No More Learning

Flee into thy solitude! Thou hast lived too closely to the small and the
pitiable. Flee from their invisible vengeance! Towards thee they have
nothing but vengeance.

Raise no longer an arm against them! Innumerable are they, and it is not
thy lot to be a fly-flap.

Innumerable are the small and pitiable ones; and of many a proud
structure, rain-drops and weeds have been the ruin.

Thou art not stone; but already hast thou become hollow by the numerous
drops. Thou wilt yet break and burst by the numerous drops.

Exhausted I see thee, by poisonous flies; bleeding I see thee, and torn
at a hundred spots; and thy pride will not even upbraid.

Blood they would have from thee in all innocence; blood their bloodless
souls crave for--and they sting, therefore, in all innocence.

But thou, profound one, thou sufferest too profoundly even from small
wounds; and ere thou hadst recovered, the same poison-worm crawled over
thy hand.

Too proud art thou to kill these sweet-tooths. But take care lest it be
thy fate to suffer all their poisonous injustice!

They buzz around thee also with their praise: obtrusiveness, is their
praise. They want to be close to thy skin and thy blood.

They flatter thee, as one flattereth a God or devil; they whimper before
thee, as before a God or devil. What doth it come to! Flatterers are
they, and whimperers, and nothing more.

Often, also, do they show themselves to thee as amiable ones. But that
hath ever been the prudence of the cowardly. Yea! the cowardly are wise!

They think much about thee with their circumscribed souls--thou art
always suspected by them! Whatever is much thought about is at last
thought suspicious.

They punish thee for all thy virtues. They pardon thee in their inmost
hearts only--for thine errors.

Because thou art gentle and of upright character, thou sayest:
"Blameless are they for their small existence. " But their circumscribed
souls think: "Blamable is all great existence. "

Even when thou art gentle towards them, they still feel themselves
despised by thee; and they repay thy beneficence with secret
maleficence.

Thy silent pride is always counter to their taste; they rejoice if once
thou be humble enough to be frivolous.

What we recognise in a man, we also irritate in him. Therefore be on
your guard against the small ones!

In thy presence they feel themselves small, and their baseness gleameth
and gloweth against thee in invisible vengeance.

Sawest thou not how often they became dumb when thou approachedst them,
and how their energy left them like the smoke of an extinguishing fire?

Yea, my friend, the bad conscience art thou of thy neighbours; for they
are unworthy of thee. Therefore they hate thee, and would fain suck thy
blood.

Thy neighbours will always be poisonous flies; what is great in
thee--that itself must make them more poisonous, and always more
fly-like.

Flee, my friend, into thy solitude--and thither, where a rough strong
breeze bloweth. It is not thy lot to be a fly-flap. --

Thus spake Zarathustra.




XIII. CHASTITY.

I love the forest. It is bad to live in cities: there, there are too
many of the lustful.

Is it not better to fall into the hands of a murderer, than into the
dreams of a lustful woman?

And just look at these men: their eye saith it--they know nothing better
on earth than to lie with a woman.

Filth is at the bottom of their souls; and alas! if their filth hath
still spirit in it!

Would that ye were perfect--at least as animals! But to animals
belongeth innocence.

Do I counsel you to slay your instincts? I counsel you to innocence in
your instincts.

Do I counsel you to chastity? Chastity is a virtue with some, but with
many almost a vice.

These are continent, to be sure: but doggish lust looketh enviously out
of all that they do.

Even into the heights of their virtue and into their cold spirit doth
this creature follow them, with its discord.

And how nicely can doggish lust beg for a piece of spirit, when a piece
of flesh is denied it!

Ye love tragedies and all that breaketh the heart? But I am distrustful
of your doggish lust.

Ye have too cruel eyes, and ye look wantonly towards the sufferers.
Hath not your lust just disguised itself and taken the name of
fellow-suffering?

And also this parable give I unto you: Not a few who meant to cast out
their devil, went thereby into the swine themselves.

To whom chastity is difficult, it is to be dissuaded: lest it become the
road to hell--to filth and lust of soul.

Do I speak of filthy things? That is not the worst thing for me to do.

Not when the truth is filthy, but when it is shallow, doth the
discerning one go unwillingly into its waters.

