Forgive me my
sadness!
Thus Spake Zarathustra- A Book for All and None by Friedrich Wilhelm Nietzsche
Verily, in their
souls not only honey is lacking.
And when they call themselves "the good and just," forget not, that for
them to be Pharisees, nothing is lacking but--power!
My friends, I will not be mixed up and confounded with others.
There are those who preach my doctrine of life, and are at the same time
preachers of equality, and tarantulas.
That they speak in favour of life, though they sit in their den, these
poison-spiders, and withdrawn from life--is because they would thereby
do injury.
To those would they thereby do injury who have power at present: for
with those the preaching of death is still most at home.
Were it otherwise, then would the tarantulas teach otherwise: and they
themselves were formerly the best world-maligners and heretic-burners.
With these preachers of equality will I not be mixed up and confounded.
For thus speaketh justice UNTO ME: "Men are not equal. "
And neither shall they become so! What would be my love to the Superman,
if I spake otherwise?
On 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!
Inventors 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!
Good 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!
Aloft will it build itself with columns and stairs--life itself: into
remote distances would it gaze, and out towards blissful beauties--
THEREFORE doth it require elevation!
And 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.
And just behold, my friends! Here where the tarantula's den is, riseth
aloft an ancient temple's ruins--just behold it with enlightened eyes!
Verily, he who here towered aloft his thoughts in stone, knew as well as
the wisest ones about the secret of life!
That there is struggle and inequality even in beauty, and war for power
and supremacy: that doth he here teach us in the plainest parable.
How divinely do vault and arch here contrast in the struggle: how with
light and shade they strive against each other, the divinely striving
ones. --
Thus, steadfast and beautiful, let us also be enemies, my friends!
Divinely will we strive AGAINST one another! --
Alas! There hath the tarantula bit me myself, mine old enemy! Divinely
steadfast and beautiful, it hath bit me on the finger!
"Punishment must there be, and justice"--so thinketh it: "not
gratuitously shall he here sing songs in honour of enmity! "
Yea, it hath revenged itself! And alas! now will it make my soul also
dizzy with revenge!
That 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!
Verily, no cyclone or whirlwind is Zarathustra: and if he be a dancer,
he is not at all a tarantula-dancer! --
Thus spake Zarathustra.
XXX. THE FAMOUS WISE ONES.
The people have ye served and the people's superstition--NOT the
truth! --all ye famous wise ones! And just on that account did they pay
you reverence.
And 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.
But he who is hated by the people, as the wolf by the dogs--is the free
spirit, the enemy of fetters, the non-adorer, the dweller in the woods.
To hunt him out of his lair--that was always called "sense of right" by
the people: on him do they still hound their sharpest-toothed dogs.
"For there the truth is, where the people are! Woe, woe to the seeking
ones! "--thus hath it echoed through all time.
Your people would ye justify in their reverence: that called ye "Will to
Truth," ye famous wise ones!
And your heart hath always said to itself: "From the people have I come:
from thence came to me also the voice of God. "
Stiff-necked and artful, like the ass, have ye always been, as the
advocates of the people.
And many a powerful one who wanted to run well with the people, hath
harnessed in front of his horses--a donkey, a famous wise man.
And now, ye famous wise ones, I would have you finally throw off
entirely the skin of the lion!
The skin of the beast of prey, the speckled skin, and the dishevelled
locks of the investigator, the searcher, and the conqueror!
Ah! for me to learn to believe in your "conscientiousness," ye would
first have to break your venerating will.
Conscientious--so call I him who goeth into God-forsaken wildernesses,
and hath broken his venerating heart.
In the yellow sands and burnt by the sun, he doubtless peereth thirstily
at the isles rich in fountains, where life reposeth under shady trees.
But his thirst doth not persuade him to become like those comfortable
ones: for where there are oases, there are also idols.
Hungry, fierce, lonesome, God-forsaken: so doth the lion-will wish
itself.
Free from the happiness of slaves, redeemed from Deities and adorations,
fearless and fear-inspiring, grand and lonesome: so is the will of the
conscientious.
In 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--the draught-beasts.
For, always, do they draw, as asses--the PEOPLE'S carts!
Not that I on that account upbraid them: but serving ones do they
remain, and harnessed ones, even though they glitter in golden harness.
And often have they been good servants and worthy of their hire. For
thus saith virtue: "If thou must be a servant, seek him unto whom thy
service is most useful!
The spirit and virtue of thy master shall advance by thou being his
servant: thus wilt thou thyself advance with his spirit and virtue! "
And verily, ye famous wise ones, ye servants of the people! Ye
yourselves have advanced with the people's spirit and virtue--and the
people by you! To your honour do I say it!
But the people ye remain for me, even with your virtues, the people with
purblind eyes--the people who know not what SPIRIT is!
Spirit is life which itself cutteth into life: by its own torture doth
it increase its own knowledge,--did ye know that before?
And the spirit's happiness is this: to be anointed and consecrated with
tears as a sacrificial victim,--did ye know that before?
And 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,--did ye
know that before?
And with mountains shall the discerning one learn to BUILD! It is
a small thing for the spirit to remove mountains,--did ye know that
before?
Ye know only the sparks of the spirit: but ye do not see the anvil which
it is, and the cruelty of its hammer!
Verily, ye know not the spirit's pride! But still less could ye endure
the spirit's humility, should it ever want to speak!
And 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.
In all respects, however, ye make too familiar with the spirit; and out
of wisdom have ye often made an almshouse and a hospital for bad poets.
Ye 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.
Ye 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.
Respectable do ye there stand, and stiff, and with straight backs, ye
famous wise ones! --no strong wind or will impelleth you.
Have ye ne'er seen a sail crossing the sea, rounded and inflated, and
trembling with the violence of the wind?
