Therefore
they hate thee, and would fain suck thy
blood.
blood.
Thus Spake Zarathustra- A Book for All and None by Friedrich Wilhelm Nietzsche
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.
Open still remaineth a free life for great souls. Verily, he who
possesseth little is so much the less possessed: blessed be moderate
poverty!
There, where the state ceaseth--there only commenceth the man who is not
superfluous: there commenceth the song of the necessary ones, the single
and irreplaceable melody.
There, where the state CEASETH--pray look thither, my brethren! Do ye
not see it, the rainbow and the bridges of the Superman? --
Thus spake Zarathustra.
XII. THE FLIES IN THE MARKET-PLACE.
Flee, my friend, into thy solitude! I see thee deafened with the noise
of the great men, and stung all over with the stings of the little ones.
Admirably do forest and rock know how to be silent with thee. Resemble
again the tree which thou lovest, the broad-branched one--silently and
attentively it o'erhangeth the sea.
Where solitude endeth, there beginneth the market-place; and where the
market-place beginneth, there beginneth also the noise of the great
actors, and the buzzing of the poison-flies.
In the world even the best things are worthless without those who
represent them: those representers, the people call great men.
Little do the people understand what is great--that is to say, the
creating agency. But they have a taste for all representers and actors
of great things.
Around the devisers of new values revolveth the world:--invisibly it
revolveth. But around the actors revolve the people and the glory: such
is the course of things.
Spirit, hath the actor, but little conscience of the spirit. He
believeth always in that wherewith he maketh believe most strongly--in
HIMSELF!
Tomorrow he hath a new belief, and the day after, one still newer. Sharp
perceptions hath he, like the people, and changeable humours.
To upset--that meaneth with him to prove. To drive mad--that meaneth
with him to convince. And blood is counted by him as the best of all
arguments.
A truth which only glideth into fine ears, he calleth falsehood and
trumpery. Verily, he believeth only in Gods that make a great noise in
the world!
Full of clattering buffoons is the market-place,--and the people glory
in their great men! These are for them the masters of the hour.
But the hour presseth them; so they press thee. And also from thee
they want Yea or Nay. Alas! thou wouldst set thy chair betwixt For and
Against?
On account of those absolute and impatient ones, be not jealous, thou
lover of truth! Never yet did truth cling to the arm of an absolute one.
On account of those abrupt ones, return into thy security: only in the
market-place is one assailed by Yea? or Nay?
Slow is the experience of all deep fountains: long have they to wait
until they know WHAT hath fallen into their depths.
Away from the market-place and from fame taketh place all that is great:
away from the market-Place and from fame have ever dwelt the devisers of
new values.
Flee, my friend, into thy solitude: I see thee stung all over by the
poisonous flies. Flee thither, where a rough, strong breeze bloweth!
Flee into thy solitude! Thou hast lived too closely to the small and the
pitiable. Flee from their invisible vengeance! Towards thee they have
nothing but vengeance.
Raise no longer an arm against them! Innumerable are they, and it is not
thy lot to be a fly-flap.
Innumerable are the small and pitiable ones; and of many a proud
structure, rain-drops and weeds have been the ruin.
Thou art not stone; but already hast thou become hollow by the numerous
drops. Thou wilt yet break and burst by the numerous drops.
Exhausted I see thee, by poisonous flies; bleeding I see thee, and torn
at a hundred spots; and thy pride will not even upbraid.
Blood they would have from thee in all innocence; blood their bloodless
souls crave for--and they sting, therefore, in all innocence.
But thou, profound one, thou sufferest too profoundly even from small
wounds; and ere thou hadst recovered, the same poison-worm crawled over
thy hand.
Too proud art thou to kill these sweet-tooths. But take care lest it be
thy fate to suffer all their poisonous injustice!
They buzz around thee also with their praise: obtrusiveness, is their
praise. They want to be close to thy skin and thy blood.
They flatter thee, as one flattereth a God or devil; they whimper before
thee, as before a God or devil. What doth it come to! Flatterers are
they, and whimperers, and nothing more.
Often, also, do they show themselves to thee as amiable ones. But that
hath ever been the prudence of the cowardly. Yea! the cowardly are wise!
They think much about thee with their circumscribed souls--thou art
always suspected by them! Whatever is much thought about is at last
thought suspicious.
They punish thee for all thy virtues. They pardon thee in their inmost
hearts only--for thine errors.
Because thou art gentle and of upright character, thou sayest:
"Blameless are they for their small existence. " But their circumscribed
souls think: "Blamable is all great existence. "
Even when thou art gentle towards them, they still feel themselves
despised by thee; and they repay thy beneficence with secret
maleficence.
