No More Learning

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. The Self seeketh with the eyes of the senses, it
hearkeneth also with the ears of the spirit.

Ever hearkeneth the Self, and seeketh; it compareth, mastereth,
conquereth, and destroyeth. It ruleth, and is also the ego's ruler.

Behind thy thoughts and feelings, my brother, there is a mighty lord,
an unknown sage--it is called Self; it dwelleth in thy body, it is thy
body.

There is more sagacity in thy body than in thy best wisdom. And who then
knoweth why thy body requireth just thy best wisdom?

Thy Self laugheth at thine ego, and its proud prancings. "What are these
prancings and flights of thought unto me? " it saith to itself. "A by-way
to my purpose. I am the leading-string of the ego, and the prompter of
its notions. "

The Self saith unto the ego: "Feel pain! " And thereupon it suffereth,
and thinketh how it may put an end thereto--and for that very purpose it
IS MEANT to think.

The Self saith unto the ego: "Feel pleasure! " Thereupon it rejoiceth,
and thinketh how it may ofttimes rejoice--and for that very purpose it
IS MEANT to think.

To the despisers of the body will I speak a word. That they despise is
caused by their esteem. What is it that created esteeming and despising
and worth and will?

The creating Self created for itself esteeming and despising, it created
for itself joy and woe. The creating body created for itself spirit, as
a hand to its will.

Even in your folly and despising ye each serve your Self, ye despisers
of the body. I tell you, your very Self wanteth to die, and turneth away
from life.

No longer can your Self do that which it desireth most:--create beyond
itself. That is what it desireth most; that is all its fervour.

But it is now too late to do so:--so your Self wisheth to succumb, ye
despisers of the body.

To succumb--so wisheth your Self; and therefore have ye become despisers
of the body. For ye can no longer create beyond yourselves.

And therefore are ye now angry with life and with the earth. And
unconscious envy is in the sidelong look of your contempt.

I go not your way, ye despisers of the body! Ye are no bridges for me to
the Superman! --

Thus spake Zarathustra.




V. JOYS AND PASSIONS.

My brother, when thou hast a virtue, and it is thine own virtue, thou
hast it in common with no one.

To be sure, thou wouldst call it by name and caress it; thou wouldst
pull its ears and amuse thyself with it.

And lo! Then hast thou its name in common with the people, and hast
become one of the people and the herd with thy virtue!

Better for thee to say: "Ineffable is it, and nameless, that which is
pain and sweetness to my soul, and also the hunger of my bowels. "

Let thy virtue be too high for the familiarity of names, and if thou
must speak of it, be not ashamed to stammer about it.

Thus speak and stammer: "That is MY good, that do I love, thus doth it
please me entirely, thus only do _I_ desire the good.

Not as the law of a God do I desire it, not as a human law or a human
need do I desire it; it is not to be a guide-post for me to superearths
and paradises.

An earthly virtue is it which I love: little prudence is therein, and
the least everyday wisdom.

But that bird built its nest beside me: therefore, I love and cherish
it--now sitteth it beside me on its golden eggs. "

Thus shouldst thou stammer, and praise thy virtue.

Once hadst thou passions and calledst them evil. But now hast thou only
thy virtues: they grew out of thy passions.

Thou implantedst thy highest aim into the heart of those passions: then
became they thy virtues and joys.

And though thou wert of the race of the hot-tempered, or of the
voluptuous, or of the fanatical, or the vindictive;

All thy passions in the end became virtues, and all thy devils angels.

Once hadst thou wild dogs in thy cellar: but they changed at last into
birds and charming songstresses.

Out of thy poisons brewedst thou balsam for thyself; thy cow,
affliction, milkedst thou--now drinketh thou the sweet milk of her
udder.

And nothing evil groweth in thee any longer, unless it be the evil that
groweth out of the conflict of thy virtues.

My brother, if thou be fortunate, then wilt thou have one virtue and no
more: thus goest thou easier over the bridge.

Illustrious is it to have many virtues, but a hard lot; and many a one
hath gone into the wilderness and killed himself, because he was weary
of being the battle and battlefield of virtues.

