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everything. But for that I have too clean hands.

I do not like even to inhale their breath; alas! that I have
lived so long among their noise and bad breaths!

O blessed stillness around me! O pure odours around me!
How from a deep breast this stillness fetched! pure breath!
How it hearkeneth, this blessed stillness!

But down there there speaketh everything, there is every-
thing misheard. If one announce one's wisdom with bells, the
shopmen in the market-place will out-jingle it with pennies!

Everything among them talketh; no one knoweth any longer
how to understand. Everything falleth into the water; nothing
falleth any longer into deep wells.

Everything among them talketh, nothing succeedeth any
longer and accomplisheth itself. Everything cackleth, but who
will still sit quietly on the nest and hatch eggs?

Everything among them talketh, everything is out-talked.
And that which yesterday was still too hard for time itself and
its tooth, hangeth today, outchamped and outchewed, from
the mouths of the men of today.

Everything among them talketh, everything is betrayed. And
what was once called the secret and secrecy of profound souls,
belongeth to-day to the street-trumpeters and other butterflies.

O human hubbub, thou wonderful thing! Thou noise in
dark streets! Now art thou again behind me: my greatest
danger lieth behind me!

In indulging and pitying lay ever my greatest danger; and
all human hubbub wisheth to be indulged and tolerated.

With suppressed truths, with fool's hand and befooled
heart, and rich in petty lies of pity: thus have I ever lived
among men.



206 THUS SPAKE ZARATHUSTRA

Disguised did I sit amongst them, ready to misjudge myself
that I might endure them, and willingly saying to myself:
"Thou fool, thou dost not know men!"

One unlearneth men when one liveth amongst them: there
is too much foreground in all men what can far-seeing, far-
longing eyes do there!

And, fool that I was, when they misjudged me, I indulged
them on that account more than myself, being habitually hard
on myself, and often even taking revenge on myself for the
indulgence.

Stung all over by poisonous flies, and hollowed like the
stone by many drops of wickedness: thus did I sit among them,
and still said to myself: "Innocent is everything petty of its
pettiness!"

Especially did I find those who call themselves "the good,"
the most poisonous flies; they sting in all innocence, they lie
in all innocence; how could they be just towards me!

He who liveth amongst the good pity teacheth him to lie.
Pity maketh stifling air for all free souls. For the stupidity of
the good is unfathomable.

To conceal myself and my riches that did I learn down
there: for every one did I still find poor in spirit. It was the lie
of my pity, that I knew in every one.

That I saw and scented in every one, what was enough of
spirit for him, and what was too much!

Their stiff wise men: I call them wise, not stiff thus did I
learn to slur over words.

The grave-diggers dig for themselves diseases. Under old
rubbish rest bad vapours. One should not stir up the marsh.
One should live on mountains.

With blessed nostrils do I again breathe mountain-freedom.



THE THREE EVIL THINGS 2OJ

Freed at last is my nose from the smell of all human hubbub!

With sharp breezes tickled, as with sparkling wine, sneezeth

my soul sneezeth, and shouteth self-congratulatingly:

"Health to thee!"

I

Thus spake Zarathustra.



The Three Evil Things



IN MY dream, in my last morning-dream, I stood today on a
promontory beyond the world; I held a pair of scales, and
weighed the world.

Alas, that the rosy dawn came too early to me: she glowed
me awake, the jealous one! Jealous is she always of the glows of
my morning-dream.

Measurable by him who hath time, weighable by a good
weigher, attainable by strong pinions, divinable by divine nut-
crackers: thus did my dream find the world:

My dream, a bold sailor, half-ship, half -hurricane, silent as
the butterfly, impatient as the falcon: how had it the patience
and leisure to-day for world-weighing!

Did my wisdom perhaps speak secretly to it, my laughing,
wide-awake day-wisdom, which mocketh at all "infinite
worlds"? For it saith: "Where force is, there becometh number
the master: it hath more force."

How confidently did my dream contemplate this finite



208 THUS SPAKE ZARATHUSTRA

world, not new-fangledly, not old-fangledly, not timidly, not
entreatingly:

As if a big round apple presented itself to my hand, a
ripe golden apple, with a coolly-soft, velvety skin: thus did
the world present itself unto me:

As if a tree nodded unto me, a broad-branched, strong-
willed tree, curved as a recline and a foot-stool for weary
travellers : thus did the world stand on my promontory:

As if delicate hands carried a casket towards me a casket
open for the delectation of modest adoring eyes: thus did the
world present itself before me today:

Not riddle enough to scare human love from it, not solu-
tion enough to put to sleep human wisdom: a humanly good
thing was the world to me to-day, of which such bad things are
said!