Thy silent pride is always counter to their taste; they rejoice if once
thou be humble enough to be frivolous.
What we recognise in a man, we also irritate in him. Therefore be on
your guard against the small ones!
In thy presence they feel themselves small, and their baseness gleameth
and gloweth against thee in invisible vengeance.
Sawest thou not how often they became dumb when thou approachedst them,
and how their energy left them like the smoke of an extinguishing fire?
Yea, my friend, the bad conscience art thou of thy neighbours; for they
are unworthy of thee.
Therefore they hate thee, and would fain suck thy
blood.
Thy neighbours will always be poisonous flies; what is great in
thee--that itself must make them more poisonous, and always more
fly-like.
Flee, my friend, into thy solitude--and thither, where a rough strong
breeze bloweth. It is not thy lot to be a fly-flap. --
Thus spake Zarathustra.
XIII. CHASTITY.
I love the forest. It is bad to live in cities: there, there are too
many of the lustful.
Is it not better to fall into the hands of a murderer, than into the
dreams of a lustful woman?
And just look at these men: their eye saith it--they know nothing better
on earth than to lie with a woman.
Filth is at the bottom of their souls; and alas! if their filth hath
still spirit in it!
Would that ye were perfect--at least as animals! But to animals
belongeth innocence.
Do I counsel you to slay your instincts? I counsel you to innocence in
your instincts.
Do I counsel you to chastity? Chastity is a virtue with some, but with
many almost a vice.
These are continent, to be sure: but doggish lust looketh enviously out
of all that they do.
Even into the heights of their virtue and into their cold spirit doth
this creature follow them, with its discord.
And how nicely can doggish lust beg for a piece of spirit, when a piece
of flesh is denied it!
Ye love tragedies and all that breaketh the heart? But I am distrustful
of your doggish lust.
Ye have too cruel eyes, and ye look wantonly towards the sufferers.
Hath not your lust just disguised itself and taken the name of
fellow-suffering?
And also this parable give I unto you: Not a few who meant to cast out
their devil, went thereby into the swine themselves.
To whom chastity is difficult, it is to be dissuaded: lest it become the
road to hell--to filth and lust of soul.
Do I speak of filthy things? That is not the worst thing for me to do.
Not when the truth is filthy, but when it is shallow, doth the
discerning one go unwillingly into its waters.
Verily, there are chaste ones from their very nature; they are gentler
of heart, and laugh better and oftener than you.
They laugh also at chastity, and ask: "What is chastity?
Is chastity not folly? But the folly came unto us, and not we unto it.
We offered that guest harbour and heart: now it dwelleth with us--let it
stay as long as it will! "--
Thus spake Zarathustra.
XIV. THE FRIEND.
"One, is always too many about me"--thinketh the anchorite. "Always once
one--that maketh two in the long run! "
I and me are always too earnestly in conversation: how could it be
endured, if there were not a friend?
The friend of the anchorite is always the third one: the third one is
the cork which preventeth the conversation of the two sinking into the
depth.
Ah! there are too many depths for all anchorites. Therefore, do they
long so much for a friend, and for his elevation.
Our faith in others betrayeth wherein we would fain have faith in
ourselves. Our longing for a friend is our betrayer.
And often with our love we want merely to overleap envy. And often we
attack and make ourselves enemies, to conceal that we are vulnerable.
"Be at least mine enemy! "--thus speaketh the true reverence, which doth
not venture to solicit friendship.
If one would have a friend, then must one also be willing to wage war
for him: and in order to wage war, one must be CAPABLE of being an
enemy.
One ought still to honour the enemy in one's friend. Canst thou go nigh
unto thy friend, and not go over to him?
In one's friend one shall have one's best enemy. Thou shalt be closest
unto him with thy heart when thou withstandest him.
Thou wouldst wear no raiment before thy friend? It is in honour of thy
friend that thou showest thyself to him as thou art? But he wisheth thee
to the devil on that account!
He who maketh no secret of himself shocketh: so much reason have ye
to fear nakedness! Aye, if ye were Gods, ye could then be ashamed of
clothing!
Thou canst not adorn thyself fine enough for thy friend; for thou shalt
be unto him an arrow and a longing for the Superman.
Sawest thou ever thy friend asleep--to know how he looketh? What is
usually the countenance of thy friend? It is thine own countenance, in a
coarse and imperfect mirror.
Sawest thou ever thy friend asleep? Wert thou not dismayed at thy friend
looking so? O my friend, man is something that hath to be surpassed.
