No More Learning

XXXIX. POETS.

"Since I have known the body better"--said Zarathustra to one of his
disciples--"the spirit hath only been to me symbolically spirit; and all
the 'imperishable'--that is also but a simile. "

"So have I heard thee say once before," answered the disciple, "and then
thou addedst: 'But the poets lie too much. ' Why didst thou say that the
poets lie too much? "

"Why? " said Zarathustra. "Thou askest why? I do not belong to those who
may be asked after their Why.

Is my experience but of yesterday? It is long ago that I experienced the
reasons for mine opinions.

Should I not have to be a cask of memory, if I also wanted to have my
reasons with me?

It is already too much for me even to retain mine opinions; and many a
bird flieth away.

And sometimes, also, do I find a fugitive creature in my dovecote, which
is alien to me, and trembleth when I lay my hand upon it.

But what did Zarathustra once say unto thee? That the poets lie too
much? --But Zarathustra also is a poet.

Believest thou that he there spake the truth? Why dost thou believe it? "

The disciple answered: "I believe in Zarathustra. " But Zarathustra shook
his head and smiled. --

Belief doth not sanctify me, said he, least of all the belief in myself.

But granting that some one did say in all seriousness that the poets lie
too much: he was right--WE do lie too much.

We also know too little, and are bad learners: so we are obliged to lie.

And which of us poets hath not adulterated his wine? Many a poisonous
hotchpotch hath evolved in our cellars: many an indescribable thing hath
there been done.

And because we know little, therefore are we pleased from the heart with
the poor in spirit, especially when they are young women!

And even of those things are we desirous, which old women tell one
another in the evening. This do we call the eternally feminine in us.

And as if there were a special secret access to knowledge, which CHOKETH
UP for those who learn anything, so do we believe in the people and in
their "wisdom. "

This, however, do all poets believe: that whoever pricketh up his ears
when lying in the grass or on lonely slopes, learneth something of the
things that are betwixt heaven and earth.

And if there come unto them tender emotions, then do the poets always
think that nature herself is in love with them:

And that she stealeth to their ear to whisper secrets into it, and
amorous flatteries: of this do they plume and pride themselves, before
all mortals!

Ah, there are so many things betwixt heaven and earth of which only the
poets have dreamed!

And especially ABOVE the heavens: for all Gods are poet-symbolisations,
poet-sophistications!

Verily, ever are we drawn aloft--that is, to the realm of the clouds:
on these do we set our gaudy puppets, and then call them Gods and
Supermen:--

Are not they light enough for those chairs! --all these Gods and
Supermen? --

Ah, how I am weary of all the inadequate that is insisted on as actual!
Ah, how I am weary of the poets!

When Zarathustra so spake, his disciple resented it, but was silent. And
Zarathustra also was silent; and his eye directed itself inwardly, as if
it gazed into the far distance. At last he sighed and drew breath. --

I am of to-day and heretofore, said he thereupon; but something is in me
that is of the morrow, and the day following, and the hereafter.

I became weary of the poets, of the old and of the new: superficial are
they all unto me, and shallow seas.

They did not think sufficiently into the depth; therefore their feeling
did not reach to the bottom.

Some sensation of voluptuousness and some sensation of tedium: these
have as yet been their best contemplation.

Ghost-breathing and ghost-whisking, seemeth to me all the
jingle-jangling of their harps; what have they known hitherto of the
fervour of tones! --

They are also not pure enough for me: they all muddle their water that
it may seem deep.

And fain would they thereby prove themselves reconcilers: but mediaries
and mixers are they unto me, and half-and-half, and impure! --

Ah, I cast indeed my net into their sea, and meant to catch good fish;
but always did I draw up the head of some ancient God.

Thus did the sea give a stone to the hungry one. And they themselves may
well originate from the sea.

Certainly, one findeth pearls in them: thereby they are the more like
hard molluscs. And instead of a soul, I have often found in them salt
slime.

