can by no means penetrate him.\n\nIt is difficult to live among men because silence is so difficult.\n\nAnd not to him who is offensive to us are we most unfair, but to him who doth not concern us at all.\n\nIf, however, thou hast a suffering friend, then be a resting-place for his suffering; like a hard bed, however, a camp-bed: thus wilt thou serve him best.\n\nAnd if a friend doeth thee wrong, then say: \u201cI forgive thee what thou hast done unto me; that thou hast done it unto thyself, however\u2014how could I forgive that!\u201d\n\nThus speaketh all great love: it surpasseth even forgiveness and pity.\n\nOne should hold fast one\u2019s heart; for when one letteth it go, how quickly doth one\u2019s head run away!\n\nAh, where in the world have there been greater follies than with the pitiful? And what in the world hath caused more suffering than the follies of the pitiful?\n\nWoe unto all loving ones who have not an elevation which is above their pity!\n\nThus spake the devil unto me, once on a time: \u201cEven God hath his hell: it is his love for man.\u201d\n\nAnd lately, did I hear him say these words: \u201cGod is dead: of his pity for man hath God died.\u201d\u2014\n\nSo be ye warned against pity: from thence there yet cometh unto men a heavy cloud! Verily, I understand weather-signs!\n\nBut attend also to this word: All great love is above all its pity: for it seeketh\u2014to create what is loved!\n\n\u201cMyself do I offer unto my love, and my neighbour as myself\u201d\u2014such is the language of all creators.\n\nAll creators, however, are hard.\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n26. The Priests\n\nAnd one day Zarathustra made a sign to his disciples and spake these words unto them:\n\n\u201cHere are priests: but although they are mine enemies, pass them quietly and with sleeping swords!\n\nEven among them there are heroes; many of them have suffered too much:\u2014so they want to make others suffer.\n\nBad enemies are they: nothing is more revengeful than their meekness. And readily doth he soil himself who toucheth them.\n\nBut my blood is related to theirs; and I want withal to see my blood honoured in theirs.\u201d\u2014\n\nAnd when they had passed, a pain attacked Zarathustra; but not long had he struggled with the pain, when he began to speak thus:\n\nIt moveth my heart for those priests. They also go against my taste; but that is the smallest matter unto me, since I am among men.\n\nBut I suffer and have suffered with them: prisoners are they unto me, and stigmatised ones. He whom they call Saviour put them in fetters:\u2014\n\nIn fetters of false values and fatuous words! Oh, that some one would save them from their Saviour!\n\nOn an isle they once thought they had landed, when the sea tossed them about; but behold, it was a slumbering monster!\n\nFalse values and fatuous words: these are the worst monsters for mortals\u2014long slumbereth and waiteth the fate that is in them.\n\nBut at last it cometh and awaketh and devoureth and engulfeth whatever hath built tabernacles upon it.\n\nOh, just look at those tabernacles which those priests have built themselves! Churches, they call their sweet-smelling caves!\n\nOh, that falsified light, that mustified air! Where the soul\u2014may not fly aloft to its height!\n\nBut so enjoineth their belief: \u201cOn your knees, up the stair, ye sinners!\u201d\n\nVerily, rather would I see a shameless one than the distorted eyes of their shame and devotion!\n\nWho created for themselves such caves and\npenitence-stairs? Was it not those who sought to conceal themselves, and were ashamed under the clear sky?\n\nAnd only when the clear sky looketh again through ruined roofs, and down upon grass and red poppies on ruined walls\u2014will I again turn my heart to the seats of this God.\n\nThey called God that which opposed and afflicted them: and verily, there was much hero-spirit in their worship!\n\nAnd they knew not how to love their God otherwise than by nailing men to the cross!\n\nAs corpses they thought to live; in black draped they their corpses; even in their talk do I still feel the evil flavour of charnel-houses.\n\nAnd he who liveth nigh unto them liveth nigh unto black pools, wherein the toad singeth his song with sweet gravity.\n\nBetter songs would they have to sing, for me to believe in their Saviour: more like saved ones would his disciples have to appear unto me!\n\nNaked, would I like to see them: for beauty alone should preach penitence. But whom would that disguised affliction convince!\n\nVerily, their saviours themselves came not from freedom and freedom\u2019s seventh heaven! Verily, they themselves never trod the carpets of knowledge!\n\nOf defects did the spirit of those saviours consist; but into every defect had they put their illusion, their stop-gap, which they called God.\n\nIn their pity was their spirit drowned; and when they swelled and o\u2019erswelled with pity, there always floated to the surface a great folly.\n\nEagerly and with shouts drove they their flock over their foot-bridge; as if there were but one foot-bridge to the future! Verily, those shepherds also were still of the flock!\n\nSmall spirits and spacious souls had those shepherds: but, my brethren, what small domains have even the most spacious souls hitherto been!\n\nCharacters of blood did they write on the way they went, and their folly taught that truth is proved by blood.\n\nBut blood is the very worst witness to truth; blood tainteth the purest teaching, and turneth it into delusion and hatred of heart.\n\nAnd when a person goeth through fire for his teaching\u2014what doth that prove! It is more, verily, when out of one\u2019s own burning cometh one\u2019s own teaching!\n\nSultry heart and cold head; where these meet, there ariseth the blusterer, the \u201cSaviour.\u201d\n\nGreater ones, verily, have there been, and higher-born ones, than those whom the people call saviours, those rapturous blusterers!\n\nAnd by still greater ones than any of the saviours must ye be saved, my brethren, if ye would find the way to freedom!\n\nNever yet hath there been a Superman. Naked have I seen both of them, the greatest man and the smallest man:\u2014\n\nAll-too-similar are they still to each other. Verily, even the greatest found I\u2014all-too-human!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n27. The Virtuous\n\nWith thunder and heavenly fireworks must one speak to indolent and somnolent senses.\n\nBut beauty\u2019s voice speaketh gently: it appealeth only to the most awakened souls.\n\nGently vibrated and laughed unto me to-day my buckler; it was beauty\u2019s holy laughing and thrilling.\n\nAt you, ye virtuous ones, laughed my beauty to-day. And thus came its voice unto me: \u201cThey want\u2014to be paid besides!\u201d\n\nYe want to be paid besides, ye virtuous ones! Ye want reward for virtue, and heaven for earth, and eternity for your to-day?\n\nAnd now ye upbraid me for teaching that there is no reward-giver, nor paymaster? And verily, I do not even teach that virtue is its own reward.\n\nAh! this is my sorrow: into the basis of things have reward and punishment been insinuated\u2014and now even into the basis of your souls, ye virtuous ones!\n\nBut like the snout of the boar shall my word grub up the basis of your souls; a ploughshare will I be called by you.\n\nAll the secrets of your heart shall be brought to light; and when ye lie in the sun, grubbed up and broken, then will also your falsehood be separated from your truth.\n\nFor this is your truth: ye are too pure for the filth of the words: vengeance, punishment, recompense, retribution.\n\nYe love your virtue as a mother loveth her child; but when did one hear of a mother wanting to be paid for her love?\n\nIt is your dearest Self, your virtue. The ring\u2019s thirst is in you: to reach itself again struggleth every ring, and turneth itself.\n\nAnd like the star that goeth out, so is every work of your virtue: ever is its light on its way and travelling\u2014and when will it cease to be on its way?\n\nThus is the light of your virtue still on its way, even when its work is done. Be it forgotten and dead, still its ray of light liveth and travelleth.\n\nThat your virtue is your Self, and not an outward thing, a skin, or a cloak: that is the truth from the basis of your souls, ye virtuous ones!\u2014\n\nBut sure enough there are those to whom virtue meaneth writhing under the lash: and ye have hearkened too much unto their crying!\n\nAnd others are there who call virtue the slothfulness of their vices; and when once their hatred and jealousy relax the limbs, their \u201cjustice\u201d becometh lively and rubbeth its sleepy eyes.\n\nAnd others are there who are drawn downwards: their devils draw them. But the more they sink, the more ardently gloweth their eye, and the longing for their God.\n\nAh! their crying also hath reached your ears, ye virtuous ones: \u201cWhat I am not, that, that is God to me, and virtue!\u201d\n\nAnd others are there who go along heavily and creakingly, like carts taking stones downhill: they talk much of dignity and virtue\u2014their drag they call virtue!\n\nAnd others are there who are like eight-day clocks when wound up; they tick, and want people to call ticking\u2014virtue.\n\nVerily, in those have I mine amusement: wherever I find such clocks I shall wind them up with my mockery, and they shall even whirr thereby!\n\nAnd others are proud of their modicum of righteousness, and for the sake of it do violence to all things: so that the world is drowned in their unrighteousness.\n\nAh! how ineptly cometh the word \u201cvirtue\u201d out of their mouth! And when they say: \u201cI am just,\u201d it always soundeth like: \u201cI am just\u2014revenged!\u201d\n\nWith their virtues they want to scratch out the eyes of their enemies; and they elevate themselves only that they may lower others.\n\nAnd again there are those who sit in their swamp, and speak thus from among the bulrushes: \u201cVirtue\u2014that is to sit quietly in the swamp.\n\nWe bite no one, and go out of the way of him who would bite; and in all matters we have the opinion that is given us.\u201d\n\nAnd again there are those who love attitudes, and think that virtue is a sort of attitude.\n\nTheir knees continually adore, and their hands are eulogies of virtue, but their heart knoweth naught thereof.\n\nAnd again there are those who regard it as virtue to say: \u201cVirtue is necessary\u201d; but after all they believe only that policemen are necessary.\n\nAnd many a one who cannot see men\u2019s loftiness, calleth it virtue to see their baseness far too well: thus calleth he his evil eye virtue.\u2014\n\nAnd some want to be edified and raised up, and call it virtue: and others want to be cast down,\u2014and likewise cail it virtue.\n\nAnd thus do almost all think that they participate in virtue; and at least every one claimeth to be an authority on \u201cgood\u201d and \u201cevil.\u201d\n\nBut Zarathustra came not to say unto all those liars and fools: \u201cWhat do ye know of virtue! What could ye know of virtue!\u201d\u2014\n\nBut that ye, my friends, might become weary of the old words which ye have learned from the fools and liars:\n\nThat ye might become weary of the words \u201creward,\u201d \u201cretribution,\u201d \u201cpunishment,\u201d \u201crighteous vengeance.\u201d\u2014\n\nThat ye might become weary of saying: \u201cThat an action is good is because it is unselfish.\u201d\n\nAh! my friends! That your very Self be in your action, as the mother is in the child: let that be your formula of virtue!\n\nVerily, I have taken from you a hundred formule and your virtue\u2019s favourite playthings; and now ye upbraid me, as children upbraid.\n\nThey played by the sea\u2014then came there a wave and swept their playthings into the deep: and now do they cry.\n\nBut the same wave shall bring them new playthings, and spread before them new speckled shells!\n\nThus will they be comforted; and like then shall ye also, my friends, have your comforting\u2014and new speckled shells!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n28. The Rabble\n\nLife is a well of delight; but where the rabble also drink, there all fountains are poisoned.\n\nTo everything cleanly am I well disposed; but I hate to see the grinning mouths and the thirst of the unclean.\n\nThey cast their eye down into the fountain: and now glanceth up to me their odious smile out of the fountain.\n\nThe holy water have they poisoned with their lustfulness; and when they called their filthy dreams delight, then poisoned they also the words.\n\nIndignant becometh the flame when they put their damp hearts to the fire; the spirit itself bubbleth and smoketh when the rabble approach the fire.\n\nMawkish and over-mellow becometh the fruit in their hands: unsteady, and withered at the top, doth their look make the fruit-tree.\n\nAnd many a one who hath turned away from life, hath only turned away from the rabble: he hated to share with them fountain, flame, and fruit.\n\nAnd many a one who hath gone into the wilderness and suffered thirst with beasis of prey, disliked only to sit at the cistern with filthy camel-drivers.