Here do I sit and wait, old broken tables around me and also new half-written tables. When cometh mine hour?
—The hour of my descent, of my down-going: for once more will I go unto men.
For that hour do I now wait: for first must the signs come unto me that it is MINE hour—namely, the laughing lion with the flock of doves.
Meanwhile do I talk to myself as one who hath time. No one telleth me anything new, so I tell myself mine own story.
2.
When I came unto men, then found I them resting on an old infatuation: all of them thought they had long known what was good and bad for men.
An old wearisome business seemed to them all discourse1 about virtue2; and he who wished to sleep well spake of “good” and “bad” ere retiring to rest.
This somnolence3 did I disturb when I taught that NO ONE YET KNOWETH what is good and bad:—unless it be the creating one!
—It is he, however, who createth man’s goal, and giveth to the earth its meaning and its future: he only EFFECTETH it THAT aught is good or bad.
And I bade them upset their old academic chairs, and wherever that old infatuation had sat; I bade them laugh at their great moralists, their saints, their poets, and their Saviours4.
At their gloomy sages5 did I bid them laugh, and whoever had sat admonishing6 as a black scarecrow on the tree of life.
On their great grave-highway did I seat myself, and even beside the carrion7 and vultures—and I laughed at all their bygone and its mellow8 decaying glory.
Verily, like penitential preachers and fools did I cry wrath9 and shame on all their greatness and smallness. Oh, that their best is so very small! Oh, that their worst is so very small! Thus did I laugh.
Thus did my wise longing10, born in the mountains, cry and laugh in me; a wild wisdom, verily!—my great pinion-rustling longing.
And oft did it carry me off and up and away and in the midst of laughter; then flew I quivering like an arrow with sun-intoxicated11 rapture12:
—Out into distant futures13, which no dream hath yet seen, into warmer souths than ever sculptor14 conceived,—where gods in their dancing are ashamed of all clothes:
(That I may speak in parables16 and halt and stammer17 like the poets: and verily I am ashamed that I have still to be a poet!)
Where all becoming seemed to me dancing of Gods, and wantoning of Gods, and the world unloosed and unbridled and fleeing back to itself:—
—As an eternal self-fleeing and re-seeking of one another of many Gods, as the blessed self-contradicting, recommuning, and refraternising with one another of many Gods:—
Where all time seemed to me a blessed mockery of moments, where necessity was freedom itself, which played happily with the goad18 of freedom:—
Where I also found again mine old devil and arch-enemy, the spirit of gravity, and all that it created: constraint19, law, necessity and consequence and purpose and will and good and evil:—
For must there not be that which is danced OVER, danced beyond? Must there not, for the sake of the nimble, the nimblest,—be moles21 and clumsy dwarfs22?—
3.
There was it also where I picked up from the path the word “Superman,” and that man is something that must be surpassed.
—That man is a bridge and not a goal—rejoicing over his noontides and evenings, as advances to new rosy23 dawns:
—The Zarathustra word of the great noontide, and whatever else I have hung up over men like purple evening-afterglows.
Verily, also new stars did I make them see, along with new nights; and over cloud and day and night, did I spread out laughter like a gay-coloured canopy24.
I taught them all MY poetisation and aspiration25: to compose and collect into unity26 what is fragment in man, and riddle27 and fearful chance;—
—As composer, riddle-reader, and redeemer of chance, did I teach them to create the future, and all that HATH BEEN—to redeem28 by creating.
The past of man to redeem, and every “It was” to transform, until the Will saith: “But so did I will it! So shall I will it—”
—This did I call redemption; this alone taught I them to call redemption.—
Now do I await MY redemption—that I may go unto them for the last time.
For once more will I go unto men: AMONGST them will my sun set; in dying will I give them my choicest gift!
From the sun did I learn this, when it goeth down, the exuberant29 one: gold doth it then pour into the sea, out of inexhaustible riches,—
—So that the poorest fisherman roweth even with GOLDEN oars30! For this did I once see, and did not tire of weeping in beholding31 it.—
Like the sun will also Zarathustra go down: now sitteth he here and waiteth, old broken tables around him, and also new tables—half-written.
4.
Behold32, here is a new table; but where are my brethren who will carry it with me to the valley and into hearts of flesh?—
Thus demandeth my great love to the remotest ones: BE NOT CONSIDERATE OF THY NEIGHBOUR! Man is something that must be surpassed.
There are many divers34 ways and modes of surpassing: see THOU thereto! But only a buffoon35 thinketh: “man can also be OVERLEAPT.”
