Is but a parable;
What fails ineluctably
The undeclarable,
Here it was seen,
Here it was action;
The Eternal-Feminine
Lures to perfection.
18. On Great Events: How successful Nietzsche’s attempts at narrative are is at least debatable. Here the story aistracts from his statement of his anti-political attitude. But the curious mixture of the solemn and frivolous, myth, epigram, and “bow-wow,” is of course entirely intentional. Even the similarity between the ghost’s cry and the words of the white rabbit in Alice in Wonderland probably would not have dismayed Nietzsche in the least.
19. The Soothsayer: In the chapter “On the Adder’s Bite” a brief parable introduces some of Zarathustra’s finest sayings; but here the parable is offered for its own sake, and we feel closer to Rimbaud than to Proverbs. The soothsayer reappears in Part Four.
20. On Redemption. In the conception of inverse cripples and the remarks on revenge and punishment Zarathustra’s moral pathos reappears to some extent; but the mood of the preceding chapter figures in his subsequent reflections, which lead up to, but stop short of, Nietzsche’s notion of the eternal recurrence of the same events.
21. On Human Prudence: First: better to be deceived occasionally than always to watch out for deceivers. Second: vanity versus pride. Third: men today (1883) are too concerned about petty evil, but great things are possible only where great evil is harnessed.
22. The Stillest Hour. Zarathustra cannot yet get himself 10 proclaim the eternal recurrence and hence he must leave in order to “ripen.”
THE CHILD WITH THE MIRROR
Then Zarathustra returned again to the mountains and to the solitude of his cave and withdrew from men, waiting like a sower who has scattered his seed. But his soul grew full of impatience and desire for those whom he loved, because he still had much to give them. For this is what is hardest: to close the open hand because one loves, and to keep a sense of shame as a giver.
Thus months and years passed for the solitary; but his wisdom grew and caused him pain with its fullness. One morning, however, he woke even before the dawn, reflected long, lying on his bed, and at last spoke to his heart:
Why was I so startled in my dream that I awoke? Did not a child step up to me, carrying a mirror? “O Zarathustra,” the child said to me, “look at yourself in the mirror.” But when I looked into the mirror I cried out, and my heart was shaken: for it was not myself I saw, but a devil’s grimace and scornful laughter. Verily, all-too-well do I understand the sign and admonition of the dream: my teaching is in danger; weeds pose as wheat. My enemies have grown powerful and have distorted my teaching till those dearest to me must be ashamed of the gifts I gave them. I have lost my friends; the hour has come to seek my lost ones.”
With these words Zarathustra leaped up, not like a frightened man seeking air but rather as a seer and singer who is moved by the spirit. Amazed, his eagle and his serpent looked at him: for, like dawn, a coming happiness lay reflected in his face.
What has happened to me, my animals? said Zarathustra. Have I not changed? Has not bliss come to me as a storm? My happiness is foolish and will say foolish things: it is still young, so be patient with it. I am wounded by my happiness: let all who suffer be my physicians. I may go down again to my friends, and to my enemies too. Zarathustra may speak again and give and do what is dearest to those dear to him. My impatient love overflows in rivers, downward, toward sunrise and sunset. From silent mountains and thunderstorms of suffering my soul rushes into the valleys.
Too long have I longed and looked into the distance. Too long have I belonged to loneliness; thus I have forgotten how to be silent. Mouth have I become through and through, and the roaring of a stream from towering cliffs: I want to plunge my speech down into the valleys. Let the river of my love plunge where there is no way! How could a river fail to find its way to the sea? Indeed, a lake is within me, solitary and self-sufficient; but the river of my love carries it along, down to the sea.
New ways I go, a new speech comes to me; weary I grow, like all creators, of the old tongues. My spirit no longer wants to walk on worn soles.
