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Zoroastrian Heritage

Author: K. E. Eduljee

Contents

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Thus Spake Zarathushtra

Introduction

Prologue

Discourses

Part 1

1. The Three Metamorphoses

2. The Academic Chairs of Virtue

3. Backworldsmen

4. The Despisers of the Body

5. Joys and Passions

6. The Pale Criminal

7. Reading and Writing

8. The Tree on the Hill

9. The Preachers of Death

10. War and Warriors

11. The New Idol

12. The Flies in the Market-Place

13. Chastity

14. The Friend

15. The Thousand and One Goals

16. Neighbour Love

17. The Way of the Creating One

18. Old and Young Women

19. The Bite of the Adder

20. Child and Marriage

21. Voluntary Death

22. The Bestowing Virtue

Part 2

23. The Child with the Mirror

24. In the Happy Isles

25. The Pitiful

26. The Priests

27. The Virtuous

28. The Rabble

29. The Tarantulas

30. The Famous Wise People

31. The Night Song

32. The Dance Song

33. The Grave Song

34. Self-Overcoming

35. The Sublime Ones

36. The Land of Culture

37. Immaculate Perception

38. Scholars

39. Poets

40. Great Events

41. The Soothsayer

42. Redemption

43. Manly Prudence

44. The Stillest Hour

Part 3

45. The Wanderer

46. The Vision and the Enigma

47. Involuntary Bliss

48. Before Sunrise

49. The Bedwarfing Virtue

50. On the Olive-Mount

51. On Passing-by

52. The Apostates

53. The Return Home

54. The Three Evil Things

55. The Spirit of Gravity

56. Old and New Tables

57. The Convalescent

58. The Great Longing

59. The Second Dance-Song

60. The Seven Seals

Part 4

61. The Honey Sacrifice

62. The Cry of Distress

63. Talk with the Kings

64. The Leech

65. The Magician

66. Out of Service

67. The Ugliest Man

68. The Voluntary Beggar

69. The Shadow

70. Noon-Tide

71. The Greeting

72. The Supper

73. The Higher Man

74. The Song of Melancholy

75. Science

76. Among Daughters of the Desert

77. The Awakening

78. The Ass-Festival

79. The Drunken Song

80. The Sign

Part 4d. Discourses 76-80


» Suggested prior reading: Friedrich Nietzsche


76. Among Daughters of the Desert

1.

"GO NOT away!" said then the wanderer who called himself Zarathustra's shadow, "abide with us- otherwise the old gloomy affliction might again fall upon us.

Now has that old magician given us of his worst for our good, and lo! the good, pious pope there has tears in his eyes, and has quite embarked again upon the sea of melancholy.

Those kings may well put on a good air before us still: for that have they learned best of us all at present! Had they however no one to see them, I wager that with them also the bad game would again commence,-

-The bad game of drifting clouds, of damp melancholy, of curtained heavens, of stolen suns, of howling autumn-winds,

-The bad game of our howling and crying for help! Abide with us, O Zarathustra! Here there is much concealed misery that wishes to speak, much evening, much cloud, much damp air!

You have nourished us with strong food for people, and powerful aphorisms: do not let the weakly, womanly spirits attack us anew at dessert!

You alone make the air around you strong and clear. Did I ever find anywhere on earth such good air as with you in your cave?

Many lands have I seen, my nose has learned to test and estimate many kinds of air: but with you do my nostrils taste their greatest delight!

Unless it be,- unless it be-, do forgive an old recollection! Forgive me an old after-dinner song, which I once composed amongst daughters of the desert:-

For with them was there equally good, clear, Oriental air; there was I furthest from cloudy, damp, melancholy Old-Europe!

Then did I love such Oriental maidens and other blue kingdoms of heaven, over which hang no clouds and no thoughts.

You would not believe how charmingly they sat there, when they did not dance, profound, but without thoughts, like little secrets, like beribboned riddles, like dessert-nuts-

Many-hued and foreign, forsooth! but without clouds: riddles which can be guessed: to please such maidens I then composed an after-dinner psalm."