Like the sail trembling with the violence of the spirit, doth my wisdom
cross the sea--my wild wisdom!
But ye servants of the people, ye famous wise ones--how COULD ye go with
me! --
Thus spake Zarathustra.
XXXI. THE NIGHT-SONG.
'Tis night: now do all gushing fountains speak louder. And my soul also
is a gushing fountain.
'Tis night: now only do all songs of the loving ones awake. And my soul
also is the song of a loving one.
Something unappeased, unappeasable, is within me; it longeth to find
expression. A craving for love is within me, which speaketh itself the
language of love.
Light am I: ah, that I were night! But it is my lonesomeness to be
begirt with light!
Ah, that I were dark and nightly! How would I suck at the breasts of
light!
And you yourselves would I bless, ye twinkling starlets and glow-worms
aloft! --and would rejoice in the gifts of your light.
But I live in mine own light, I drink again into myself the flames that
break forth from me.
I know not the happiness of the receiver; and oft have I dreamt that
stealing must be more blessed than receiving.
It is my poverty that my hand never ceaseth bestowing; it is mine envy
that I see waiting eyes and the brightened nights of longing.
Oh, the misery of all bestowers! Oh, the darkening of my sun! Oh, the
craving to crave! Oh, the violent hunger in satiety!
They take from me: but do I yet touch their soul? There is a gap 'twixt
giving and receiving; and the smallest gap hath finally to be bridged
over.
A hunger ariseth out of my beauty: I should like to injure those I
illumine; I should like to rob those I have gifted:--thus do I hunger
for wickedness.
Withdrawing my hand when another hand already stretcheth out to it;
hesitating like the cascade, which hesitateth even in its leap:--thus do
I hunger for wickedness!
Such revenge doth mine abundance think of: such mischief welleth out of
my lonesomeness.
My happiness in bestowing died in bestowing; my virtue became weary of
itself by its abundance!
He who ever bestoweth is in danger of losing his shame; to him who ever
dispenseth, the hand and heart become callous by very dispensing.
Mine eye no longer overfloweth for the shame of suppliants; my hand hath
become too hard for the trembling of filled hands.
Whence 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!
Many suns circle in desert space: to all that is dark do they speak with
their light--but to me they are silent.
Oh, this is the hostility of light to the shining one: unpityingly doth
it pursue its course.
Unfair to the shining one in its innermost heart, cold to the
suns:--thus travelleth every sun.
Like a storm do the suns pursue their courses: that is their travelling.
Their inexorable will do they follow: that is their coldness.
Oh, 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's
udders!
Ah, there is ice around me; my hand burneth with the iciness! Ah, there
is thirst in me; it panteth after your thirst!
'Tis night: alas, that I have to be light! And thirst for the nightly!
And lonesomeness!
'Tis night: now doth my longing break forth in me as a fountain,--for
speech do I long.
'Tis night: now do all gushing fountains speak louder. And my soul also
is a gushing fountain.
'Tis night: now do all songs of loving ones awake. And my soul also is
the song of a loving one. --
Thus sang Zarathustra.
XXXII. THE DANCE-SONG.
One 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 with 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:
Cease not your dancing, ye lovely maidens! No game-spoiler hath come to
you with evil eye, no enemy of maidens.
God's 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' feet with fine ankles?
To 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.
And even the little God may he find, who is dearest to maidens: beside
the well lieth he quietly, with closed eyes.
Verily, in broad daylight did he fall asleep, the sluggard! Had he
perhaps chased butterflies too much?
Upbraid me not, ye beautiful dancers, when I chasten the little God
somewhat! He will cry, certainly, and weep--but he is laughable even
when weeping!
And with tears in his eyes shall he ask you for a dance; and I myself
will sing a song to his dance:
A dance-song and satire on the spirit of gravity my supremest,
powerfulest devil, who is said to be "lord of the world. "--
And this is the song that Zarathustra sang when Cupid and the maidens
danced together:
Of late did I gaze into thine eye, O Life! And into the unfathomable did
I there seem to sink.
But thou pulledst me out with a golden angle; derisively didst thou
laugh when I called thee unfathomable.
"Such is the language of all fish," saidst thou; "what THEY do not
fathom is unfathomable.
But changeable am I only, and wild, and altogether a woman, and no
virtuous one:
Though I be called by you men the 'profound one,' or the 'faithful one,'
'the eternal one,' 'the mysterious one. '
But ye men endow us always with your own virtues--alas, ye virtuous
ones! "
Thus did she laugh, the unbelievable one; but never do I believe her and
her laughter, when she speaketh evil of herself.
And when I talked face to face with my wild Wisdom, she said to me
angrily: "Thou willest, thou cravest, thou lovest; on that account alone
dost thou PRAISE Life! "
Then had I almost answered indignantly and told the truth to the angry
one; and one cannot answer more indignantly than when one "telleth the
truth" to one's Wisdom.
For thus do things stand with us three. In my heart do I love only
Life--and verily, most when I hate her!
But that I am fond of Wisdom, and often too fond, is because she
remindeth me very strongly of Life!
She hath her eye, her laugh, and even her golden angle-rod: am I
responsible for it that both are so alike?
And when once Life asked me: "Who is she then, this Wisdom? "--then said
I eagerly: "Ah, yes! Wisdom!
One thirsteth for her and is not satisfied, one looketh through veils,
one graspeth through nets.
Is she beautiful? What do I know! But the oldest carps are still lured
by her.
Changeable is she, and wayward; often have I seen her bite her lip, and
pass the comb against the grain of her hair.
Perhaps she is wicked and false, and altogether a woman; but when she
speaketh ill of herself, just then doth she seduce most. "
When I had said this unto Life, then laughed she maliciously, and shut
her eyes. "Of whom dost thou speak? " said she. "Perhaps of me?