Surpass thyself even in thy neighbour: and a right which thou canst seize upon, shalt thou not allow to be given thee!
What thou doest can no one do to thee again. Lo, there is no requital36.
He who cannot command himself shall obey. And many a one CAN command himself, but still sorely lacketh self-obedience!
5.
Thus wisheth the type of noble souls: they desire to have nothing GRATUITOUSLY37, least of all, life.
He who is of the populace wisheth to live gratuitously; we others, however, to whom life hath given itself—we are ever considering WHAT we can best give IN RETURN!
And verily, it is a noble dictum which saith: “What life promiseth US, that promise will WE keep—to life!”
One should not wish to enjoy where one doth not contribute to the enjoyment38. And one should not WISH to enjoy!
For enjoyment and innocence39 are the most bashful things. Neither like to be sought for. One should HAVE them,—but one should rather SEEK for guilt40 and pain!—
6.
O my brethren, he who is a firstling is ever sacrificed. Now, however, are we firstlings!
We all bleed on secret sacrificial altars, we all burn and broil41 in honour of ancient idols42.
Our best is still young: this exciteth old palates. Our flesh is tender, our skin is only lambs’ skin:—how could we not excite old idol-priests!
IN OURSELVES dwelleth he still, the old idol-priest, who broileth our best for his banquet. Ah, my brethren, how could firstlings fail to be sacrifices!
But so wisheth our type; and I love those who do not wish to preserve themselves, the down-going ones do I love with mine entire love: for they go beyond.—
7.
To be true—that CAN few be! And he who can, will not! Least of all, however, can the good be true.
Oh, those good ones! GOOD MEN NEVER SPEAK THE TRUTH. For the spirit, thus to be good, is a malady43.
They yield, those good ones, they submit themselves; their heart repeateth, their soul obeyeth: HE, however, who obeyeth, DOTH NOT LISTEN TO HIMSELF!
All that is called evil by the good, must come together in order that one truth may be born. O my brethren, are ye also evil enough for THIS truth?
The daring venture, the prolonged distrust, the cruel Nay44, the tedium45, the cutting-into-the-quick—how seldom do THESE come together! Out of such seed, however—is truth produced!
BESIDE the bad conscience hath hitherto grown all KNOWLEDGE! Break up, break up, ye discerning ones, the old tables!
8.
When the water hath planks46, when gangways and railings o’erspan the stream, verily, he is not believed who then saith: “All is in flux47.”
But even the simpletons contradict him. “What?” say the simpletons, “all in flux? Planks and railings are still OVER the stream!
“OVER the stream all is stable, all the values of things, the bridges and bearings, all ‘good’ and ‘evil’: these are all STABLE!”—
Cometh, however, the hard winter, the stream-tamer, then learn even the wittiest48 distrust, and verily, not only the simpletons then say: “Should not everything—STAND STILL?”
“Fundamentally standeth everything still”—that is an appropriate winter doctrine49, good cheer for an unproductive period, a great comfort for winter-sleepers and fireside-loungers.
“Fundamentally standeth everything still”—: but CONTRARY thereto, preacheth the thawing50 wind!
The thawing wind, a bullock, which is no ploughing bullock—a furious bullock, a destroyer, which with angry horns breaketh the ice! The ice however—BREAKETH GANGWAYS!
O my brethren, is not everything AT PRESENT IN FLUX? Have not all railings and gangways fallen into the water? Who would still HOLD ON to “good” and “evil”?
“Woe51 to us! Hail to us! The thawing wind bloweth!”—Thus preach, my brethren, through all the streets!
9.
There is an old illusion—it is called good and evil. Around soothsayers and astrologers hath hitherto revolved52 the orbit of this illusion.
Once did one BELIEVE in soothsayers and astrologers; and THEREFORE did one believe, “Everything is fate: thou shalt, for thou must!”
Then again did one distrust all soothsayers and astrologers; and THEREFORE did one believe, “Everything is freedom: thou canst, for thou willest!”
O my brethren, concerning the stars and the future there hath hitherto been only illusion, and not knowledge; and THEREFORE concerning good and evil there hath hitherto been only illusion and not knowledge!
10.
“Thou shalt not rob! Thou shalt not slay53!”—such precepts54 were once called holy; before them did one bow the knee and the head, and take off one’s shoes.
But I ask you: Where have there ever been better robbers and slayers in the world than such holy precepts?
Is there not even in all life—robbing and slaying55? And for such precepts to be called holy, was not TRUTH itself thereby56—slain?
—Or was it a sermon of death that called holy what contradicted and dissuaded57 from life?—O my brethren, break up, break up for me the old tables!