\n\nAnd many a one who hath come along as a destroyer, and as a hailstorm to all cornfields, wanted merely to put his foot into the jaws of the rabble, and thus stop their throat.\n\nAnd it is not the mouthful which hath most choked me, to know that life itself requireth enmity and death and torture-crosses:\u2014\n\nBut I asked once, and suffocated almost with my question: What? Is the rabble also necessary for life?\n\nAre poisoned fountains necessary, and stinking fires, and filthy dreams, and maggots in the bread of life?\n\nNot my hatred, but my loathing, gnawed hungrily at my life! Ah, ofttimes became I weary of spirit, when I found even the rabble spiritual!\n\nAnd on the rulers turned I my back, when I saw what they now call ruling: to traffic and bargain for power\u2014with the rabble!\n\nAmongst peoples of a strange language did I dwell, with stopped ears: so that the language of their trafficking might remain strange unto me, and their bargaining for power.\n\nAnd holding my nose, I went morosely through all yesterdays and todays: verily, badly smell all yesterdays and todays of the scribbling rabble!\n\nLike a cripple become deaf, and blind, and dumb\u2014thus have I lived long; that I might not live with the power-rabble, the scribe-rabble, and the pleasure-rabble.\n\nToilsomely did my spirit mount stairs, and cautiously; alms of delight were its refreshment; on the staff did life creep along with the blind one.\n\nWhat hath happened unto me? How have I freed myself from loathing? Who hath rejuvenated mine eye? How have I flown to the height where no rabble any longer sit at the wells?\n\nDid my loathing itself create for me wings and fountain-divining powers? Verily, to the loftiest height had I to fly, to find again the well of delight!\n\nOh, I have found it, my brethren! Here on the loftiest height bubbleth up for me the well of delight! And there is a life at whose waters none of the rabble drink with me!\n\nAlmost too violently dost thou flow for me, thou fountain of delight! And often emptiest thou the goblet again, in wanting to fill it!\n\nAnd yet must I learn to approach thee more modestly: far too violently doth my heart still flow towards thee:\u2014\n\nMy heart on which my summer burneth, my short, hot, melancholy, over-happy summer: how my summer heart longeth for thy coolness!\n\nPast, the lingering distress of my spring! Past, the wickedness of my snowflakes in June! Summer have I become entirely, and summer-noontide!\n\nA summer on the loftiest height, with cold fountains and blissful stillness: oh, come, my friends, that the stillness may become more blissful!\n\nFor this is our height and our home: too high and steep do we here dwell for all uncleanly ones and their thirst.\n\nCast but your pure eyes into the well of my delight, my friends! How could it become turbid thereby! It shall laugh back to you with its purity.\n\nOn the tree of the future build we our nest, eagles shalt bring us lone ones food in their beaks!\n\nVerily, no food of which the impure could be fellow-partakers! Fire, would they think they devoured, and burn their mouths!\n\nVerily, no abodes do we here keep ready for the impure! An ice-cave to their bodies would our happiness be, and to their spirits!\n\nAnd as strong winds will we live above them, neighbours to the eagles, neighbours to the snow, neighbours to the sun: thus live the strong winds.\n\nAnd like a wind will I one day blow amongst them, and with my spirit, take the breath from their spirit: thus willeth my future.\n\nVerily, a strong wind is Zarathustra to all low places; and this counsel counselleth he to his enemies, and to whatever spitteth and speweth: \u201cTake care not to spit against the wind!\u201d\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n29. The Tarantulas\n\nLo, this is the tarantula\u2019s den! Would\u2019st thou see the tarantula itself? Here hangeth its web: touch this, so that it may tremble.\n\nThere cometh the tarantula willingly: Welcome, tarantula! Black on thy back is thy triangle and symbol; and I know also what is in thy soul.\n\nRevenge is in thy soul: wherever thou bitest, there ariseth black scab; with revenge, thy poison maketh the soul giddy!\n\nThus do I speak unto you in parable, ye who make the soul giddy, ye preachers of equality! Tarantulas are ye unto me, and secretly revengeful ones!\n\nBut I will soon bring your hiding-places to the light: therefore do I laugh in your face my laughter of the height.\n\nTherefore do I tear at your web, that your rage may lure you out of your den of lies, and that your revenge may leap forth from behind your word \u201cjustice.\u201d\n\nBecause, for man to be redeemed from revenge\u2014that is for me the bridge to the highest hope, and a rainbow after long storms.\n\nOtherwise, however, would the tarantulas have it. \u201cLet it be very justice for the world to become full of the storms of our vengeance\u201d\u2014thus do they talk to one another.\n\n\u201cVengeance will we use, and insult, against all who are not like us\u201d\u2014thus do the tarantula-hearts pledge themselves.\n\n\u201cAnd \u2018Will to Equality\u2019\u2014that itself shall henceforth be the name of virtue; and against all that hath power will we raise an outcry!\u201d\n\nYe preachers of equality, the tyrant-frenzy of impotence crieth thus in you for \u201cequality\u201d: your most secret tyrant-longings disguise themselves thus in virtue-words!\n\nFretted conceit and suppressed envy\u2014perhaps your fathers\u2019 conceit and envy: in you break they forth as flame and frenzy of vengeance.\n\nWhat the father hath hid cometh out in the son; and oft have I found in the son the father\u2019s revealed secret.\n\nInspired ones they resemble: but it is not the heart that inspireth them\u2014but vengeance. And when they become subtle and cold, it is not spirit, but envy, that maketh them so.\n\nTheir jealousy leadeth them also into thinkers\u2019 paths; and this is the sign of their jealousy\u2014they always go too far: so that their fatigue hath at last to go to sleep on the snow.\n\nIn all their lamentations soundeth vengeance, in all their eulogies is maleficence; and being judge seemeth to them bliss.\n\nBut thus do I counsel you, my friends: distrust all in whom the impulse to punish is powerful!\n\nThey are people of bad race and lineage; out of their countenances peer the hangman and the sleuth-hound.\n\nDistrust all those who talk much of their justice! Verily, in their souls not only honey is lacking.\n\nAnd when they call themselves \u201cthe good and just,\u201d forget not, that for them to be Pharisees, nothing is lacking but\u2014power!\n\nMy friends, I will not be mixed up and confounded with others.\n\nThere are those who preach my doctrine of life, and are at the same time preachers of equality, and tarantulas.\n\nThat they speak in favour of life, though they sit in their den, these poison-spiders, and withdrawn from life\u2014is because they would thereby do injury.\n\nTo those would they thereby do injury who have power at present: for with those the preaching of death is still most at home.\n\nWere it otherwise, then would the tarantulas teach otherwise: and they themselves were formerly the best world-maligners and heretic-burners.\n\nWith these preachers of equality will I not be mixed up and confounded. For thus speaketh justice unto me: \u201cMen are not equal.\u201d\n\nAnd neither shall they become so! What would be my love to the Superman, if I spake otherwise?\n\nOn a thousand bridges and piers shall they throng to the future, and always shall there be more war and inequality among them: thus doth my great love make me speak!\n\nInventors of figures and phantoms shall they be in their hostilities; and with those figures and phantoms shall they yet fight with each other the supreme fight!\n\nGood and evil, and rich and poor, and high and low, and all names of values: weapons shall they be, and sounding signs, that life must again and again surpass itself!\n\nAloft will it build itself with columns and stairs\u2014life itself: into remote distances would it gaze, and out towards blissful beauties\u2014therefore doth it require elevation!\n\nAnd because it requireth elevation, therefore doth it require steps, and variance of steps and climbers! To rise striveth life, and in rising to surpass itself.\n\nAnd just behold, my friends! Here where the tarantula\u2019s den is, riseth aloft an ancient temple\u2019s ruins\u2014just behold it with enlightened eyes!\n\nVerily, he who here towered aloft his thoughts in stone, knew as well as the wisest ones about the secret of life!\n\nThat there is struggle and inequality even in beauty, and war for power and supremacy: that doth he here teach us in the plainest parable.\n\nHow divinely do vault and arch here contrast in the struggle: how with light and shade they strive against each other, the divinely striving ones.\u2014\n\nThus, steadfast and beautiful, let us also be enemies, my friends! Divinely will we strive against one another!\u2014\n\nAlas! There hath the tarantula bit me myself, mine old enemy! Divinely steadfast and beautiful, it hath bit me on the finger!\n\n\u201cPunishment must there be, and justice\u201d\u2014so thinketh it: \u201cnot gratuitously shall he here sing songs in honour of enmity!\u201d\n\nYea, it hath revenged itself! And alas! now will it make my soul also dizzy with revenge!\n\nThat I may not turn dizzy, however, bind me fast, my friends, to this pillar! Rather will I be a pillar-saint than a whirl of vengeance!\n\nVerily, no cyclone or whirlwind is Zarathustra: and if he be a dancer, he is not at all a tarantula-dancer!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n30. The Famous Wise Ones\n\nThe people have ye served and the people\u2019s superstition\u2014not the truth!\u2014all ye famous wise ones! And just on that account did they pay you reverence.\n\nAnd on that account also did they tolerate your unbelief, because it was a pleasantry and a by-path for the people. Thus doth the master give free scope to his slaves, and even enjoyeth their presumptuousness.\n\nBut he who is hated by the people, as the wolf by the dogs\u2014is the free spirit, the enemy of fetters, the non-adorer, the dweller in the woods.\n\nTo hunt him out of his lair\u2014that was always called \u201csense of right\u201d by the people: on him do they still hound their sharpest-toothed dogs.\n\n\u201cFor there the truth is, where the people are! Woe, woe to the seeking ones!\u201d\u2014thus hath it echoed through all time.\n\nYour people would ye justify in their reverence: that called ye \u201cWill to Truth,\u201d ye famous wise ones!\n\nAnd your heart hath always said to itself: \u201cFrom the people have I come: from thence came to me also the voice of God.\u201d\n\nStiff-necked and artful, like the ass, have ye always been, as the advocates of the people.\n\nAnd many a powerful one who wanted to run well with the people, hath harnessed in front of his horses\u2014a donkey, a famous wise man.\n\nAnd now, ye famous wise ones, I would have you finally throw off entirely the skin of the lion!\n\nThe skin of the beast of prey, the speckled skin, and the dishevelled locks of the investigator, the searcher, and the conqueror!\n\nAh! for me to learn to believe in your \u201cconscientiousness,\u201d ye would first have to break your venerating will.\n\nConscientious\u2014so call I him who goeth into God-forsaken wildernesses, and hath broken his venerating heart.\n\nIn the yellow sands and burnt by the sun, he doubtless peereth thirstily at the isles rich in fountains, where life reposeth under shady trees.\n\nBut his thirst doth not persuade him to become like those comfortable ones: for where there are oases, there are also idols.\n\nHungry, fierce, lonesome, God-forsaken: so doth the lion-will wish itself.\n\nFree from the happiness of slaves, redeemed from deities and adorations, fearless and fear-inspiring, grand and lonesome: so is the will of the conscientious.\n\nIn the wilderness have ever dwelt the conscientious, the free spirits, as lords of the wilderness; but in the cities dwell the well-foddered, famous wise ones\u2014the draught-beasts.\n\nFor, always do they draw, as asses\u2014the people\u2019s carts!\n\nNot that I on that account upbraid them: but serving ones do they remain, and harnessed ones, even though they glitter in golden harness.\n\nAnd often have they been good servants and worthy of their hire. For thus saith virtue: \u201cIf thou must be a servant, seek him unto whom thy service is most useful!\n\nThe spirit and virtue of thy master shall advance by thou being his servant: thus wilt thou thyself advance with his spirit and virtue!\u201d\n\nAnd verily, ye famous wise ones, ye servants of the people! Ye yourselves have advanced with the people\u2019s spirit and virtue\u2014and the people by you! To your honour do I say it!\n\nBut the people ye remain for me, even with your virtues, the people with purblind eyes\u2014the people who know not what spirit is!