And if thou wert right--is it proper to say THAT in such wise to my
face! But now, pray, speak also of thy Wisdom! "
Ah, and now hast thou again opened thine eyes, O beloved Life! And into
the unfathomable have I again seemed to sink. --
Thus sang Zarathustra. But when the dance was over and the maidens had
departed, he became sad.
"The sun hath been long set," said he at last, "the meadow is damp, and
from the forest cometh coolness.
An unknown presence is about me, and gazeth thoughtfully. What! Thou
livest still, Zarathustra?
Why? Wherefore? Whereby? Whither? Where? How? Is it not folly still to
live? --
Ah, my friends; the evening is it which thus interrogateth in me.
Forgive me my sadness!
Evening hath come on: forgive me that evening hath come on! "
Thus sang Zarathustra.
XXXIII. THE GRAVE-SONG.
"Yonder is the grave-island, the silent isle; yonder also are the graves
of my youth. Thither will I carry an evergreen wreath of life. "
Resolving thus in my heart, did I sail o'er the sea. --
Oh, 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.
From 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.
Still am I the richest and most to be envied--I, 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?
Still am I your love's heir and heritage, blooming to your memory with
many-hued, wild-growing virtues, O ye dearest ones!
Ah, 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--nay,
but as trusting ones to a trusting one!
Yea, 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.
Verily, 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.
To kill ME, did they strangle you, ye singing birds of my hopes! Yea, at
you, ye dearest ones, did malice ever shoot its arrows--to hit my heart!
And 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!
At my most vulnerable point did they shoot the arrow--namely, at you,
whose skin is like down--or more like the smile that dieth at a glance!
But this word will I say unto mine enemies: What is all manslaughter in
comparison with what ye have done unto me!
Worse evil did ye do unto me than all manslaughter; the irretrievable
did ye take from me:--thus do I speak unto you, mine enemies!
Slew ye not my youth's visions and dearest marvels! My playmates took ye
from me, the blessed spirits! To their memory do I deposit this wreath
and this curse.
This 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--as a fleeting gleam!
Thus spake once in a happy hour my purity: "Divine shall everything be
unto me. "
Then did ye haunt me with foul phantoms; ah, whither hath that happy
hour now fled!
"All days shall be holy unto me"--so spake once the wisdom of my youth:
verily, the language of a joyous wisdom!
But then did ye enemies steal my nights, and sold them to sleepless
torture: ah, whither hath that joyous wisdom now fled?
Once 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?
All 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?
As a blind one did I once walk in blessed ways: then did ye cast
filth on the blind one's course: and now is he disgusted with the old
footpath.
And 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.
Verily, it was always your doing: ye embittered to me my best honey, and
the diligence of my best bees.
To 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.
And when I offered my holiest as a sacrifice, immediately did your
"piety" put its fatter gifts beside it: so that my holiest suffocated in
the fumes of your fat.
And 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.
And now hath he struck up an awful, melancholy air; alas, he tooted as a
mournful horn to mine ear!
Murderous 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!
Only in the dance do I know how to speak the parable of the highest
things:--and now hath my grandest parable remained unspoken in my limbs!
Unspoken and unrealised hath my highest hope remained! And there have
perished for me all the visions and consolations of my youth!
How did I ever bear it? How did I survive and surmount such wounds? How
did my soul rise again out of those sepulchres?
Yea, 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.
Its course will it go upon my feet, mine old Will; hard of heart is its
nature and invulnerable.
Invulnerable 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!
In thee still liveth also the unrealisedness of my youth; and as life
and youth sittest thou here hopeful on the yellow ruins of graves.
Yea, thou art still for me the demolisher of all graves: Hail to thee,
my Will! And only where there are graves are there resurrections. --
Thus sang Zarathustra.
XXXIV. SELF-SURPASSING.
"Will to Truth" do ye call it, ye wisest ones, that which impelleth you
and maketh you ardent?
Will for the thinkableness of all being: thus do _I_ call your will!
All being would ye MAKE thinkable: for ye doubt with good reason whether
it be already thinkable.
But 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.
That 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.
Ye would still create a world before which ye can bow the knee: such is
your ultimate hope and ecstasy.
The ignorant, to be sure, the people--they are like a river on which a
boat floateth along: and in the boat sit the estimates of value, solemn
and disguised.
Your 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.
It was ye, ye wisest ones, who put such guests in this boat, and gave
them pomp and proud names--ye and your ruling Will!
Onward the river now carrieth your boat: it MUST carry it. A small
matter if the rough wave foameth and angrily resisteth its keel!
It 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--the
unexhausted, procreating life-will.
But 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.
The living thing did I follow; I walked in the broadest and narrowest
paths to learn its nature.
With 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.
But wherever I found living things, there heard I also the language of
obedience. All living things are obeying things.
And this heard I secondly: Whatever cannot obey itself, is commanded.
Such is the nature of living things.
This, however, is the third thing which I heard--namely, 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:--
An attempt and a risk seemed all commanding unto me; and whenever it
commandeth, the living thing risketh itself thereby.
Yea, 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.
How doth this happen! so did I ask myself. What persuadeth the living
thing to obey, and command, and even be obedient in commanding?
Hearken 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!
Wherever 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.
That to the stronger the weaker shall serve--thereto persuadeth he his
will who would be master over a still weaker one. That delight alone he
is unwilling to forego.
And 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--life, for the sake of power.
It is the surrender of the greatest to run risk and danger, and play
dice for death.
And 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--and there stealeth
power.
And this secret spake Life herself unto me. "Behold," said she, "I am
that WHICH MUST EVER SURPASS ITSELF.
To 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.
Rather would I succumb than disown this one thing; and verily, where
there is succumbing and leaf-falling, lo, there doth Life sacrifice
itself--for power!