My brother, are war and battle evil? Necessary, however, is the evil;
necessary are the envy and the distrust and the back-biting among the
virtues.

Lo! how each of thy virtues is covetous of the highest place; it wanteth
thy whole spirit to be ITS herald, it wanteth thy whole power, in wrath,
hatred, and love.

Jealous is every virtue of the others, and a dreadful thing is jealousy.
Even virtues may succumb by jealousy.

He whom the flame of jealousy encompasseth, turneth at last, like the
scorpion, the poisoned sting against himself.

Ah! my brother, hast thou never seen a virtue backbite and stab itself?

Man is something that hath to be surpassed: and therefore shalt thou
love thy virtues,--for thou wilt succumb by them. --

Thus spake Zarathustra.




VI. THE PALE CRIMINAL.

Ye do not mean to slay, ye judges and sacrificers, until the animal hath
bowed its head? Lo! the pale criminal hath bowed his head: out of his
eye speaketh the great contempt.

"Mine ego is something which is to be surpassed: mine ego is to me the
great contempt of man": so speaketh it out of that eye.

When he judged himself--that was his supreme moment; let not the exalted
one relapse again into his low estate!

There is no salvation for him who thus suffereth from himself, unless it
be speedy death.

Your slaying, ye judges, shall be pity, and not revenge; and in that ye
slay, see to it that ye yourselves justify life!

It is not enough that ye should reconcile with him whom ye slay. Let
your sorrow be love to the Superman: thus will ye justify your own
survival!

"Enemy" shall ye say but not "villain," "invalid" shall ye say but not
"wretch," "fool" shall ye say but not "sinner. "

And thou, red judge, if thou would say audibly all thou hast done in
thought, then would every one cry: "Away with the nastiness and the
virulent reptile! "

But one thing is the thought, another thing is the deed, and another
thing is the idea of the deed. The wheel of causality doth not roll
between them.

An idea made this pale man pale. Adequate was he for his deed when he
did it, but the idea of it, he could not endure when it was done.

Evermore did he now see himself as the doer of one deed. Madness, I call
this: the exception reversed itself to the rule in him.

The streak of chalk bewitcheth the hen; the stroke he struck bewitched
his weak reason. Madness AFTER the deed, I call this.

Hearken, ye judges! There is another madness besides, and it is BEFORE
the deed. Ah! ye have not gone deep enough into this soul!

Thus speaketh the red judge: "Why did this criminal commit murder? He
meant to rob. " I tell you, however, that his soul wanted blood, not
booty: he thirsted for the happiness of the knife!

But his weak reason understood not this madness, and it persuaded him.
"What matter about blood! " it said; "wishest thou not, at least, to make
booty thereby? Or take revenge? "

And he hearkened unto his weak reason: like lead lay its words upon
him--thereupon he robbed when he murdered. He did not mean to be
ashamed of his madness.

And now once more lieth the lead of his guilt upon him, and once more is
his weak reason so benumbed, so paralysed, and so dull.

Could he only shake his head, then would his burden roll off; but who
shaketh that head?

What is this man? A mass of diseases that reach out into the world
through the spirit; there they want to get their prey.

What is this man? A coil of wild serpents that are seldom at peace among
themselves--so they go forth apart and seek prey in the world.

Look at that poor body! What it suffered and craved, the poor soul
interpreted to itself--it interpreted it as murderous desire, and
eagerness for the happiness of the knife.

Him who now turneth sick, the evil overtaketh which is now the evil: he
seeketh to cause pain with that which causeth him pain. But there have
been other ages, and another evil and good.

Once was doubt evil, and the will to Self. Then the invalid became a
heretic or sorcerer; as heretic or sorcerer he suffered, and sought to
cause suffering.

But this will not enter your ears; it hurteth your good people, ye tell
me. But what doth it matter to me about your good people!

Many things in your good people cause me disgust, and verily, not their
evil. I would that they had a madness by which they succumbed, like this
pale criminal!

Verily, I would that their madness were called truth, or fidelity,
or justice: but they have their virtue in order to live long, and in
wretched self-complacency.