They have learned from the sea also its vanity: is not the sea the
peacock of peacocks?

Even before the ugliest of all buffaloes doth it spread out its tail;
never doth it tire of its lace-fan of silver and silk.

Disdainfully doth the buffalo glance thereat, nigh to the sand with its
soul, nigher still to the thicket, nighest, however, to the swamp.

What is beauty and sea and peacock-splendour to it! This parable I speak
unto the poets.

Verily, their spirit itself is the peacock of peacocks, and a sea of
vanity!

Spectators, seeketh the spirit of the poet--should they even be
buffaloes! --

But of this spirit became I weary; and I see the time coming when it
will become weary of itself.

Yea, changed have I seen the poets, and their glance turned towards
themselves.

Penitents of the spirit have I seen appearing; they grew out of the
poets. --

Thus spake Zarathustra.




XL. GREAT EVENTS.

There is an isle in the sea--not far from the Happy Isles of
Zarathustra--on which a volcano ever smoketh; of which isle the people,
and especially the old women amongst them, say that it is placed as a
rock before the gate of the nether-world; but that through the volcano
itself the narrow way leadeth downwards which conducteth to this gate.

Now about the time that Zarathustra sojourned on the Happy Isles, it
happened that a ship anchored at the isle on which standeth the smoking
mountain, and the crew went ashore to shoot rabbits. About the noontide
hour, however, when the captain and his men were together again, they
saw suddenly a man coming towards them through the air, and a voice said
distinctly: "It is time! It is the highest time! " But when the figure
was nearest to them (it flew past quickly, however, like a shadow, in
the direction of the volcano), then did they recognise with the greatest
surprise that it was Zarathustra; for they had all seen him before
except the captain himself, and they loved him as the people love: in
such wise that love and awe were combined in equal degree.

"Behold! " said the old helmsman, "there goeth Zarathustra to hell! "

About the same time that these sailors landed on the fire-isle, there
was a rumour that Zarathustra had disappeared; and when his friends were
asked about it, they said that he had gone on board a ship by night,
without saying whither he was going.

Thus there arose some uneasiness. After three days, however, there came
the story of the ship's crew in addition to this uneasiness--and
then did all the people say that the devil had taken Zarathustra. His
disciples laughed, sure enough, at this talk; and one of them said even:
"Sooner would I believe that Zarathustra hath taken the devil. " But at
the bottom of their hearts they were all full of anxiety and longing: so
their joy was great when on the fifth day Zarathustra appeared amongst
them.

And this is the account of Zarathustra's interview with the fire-dog:

The earth, said he, hath a skin; and this skin hath diseases. One of
these diseases, for example, is called "man. "

And another of these diseases is called "the fire-dog": concerning HIM
men have greatly deceived themselves, and let themselves be deceived.

To fathom this mystery did I go o'er the sea; and I have seen the truth
naked, verily! barefooted up to the neck.

Now do I know how it is concerning the fire-dog; and likewise concerning
all the spouting and subversive devils, of which not only old women are
afraid.

"Up with thee, fire-dog, out of thy depth! " cried I, "and confess how
deep that depth is! Whence cometh that which thou snortest up?

Thou drinkest copiously at the sea: that doth thine embittered eloquence
betray! In sooth, for a dog of the depth, thou takest thy nourishment
too much from the surface!

At the most, I regard thee as the ventriloquist of the earth: and ever,
when I have heard subversive and spouting devils speak, I have found
them like thee: embittered, mendacious, and shallow.

Ye understand how to roar and obscure with ashes! Ye are the best
braggarts, and have sufficiently learned the art of making dregs boil.

Where ye are, there must always be dregs at hand, and much that is
spongy, hollow, and compressed: it wanteth to have freedom.

'Freedom' ye all roar most eagerly: but I have unlearned the belief in
'great events,' when there is much roaring and smoke about them.