11.
It is my sympathy with all the past that I see it is abandoned,—
—Abandoned to the favour, the spirit and the madness of every generation that cometh, and reinterpreteth all that hath been as its bridge!
A great potentate58 might arise, an artful prodigy59, who with approval and disapproval60 could strain and constrain20 all the past, until it became for him a bridge, a harbinger, a herald61, and a cock-crowing.
This however is the other danger, and mine other sympathy:—he who is of the populace, his thoughts go back to his grandfather,—with his grandfather, however, doth time cease.
Thus is all the past abandoned: for it might some day happen for the populace to become master, and drown all time in shallow waters.
Therefore, O my brethren, a NEW NOBILITY is needed, which shall be the adversary62 of all populace and potentate rule, and shall inscribe63 anew the word “noble” on new tables.
For many noble ones are needed, and many kinds of noble ones, FOR A NEW NOBILITY! Or, as I once said in parable15: “That is just divinity, that there are Gods, but no God!”
12.
O my brethren, I consecrate64 you and point you to a new nobility: ye shall become procreators and cultivators and sowers of the future;—
—Verily, not to a nobility which ye could purchase like traders with traders’ gold; for little worth is all that hath its price.
Let it not be your honour henceforth whence ye come, but whither ye go! Your Will and your feet which seek to surpass you—let these be your new honour!
Verily, not that ye have served a prince—of what account are princes now!—nor that ye have become a bulwark66 to that which standeth, that it may stand more firmly.
Not that your family have become courtly at courts, and that ye have learned—gay-coloured, like the flamingo—to stand long hours in shallow pools:
(For ABILITY-to-stand is a merit in courtiers; and all courtiers believe that unto blessedness after death pertaineth—PERMISSION-to-sit!)
Nor even that a Spirit called Holy, led your forefathers67 into promised lands, which I do not praise: for where the worst of all trees grew—the cross,—in that land there is nothing to praise!—
—And verily, wherever this “Holy Spirit” led its knights68, always in such campaigns did—goats and geese, and wryheads and guyheads run FOREMOST!—
O my brethren, not backward shall your nobility gaze, but OUTWARD! Exiles shall ye be from all fatherlands and forefather-lands!
Your CHILDREN’S LAND shall ye love: let this love be your new nobility,—the undiscovered in the remotest seas! For it do I bid your sails search and search!
Unto your children shall ye MAKE AMENDS69 for being the children of your fathers: all the past shall ye THUS redeem! This new table do I place over you!
13.
“Why should one live? All is vain! To live—that is to thrash straw; to live—that is to burn oneself and yet not get warm.”—
Such ancient babbling70 still passeth for “wisdom”; because it is old, however, and smelleth mustily, THEREFORE is it the more honoured. Even mould ennobleth.—
Children might thus speak: they SHUN71 the fire because it hath burnt them! There is much childishness in the old books of wisdom.
And he who ever “thrasheth straw,” why should he be allowed to rail at thrashing! Such a fool one would have to muzzle72!
Such persons sit down to the table and bring nothing with them, not even good hunger:—and then do they rail: “All is vain!”
But to eat and drink well, my brethren, is verily no vain art! Break up, break up for me the tables of the never-joyous ones!
14.
“To the clean are all things clean”—thus say the people. I, however, say unto you: To the swine all things become swinish!
Therefore preach the visionaries and bowed-heads (whose hearts are also bowed down): “The world itself is a filthy74 monster.”
For these are all unclean spirits; especially those, however, who have no peace or rest, unless they see the world FROM THE BACKSIDE—the backworldsmen!
TO THOSE do I say it to the face, although it sound unpleasantly: the world resembleth man, in that it hath a backside,—SO MUCH is true!
There is in the world much filth73: SO MUCH is true! But the world itself is not therefore a filthy monster!
There is wisdom in the fact that much in the world smelleth badly: loathing75 itself createth wings, and fountain-divining powers!
In the best there is still something to loathe76; and the best is still something that must be surpassed!—
O my brethren, there is much wisdom in the fact that much filth is in the world!—
15.
Such sayings did I hear pious77 backworldsmen speak to their consciences, and verily without wickedness or guile,—although there is nothing more guileful78 in the world, or more wicked.
“Let the world be as it is! Raise not a finger against it!”
“Let whoever will choke and stab and skin and scrape the people: raise not a finger against it! Thereby will they learn to renounce79 the world.”