I am a railing alongside the torrent; whoever is able to grasp me may
grasp me! Your crutch, however, I am not. --

Thus spake Zarathustra.




VII. READING AND WRITING.

Of all that is written, I love only what a person hath written with his
blood. Write with blood, and thou wilt find that blood is spirit.

It is no easy task to understand unfamiliar blood; I hate the reading
idlers.

He who knoweth the reader, doeth nothing more for the reader. Another
century of readers--and spirit itself will stink.

Every one being allowed to learn to read, ruineth in the long run not
only writing but also thinking.

Once spirit was God, then it became man, and now it even becometh
populace.

He that writeth in blood and proverbs doth not want to be read, but
learnt by heart.

In the mountains the shortest way is from peak to peak, but for that
route thou must have long legs. Proverbs should be peaks, and those
spoken to should be big and tall.

The atmosphere rare and pure, danger near and the spirit full of a
joyful wickedness: thus are things well matched.

I want to have goblins about me, for I am courageous. The courage which
scareth away ghosts, createth for itself goblins--it wanteth to laugh.

I no longer feel in common with you; the very cloud which I see
beneath me, the blackness and heaviness at which I laugh--that is your
thunder-cloud.

Ye look aloft when ye long for exaltation; and I look downward because I
am exalted.

Who among you can at the same time laugh and be exalted?

He who climbeth on the highest mountains, laugheth at all tragic plays
and tragic realities.

Courageous, unconcerned, scornful, coercive--so wisdom wisheth us; she
is a woman, and ever loveth only a warrior.

Ye tell me, "Life is hard to bear. " But for what purpose should ye have
your pride in the morning and your resignation in the evening?

Life is hard to bear: but do not affect to be so delicate! We are all of
us fine sumpter asses and assesses.

What have we in common with the rose-bud, which trembleth because a drop
of dew hath formed upon it?

It is true we love life; not because we are wont to live, but because we
are wont to love.

There is always some madness in love. But there is always, also, some
method in madness.

And to me also, who appreciate life, the butterflies, and soap-bubbles,
and whatever is like them amongst us, seem most to enjoy happiness.

To see these light, foolish, pretty, lively little sprites flit
about--that moveth Zarathustra to tears and songs.

I should only believe in a God that would know how to dance.

And when I saw my devil, I found him serious, thorough, profound,
solemn: he was the spirit of gravity--through him all things fall.

Not by wrath, but by laughter, do we slay. Come, let us slay the spirit
of gravity!

I learned to walk; since then have I let myself run. I learned to fly;
since then I do not need pushing in order to move from a spot.

Now am I light, now do I fly; now do I see myself under myself. Now
there danceth a God in me. --

Thus spake Zarathustra.




VIII. THE TREE ON THE HILL.

Zarathustra's eye had perceived that a certain youth avoided him. And as
he walked alone one evening over the hills surrounding the town called
"The Pied Cow," behold, there found he the youth sitting leaning against
a tree, and gazing with wearied look into the valley. Zarathustra
thereupon laid hold of the tree beside which the youth sat, and spake
thus:

"If I wished to shake this tree with my hands, I should not be able to
do so.

But the wind, which we see not, troubleth and bendeth it as it listeth.
We are sorest bent and troubled by invisible hands. "

Thereupon the youth arose disconcerted, and said: "I hear Zarathustra,
and just now was I thinking of him! " Zarathustra answered:

"Why art thou frightened on that account? --But it is the same with man
as with the tree.

The more he seeketh to rise into the height and light, the more
vigorously do his roots struggle earthward, downward, into the dark and
deep--into the evil. "

"Yea, into the evil! " cried the youth. "How is it possible that thou
hast discovered my soul? "

Zarathustra smiled, and said: "Many a soul one will never discover,
unless one first invent it. "

"Yea, into the evil! " cried the youth once more.

"Thou saidst the truth, Zarathustra. I trust myself no longer since I
sought to rise into the height, and nobody trusteth me any longer; how
doth that happen?

I change too quickly: my to-day refuteth my yesterday. I often overleap
the steps when I clamber; for so doing, none of the steps pardons me.