How I thank my morning-dream that I thus at today's
dawn, weighed the world! As a humanly good thing did it
come unto me, this dream and heart-comforter!

And that I may do the like by day, and imitate and copy its
best, now will I put the three worst things on the scales, and
weigh them humanly well.

He who taught to bless taught also to curse: what are the
three best cursed things in the world? These will I put on the
scales.

Voluptuousness, passion for power, and selfishness: these
three things have hitherto been best cursed, and have been in
worst and falsest repute these three things will I weigh
humanly well.

Well! here is my promontory, and there is the sea /'/
rolleth hither unto me, shaggily and f awningly, the old, faith-
ful, hundred-headed dog-monster that I love!

Well! Here will I hold the scales over the weltering sea: and



THE THREE EVIL THINGS 209

also a witness do I choose to look on thee, the anchorite-tree,
thee, the strong-odoured, broad-arched tree that I love!

On what bridge goeth the now to the hereafter? By what
constraint doth the high stoop to the low? And what enjoineth
even the highest still to grow upwards?

Now stand the scales poised and at rest: three heavy ques-
tions have I thrown in; three heavy answers carrieth the other
scale.



Voluptuousness : unto all hair-shirted despisers of the body,
a sting and stake; and, cursed as "the world," by all back-
worldsmen: for it mocketh and befooleth all erring, misin-
ferring teachers.

Voluptuousness: to the rabble, the slow fire at which it is
burnt; to all wormy wood, to all stinking rags, the prepared
heat and stew furnace.

Voluptuousness: to free hearts, a thing innocent and free,
the garden-happiness of the earth, all the future's thanks-over-
flow to the present.

Voluptuousness: only to the withered a sweet poison; to
the lion-willed, however, the great cordial, and the reverently
saved wine of wines.

Voluptuousness : the great symbolic happiness of a higher
happiness and highest hope. For to many is marriage promised,
and more than marriage,

To many that are more unknown to each other than man
and woman: and who hath fully understood how unknown
to each other are man and woman!

Voluptuousness: but I will have hedges around my



210 THUS SPAKE ZARATHUSTRA

thoughts, and even around my words, lest swine and liber-
tine should break into my gardens!

Passion for power: the glowing scourge of the hardest of
the heart-hard; the cruel torture reserved for the cruellest
themselves; the gloomy flame of living pyres.

Passion for power: the wicked gadfly which is mounted on
the vainest peoples; the scorner of all uncertain virtue; which
rideth on every horse and on every pride.

Passion for power: the earthquake which breaketh and up-
breaketh all that is rotten and hollow; the rolling, rumbling,
punitive demolisher of whited sepulchres; the flashing inter-
rogative-sign beside premature answers.

Passion for power: before whose glance man creepeth and
croucheth and drudgeth, and becometh lower than the serpent
and the swine: until at last great contempt crieth out of
him ,

Passion for power: the terrible teacher of great contempt,
which preacheth to their face to cities and empires: "Away
with thee!" until a voice crieth out of themselves: "Away
with me!"

Passion for power: which, however, mounteth alluringly
even to the pure and lonesome, and up to self-satisfied eleva-
tions, glowing like a love that painteth purple felicities allur-
ingly on earthly heavens.

Passion for power: but who would call it passion, when the
height longeth to stoop for power! Verily, nothing sick or dis-
eased is there in such longing and descending!

That the lonesome height may not forever remain lone-
some and self -sufficing; that the mountains may come to the
valleys and the winds of the heights to the plains:

Oh, who could find the right prenomen and honouring name



THE THREE EVIL THINGS 211

for such longing! "Bestowing virtue" thus did Zarathustra
once name the unnamable.

And then it happened also, and verily, it happened for the
first time! that his word blessed selfishness, the wholesome,
healthy selfishness, that springeth from the powerful soul:

From the powerful soul, to which the high body apper-
taineth, the handsome, triumphing, refreshing body, around
which everything becometh a mirror:

The pliant, persuasive body, the dancer, whose symbol
and epitome is the self -enjoying soul. Of such bodies and souls
the self -enjoyment calleth itself "virtue."

With its words of good and bad doth such self -enjoyment
shelter itself as with sacred groves; with the names of its hap-
piness doth it banish from itself everything contemptible.