“And thine own reason—this shalt thou thyself stifle80 and choke; for it is a reason of this world,—thereby wilt81 thou learn thyself to renounce the world.”—
—Shatter, shatter, O my brethren, those old tables of the pious! Tatter the maxims82 of the world-maligners!—
16.
“He who learneth much unlearneth all violent cravings”—that do people now whisper to one another in all the dark lanes.
“Wisdom wearieth, nothing is worth while; thou shalt not crave83!”—this new table found I hanging even in the public markets.
Break up for me, O my brethren, break up also that NEW table! The weary-o’-the-world put it up, and the preachers of death and the jailer: for lo, it is also a sermon for slavery:—
Because they learned badly and not the best, and everything too early and everything too fast; because they ATE badly: from thence hath resulted their ruined stomach;—
—For a ruined stomach, is their spirit: IT persuadeth to death! For verily, my brethren, the spirit IS a stomach!
Life is a well of delight, but to him in whom the ruined stomach speaketh, the father of affliction, all fountains are poisoned.
To discern: that is DELIGHT to the lion-willed! But he who hath become weary, is himself merely “willed”; with him play all the waves.
And such is always the nature of weak men: they lose themselves on their way. And at last asketh their weariness: “Why did we ever go on the way? All is indifferent!”
TO THEM soundeth it pleasant to have preached in their ears: “Nothing is worth while! Ye shall not will!” That, however, is a sermon for slavery.
O my brethren, a fresh blustering84 wind cometh Zarathustra unto all way-weary ones; many noses will he yet make sneeze!
Even through walls bloweth my free breath, and in into prisons and imprisoned85 spirits!
Willing emancipateth: for willing is creating: so do I teach. And ONLY for creating shall ye learn!
And also the learning shall ye LEARN only from me, the learning well!—He who hath ears let him hear!
17.
There standeth the boat—thither86 goeth it over, perhaps into vast nothingness—but who willeth to enter into this “Perhaps”?
None of you want to enter into the death-boat! How should ye then be WORLD-WEARY ones!
World-weary ones! And have not even withdrawn87 from the earth! Eager did I ever find you for the earth, amorous88 still of your own earth-weariness!
Not in vain doth your lip hang down:—a small worldly wish still sitteth thereon! And in your eye—floateth there not a cloudlet of unforgotten earthly bliss89?
There are on the earth many good inventions, some useful, some pleasant: for their sake is the earth to be loved.
And many such good inventions are there, that they are like woman’s breasts: useful at the same time, and pleasant.
Ye world-weary ones, however! Ye earth-idlers! You, shall one beat with stripes! With stripes shall one again make you sprightly90 limbs.
For if ye be not invalids91, or decrepit92 creatures, of whom the earth is weary, then are ye sly sloths93, or dainty, sneaking94 pleasure-cats. And if ye will not again RUN gaily95, then shall ye—pass away!
To the incurable96 shall one not seek to be a physician: thus teacheth Zarathustra:—so shall ye pass away!
But more COURAGE is needed to make an end than to make a new verse: that do all physicians and poets know well.—
18.
O my brethren, there are tables which weariness framed, and tables which slothfulness framed, corrupt97 slothfulness: although they speak similarly, they want to be heard differently.—
See this languishing98 one! Only a span-breadth is he from his goal; but from weariness hath he lain down obstinately100 in the dust, this brave one!
From weariness yawneth he at the path, at the earth, at the goal, and at himself: not a step further will he go,—this brave one!
Now gloweth the sun upon him, and the dogs lick at his sweat: but he lieth there in his obstinacy101 and preferreth to languish99:—
—A span-breadth from his goal, to languish! Verily, ye will have to drag him into his heaven by the hair of his head—this hero!
Better still that ye let him lie where he hath lain down, that sleep may come unto him, the comforter, with cooling patter-rain.
Let him lie, until of his own accord he awakeneth,—until of his own accord he repudiateth all weariness, and what weariness hath taught through him!
Only, my brethren, see that ye scare the dogs away from him, the idle skulkers, and all the swarming102 vermin:—
—All the swarming vermin of the “cultured,” that—feast on the sweat of every hero!—
19.
I form circles around me and holy boundaries; ever fewer ascend103 with me ever higher mountains: I build a mountain-range out of ever holier mountains.—
But wherever ye would ascend with me, O my brethren, take care lest a PARASITE104 ascend with you!
A parasite: that is a reptile105, a creeping, cringing106 reptile, that trieth to fatten107 on your infirm and sore places.
And THIS is its art: it divineth where ascending108 souls are weary, in your trouble and dejection, in your sensitive modesty109, doth it build its loathsome110 nest.
