Thus Spake Zarathustra: A Book for All and None - 07

Greater ones, verily, have there been, and higher-born ones, than those
whom the people call Saviours, those rapturous blusterers!
And by still greater ones than any of the Saviours must ye be saved, my
brethren, if ye would find the way to freedom!
Never yet hath there been a Superman. Naked have I seen both of them,
the greatest man and the smallest man:—
All-too-similar are they still to each other. Verily, even the greatest
found I—all-too-human!—
Thus spake Zarathustra.


XXVII. THE VIRTUOUS.

With thunder and heavenly fireworks must one speak to indolent and
somnolent senses.
But beauty’s voice speaketh gently: it appealeth only to the most
awakened souls.
Gently vibrated and laughed unto me to-day my buckler; it was beauty’s
holy laughing and thrilling.
At you, ye virtuous ones, laughed my beauty to-day. And thus came its
voice unto me: “They want—to be paid besides!”
Ye want to be paid besides, ye virtuous ones! Ye want reward for virtue,
and heaven for earth, and eternity for your to-day?
And now ye upbraid me for teaching that there is no reward-giver,
nor paymaster? And verily, I do not even teach that virtue is its own
reward.
Ah! this is my sorrow: into the basis of things have reward and
punishment been insinuated—and now even into the basis of your souls,
ye virtuous ones!
But like the snout of the boar shall my word grub up the basis of your
souls; a ploughshare will I be called by you.
All the secrets of your heart shall be brought to light; and when ye
lie in the sun, grubbed up and broken, then will also your falsehood be
separated from your truth.
For this is your truth: ye are TOO PURE for the filth of the words:
vengeance, punishment, recompense, retribution.
Ye love your virtue as a mother loveth her child; but when did one hear
of a mother wanting to be paid for her love?
It is your dearest Self, your virtue. The ring’s thirst is in you: to
reach itself again struggleth every ring, and turneth itself.
And like the star that goeth out, so is every work of your virtue: ever
is its light on its way and travelling—and when will it cease to be on
its way?
Thus is the light of your virtue still on its way, even when its work
is done. Be it forgotten and dead, still its ray of light liveth and
travelleth.
That your virtue is your Self, and not an outward thing, a skin, or
a cloak: that is the truth from the basis of your souls, ye virtuous
ones!—
But sure enough there are those to whom virtue meaneth writhing under
the lash: and ye have hearkened too much unto their crying!
And others are there who call virtue the slothfulness of their vices;
and when once their hatred and jealousy relax the limbs, their “justice”
becometh lively and rubbeth its sleepy eyes.
And others are there who are drawn downwards: their devils draw them.
But the more they sink, the more ardently gloweth their eye, and the
longing for their God.
Ah! their crying also hath reached your ears, ye virtuous ones: “What I
am NOT, that, that is God to me, and virtue!”
And others are there who go along heavily and creakingly, like carts
taking stones downhill: they talk much of dignity and virtue—their drag
they call virtue!
And others are there who are like eight-day clocks when wound up; they
tick, and want people to call ticking—virtue.
Verily, in those have I mine amusement: wherever I find such clocks I
shall wind them up with my mockery, and they shall even whirr thereby!
And others are proud of their modicum of righteousness, and for the sake
of it do violence to all things: so that the world is drowned in their
unrighteousness.
Ah! how ineptly cometh the word “virtue” out of their mouth! And when
they say: “I am just,” it always soundeth like: “I am just—revenged!”
With their virtues they want to scratch out the eyes of their enemies;
and they elevate themselves only that they may lower others.
And again there are those who sit in their swamp, and speak thus from
among the bulrushes: “Virtue—that is to sit quietly in the swamp.
We bite no one, and go out of the way of him who would bite; and in all
matters we have the opinion that is given us.”
And again there are those who love attitudes, and think that virtue is a
sort of attitude.
Their knees continually adore, and their hands are eulogies of virtue,
but their heart knoweth naught thereof.
And again there are those who regard it as virtue to say: “Virtue
is necessary”; but after all they believe only that policemen are
necessary.
And many a one who cannot see men’s loftiness, calleth it virtue to see
their baseness far too well: thus calleth he his evil eye virtue.—
And some want to be edified and raised up, and call it virtue: and
others want to be cast down,—and likewise call it virtue.
And thus do almost all think that they participate in virtue; and at
least every one claimeth to be an authority on “good” and “evil.”
But Zarathustra came not to say unto all those liars and fools: “What do
YE know of virtue! What COULD ye know of virtue!”—
But that ye, my friends, might become weary of the old words which ye
have learned from the fools and liars:
That ye might become weary of the words “reward,” “retribution,”
“punishment,” “righteous vengeance.”—
That ye might become weary of saying: “That an action is good is because
it is unselfish.”
Ah! my friends! That YOUR very Self be in your action, as the mother is
in the child: let that be YOUR formula of virtue!
Verily, I have taken from you a hundred formulae and your virtue’s
favourite playthings; and now ye upbraid me, as children upbraid.
They played by the sea—then came there a wave and swept their
playthings into the deep: and now do they cry.
But the same wave shall bring them new playthings, and spread before
them new speckled shells!
Thus will they be comforted; and like them shall ye also, my friends,
have your comforting—and new speckled shells!—
Thus spake Zarathustra.