Away from itself doth it banish everything cowardly; it
saith: "Bad that is cowardly!" Contemptible seem to it the
ever-solicitous, the sighing, the complaining, and whoever
pick up the most trifling advantage.

It despiseth also all bitter-sweet wisdom: for verily, there is
also wisdom that bloometh in the dark, a night-shade wisdom,
which ever sigheth: "All is vain!"

Shy distrust is regarded by it as base, and every one who
wanteth oaths instead of looks and hands: also all over-dis-
trustful wisdom, for such is the mode of cowardly souls.

Baser still it regardeth the obsequious, doggish one, who
immediately lieth on his back, the submissive one; and there is
also wisdom that is submissive, and doggish, and pious, and
obsequious.

Hateful to it altogether, and a loathing, is he who will never
defend himself, he who swalloweth down poisonous spittle
and bad looks, the all-too-patient one, the all-endurer, che all-
satisfied one: for that is the mode of slaves.



212 THUS SPAKE ZARATHUSTRA

Whether they be servile before gods and divine spurnings,
or before men and stupid human opinions: at all kinds of slaves
doth it spit, this blessed selfishness!

Bad : thus doth it call all that is spirit-broken, and sordidly-
servile constrained, blinking eyes, depressed hearts, and the
false submissive style, which kisseth with broad cowardly lips.

And spurious wisdom: so doth it call all the wit that slaves,
and hoary-headed and weary ones affect; and especially all the
cunning, spurious-witted, curious-witted foolishness of priests!

The spurious wise, hov/ever, all the priests, the world-weary,
and those whose souls are of feminine and servile nature oh,
how hath their game all along abused selfishness!

And precisely that was to be virtue and was to be called
virtue to abuse selfishness! And "selfless" so did they wish
themselves with good reason, all those world-weary cowards
and cross-spiders!

But to all those cometh now the day, the change, the sword
of judgment, the great noontide: then shall many things be
revealed!

And he who proclaimeth the ego wholesome and holy, and
selfishness blessed, verily, he, the prognosticator, speaketh also
what he knoweth: "Behold, it cometh, it is night, the great
noontide!"

Thus spake Zarathustra.



THE SPIRIT OF GRAVITY 213



55. The Spirit of Gravity



MY MOUTHPIECE is of the people: too coarsely and cordially
do I talk for Angora rabbits. And still stranger soundeth my
word unto all ink-fish and pen-foxes.

My hand is a fool's hand: woe unto all tables and walls,
and whatever hath room for fool's sketching, fool's scrawling!

My foot is a horse-foot; therewith do I trample and trot
over stick and stone, in the fields up and down, and am be-
devilled with delight in all fast racing.

My stomach is surely an eagle's stomach? For it preferreth
lamb's flesh. Certainly it is a bird's stomach.

Nourished with innocent things, and with few, ready and
impatient to fly, to fly away that is now my nature: why
should there not be something of bird-nature therein!

And especially that I am hostile to the spirit of gravity,
that is bird-nature: verily, deadly hostile, supremely hostile,
originally hostile! Oh, whither hath my hostility not flown
and misflown!

Thereof could I sing a song and will sing it: though I

be alone in an empty house, and must sing it to mine own ears.

Other singers are there, to be sure, to whom only the full
house maketh the voice soft, the hand eloquent, the eye ex-
pressive, the heart wakeful: those do I not resemble.



214 THUS SPAKE ZARATHUSTRA



He who one day teacheth men to fly will have shifted all
landmarks; to him will all landmarks themselves fly into the
air; the earth will he christen anew as "the light body."

The ostrich runneth faster than the fastest horse, but it also
thrusteth its head heavily into the heavy earth: thus is it with
the man who cannot yet fly.

Heavy unto him are earth and life, and so willeth the spirit
of gravity! But he who would become light, and be a bird,
must love himself: thus do / teach.

Not, to be sure, with the love of the sick and infected, for
with them stinketh even self-love!

One must learn to love oneself thus do I teach with a
wholesome and healthy love: that one may endure to be with
oneself, and not go roving about.

Such roving about christeneth itself "brotherly love"; with
these words hath there hitherto been the best lying and dis-
sembling, and especially by those who have been burdensome
to every one.

And verily, it is no commandment for today and tomorrow
to learn to love oneself. Rather is it of all arts the finest,
subtlest, last and patientest.

For to its possessor is all possession well concealed, and of all
treasure-pits one's own is last excavated so causeth the spirit
of gravity.

