No More Learning

Then he spake
thus:

Man is a rope stretched between the animal and the Superman--a rope over
an abyss.

A dangerous crossing, a dangerous wayfaring, a dangerous looking-back, a
dangerous trembling and halting.

What is great in man is that he is a bridge and not a goal: what is
lovable in man is that he is an OVER-GOING and a DOWN-GOING.

I love those that know not how to live except as down-goers, for they
are the over-goers.

I love the great despisers, because they are the great adorers, and
arrows of longing for the other shore.

I love those who do not first seek a reason beyond the stars for going
down and being sacrifices, but sacrifice themselves to the earth, that
the earth of the Superman may hereafter arrive.

I love him who liveth in order to know, and seeketh to know in
order that the Superman may hereafter live. Thus seeketh he his own
down-going.

I love him who laboureth and inventeth, that he may build the house for
the Superman, and prepare for him earth, animal, and plant: for thus
seeketh he his own down-going.

I love him who loveth his virtue: for virtue is the will to down-going,
and an arrow of longing.

I love him who reserveth no share of spirit for himself, but wanteth to
be wholly the spirit of his virtue: thus walketh he as spirit over the
bridge.

I love him who maketh his virtue his inclination and destiny: thus, for
the sake of his virtue, he is willing to live on, or live no more.

I love him who desireth not too many virtues. One virtue is more of a
virtue than two, because it is more of a knot for one's destiny to cling
to.

I love him whose soul is lavish, who wanteth no thanks and doth not give
back: for he always bestoweth, and desireth not to keep for himself.

I love him who is ashamed when the dice fall in his favour, and who then
asketh: "Am I a dishonest player? "--for he is willing to succumb.

I love him who scattereth golden words in advance of his deeds, and
always doeth more than he promiseth: for he seeketh his own down-going.

I love him who justifieth the future ones, and redeemeth the past ones:
for he is willing to succumb through the present ones.

I love him who chasteneth his God, because he loveth his God: for he
must succumb through the wrath of his God.

I love him whose soul is deep even in the wounding, and may succumb
through a small matter: thus goeth he willingly over the bridge.

I love him whose soul is so overfull that he forgetteth himself, and all
things are in him: thus all things become his down-going.

I love him who is of a free spirit and a free heart: thus is his
head only the bowels of his heart; his heart, however, causeth his
down-going.

I love all who are like heavy drops falling one by one out of the dark
cloud that lowereth over man: they herald the coming of the lightning,
and succumb as heralds.

Lo, I am a herald of the lightning, and a heavy drop out of the cloud:
the lightning, however, is the SUPERMAN. --

5.

When Zarathustra had spoken these words, he again looked at the people,
and was silent. "There they stand," said he to his heart; "there they
laugh: they understand me not; I am not the mouth for these ears.

Must one first batter their ears, that they may learn to hear with their
eyes? Must one clatter like kettledrums and penitential preachers? Or do
they only believe the stammerer?

They have something whereof they are proud. What do they call it, that
which maketh them proud? Culture, they call it; it distinguisheth them
from the goatherds.

They dislike, therefore, to hear of 'contempt' of themselves. So I will
appeal to their pride.

I will speak unto them of the most contemptible thing: that, however, is
THE LAST MAN! "

And thus spake Zarathustra unto the people:

It is time for man to fix his goal. It is time for man to plant the germ
of his highest hope.

Still is his soil rich enough for it. But that soil will one day be
poor and exhausted, and no lofty tree will any longer be able to grow
thereon.

Alas! there cometh the time when man will no longer launch the arrow of
his longing beyond man--and the string of his bow will have unlearned to
whizz!

I tell you: one must still have chaos in one, to give birth to a dancing
star. I tell you: ye have still chaos in you.

Alas! There cometh the time when man will no longer give birth to any
star. Alas! There cometh the time of the most despicable man, who can no
longer despise himself.

Lo! I show you THE LAST MAN.

"What is love? What is creation? What is longing? What is a star? "--so
asketh the last man and blinketh.

The earth hath then become small, and on it there hoppeth the last man
who maketh everything small. His species is ineradicable like that of
the ground-flea; the last man liveth longest.

"We have discovered happiness"--say the last men, and blink thereby.