\n\nSpirit is life which itself cutteth into life: by its own torture doth it increase its own knowledge,\u2014did ye know that before?\n\nAnd the spirit\u2019s happiness is this: to be anointed and consecrated with tears as a sacrificial victim,\u2014did ye know that before?\n\nAnd the blindness of the blind one, and his seeking and groping, shall yet testify to the power of the sun into which he hath gazed,\u2014did ye know that before?\n\nAnd with mountains shall the discerning one learn to build! It is a small thing for the spirit to remove mountains,\u2014did ye know that before?\n\nYe know only the sparks of the spirit: but ye do not see the anvil which it is, and the cruelty of its hammer!\n\nVerily, ye know not the spirit\u2019s pride! But still less could ye endure the spirit\u2019s humility, should it ever want to speak!\n\nAnd never yet could ye cast your spirit into a pit of snow: ye are not hot enough for that! Thus are ye unaware, also, of the delight of its coldness.\n\nIn all respects, however, ye make too familiar with the spirit; and out of wisdom have ye often made an alms-house and a hospital for bad poets.\n\nYe are not eagles: thus have ye never experienced the happiness of the alarm of the spirit. And he who is not a bird should not camp above abysses.\n\nYe seem to me lukewarm ones: but coldly floweth all deep knowledge. Ice-cold are the innermost wells of the spirit: a refreshment to hot hands and handlers.\n\nRespectable do ye there stand, and stiff, and with straight backs, ye famous wise ones!\u2014no strong wind or will impelleth you.\n\nHave ye ne\u2019er seen a sail crossing the sea, rounded and inflated, and trembling with the violence of the wind?\n\nLike the sail trembling with the violence of the spirit, doth my wisdom cross the sea\u2014my wild wisdom!\n\nBut ye servants of the people, ye famous wise ones\u2014how could ye go with me!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n31. The Night Song\n\n\u2019Tis night: now do all gushing fountains speak louder. And my soul also is a gushing fountain.\n\n\u2019Tis night: now only do all songs of the loving ones awake. And my soul also is the song of a loving one.\n\nSomething unappeased, unappeasable, is within me: it longeth to find expression. A craving for love is within me, which speaketh itself the language of love.\n\nLight am I: ah, that I were night! But it is my lonesomeness to be begirt with light!\n\nAh, that I were dark and nightly! How would I suck at the breasts of light!\n\nAnd you yourselves would I bless, ye twinkling starlets and glow-worms aloft!\u2014and would rejoice in the gifts of your light.\n\nBut I live in mine own light, I drink again into myself the flames that break forth from me.\n\nI know not the happiness of the receiver; and oft have I dreamt that stealing must be more blessed than receiving.\n\nIt is my poverty that my hand never ceaseth bestowing; it is mine envy that I see waiting eyes and the brightened nights of longing.\n\nOh, the misery of all bestowers! Oh, the darkening of my sun! Oh, the craving to crave! Oh, the violent hunger in satiety!\n\nThey take from me: but do I yet touch their soul? There is a gap \u2019twixt giving and receiving; and the smallest gap hath finally to be bridged over.\n\nA hunger ariseth out of my beauty: I should like to injure those I illumine; I should like to rob those I have gifted:\u2014thus do I hunger for wickedness.\n\nWithdrawing my hand when another hand already stretcheth out to it; hesitating like the cascade, which hesitateth even in its leap:\u2014thus do I hunger for wickedness!\n\nSuch revenge doth mine abundance think of: such mischief welleth out of my lonesomeness.\n\nMy happiness in bestowing died in bestowing; my virtue became weary of itself by its abundance!\n\nHe who ever bestoweth is in danger of losing his shame; to him who ever dispenseth, the hand and heart become callous by very dispensing.\n\nMine eye no longer overfloweth for the shame of suppliants; my hand hath become too hard for the trembling of filled hands.\n\nWhence have gone the tears of mine eye, and the down of my heart? Oh, the lonesomeness of all bestowers! Oh, the silence of all shining ones!\n\nMany suns circle in desert space: to all that is dark do they speak with their light\u2014but to me they are silent.\n\nOh, this is the hostility of light to the shining one: unpityingly doth it pursue its course.\n\nUnfair to the shining one in its innermost heart, cold to the suns:\u2014thus travelleth every sun.\n\nLike a storm do the suns pursue their courses: that is their travelling. Their inexorable will do they follow: that is their coldness.\n\nOh, ye only is it, ye dark, nightly ones, that extract warmth from the shining ones! Oh, ye only drink milk and refreshment from the light\u2019s udders!\n\nAh, there is ice around me; my hand burneth with the iciness! Ah, there is thirst in me; it panteth after your thirst!\n\n\u2019Tis night: alas, that I have to be light! And thirst for the nightly! And lonesomeness!\n\n\u2019Tis night: now doth my longing break forth in me as a fountain,\u2014for speech do I long.\n\n\u2019Tis night: now do all gushing fountains speak louder. And my soul also is a gushing fountain.\n\n\u2019Tis night: now do all songs of loving ones awake. And my soul also is the song of a loving one.\u2014\n\n\u00a0\n\nThus sang Zarathustra.\n\n\u00a0\n\n32. The Dance Song\n\nOne evening went Zarathustra and his disciples through the forest; and when he sought for a well, lo, he lighted upon a green meadow peacefully surrounded by trees and bushes where maidens were dancing together. As soon as the maidens recognised Zarathustra, they ceased dancing; Zarathustra, however, approached them with friendly mien and spake these words:\n\nCease not your dancing, ye lovely maidens! No game-spoiler hath come to you with evil eye, no enemy of maidens.\n\nGod\u2019s advocate am I with the devil: he, however, is the spirit of gravity. How could I, ye light-footed ones, be hostile to divine dances? Or to maidens\u2019 feet with fine ankles?\n\nTo be sure, 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.\n\nAnd even the little God may he find, who is dearest to maidens: beside the well lieth he quietly, with closed eyes.\n\nVerily, in broad daylight did he fall asleep, the sluggard! Had he perhaps chased butterflies too much?\n\nUpbraid me not, ye beautiful dancers, when I chasten the little God somewhat! He will cry, certainly, and weep\u2014but he is laughable even when weeping!\n\nAnd with tears in his eyes shall he ask you for a dance; and I myself will sing a song to his dance:\n\nA dance-song and satire on the spirit of gravity my supremest, powerfulest devil, who is said to be \u201clord of the world.\u201d\u2014\n\nAnd this is the song that Zarathustra sang when Cupid and the maidens danced together:\n\n\u00a0\n\nOf late did I gaze into thine eye, O Life! And into the unfathomable did I there seem to sink.\n\nBut thou pulledst me out with a golden angle; derisively didst thou laugh when I called thee unfathomable.\n\n\u201cSuch is the language of all fish,\u201d saidst thou; \u201cwhat they do not fathom is unfathomable.\n\nBut changeable am I only, and wild, and altogether a woman, and no virtuous one:\n\nThough I be called by you men the \u2018profound one,\u2019 or the \u2018faithful one,\u2019 \u2018the eternal one,\u2019 \u2018the mysterious one.\u2019\n\nBut ye men endow us always with your own virtues\u2014alas, ye virtuous ones!\u201d\n\nThus did she laugh, the unbelievable one; but never do I believe her and her laughter, when she speaketh evil of herself.\n\nAnd when I talked face to face with my wild Wisdom, she said to me angrily: \u201cThou willest, thou cravest, thou lovest; on that account alone dost thou praise Life!\u201d\n\nThen had I almost answered indignantly and told the truth to the angry one; and one cannot answer more indignantly than when one \u201ctelleth the truth\u201d to one\u2019s Wisdom.\n\nFor thus do things stand with us three. In my heart do I love only Life\u2014and verily, most when I hate her!\n\nBut that I am fond of Wisdom, and often too fond, is because she remindeth me very strongly of Life!\n\nShe hath her eye, her laugh, and even her golden angle-rod: am I responsible for it that both are so alike?\n\nAnd when once Life asked me: \u201cWho is she then, this Wisdom?\u201d\u2014then said I eagerly: \u201cAh, yes! Wisdom!\n\nOne thirsteth for her and is not satisfied, one looketh through veils, one graspeth through nets.\n\nIs she beautiful? What do I know! But the oldest carps are still lured by her.\n\nChangeable is she, and wayward; often have I seen her bite her lip, and pass the comb against the grain of her hair.\n\nPerhaps she is wicked and false, and altogether a woman; but when she speaketh ill of herself, just then doth she seduce most.\u201d\n\nWhen I had said this unto Life, then laughed she maliciously, and shut her eyes. \u201cOf whom dost thou speak?\u201d said she. \u201cPerhaps of me?\n\nAnd if thou wert right\u2014is it proper to say that in such wise to my face! But now, pray, speak also of thy Wisdom!\u201d\n\nAh, and now hast thou again opened thine eyes, O beloved Life! And into the unfathomable have I again seemed to sink.\u2014\n\n\u00a0\n\nThus sang Zarathustra. But when the dance was over and the maidens had departed, he became sad.\n\n\u201cThe sun hath been long set,\u201d said he at last, \u201cthe meadow is damp, and from the forest cometh coolness.\n\nAn unknown presence is about me, and gazeth thoughtfully. What! Thou livest still, Zarathustra?\n\nWhy? Wherefore? Whereby? Whither? Where? How? Is it not folly still to live?\u2014\n\nAh, my friends; the evening is it which thus interrogateth in me. Forgive me my sadness!\n\nEvening hath come on: forgive me that evening hath come on!\u201d\n\n\u00a0\n\nThus sang Zarathustra.\n\n\u00a0\n\n33. The Grave Song\n\n\u201cYonder is the grave-island, the silent isle; yonder also are the graves of my youth. Thither will I carry an evergreen wreath of life.\u201d\n\nResolving thus in my heart, did I sail o\u2019er the sea.\u2014\n\nOh, ye sights and scenes of my youth! Oh, all ye gleams of love, ye divine fleeting gleams! How could ye perish so soon for me! I think of you to-day as my dead ones.\n\nFrom you, my dearest dead ones, cometh unto me a sweet savour, heart-opening and melting. Verily, it convulseth and openeth the heart of the lone seafarer.\n\nStill am I the richest and most to be envied\u2014I, the lonesomest one! For I have possessed you, and ye possess me still. Tell me: to whom hath there ever fallen such rosy apples from the tree as have fallen unto me?\n\nStill am I your love's heir and heritage, blooming to your memory with many-hued, wild-growing virtues, O ye dearest ones!\n\nAh, we were made to remain nigh unto each other, ye kindly strange marvels; and not like timid birds did ye come to me and my longing\u2014nay, but as trusting ones to a trusting one!\n\nYea, made for faithfulness, like me, and for fond eternities, must I now name you by your faithlessness, ye divine glances and fleeting gleams: no other name have I yet learnt.\n\nVerily, too early did ye die for me, ye fugitives. Yet did ye not flee from me, nor did I flee from you: innocent are we to each other in our faithlessness.\n\nTo kill me, did they strangle you, ye singing birds of my hopes! Yea, at you, ye dearest ones, did malice ever shoot its arrows\u2014to hit my heart!\n\nAnd they hit it! Because ye were always my dearest, my possession and my possessedness: on that account had ye to die young, and far too early!\n\nAt my most vulnerable point did they shoot the arrow\u2014namely, at you, whose skin is like down\u2014or more like the smile that dieth at a glance!\n\nBut this word will I say unto mine enemies: What is all manslaughter in comparison with what ye have done unto me!\n\nWorse evil did ye do unto me than all manslaughter; the irretrievable did ye take from me:\u2014thus do I speak unto you, mine enemies!\n\nSlew ye not my youth\u2019s visions and dearest marvels! My playmates took ye from me, the blessed spirits! To their memory do I deposit this wreath and this curse.\n\nThis curse upon you, mine enemies! Have ye not made mine eternal short, as a tone dieth away in a cold night! Scarcely, as the twinkle of divine eyes, did it come to me\u2014as a fleeting gleam!\n\nThus spake once in a happy hour my purity: \u201cDivine shall everything be unto me.\u201d\n\nThen did ye haunt me with foul phantoms; ah, whither hath that happy hour now fled!\n\n\u201cAll days shall be holy unto me\u201d\u2014so spake once the wisdom of my youth: verily, the language of a joyous wisdom!\n\nBut then did ye enemies steal my nights, and sold them to sleepless torture: ah, whither hath that joyous wisdom now fled?\n\nOnce did I long for happy auspices: then did ye lead an owl-monster across my path, an adverse sign. Ah, whither did my tender longing then flee?\n\nAll loathing did I once vow to renounce: then did ye change my nigh ones and nearest ones into ulcerations. Ah, whither did my noblest vow then flee?