Almost in the cradle are we apportioned with heavy words
and worths: "good" and "evil" so calleth itself this dowry.
For the sake of it we are forgiven for living.

And therefore sufTereth one little children to come unto one,



THE SPIRIT OF GRAVITY 215

to forbid them betimes to love themselves so causeth the
spirit of gravity.

And we we bear loyally what is apportioned unto us, on
hard shoulders, over rugged mountains! And when we sweat,
then do people say to us: "Yea, life is hard to bear!"

But man himself only is hard to bear! The reason thereof
is that he carrieth too many extraneous things on his shoul-
ders. Like the camel kneeleth he down, and letteth himself be
well laden.

Especially the strong load-bearing man in whom reverence
resideth. Too many extraneous heavy words and worths
loadeth he upon himself then seemeth life to him a desert!

And verily! Many a thing also that is our own is hard to
bear! And many internal things in man are like the oyster
repulsive and slippery and hard to grasp;

So that an elegant shell, with elegant adornment, must plead
for them. But this art also must one learn: to have a shell, and
a fine appearance, and sagacious blindness!

Again, it deceiveth about many things in man, that many a
shell is poor and pitiable, and too much of a shell. Much con-
cealed goodness and power is never dreamt of; the choicest
dainties find no tasters!

Women know that, the choicest of them: a little fatter a
little leaner oh, how much fate is in so little!

Man is difficult to discover, and unto himself most difficult
of all; often lieth the spirit concerning the soul. So causeth the
spirit of gravity.

He, however, hath discovered himself who saith: This is my
good and evil: therewith hath he silenced the mole and the
dwarf, who say: "Good for all, evil for all."

Verily, neither do I like those who call everything good, and
this world the best of all. Those do I call the all-satisfied.



2l6 THUS SPAKE ZARATHUSTRA

All-satisfiedness, which knoweth how to taste everything,
that is not the best taste! I honour the refractory, fastidious
tongues and stomachs, which have learned to say "I" and
"Yea" and "Nay."

To chew and digest everything, however that is the genu-
ine swine-nature! Ever to say YE-A that hath only the ass
learned, and those like it!

Deep yellow and hot red so wanteth my taste it mixeth
blood with all colours. He, however, who whitewasheth his
house, betrayeth unto me a whitewashed soul.

\7ith mummies, some fall in love; others with phantoms:
both alike hostile to all flesh and blood oh, how repugnant
are both to my taste! For I love blood.

And there will I not reside and abide where every one
spitteth and speweth: that is now my taste, rather would I
live amongst thieves and perjurers. Nobody carrieth gold in
his mouth.

Still more repugnant unto me, however, are all lick-spittles;
and the most repugnant animal of man that I found, did I
christen "parasite": it would not love, and would yet live by
love.

Unhappy do I call all those who have only one choice:
either to become evil beasts, or evil beast-tamers. Amongst such
would I not build my tabernacle.

Unhappy do I also call those who have ever to wait, they
are repugnant to my taste all the toll-gatherers and traders,
and kings, and other landkeepers and shopkeepers.

Verily, I learned waiting also, and thoroughly so, but only
waiting for myself. And above all did I learn standing and
walking and running and leaping and climbing and dancing.

This however is my teaching: he who wisheth one day to fly,



THE SPIRIT OF GRAVITY 2iy

must first learn standing and walking and running and climb-
ing and dancing: one doth not fly into flying!

With rope-ladders learned I to reach many a window, with
nimble legs did I climb high masts: to sit on high masts of
perception seemed to me no small bliss;

To flicker like small flames on high masts: a small light,
certainly, but a great comfort to cast-away sailors and ship-
wrecked ones!

By divers ways and wendings did I arrive at my truth; not
by one ladder did I mount to the height where mine eye roveth
into my remoteness.

And unwillingly only did I ask my way that was always
counter to my taste! Rather did t question and test the ways
themselves.

A testing and a questioning hath been all my travelling:
and verily, one must also learn to answer such questioning!
That, however, is my taste:

Neither a good nor a bad taste, but my taste, of which I
have no longer either shame or secrecy.

'This is now my way, where is yours?" Thus did I
answer those who asked me "the way." For the way it doth
not exist!

Thus spake Zarathustra.



2l8 THUS SPAKE ZARATHUSTRA



56. Old and New Tables



HERE do I sit and wait, old broken tables around me and
also new half-written tables. When cometh mine hour?

The hour of my descent, of my down-going: for once
more will I go unto men.