When aloft, I find myself always alone. No one speaketh unto me; the
frost of solitude maketh me tremble. What do I seek on the height?

My contempt and my longing increase together; the higher I clamber, the
more do I despise him who clambereth. What doth he seek on the height?

How ashamed I am of my clambering and stumbling! How I mock at my
violent panting! How I hate him who flieth! How tired I am on the
height! "

Here the youth was silent. And Zarathustra contemplated the tree beside
which they stood, and spake thus:

"This tree standeth lonely here on the hills; it hath grown up high
above man and beast.

And if it wanted to speak, it would have none who could understand it:
so high hath it grown.

Now it waiteth and waiteth,--for what doth it wait?
It dwelleth too
close to the seat of the clouds; it waiteth perhaps for the first
lightning? "

When Zarathustra had said this, the youth called out with violent
gestures: "Yea, Zarathustra, thou speakest the truth. My destruction
I longed for, when I desired to be on the height, and thou art the
lightning for which I waited! Lo! what have I been since thou hast
appeared amongst us? It is mine envy of thee that hath destroyed
me! "--Thus spake the youth, and wept bitterly. Zarathustra, however, put
his arm about him, and led the youth away with him.

And when they had walked a while together, Zarathustra began to speak
thus:

It rendeth my heart. Better than thy words express it, thine eyes tell
me all thy danger.

As yet thou art not free; thou still SEEKEST freedom. Too unslept hath
thy seeking made thee, and too wakeful.

On the open height wouldst thou be; for the stars thirsteth thy soul.
But thy bad impulses also thirst for freedom.

Thy wild dogs want liberty; they bark for joy in their cellar when thy
spirit endeavoureth to open all prison doors.

Still art thou a prisoner--it seemeth to me--who deviseth liberty
for himself: ah! sharp becometh the soul of such prisoners, but also
deceitful and wicked.

To purify himself, is still necessary for the freedman of the spirit.
Much of the prison and the mould still remaineth in him: pure hath his
eye still to become.

Yea, I know thy danger. But by my love and hope I conjure thee: cast not
thy love and hope away!

Noble thou feelest thyself still, and noble others also feel thee still,
though they bear thee a grudge and cast evil looks. Know this, that to
everybody a noble one standeth in the way.

Also to the good, a noble one standeth in the way: and even when they
call him a good man, they want thereby to put him aside.

The new, would the noble man create, and a new virtue. The old, wanteth
the good man, and that the old should be conserved.

But it is not the danger of the noble man to turn a good man, but lest
he should become a blusterer, a scoffer, or a destroyer.

Ah! I have known noble ones who lost their highest hope. And then they
disparaged all high hopes.

Then lived they shamelessly in temporary pleasures, and beyond the day
had hardly an aim.

"Spirit is also voluptuousness,"--said they. Then broke the wings of
their spirit; and now it creepeth about, and defileth where it gnaweth.

Once they thought of becoming heroes; but sensualists are they now. A
trouble and a terror is the hero to them.

But by my love and hope I conjure thee: cast not away the hero in thy
soul! Maintain holy thy highest hope! --

Thus spake Zarathustra.




IX. THE PREACHERS OF DEATH.

There are preachers of death: and the earth is full of those to whom
desistance from life must be preached.

Full is the earth of the superfluous; marred is life by the
many-too-many. May they be decoyed out of this life by the "life
eternal"!

"The yellow ones": so are called the preachers of death, or "the black
ones. " But I will show them unto you in other colours besides.

There are the terrible ones who carry about in themselves the beast of
prey, and have no choice except lusts or self-laceration. And even their
lusts are self-laceration.

They have not yet become men, those terrible ones: may they preach
desistance from life, and pass away themselves!

There are the spiritually consumptive ones: hardly are they born when
they begin to die, and long for doctrines of lassitude and renunciation.

They would fain be dead, and we should approve of their wish! Let
us beware of awakening those dead ones, and of damaging those living
coffins!

They meet an invalid, or an old man, or a corpse--and immediately they
say: "Life is refuted! "

But they only are refuted, and their eye, which seeth only one aspect of
existence.