And believe me, friend Hullabaloo! The greatest events--are not our
noisiest, but our stillest hours.

Not around the inventors of new noise, but around the inventors of new
values, doth the world revolve; INAUDIBLY it revolveth.

And just own to it! Little had ever taken place when thy noise and smoke
passed away. What, if a city did become a mummy, and a statue lay in the
mud!

And this do I say also to the o'erthrowers of statues: It is certainly
the greatest folly to throw salt into the sea, and statues into the mud.

In the mud of your contempt lay the statue: but it is just its law, that
out of contempt, its life and living beauty grow again!

With diviner features doth it now arise, seducing by its suffering; and
verily! it will yet thank you for o'erthrowing it, ye subverters!

This counsel, however, do I counsel to kings and churches, and to all
that is weak with age or virtue--let yourselves be o'erthrown! That ye
may again come to life, and that virtue--may come to you! --"

Thus spake I before the fire-dog: then did he interrupt me sullenly, and
asked: "Church? What is that? "

"Church? " answered I, "that is a kind of state, and indeed the most
mendacious. But remain quiet, thou dissembling dog! Thou surely knowest
thine own species best!

Like thyself the state is a dissembling dog; like thee doth it like
to speak with smoke and roaring--to make believe, like thee, that it
speaketh out of the heart of things.

For it seeketh by all means to be the most important creature on earth,
the state; and people think it so. "

When I had said this, the fire-dog acted as if mad with envy. "What! "
cried he, "the most important creature on earth? And people think it
so? " And so much vapour and terrible voices came out of his throat, that
I thought he would choke with vexation and envy.

At last he became calmer and his panting subsided; as soon, however, as
he was quiet, I said laughingly:

"Thou art angry, fire-dog: so I am in the right about thee!

And that I may also maintain the right, hear the story of another
fire-dog; he speaketh actually out of the heart of the earth.

Gold doth his breath exhale, and golden rain: so doth his heart desire.
What are ashes and smoke and hot dregs to him!

Laughter flitteth from him like a variegated cloud; adverse is he to thy
gargling and spewing and grips in the bowels!

The gold, however, and the laughter--these doth he take out of the heart
of the earth: for, that thou mayst know it,--THE HEART OF THE EARTH IS
OF GOLD. "

When the fire-dog heard this, he could no longer endure to listen to me.
Abashed did he draw in his tail, said "bow-wow! " in a cowed voice, and
crept down into his cave. --

Thus told Zarathustra. His disciples, however, hardly listened to him:
so great was their eagerness to tell him about the sailors, the rabbits,
and the flying man.

"What am I to think of it! " said Zarathustra. "Am I indeed a ghost?

But it may have been my shadow. Ye have surely heard something of the
Wanderer and his Shadow?

One thing, however, is certain: I must keep a tighter hold of it;
otherwise it will spoil my reputation. "

And once more Zarathustra shook his head and wondered. "What am I to
think of it! " said he once more.

"Why did the ghost cry: 'It is time! It is the highest time! '

For WHAT is it then--the highest time? "--

Thus spake Zarathustra.




XLI. THE SOOTHSAYER.

"-And I saw a great sadness come over mankind. The best turned weary of
their works.

A doctrine appeared, a faith ran beside it: 'All is empty, all is alike,
all hath been! '

And from all hills there re-echoed: 'All is empty, all is alike, all
hath been! '

To be sure we have harvested: but why have all our fruits become rotten
and brown? What was it fell last night from the evil moon?

In vain was all our labour, poison hath our wine become, the evil eye
hath singed yellow our fields and hearts.

Arid have we all become; and fire falling upon us, then do we turn dust
like ashes:--yea, the fire itself have we made aweary.

All our fountains have dried up, even the sea hath receded. All the
ground trieth to gape, but the depth will not swallow!

'Alas! where is there still a sea in which one could be drowned? ' so
soundeth our plaint--across shallow swamps.

