No More Learning

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. 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.