Verily, there are chaste ones from their very nature; they are gentler
of heart, and laugh better and oftener than you.

They laugh also at chastity, and ask: "What is chastity?

Is chastity not folly? But the folly came unto us, and not we unto it.

We offered that guest harbour and heart: now it dwelleth with us--let it
stay as long as it will! "--

Thus spake Zarathustra.




XIV. THE FRIEND.

"One, is always too many about me"--thinketh the anchorite. "Always once
one--that maketh two in the long run! "

I and me are always too earnestly in conversation: how could it be
endured, if there were not a friend?

The friend of the anchorite is always the third one: the third one is
the cork which preventeth the conversation of the two sinking into the
depth.

Ah! there are too many depths for all anchorites. Therefore, do they
long so much for a friend, and for his elevation.

Our faith in others betrayeth wherein we would fain have faith in
ourselves. Our longing for a friend is our betrayer.

And often with our love we want merely to overleap envy. And often we
attack and make ourselves enemies, to conceal that we are vulnerable.

"Be at least mine enemy! "--thus speaketh the true reverence, which doth
not venture to solicit friendship.

If one would have a friend, then must one also be willing to wage war
for him: and in order to wage war, one must be CAPABLE of being an
enemy.

One ought still to honour the enemy in one's friend. Canst thou go nigh
unto thy friend, and not go over to him?

In one's friend one shall have one's best enemy. Thou shalt be closest
unto him with thy heart when thou withstandest him.

Thou wouldst wear no raiment before thy friend? It is in honour of thy
friend that thou showest thyself to him as thou art? But he wisheth thee
to the devil on that account!

He who maketh no secret of himself shocketh: so much reason have ye
to fear nakedness! Aye, if ye were Gods, ye could then be ashamed of
clothing!

Thou canst not adorn thyself fine enough for thy friend; for thou shalt
be unto him an arrow and a longing for the Superman.

Sawest thou ever thy friend asleep--to know how he looketh? What is
usually the countenance of thy friend? It is thine own countenance, in a
coarse and imperfect mirror.

Sawest thou ever thy friend asleep? Wert thou not dismayed at thy friend
looking so? O my friend, man is something that hath to be surpassed.

In divining and keeping silence shall the friend be a master: not
everything must thou wish to see. Thy dream shall disclose unto thee
what thy friend doeth when awake.

Let thy pity be a divining: to know first if thy friend wanteth pity.
Perhaps he loveth in thee the unmoved eye, and the look of eternity.

Let thy pity for thy friend be hid under a hard shell; thou shalt bite
out a tooth upon it. Thus will it have delicacy and sweetness.

Art thou pure air and solitude and bread and medicine to thy friend?
Many a one cannot loosen his own fetters, but is nevertheless his
friend's emancipator.

Art thou a slave? Then thou canst not be a friend. Art thou a tyrant?
Then thou canst not have friends.

Far too long hath there been a slave and a tyrant concealed in woman.
On that account woman is not yet capable of friendship: she knoweth only
love.

In woman's love there is injustice and blindness to all she doth not
love. And even in woman's conscious love, there is still always surprise
and lightning and night, along with the light.

As yet woman is not capable of friendship: women are still cats, and
birds. Or at the best, cows.

As yet woman is not capable of friendship. But tell me, ye men, who of
you are capable of friendship?

Oh! your poverty, ye men, and your sordidness of soul! As much as ye
give to your friend, will I give even to my foe, and will not have
become poorer thereby.

There is comradeship: may there be friendship!

Thus spake Zarathustra.




XV. THE THOUSAND AND ONE GOALS.

Many lands saw Zarathustra, and many peoples: thus he discovered the
good and bad of many peoples. No greater power did Zarathustra find on
earth than good and bad.

No people could live without first valuing; if a people will maintain
itself, however, it must not value as its neighbour valueth.

Much that passed for good with one people was regarded with scorn and
contempt by another: thus I found it. Much found I here called bad,
which was there decked with purple honours.

Never did the one neighbour understand the other: ever did his soul
marvel at his neighbour's delusion and wickedness.

A table of excellencies hangeth over every people. Lo! it is the table
of their triumphs; lo! it is the voice of their Will to Power.