\n\nAs a blind one did I once walk in blessed ways: then did ye cast filth on the blind one\u2019s course: and now is he disgusted with the old footpath.\n\nAnd when I performed my hardest task, and celebrated the triumph of my victories, then did ye make those who loved me call out that I then grieved them most.\n\nVerily, it was always your doing: ye embittered to me my best honey, and the diligence of my best bees.\n\nTo my charity have ye ever sent the most impudent beggars; around my sympathy have ye ever crowded the incurably shameless. Thus have ye wounded the faith of my virtue.\n\nAnd when I offered my holiest as a sacrifice, immediately did your \u201cpiety\u201d put its fatter gifts beside it: so that my holiest suffocated in the fumes of your fat.\n\nAnd once did I want to dance as I had never yet danced: beyond all heavens did I want to dance. Then did ye seduce my favourite minstrel.\n\nAnd now hath he struck up an awful, melancholy air; alas, he tooted as a mournful horn to mine ear!\n\nMurderous minstrel, instrument of evil, most innocent instrument! Already did I stand prepared for the best dance: then didst thou slay my rapture with thy tones!\n\nOnly in the dance do I know how to speak the parable of the highest things:\u2014and now hath my grandest parable remained unspoken in my limbs!\n\nUnspoken and unrealised hath my highest hope remained! And there have perished for me all the visions and consolations of my youth!\n\nHow did I ever bear it? How did I survive and surmount such wounds? How did my soul rise again out of those sepulchres?\n\nYea, something invulnerable, unburiable is with me, something that would rend rocks asunder: it is called my Will. Silently doth it proceed, and unchanged throughout the years.\n\nIts course will it go upon my feet, mine old Will; hard of heart is its nature and invulnerable.\n\nInvulnerable am I only in my heel. Ever livest thou there, and art like thyself, thou most patient one! Ever hast thou burst all shackles of the tomb!\n\nIn thee still liveth also the unrealisedness of my youth; and as life and youth sittest thou here hopeful on the yellow ruins of graves.\n\nYea, thou art still for me the demolisher of all graves: Hail to thee, my Will! And only where there are graves are there resurrections.\u2014\n\n\u00a0\n\nThus sang Zarathustra.\n\n\u00a0\n\n34. Self-Surpassing\n\n\u201cWill to Truth\u201d do ye call it, ye wisest ones, that which impelleth you and maketh you ardent?\n\nWill for the thinkableness of all being: thus do I call your will!\n\nAll being would ye make thinkable: for ye doubt with good reason whether it be already thinkable.\n\nBut it shall accommodate and bend itself to you! So willeth your will. Smooth shall it become and subject to the spirit, as its mirror and reflection.\n\nThat is your entire will, ye wisest ones, as a Will to Power; and even when ye speak of good and evil, and of estimates of value.\n\nYe would still create a world before which ye can bow the knee: such is your ultimate hope and ecstasy.\n\nThe ignorant, to be sure, the people\u2014they are like a river on which a boat floateth along: and in the boat sit the estimates of value, solemn and disguised.\n\nYour will and your valuations have ye put on the river of becoming; it betrayeth unto me an old Will to Power, what is believed by the people as good and evil.\n\nIt was ye, ye wisest ones, who put such guests in this boat, and gave them pomp and proud names\u2014ye and your ruling Will!\n\nOnward the river now carrieth your boat: it must carry it. A small matter if the rough wave foameth and angrily resisteth its keel!\n\nIt is not the river that is your danger and the end of your good and evil, ye wisest ones: but that Will itself, the Will to Power\u2014the unexhausted, procreating life-will.\n\nBut that ye may understand my gospel of good and evil, for that purpose will I tell you my gospel of life, and of the nature of all living things.\n\nThe living thing did I follow; I walked in the broadest and narrowest paths to learn its nature.\n\nWith a hundred-faced mirror did I catch its glance when its mouth was shut, so that its eye might speak unto me. And its eye spake unto me.\n\nBut wherever I found living things, there heard I also the language of obedience. All living things are obeying things.\n\nAnd this heard I secondly: Whatever cannot obey itself, is commanded. Such is the nature of living things.\n\nThis, however, is the third thing which I heard\u2014namely, that commanding is more difficult than obeying. And not only because the commander beareth the burden of all obeyers, and because this burden readily crusheth him:\u2014\n\nAn attempt and a risk seemed all commanding unto me; and whenever it commandeth, the living thing risketh itself thereby.\n\nYea, even when it commandeth itself, then also must it atone for its commanding. Of its own law must it become the judge and avenger and victim.\n\nHow doth this happen! So did I ask myself. What persuadeth the living thing to obey, and command, and even be obedient in commanding?\n\nHearken now unto my word, ye wisest ones! Test it seriously, whether I have crept into the heart of life itself, and into the roots of its heart!\n\nWherever I found a living thing, there found I Will to Power; and even in the will of the servant found I the will to be master.\n\nThat to the stronger the weaker shall serve\u2014thereto persuadeth he his will who would be master over a still weaker one. That delight alone he is unwilling to forego.\n\nAnd as the lesser surrendereth himself to the greater that he may have delight and power over the least of all, so doth even the greatest surrender himself, and staketh\u2014life, for the sake of power.\n\nIt is the surrender of the greatest to run risk and danger, and play dice for death.\n\nAnd where there is sacrifice and service and love-glances, there also is the will to be master. By by-ways doth the weaker then slink into the fortress, and into the heart of the mightier one\u2014and there stealeth power.\n\nAnd this secret spake Life herself unto me. \u201cBehold,\u201d said she, \u201cI am that which must ever surpass itself.\n\nTo be sure, ye call it will to procreation, or impulse towards a goal, towards the higher, remoter, more manifold: but all that is one and the same secret.\n\nRather would I succumb than disown this one thing; and verily, where there is succumbing and leaf-falling, lo, there doth Life sacrifice itself\u2014for power!\n\nThat I have to be struggle, and becoming, and purpose, and cross-purpose\u2014ah, he who divineth my will, divineth well also on what crooked paths it hath to tread!\n\nWhatever I create, and however much I love it,\u2014soon must I be adverse to it, and to my love: so willeth my will.\n\nAnd even thou, discerning one, art only a path and footstep of my will: verily, my Will to Power walketh even on the feet of thy Will to Truth!\n\nHe certainly did not hit the truth who shot at it the formula: \u201cWill to existence\u201d: that will\u2014doth not exist!\n\nFor what is not, cannot will; that, however, which is in existence\u2014how could it still strive for existence!\n\nOnly where there is life, is there also will: not, however, Will to Life, but\u2014so teach I thee\u2014Will to Power!\n\nMuch is reckoned higher than life itself by the living one; but out of the very reckoning speaketh\u2014the Will to Power!\u201d\u2014\n\nThus did Life once teach me: and thereby, ye wisest ones, do I solve you the riddle of your hearts.\n\nVerily, I say unto you: good and evil which wouid be everlasting\u2014it doth not exist! Of its own accord must it ever surpass itself anew.\n\nWith your values and formul\u00e6 of good and evil, ye exercise power, ye valuing ones: and that is your secret love, and the sparkling, trembling, and overflowing of your souls.\n\nBut a stronger power groweth out of your values, and a new surpassing: by it breaketh egg and egg-shell.\n\nAnd he who hath to be a creator in good and evil\u2014verily, he hath first to be a destroyer, and break values in pieces.\n\nThus doth the greatest evil pertain to the greatest good: that, however, is the creating good.\u2014\n\nLet us speak thereof, ye wisest ones, even though it be bad. To be silent is worse; all suppressed truths become poisonous.\n\nAnd let everything break up which\u2014can break up by our truths! Many a house is still to be built!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n35. The Sublime Ones\n\nCalm is the bottom of my sea: who would guess that it hideth droll monsters!\n\nUnmoved is my depth: but it sparkleth with swimming enigmas and laughters.\n\nA sublime one saw I today, a solemn one, a penitent of the spirit: Oh, how my soul laughed at his ugliness!\n\nWith upraised breast, and like those who draw in their breath: thus did he stand, the sublime one, and in silence:\n\nO\u2019erhung with ugly truths, the spoil of his hunting, and rich in torn raiment; many thorns also hung on him\u2014but I saw no rose.\n\nNot yet had he learned laughing and beauty. Gloomy did this hunter return from the forest of knowledge.\n\nFrom the fight with wild beasts returned he home: but even yet a wild beast gazeth out of his seriousness\u2014an unconquered wild beast!\n\nAs a tiger doth he ever stand, on the point of springing; but I do not like those strained souls; ungracious is my taste towards all those self-engrossed ones.\n\nAnd ye tell me, friends, that there is to be no dispute about taste and tasting? But all life is a dispute about taste and tasting!\n\nTaste: that is weight at the same time, and scales and weigher; and alas for every living thing that would live without dispute about weight and scales and weigher!\n\nShould he become weary of his sublimeness, this sublime one, then only will his beauty begin\u2014and then only will I taste him and find him savoury.\n\nAnd only when he turneth away from himself will he o\u2019erleap his own shadow\u2014and verily! into his sun.\n\nFar too long did he sit in the shade; the cheeks of the penitent of the spirit became pale; he almost starved on his expectations.\n\nContempt is still in his eye, and loathing hideth in his mouth. To be sure, he now resteth, but he hath not yet taken rest in the sunshine.\n\nAs the ox ought he to do; and his happiness should smell of the earth, and not of contempt for the earth.\n\nAs a white ox would I like to see him, which, snorting and lowing, walketh before the plough-share: and his lowing should also laud all that is earthly!\n\nDark is still his countenance; the shadow of his hand danceth upon it. O\u2019ershadowed is still the sense of his eye.\n\nHis deed itself is still the shadow upon him: his doing obscureth the doer. Not yet hath he overcome his deed.\n\nTo be sure, I love in him the shoulders of the ox: but now do I want to see also the eye of the angel.\n\nAlso his hero-will hath he still to unlearn: an exalted one shall he be, and not only a sublime one:\u2014the ether itself should raise him, the will-less one!\n\nHe hath subdued monsters, he hath solved enigmas. But he should also redeem his monsters and enigmas; into heavenly children should he transform them.\n\nAs yet hath his knowledge not learned to smile, and to be without jealousy; as yet hath his gushing passion not become calm in beauty.\n\nVerily, not in satiety shall his longing cease and disappear, but in beauty! Gracefulness belongeth to the munificence of the magnanimous.\n\nHis arm across his head: thus should the hero repose; thus should he also surmount his repose.\n\nBut precisely to the hero is beauty the hardest thing of all. Unattainable is beauty by all ardent wills.\n\nA little more, a little less: precisely this is much here, it is the most here.\n\nTo stand with relaxed muscles and with unharnessed will: that is the hardest for all of you, ye sublime ones!\n\nWhen power becometh gracious and descendeth into the visible\u2014I call such condescension, beauty.\n\nAnd from no one do I want beauty so much as from thee, thou powerful one: let thy goodness be thy last self-conquest.\n\nAll evil do I accredit to thee: therefore do I desire of thee the good.\n\nVerily, I have often laughed at the weaklings, who think themselves good because they have crippled paws!\n\nThe virtue of the pillar shalt thou strive after: more beautiful doth it ever become, and more graceful\u2014but internally harder and more sustaining\u2014the higher it riseth.\n\nYea, thou sublime one, one day shalt thou also be beautiful, and hold up the mirror to thine own beauty.\n\nThen will thy soul thrill with divine desires; and these will be adoration even in thy vanity!\n\nFor this is the secret of the soul: when the hero hath abandoned it, then only approacheth it in dreams\u2014the superhero.\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n36. The Land of Culture\n\nToo far did I fly into the future: a horror seized upon me.\n\nAnd when I looked around me, lo! there time was my sole contemporary.\n\nThen did I fly backwards, homewards\u2014and always faster. Thus did I come unto you: ye present-day men, and into the land of culture.