Where the strong are weak, where the noble are all-too-gentle—there buildeth it its loathsome nest; the parasite liveth where the great have small sore-places.
What is the highest of all species of being, and what is the lowest? The parasite is the lowest species; he, however, who is of the highest species feedeth most parasites111.
For the soul which hath the longest ladder, and can go deepest down: how could there fail to be most parasites upon it?—
—The most comprehensive soul, which can run and stray and rove furthest in itself; the most necessary soul, which out of joy flingeth itself into chance:—
—The soul in Being, which plungeth into Becoming; the possessing soul, which SEEKETH to attain112 desire and longing:—
—The soul fleeing from itself, which overtaketh itself in the widest circuit; the wisest soul, unto which folly113 speaketh most sweetly:—
—The soul most self-loving, in which all things have their current and counter-current, their ebb114 and their flow:—oh, how could THE LOFTIEST SOUL fail to have the worst parasites?
20.
O my brethren, am I then cruel? But I say: What falleth, that shall one also push!
Everything of to-day—it falleth, it decayeth; who would preserve it! But I—I wish also to push it!
Know ye the delight which rolleth stones into precipitous depths?—Those men of to-day, see just how they roll into my depths!
A prelude115 am I to better players, O my brethren! An example! DO according to mine example!
And him whom ye do not teach to fly, teach I pray you—TO FALL FASTER!—
21.
I love the brave: but it is not enough to be a swordsman,—one must also know WHEREON to use swordsmanship!
And often is it greater bravery to keep quiet and pass by, that THEREBY one may reserve oneself for a worthier116 foe117!
Ye shall only have foes118 to be hated; but not foes to be despised: ye must be proud of your foes. Thus have I already taught.
For the worthier foe, O my brethren, shall ye reserve yourselves: therefore must ye pass by many a one,—
—Especially many of the rabble119, who din33 your ears with noise about people and peoples.
Keep your eye clear of their For and Against! There is there much right, much wrong: he who looketh on becometh wroth.
Therein viewing, therein hewing—they are the same thing: therefore depart into the forests and lay your sword to sleep!
Go YOUR ways! and let the people and peoples go theirs!—gloomy ways, verily, on which not a single hope glinteth any more!
Let there the trader rule, where all that still glittereth is—traders’ gold. It is the time of kings no longer: that which now calleth itself the people is unworthy of kings.
See how these peoples themselves now do just like the traders: they pick up the smallest advantage out of all kinds of rubbish!
They lay lures120 for one another, they lure121 things out of one another,—that they call “good neighbourliness.” O blessed remote period when a people said to itself: “I will be—MASTER over peoples!”
For, my brethren, the best shall rule, the best also WILLETH to rule! And where the teaching is different, there—the best is LACKING.
22.
If THEY had—bread for nothing, alas122! for what would THEY cry! Their maintainment—that is their true entertainment; and they shall have it hard!
Beasts of prey123, are they: in their “working”—there is even plundering124, in their “earning”—there is even overreaching! Therefore shall they have it hard!
Better beasts of prey shall they thus become, subtler, cleverer, MORE MAN-LIKE: for man is the best beast of prey.
All the animals hath man already robbed of their virtues125: that is why of all animals it hath been hardest for man.
Only the birds are still beyond him. And if man should yet learn to fly, alas! TO WHAT HEIGHT—would his rapacity126 fly!
23.
Thus would I have man and woman: fit for war, the one; fit for maternity127, the other; both, however, fit for dancing with head and legs.
And lost be the day to us in which a measure hath not been danced. And false be every truth which hath not had laughter along with it!
24.
Your marriage-arranging: see that it be not a bad ARRANGING! Ye have arranged too hastily: so there FOLLOWETH therefrom—marriage-breaking!
And better marriage-breaking than marriage-bending, marriage-lying!—Thus spake a woman unto me: “Indeed, I broke the marriage, but first did the marriage break—me!
The badly paired found I ever the most revengeful: they make every one suffer for it that they no longer run singly.
On that account want I the honest ones to say to one another: “We love each other: let us SEE TO IT that we maintain our love! Or shall our pledging be blundering?”
—“Give us a set term and a small marriage, that we may see if we are fit for the great marriage! It is a great matter always to be twain.”
Thus do I counsel all honest ones; and what would be my love to the Superman, and to all that is to come, if I should counsel and speak otherwise!
Not only to propagate yourselves onwards but UPWARDS—thereto, O my brethren, may the garden of marriage help you!
25.