They have left the regions where it is hard to live; for they need
warmth. One still loveth one's neighbour and rubbeth against him; for
one needeth warmth.

Turning ill and being distrustful, they consider sinful: they walk
warily. He is a fool who still stumbleth over stones or men!

A little poison now and then: that maketh pleasant dreams. And much
poison at last for a pleasant death.

One still worketh, for work is a pastime. But one is careful lest the
pastime should hurt one.

One no longer becometh poor or rich; both are too burdensome. Who still
wanteth to rule? Who still wanteth to obey? Both are too burdensome.

No shepherd, and one herd! Every one wanteth the same; every one is
equal: he who hath other sentiments goeth voluntarily into the madhouse.

"Formerly all the world was insane,"--say the subtlest of them, and
blink thereby.

They are clever and know all that hath happened: so there is
no end to their raillery. People still fall out, but are soon
reconciled--otherwise it spoileth their stomachs.

They have their little pleasures for the day, and their little pleasures
for the night, but they have a regard for health.

"We have discovered happiness,"--say the last men, and blink thereby. --

And here ended the first discourse of Zarathustra, which is also
called "The Prologue": for at this point the shouting and mirth of the
multitude interrupted him. "Give us this last man, O Zarathustra,"--they
called out--"make us into these last men! Then will we make thee a
present of the Superman! " And all the people exulted and smacked their
lips. Zarathustra, however, turned sad, and said to his heart:

"They understand me not: I am not the mouth for these ears.

Too long, perhaps, have I lived in the mountains; too much have I
hearkened unto the brooks and trees: now do I speak unto them as unto
the goatherds.

Calm is my soul, and clear, like the mountains in the morning. But they
think me cold, and a mocker with terrible jests.

And now do they look at me and laugh: and while they laugh they hate me
too. There is ice in their laughter. "

6.

Then, however, something happened which made every mouth mute and every
eye fixed. In the meantime, of course, the rope-dancer had commenced his
performance: he had come out at a little door, and was going along the
rope which was stretched between two towers, so that it hung above the
market-place and the people. When he was just midway across, the little
door opened once more, and a gaudily-dressed fellow like a buffoon
sprang out, and went rapidly after the first one. "Go on, halt-foot,"
cried his frightful voice, "go on, lazy-bones, interloper,
sallow-face! --lest I tickle thee with my heel! What dost thou here
between the towers? In the tower is the place for thee, thou shouldst be
locked up; to one better than thyself thou blockest the way! "--And with
every word he came nearer and nearer the first one. When, however, he
was but a step behind, there happened the frightful thing which made
every mouth mute and every eye fixed--he uttered a yell like a devil,
and jumped over the other who was in his way. The latter, however, when
he thus saw his rival triumph, lost at the same time his head and his
footing on the rope; he threw his pole away, and shot downwards faster
than it, like an eddy of arms and legs, into the depth. The market-place
and the people were like the sea when the storm cometh on: they all flew
apart and in disorder, especially where the body was about to fall.

Zarathustra, however, remained standing, and just beside him fell the
body, badly injured and disfigured, but not yet dead. After a while
consciousness returned to the shattered man, and he saw Zarathustra
kneeling beside him. "What art thou doing there? " said he at last, "I
knew long ago that the devil would trip me up. Now he draggeth me to
hell: wilt thou prevent him? "

"On mine honour, my friend," answered Zarathustra, "there is nothing of
all that whereof thou speakest: there is no devil and no hell. Thy soul
will be dead even sooner than thy body: fear, therefore, nothing any
more! "

The man looked up distrustfully. "If thou speakest the truth," said he,
"I lose nothing when I lose my life. I am not much more than an animal
which hath been taught to dance by blows and scanty fare. "

"Not at all," said Zarathustra, "thou hast made danger thy calling;
therein there is nothing contemptible. Now thou perishest by thy
calling: therefore will I bury thee with mine own hands. "

When Zarathustra had said this the dying one did not reply further; but
he moved his hand as if he sought the hand of Zarathustra in gratitude.

7.