Thus spoke the wanderer who called himself Zarathustra's shadow; and before any one answered him, he had seized the harp of the old magician, crossed his legs, and looked calmly and sagely around him:- with his nostrils, however, he inhaled the air slowly and questioningly, like one who in new countries tastes new foreign air. Afterward he began to sing with a kind of roaring.

2.

The deserts grow: woe him who does them hide!
-Ha!
Solemnly!
In effect solemnly!
A worthy beginning!
Afric manner, solemnly!
Of a lion worthy,
Or perhaps of a virtuous howl-monkey-
-But it's naught to you,
You friendly damsels dearly loved,
At whose own feet to me,
The first occasion,
To a European under palm-trees,
At seat is now granted. Selah.

Wonderful, truly!
Here do I sit now,
The desert nigh, and yet I am
So far still from the desert,
Even in naught yet deserted:
That is, I'm swallowed down
By this the small oasis-:
-It opened up just yawning,
Its loveliest mouth agape,
Most sweet-odoured of all mouthlets:
Then fell I right in,
Right down, right through- in 'mong you,
You friendly damsels dearly loved! Selah.

Hail! hail! to that whale, fishlike,
If it thus for its guest's convenience
Made things nice!- (you well know,
Surely, my learned allusion?)
Hail to its belly,
If it had ever
A such loveliest oasis-belly
As this is: though however I doubt about it,
-With this come I out of Old-Europe,
That doubts more eagerly than do any
Elderly married woman.
May the Lord improve it!
Amen!

Here do I sit now,
In this the small oasis,
Like a date indeed,
Brown, quite sweet, gold-suppurating,
For rounded mouth of maiden longing,
But yet still more for youthful, maidlike,
Ice-cold and snow-white and incisory
Front teeth: and for such assuredly,
Pine the hearts all of ardent date-fruits. Selah.

To the there-named south-fruits now,
Similar, all-too-similar,
Do I lie here; by little
Flying insects
Round-sniffled and round-played,
And also by yet littler,
Foolisher, and peccabler
Wishes and phantasies,
Environed by you,
You silent, presentientest
Maiden-kittens,
Dudu and Suleika,
-Round sphinxed, that into one word
I may crowd much feeling:
(Forgive me, O God,
All such speech-sinning!)
-Sit I here the best of air sniffling,
Paradisal air, truly,
Bright and buoyant air, golden-mottled,
As goodly air as ever
From lunar orb downfell-
Be it by hazard,
Or supervened it by arrogancy?
As the ancient poets relate it.
But doubter, I'm now calling it
In question: with this do I come indeed
Out of Europe,
That doubts more eagerly than do any
Elderly married woman.
May the Lord improve it!
Amen.

This the finest air drinking,
With nostrils out-swelled like goblets,
Lacking future, lacking remembrances,
Thus do I sit here, you
Friendly damsels dearly loved,
And look at the palm-tree there,
How it, to a dance-girl, like,
Do bow and bend and on its haunches bob,
-One does it too, when one views it long!-
To a dance-girl like, who as it seems to me,
Too long, and dangerously persistent,
Always, always, just on single leg has stood?
-Then forgot she thereby, as it seems to me,
The other leg?
For vainly I, at least,
Did search for the amissing
Fellow-jewel
-Namely, the other leg-
In the sanctified precincts,
Nigh her very dearest, very tenderest,
Flapping and fluttering and flickering skirting.
Yes, if you should, you beauteous friendly ones,
Quite take my word:
She has, alas! lost it!
Hu! Hu! Hu! Hu! Hu!
It is away!
For ever away!
The other leg!
Oh, pity for that loveliest other leg!
Where may it now tarry, all-forsaken weeping?
The most lonesome leg?
In fear perhaps before a
Furious, yellow, blond and curled
Leonine monster? Or perhaps even
Gnawed away, nibbled badly-
Most wretched, woeful! woeful! nibbled badly! Selah.