That I have to be struggle, and becoming, and purpose, and
cross-purpose--ah, he who divineth my will, divineth well also on what
CROOKED paths it hath to tread!
Whatever I create, and however much I love it,--soon must I be adverse
to it, and to my love: so willeth my will.
And 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!
He certainly did not hit the truth who shot at it the formula: 'Will to
existence': that will--doth not exist!
For what is not, cannot will; that, however, which is in existence--how
could it still strive for existence!
Only where there is life, is there also will: not, however, Will to
Life, but--so teach I thee--Will to Power!
Much is reckoned higher than life itself by the living one; but out of
the very reckoning speaketh--the Will to Power! "--
Thus did Life once teach me: and thereby, ye wisest ones, do I solve you
the riddle of your hearts.
Verily, I say unto you: good and evil which would be everlasting--it
doth not exist! Of its own accord must it ever surpass itself anew.
With your values and formulae 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.
But a stronger power groweth out of your values, and a new surpassing:
by it breaketh egg and egg-shell.
And he who hath to be a creator in good and evil--verily, he hath first
to be a destroyer, and break values in pieces.
Thus doth the greatest evil pertain to the greatest good: that, however,
is the creating good. --
Let us SPEAK thereof, ye wisest ones, even though it be bad. To be
silent is worse; all suppressed truths become poisonous.
And let everything break up which--can break up by our truths! Many a
house is still to be built! --
Thus spake Zarathustra.
XXXV. THE SUBLIME ONES.
Calm is the bottom of my sea: who would guess that it hideth droll
monsters!
Unmoved is my depth: but it sparkleth with swimming enigmas and
laughters.
A sublime one saw I to-day, a solemn one, a penitent of the spirit: Oh,
how my soul laughed at his ugliness!
With upraised breast, and like those who draw in their breath: thus did
he stand, the sublime one, and in silence:
O'erhung with ugly truths, the spoil of his hunting, and rich in torn
raiment; many thorns also hung on him--but I saw no rose.
Not yet had he learned laughing and beauty. Gloomy did this hunter
return from the forest of knowledge.
From the fight with wild beasts returned he home: but even yet a wild
beast gazeth out of his seriousness--an unconquered wild beast!
As 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.
And 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!
Taste: 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!
Should he become weary of his sublimeness, this sublime one, then only
will his beauty begin--and then only will I taste him and find him
savoury.
And only when he turneth away from himself will he o'erleap his own
shadow--and verily! into HIS sun.
Far too long did he sit in the shade; the cheeks of the penitent of the
spirit became pale; he almost starved on his expectations.
Contempt 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.
As the ox ought he to do; and his happiness should smell of the earth,
and not of contempt for the earth.
As 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!
Dark is still his countenance; the shadow of his hand danceth upon it.
O'ershadowed is still the sense of his eye.
His deed itself is still the shadow upon him: his doing obscureth the
doer. Not yet hath he overcome his deed.
To be sure, I love in him the shoulders of the ox: but now do I want to
see also the eye of the angel.
Also his hero-will hath he still to unlearn: an exalted one shall he
be, and not only a sublime one:--the ether itself should raise him, the
will-less one!
He hath subdued monsters, he hath solved enigmas. But he should also
redeem his monsters and enigmas; into heavenly children should he
transform them.
As yet hath his knowledge not learned to smile, and to be without
jealousy; as yet hath his gushing passion not become calm in beauty.
Verily, not in satiety shall his longing cease and disappear, but in
beauty! Gracefulness belongeth to the munificence of the magnanimous.
His arm across his head: thus should the hero repose; thus should he
also surmount his repose.
But precisely to the hero is BEAUTY the hardest thing of all.
Unattainable is beauty by all ardent wills.
A little more, a little less: precisely this is much here, it is the
most here.
To stand with relaxed muscles and with unharnessed will: that is the
hardest for all of you, ye sublime ones!
When power becometh gracious and descendeth into the visible--I call
such condescension, beauty.
And from no one do I want beauty so much as from thee, thou powerful
one: let thy goodness be thy last self-conquest.
All evil do I accredit to thee: therefore do I desire of thee the good.
Verily, I have often laughed at the weaklings, who think themselves good
because they have crippled paws!
The virtue of the pillar shalt thou strive after: more beautiful doth
it ever become, and more graceful--but internally harder and more
sustaining--the higher it riseth.
Yea, thou sublime one, one day shalt thou also be beautiful, and hold up
the mirror to thine own beauty.
Then will thy soul thrill with divine desires; and there will be
adoration even in thy vanity!
For this is the secret of the soul: when the hero hath abandoned it,
then only approacheth it in dreams--the superhero. --
Thus spake Zarathustra.
XXXVI. THE LAND OF CULTURE.
Too far did I fly into the future: a horror seized upon me.
And when I looked around me, lo! there time was my sole contemporary.
Then did I fly backwards, homewards--and always faster. Thus did I come
unto you, ye present-day men, and into the land of culture.
For the first time brought I an eye to see you, and good desire: verily,
with longing in my heart did I come.
But how did it turn out with me? Although so alarmed--I had yet to
laugh! Never did mine eye see anything so motley-coloured!
I laughed and laughed, while my foot still trembled, and my heart as
well. "Here forsooth, is the home of all the paintpots,"--said I.
With fifty patches painted on faces and limbs--so sat ye there to mine
astonishment, ye present-day men!
And with fifty mirrors around you, which flattered your play of colours,
and repeated it!
Verily, ye could wear no better masks, ye present-day men, than your own
faces! Who could--RECOGNISE you!
Written all over with the characters of the past, and these characters
also pencilled over with new characters--thus have ye concealed
yourselves well from all decipherers!
And 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.
All times and peoples gaze divers-coloured out of your veils; all
customs and beliefs speak divers-coloured out of your gestures.