Too slowly runs all speech for me: into your chariot I leap, storm! And even you I want to whip with my sarcasm. Like a cry and a shout of joy I want to sweep over wide seas, till I find the blessed isles where my friends are dwelling. And my enemies among them! How I now love all to whom I may speak! My enemies too are part of my bliss.
And when I want to mount my wildest horse, it is always my spear that helps me up best, as the ever-ready servant of my foot: the spear that I hurl against my enemies. How grateful I am to my enemies that I may finally hurl it!
The tension of my cloud was too great: between the laughter of lightning bolts I want to throw showers of hail into the depths. Violently my chest will expand, violently will it blow its storm over the mountains and thus find relief. Verily, like a storm come my happiness and my freedom. But let my enemies believe that the evil one rages over their heads.
Indeed, you too will be frightened, my friends, by my wild wisdom; and perhaps you will flee from it, together with my enemies. Would that I knew how to lure you back with shepherds’ flutes! Would that my lioness, wisdom, might learn how to roar tenderly! And many things have we already learned together.
My wild wisdom became pregnant on lonely mountains ; on rough stones she gave birth to her young, her youngest. Now she runs foolishly through the harsh desert and seeks and seeks gentle turf—my old wild wisdom. Upon your hearts’ gentle turf, my friends, upon your love she would bed her most dearly beloved.
Thus spoke Zarathustra.
UPON THE BLESSED ISLES
The figs are falling from the trees; they are good and sweet; and, as they fall, their red skin bursts. I am a north wind to ripe figs.
Thus, like figs, these teachings fall to you, my friends; now consume their juice and their sweet meat. It is autumn about us, and pure sky and afternoon. Behold what fullness there is about us! And out of such overflow it is beautiful to look out upon distant seas. Once one said God when one looked upon distant seas; but now I have taught you to say: overman.
God is a conjecture; but I desire that your conjectures should not reach beyond your creative will. Could you create a god? Then do not speak to me of any gods. But you could well create the overman. Perhaps not you yourselves, my brothers. But into fathers and forefathers of the overman you could re-create yourselves: and let this be your best creation.
God is a conjecture; but I desire that your conjectures should be limited by what is thinkable. Could you think a god? But this is what the will to truth should mean to you: that everything be changed into what is thinkable for man, visible for man, feelable by man. You should think through your own senses to their consequences.
And what you have called world, that shall be created only by you: your reason, your image, your will, your love shall thus be realized. And verily, for your own bliss, you lovers of knowledge.
And how would you bear life without this hope, you lovers of knowledge? You could not have been born either into the incomprehensible or into the irrational.
But let me reveal my heart to you entirely, my friends: if there were gods, how could I endure not to be a god! Hence there are no gods. Though I drew this conclusion, now it draws me.
God is a conjecture; but who could drain all the agony of this conjecture without dying? Shall his faith be taken away from the creator, and from the eagle, his soaring to eagle heights?
God is a thought that makes crooked all that is straight, and makes turn whatever stands. How? Should time be gone, and all that is impermanent a mere lie? To think this is a dizzy whirl for human bones, and a vomit for the stomach; verily, I call it the turning sickness to conjecture thus. Evil I call it, and misanthropic —all this teaching of the One and the Plenum and the Unmoved and the Sated and the Permanent. All the permanent—that is only a parable. And t
he poets lie too much.
It is of time and becoming that the best parables should speak: let them be a praise and a justification of all impermanence.
Creation—that is the great redemption from suffering, and life’s growing light. But that the creator may be, suffering is needed and much change. Indeed, there must be much bitter dying in your life, you creators. Thus are you advocates and justifiers of all impermanence. To be the child who is newly born, the creator must also want to be the mother who gives birth and the pangs of the birth-giver.
Verily, through a hundred souls I have already passed on my way, and through a hundred cradles and birth pangs. Many a farewell have I taken; I know the heartrending last hours. But thus my creative will, my destiny, wills it. Or, to say it more honestly: this very destiny—my will wills.