Oh, weep you not,
Gentle spirits!
Weep you not, you
Date-fruit spirits! Milk-bosoms!
You sweetwood-heart
Purselets!
Weep you no more,
Pallid Dudu!
Be a person, Suleika! Bold! Bold!
-Or else should there perhaps
Something strengthening, heart-strengthening,
Here most proper be?
Some inspiring text?
Some solemn exhortation?-
Ha! Up now! Honour!
Moral honour! European honour!
Blow again, continue,
Bellows-box of virtue!
Ha!
Once more your roaring,
Your moral roaring!
As a virtuous lion
Nigh the daughters of deserts roaring!
-For virtue's out-howl,
You very dearest maidens,
Is more than every
European fervour, European hot-hunger!
And now do I stand here,
As European,
I can't be different, God's help to me!
Amen!

The deserts grow: woe him who do them hide!
 


77. The Awakening

1.

AFTER the song of the wanderer and shadow, the cave became all at once full of noise and laughter: and since the assembled guests all spoke simultaneously, and even the ass, encouraged thereby, no longer remained silent, a little aversion and scorn for his visitors came over Zarathustra, although he rejoiced at their gladness. For it seemed to him a sign of convalescence. So he slipped out into the open air and spoke to his animals.

"Where has their distress now gone?" said he, and already did he himself feel relieved of his petty disgust- "with me, it seems that they have unlearned their cries of distress!

-Though, alas! not yet their crying." And Zarathustra stopped his ears, for just then did the ye-A of the ass mix strangely with the noisy jubilation of those higher people.

"They are merry," he began again, "and who knows? perhaps at their host's expense; and if they have learned of me to laugh, still it is not my laughter they have learned.

But what matter about that! They are old people: they recover in their own way, they laugh in their own way; my ears have already endured worse and have not become peevish.

This day is a victory: he already yields, he flees, the spirit of gravity, my old arch-enemy! How well this day is about to end, which began so badly and gloomily!

And it is about to end. Already comes the evening: over the sea rides it here, the good rider! How it bobs, the blessed one, the home-returning one, in its purple saddles!

The sky gazes brightly there, the world lies deep. Oh, all you strange ones who have come to me, it is already worth while to have lived with me!"

Thus spoke Zarathustra. And again came the cries and laughter of the higher people out of the cave: then began he anew:

"They bite at it, my bait takes, there departs also from them their enemy, the spirit of gravity. Now do they learn to laugh at themselves: do I hear rightly?

My virile food takes effect, my strong and savoury sayings: and verily, I did not nourish them with flatulent vegetables! But with warrior-food, with conqueror-food: new desires did I awaken.

New hopes are in their arms and legs, their hearts expand. They find new words, soon will their spirits breathe wantonness.

Such food may sure enough not be proper for children, nor even for longing girls old and young. One persuades their bowels otherwise; I am not their physician and teacher.

The disgust departs from these higher people; well! that is my victory. In my domain they become assured; all stupid shame flees away; they empty themselves.

They empty their hearts, good times return to them, they keep holiday and ruminate,- they become thankful.

That do I take as the best sign: they become thankful. Not long will it be before they create festivals, and put up memorials to their old joys.

They are convalescents!" Thus spoke Zarathustra joyfully to his heart and gazed outward; his animals, however, pressed up to him, and honoured his happiness and his silence.

2.

All on a sudden however, Zarathustra's ear was frightened: for the cave which had hereto been full of noise and laughter, became all at once still as death;- his nose, however, smelt a sweet-scented vapour and incense-odour, as if from burning pine-cones.

"What happens? What are they about?" he asked himself, and stole up to the entrance, that he might be able unobserved to see his guests. But wonder upon wonder! what was he then obliged to behold with his own eyes!

"They have all of them become pious again, they pray, they are mad!"- said he, and was astonished beyond measure. And forsooth! all these higher people, the two kings, the pope out of service, the evil magician, the voluntary beggar, the wanderer and shadow, the old soothsayer, the spiritually conscientious one, and the ugliest person- they all lay on their knees like children and credulous old women, and worshipped the ass. And just then began the ugliest person to gurgle and snort, as if something unutterable in him tried to find expression; when, however, he had actually found words, behold! it was a pious, strange litany in praise of the adored and censed ass. And the litany sounded thus:

Amen! And glory and honour and wisdom and thanks and praise and strength be to our God, from everlasting to everlasting!