He who would strip you of veils and wrappers, and paints and gestures,
would just have enough left to scare the crows.
souls not only honey is lacking.
And when they call themselves "the good and just," forget not, that for
them to be Pharisees, nothing is lacking but--power!
My friends, I will not be mixed up and confounded with others.
There are those who preach my doctrine of life, and are at the same time
preachers of equality, and tarantulas.
That they speak in favour of life, though they sit in their den, these
poison-spiders, and withdrawn from life--is because they would thereby
do injury.
To those would they thereby do injury who have power at present: for
with those the preaching of death is still most at home.
Were it otherwise, then would the tarantulas teach otherwise: and they
themselves were formerly the best world-maligners and heretic-burners.
With these preachers of equality will I not be mixed up and confounded.
For thus speaketh justice UNTO ME: "Men are not equal. "
And neither shall they become so! What would be my love to the Superman,
if I spake otherwise?
On 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!
Inventors 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!
Good 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!
Aloft will it build itself with columns and stairs--life itself: into
remote distances would it gaze, and out towards blissful beauties--
THEREFORE doth it require elevation!
And 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.
And just behold, my friends! Here where the tarantula's den is, riseth
aloft an ancient temple's ruins--just behold it with enlightened eyes!
Verily, he who here towered aloft his thoughts in stone, knew as well as
the wisest ones about the secret of life!
That there is struggle and inequality even in beauty, and war for power
and supremacy: that doth he here teach us in the plainest parable.
How divinely do vault and arch here contrast in the struggle: how with
light and shade they strive against each other, the divinely striving
ones. --
Thus, steadfast and beautiful, let us also be enemies, my friends!
Divinely will we strive AGAINST one another! --
Alas! There hath the tarantula bit me myself, mine old enemy! Divinely
steadfast and beautiful, it hath bit me on the finger!
"Punishment must there be, and justice"--so thinketh it: "not
gratuitously shall he here sing songs in honour of enmity! "
Yea, it hath revenged itself! And alas! now will it make my soul also
dizzy with revenge!
That 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!
Verily, no cyclone or whirlwind is Zarathustra: and if he be a dancer,
he is not at all a tarantula-dancer! --
Thus spake Zarathustra.
XXX. THE FAMOUS WISE ONES.
The people have ye served and the people's superstition--NOT the
truth! --all ye famous wise ones! And just on that account did they pay
you reverence.
And 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.
But he who is hated by the people, as the wolf by the dogs--is the free
spirit, the enemy of fetters, the non-adorer, the dweller in the woods.
To hunt him out of his lair--that was always called "sense of right" by
the people: on him do they still hound their sharpest-toothed dogs.
"For there the truth is, where the people are! Woe, woe to the seeking
ones! "--thus hath it echoed through all time.
Your people would ye justify in their reverence: that called ye "Will to
Truth," ye famous wise ones!
And your heart hath always said to itself: "From the people have I come:
from thence came to me also the voice of God. "
Stiff-necked and artful, like the ass, have ye always been, as the
advocates of the people.
And many a powerful one who wanted to run well with the people, hath
harnessed in front of his horses--a donkey, a famous wise man.
And now, ye famous wise ones, I would have you finally throw off
entirely the skin of the lion!
The skin of the beast of prey, the speckled skin, and the dishevelled
locks of the investigator, the searcher, and the conqueror!
Ah! for me to learn to believe in your "conscientiousness," ye would
first have to break your venerating will.
Conscientious--so call I him who goeth into God-forsaken wildernesses,
and hath broken his venerating heart.
In the yellow sands and burnt by the sun, he doubtless peereth thirstily
at the isles rich in fountains, where life reposeth under shady trees.
But his thirst doth not persuade him to become like those comfortable
ones: for where there are oases, there are also idols.
Hungry, fierce, lonesome, God-forsaken: so doth the lion-will wish
itself.
Free from the happiness of slaves, redeemed from Deities and adorations,
fearless and fear-inspiring, grand and lonesome: so is the will of the
conscientious.
In 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--the draught-beasts.
For, always, do they draw, as asses--the PEOPLE'S carts!
Not that I on that account upbraid them: but serving ones do they
remain, and harnessed ones, even though they glitter in golden harness.
And often have they been good servants and worthy of their hire. For
thus saith virtue: "If thou must be a servant, seek him unto whom thy
service is most useful!
The spirit and virtue of thy master shall advance by thou being his
servant: thus wilt thou thyself advance with his spirit and virtue! "
And verily, ye famous wise ones, ye servants of the people! Ye
yourselves have advanced with the people's spirit and virtue--and the
people by you! To your honour do I say it!
But the people ye remain for me, even with your virtues, the people with
purblind eyes--the people who know not what SPIRIT is!
Spirit is life which itself cutteth into life: by its own torture doth
it increase its own knowledge,--did ye know that before?
And the spirit's happiness is this: to be anointed and consecrated with
tears as a sacrificial victim,--did ye know that before?
And 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,--did ye
know that before?
And with mountains shall the discerning one learn to BUILD! It is
a small thing for the spirit to remove mountains,--did ye know that
before?
Ye know only the sparks of the spirit: but ye do not see the anvil which
it is, and the cruelty of its hammer!
Verily, ye know not the spirit's pride! But still less could ye endure
the spirit's humility, should it ever want to speak!
And 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.
In all respects, however, ye make too familiar with the spirit; and out
of wisdom have ye often made an almshouse and a hospital for bad poets.
Ye 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.
Ye 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.
Respectable do ye there stand, and stiff, and with straight backs, ye
famous wise ones! --no strong wind or will impelleth you.
Have ye ne'er seen a sail crossing the sea, rounded and inflated, and
trembling with the violence of the wind?
Like the sail trembling with the violence of the spirit, doth my wisdom
cross the sea--my wild wisdom!