Verily, even for dying have we become too weary; now do we keep awake
and live on--in sepulchres. "

Thus did Zarathustra hear a soothsayer speak; and the foreboding touched
his heart and transformed him. Sorrowfully did he go about and wearily;
and he became like unto those of whom the soothsayer had spoken. --

Verily, said he unto his disciples, a little while, and there cometh the
long twilight. Alas, how shall I preserve my light through it!

That it may not smother in this sorrowfulness! To remoter worlds shall
it be a light, and also to remotest nights!

Thus did Zarathustra go about grieved in his heart, and for three days
he did not take any meat or drink: he had no rest, and lost his speech.
At last it came to pass that he fell into a deep sleep. His disciples,
however, sat around him in long night-watches, and waited anxiously to
see if he would awake, and speak again, and recover from his affliction.

And this is the discourse that Zarathustra spake when he awoke; his
voice, however, came unto his disciples as from afar:

Hear, I pray you, the dream that I dreamed, my friends, and help me to
divine its meaning!

A riddle is it still unto me, this dream; the meaning is hidden in it
and encaged, and doth not yet fly above it on free pinions.

All life had I renounced, so I dreamed. Night-watchman and
grave-guardian had I become, aloft, in the lone mountain-fortress of
Death.

There did I guard his coffins: full stood the musty vaults of those
trophies of victory. Out of glass coffins did vanquished life gaze upon
me.

The odour of dust-covered eternities did I breathe: sultry and
dust-covered lay my soul. And who could have aired his soul there!

Brightness of midnight was ever around me; lonesomeness cowered beside
her; and as a third, death-rattle stillness, the worst of my female
friends.

Keys did I carry, the rustiest of all keys; and I knew how to open with
them the most creaking of all gates.

Like a bitterly angry croaking ran the sound through the long corridors
when the leaves of the gate opened: ungraciously did this bird cry,
unwillingly was it awakened.

But more frightful even, and more heart-strangling was it, when it again
became silent and still all around, and I alone sat in that malignant
silence.

Thus did time pass with me, and slip by, if time there still was: what
do I know thereof! But at last there happened that which awoke me.

Thrice did there peal peals at the gate like thunders, thrice did the
vaults resound and howl again: then did I go to the gate.

Alpa! cried I, who carrieth his ashes unto the mountain? Alpa! Alpa! who
carrieth his ashes unto the mountain?

And I pressed the key, and pulled at the gate, and exerted myself. But
not a finger's-breadth was it yet open:

Then did a roaring wind tear the folds apart: whistling, whizzing, and
piercing, it threw unto me a black coffin.

And in the roaring, and whistling, and whizzing the coffin burst up, and
spouted out a thousand peals of laughter.

And a thousand caricatures of children, angels, owls, fools, and
child-sized butterflies laughed and mocked, and roared at me.

Fearfully was I terrified thereby: it prostrated me. And I cried with
horror as I ne'er cried before.

But mine own crying awoke me:--and I came to myself. --

Thus did Zarathustra relate his dream, and then was silent: for as yet
he knew not the interpretation thereof. But the disciple whom he loved
most arose quickly, seized Zarathustra's hand, and said:

"Thy life itself interpreteth unto us this dream, O Zarathustra!

Art thou not thyself the wind with shrill whistling, which bursteth open
the gates of the fortress of Death?

Art thou not thyself the coffin full of many-hued malices and
angel-caricatures of life?

Verily, like a thousand peals of children's laughter cometh
Zarathustra into all sepulchres, laughing at those night-watchmen and
grave-guardians, and whoever else rattleth with sinister keys.
With thy laughter wilt thou frighten and prostrate them: fainting and
recovering will demonstrate thy power over them.

And when the long twilight cometh and the mortal weariness, even then
wilt thou not disappear from our firmament, thou advocate of life!