It is laudable, what they think hard; what is indispensable and hard
they call good; and what relieveth in the direst distress, the unique
and hardest of all,--they extol as holy.

Whatever maketh them rule and conquer and shine, to the dismay and envy
of their neighbours, they regard as the high and foremost thing, the
test and the meaning of all else.

Verily, my brother, if thou knewest but a people's need, its land,
its sky, and its neighbour, then wouldst thou divine the law of its
surmountings, and why it climbeth up that ladder to its hope.

"Always shalt thou be the foremost and prominent above others: no one
shall thy jealous soul love, except a friend"--that made the soul of a
Greek thrill: thereby went he his way to greatness.

"To speak truth, and be skilful with bow and arrow"--so seemed it alike
pleasing and hard to the people from whom cometh my name--the name which
is alike pleasing and hard to me.

"To honour father and mother, and from the root of the soul to do their
will"--this table of surmounting hung another people over them, and
became powerful and permanent thereby.

"To have fidelity, and for the sake of fidelity to risk honour and
blood, even in evil and dangerous courses"--teaching itself so, another
people mastered itself, and thus mastering itself, became pregnant and
heavy with great hopes.

Verily, men have given unto themselves all their good and bad. Verily,
they took it not, they found it not, it came not unto them as a voice
from heaven.

Values did man only assign to things in order to maintain himself--he
created only the significance of things, a human significance!
Therefore, calleth he himself "man," that is, the valuator.

Valuing is creating: hear it, ye creating ones! Valuation itself is the
treasure and jewel of the valued things.

Through valuation only is there value; and without valuation the nut of
existence would be hollow. Hear it, ye creating ones!

Change of values--that is, change of the creating ones. Always doth he
destroy who hath to be a creator.

Creating ones were first of all peoples, and only in late times
individuals; verily, the individual himself is still the latest
creation.

Peoples once hung over them tables of the good. Love which would rule
and love which would obey, created for themselves such tables.

Older is the pleasure in the herd than the pleasure in the ego: and as
long as the good conscience is for the herd, the bad conscience only
saith: ego.

Verily, the crafty ego, the loveless one, that seeketh its advantage in
the advantage of many--it is not the origin of the herd, but its ruin.

Loving ones, was it always, and creating ones, that created good and
bad. Fire of love gloweth in the names of all the virtues, and fire of
wrath.

Many lands saw Zarathustra, and many peoples: no greater power did
Zarathustra find on earth than the creations of the loving ones--"good"
and "bad" are they called.

Verily, a prodigy is this power of praising and blaming. Tell me, ye
brethren, who will master it for me? Who will put a fetter upon the
thousand necks of this animal?

A thousand goals have there been hitherto, for a thousand peoples have
there been. Only the fetter for the thousand necks is still lacking;
there is lacking the one goal. As yet humanity hath not a goal.

But pray tell me, my brethren, if the goal of humanity be still lacking,
is there not also still lacking--humanity itself? --

Thus spake Zarathustra.




XVI. NEIGHBOUR-LOVE.

Ye crowd around your neighbour, and have fine words for it. But I say
unto you: your neighbour-love is your bad love of yourselves.

Ye flee unto your neighbour from yourselves, and would fain make a
virtue thereof: but I fathom your "unselfishness. "

The THOU is older than the _I_; the THOU hath been consecrated, but not
yet the _I_: so man presseth nigh unto his neighbour.

Do I advise you to neighbour-love? Rather do I advise you to
neighbour-flight and to furthest love!

Higher than love to your neighbour is love to the furthest and future
ones; higher still than love to men, is love to things and phantoms.

The phantom that runneth on before thee, my brother, is fairer than
thou; why dost thou not give unto it thy flesh and thy bones? But thou
fearest, and runnest unto thy neighbour.

Ye cannot endure it with yourselves, and do not love yourselves
sufficiently: so ye seek to mislead your neighbour into love, and would
fain gild yourselves with his error.

Would that ye could not endure it with any kind of near ones, or their
neighbours; then would ye have to create your friend and his overflowing
heart out of yourselves.

Ye call in a witness when ye want to speak well of yourselves; and
when ye have misled him to think well of you, ye also think well of
yourselves.