Whatever in me has feeling, suffers and is in prison; but my will always comes to me as my liberator and joy-bringer. Willing liberates: that is the true teaching of will and liberty—thus Zarathustra teaches it. Willing no more and esteeming no more and creating no more—oh, that this great weariness might always remain far from me! In knowledge too I feel only my will’s joy in begetting and becoming; and if there is innocence in my knowledge, it is because the will to beget is in it. Away from God and gods this will has lured me; what could one create if gods existed?
But my fervent will to create impels me ever again toward man; thus is the hammer impelled toward the stone. O men, in the stone there sleeps an image, the image of my images. Alas, that it must sleep in the hardest, the ugliest stone! Now my hammer rages cruelly against its prison. Pieces of rock rain from the stone: what is that to me? I want to perfect it; for a shadow came to me—the stillest and lightest of all things once came to me. The beauty of the overman came to me as a shadow. O my brothers, what are the gods to me now?
Thus spoke Zarathustra.
ON THE PITYING
My friends, a gibe was related to your friend: “Look at Zarathustra! Does he not walk among us as if we were animals?”
But it were better said: “He who has knowledge walks among men as among animals.”
To him who has knowledge, man himself is “the animal with red cheeks.” How did this come about? Is it not because man has had to be ashamed too often? O my friends! Thus speaks he who has knowledge: shame, shame, shame—that is the history of man. And that is why he who is noble bids himself not to shame: shame he imposes on himself before all who suffer.
Verily, I do not like them, the merciful who feel blessed in their pity: they are lacking too much in shame. If I must pity, at least I do not want it known; and if I do pity, it is preferably from a distance.
I should also like to shroud my face and flee before I am recognized; and thus I bid you do, my friends. Would that my destiny led those like you, who do not suffer, across my way, and those with whom I may share hope and meal and honey. Verily, I may have done this and that for sufferers; but always I seemed to have done better when I learned to feel better joys. As long as there have been men, man has felt too little joy: that alone, my brothers, is our original sin. And learning better to feel joy, we learn best not to hurt others or to plan hurts for them.
Therefore I wash my hand when it has helped the sufferer; therefore I wipe even my soul. Having seen the sufferer suffer, I was ashamed for the sake of his shame; and when I helped him, I transgressed grievously against his pride.
Great indebtedness does not make men grateful, but vengeful; and if a little charity is not forgotten, it turns into a gnawing worm.
“Be reserved in accepting! Distinguish by accepting!” Thus I advise those who have nothing to give.
But I am a giver of gifts: I like to give, as a friend to friends. Strangers, however, and the poor may themselves pluck the fruit from my tree: that will cause them less shame.
But beggars should be abolished entirely! Verily, it is annoying to give to them and it is annoying not to give to them.
And also sinners and bad consciences! Believe me, my friends: the bite of conscience teaches men to bite.
Worst of all, however, are petty thoughts. Verily, even evil deeds are better than petty thoughts.
To be sure, you say: “The pleasure in a lot of petty nastiness saves us from many a big evil deed.” But here one should not wish to save.
An evil deed is like a boil: it itches and irritates and breaks open—it speaks honestly. “Behold, I am disease” —thus speaks the evil deed; that is its honesty.
But a petty thought is like a fungus: it creeps and stoops and does not want to be anywhere—until the whole body is rotten and withered with little fungi.
But to him who is possessed by the devil I whisper this word: “Better for you to rear up your devil! Even for you there is still a way to greatness!”
My brothers, one knows a little too much about everybody. And we can even see through some men and yet we can by no means pass through them.
It is difficult to live with people because it is so difficult to be silent. And not against him who is repugnant to us are we most unfair, but against him who is no concern of ours.
But if you have a suffering friend, be a resting place for his suffering, but a hard bed as it were, a field cot: thus will you profit him best.
And if a friend does you evil, then say: “I forgive you what you did to me; but that you have done it to yourself—how could I forgive that?” Thus speaks all great love: it overcomes even forgiveness and pity.