-The ass, however, here brayed ye-A.

He carried our burdens, he has taken upon him the form of a servant, he is patient of heart and never says No; and he who loves his God chastises him.

-The ass, however, here brayed ye-A.

He speaks not: except that he ever says Yes to the world which he created: thus does he extol his world. It is his artfulness that speaks not: thus is he rarely found wrong.

-The ass, however, here brayed ye-A.

Uncomely goes he through the world. Grey is the favorite color in which he wraps his virtue. Has he spirit, then does he conceal it; every one, however, believes in his long ears.

-The ass, however, here brayed ye-A.

What hidden wisdom it is to wear long ears, and only to say Yes and never No! has he not created the world in his own image, namely, as stupid as possible?

-The ass, however, here brayed ye-A.

You go straight and crooked ways; it concerns you little what seems straight or crooked to us people. Beyond good and evil is your domain. It is your innocence not to know what innocence is.

-The ass, however, here brayed ye-A.

Lo! how you spurn none from you, neither beggars nor kings. You suffer little children to come to you, and when the bad boys decoy you, then say you simply, ye-A.

-The ass, however, here brayed ye-A.

You love she-asses and fresh figs, you are no food-despiser. A thistle tickles your heart when you chance to be hungry. There is the wisdom of a God therein.

-The ass, however, here brayed ye-A.


78. The Ass-Festival

1.

AT THIS place in the litany, however, Zarathustra could no longer control himself; he himself cried out ye-A, louder even than the ass, and sprang into the midst of his maddened guests. "Whatever are you about, you grown-up children?" he exclaimed, pulling up the praying ones from the ground. "Alas, if any one else, except Zarathustra, had seen you:

Every one would think you the worst blasphemers, or the very most foolish old women, with your new belief!

And you yourself, you old pope, how is it in accordance with you, to adore an ass in such a manner as God?"-

"O Zarathustra," answered the pope, "forgive me, but in divine matters I am more enlightened even than you. And it is right that it should be so.

Better to adore God so, in this form, than in no form at all! Think over this saying, my exalted friend: you will readily divine that in such a saying there is wisdom.

He who said 'God is a Spirit'- made the greatest stride and slide hereto made on earth towards unbelief: such a dictum is not easily amended again on earth!

My old heart leaps and bounds because there is still something to adore on earth. Forgive it, O Zarathustra, to an old, pious pontiff-heart!-"

-"And you," said Zarathustra to the wanderer and shadow, "you call and think yourself a free spirit? And you here practice such idolatry and hierolatry?

Worse verily, do you here than with your bad brown girls, you bad, new believer!"

"It is sad enough," answered the wanderer and shadow, "you are right: but how can I help it! The old God lives again, O Zarathustra, you may say what you will.

The ugliest person is to blame for it all: he has reawakened him. And if he say that he once killed him, with Gods death is always just a prejudice."

-"And you," said Zarathustra, "you bad old magician, what did you do! Who ought to believe any longer in you in this free age, when you believe in such divine donkeyism?

It was a stupid thing that you didst; how could you, a shrewd person, do such a stupid thing!"

"O Zarathustra," answered the shrewd magician, "you are right, it was a stupid thing,- it was also repugnant to me."

-"And you even," said Zarathustra to the spiritually conscientious one, "consider, and put your finger to your nose! does nothing go against your conscience here? Is your spirit not too cleanly for this praying and the fumes of those devotees?"

"There is something therein," said the spiritually conscientious one, and put his finger to his nose, "there is something in this spectacle which even does good to my conscience.

Perhaps I dare not believe in God: certain it is however, that God seems to me most worthy of belief in this form.

God is said to be eternal, according to the testimony of the most pious: he who has so much time takes his time. As slow and as stupid as possible: thereby can such a one nevertheless go very far.