New stars hast thou made us see, and new nocturnal glories: verily,
laughter itself hast thou spread out over us like a many-hued canopy.

Now will children's laughter ever from coffins flow; now will a strong
wind ever come victoriously unto all mortal weariness: of this thou art
thyself the pledge and the prophet!

Verily, THEY THEMSELVES DIDST THOU DREAM, thine enemies: that was thy
sorest dream.

But as thou awokest from them and camest to thyself, so shall they
awaken from themselves--and come unto thee! "

Thus spake the disciple; and all the others then thronged around
Zarathustra, grasped him by the hands, and tried to persuade him to
leave his bed and his sadness, and return unto them. Zarathustra,
however, sat upright on his couch, with an absent look. Like one
returning from long foreign sojourn did he look on his disciples, and
examined their features; but still he knew them not. When, however, they
raised him, and set him upon his feet, behold, all on a sudden his eye
changed; he understood everything that had happened, stroked his beard,
and said with a strong voice:

"Well! this hath just its time; but see to it, my disciples, that we
have a good repast; and without delay! Thus do I mean to make amends for
bad dreams!

The soothsayer, however, shall eat and drink at my side: and verily, I
will yet show him a sea in which he can drown himself! "--

Thus spake Zarathustra. Then did he gaze long into the face of the
disciple who had been the dream-interpreter, and shook his head. --




XLII. REDEMPTION.

When Zarathustra went one day over the great bridge, then did the
cripples and beggars surround him, and a hunchback spake thus unto him:

"Behold, Zarathustra! Even the people learn from thee, and acquire faith
in thy teaching: but for them to believe fully in thee, one thing is
still needful--thou must first of all convince us cripples! Here hast
thou now a fine selection, and verily, an opportunity with more than one
forelock! The blind canst thou heal, and make the lame run; and from
him who hath too much behind, couldst thou well, also, take away a
little;--that, I think, would be the right method to make the cripples
believe in Zarathustra! "

Zarathustra, however, answered thus unto him who so spake: When one
taketh his hump from the hunchback, then doth one take from him his
spirit--so do the people teach. And when one giveth the blind man eyes,
then doth he see too many bad things on the earth: so that he curseth
him who healed him. He, however, who maketh the lame man run, inflicteth
upon him the greatest injury; for hardly can he run, when his vices
run away with him--so do the people teach concerning cripples. And why
should not Zarathustra also learn from the people, when the people learn
from Zarathustra?

It is, however, the smallest thing unto me since I have been amongst
men, to see one person lacking an eye, another an ear, and a third a
leg, and that others have lost the tongue, or the nose, or the head.

I see and have seen worse things, and divers things so hideous, that I
should neither like to speak of all matters, nor even keep silent about
some of them: namely, men who lack everything, except that they have
too much of one thing--men who are nothing more than a big eye, or a big
mouth, or a big belly, or something else big,--reversed cripples, I call
such men.

And when I came out of my solitude, and for the first time passed over
this bridge, then I could not trust mine eyes, but looked again and
again, and said at last: "That is an ear! An ear as big as a man! " I
looked still more attentively--and actually there did move under the ear
something that was pitiably small and poor and slim. And in truth this
immense ear was perched on a small thin stalk--the stalk, however, was a
man! A person putting a glass to his eyes, could even recognise further
a small envious countenance, and also that a bloated soullet dangled at
the stalk. The people told me, however, that the big ear was not only a
man, but a great man, a genius. But I never believed in the people when
they spake of great men--and I hold to my belief that it was a reversed
cripple, who had too little of everything, and too much of one thing.

When Zarathustra had spoken thus unto the hunchback, and unto those of
whom the hunchback was the mouthpiece and advocate, then did he turn to
his disciples in profound dejection, and said:

Verily, my friends, I walk amongst men as amongst the fragments and
limbs of human beings!

This is the terrible thing to mine eye, that I find man broken up, and
scattered about, as on a battle- and butcher-ground.