Not only doth he lie, who speaketh contrary to his knowledge, but more
so, he who speaketh contrary to his ignorance. And thus speak ye
of yourselves in your intercourse, and belie your neighbour with
yourselves.

Thus saith the fool: "Association with men spoileth the character,
especially when one hath none. "

The one goeth to his neighbour because he seeketh himself, and the other
because he would fain lose himself. Your bad love to yourselves maketh
solitude a prison to you.

The furthest ones are they who pay for your love to the near ones; and
when there are but five of you together, a sixth must always die.

I love not your festivals either: too many actors found I there, and
even the spectators often behaved like actors.

Not the neighbour do I teach you, but the friend. Let the friend be the
festival of the earth to you, and a foretaste of the Superman.

I teach you the friend and his overflowing heart. But one must know how
to be a sponge, if one would be loved by overflowing hearts.
I teach you the friend in whom the world standeth complete, a capsule
of the good,--the creating friend, who hath always a complete world to
bestow.

And as the world unrolled itself for him, so rolleth it together again
for him in rings, as the growth of good through evil, as the growth of
purpose out of chance.

Let the future and the furthest be the motive of thy to-day; in thy
friend shalt thou love the Superman as thy motive.

My brethren, I advise you not to neighbour-love--I advise you to
furthest love! --

Thus spake Zarathustra.




XVII. THE WAY OF THE CREATING ONE.

Wouldst thou go into isolation, my brother? Wouldst thou seek the way
unto thyself? Tarry yet a little and hearken unto me.

"He who seeketh may easily get lost himself. All isolation is wrong": so
say the herd. And long didst thou belong to the herd.

The voice of the herd will still echo in thee. And when thou sayest,
"I have no longer a conscience in common with you," then will it be a
plaint and a pain.

Lo, that pain itself did the same conscience produce; and the last gleam
of that conscience still gloweth on thine affliction.

But thou wouldst go the way of thine affliction, which is the way unto
thyself? Then show me thine authority and thy strength to do so!

Art thou a new strength and a new authority? A first motion? A
self-rolling wheel? Canst thou also compel stars to revolve around thee?

Alas! there is so much lusting for loftiness! There are so many
convulsions of the ambitions! Show me that thou art not a lusting and
ambitious one!

Alas! there are so many great thoughts that do nothing more than the
bellows: they inflate, and make emptier than ever.

Free, dost thou call thyself? Thy ruling thought would I hear of, and
not that thou hast escaped from a yoke.

Art thou one ENTITLED to escape from a yoke? Many a one hath cast away
his final worth when he hath cast away his servitude.

Free from what? What doth that matter to Zarathustra! Clearly, however,
shall thine eye show unto me: free FOR WHAT?

Canst thou give unto thyself thy bad and thy good, and set up thy will
as a law over thee? Canst thou be judge for thyself, and avenger of thy
law?

Terrible is aloneness with the judge and avenger of one's own law.
Thus is a star projected into desert space, and into the icy breath of
aloneness.

To-day sufferest thou still from the multitude, thou individual; to-day
hast thou still thy courage unabated, and thy hopes.

But one day will the solitude weary thee; one day will thy pride yield,
and thy courage quail. Thou wilt one day cry: "I am alone! "

One day wilt thou see no longer thy loftiness, and see too closely thy
lowliness; thy sublimity itself will frighten thee as a phantom. Thou
wilt one day cry: "All is false! "

There are feelings which seek to slay the lonesome one; if they do not
succeed, then must they themselves die! But art thou capable of it--to
be a murderer?

Hast thou ever known, my brother, the word "disdain"? And the anguish of
thy justice in being just to those that disdain thee?

Thou forcest many to think differently about thee; that, charge they
heavily to thine account. Thou camest nigh unto them, and yet wentest
past: for that they never forgive thee.

Thou goest beyond them: but the higher thou risest, the smaller doth the
eye of envy see thee. Most of all, however, is the flying one hated.

"How could ye be just unto me! "--must thou say--"I choose your injustice
as my allotted portion. "

Injustice and filth cast they at the lonesome one: but, my brother, if
thou wouldst be a star, thou must shine for them none the less on that
account!

And be on thy guard against the good and just! They would fain crucify
those who devise their own virtue--they hate the lonesome ones.