He who hath grown wise concerning old origins, lo, he will at last seek after the fountains of the future and new origins.—
O my brethren, not long will it be until NEW PEOPLES shall arise and new fountains shall rush down into new depths.
For the earthquake—it choketh up many wells, it causeth much languishing: but it bringeth also to light inner powers and secrets.
The earthquake discloseth new fountains. In the earthquake of old peoples new fountains burst forth65.
And whoever calleth out: “Lo, here is a well for many thirsty ones, one heart for many longing ones, one will for many instruments”:—around him collecteth a PEOPLE, that is to say, many attempting ones.
Who can command, who must obey—THAT IS THERE ATTEMPTED! Ah, with what long seeking and solving and failing and learning and re-attempting!
Human society: it is an attempt—so I teach—a long seeking: it seeketh however the ruler!—
—An attempt, my brethren! And NO “contract”! Destroy, I pray you, destroy that word of the soft-hearted and half-and-half!
26.
O my brethren! With whom lieth the greatest danger to the whole human future? Is it not with the good and just?—
—As those who say and feel in their hearts: “We already know what is good and just, we possess it also; woe to those who still seek thereafter!
And whatever harm the wicked may do, the harm of the good is the harmfulest harm!
And whatever harm the world-maligners may do, the harm of the good is the harmfulest harm!
O my brethren, into the hearts of the good and just looked some one once on a time, who said: “They are the Pharisees.” But people did not understand him.
The good and just themselves were not free to understand him; their spirit was imprisoned in their good conscience. The stupidity of the good is unfathomably wise.
It is the truth, however, that the good MUST be Pharisees—they have no choice!
The good MUST crucify him who deviseth his own virtue! That IS the truth!
The second one, however, who discovered their country—the country, heart and soil of the good and just,—it was he who asked: “Whom do they hate most?”
The CREATOR, hate they most, him who breaketh the tables and old values, the breaker,—him they call the law-breaker.
For the good—they CANNOT create; they are always the beginning of the end:—
—They crucify him who writeth new values on new tables, they sacrifice UNTO THEMSELVES the future—they crucify the whole human future!
The good—they have always been the beginning of the end.—
27.
O my brethren, have ye also understood this word? And what I once said of the “last man”?—
With whom lieth the greatest danger to the whole human future? Is it not with the good and just?
BREAK UP, BREAK UP, I PRAY YOU, THE GOOD AND JUST!—O my brethren, have ye understood also this word?
28.
Ye flee from me? Ye are frightened? Ye tremble at this word?
O my brethren, when I enjoined128 you to break up the good, and the tables of the good, then only did I embark129 man on his high seas.
And now only cometh unto him the great terror, the great outlook, the great sickness, the great nausea130, the great sea-sickness.
False shores and false securities did the good teach you; in the lies of the good were ye born and bred. Everything hath been radically131 contorted and distorted by the good.
But he who discovered the country of “man,” discovered also the country of “man’s future.” Now shall ye be sailors for me, brave, patient!
Keep yourselves up betimes, my brethren, learn to keep yourselves up! The sea stormeth: many seek to raise themselves again by you.
The sea stormeth: all is in the sea. Well! Cheer up! Ye old seaman-hearts!
What of fatherland! THITHER striveth our helm where our CHILDREN’S LAND is! Thitherwards, stormier than the sea, stormeth our great longing!—
29.
“Why so hard!”—said to the diamond one day the charcoal132; “are we then not near relatives?”—
Why so soft? O my brethren; thus do I ask you: are ye then not—my brethren?
Why so soft, so submissive and yielding? Why is there so much negation133 and abnegation in your hearts? Why is there so little fate in your looks?
And if ye will not be fates and inexorable ones, how can ye one day— conquer with me?
And if your hardness will not glance and cut and chip to pieces, how can ye one day—create with me?
For the creators are hard. And blessedness must it seem to you to press your hand upon millenniums as upon wax,—
—Blessedness to write upon the will of millenniums as upon brass134,—harder than brass, nobler than brass. Entirely135 hard is only the noblest.
This new table, O my brethren, put I up over you: BECOME HARD!—
30.
O thou, my Will! Thou change of every need, MY needfulness! Preserve me from all small victories!
Thou fatedness of my soul, which I call fate! Thou In-me! Over-me! Preserve and spare me for one great fate!
And thy last greatness, my Will, spare it for thy last—that thou mayest be inexorable IN thy victory! Ah, who hath not succumbed136 to his victory!