And when mine eye fleeth from the present to the bygone, it findeth ever
the same: fragments and limbs and fearful chances--but no men!

The present and the bygone upon earth--ah! my friends--that is MY most
unbearable trouble; and I should not know how to live, if I were not a
seer of what is to come.

A seer, a purposer, a creator, a future itself, and a bridge to the
future--and alas! also as it were a cripple on this bridge: all that is
Zarathustra.

And ye also asked yourselves often: "Who is Zarathustra to us? What
shall he be called by us? " And like me, did ye give yourselves questions
for answers.

Is he a promiser? Or a fulfiller? A conqueror? Or an inheritor? A
harvest? Or a ploughshare? A physician? Or a healed one?

Is he a poet? Or a genuine one? An emancipator? Or a subjugator? A good
one? Or an evil one?

I walk amongst men as the fragments of the future: that future which I
contemplate.

And it is all my poetisation and aspiration to compose and collect into
unity what is fragment and riddle and fearful chance.

And how could I endure to be a man, if man were not also the composer,
and riddle-reader, and redeemer of chance!

To redeem what is past, and to transform every "It was" into "Thus would
I have it! "--that only do I call redemption!

Will--so is the emancipator and joy-bringer called: thus have I taught
you, my friends! But now learn this likewise: the Will itself is still a
prisoner.

Willing emancipateth: but what is that called which still putteth the
emancipator in chains?

"It was": thus is the Will's teeth-gnashing and lonesomest tribulation
called. Impotent towards what hath been done--it is a malicious
spectator of all that is past.

Not backward can the Will will; that it cannot break time and time's
desire--that is the Will's lonesomest tribulation.

Willing emancipateth: what doth Willing itself devise in order to get
free from its tribulation and mock at its prison?

Ah, a fool becometh every prisoner! Foolishly delivereth itself also the
imprisoned Will.

That time doth not run backward--that is its animosity: "That which
was": so is the stone which it cannot roll called.

And thus doth it roll stones out of animosity and ill-humour, and taketh
revenge on whatever doth not, like it, feel rage and ill-humour.

Thus did the Will, the emancipator, become a torturer; and on all
that is capable of suffering it taketh revenge, because it cannot go
backward.

This, yea, this alone is REVENGE itself: the Will's antipathy to time,
and its "It was. "

Verily, a great folly dwelleth in our Will; and it became a curse unto
all humanity, that this folly acquired spirit!

THE SPIRIT OF REVENGE: my friends, that hath hitherto been man's best
contemplation; and where there was suffering, it was claimed there was
always penalty.

"Penalty," so calleth itself revenge. With a lying word it feigneth a
good conscience.

And because in the willer himself there is suffering, because he cannot
will backwards--thus was Willing itself, and all life, claimed--to be
penalty!

And then did cloud after cloud roll over the spirit, until at last
madness preached: "Everything perisheth, therefore everything deserveth
to perish! "

"And this itself is justice, the law of time--that he must devour his
children:" thus did madness preach.

"Morally are things ordered according to justice and penalty. Oh, where
is there deliverance from the flux of things and from the 'existence' of
penalty? " Thus did madness preach.

"Can there be deliverance when there is eternal justice? Alas,
unrollable is the stone, 'It was': eternal must also be all penalties! "
Thus did madness preach.

"No deed can be annihilated: how could it be undone by the penalty!
This, this is what is eternal in the 'existence' of penalty, that
existence also must be eternally recurring deed and guilt!

Unless the Will should at last deliver itself, and Willing become
non-Willing--:" but ye know, my brethren, this fabulous song of madness!

Away from those fabulous songs did I lead you when I taught you: "The
Will is a creator. "

All "It was" is a fragment, a riddle, a fearful chance--until the
creating Will saith thereto: "But thus would I have it. "--

Until the creating Will saith thereto: "But thus do I will it! Thus
shall I will it! "

But did it ever speak thus? And when doth this take place? Hath the Will
been unharnessed from its own folly?