Be on thy guard, also, against holy simplicity! All is unholy to it that
is not simple; fain, likewise, would it play with the fire--of the fagot
and stake.

And be on thy guard, also, against the assaults of thy love! Too readily
doth the recluse reach his hand to any one who meeteth him.

To many a one mayest thou not give thy hand, but only thy paw; and I
wish thy paw also to have claws.

But the worst enemy thou canst meet, wilt thou thyself always be; thou
waylayest thyself in caverns and forests.

Thou lonesome one, thou goest the way to thyself! And past thyself and
thy seven devils leadeth thy way!

A heretic wilt thou be to thyself, and a wizard and a sooth-sayer, and a
fool, and a doubter, and a reprobate, and a villain.

Ready must thou be to burn thyself in thine own flame; how couldst thou
become new if thou have not first become ashes!

Thou lonesome one, thou goest the way of the creating one: a God wilt
thou create for thyself out of thy seven devils!

Thou lonesome one, thou goest the way of the loving one: thou lovest
thyself, and on that account despisest thou thyself, as only the loving
ones despise.

To create, desireth the loving one, because he despiseth! What knoweth
he of love who hath not been obliged to despise just what he loved!

With thy love, go into thine isolation, my brother, and with thy
creating; and late only will justice limp after thee.

With my tears, go into thine isolation, my brother. I love him who
seeketh to create beyond himself, and thus succumbeth. --

Thus spake Zarathustra.




XVIII. OLD AND YOUNG WOMEN.

"Why stealest thou along so furtively in the twilight, Zarathustra? And
what hidest thou so carefully under thy mantle?

Is it a treasure that hath been given thee? Or a child that hath been
born thee? Or goest thou thyself on a thief's errand, thou friend of the
evil? "--

Verily, my brother, said Zarathustra, it is a treasure that hath been
given me: it is a little truth which I carry.

But it is naughty, like a young child; and if I hold not its mouth, it
screameth too loudly.

As I went on my way alone to-day, at the hour when the sun declineth,
there met me an old woman, and she spake thus unto my soul:

"Much hath Zarathustra spoken also to us women, but never spake he unto
us concerning woman. "

And I answered her: "Concerning woman, one should only talk unto men. "

"Talk also unto me of woman," said she; "I am old enough to forget it
presently. "

And I obliged the old woman and spake thus unto her:

Everything in woman is a riddle, and everything in woman hath one
solution--it is called pregnancy.

Man is for woman a means: the purpose is always the child. But what is
woman for man?

Two different things wanteth the true man: danger and diversion.
Therefore wanteth he woman, as the most dangerous plaything.

Man shall be trained for war, and woman for the recreation of the
warrior: all else is folly.

Too sweet fruits--these the warrior liketh not. Therefore liketh he
woman;--bitter is even the sweetest woman.

Better than man doth woman understand children, but man is more childish
than woman.

In the true man there is a child hidden: it wanteth to play. Up then, ye
women, and discover the child in man!

A plaything let woman be, pure and fine like the precious stone,
illumined with the virtues of a world not yet come.

Let the beam of a star shine in your love! Let your hope say: "May I
bear the Superman! "

In your love let there be valour! With your love shall ye assail him who
inspireth you with fear!

In your love be your honour! Little doth woman understand otherwise
about honour. But let this be your honour: always to love more than ye
are loved, and never be the second.

Let man fear woman when she loveth: then maketh she every sacrifice, and
everything else she regardeth as worthless.

Let man fear woman when she hateth: for man in his innermost soul is
merely evil; woman, however, is mean.

Whom hateth woman most? --Thus spake the iron to the loadstone: "I hate
thee most, because thou attractest, but art too weak to draw unto thee. "

The happiness of man is, "I will. " The happiness of woman is, "He will. "

"Lo! now hath the world become perfect! "--thus thinketh every woman when
she obeyeth with all her love.

Obey, must the woman, and find a depth for her surface. Surface, is
woman's soul, a mobile, stormy film on shallow water.

Man's soul, however, is deep, its current gusheth in subterranean
caverns: woman surmiseth its force, but comprehendeth it not. --

Then answered me the old woman: "Many fine things hath Zarathustra said,
especially for those who are young enough for them.