In divining and keeping silence shall the friend be a master: not
everything must thou wish to see. Thy dream shall disclose unto thee
what thy friend doeth when awake.
Let thy pity be a divining: to know first if thy friend wanteth pity.
Perhaps he loveth in thee the unmoved eye, and the look of eternity.
Let thy pity for thy friend be hid under a hard shell; thou shalt bite
out a tooth upon it. Thus will it have delicacy and sweetness.
Art thou pure air and solitude and bread and medicine to thy friend?
Many a one cannot loosen his own fetters, but is nevertheless his
friend's emancipator.
Art thou a slave? Then thou canst not be a friend. Art thou a tyrant?
Then thou canst not have friends.
Far too long hath there been a slave and a tyrant concealed in woman.
On that account woman is not yet capable of friendship: she knoweth only
love.
In woman's love there is injustice and blindness to all she doth not
love. And even in woman's conscious love, there is still always surprise
and lightning and night, along with the light.
As yet woman is not capable of friendship: women are still cats, and
birds. Or at the best, cows.
As yet woman is not capable of friendship. But tell me, ye men, who of
you are capable of friendship?
Oh! your poverty, ye men, and your sordidness of soul! As much as ye
give to your friend, will I give even to my foe, and will not have
become poorer thereby.
There is comradeship: may there be friendship!
Thus spake Zarathustra.
XV. THE THOUSAND AND ONE GOALS.
Many lands saw Zarathustra, and many peoples: thus he discovered the
good and bad of many peoples. No greater power did Zarathustra find on
earth than good and bad.
No people could live without first valuing; if a people will maintain
itself, however, it must not value as its neighbour valueth.
Much that passed for good with one people was regarded with scorn and
contempt by another: thus I found it. Much found I here called bad,
which was there decked with purple honours.
Never did the one neighbour understand the other: ever did his soul
marvel at his neighbour's delusion and wickedness.
A table of excellencies hangeth over every people. Lo! it is the table
of their triumphs; lo! it is the voice of their Will to Power.
It is laudable, what they think hard; what is indispensable and hard
they call good; and what relieveth in the direst distress, the unique
and hardest of all,--they extol as holy.
Whatever maketh them rule and conquer and shine, to the dismay and envy
of their neighbours, they regard as the high and foremost thing, the
test and the meaning of all else.
Verily, my brother, if thou knewest but a people's need, its land,
its sky, and its neighbour, then wouldst thou divine the law of its
surmountings, and why it climbeth up that ladder to its hope.
"Always shalt thou be the foremost and prominent above others: no one
shall thy jealous soul love, except a friend"--that made the soul of a
Greek thrill: thereby went he his way to greatness.
"To speak truth, and be skilful with bow and arrow"--so seemed it alike
pleasing and hard to the people from whom cometh my name--the name which
is alike pleasing and hard to me.
"To honour father and mother, and from the root of the soul to do their
will"--this table of surmounting hung another people over them, and
became powerful and permanent thereby.
"To have fidelity, and for the sake of fidelity to risk honour and
blood, even in evil and dangerous courses"--teaching itself so, another
people mastered itself, and thus mastering itself, became pregnant and
heavy with great hopes.
Verily, men have given unto themselves all their good and bad. Verily,
they took it not, they found it not, it came not unto them as a voice
from heaven.
Values did man only assign to things in order to maintain himself--he
created only the significance of things, a human significance!
Therefore, calleth he himself "man," that is, the valuator.
Valuing is creating: hear it, ye creating ones! Valuation itself is the
treasure and jewel of the valued things.
Through valuation only is there value; and without valuation the nut of
existence would be hollow. Hear it, ye creating ones!
Change of values--that is, change of the creating ones. Always doth he
destroy who hath to be a creator.
Creating ones were first of all peoples, and only in late times
individuals; verily, the individual himself is still the latest
creation.
Peoples once hung over them tables of the good. Love which would rule
and love which would obey, created for themselves such tables.
Older is the pleasure in the herd than the pleasure in the ego: and as
long as the good conscience is for the herd, the bad conscience only
saith: ego.
Verily, the crafty ego, the loveless one, that seeketh its advantage in
the advantage of many--it is not the origin of the herd, but its ruin.
Loving ones, was it always, and creating ones, that created good and
bad. Fire of love gloweth in the names of all the virtues, and fire of
wrath.
Many lands saw Zarathustra, and many peoples: no greater power did
Zarathustra find on earth than the creations of the loving ones--"good"
and "bad" are they called.