Meanwhile the evening came on, and the market-place veiled itself in
gloom. Then the people dispersed, for even curiosity and terror become
fatigued. Zarathustra, however, still sat beside the dead man on the
ground, absorbed in thought: so he forgot the time. But at last it
became night, and a cold wind blew upon the lonely one. Then arose
Zarathustra and said to his heart:

Verily, a fine catch of fish hath Zarathustra made to-day! It is not a
man he hath caught, but a corpse.

Sombre is human life, and as yet without meaning: a buffoon may be
fateful to it.

I want to teach men the sense of their existence, which is the Superman,
the lightning out of the dark cloud--man.

But still am I far from them, and my sense speaketh not unto their
sense. To men I am still something between a fool and a corpse.

Gloomy is the night, gloomy are the ways of Zarathustra. Come, thou cold
and stiff companion! I carry thee to the place where I shall bury thee
with mine own hands.

8.

When Zarathustra had said this to his heart, he put the corpse upon his
shoulders and set out on his way. Yet had he not gone a hundred steps,
when there stole a man up to him and whispered in his ear--and lo!
he that spake was the buffoon from the tower. "Leave this town, O
Zarathustra," said he, "there are too many here who hate thee. The
good and just hate thee, and call thee their enemy and despiser; the
believers in the orthodox belief hate thee, and call thee a danger to
the multitude. It was thy good fortune to be laughed at: and verily thou
spakest like a buffoon. It was thy good fortune to associate with the
dead dog; by so humiliating thyself thou hast saved thy life to-day.
Depart, however, from this town,--or tomorrow I shall jump over thee,
a living man over a dead one. " And when he had said this, the buffoon
vanished; Zarathustra, however, went on through the dark streets.

At the gate of the town the grave-diggers met him: they shone their
torch on his face, and, recognising Zarathustra, they sorely derided
him. "Zarathustra is carrying away the dead dog: a fine thing that
Zarathustra hath turned a grave-digger! For our hands are too cleanly
for that roast. Will Zarathustra steal the bite from the devil? Well
then, good luck to the repast! If only the devil is not a better thief
than Zarathustra! --he will steal them both, he will eat them both! " And
they laughed among themselves, and put their heads together.

Zarathustra made no answer thereto, but went on his way. When he had
gone on for two hours, past forests and swamps, he had heard too much of
the hungry howling of the wolves, and he himself became a-hungry. So he
halted at a lonely house in which a light was burning.

"Hunger attacketh me," said Zarathustra, "like a robber. Among forests
and swamps my hunger attacketh me, and late in the night.

"Strange humours hath my hunger. Often it cometh to me only after a
repast, and all day it hath failed to come: where hath it been? "

And thereupon Zarathustra knocked at the door of the house. An old man
appeared, who carried a light, and asked: "Who cometh unto me and my bad
sleep? "

"A living man and a dead one," said Zarathustra. "Give me something to
eat and drink, I forgot it during the day. He that feedeth the hungry
refresheth his own soul, saith wisdom. "

The old man withdrew, but came back immediately and offered Zarathustra
bread and wine. "A bad country for the hungry," said he; "that is why
I live here. Animal and man come unto me, the anchorite. But bid thy
companion eat and drink also, he is wearier than thou. " Zarathustra
answered: "My companion is dead; I shall hardly be able to persuade him
to eat. " "That doth not concern me," said the old man sullenly; "he
that knocketh at my door must take what I offer him. Eat, and fare ye
well! "--

Thereafter Zarathustra again went on for two hours, trusting to the path
and the light of the stars: for he was an experienced night-walker, and
liked to look into the face of all that slept. When the morning dawned,
however, Zarathustra found himself in a thick forest, and no path was
any longer visible. He then put the dead man in a hollow tree at his
head--for he wanted to protect him from the wolves--and laid himself
down on the ground and moss. And immediately he fell asleep, tired in
body, but with a tranquil soul.

9.

Long slept Zarathustra; and not only the rosy dawn passed over his head,
but also the morning. At last, however, his eyes opened, and amazedly he
gazed into the forest and the stillness, amazedly he gazed into himself.
Then he arose quickly, like a seafarer who all at once seeth the land;
and he shouted for joy: for he saw a new truth. And he spake thus to his
heart:

A light hath dawned upon me: I need companions--living ones; not dead
companions and corpses, which I carry with me where I will.