Shrouded in thick melancholy, and eager for the little casualties that
bring death: thus do they wait, and clench their teeth.

Or else, they grasp at sweetmeats, and mock at their childishness
thereby: they cling to their straw of life, and mock at their still
clinging to it.

Their wisdom speaketh thus: "A fool, he who remaineth alive; but so far
are we fools! And that is the foolishest thing in life! "

"Life is only suffering": so say others, and lie not. Then see to it
that YE cease! See to it that the life ceaseth which is only suffering!

And let this be the teaching of your virtue: "Thou shalt slay thyself!
Thou shalt steal away from thyself! "--

"Lust is sin,"--so say some who preach death--"let us go apart and beget
no children! "

"Giving birth is troublesome,"--say others--"why still give birth? One
beareth only the unfortunate! " And they also are preachers of death.

"Pity is necessary,"--so saith a third party. "Take what I have! Take
what I am! So much less doth life bind me! "

Were they consistently pitiful, then would they make their neighbours
sick of life. To be wicked--that would be their true goodness.

But they want to be rid of life; what care they if they bind others
still faster with their chains and gifts! --

And ye also, to whom life is rough labour and disquiet, are ye not very
tired of life? Are ye not very ripe for the sermon of death?

All ye to whom rough labour is dear, and the rapid, new, and strange--ye
put up with yourselves badly; your diligence is flight, and the will to
self-forgetfulness.

If ye believed more in life, then would ye devote yourselves less to the
momentary. But for waiting, ye have not enough of capacity in you--nor
even for idling!

Everywhere resoundeth the voices of those who preach death; and the
earth is full of those to whom death hath to be preached.

Or "life eternal"; it is all the same to me--if only they pass away
quickly! --

Thus spake Zarathustra.




X. WAR AND WARRIORS.

By our best enemies we do not want to be spared, nor by those either
whom we love from the very heart. So let me tell you the truth!

My brethren in war! I love you from the very heart. I am, and was ever,
your counterpart. And I am also your best enemy. So let me tell you the
truth!

I know the hatred and envy of your hearts. Ye are not great enough not
to know of hatred and envy. Then be great enough not to be ashamed of
them!

And if ye cannot be saints of knowledge, then, I pray you, be at least
its warriors. They are the companions and forerunners of such saintship.

I see many soldiers; could I but see many warriors! "Uniform" one
calleth what they wear; may it not be uniform what they therewith hide!

Ye shall be those whose eyes ever seek for an enemy--for YOUR enemy. And
with some of you there is hatred at first sight.

Your enemy shall ye seek; your war shall ye wage, and for the sake of
your thoughts! And if your thoughts succumb, your uprightness shall
still shout triumph thereby!

Ye shall love peace as a means to new wars--and the short peace more
than the long.

You I advise not to work, but to fight. You I advise not to peace, but
to victory. Let your work be a fight, let your peace be a victory!

One can only be silent and sit peacefully when one hath arrow and bow;
otherwise one prateth and quarrelleth. Let your peace be a victory!

Ye say it is the good cause which halloweth even war? I say unto you: it
is the good war which halloweth every cause.

War and courage have done more great things than charity. Not your
sympathy, but your bravery hath hitherto saved the victims.

"What is good? " ye ask. To be brave is good. Let the little girls say:
"To be good is what is pretty, and at the same time touching. "

They call you heartless: but your heart is true, and I love the
bashfulness of your goodwill. Ye are ashamed of your flow, and others
are ashamed of their ebb.

Ye are ugly? Well then, my brethren, take the sublime about you, the
mantle of the ugly!

And when your soul becometh great, then doth it become haughty, and in
your sublimity there is wickedness. I know you.

In wickedness the haughty man and the weakling meet. But they
misunderstand one another. I know you.

Ye shall only have enemies to be hated, but not enemies to be despised.
Ye must be proud of your enemies; then, the successes of your enemies
are also your successes.

Resistance--that is the distinction of the slave. Let your distinction
be obedience. Let your commanding itself be obeying!

To the good warrior soundeth "thou shalt" pleasanter than "I will. " And
all that is dear unto you, ye shall first have it commanded unto you.