Strange! Zarathustra knoweth little about woman, and yet he is right
about them! Doth this happen, because with women nothing is impossible?

And now accept a little truth by way of thanks! I am old enough for it!

Swaddle it up and hold its mouth: otherwise it will scream too loudly,
the little truth. "

"Give me, woman, thy little truth! " said I. And thus spake the old
woman:

"Thou goest to women? Do not forget thy whip! "--

Thus spake Zarathustra.




XIX. THE BITE OF THE ADDER.

One day had Zarathustra fallen asleep under a fig-tree, owing to the
heat, with his arms over his face. And there came an adder and bit him
in the neck, so that Zarathustra screamed with pain. When he had
taken his arm from his face he looked at the serpent; and then did it
recognise the eyes of Zarathustra, wriggled awkwardly, and tried to get
away. "Not at all," said Zarathustra, "as yet hast thou not received
my thanks! Thou hast awakened me in time; my journey is yet long. "
"Thy journey is short," said the adder sadly; "my poison is fatal. "
Zarathustra smiled. "When did ever a dragon die of a serpent's
poison? "--said he. "But take thy poison back! Thou art not rich enough
to present it to me. " Then fell the adder again on his neck, and licked
his wound.

When Zarathustra once told this to his disciples they asked him:
"And what, O Zarathustra, is the moral of thy story? " And Zarathustra
answered them thus:

The destroyer of morality, the good and just call me: my story is
immoral.

When, however, ye have an enemy, then return him not good for evil: for
that would abash him. But prove that he hath done something good to you.

And rather be angry than abash any one! And when ye are cursed, it
pleaseth me not that ye should then desire to bless. Rather curse a
little also!

And should a great injustice befall you, then do quickly five small ones
besides. Hideous to behold is he on whom injustice presseth alone.

Did ye ever know this? Shared injustice is half justice. And he who can
bear it, shall take the injustice upon himself!

A small revenge is humaner than no revenge at all. And if the punishment
be not also a right and an honour to the transgressor, I do not like
your punishing.

Nobler is it to own oneself in the wrong than to establish one's right,
especially if one be in the right. Only, one must be rich enough to do
so.

I do not like your cold justice; out of the eye of your judges there
always glanceth the executioner and his cold steel.

Tell me: where find we justice, which is love with seeing eyes?

Devise me, then, the love which not only beareth all punishment, but
also all guilt!

Devise me, then, the justice which acquitteth every one except the
judge!

And would ye hear this likewise? To him who seeketh to be just from the
heart, even the lie becometh philanthropy.

But how could I be just from the heart! How can I give every one his
own! Let this be enough for me: I give unto every one mine own.

Finally, my brethren, guard against doing wrong to any anchorite. How
could an anchorite forget! How could he requite!

Like a deep well is an anchorite. Easy is it to throw in a stone: if
it should sink to the bottom, however, tell me, who will bring it out
again?

Guard against injuring the anchorite! If ye have done so, however, well
then, kill him also! --

Thus spake Zarathustra.




XX. CHILD AND MARRIAGE.

I have a question for thee alone, my brother: like a sounding-lead, cast
I this question into thy soul, that I may know its depth.

Thou art young, and desirest child and marriage. But I ask thee: Art
thou a man ENTITLED to desire a child?

Art thou the victorious one, the self-conqueror, the ruler of thy
passions, the master of thy virtues? Thus do I ask thee.

Or doth the animal speak in thy wish, and necessity? Or isolation? Or
discord in thee?

I would have thy victory and freedom long for a child. Living monuments
shalt thou build to thy victory and emancipation.

Beyond thyself shalt thou build. But first of all must thou be built
thyself, rectangular in body and soul.

Not only onward shalt thou propagate thyself, but upward! For that
purpose may the garden of marriage help thee!

A higher body shalt thou create, a first movement, a spontaneously
rolling wheel--a creating one shalt thou create.

Marriage: so call I the will of the twain to create the one that is
more than those who created it. The reverence for one another, as those
exercising such a will, call I marriage.

Let this be the significance and the truth of thy marriage. But that
which the many-too-many call marriage, those superfluous ones--ah, what
shall I call it?

Ah, the poverty of soul in the twain! Ah, the filth of soul in the
twain! Ah, the pitiable self-complacency in the twain!