But I need living companions, who will follow me because they want to
follow themselves--and to the place where I will.

A light hath dawned upon me. Not to the people is Zarathustra to speak,
but to companions! Zarathustra shall not be the herd's herdsman and
hound!

To allure many from the herd--for that purpose have I come. The people
and the herd must be angry with me: a robber shall Zarathustra be called
by the herdsmen.

Herdsmen, I say, but they call themselves the good and just. Herdsmen, I
say, but they call themselves the believers in the orthodox belief.

Behold the good and just! Whom do they hate most? Him who breaketh up
their tables of values, the breaker, the lawbreaker:--he, however, is
the creator.

Behold the believers of all beliefs! Whom do they hate most? Him who
breaketh up their tables of values, the breaker, the law-breaker--he,
however, is the creator.

Companions, the creator seeketh, not corpses--and not herds or believers
either. Fellow-creators the creator seeketh--those who grave new values
on new tables.

Companions, the creator seeketh, and fellow-reapers: for everything is
ripe for the harvest with him. But he lacketh the hundred sickles: so he
plucketh the ears of corn and is vexed.

Companions, the creator seeketh, and such as know how to whet their
sickles. Destroyers, will they be called, and despisers of good and
evil. But they are the reapers and rejoicers.

Fellow-creators, Zarathustra seeketh; fellow-reapers and
fellow-rejoicers, Zarathustra seeketh: what hath he to do with herds and
herdsmen and corpses!

And thou, my first companion, rest in peace! Well have I buried thee in
thy hollow tree; well have I hid thee from the wolves.

But I part from thee; the time hath arrived. 'Twixt rosy dawn and rosy
dawn there came unto me a new truth.

I am not to be a herdsman, I am not to be a grave-digger.
Not any more
will I discourse unto the people; for the last time have I spoken unto
the dead.

With the creators, the reapers, and the rejoicers will I associate: the
rainbow will I show them, and all the stairs to the Superman.

To the lone-dwellers will I sing my song, and to the twain-dwellers;
and unto him who hath still ears for the unheard, will I make the heart
heavy with my happiness.

I make for my goal, I follow my course; over the loitering and tardy
will I leap. Thus let my on-going be their down-going!

10.

This had Zarathustra said to his heart when the sun stood at noon-tide.
Then he looked inquiringly aloft,--for he heard above him the sharp call
of a bird. And behold! An eagle swept through the air in wide circles,
and on it hung a serpent, not like a prey, but like a friend: for it
kept itself coiled round the eagle's neck.

"They are mine animals," said Zarathustra, and rejoiced in his heart.

"The proudest animal under the sun, and the wisest animal under the
sun,--they have come out to reconnoitre.

They want to know whether Zarathustra still liveth. Verily, do I still
live?

More dangerous have I found it among men than among animals; in
dangerous paths goeth Zarathustra. Let mine animals lead me!

When Zarathustra had said this, he remembered the words of the saint in
the forest. Then he sighed and spake thus to his heart:

"Would that I were wiser! Would that I were wise from the very heart,
like my serpent!

But I am asking the impossible. Therefore do I ask my pride to go always
with my wisdom!

And if my wisdom should some day forsake me:--alas! it loveth to fly
away! --may my pride then fly with my folly! "

Thus began Zarathustra's down-going.




ZARATHUSTRA'S DISCOURSES.




I. THE THREE METAMORPHOSES.

Three metamorphoses of the spirit do I designate to you: how the spirit
becometh a camel, the camel a lion, and the lion at last a child.

Many heavy things are there for the spirit, the strong load-bearing
spirit in which reverence dwelleth: for the heavy and the heaviest
longeth its strength.

What is heavy? so asketh the load-bearing spirit; then kneeleth it down
like the camel, and wanteth to be well laden.

What is the heaviest thing, ye heroes? asketh the load-bearing spirit,
that I may take it upon me and rejoice in my strength.

Is it not this: To humiliate oneself in order to mortify one's pride? To
exhibit one's folly in order to mock at one's wisdom?

Or is it this: To desert our cause when it celebrateth its triumph? To
ascend high mountains to tempt the tempter?

Or is it this: To feed on the acorns and grass of knowledge, and for the
sake of truth to suffer hunger of soul?