Verily, a prodigy is this power of praising and blaming. Tell me, ye
brethren, who will master it for me? Who will put a fetter upon the
thousand necks of this animal?
A thousand goals have there been hitherto, for a thousand peoples have
there been. Only the fetter for the thousand necks is still lacking;
there is lacking the one goal. As yet humanity hath not a goal.
But pray tell me, my brethren, if the goal of humanity be still lacking,
is there not also still lacking--humanity itself? --
Thus spake Zarathustra.
XVI. NEIGHBOUR-LOVE.
Ye crowd around your neighbour, and have fine words for it. But I say
unto you: your neighbour-love is your bad love of yourselves.
Ye flee unto your neighbour from yourselves, and would fain make a
virtue thereof: but I fathom your "unselfishness. "
The THOU is older than the _I_; the THOU hath been consecrated, but not
yet the _I_: so man presseth nigh unto his neighbour.
Do I advise you to neighbour-love? Rather do I advise you to
neighbour-flight and to furthest love!
Higher than love to your neighbour is love to the furthest and future
ones; higher still than love to men, is love to things and phantoms.
The phantom that runneth on before thee, my brother, is fairer than
thou; why dost thou not give unto it thy flesh and thy bones? But thou
fearest, and runnest unto thy neighbour.
Ye cannot endure it with yourselves, and do not love yourselves
sufficiently: so ye seek to mislead your neighbour into love, and would
fain gild yourselves with his error.
Would that ye could not endure it with any kind of near ones, or their
neighbours; then would ye have to create your friend and his overflowing
heart out of yourselves.
Ye call in a witness when ye want to speak well of yourselves; and
when ye have misled him to think well of you, ye also think well of
yourselves.
Not only doth he lie, who speaketh contrary to his knowledge, but more
so, he who speaketh contrary to his ignorance. And thus speak ye
of yourselves in your intercourse, and belie your neighbour with
yourselves.
Thus saith the fool: "Association with men spoileth the character,
especially when one hath none. "
The one goeth to his neighbour because he seeketh himself, and the other
because he would fain lose himself. Your bad love to yourselves maketh
solitude a prison to you.
The furthest ones are they who pay for your love to the near ones; and
when there are but five of you together, a sixth must always die.
I love not your festivals either: too many actors found I there, and
even the spectators often behaved like actors.
Not the neighbour do I teach you, but the friend. Let the friend be the
festival of the earth to you, and a foretaste of the Superman.
I teach you the friend and his overflowing heart. But one must know how
to be a sponge, if one would be loved by overflowing hearts.
I teach you the friend in whom the world standeth complete, a capsule
of the good,--the creating friend, who hath always a complete world to
bestow.
And as the world unrolled itself for him, so rolleth it together again
for him in rings, as the growth of good through evil, as the growth of
purpose out of chance.
Let the future and the furthest be the motive of thy to-day; in thy
friend shalt thou love the Superman as thy motive.
My brethren, I advise you not to neighbour-love--I advise you to
furthest love! --
Thus spake Zarathustra.
XVII. THE WAY OF THE CREATING ONE.
Wouldst thou go into isolation, my brother? Wouldst thou seek the way
unto thyself? Tarry yet a little and hearken unto me.
"He who seeketh may easily get lost himself. All isolation is wrong": so
say the herd. And long didst thou belong to the herd.
The voice of the herd will still echo in thee. And when thou sayest,
"I have no longer a conscience in common with you," then will it be a
plaint and a pain.
Lo, that pain itself did the same conscience produce; and the last gleam
of that conscience still gloweth on thine affliction.
But thou wouldst go the way of thine affliction, which is the way unto
thyself? Then show me thine authority and thy strength to do so!
Art thou a new strength and a new authority? A first motion? A
self-rolling wheel? Canst thou also compel stars to revolve around thee?
Alas! there is so much lusting for loftiness! There are so many
convulsions of the ambitions! Show me that thou art not a lusting and
ambitious one!
Alas! there are so many great thoughts that do nothing more than the
bellows: they inflate, and make emptier than ever.
Free, dost thou call thyself? Thy ruling thought would I hear of, and
not that thou hast escaped from a yoke.
Art thou one ENTITLED to escape from a yoke? Many a one hath cast away
his final worth when he hath cast away his servitude.
Free from what? What doth that matter to Zarathustra! Clearly, however,
shall thine eye show unto me: free FOR WHAT?
Canst thou give unto thyself thy bad and thy good, and set up thy will
as a law over thee? Canst thou be judge for thyself, and avenger of thy
law?