For that hour do I now wait: for first must the signs come
unto me that it is mine hour namely, the laughing lion with
the flock of doves.

Meanwhile do I talk to myself as one who hath time. No one
telleth me anything new, so I tell myself mine own story.



When I came unto men, then found I them resting on an
old infatuation: all of them thought they had long known
what was good and bad for men.

An old wearisome business seemed to them all discourse
about virtue; and he who wished to sleep well spake of "good"
and "bad" ere retiring to rest.

This somnolence did I disturb when I taught that no one
yet knoweth what is good and bad: unless it be the creating
one!

It is he, however, who createth man's goal, and giveth to
the earth its meaning and its future: he only effecteth it that
aught is good or bad.

And I bade them upset their old academic chairs, and



OLD AND NEW TABLES 219

wherever that old infatuation had sat; I bade them laugh at
their great moralists, their saints, their poets, and their
saviours.

At their gloomy sages did I bid them laugh, and whoever
had sat admonishing as a black scarecrow on the tree of life.

On their great grave-highway did I seat myself, and even
beside the carrion and vultures and I laughed at all their
bygone and its mellow decaying glory.

Verily, like penitential preachers and fools did I cry wrath
and shame on all their greatness and smallness. Oh, that their
best is so very small! Oh, that their worst is so very small!
Thus did I laugh.

Thus did my wise longing, born in the mountains, cry and
laugh in me; a wild wisdom, verily! my great pinion-
rustling longing.

And oft did it carry me off and up and away and in the midst
of laughter; then flew I quivering like an arrow with sun-
intoxicated rapture:

Out into distant futures, which no dream hath yet seen,
into warmer souths than ever sculptor conceived, where gods
in their dancing are ashamed of all clothes :

(That I may speak in parables and halt and stammer like the
poets: and verily I am ashamed that I have still to be a poet!)

Where all becoming seemed to me dancing of gods, and
wantoning of gods, and the world unloosed and unbridled and
fleeing back to itself:

As an eternal self-fleeing and re-seeking of one another
of many gods, as the blessed self-contradicting, recommun-
ing, and refraternising with one another of many gods:

Where all time seemed to me a blessed mockery of moments,
where necessity was freedom itself, which played happily with
the goad of freedom:



220 THUS SPAKE ZARATHUSTRA

Where I also found again mine old devil and arch-enemy,
the spirit of gravity, and all that it created: constraint, law,
necessity and consequence and purpose and will and good and
evil:

For must there not be that which is danced over, danced be-
yond? Must there not, for the sake of the nimble, the nimblest,
be moles and clumsy dwarfs?



3



There was it also where I picked up from the path the word
"Superman," and that man is something that must be sur-
passed.

That man is a bridge and not a goal rejoicing over his
noontides and evenings, as advances to new rosy dawns:

The Zarathustra word of the great noontide, and what-
ever else I have hung up over men like purple evening-after-
glows.

Verily, also new stars did I make them see, along with new
nights; and over cloud and day and night, did I spread out
laughter like a gay-coloured canopy.

I taught them all my poetisation and aspiration: to com-
pose and collect into unity what is fragment in man, and riddle
and fearful chance;

As composer, riddle-reader, and redeemer of chance, did
I teach them to create the future, and all that hath been to re-
deem by creating.

The past of man to redeem, and every "It was" to transform,
until the Will saith: "But so did I will it! So shall I will it"

This did I call redemption; this alone taught I them to
call redemption.



OLD AND NEW TABLES 221

Now do I await my redemption that I may go unto them
for the last time.

For once more will I go unto men : amongst them will my
sun set; in dying will I give them my choicest gift!

From the sun did I learn this, when it goeth down, the
exuberant one: gold doth it then pour into the sea, out of in-
exhaustible riches,

So that the poorest fisherman roweth even with golden
oars! For this did I once see, and did not tire of weeping in
beholding it.

Like the sun will also Zarathustra go down: now sitteth he
here and waiteth, old broken tables around him, and also new
tables half -written.



Behold, here is a new table; but where are my brethren who
will carry it with me to the valley and into hearts of flesh?

Thus demandeth my great love to the remotest ones: be not
considerate of thy neighbour! Man is something that must be
surpassed.

There are many divers ways and modes of surpassing: see
thou thereto! But only a buffoon thinketh: "man can also be
overleapt."

Surpass thyself even in thy neighbour: and a right which
thou canst seize upon, shalt thou not allow to be given thee!


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