Or is it this: To be sick and dismiss comforters, and make friends of
the deaf, who never hear thy requests?

Or is it this: To go into foul water when it is the water of truth, and
not disclaim cold frogs and hot toads?

Or is it this: To love those who despise us, and give one's hand to the
phantom when it is going to frighten us?

All these heaviest things the load-bearing spirit taketh upon itself:
and like the camel, which, when laden, hasteneth into the wilderness, so
hasteneth the spirit into its wilderness.

But in the loneliest wilderness happeneth the second metamorphosis: here
the spirit becometh a lion; freedom will it capture, and lordship in its
own wilderness.

Its last Lord it here seeketh: hostile will it be to him, and to its
last God; for victory will it struggle with the great dragon.

What is the great dragon which the spirit is no longer inclined to call
Lord and God? "Thou-shalt," is the great dragon called. But the spirit
of the lion saith, "I will. "

"Thou-shalt," lieth in its path, sparkling with gold--a scale-covered
beast; and on every scale glittereth golden, "Thou shalt! "

The values of a thousand years glitter on those scales, and
thus speaketh the mightiest of all dragons: "All the values of
things--glitter on me.

All values have already been created, and all created values--do I
represent. Verily, there shall be no 'I will' any more. Thus speaketh
the dragon.

My brethren, wherefore is there need of the lion in the spirit? Why
sufficeth not the beast of burden, which renounceth and is reverent?

To create new values--that, even the lion cannot yet accomplish: but to
create itself freedom for new creating--that can the might of the lion
do.

To create itself freedom, and give a holy Nay even unto duty: for that,
my brethren, there is need of the lion.

To assume the right to new values--that is the most formidable
assumption for a load-bearing and reverent spirit. Verily, unto such a
spirit it is preying, and the work of a beast of prey.

As its holiest, it once loved "Thou-shalt": now is it forced to find
illusion and arbitrariness even in the holiest things, that it may
capture freedom from its love: the lion is needed for this capture.

But tell me, my brethren, what the child can do, which even the lion
could not do? Why hath the preying lion still to become a child?

Innocence is the child, and forgetfulness, a new beginning, a game, a
self-rolling wheel, a first movement, a holy Yea.

Aye, for the game of creating, my brethren, there is needed a holy Yea
unto life: ITS OWN will, willeth now the spirit; HIS OWN world winneth
the world's outcast.

Three metamorphoses of the spirit have I designated to you: how the
spirit became a camel, the camel a lion, and the lion at last a child. --

Thus spake Zarathustra. And at that time he abode in the town which is
called The Pied Cow.




II. THE ACADEMIC CHAIRS OF VIRTUE.

People commended unto Zarathustra a wise man, as one who could discourse
well about sleep and virtue: greatly was he honoured and rewarded for
it, and all the youths sat before his chair. To him went Zarathustra,
and sat among the youths before his chair. And thus spake the wise man:

Respect and modesty in presence of sleep! That is the first thing! And
to go out of the way of all who sleep badly and keep awake at night!

Modest is even the thief in presence of sleep: he always stealeth softly
through the night. Immodest, however, is the night-watchman; immodestly
he carrieth his horn.

No small art is it to sleep: it is necessary for that purpose to keep
awake all day.

Ten times a day must thou overcome thyself: that causeth wholesome
weariness, and is poppy to the soul.

Ten times must thou reconcile again with thyself; for overcoming is
bitterness, and badly sleep the unreconciled.

Ten truths must thou find during the day; otherwise wilt thou seek truth
during the night, and thy soul will have been hungry.

Ten times must thou laugh during the day, and be cheerful; otherwise thy
stomach, the father of affliction, will disturb thee in the night.

Few people know it, but one must have all the virtues in order to sleep
well. Shall I bear false witness? Shall I commit adultery?

Shall I covet my neighbour's maidservant? All that would ill accord with
good sleep.

And even if one have all the virtues, there is still one thing needful:
to send the virtues themselves to sleep at the right time.

That they may not quarrel with one another, the good females! And about
thee, thou unhappy one!

Peace with God and thy neighbour: so desireth good sleep. And peace also
with thy neighbour's devil! Otherwise it will haunt thee in the night.