Ah, whose eye hath not bedimmed in this intoxicated twilight137! Ah, whose foot hath not faltered138 and forgotten in victory—how to stand!—
—That I may one day be ready and ripe in the great noontide: ready and ripe like the glowing ore, the lightning-bearing cloud, and the swelling139 milk-udder:—
—Ready for myself and for my most hidden Will: a bow eager for its arrow, an arrow eager for its star:—
—A star, ready and ripe in its noontide, glowing, pierced, blessed, by annihilating140 sun-arrows:—
—A sun itself, and an inexorable sun-will, ready for annihilation in victory!
O Will, thou change of every need, MY needfulness! Spare me for one great victory!—-
Thus spake Zarathustra.
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1
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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2
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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3
somnolence
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| n.想睡，梦幻；欲寐；嗜睡；嗜眠 | |
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4
saviours
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| n.救助者( saviour的名词复数 )；救星；救世主；耶稣基督 | |
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5
sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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6
admonishing
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| v.劝告( admonish的现在分词 )；训诫；（温和地）责备；轻责 | |
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7
carrion
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| n.腐肉 | |
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8
mellow
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| adj.柔和的；熟透的；v.变柔和；(使)成熟 | |
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9
wrath
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| n.愤怒，愤慨，暴怒 | |
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10
longing
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| n.（for）渴望 | |
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11
intoxicated
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| 喝醉的，极其兴奋的 | |
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12
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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13
futures
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| n.期货，期货交易 | |
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14
sculptor
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| n.雕刻家，雕刻家 | |
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15
parable
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| n.寓言，比喻 | |
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16
parables
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| n.（圣经中的）寓言故事( parable的名词复数 ) | |
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17
stammer
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| n.结巴，口吃；v.结结巴巴地说 | |
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18
goad
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| n.刺棒，刺痛物；激励；vt.激励，刺激 | |
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19
constraint
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| n.(on)约束，限制；限制(或约束)性的事物 | |
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20
constrain
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| vt.限制，约束；克制，抑制 | |
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21
moles
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| 防波堤( mole的名词复数 )； 鼹鼠； 痣； 间谍 | |
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22
dwarfs
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| n.侏儒，矮子（dwarf的复数形式）vt.（使）显得矮小（dwarf的第三人称单数形式） | |
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23
rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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24
canopy
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| n.天篷，遮篷 | |
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25
aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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26
unity
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| n.团结，联合，统一；和睦，协调 | |
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27
riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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28
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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29
exuberant
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| adj.充满活力的；（植物）繁茂的 | |
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30
oars
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| n.桨，橹( oar的名词复数 )；划手v.划（行）( oar的第三人称单数 ) | |
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31
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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32
behold
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| v.看，注视，看到 | |
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33
din
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| n.喧闹声，嘈杂声 | |
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34
divers
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| adj.不同的；种种的 | |
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35
buffoon
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| n.演出时的丑角 | |
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36
requital
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| n.酬劳；报复 | |
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37
gratuitously
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| 平白 | |
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38
enjoyment
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| n.乐趣；享有；享用 | |
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39
innocence
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| n.无罪；天真；无害 | |
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40
guilt
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| n.犯罪；内疚；过失，罪责 | |
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41
broil
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| v.烤，烧，争吵，怒骂；n.烤，烧，争吵，怒骂 | |
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42
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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43
malady
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| n.病，疾病(通常做比喻) | |
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44
nay
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| adv.不；n.反对票，投反对票者 | |
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45
tedium
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| n.单调；烦闷 | |
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46
planks
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| （厚）木板( plank的名词复数 )； 政纲条目，政策要点 | |
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47
flux
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| n.流动；不断的改变 | |
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48
wittiest
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| 机智的，言辞巧妙的，情趣横生的( witty的最高级 ) | |
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49
doctrine
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| n.教义；主义；学说 | |
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50
thawing
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| n.熔化，融化v.（气候）解冻( thaw的现在分词 )；（态度、感情等）缓和；（冰、雪及冷冻食物）溶化；软化 | |
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51
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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52
revolved
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| v.（使）旋转( revolve的过去式和过去分词 )；细想 | |
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53
slay
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| v.杀死，宰杀，杀戮 | |
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54
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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55
slaying
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| 杀戮。 | |
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56
thereby
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| adv.因此，从而 | |
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57
dissuaded
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| 劝（某人）勿做某事，劝阻( dissuade的过去式和过去分词 ) | |
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58
potentate
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| n.统治者；君主 | |
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59
prodigy
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| n.惊人的事物，奇迹，神童，天才，预兆 | |
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60
disapproval
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| n.反对，不赞成 | |
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61
herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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62
adversary
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| adj.敌手，对手 | |
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63
inscribe
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| v.刻；雕；题写；牢记 | |
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64
consecrate
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| v.使圣化，奉…为神圣；尊崇；奉献 | |
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65
forth
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| adv.向前；向外，往外 | |
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66
bulwark
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| n.堡垒，保障，防御 | |
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67
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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68