One ought to hold on to one’s heart; for if one lets it go, one soon loses control of the head too. Alas, where in the world has there been more folly than among the pitying? And what in the world has caused more suffering than the folly of the pitying? Woe to all who love without having a height that is above their pity!
Thus spoke the devil to me once: “God too has his hell: that is his love of man.” And most recently I heard him say this: “God is dead; God died of his pity for man.”
Thus be warned of pity: from there a heavy cloud will yet come to man. Verily, I understand weather signs. But mark this too: all great love is even above all its pity; for it still wants to create the beloved.
“Myself I sacrifice to my love, and my neighbor as myself”—thus runs the speech of all creators. But all creators are hard.
Thus spoke Zarathustra.
ON PRIESTS
Once Zarathustra gave his disciples a sign and spoke these words to them:
“Here are priests; and though they are my enemies, pass by them silently and with sleeping swords. Among them too there are heroes; many of them have suffered too much: therefore they want to make others suffer.
“They are evil enemies: nothing is more vengeful than their humility. And whoever attacks them, soils himself easily. Yet my blood is related to theirs, and I want to know that my blood is honored even in theirs.”
And when they had passed, pain seized Zarathustra; and he had not wrestled long with his pain when he began to speak thus:
I am moved by compassion for these priests. I also find them repulsive; but that matters least of all to me since I have been among men. But I suffer and have suffered with them: prisoners they are to me, and marked men. He whom they call Redeemer has put them in fetters: in fetters of false values and delusive words. Would that someone would yet redeem them from their Redeemer!
Once when the sea cast them about, they thought they were landing on an island; but behold, it was a sleeping monster. False values and delusive words: these are the worst monsters for mortals; long does calamity sleep and wait in them. But eventually it comes and wakes and eats and devours what built huts upon it. Behold these huts which these priests built! Churches they call their sweet-smelling caves. Oh, that falsified light! That musty air! Here the soul is not allowed to soar to its height. For thus their faith commands: “Crawl up the stairs on your knees, ye sinners!”
Verily, rather would I see even the shameless than the contorted eyes of their shame and devotion! Who created for themselves such ca
ves and stairways of repentance? Was it not such as wanted to hide themselves and were ashamed before the pure sky?
And only when the pure sky again looks through broken ceilings and down upon grass and red poppies near broken walls, will I again turn my heart to the abodes of this god.
They have called “God” what was contrary to them and gave them pain; and verily, there was much of the heroic in their adoration. And they did not know how to love their god except by crucifying man.
As corpses they meant to live; in black they decked out their corpses; out of their speech, too, I still smell the bad odor of death chambers. And whoever lives near them lives near black ponds out of which an ominous frog sings its song with sweet melancholy. They would have to sing better songs for me to learn to have faith in their Redeemer: and his disciples would have to look more redeemed!
Naked would I see them: for only beauty should preach repentance. But who would be persuaded by this muffled melancholy? Verily, their redeemers themselves did not come out of freedom and the seventh heaven of freedom. Verily, they themselves have never walked on the carpets of knowledge. Of gaps was the spirit of these redeemers made up; but into every gap they put their delusion, their stopgap, which they called God.
Their spirit was drowned in their pity; and when they were swollen and overswollen with pity, it was always a great folly that swam on top. Eagerly and with much shouting they drove their herd over their path; as if there were but a single path to the future. Verily, these shepherds themselves belonged among the sheep. Small spirits and spacious souls these shepherds had; but my brothers, what small domains have even the most spacious souls proved to be so far!
They wrote signs of blood on the way they walked, and their folly taught that with blood one proved truth. But blood is the worst witness of truth; blood poisons even the purest doctrine and turns it into delusion and hatred of the heart. And if a man goes through fire for his doctrine—what does that prove? Verily, it is more if your own doctrine comes out of your own fire.
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