\n\nFor the first time brought I an eye to see you, and good desire: verily, with longing in my heart did I come.\n\nBut how did it turn out with me? Although so alarmed\u2014I had yet to laugh! Never did mine eye see anything so motley-coloured!\n\nI laughed and laughed, while my foot still trembled, and my heart as well. \u201cHere forsooth, is the home of all the paint-pots,\u201d\u2014said I.\n\nWith fifty patches painted on faces and limbs\u2014so sat ye there to mine astonishment, ye present-day men!\n\nAnd with fifty mirrors around you, which flattered your play of colours, and repeated it!\n\nVerily, ye could wear no better masks, ye present-day men, than your own faces! Who could\u2014recognise you!\n\nWritten all over with the characters of the past, and these characters also pencilled over with new characters\u2014thus have ye concealed yourselves well from all decipherers!\n\nAnd though one be a trier of the reins, who still believeth that ye have reins! Out of colours ye seem to be baked, and out of glued scraps.\n\nAll times and peoples gaze divers-coloured out of your veils; all customs and beliefs speak divers-coloured out of your gestures.\n\nHe who would strip you of veils and wrappers, and paints and gestures, would just have enough left to scare the crows.\n\nVerily, I myself am the scared crow that once saw you naked, and without paint; and I flew away when the skeleton ogled at me.\n\nRather would I be a day-labourer in the nether-world, and among the shades of the by-gone!\u2014Fatter and fuller than ye, are forsooth the nether-worldlings!\n\nThis, yea this, is bitterness to my bowels, that I can neither endure you naked nor clothed, ye present-day men!\n\nAll that is unhomelike in the future, and whatever maketh strayed birds shiver, is verily more homelike and familiar than your \u201creality.\u201d\n\nFor thus speak ye: \u201cReal are we wholly, and without faith and superstition\u201d: thus do ye plume yourselves\u2014alas! even without plumes!\n\nIndeed, how would ye be able to believe, ye divers-coloured ones!\u2014ye who are pictures of all that hath ever been believed!\n\nPerambulating refutations are ye, of belief itself, and a dislocation of all thought. Untrustworthy ones: thus do I call you, ye real ones!\n\nAll periods prate against one another in your spirits; and the dreams and pratings of all periods were even realer than your awakeness!\n\nUnfruitful are ye: therefore do ye lack belief. But he who had to create, had always his presaging dreams and astral premonitions\u2014and believed in believing!\u2014\n\nHalf-open doors are ye, at which grave-diggers wait. And this is your reality: \u201cEverything deserveth to perish.\u201d\n\nAlas, how ye stand there before me, ye unfruitful ones; how lean your ribs! And many of you surely have had knowledge thereof.\n\nMany a one hath said: \u201cThere hath surely a God filched something from me secretly whilst I slept? Verily, enough to make a girl for himself therefrom!\n\n\u201cAmazing is the poverty of my ribs!\u201d thus hath spoken many a present-day man.\n\nYea, ye are laughable unto me, ye present-day men! And especially when ye marvel at yourselves!\n\nAnd woe unto me if I could not laugh at your marvelling, and had to swallow all that is repugnant in your platters!\n\nAs it is, however, I will make lighter of you, since I have to carry what is heavy; and what matter if beetles and May-bugs also alight on my load!\n\nVerily, it shall not on that account become heavier to me! And not from you, ye present-day men, shall my great weariness arise.\u2014\n\nAh, whither shall I now ascend with my longing! From all mountains do I look out for fatherlands and motherlands.\n\nBut a home have I found nowhere: unsettled am I in all cities, and decamping at all gates.\n\nAlien to me, and a mockery, are the present-day men, to whom of late my heart impelled me; and exiled am I from fatherlands and motherlands.\n\nThus do I love only my children\u2019s land, the undiscovered in the remotest sea: for it do I bid my sails search and search.\n\nUnto my children will I make amends for being the child of my fathers: and unto all the future\u2014for this present-day!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n37. Immaculate Perception\n\nWhen yester-eve the moon arose, then did I fancy it about to bear a sun: so broad and teeming did it lie on the horizon.\n\nBut it was a liar with its pregnancy; and sooner will I believe in the man in the moon than in the woman.\n\nTo be sure, little of a man is he also, that timid night-reveller. Verily, with a bad conscience doth he stalk over the roofs.\n\nFor he is covetous and jealous, the monk in the moon; covetous of the earth, and all the joys of lovers.\n\nNay, I like him not, that tom-cat on the roofs! Hateful unto me are all that slink around half-closed windows!\n\nPiously and silently doth he stalk along on the star-carpets:\u2014but I like no light-treading human feet, on which not even a spur jingleth.\n\nEvery honest one\u2019s step speaketh; the cat however, stealeth along over the ground. Lo! cat-like doth the moon come along, and dishonestly.\u2014\n\nThis parable speak I unto you sentimental dissemblers, unto you, the \u201cpure discerners!\u201d You do I call\u2014covetous ones!\n\nAlso ye love the earth, and the earthly: I have divined you well!\u2014but shame is in your love, and a bad conscience\u2014ye are like the moon!\n\nTo despise the earthly hath your spirit been persuaded, but not your bowels: these, however, are the strongest in you!\n\nAnd now is your spirit ashamed to be at the service of your bowels, and goeth in by-ways and lying ways to escape its own shame.\n\n\u201cThat would be the highest thing for me\u201d\u2014so saith your lving spirit unto itself\u2014\u201cto gaze upon life without desire, and not like the dog, with hanging-out tongue:\n\nTo be happy in gazing: with dead will, free from the grip and greed of selfishness\u2014cold and ashy-grey all over, but with intoxicated moon-eyes!\n\nThat would be the dearest thing to me\u201d\u2014thus doth the seduced one seduce himself,\u2014\u201cto love the earth as the moon loveth it, and with the eye only to feel its beauty.\n\nAnd this do I call immaculate perception of all things: to want nothing else from them, but to be allowed to lie before them as a mirror with a hundred facets.\u201d\u2014\n\nOh, ye sentimental dissemblers, ye covetous ones! Ye lack innocence in your desire: and now do ye defame desiring on that account!\n\nVerily, not as creators, as procreators, or as jubilators do ye love the earth!\n\nWhere is innocence? Where there is will to procreation. And he who seeketh to create beyond himself, hath for me the purest will.\n\nWhere is beauty? Where I must will with my whole Will; where I will love and perish, that an image may not remain merely an image.\n\nLoving and perishing: these have rhymed from eternity. Will to love: that is to be ready also for death. Thus do I speak unto you cowards!\n\nBut now doth your emasculated ogling profess to be \u201ccontemplation!\u201d And that which can be examined with cowardly eyes is to be christened \u201cbeautiful!\u201d Oh, ye violators of noble names!\n\nBut it shall be your curse, ye immaculate ones, ye pure discerners, that ye shall never bring forth, even though ye lie broad and teeming on the horizon!\n\nVerily, ye fill your mouth with noble words: and we are to believe that your heart overfloweth, ye cozeners?\n\nBut my words are poor, contemptible, stammering words: gladly do I pick up what falleth from the table at your repasts.\n\nYet still can I say therewith the truth\u2014to dissemblers! Yea, my fish-bones, shells, and prickly leaves shall\u2014tickle the noses of dissembiers!\n\nBad air is always about you and your repasts: your lascivious thoughts, your lies, and secrets are indeed in the air!\n\nDare only to believe in yourselves\u2014in yourselves and in your inward parts! He who doth not believe in himself always lieth.\n\nA God\u2019s mask have ye hung in front of you, ye \u201cpure ones\u201d: into a God\u2019s mask hath your execrable coiling snake crawled.\n\nVerily ye deceive, ye \u201ccontemplative ones!\u201d Even Zarathustra was once the dupe of your godlike exterior; he did not divine the serpent\u2019s coil with which it was stuffed.\n\nA God\u2019s soul, I once thought I saw playing in your games, ye pure discerners! No better arts did I once dream of than your arts!\n\nSerpents\u2019 filth and evil odour, the distance concealed from me: and that a lizard\u2019s craft prowled thereabouts lasciviously.\n\nBut I came nigh unto you: then came to me the day,\u2014and now cometh it to you,\u2014at an end is the moon\u2019s love affair!\n\nSee there! Surprised and pale doth it stand\u2014before the rosy dawn!\n\nFor already she cometh, the glowing one,\u2014her love to the earth cometh! Innocence, and creative desire, is all solar love!\n\nSee there, how she cometh impatiently over the sea! Do ye not feel the thirst and the hot breath of her love?\n\nAt the sea would she suck, and drink its depths to her height: now riseth the desire of the sea with its thousand breasts.\n\nKissed and sucked would it be by the thirst of the sun; vapour would it become, and height, and path of light, and light itself!\n\nVerily, like the sun do I love life, and all deep seas.\n\nAnd this meaneth to me knowledge: all that is deep shall ascend\u2014to my height!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n38. Scholars\n\nWhen I lay asleep, then did a sheep eat at the ivy-wreath on my head,\u2014it ate, and said thereby: \u201cZarathustra is no longer a scholar.\u201d\n\nIt said this, and went away clumsily and proudly. A child told it to me.\n\nI like to lie here where the children play, beside the ruined wall, among thistles and red poppies.\n\nA scholar am I still to the children, and also to the thistles and red poppies. Innocent are they, even in their wickedness.\n\nBut to the sheep I am no longer a scholar: so willeth my lot\u2014blessings upon it!\n\nFor this is the truth: I have departed from the house of the scholars, and the door have I also slammed behind me.\n\nToo long did my soul sit hungry at their table: not like them have I got the knack of investigating, as the knack of nut-cracking.\n\nFreedom do I love, and the air over fresh soil; rather would I sleep on ox-skins than on their honours and dignities.\n\nI am too hot and scorched with mine own thought: often is it ready to take away my breath. Then have I to go into the open air, and away from all dusty rooms.\n\nBut they sit cool in the cool shade: they want in everything to be merely spectators, and they avoid sitting where the sun burneth on the steps.\n\nLike those who stand in the street and gape at the passers-by: thus do they also wait, and gape at the thoughts which others have thought.\n\nShould one lay hold of them, then do they raise a dust like flour-sacks, and involuntarily: but who would divine that their dust came from corn, and from the yellow delight of the summer fields?\n\nWhen they give themselves out as wise, then do their petty sayings and truths chill me: in their wisdom there is often an odour as if it came from the swamp; and verily, I have even heard the frog croak in it!\n\nClever are they\u2014they have dexterous fingers: what doth my simplicity pretend to beside their multiplicity! All threading and knitting and weaving do their fingers understand: thus do they make the hose of the spirit!\n\nGood clockworks are they: only be careful to wind them up properly! Then do they indicate the hour without mistake, and make a modest noise thereby.\n\nLike millstones do they work, and like pestles: throw only seed-corn unto them!\u2014they know well how to grind corn small, and make white dust out of it.\n\nThey keep a sharp eye on one another, and do not trust each other the best. Ingenious in little artifices, they wait for those whose knowledge walketh on lame feet,\u2014like spiders do they wait.\n\nI saw them always prepare their poison with precaution; and always did they put glass gloves on their fingers in doing so.\n\nThey also know how to play with false dice; and so eagerly did I find them playing, that they perspired thereby.\n\nWe are alien to each other, and their virtues are even more repugnant to my taste than their falsehoods and false dice.\n\nAnd when I lived with them, then did I live above them. Therefore did they take a dislike to me.\n\nThey want to hear nothing of any one walking above their heads; and so they put wood and earth and rubbish betwixt me and their heads.\n\nThus did they deafen the sound of my tread: and least have I hitherto been heard by the most learned.\n\nAll mankind's faults and weaknesses did they put betwixt themselves and me:\u2014they call it \u201cfalse ceiling\u201d in their houses.\n\nBut nevertheless I walk with my thoughts above their heads; and even should I walk on mine own errors, still would I be above them and their heads.\n\nFor men are not equal: so speaketh justice. And what I will, they may not will!