Let your love to life be love to your highest hope; and let your highest
hope be the highest thought of life!

Your highest thought, however, ye shall have it commanded unto you by
me--and it is this: man is something that is to be surpassed.

So live your life of obedience and of war! What matter about long life!
What warrior wisheth to be spared!

I spare you not, I love you from my very heart, my brethren in war! --

Thus spake Zarathustra.




XI. THE NEW IDOL.

Somewhere there are still peoples and herds, but not with us, my
brethren: here there are states.

A state? What is that? Well! open now your ears unto me, for now will I
say unto you my word concerning the death of peoples.

A state, is called the coldest of all cold monsters. Coldly lieth
it also; and this lie creepeth from its mouth: "I, the state, am the
people. "

It is a lie! Creators were they who created peoples, and hung a faith
and a love over them: thus they served life.

Destroyers, are they who lay snares for many, and call it the state:
they hang a sword and a hundred cravings over them.

Where there is still a people, there the state is not understood, but
hated as the evil eye, and as sin against laws and customs.

This sign I give unto you: every people speaketh its language of good
and evil: this its neighbour understandeth not. Its language hath it
devised for itself in laws and customs.

But the state lieth in all languages of good and evil; and whatever it
saith it lieth; and whatever it hath it hath stolen.

False is everything in it; with stolen teeth it biteth, the biting one.
False are even its bowels.

Confusion of language of good and evil; this sign I give unto you as
the sign of the state. Verily, the will to death, indicateth this sign!
Verily, it beckoneth unto the preachers of death!

Many too many are born: for the superfluous ones was the state devised!

See just how it enticeth them to it, the many-too-many! How it
swalloweth and cheweth and recheweth them!

"On earth there is nothing greater than I: it is I who am the regulating
finger of God"--thus roareth the monster. And not only the long-eared
and short-sighted fall upon their knees!

Ah! even in your ears, ye great souls, it whispereth its gloomy lies!
Ah! it findeth out the rich hearts which willingly lavish themselves!

Yea, it findeth you out too, ye conquerors of the old God! Weary ye
became of the conflict, and now your weariness serveth the new idol!

Heroes and honourable ones, it would fain set up around it, the new
idol! Gladly it basketh in the sunshine of good consciences,--the cold
monster!

Everything will it give YOU, if YE worship it, the new idol: thus it
purchaseth the lustre of your virtue, and the glance of your proud eyes.

It seeketh to allure by means of you, the many-too-many! Yea, a hellish
artifice hath here been devised, a death-horse jingling with the
trappings of divine honours!

Yea, a dying for many hath here been devised, which glorifieth itself as
life: verily, a hearty service unto all preachers of death!

The state, I call it, where all are poison-drinkers, the good and the
bad: the state, where all lose themselves, the good and the bad: the
state, where the slow suicide of all--is called "life. "

Just see these superfluous ones! They steal the works of the inventors
and the treasures of the wise. Culture, they call their theft--and
everything becometh sickness and trouble unto them!

Just see these superfluous ones! Sick are they always; they vomit their
bile and call it a newspaper. They devour one another, and cannot even
digest themselves.

Just see these superfluous ones! Wealth they acquire and become poorer
thereby. Power they seek for, and above all, the lever of power, much
money--these impotent ones!

See them clamber, these nimble apes! They clamber over one another, and
thus scuffle into the mud and the abyss.

Towards the throne they all strive: it is their madness--as if happiness
sat on the throne! Ofttimes sitteth filth on the throne. --and ofttimes
also the throne on filth.

Madmen they all seem to me, and clambering apes, and too eager. Badly
smelleth their idol to me, the cold monster: badly they all smell to me,
these idolaters.

My brethren, will ye suffocate in the fumes of their maws and appetites!
Better break the windows and jump into the open air!

Do go out of the way of the bad odour! Withdraw from the idolatry of the
superfluous!

Do go out of the way of the bad odour! Withdraw from the steam of these
human sacrifices!

Open still remaineth the earth for great souls. Empty are still many
sites for lone ones and twain ones, around which floateth the odour of
tranquil seas.