Honour to the government, and obedience, and also to the crooked
government! So desireth good sleep. How can I help it, if power like to
walk on crooked legs?

He who leadeth his sheep to the greenest pasture, shall always be for me
the best shepherd: so doth it accord with good sleep.

Many honours I want not, nor great treasures: they excite the spleen.
But it is bad sleeping without a good name and a little treasure.

A small company is more welcome to me than a bad one: but they must come
and go at the right time. So doth it accord with good sleep.

Well, also, do the poor in spirit please me: they promote sleep. Blessed
are they, especially if one always give in to them.

Thus passeth the day unto the virtuous. When night cometh, then take I
good care not to summon sleep. It disliketh to be summoned--sleep, the
lord of the virtues!

But I think of what I have done and thought during the day. Thus
ruminating, patient as a cow, I ask myself: What were thy ten
overcomings?

And what were the ten reconciliations, and the ten truths, and the ten
laughters with which my heart enjoyed itself?

Thus pondering, and cradled by forty thoughts, it overtaketh me all at
once--sleep, the unsummoned, the lord of the virtues.

Sleep tappeth on mine eye, and it turneth heavy. Sleep toucheth my
mouth, and it remaineth open.

Verily, on soft soles doth it come to me, the dearest of thieves, and
stealeth from me my thoughts: stupid do I then stand, like this academic
chair.

But not much longer do I then stand: I already lie. --

When Zarathustra heard the wise man thus speak, he laughed in his heart:
for thereby had a light dawned upon him. And thus spake he to his heart:

A fool seemeth this wise man with his forty thoughts: but I believe he
knoweth well how to sleep.

Happy even is he who liveth near this wise man! Such sleep is
contagious--even through a thick wall it is contagious.

A magic resideth even in his academic chair. And not in vain did the
youths sit before the preacher of virtue.

His wisdom is to keep awake in order to sleep well. And verily, if
life had no sense, and had I to choose nonsense, this would be the
desirablest nonsense for me also.

Now know I well what people sought formerly above all else when they
sought teachers of virtue. Good sleep they sought for themselves, and
poppy-head virtues to promote it!

To all those belauded sages of the academic chairs, wisdom was sleep
without dreams: they knew no higher significance of life.

Even at present, to be sure, there are some like this preacher of
virtue, and not always so honourable: but their time is past. And not
much longer do they stand: there they already lie.

Blessed are those drowsy ones: for they shall soon nod to sleep. --

Thus spake Zarathustra.




III. BACKWORLDSMEN.

Once on a time, Zarathustra also cast his fancy beyond man, like all
backworldsmen. The work of a suffering and tortured God, did the world
then seem to me.

The dream--and diction--of a God, did the world then seem to me;
coloured vapours before the eyes of a divinely dissatisfied one.

Good and evil, and joy and woe, and I and thou--coloured vapours did
they seem to me before creative eyes. The creator wished to look away
from himself,--thereupon he created the world.

Intoxicating joy is it for the sufferer to look away from his suffering
and forget himself. Intoxicating joy and self-forgetting, did the world
once seem to me.

This world, the eternally imperfect, an eternal contradiction's image
and imperfect image--an intoxicating joy to its imperfect creator:--thus
did the world once seem to me.

Thus, once on a time, did I also cast my fancy beyond man, like all
backworldsmen. Beyond man, forsooth?

Ah, ye brethren, that God whom I created was human work and human
madness, like all the Gods!

A man was he, and only a poor fragment of a man and ego. Out of mine own
ashes and glow it came unto me, that phantom. And verily, it came not
unto me from the beyond!

What happened, my brethren? I surpassed myself, the suffering one; I
carried mine own ashes to the mountain; a brighter flame I contrived for
myself. And lo! Thereupon the phantom WITHDREW from me!

To me the convalescent would it now be suffering and torment to believe
in such phantoms: suffering would it now be to me, and humiliation. Thus
speak I to backworldsmen.

Suffering was it, and impotence--that created all backworlds; and
the short madness of happiness, which only the greatest sufferer
experienceth.

Weariness, which seeketh to get to the ultimate with one leap, with
a death-leap; a poor ignorant weariness, unwilling even to will any
longer: that created all Gods and backworlds.