XXVIII. THE RABBLE.

Life is a well of delight; but where the rabble also drink, there all
fountains are poisoned.
To everything cleanly am I well disposed; but I hate to see the grinning
mouths and the thirst of the unclean.
They cast their eye down into the fountain: and now glanceth up to me
their odious smile out of the fountain.
The holy water have they poisoned with their lustfulness; and when they
called their filthy dreams delight, then poisoned they also the words.
Indignant becometh the flame when they put their damp hearts to the
fire; the spirit itself bubbleth and smoketh when the rabble approach
the fire.
Mawkish and over-mellow becometh the fruit in their hands: unsteady, and
withered at the top, doth their look make the fruit-tree.
And many a one who hath turned away from life, hath only turned away
from the rabble: he hated to share with them fountain, flame, and fruit.
And many a one who hath gone into the wilderness and suffered thirst
with beasts of prey, disliked only to sit at the cistern with filthy
camel-drivers.
And many a one who hath come along as a destroyer, and as a hailstorm
to all cornfields, wanted merely to put his foot into the jaws of the
rabble, and thus stop their throat.
And it is not the mouthful which hath most choked me, to know that life
itself requireth enmity and death and torture-crosses:—
But I asked once, and suffocated almost with my question: What? is the
rabble also NECESSARY for life?
Are poisoned fountains necessary, and stinking fires, and filthy dreams,
and maggots in the bread of life?
Not my hatred, but my loathing, gnawed hungrily at my life! Ah, ofttimes
became I weary of spirit, when I found even the rabble spiritual!
And on the rulers turned I my back, when I saw what they now call
ruling: to traffic and bargain for power—with the rabble!
Amongst peoples of a strange language did I dwell, with stopped ears: so
that the language of their trafficking might remain strange unto me, and
their bargaining for power.
And holding my nose, I went morosely through all yesterdays and to-days:
verily, badly smell all yesterdays and to-days of the scribbling rabble!
Like a cripple become deaf, and blind, and dumb—thus have I lived long;
that I might not live with the power-rabble, the scribe-rabble, and the
pleasure-rabble.
Toilsomely did my spirit mount stairs, and cautiously; alms of delight
were its refreshment; on the staff did life creep along with the blind
one.
What hath happened unto me? How have I freed myself from loathing?
Who hath rejuvenated mine eye? How have I flown to the height where no
rabble any longer sit at the wells?
Did my loathing itself create for me wings and fountain-divining powers?
Verily, to the loftiest height had I to fly, to find again the well of
delight!
Oh, I have found it, my brethren! Here on the loftiest height bubbleth
up for me the well of delight! And there is a life at whose waters none
of the rabble drink with me!
Almost too violently dost thou flow for me, thou fountain of delight!
And often emptiest thou the goblet again, in wanting to fill it!
And yet must I learn to approach thee more modestly: far too violently
doth my heart still flow towards thee:—
My heart on which my summer burneth, my short, hot, melancholy,
over-happy summer: how my summer heart longeth for thy coolness!
Past, the lingering distress of my spring! Past, the wickedness of my
snowflakes in June! Summer have I become entirely, and summer-noontide!
A summer on the loftiest height, with cold fountains and blissful
stillness: oh, come, my friends, that the stillness may become more
blissful!
For this is OUR height and our home: too high and steep do we here dwell
for all uncleanly ones and their thirst.
Cast but your pure eyes into the well of my delight, my friends! How
could it become turbid thereby! It shall laugh back to you with ITS
purity.
On the tree of the future build we our nest; eagles shall bring us lone
ones food in their beaks!
Verily, no food of which the impure could be fellow-partakers! Fire,
would they think they devoured, and burn their mouths!
Verily, no abodes do we here keep ready for the impure! An ice-cave to
their bodies would our happiness be, and to their spirits!
And as strong winds will we live above them, neighbours to the eagles,
neighbours to the snow, neighbours to the sun: thus live the strong
winds.
And like a wind will I one day blow amongst them, and with my spirit,
take the breath from their spirit: thus willeth my future.
Verily, a strong wind is Zarathustra to all low places; and this counsel
counselleth he to his enemies, and to whatever spitteth and speweth:
“Take care not to spit AGAINST the wind!”—
Thus spake Zarathustra.