But ye servants of the people, ye famous wise ones--how COULD ye go with
me! --
Thus spake Zarathustra.
XXXI. THE NIGHT-SONG.
'Tis night: now do all gushing fountains speak louder. And my soul also
is a gushing fountain.
'Tis night: now only do all songs of the loving ones awake. And my soul
also is the song of a loving one.
Something unappeased, unappeasable, is within me; it longeth to find
expression. A craving for love is within me, which speaketh itself the
language of love.
Light am I: ah, that I were night! But it is my lonesomeness to be
begirt with light!
Ah, that I were dark and nightly! How would I suck at the breasts of
light!
And you yourselves would I bless, ye twinkling starlets and glow-worms
aloft! --and would rejoice in the gifts of your light.
But I live in mine own light, I drink again into myself the flames that
break forth from me.
I know not the happiness of the receiver; and oft have I dreamt that
stealing must be more blessed than receiving.
It is my poverty that my hand never ceaseth bestowing; it is mine envy
that I see waiting eyes and the brightened nights of longing.
Oh, the misery of all bestowers! Oh, the darkening of my sun! Oh, the
craving to crave! Oh, the violent hunger in satiety!
They take from me: but do I yet touch their soul? There is a gap 'twixt
giving and receiving; and the smallest gap hath finally to be bridged
over.
A hunger ariseth out of my beauty: I should like to injure those I
illumine; I should like to rob those I have gifted:--thus do I hunger
for wickedness.
Withdrawing my hand when another hand already stretcheth out to it;
hesitating like the cascade, which hesitateth even in its leap:--thus do
I hunger for wickedness!
Such revenge doth mine abundance think of: such mischief welleth out of
my lonesomeness.
My happiness in bestowing died in bestowing; my virtue became weary of
itself by its abundance!
He who ever bestoweth is in danger of losing his shame; to him who ever
dispenseth, the hand and heart become callous by very dispensing.
Mine eye no longer overfloweth for the shame of suppliants; my hand hath
become too hard for the trembling of filled hands.
Whence 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!
Many suns circle in desert space: to all that is dark do they speak with
their light--but to me they are silent.
Oh, this is the hostility of light to the shining one: unpityingly doth
it pursue its course.
Unfair to the shining one in its innermost heart, cold to the
suns:--thus travelleth every sun.
Like a storm do the suns pursue their courses: that is their travelling.
Their inexorable will do they follow: that is their coldness.
Oh, 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's
udders!
Ah, there is ice around me; my hand burneth with the iciness! Ah, there
is thirst in me; it panteth after your thirst!
'Tis night: alas, that I have to be light! And thirst for the nightly!
And lonesomeness!
'Tis night: now doth my longing break forth in me as a fountain,--for
speech do I long.
'Tis night: now do all gushing fountains speak louder. And my soul also
is a gushing fountain.
'Tis night: now do all songs of loving ones awake. And my soul also is
the song of a loving one. --
Thus sang Zarathustra.
XXXII. THE DANCE-SONG.
One 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 with 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:
Cease not your dancing, ye lovely maidens! No game-spoiler hath come to
you with evil eye, no enemy of maidens.
God's 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' feet with fine ankles?
To 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.
And even the little God may he find, who is dearest to maidens: beside
the well lieth he quietly, with closed eyes.
Verily, in broad daylight did he fall asleep, the sluggard! Had he
perhaps chased butterflies too much?
Upbraid me not, ye beautiful dancers, when I chasten the little God
somewhat! He will cry, certainly, and weep--but he is laughable even
when weeping!
And with tears in his eyes shall he ask you for a dance; and I myself
will sing a song to his dance:
A dance-song and satire on the spirit of gravity my supremest,
powerfulest devil, who is said to be "lord of the world. "--
And this is the song that Zarathustra sang when Cupid and the maidens
danced together:
Of late did I gaze into thine eye, O Life! And into the unfathomable did
I there seem to sink.
But thou pulledst me out with a golden angle; derisively didst thou
laugh when I called thee unfathomable.
"Such is the language of all fish," saidst thou; "what THEY do not
fathom is unfathomable.
But changeable am I only, and wild, and altogether a woman, and no
virtuous one:
Though I be called by you men the 'profound one,' or the 'faithful one,'
'the eternal one,' 'the mysterious one. '
But ye men endow us always with your own virtues--alas, ye virtuous
ones! "
Thus did she laugh, the unbelievable one; but never do I believe her and
her laughter, when she speaketh evil of herself.
And when I talked face to face with my wild Wisdom, she said to me
angrily: "Thou willest, thou cravest, thou lovest; on that account alone
dost thou PRAISE Life! "
Then had I almost answered indignantly and told the truth to the angry
one; and one cannot answer more indignantly than when one "telleth the
truth" to one's Wisdom.
For thus do things stand with us three. In my heart do I love only
Life--and verily, most when I hate her!
But that I am fond of Wisdom, and often too fond, is because she
remindeth me very strongly of Life!
She hath her eye, her laugh, and even her golden angle-rod: am I
responsible for it that both are so alike?
And when once Life asked me: "Who is she then, this Wisdom? "--then said
I eagerly: "Ah, yes! Wisdom!
One thirsteth for her and is not satisfied, one looketh through veils,
one graspeth through nets.
Is she beautiful? What do I know! But the oldest carps are still lured
by her.
Changeable is she, and wayward; often have I seen her bite her lip, and
pass the comb against the grain of her hair.
Perhaps she is wicked and false, and altogether a woman; but when she
speaketh ill of herself, just then doth she seduce most. "
When I had said this unto Life, then laughed she maliciously, and shut
her eyes. "Of whom dost thou speak? " said she. "Perhaps of me?