Hath the Will become its own deliverer and joy-bringer? Hath it
unlearned the spirit of revenge and all teeth-gnashing?

And who hath taught it reconciliation with time, and something higher
than all reconciliation?

Something higher than all reconciliation must the Will will which is the
Will to Power--: but how doth that take place? Who hath taught it also
to will backwards?

--But at this point in his discourse it chanced that Zarathustra
suddenly paused, and looked like a person in the greatest alarm. With
terror in his eyes did he gaze on his disciples; his glances pierced as
with arrows their thoughts and arrear-thoughts. But after a brief space
he again laughed, and said soothedly:

"It is difficult to live amongst men, because silence is so difficult--
especially for a babbler. "--

Thus spake Zarathustra. The hunchback, however, had listened to the
conversation and had covered his face during the time; but when he heard
Zarathustra laugh, he looked up with curiosity, and said slowly:

"But why doth Zarathustra speak otherwise unto us than unto his
disciples? "

Zarathustra answered: "What is there to be wondered at! With hunchbacks
one may well speak in a hunchbacked way! "

"Very good," said the hunchback; "and with pupils one may well tell
tales out of school.

But why doth Zarathustra speak otherwise unto his pupils--than unto
himself? "--




XLIII. MANLY PRUDENCE.

Not the height, it is the declivity that is terrible!

The declivity, where the gaze shooteth DOWNWARDS, and the hand graspeth
UPWARDS. There doth the heart become giddy through its double will.

Ah, friends, do ye divine also my heart's double will?

This, this is MY declivity and my danger, that my gaze shooteth towards
the summit, and my hand would fain clutch and lean--on the depth!

To man clingeth my will; with chains do I bind myself to man, because
I am pulled upwards to the Superman: for thither doth mine other will
tend.

And THEREFORE do I live blindly among men, as if I knew them not: that
my hand may not entirely lose belief in firmness.

I know not you men: this gloom and consolation is often spread around
me.

I sit at the gateway for every rogue, and ask: Who wisheth to deceive
me?

This is my first manly prudence, that I allow myself to be deceived, so
as not to be on my guard against deceivers.

Ah, if I were on my guard against man, how could man be an anchor to my
ball! Too easily would I be pulled upwards and away!

This providence is over my fate, that I have to be without foresight.

And he who would not languish amongst men, must learn to drink out of
all glasses; and he who would keep clean amongst men, must know how to
wash himself even with dirty water.

And thus spake I often to myself for consolation: "Courage! Cheer up!
old heart! An unhappiness hath failed to befall thee: enjoy that as
thy--happiness! "

This, however, is mine other manly prudence: I am more forbearing to the
VAIN than to the proud.

Is not wounded vanity the mother of all tragedies? Where, however, pride
is wounded, there there groweth up something better than pride.

That life may be fair to behold, its game must be well played; for that
purpose, however, it needeth good actors.

Good actors have I found all the vain ones: they play, and wish people
to be fond of beholding them--all their spirit is in this wish.

They represent themselves, they invent themselves; in their
neighbourhood I like to look upon life--it cureth of melancholy.

Therefore am I forbearing to the vain, because they are the physicians
of my melancholy, and keep me attached to man as to a drama.

And further, who conceiveth the full depth of the modesty of the vain
man! I am favourable to him, and sympathetic on account of his modesty.

From you would he learn his belief in himself; he feedeth upon your
glances, he eateth praise out of your hands.

Your lies doth he even believe when you lie favourably about him: for in
its depths sigheth his heart: "What am _I_? "

And if that be the true virtue which is unconscious of itself--well, the
vain man is unconscious of his modesty! --

This is, however, my third manly prudence: I am not put out of conceit
with the WICKED by your timorousness.