\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n39. Poets\n\n\u201cSince I have known the body better\u201d\u2014said Zarathustra to one of his disciples\u2014\u201cthe spirit hath only been to me symbolically spirit; and all the \u2018imperishable\u2019\u2014that is also but a simile.\u201d\n\n\u201cSo have I heard thee say once before,\u201d answered the disciple, \u201cand then thou addedst: \u2018But the poets lie too much.\u2019 Why didst thou say that the poets lie too much?\u201d\n\n\u201cWhy?\u201d said Zarathustra. \u201cThou askest why? I do not belong to those who may be asked after their Why.\n\nIs my experience but of yesterday? It is long ago that I experienced the reasons for mine opinions.\n\nShould I not have to be a cask of memory, if I also wanted to have my reasons with me?\n\nIt is already too much for me even to retain mine opinions; and many a bird flieth away.\n\nAnd sometimes, also, do I find a fugitive creature in my dovecote, which is alien to me, and trembleth when I lay my hand upon it.\n\nBut what did Zarathustra once say unto thee? That the poets lie too much?\u2014But Zarathustra also is a poet.\n\nBelievest thou that he there spake the truth? Why dost thou believe it?\u201d\n\nThe disciple answered: \u201cI believe in Zarathustra.\u201d But Zarathustra shook his head and smiled.\u2014\n\nBelief doth not sanctify me, said he, least of all the belief in myself.\n\nBut granting that some one did say in all seriousness that the poets lie too much: he was right\u2014we do lie too much.\n\nWe also know too little, and are bad learners: so we are obliged to lie.\n\nAnd which of us poets hath not adulterated his wine? Many a poisonous hotchpotch hath evolved in our cellars: many an indescribable thing hath there been done.\n\nAnd because we know little, therefore are we pleased from the heart with the poor in spirit, especially when they are young women!\n\nAnd even of those things are we desirous, which old women tell one another in the evening. This do we call the eternally feminine in us.\n\nAnd as if there were a special secret access to knowledge, which choketh up for those who learn anything, so do we believe in the people and in their \u201cwisdom.\u201d\n\nThis, however, do all poets believe: that whoever pricketh up his ears when lying in the grass or on lonely slopes, learneth something of the things that are betwixt heaven and earth.\n\nAnd if there come unto them tender emotions, then do the poets always think that nature herself is in love with them:\n\nAnd that she stealeth to their ear to whisper secrets into it, and amorous flatteries: of this do they plume and pride themselves, before all mortals!\n\nAh, there are so many things betwixt heaven and earth of which only the poets have dreamed!\n\nAnd especially above the heavens: for all gods are poet-symbolisations, poet-sophistications!\n\nVerily, ever are we drawn aloft\u2014that is, to the realm of the clouds: on these do we set our gaudy puppets, and then call them gods and Supermen:\u2014\n\nAre not they light enough for those chairs!\u2014all these gods and Supermen?\u2014\n\nAh, how I am weary of all the inadequate that is insisted on as actual! Ah, how I am weary of the poets!\n\n\u00a0\n\nWhen Zarathustra so spake, his disciple resented it, but was silent. And Zarathustra also was silent; and his eye directed itself inwardly, as if it gazed into the far distance. At last he sighed and drew breath.\u2014\n\nI am of today and heretofore, said he thereupon; but something is in me that is of the morrow, and the day following, and the hereafter.\n\nI became weary of the poets, of the old and of the new: superficial are they all unto me, and shallow seas.\n\nThey did not think sufficiently into the depth; therefore their feeling did not reach to the bottom.\n\nSome sensation of voluptuousness and some sensation of tedium: these have as yet been their best contemplation.\n\nGhost-breathing and ghost-whisking, seemeth to me all the jingle-jangling of their harps; what have they known hitherto of the fervour of tones!\u2014\n\nThey are also not pure enough for me: they all muddle their water that it may seem deep.\n\nAnd fain would they thereby prove themselves reconcilers: but mediaries and mixers are they unto me, and half-and-half, and impure!\u2014\n\nAh, I cast indeed my net into their sea, and meant to catch good fish; but always did I draw up the head of some ancient God.\n\nThus did the sea give a stone to the hungry one. And they themselves may well originate from the sea.\n\nCertainly, one findeth pearls in them: thereby they are the more like hard molluscs. And instead of a soul, I have often found in them salt slime.\n\nThey have learned from the sea also its vanity: is not the sea the peacock of peacocks?\n\nEven before the ugliest of all buffaloes doth it spread out its tail; never doth it tire of its lace-fan of silver and silk.\n\nDisdainfully doth the buffalo glance thereat, nigh to the sand with its soul, nigher still to the thicket, nighest, however, to the swamp.\n\nWhat is beauty and sea and peacock-splendour to it! This parable I speak unto the poets.\n\nVerily, their spirit itself is the peacock of peacocks, and a sea of vanity!\n\nSpectators seeketh the spirit of the poet\u2014should they even be buffaloes!\u2014\n\nBut of this spirit became I weary; and I see the time coming when it will become weary of itself.\n\nYea, changed have I seen the poets, and their glance turned towards themselves.\n\nPenitents of the spirit have I seen appearing; they grew out of the poets.\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n40. Great Events\n\nThere is an isle in the sea\u2014not far from the Happy Isles of Zarathustra\u2014on which a volcano ever smoketh; of which isle the people, and especially the old women amongst them, say that it is placed as a rock before the gate of the nether-world; but that through the volcano itself the narrow way leadeth downwards which conducteth to this gate.\n\nNow about the time that Zarathustra sojourned on the Happy Isles, it happened that a ship anchored at the isle on which standeth the smoking mountain, and the crew went ashore to shoot rabbits. About the noontide hour, however, when the captain and his men were together again, they saw suddenly a man coming towards them through the air, and a voice said distinctly: \u201cIt is time! It is the highest time!\u201d But when the figure was nearest to them (it flew past quickly, however, like a shadow, in the direction of the volcano), then did they recognise with the greatest surprise that it was Zarathustra; for they had all seen him before except the captain himself, and they loved him as the people love: in such wise that love and awe were combined in equal degree.\n\n\u201cBehold!\u201d said the old helmsman, \u201cthere goeth Zarathustra to hell!\u201d\n\nAbout the same time that these sailors landed on the fire-isle, there was a rumour that Zarathustra had disappeared; and when his friends were asked about it, they said that he had gone on board a ship by night, without saying whither he was going.\n\nThus there arose some uneasiness. After three days, however, there came the story of the ship\u2019s crew in addition to this uneasiness\u2014and then did all the people say that the devil had taken Zarathustra. His disciples laughed, sure enough, at this talk; and one of them said even: \u201cSooner would I believe that Zarathustra hath taken the devil.\u201d But at the bottom of their hearts they were all full of anxiety and longing: so their joy was great when on the fifth day Zarathustra appeared amongst them.\n\nAnd this is the account of Zarathustra\u2019s interview with the fire-dog:\n\nThe earth, said he, hath a skin; and this skin hath diseases. One of these diseases, for example, is called \u201cman.\u201d\n\nAnd another of these diseases is called \u201cthe fire-dog\u201d: concerning him men have greatly deceived themselves, and let themselves be deceived.\n\nTo fathom this mystery did I go o\u2019er the sea; and I have seen the truth naked, verily! barefooted up to the neck.\n\nNow do I know how it is concerning the fire-dog; and likewise concerning all the spouting and subversive devils, of which not only old women are afraid.\n\n\u201cUp with thee, fire-dog, out of thy depth!\u201d cried I, \u201cand confess how deep that depth is! Whence cometh that which thou snortest up?\n\nThou drinkest copiously at the sea: that doth thine embittered eloquence betray! In sooth, for a dog of the depth, thou takest thy nourishment too much from the surface!\n\nAt the most, I regard thee as the ventriloquist of the earth: and ever, when I have heard subversive and spouting devils speak, I have found them like thee: embittered, mendacious, and shallow.\n\nYe understand how to roar and obscure with ashes! Ye are the best braggarts, and have sufficiently learned the art of making dregs boil.\n\nWhere ye are, there must always be dregs at hand, and much that is spongy, hollow, and compressed: it wanteth to have freedom.\n\n\u2018Freedom\u2019 ye all roar most eagerly: but I have unlearned the belief in \u2018great events,\u2019 when there is much roaring and smoke about them.\n\nAnd believe me, friend Hullabaloo! The greatest events\u2014are not our noisiest, but our stillest hours.\n\nNot around the inventors of new noise, but around the inventors of new values, doth the world revolve; inaudibly it revolveth.\n\nAnd just own to it! Little had ever taken place when thy noise and smoke passed away. What, if a city did become a mummy, and a statue lay in the mud!\n\nAnd this do I say also to the o\u2019erthrowers of statues: It is certainly the greatest folly to throw salt into the sea, and statues into the mud.\n\nIn the mud of your contempt lay the statue: but it is just its law, that out of contempt, its life and living beauty grow again!\n\nWith diviner features doth it now arise, seducing by its suffering; and verily! it will yet thank you for o\u2019erthrowing it, ye subverters!\n\nThis counsel, however, do I counsel to kings and churches, and to all that is weak with age or virtue\u2014let yourselves be o\u2019erthrown! That ye may again come to life, and that virtue\u2014may come to you!\u2014\u201d\n\nThus spake I before the fire-dog: then did he interrupt me sullenly, and asked: \u201cChurch? What is that?\u201d\n\n\u201cChurch?\u201d answered I, \u201cthat is a kind of state, and indeed the most mendacious. But remain quiet, thou dissembling dog! Thou surely knowest thine own species best!\n\nLike thyself the state is a dissembling dog; like thee doth it like to speak with smoke and roaring\u2014to make believe, like thee, that it speaketh out of the heart of things.\n\nFor it seeketh by all means to be the most important creature on earth, the state; and people think it so.\u201d\n\nWhen I had said this, the fire-dog acted as if mad with envy. \u201cWhat!\u201d cried he, \u201cthe most important creature on earth? And people think it so?\u201d And so much vapour and terrible voices came out of his throat, that I thought he would choke with vexation and envy.\n\nAt last he became calmer and his panting subsided; as soon, however, as he was quiet, I said laughingly:\n\n\u201cThou art angry, fire-dog: so I am in the right about thee!\n\nAnd that I may also maintain the right, hear the story of another fire-dog; he speaketh actually out of the heart of the earth.\n\nGold doth his breath exhale, and golden rain: so doth his heart desire. What are ashes and smoke and hot dregs to him!\n\nLaughter flitteth from him like a variegated cloud; adverse is he to thy gargling and spewing and grips in the bowels!\n\nThe gold, however, and the laughter\u2014these doth he take out of the heart of the earth: for, that thou mayst know it,\u2014the heart of the earth is of gold.\u201d\n\nWhen the fire-dog heard this, he could no longer endure to listen to me. Abashed did he draw in his tail, said \u201cbow-wow!\u201d in a cowed voice, and crept down into his cave\u2014\n\nThus 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.\n\n\u201cWhat am I to think of it!\u201d said Zarathustra. \u201cAm I indeed a ghost?\n\nBut it may have been my shadow. Ye have surely heard something of the Wanderer and his Shadow?\n\nOne thing, however, is certain: I must keep a tighter hold of it; otherwise it will spoil my reputation.\u201d\n\nAnd once more Zarathustra shook his head and wondered. \u201cWhat am I to think of it!\u201d said he once more.\n\n\u201cWhy did the ghost cry: \u2018It is time! It is the highest time!\u2019\n\nFor what is it then\u2014the highest time?\u201d\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n41. The Soothsayer\n\n\u201c\u2014And I saw a great sadness come over mankind. The best turned weary of their works.\n\nA doctrine appeared, a faith ran beside it: \u2018All is empty, all is alike, all hath been!\u2019\n\nAnd from all hills there re-echoed: \u2018All is empty, all is alike, all hath been!\u2019\n\nTo 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?\n\nIn vain was all our labour, poison hath our wine become, the evil eye hath singed yellow our fields and hearts.