XXIX. THE TARANTULAS.

Lo, this is the tarantula’s den! Wouldst thou see the tarantula itself?
Here hangeth its web: touch this, so that it may tremble.
There cometh the tarantula willingly: Welcome, tarantula! Black on thy
back is thy triangle and symbol; and I know also what is in thy soul.
Revenge is in thy soul: wherever thou bitest, there ariseth black scab;
with revenge, thy poison maketh the soul giddy!
Thus do I speak unto you in parable, ye who make the soul giddy,
ye preachers of EQUALITY! Tarantulas are ye unto me, and secretly
revengeful ones!
But I will soon bring your hiding-places to the light: therefore do I
laugh in your face my laughter of the height.
Therefore do I tear at your web, that your rage may lure you out of your
den of lies, and that your revenge may leap forth from behind your word
“justice.”
Because, FOR MAN TO BE REDEEMED FROM REVENGE—that is for me the bridge
to the highest hope, and a rainbow after long storms.
Otherwise, however, would the tarantulas have it. “Let it be
very justice for the world to become full of the storms of our
vengeance”—thus do they talk to one another.
“Vengeance will we use, and insult, against all who are not like
us”—thus do the tarantula-hearts pledge themselves.
“And ‘Will to Equality’—that itself shall henceforth be the name of
virtue; and against all that hath power will we raise an outcry!”
Ye preachers of equality, the tyrant-frenzy of impotence crieth thus in
you for “equality”: your most secret tyrant-longings disguise themselves
thus in virtue-words!
Fretted conceit and suppressed envy—perhaps your fathers’ conceit and
envy: in you break they forth as flame and frenzy of vengeance.
What the father hath hid cometh out in the son; and oft have I found in
the son the father’s revealed secret.
Inspired ones they resemble: but it is not the heart that inspireth
them—but vengeance. And when they become subtle and cold, it is not
spirit, but envy, that maketh them so.
Their jealousy leadeth them also into thinkers’ paths; and this is the
sign of their jealousy—they always go too far: so that their fatigue
hath at last to go to sleep on the snow.
In all their lamentations soundeth vengeance, in all their eulogies is
maleficence; and being judge seemeth to them bliss.
But thus do I counsel you, my friends: distrust all in whom the impulse
to punish is powerful!
They are people of bad race and lineage; out of their countenances peer
the hangman and the sleuth-hound.
Distrust all those who talk much of their justice! 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!”