I am happy to see the marvels the warm sun hatcheth: tigers and palms
and rattle-snakes.

Also amongst men there is a beautiful brood of the warm sun, and much
that is marvellous in the wicked.

In truth, as your wisest did not seem to me so very wise, so found I
also human wickedness below the fame of it.

And oft did I ask with a shake of the head: Why still rattle, ye
rattle-snakes?

Verily, there is still a future even for evil! And the warmest south is
still undiscovered by man.

How many things are now called the worst wickedness, which are only
twelve feet broad and three months long! Some day, however, will greater
dragons come into the world.

For that the Superman may not lack his dragon, the superdragon that
is worthy of him, there must still much warm sun glow on moist virgin
forests!

Out of your wild cats must tigers have evolved, and out of your
poison-toads, crocodiles: for the good hunter shall have a good hunt!

And verily, ye good and just! In you there is much to be laughed at, and
especially your fear of what hath hitherto been called "the devil! "

So alien are ye in your souls to what is great, that to you the Superman
would be FRIGHTFUL in his goodness!

And ye wise and knowing ones, ye would flee from the solar-glow of the
wisdom in which the Superman joyfully batheth his nakedness!

Ye highest men who have come within my ken! this is my doubt of you, and
my secret laughter: I suspect ye would call my Superman--a devil!

Ah, I became tired of those highest and best ones: from their "height"
did I long to be up, out, and away to the Superman!

A horror came over me when I saw those best ones naked: then there grew
for me the pinions to soar away into distant futures.

Into more distant futures, into more southern souths than ever artist
dreamed of: thither, where Gods are ashamed of all clothes!

But disguised do I want to see YOU, ye neighbours and fellowmen, and
well-attired and vain and estimable, as "the good and just;"--

And disguised will I myself sit amongst you--that I may MISTAKE you and
myself: for that is my last manly prudence. --

Thus spake Zarathustra.




XLIV. THE STILLEST HOUR.

What hath happened unto me, my friends? Ye see me troubled, driven
forth, unwillingly obedient, ready to go--alas, to go away from YOU!

Yea, once more must Zarathustra retire to his solitude: but unjoyously
this time doth the bear go back to his cave!

What hath happened unto me? Who ordereth this? --Ah, mine angry mistress
wisheth it so; she spake unto me. Have I ever named her name to you?

Yesterday towards evening there spake unto me MY STILLEST HOUR: that is
the name of my terrible mistress.

And thus did it happen--for everything must I tell you, that your heart
may not harden against the suddenly departing one!

Do ye know the terror of him who falleth asleep? --

To the very toes he is terrified, because the ground giveth way under
him, and the dream beginneth.

This do I speak unto you in parable. Yesterday at the stillest hour did
the ground give way under me: the dream began.

The hour-hand moved on, the timepiece of my life drew breath--never did
I hear such stillness around me, so that my heart was terrified.

Then was there spoken unto me without voice: "THOU KNOWEST IT,
ZARATHUSTRA? "--

And I cried in terror at this whispering, and the blood left my face:
but I was silent.

Then was there once more spoken unto me without voice: "Thou knowest it,
Zarathustra, but thou dost not speak it! "--

And at last I answered, like one defiant: "Yea, I know it, but I will
not speak it! "

Then was there again spoken unto me without voice: "Thou WILT not,
Zarathustra? Is this true? Conceal thyself not behind thy defiance! "--

And I wept and trembled like a child, and said: "Ah, I would indeed, but
how can I do it! Exempt me only from this! It is beyond my power! "

Then was there again spoken unto me without voice: "What matter about
thyself, Zarathustra! Speak thy word, and succumb! "

And I answered: "Ah, is it MY word? Who am _I_? I await the worthier
one; I am not worthy even to succumb by it. "

Then was there again spoken unto me without voice: "What matter about
thyself? Thou art not yet humble enough for me. Humility hath the
hardest skin.