Believe me, my brethren! It was the body which despaired of the body--it
groped with the fingers of the infatuated spirit at the ultimate walls.

Believe me, my brethren! It was the body which despaired of the
earth--it heard the bowels of existence speaking unto it.

And then it sought to get through the ultimate walls with its head--and
not with its head only--into "the other world. "

But that "other world" is well concealed from man, that dehumanised,
inhuman world, which is a celestial naught; and the bowels of existence
do not speak unto man, except as man.

Verily, it is difficult to prove all being, and hard to make it speak.
Tell me, ye brethren, is not the strangest of all things best proved?

Yea, this ego, with its contradiction and perplexity, speaketh most
uprightly of its being--this creating, willing, evaluing ego, which is
the measure and value of things.

And this most upright existence, the ego--it speaketh of the body, and
still implieth the body, even when it museth and raveth and fluttereth
with broken wings.

Always more uprightly learneth it to speak, the ego; and the more it
learneth, the more doth it find titles and honours for the body and the
earth.

A new pride taught me mine ego, and that teach I unto men: no longer
to thrust one's head into the sand of celestial things, but to carry it
freely, a terrestrial head, which giveth meaning to the earth!

A new will teach I unto men: to choose that path which man hath followed
blindly, and to approve of it--and no longer to slink aside from it,
like the sick and perishing!

The sick and perishing--it was they who despised the body and the earth,
and invented the heavenly world, and the redeeming blood-drops; but even
those sweet and sad poisons they borrowed from the body and the earth!

From their misery they sought escape, and the stars were too remote for
them. Then they sighed: "O that there were heavenly paths by which to
steal into another existence and into happiness! " Then they contrived
for themselves their by-paths and bloody draughts!

Beyond the sphere of their body and this earth they now fancied
themselves transported, these ungrateful ones. But to what did they owe
the convulsion and rapture of their transport? To their body and this
earth.

Gentle is Zarathustra to the sickly. Verily, he is not indignant
at their modes of consolation and ingratitude. May they become
convalescents and overcomers, and create higher bodies for themselves!

Neither is Zarathustra indignant at a convalescent who looketh tenderly
on his delusions, and at midnight stealeth round the grave of his God;
but sickness and a sick frame remain even in his tears.

Many sickly ones have there always been among those who muse, and
languish for God; violently they hate the discerning ones, and the
latest of virtues, which is uprightness.

Backward they always gaze toward dark ages: then, indeed, were delusion
and faith something different. Raving of the reason was likeness to God,
and doubt was sin.

Too well do I know those godlike ones: they insist on being believed in,
and that doubt is sin. Too well, also, do I know what they themselves
most believe in.

Verily, not in backworlds and redeeming blood-drops: but in the body
do they also believe most; and their own body is for them the
thing-in-itself.

But it is a sickly thing to them, and gladly would they get out of their
skin. Therefore hearken they to the preachers of death, and themselves
preach backworlds.

Hearken rather, my brethren, to the voice of the healthy body; it is a
more upright and pure voice.

More uprightly and purely speaketh the healthy body, perfect and
square-built; and it speaketh of the meaning of the earth. --

Thus spake Zarathustra.




IV. THE DESPISERS OF THE BODY.

To the despisers of the body will I speak my word. I wish them neither
to learn afresh, nor teach anew, but only to bid farewell to their own
bodies,--and thus be dumb.

"Body am I, and soul"--so saith the child. And why should one not speak
like children?

But the awakened one, the knowing one, saith: "Body am I entirely, and
nothing more; and soul is only the name of something in the body. "

The body is a big sagacity, a plurality with one sense, a war and a
peace, a flock and a shepherd.

An instrument of thy body is also thy little sagacity, my brother, which
thou callest "spirit"--a little instrument and plaything of thy big
sagacity.

"Ego," sayest thou, and art proud of that word. But the greater
thing--in which thou art unwilling to believe--is thy body with its big
sagacity; it saith not "ego," but doeth it.

What the sense feeleth, what the spirit discerneth, hath never its end
in itself. But sense and spirit would fain persuade thee that they are
the end of all things: so vain are they.

Instruments and playthings are sense and spirit: behind them there
is still the Self.