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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69
amends
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| n. 赔偿 | |
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70
babbling
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| n.胡说，婴儿发出的咿哑声adj.胡说的v.喋喋不休( babble的现在分词 )；作潺潺声（如流水）；含糊不清地说话；泄漏秘密 | |
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71
shun
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| vt.避开，回避，避免 | |
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72
muzzle
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| n.鼻口部；口套；枪(炮)口；vt.使缄默 | |
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73
filth
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| n.肮脏，污物，污秽；淫猥 | |
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74
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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75
loathing
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| n.厌恶，憎恨v.憎恨，厌恶( loathe的现在分词)；极不喜欢 | |
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76
loathe
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| v.厌恶，嫌恶 | |
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77
pious
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| adj.虔诚的；道貌岸然的 | |
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78
guileful
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| adj.狡诈的，诡计多端的 | |
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79
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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80
stifle
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| vt.使窒息；闷死；扼杀；抑止，阻止 | |
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81
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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82
maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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83
crave
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| vt.渴望得到，迫切需要，恳求，请求 | |
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84
blustering
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| adj.狂风大作的，狂暴的v.外强中干的威吓( bluster的现在分词 )；咆哮；（风）呼啸；狂吹 | |
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85
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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86
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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87
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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88
amorous
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| adj.多情的；有关爱情的 | |
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89
bliss
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| n.狂喜，福佑，天赐的福 | |
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90
sprightly
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| adj.愉快的，活泼的 | |
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91
invalids
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| 病人，残疾者( invalid的名词复数 ) | |
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92
decrepit
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| adj.衰老的，破旧的 | |
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93
sloths
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| 懒散( sloth的名词复数 )； 懒惰； 树獭； （经济）停滞。 | |
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94
sneaking
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| a.秘密的，不公开的 | |
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95
gaily
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| adv.欢乐地，高兴地 | |
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96
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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97
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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98
languishing
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| a. 衰弱下去的 | |
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99
languish
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| vi.变得衰弱无力，失去活力，（植物等）凋萎 | |
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100
obstinately
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| ad.固执地，顽固地 | |
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101
obstinacy
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| n.顽固；（病痛等）难治 | |
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102
swarming
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| 密集( swarm的现在分词 )； 云集； 成群地移动； 蜜蜂或其他飞行昆虫成群地飞来飞去 | |
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103
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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104
parasite
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| n.寄生虫；寄生菌；食客 | |
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105
reptile
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| n.爬行动物；两栖动物 | |
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106
cringing
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| adj.谄媚，奉承 | |
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107
fatten
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| v.使肥，变肥 | |
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108
ascending
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| adj.上升的，向上的 | |
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109
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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110
loathsome
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| adj.讨厌的，令人厌恶的 | |
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111
parasites
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| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
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112
attain
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| vt.达到，获得，完成 | |
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113
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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114
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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115
prelude
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| n.序言，前兆，序曲 | |
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116
worthier
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| 应得某事物( worthy的比较级 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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117
foe
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| n.敌人，仇敌 | |
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118
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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119
rabble
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| n.乌合之众，暴民；下等人 | |
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120
lures
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| 吸引力，魅力（lure的复数形式） | |
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121
lure
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| n.吸引人的东西，诱惑物；vt.引诱，吸引 | |
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122
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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123
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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124
plundering
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| 掠夺，抢劫( plunder的现在分词 ) | |
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125
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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rapacity
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| n.贪婪，贪心，劫掠的欲望 | |
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maternity
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| n.母性，母道，妇产科病房；adj.孕妇的，母性的 | |
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enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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embark
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| vi.乘船，着手，从事，上飞机 | |
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nausea
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| n.作呕，恶心；极端的憎恶(或厌恶) | |
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131
radically
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| ad.根本地，本质地 | |
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132
charcoal
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| n.炭，木炭，生物炭 | |
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133
negation
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| n.否定；否认 | |
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134
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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135
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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136
succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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137
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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138
faltered
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| （嗓音）颤抖( falter的过去式和过去分词 )； 支吾其词； 蹒跚； 摇晃 | |
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139
swelling
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| n.肿胀 | |
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140
annihilating
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| v.（彻底）消灭( annihilate的现在分词 )；使无效；废止；彻底击溃 | |
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