\n\nArid have we all become; and fire falling upon us, then do we turn dust like ashes:\u2014yea, the fire itself have we made aweary.\n\nAll our fountains have dried up, even the sea hath receded. All the ground trieth to gape, but the depth will not swallow!\n\n\u2018Alas! where is there stili a sea in which one could be drowned?\u2019 so soundeth our plaint\u2014across shallow swamps.\n\nVerily, even for dying have we become too weary; now do we keep awake and live on\u2014in sepulchres.\u201d\n\n\u00a0\n\nThus 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.\u2014\n\nVerily, said he unto his disciples, a little while, and there cometh the long twilight. Alas, how shall I preserve my light through it!\n\nThat it may not smother in this sorrowfulness! To remoter worlds shall it be a light, and also to remotest nights!\n\nThus did Zarathustra go about grieved in his heart, and for three days he did not take any meat or drink: he had no rest, and lost his speech. At last it came to pass that he fell into a deep sleep. His disciples, however, sat around him in long night-watches, and waited anxiously to see if he would awake, and speak again, and recover from his affliction.\n\nAnd this is the discourse that Zarathustra spake when he awoke; his voice, however, came unto his disciples as from afar:\n\nHear, I pray you, the dream that I dreamed, my friends, and help me to divine its meaning!\n\nA riddle is it still unto me, this dream; the meaning is hidden in it and encaged, and doth not yet fly above it on free pinions.\n\nAll life had I renounced, so I dreamed. Night-watchman and grave-guardian had I become, aloft, in the lone mountain-fortress of Death.\n\nThere did I guard his coffins: full stood the musty vaults of those trophies of victory. Out of glass coffins did vanquished life gaze upon me.\n\nThe odour of dust-covered eternities did I breathe: sultry and dust-covered lay my soul. And who could have aired his soul there!\n\nBrightness of midnight was ever around me; lonesomeness cowered beside her; and as a third, death-rattle stillness, the worst of my female friends.\n\nKeys did I carry, the rustiest of all keys; and I knew how to open with them the most creaking of all gates.\n\nLike a bitterly angry croaking ran the sound through the long corridors when the leaves of the gate opened: ungraciously did this bird cry, unwillingly was it awakened.\n\nBut more frightful even, and more heart-strangling was it, when it again became silent and still all around, and I alone sat in that malignant silence.\n\nThus did time pass with me, and slip by, if time there still was: what do I know thereof! But at last there happened that which awoke me.\n\nThrice did there peal peals at the gate like thunders, thrice did the vaults resound and howl again: then did I go to the gate.\n\nAlpa! cried I, who carrieth his ashes unto the mountain? Alpa! Alpa! who carrieth his ashes unto the mountain?\n\nAnd I pressed the key, and pulled at the gate, and exerted myself. But not a finger\u2019s-breadth was it yet open:\n\nThen did a roaring wind tear the folds apart: whistling, whizzing, and piercing, it threw unto me a black coffin.\n\nAnd in the roaring and whistling and whizzing, the coffin burst open, and spouted out a thousand peals of laughter.\n\nAnd a thousand caricatures of children, angels, owls, fools, and child-sized butterflies laughed and mocked, and roared at me\n\nFearfully was I terrified thereby: it prostrated me. And I cried with horror as I ne\u2019er cried before.\n\nBut mine own crying awoke me:\u2014and I came to myself.\u2014\n\nThus did Zarathustra relate his dream, and then was silent: for as yet he knew not the interpretation thereof. But the disciple whom he loved most arose quickly, seized Zarathustra\u2019s hand, and said:\n\n\u201cThy life itself interpreteth unto us this dream, O Zarathustra!\n\nArt thou not thyself the wind with shrill whistling, which bursteth open the gates of the fortress of Death?\n\nArt thou not thyself the coffin full of many-hued malices and angel-caricatures of life?\n\nVerily, like a thousand peals of children\u2019s laughter cometh Zarathustra into all sepulchres, laughing at those night-watchmen and grave-guardians, and whoever else rattleth with sinister keys.\n\nWith thy laughter wilt thou frighten and prostrate them: fainting and recovering wilt thou demonstrate thy power over them.\n\nAnd when the long twilight cometh and the mortal weariness, even then wilt thou not disappear from our firmament, thou advocate of life!\n\nNew stars hast thou made us see, and new nocturnal glories: verily, laughter itself hast thou spread out over us like a many-hued canopy.\n\nNow will children\u2019s laughter ever from coffins flow; now will a strong wind ever come victoriously unto all mortal weariness: of this thou art thyself the pledge and the prophet!\n\nVerily, they themselves didst thou dream, thine enemies: that was thy sorest dream.\n\nBut as thou awokest from them and camest to thyseif, so shall they awaken from themselves\u2014and come unto thee!\u201d\n\nThus spake the disciple; and al! the others then thronged around Zarathustra, grasped him by the hands, and tried to persuade him to leave his bed and his sadness, and return unto them. Zarathustra, however, sat upright on his couch, with an absent look. Like one returning from long foreign sojourn did he look on his disciples, and examined their features; but still he knew them not. When, however, they raised him, and set him upon his feet, behold, all on a sudden his eye changed; he understood everything that had happened, stroked his beard, and said with a strong voice:\n\n\u201cWell! this hath just its time; but see to it, my disciples, that we have a good repast, and without delay! Thus do I mean to make amends for bad dreams!\n\nThe soothsayer, however, shall eat and drink at my side: and verily, I will yet show him a sea in which he can drown himself!\u201d\u2014\n\n\u00a0\n\nThus spake Zarathustra. Then did he gaze long into the face of the disciple who had been the dream-interpreter, and shook his head.\u2014\n\n\u00a0\n\n42. Redemption\n\nWhen Zarathustra went one day over the great bridge, then did the cripples and beggars surround him, and a hunchback spake thus unto him:\n\n\u201cBehold, Zarathustra! Even the people learn from thee, and acquire faith in thy teaching: but for them to believe fully in thee, one thing is still needful\u2014thou must first of all convince us cripples! Here hast thou now a fine selection, and verily, an opportunity with more than one forelock! The blind canst thou heal, and make the lame run; and from him who hath too much behind, couldst thou well, also, take away a little;\u2014that, I think, would be the right method to make the cripples believe in Zarathustra!\u201d\n\nZarathustra, however, answered thus unto him who so spake: When one taketh his hump from the hunchback, then doth one take from him his spirit\u2014so do the people teach. And when one giveth the blind man eyes, then doth he see too many bad things on the earth: so that he curseth him who healed him. He, however, who maketh the lame man run, inflicteth upon him the greatest injury; for hardly can he run, when his vices run away with him\u2014so do the people teach concerning cripples. And why should not Zarathustra also learn from the people, when the people learn from Zarathustra?\n\nIt is, however, the smallest thing unto me since I have been amongst men, to see one person lacking an eye, another an ear, and a third a leg, and that others have lost the tongue, or the nose, or the head.\n\nI see and have seen worse things, and divers things so hideous, that I should neither like to speak of all matters, nor even keep silent about some of them: namely, men who lack everything, except that they have too much of one thing\u2014men who are nothing more than a big eye, or a big mouth, or a big belly, or something else big,\u2014reversed cripples, I call such men.\n\nAnd when I came out of my solitude, and for the first time passed over this bridge, then I could not trust mine eyes, but looked again and again, and said at last: \u201cThat is an ear! An ear as big as a man!\u201d I looked still more attentively\u2014and actually there did move under the ear something that was pitiably small and poor and slim. And in truth this immense ear was perched on a small thin stalk\u2014the stalk, however, was a man! A person putting a glass to his eyes, could even recognise further a smal! envious countenance, and also that a bloated soullet dangled at the stalk. The people told me, however, that the big ear was not only a man, but a great man, a genius. But I never believed in the people when they spake of great men\u2014and I hold to my belief that it was a reversed cripple, who had too little of everything, and too much of one thing.\n\nWhen Zarathustra had spoken thus unto the hunchback, and unto those of whom the hunchback was the mouthpiece and advocate, then did he turn to his disciples in profound dejection, and said:\n\nVerily, my friends, I walk amongst men as amongst the fragments and limbs of human beings!\n\nThis is the terrible thing to mine eye, that I find man broken up, and scattered about, as on a battle- and butcher-ground.\n\nAnd when mine eye fleeth from the present to the bygone, it findeth ever the same: fragments and limbs and fearful chances\u2014but no men!\n\nThe present and the bygone upon earth\u2014ah! my friends\u2014that is my most unbearable trouble; and I should not know how to live, if I were not a seer of what is to come.\n\nA seer, a purposer, a creator, a future itself, and a bridge to the future\u2014and alas! also as it were a cripple on this bridge: all that is Zarathustra.\n\nAnd ye also asked yourselves often: \u201cWho is Zarathustra to us? What shall he be called by us?\u201d And like me, did ye give yourselves questions for answers.\n\nIs he a promiser? Or a fulfiller? A conqueror? Or an inheritor? A harvest? Or a ploughshare? A physician? Or a healed one?\n\nIs he a poet? Or a genuine one? An emancipator? Or a subjugator? A good one? Or an evil one?\n\nI walk amongst men as the fragments of the future: that future which I contemplate.\n\nAnd it is all my poetisation and aspiration to compose and collect into unity what is fragment and riddle and fearful chance.\n\nAnd how could I endure to be a man, if man were not also the composer, and riddle-reader, and redeemer of chance!\n\nTo redeem what is past, and to transform every \u201cIt was\u201d into \u201cThus would I have it!\u201d\u2014that only do I call redemption!\n\nWill\u2014so is the emancipator and joy-bringer called: thus have I taught you, my friends! But now learn this likewise: the Will itself is still a prisoner.\n\nWilling emancipateth: but what is that called which still putteth the emancipator in chains?\n\n\u201cIt was\u201d: thus is the Will\u2019s teeth-gnashing and lonesomest tribulation called. Impotent towards what hath been done\u2014it is a malicious spectator of all that is past.\n\nNot backward can the Will will; that it cannot break time and time\u2019s desire\u2014that is the Will\u2019s lonesomest tribulation.\n\nWilling emancipateth: what doth Willing itself devise in order to get free from its tribulation and mock at its prison?\n\nAh, a fool becometh every prisoner! Foolishly delivereth itself also the imprisoned Will.\n\nThat time doth not run backward\u2014that is its animosity: \u201cThat which was\u201d: so is the stone which it cannot roll called.\n\nAnd thus doth it roll stones out of animosity and ill-humour, and taketh revenge on whatever doth not, like it, feel rage and ill-humour.\n\nThus did the Will, the emancipator, become a torturer; and on all that is capable of suffering it taketh revenge, because it cannot go backward.\n\nThis, yea, this alone is revenge itself: the Will\u2019s antipathy to time, and its \u201cIt was.\u201d\n\nVerily, a great folly dwelleth in our Will; and it became a curse unto all humanity, that this folly acquired spirit!\n\nThe spirit of revenge: my friends, that hath hitherto been man\u2019s best contemplation; and where there was suffering, it was claimed there was always penalty.\n\n\u201cPenalty,\u201d so calleth itself revenge. With a lying word it feigneth a good conscience.\n\nAnd because in the willer himself there is suffering, because he cannot will backwards\u2014thus was Willing itself, and all life, claimed\u2014to be penalty!\n\nAnd then did cloud after cloud roll over the spirit, until at last madness preached: \u201cEverything perisheth, therefore everything deserveth to perish!\u201d\n\n\u201cAnd this itself is justice, the law of time\u2014that he must devour his children:\u201d thus did madness preach.\n\n\u201cMorally are things ordered according to justice and penalty. Oh, where is there deliverance from the flux of things and from the \u2018existence\u2019 of penalty?\u201d Thus did madness preach.\n\n\u201cCan there be deliverance when there is eternal justice? Alas, unrollable is the stone, \u2018It was\u2019: eterna] must also be all penalties!\u201d Thus did madness preach.