And if thou wert right--is it proper to say THAT in such wise to my
face! But now, pray, speak also of thy Wisdom! "
Ah, and now hast thou again opened thine eyes, O beloved Life! And into
the unfathomable have I again seemed to sink. --
Thus sang Zarathustra. But when the dance was over and the maidens had
departed, he became sad.
"The sun hath been long set," said he at last, "the meadow is damp, and
from the forest cometh coolness.
An unknown presence is about me, and gazeth thoughtfully. What! Thou
livest still, Zarathustra?
Why? Wherefore? Whereby? Whither? Where? How? Is it not folly still to
live? --
Ah, my friends; the evening is it which thus interrogateth in me.
Forgive me my sadness!
Evening hath come on: forgive me that evening hath come on! "
Thus sang Zarathustra.
XXXIII. THE GRAVE-SONG.
"Yonder is the grave-island, the silent isle; yonder also are the graves
of my youth. Thither will I carry an evergreen wreath of life. "
Resolving thus in my heart, did I sail o'er the sea. --
Oh, 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.
From 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.
Still am I the richest and most to be envied--I, 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?
Still am I your love's heir and heritage, blooming to your memory with
many-hued, wild-growing virtues, O ye dearest ones!
Ah, 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--nay,
but as trusting ones to a trusting one!
Yea, 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.
Verily, 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.
To kill ME, did they strangle you, ye singing birds of my hopes! Yea, at
you, ye dearest ones, did malice ever shoot its arrows--to hit my heart!
And 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!
At my most vulnerable point did they shoot the arrow--namely, at you,
whose skin is like down--or more like the smile that dieth at a glance!
But this word will I say unto mine enemies: What is all manslaughter in
comparison with what ye have done unto me!
Worse evil did ye do unto me than all manslaughter; the irretrievable
did ye take from me:--thus do I speak unto you, mine enemies!
Slew ye not my youth's visions and dearest marvels! My playmates took ye
from me, the blessed spirits! To their memory do I deposit this wreath
and this curse.
This 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--as a fleeting gleam!
Thus spake once in a happy hour my purity: "Divine shall everything be
unto me. "
Then did ye haunt me with foul phantoms; ah, whither hath that happy
hour now fled!
"All days shall be holy unto me"--so spake once the wisdom of my youth:
verily, the language of a joyous wisdom!
But then did ye enemies steal my nights, and sold them to sleepless
torture: ah, whither hath that joyous wisdom now fled?
Once 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?
All 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?
As a blind one did I once walk in blessed ways: then did ye cast
filth on the blind one's course: and now is he disgusted with the old
footpath.
And 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.
Verily, it was always your doing: ye embittered to me my best honey, and
the diligence of my best bees.
To 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.
And when I offered my holiest as a sacrifice, immediately did your
"piety" put its fatter gifts beside it: so that my holiest suffocated in
the fumes of your fat.
And 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.
And now hath he struck up an awful, melancholy air; alas, he tooted as a
mournful horn to mine ear!
Murderous 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!
Only in the dance do I know how to speak the parable of the highest
things:--and now hath my grandest parable remained unspoken in my limbs!
Unspoken and unrealised hath my highest hope remained! And there have
perished for me all the visions and consolations of my youth!
How did I ever bear it? How did I survive and surmount such wounds? How
did my soul rise again out of those sepulchres?
Yea, 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.
Its course will it go upon my feet, mine old Will; hard of heart is its
nature and invulnerable.
Invulnerable 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!
In thee still liveth also the unrealisedness of my youth; and as life
and youth sittest thou here hopeful on the yellow ruins of graves.
Yea, thou art still for me the demolisher of all graves: Hail to thee,
my Will! And only where there are graves are there resurrections. --
Thus sang Zarathustra.
XXXIV. SELF-SURPASSING.
"Will to Truth" do ye call it, ye wisest ones, that which impelleth you
and maketh you ardent?
Will for the thinkableness of all being: thus do _I_ call your will!
All being would ye MAKE thinkable: for ye doubt with good reason whether
it be already thinkable.
But 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.
That 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.
Ye would still create a world before which ye can bow the knee: such is
your ultimate hope and ecstasy.
The ignorant, to be sure, the people--they are like a river on which a
boat floateth along: and in the boat sit the estimates of value, solemn
and disguised.
Your 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.
It was ye, ye wisest ones, who put such guests in this boat, and gave
them pomp and proud names--ye and your ruling Will!
Onward the river now carrieth your boat: it MUST carry it. A small
matter if the rough wave foameth and angrily resisteth its keel!
It 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--the
unexhausted, procreating life-will.
But 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.
The living thing did I follow; I walked in the broadest and narrowest
paths to learn its nature.
With 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.
But wherever I found living things, there heard I also the language of
obedience. All living things are obeying things.
And this heard I secondly: Whatever cannot obey itself, is commanded.
Such is the nature of living things.
This, however, is the third thing which I heard--namely, 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:--
An attempt and a risk seemed all commanding unto me; and whenever it
commandeth, the living thing risketh itself thereby.
Yea, 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.
How doth this happen! so did I ask myself. What persuadeth the living
thing to obey, and command, and even be obedient in commanding?
Hearken 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!
Wherever 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.
That to the stronger the weaker shall serve--thereto persuadeth he his
will who would be master over a still weaker one. That delight alone he
is unwilling to forego.
And 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--life, for the sake of power.
It is the surrender of the greatest to run risk and danger, and play
dice for death.
And 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--and there stealeth
power.
And this secret spake Life herself unto me. "Behold," said she, "I am
that WHICH MUST EVER SURPASS ITSELF.
To 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.
Rather would I succumb than disown this one thing; and verily, where
there is succumbing and leaf-falling, lo, there doth Life sacrifice
itself--for power!
That I have to be struggle, and becoming, and purpose, and
cross-purpose--ah, he who divineth my will, divineth well also on what
CROOKED paths it hath to tread!
Whatever I create, and however much I love it,--soon must I be adverse
to it, and to my love: so willeth my will.
And 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!
He certainly did not hit the truth who shot at it the formula: 'Will to
existence': that will--doth not exist!
For what is not, cannot will; that, however, which is in existence--how
could it still strive for existence!
Only where there is life, is there also will: not, however, Will to
Life, but--so teach I thee--Will to Power!
Much is reckoned higher than life itself by the living one; but out of
the very reckoning speaketh--the Will to Power! "--
Thus did Life once teach me: and thereby, ye wisest ones, do I solve you
the riddle of your hearts.
Verily, I say unto you: good and evil which would be everlasting--it
doth not exist! Of its own accord must it ever surpass itself anew.
With your values and formulae 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.
But a stronger power groweth out of your values, and a new surpassing:
by it breaketh egg and egg-shell.
And he who hath to be a creator in good and evil--verily, he hath first
to be a destroyer, and break values in pieces.
Thus doth the greatest evil pertain to the greatest good: that, however,
is the creating good. --
Let us SPEAK thereof, ye wisest ones, even though it be bad. To be
silent is worse; all suppressed truths become poisonous.
And let everything break up which--can break up by our truths! Many a
house is still to be built! --
Thus spake Zarathustra.
XXXV. THE SUBLIME ONES.
Calm is the bottom of my sea: who would guess that it hideth droll
monsters!
Unmoved is my depth: but it sparkleth with swimming enigmas and
laughters.
A sublime one saw I to-day, a solemn one, a penitent of the spirit: Oh,
how my soul laughed at his ugliness!
With upraised breast, and like those who draw in their breath: thus did
he stand, the sublime one, and in silence:
O'erhung with ugly truths, the spoil of his hunting, and rich in torn
raiment; many thorns also hung on him--but I saw no rose.
Not yet had he learned laughing and beauty. Gloomy did this hunter
return from the forest of knowledge.
From the fight with wild beasts returned he home: but even yet a wild
beast gazeth out of his seriousness--an unconquered wild beast!
As 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.
And 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!
Taste: 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!
Should he become weary of his sublimeness, this sublime one, then only
will his beauty begin--and then only will I taste him and find him
savoury.
And only when he turneth away from himself will he o'erleap his own
shadow--and verily! into HIS sun.
Far too long did he sit in the shade; the cheeks of the penitent of the
spirit became pale; he almost starved on his expectations.
Contempt 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.
As the ox ought he to do; and his happiness should smell of the earth,
and not of contempt for the earth.
As 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!
Dark is still his countenance; the shadow of his hand danceth upon it.
O'ershadowed is still the sense of his eye.
His deed itself is still the shadow upon him: his doing obscureth the
doer. Not yet hath he overcome his deed.
To be sure, I love in him the shoulders of the ox: but now do I want to
see also the eye of the angel.
Also his hero-will hath he still to unlearn: an exalted one shall he
be, and not only a sublime one:--the ether itself should raise him, the
will-less one!
He hath subdued monsters, he hath solved enigmas. But he should also
redeem his monsters and enigmas; into heavenly children should he
transform them.
As yet hath his knowledge not learned to smile, and to be without
jealousy; as yet hath his gushing passion not become calm in beauty.
Verily, not in satiety shall his longing cease and disappear, but in
beauty! Gracefulness belongeth to the munificence of the magnanimous.
His arm across his head: thus should the hero repose; thus should he
also surmount his repose.
But precisely to the hero is BEAUTY the hardest thing of all.
Unattainable is beauty by all ardent wills.
A little more, a little less: precisely this is much here, it is the
most here.
To stand with relaxed muscles and with unharnessed will: that is the
hardest for all of you, ye sublime ones!
When power becometh gracious and descendeth into the visible--I call
such condescension, beauty.
And from no one do I want beauty so much as from thee, thou powerful
one: let thy goodness be thy last self-conquest.
All evil do I accredit to thee: therefore do I desire of thee the good.
Verily, I have often laughed at the weaklings, who think themselves good
because they have crippled paws!
The virtue of the pillar shalt thou strive after: more beautiful doth
it ever become, and more graceful--but internally harder and more
sustaining--the higher it riseth.
Yea, thou sublime one, one day shalt thou also be beautiful, and hold up
the mirror to thine own beauty.
Then will thy soul thrill with divine desires; and there will be
adoration even in thy vanity!
For this is the secret of the soul: when the hero hath abandoned it,
then only approacheth it in dreams--the superhero. --
Thus spake Zarathustra.
XXXVI. THE LAND OF CULTURE.
Too far did I fly into the future: a horror seized upon me.
And when I looked around me, lo! there time was my sole contemporary.
Then did I fly backwards, homewards--and always faster. Thus did I come
unto you, ye present-day men, and into the land of culture.
For the first time brought I an eye to see you, and good desire: verily,
with longing in my heart did I come.
But how did it turn out with me? Although so alarmed--I had yet to
laugh! Never did mine eye see anything so motley-coloured!
I laughed and laughed, while my foot still trembled, and my heart as
well. "Here forsooth, is the home of all the paintpots,"--said I.
With fifty patches painted on faces and limbs--so sat ye there to mine
astonishment, ye present-day men!
And with fifty mirrors around you, which flattered your play of colours,
and repeated it!
Verily, ye could wear no better masks, ye present-day men, than your own
faces! Who could--RECOGNISE you!
Written all over with the characters of the past, and these characters
also pencilled over with new characters--thus have ye concealed
yourselves well from all decipherers!
And 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.
All times and peoples gaze divers-coloured out of your veils; all
customs and beliefs speak divers-coloured out of your gestures.
He who would strip you of veils and wrappers, and paints and gestures,
would just have enough left to scare the crows.