\n\n\u201cNo deed can be annihilated: how could it be undone by the penalty! This, this is what is eternal in the \u2018existence\u2019 of penalty, that existence also must be eternally recurring deed and guilt!\n\nUnless the Will should at last deliver itself, and Willing become non-Willing\u2014:\u201d but ye know, my brethren, this fabulous song of madness!\n\nAway from those fabulous songs did I lead you when I taught you: \u201cThe Will is a creator.\u201d\n\nAll \u201cIt was\u201d is a fragment, a riddle, a fearful chance\u2014until the creating Will saith thereto: \u201cBut thus would I have it.\u201d\u2014\n\nUntil the creating Will saith thereto: \u201cBut thus do I will it! Thus shall I will it!\u201d\n\nBut did it ever speak thus? And when doth this take place? Hath the Will been unharnessed from its own folly?\n\nHath the Will become its own deliverer and joy-bringer? Hath it unlearned the spirit of revenge and all teeth-gnashing?\n\nAnd who hath taught it reconciliation with time, and something higher than all reconciliation?\n\nSomething higher than all reconciliation must the Will will which is the Will to Power\u2014: but how doth that take place? Who hath taught it also to will backwards?\n\n\u2014But at this point in his discourse it chanced that Zarathustra suddenly paused, and looked like a person in the greatest alarm. With terror in his eyes did he gaze on his disciples; his glances pierced as with arrows their thoughts and arrear-thoughts. But after a brief space he again laughed, and said soothedly:\n\n\u201cIt is difficult to live amongst men, because silence is so difficult\u2014especially for a babbler.\u201d\u2014\n\n\u00a0\n\nThus spake Zarathustra. The hunchback, however, had listened to the conversation and had covered his face during the time; but when he heard Zarathustra laugh, he looked up with curiosity, and said slowly:\n\n\u201cBut why doth Zarathustra speak otherwise unto us than unto his disciples?\u201d\n\nZarathustra answered: \u201cWhat is there to be wondered at! With hunchbacks one may well speak in a hunchbacked way!\u201d\n\n\u201cVery good,\u201d said the hunchback; \u201cand with pupils one may well tell tales out of school.\n\nBut why doth Zarathustra speak otherwise unto his pupils\u2014than unto himself?\u201d\u2014\n\n\u00a0\n\n43. Manly Prudence\n\nNor the height, it is the declivity that is terrible!\n\nThe declivity, where the gaze shooteth downwards, and the hand graspeth upwards. There doth the heart become giddy through its double will.\n\nAh, friends, do ye divine also my heart\u2019s double will?\n\nThis, this is my declivity and my danger, that my gaze shooteth towards the summit, and my hand would fain clutch and lean\u2014on the depth!\n\nTo man clingeth my will; with chains do I bind myself to man, because I am pulled upwards to the Superman: for thither doth mine other will tend.\n\nAnd therefore do I live blindly among men, as if I knew them not: that my hand may not entirely lose belief in firmness.\n\nI know not you men: this gloom and consolation is often spread around me.\n\nI sit at the gateway for every rogue, and ask: Who wisheth to deceive me?\n\nThis is my first manly prudence, that I allow myself to be deceived, so as not to be on my guard against deceivers.\n\nAh, if I were on my guard against man, how could man be an anchor to my ball! Too easily would I be pulled upwards and away!\n\nThis providence is over my fate, that I have to be without foresight.\n\nAnd he who would not languish amongst men, must learn to drink out of all glasses; and he who would keep clean amongst men, must know how to wash himself even with dirty water.\n\nAnd thus spake I often to myself for consolation: \u201cCourage! Cheer up! old heart! An unhappiness hath failed to befall thee: enjoy that as thy\u2014happiness!\u201d\n\nThis, however, is mine other manly prudence: I am more forbearing to the vain than to the proud.\n\nIs not wounded vanity the mother of all tragedies? Where, however, pride is wounded, there there groweth up something better than pride.\n\nThat life may be fair to behold, its game must be well played; for that purpose, however, it needeth good actors.\n\nGood actors have I found all the vain ones: they play, and wish people to be fond of beholding them\u2014all their spirit is in this wish.\n\nThey represent themselves, they invent themselves; in their neighbourhood I like to look upon life\u2014it cureth of melancholy.\n\nTherefore am I forbearing to the vain, because they are the physicians of my melancholy, and keep me attached to man as to a drama.\n\nAnd further, who conceiveth the full depth of the modesty of the vain man! I am favourable to him, and sympathetic on account of his modesty.\n\nFrom you would he learn his belief in himself; he feedeth upon your glances, he eateth praise out of your hands.\n\nYour lies doth he even believe when you lie favourably about him: for in its depths sigheth his heart: \u201cWhat am I?\u201d\n\nAnd if that be the true virtue which is unconscious of itself\u2014well, the vain man is unconscious of his modesty!\u2014\n\nThis is, however, my third manly prudence: I am not put out of conceit with the wicked by your timorousness.\n\nI am happy to see the marvels the warm sun hatcheth: tigers and palms and rattlesnakes.\n\nAlso amongst men there is a beautiful brood of the warm sun, and much that is marvellous in the wicked.\n\nIn truth, as your wisest did not seem to me so very wise, so found I also human wickedness below the fame of it.\n\nAnd oft did I ask with a shake of the head: Why still rattle, ye rattlesnakes?\n\nVerily, there is still a future even for evil! And the warmest south is still undiscovered by man.\n\nHow many things are now called the worst wickedness, which are only twelve feet broad and three months long! Some day, however, will greater dragons come into the world.\n\nFor that the Superman may not lack his dragon, the super-dragon that is worthy of him, there must still much warm sun glow on moist virgin forests!\n\nOut of your wild cats must tigers have evolved, and out of your poison-toads, crocodiles: for the good hunter shall have a good hunt!\n\nAnd verily, ye good and just! In you there is much to be laughed at, and especially your fear of what hath hitherto been called \u201cthe devil!\u201d\n\nSo alien are ye in your souls to what is great, that to you the Superman would be frightful in his goodness!\n\nAnd ye wise and knowing ones, ye would flee from the solar-glow of the wisdom in which the Superman joyfully batheth his nakedness!\n\nYe highest men who have come within my ken! this is my doubt of you, and my secret laughter: I suspect ye would call my Superman\u2014a devil!\n\nAh, I became tired of those highest and best ones: from their \u201cheight\u201d did I long to be up, out, and away to the Superman!\n\nA horror came over me when I saw those best ones naked: then there grew for me the pinions to soar away into distant futures.\n\nInto more distant futures, into more southern souths than ever artist dreamed of: thither, where gods are ashamed of all clothes!\n\nBut disguised do I want to see you, ye neighbours and fellowmen, and well-attired and vain and estimable, as \u201cthe good and just;\u201d\u2014\n\nAnd disguised will I myself sit amongst you\u2014that I may mistake you and myself: for that is my last manly prudence.\u2014\n\n\u00a0\n\nThus spake Zarathustra.\n\n\u00a0\n\n44. The Stillest Hour\n\nWhat hath happened unto me, my friends? Ye see me troubled, driven forth, unwillingly obedient, ready to go\u2014alas, to go away from you!\n\nYea, once more must Zarathustra retire to his solitude: but unjoyously this time doth the bear go back to his cave!\n\nWhat hath happened unto me? Who ordereth this?\u2014Ah, mine angry mistress wisheth it so; she spake unto me. Have I ever named her name to you?\n\nYesterday towards evening there spake unto me my stillest hour: that is the name of my terrible mistress.\n\nAnd thus did it happen\u2014for everything must I tell you, that your heart may not harden against the suddenly departing one!\n\nDo ye know the terror of him who falleth asleep?\u2014\n\nTo the very toes he is terrified, because the ground giveth way under him, and the dream beginneth.\n\nThis do I speak unto you in parable. Yesterday at the stillest hour did the ground give way under me: the dream began.\n\nThe hour-hand moved on, the timepiece of my life drew breath\u2014never did I hear such stillness around me, so that my heart was terrified.\n\nThen was there spoken unto me without voice: \u201cThou knowest it, Zarathustra?\u201d\u2014\n\n\u2014And I cried in terror at this whispering, and the blood left my face: but I was silent.\n\nThen was there once more spoken unto me without voice: \u201cThou knowest it, Zarathustra, but thou dost not speak it!\u201d\u2014\n\nAnd at last I answered, like one defiant: \u201cYea, I know it, but I will not speak it!\u201d\n\nThen was there again spoken unto me without voice: \u201cThou wilt not, Zarathustra? Is this true? Conceal thyself not behind thy defiance!\u201d\u2014\n\nAnd I wept and trembled like a child, and said: \u201cAh, I would indeed, but how can I do it! Exempt me only from this! It is beyond my power!\u201d\n\nThen was there again spoken unto me without voice: \u201cWhat matter about thyself, Zarathustra! Speak thy word, and succumb!\u201d\n\nAnd I answered: \u201cAh, is it my word? Who am I? I await the worthier one; I am not worthy even to succumb by it.\u201d\n\nThen was there again spoken unto me without voice: \u201cWhat matter about thyself? Thou art not yet humble enough for me. Humility hath the hardest skin.\u201d\u2014\n\nAnd I answered: \u201cWhat hath not the skin of my humility endured! At the foot of my height do I dwell: how high are my summits, no one hath yet told me. But well do I know my valleys.\u201d\n\nThen was there again spoken unto me without voice: \u201cO Zarathustra, he who hath to remove mountains removeth also valleys and plains.\u201d\u2014\n\nAnd I answered: \u201cAs yet hath my word not removed mountains, and what I have spoken hath not reached man. I went, indeed, unto men, but not yet have I attained unto them.\u201d\n\nThen was there again spoken unto me without voice: \u201cWhat knowest thou thereof! The dew falleth on the grass when the night is most silent.\u201d\u2014\n\nAnd I answered: \u201cThey mocked me when I found and walked in mine own path; and certainly did my feet then tremble.\n\nAnd thus did they speak unto me: Thou forgottest the path before, now dost thou also forget how to walk!\u201d\n\nThen was there again spoken unto me without voice: \u201cWhat matter about their mockery! Thou art one who hast unlearned to obey: now shalt thou command!\n\nKnowest thou not who is most needed by all? He who commandeth great things.\n\nTo execute great things is difficult: but the more difficult task is to command great things.\n\nThis is thy most unpardonable obstinacy: thou hast the power, and thou wilt not rule.\u201d\u2014\n\nAnd I answered: \u201cI lack the lion\u2019s voice for all commanding.\u201d\n\nThen was there again spoken unto me as a whispering: \u201cIt is the stillest words which bring the storm. Thoughts that come with doves\u2019 footsteps guide the world.\n\nO Zarathustra, thou shalt go as a shadow of that which is to come: thus wilt thou command, and in commanding go foremost.\u201d\u2014\n\nAnd I answered: \u201cI am ashamed.\u201d\n\nThen was there again spoken unto me without voice: \u201cThou must yet become a child, and be without shame.\n\nThe pride of youth is still upon thee; late hast thou become young: but he who would become a child must surmount even his youth.\u201d\u2014\n\nAnd I considered a long while, and trembled. At last, however, did I say what I had said at first. \u201cI will not.\u201d\n\nThen did a laughing take place all around me. Alas, how that laughing lacerated my bowels and cut into my heart!\n\nAnd there was spoken unto me for the last time: \u201cO Zarathustra, thy fruits are ripe, but thou art not ripe for thy fruits!\n\nSo must thou go again into solitude: for thou shalt yet become mellow.\u201d\u2014\n\nAnd again was there a laughing, and it fled: then did it become still around me, as with a double stillness. I lay, however, on the ground, and the sweat flowed from my limbs.\n\n\u2014Now have ye heard all, and why I have to return into my solitude. Nothing have I kept hidden from you, my friends.\n\nBut even this have ye heard from me, who is still the most reserved of men\u2014and will be so!\n\nAh, my friends! I should have something more to say unto you! I should have something more to give unto you! Why do I not give it? Am I then a niggard?\u2014\n\nWhen, however, Zarathustra had spoken these words, the violence of his pain, and a sense of the nearness of his departure from his friends came over him, so that he wept aloud; and no one knew how to console him. In the night, however, he went away alone and left his friends.","title":"Thus Spake Zarathustra/Part Two","tradition":"philosophy-ethics","translated_text":null,"word_count":20184}