And he who has too much spirit might well become infatuated with stupidity and folly. Think of yourself, O Zarathustra!

You yourself- verily! even you could well become an ass through superabundance of wisdom.

Do not the true sage willingly walk on the crookedest paths? The evidence teaches it, O Zarathustra,- your own evidence!"

-"And you yourself, finally," said Zarathustra, and turned towards the ugliest person, who still lay on the ground stretching up his arm to the ass (for he gave it wine to drink). "Say, you nondescript, what have you been about!

You seem to me transformed, your eyes glow, the mantle of the sublime covers your ugliness: what did you do?

Is it then true what they say, that you have again awakened him? And why? Was he not for good reasons killed and made away with?

You yourself seem to me awakened: what did you do? why did you turn round? Why did you get converted? Speak, you nondescript!"

"O Zarathustra," answered the ugliest person, "you are a rogue!

Whether he yet lives, or again lives, or is thoroughly dead- which of us both knows that best? I ask you.

One thing however do I know,- from yourself did I learn it once, O Zarathustra: he who wants to kill most thoroughly, laughs.

'Not by wrath but by laughter does one kill'- thus spoke you once, O Zarathustra, you hidden one, you destroyer without wrath, you dangerous saint,- you are a rogue!"

2.

Then, however, did it come to pass that Zarathustra, astonished at such merely roguish answers, jumped back to the door of his cave, and turning towards all his guests, cried out with a strong voice:

"O you wags, all of you, you fools! Why do you dissemble and disguise yourselves before me!

How the hearts of all of you convulsed with delight and wickedness, because you had at last become again like little children- namely, pious,-

-Because you at last did again as children do- namely, prayed, folded your hands and said 'good God'!

But now leave, I pray you, this nursery, my own cave, where today all childishness is carried on. Cool down, here outside, your hot child-wantonness and heart-tumult!

To be sure: except you become as little children you shall not enter into that kingdom of heaven." (And Zarathustra pointed aloft with his hands.)

"But we do not at all want to enter into the kingdom of heaven: we have become people,- so we want the kingdom of earth."

3.

And once more began Zarathustra to speak. "O my new friends," said he,- "you strange ones, you higher people, how well do you now please me,-

-Since you have again become joyful! You have, verily, all blossomed forth: it seems to me that for such flowers as you, new festivals are required.

-A little valiant nonsense, some divine service and ass-festival, some old joyful Zarathustra fool, some blusterer to blow your souls bright. Forget not this night and this ass-festival, you higher people! That did you create when with me, that do I take as a good omen,- such things only the convalescents create!

And should you celebrate it again, this ass-festival, do it from love to yourselves, do it also from love to me! And in remembrance of me!"

Thus spoke Zarathustra.


79. The Drunken Song

1.

MEANWHILE one after another had gone out into the open air, and into the cool, thoughtful night; Zarathustra himself, however, led the ugliest person by the hand, that he might show him his night-world, and the great round moon, and the silvery water-falls near his cave. There they at last stood still beside one another; all of them old people, but with comforted, brave hearts, and astonished in themselves that it was so well with them on earth; the mystery of the night, however, came closer and closer to their hearts. And anew Zarathustra thought to himself: "Oh, how well do they now please me, these higher people!"- but he did not say it aloud, for he respected their happiness and their silence.-

Then, however, there happened that which in this astonishing long day was most astonishing: the ugliest person began once more and for the last time to gurgle and snort, and when he had at length found expression, behold! there sprang a question plump and plain out of his mouth, a good, deep, clear question, which moved the hearts of all who listened to him.

"My friends, all of you," said the ugliest person, "what think you? For the sake of this day- I am for the first time content to have lived my entire life.

And that I testify so much is still not enough for me. It is worth while living on the earth: one day, one festival with Zarathustra, has taught me to love the earth.

'Was that- life?' will I say to death. 'Well! Once more!'

My friends, what think you? Will you not, like me, say to death: 'Was that- life? For the sake of Zarathustra, well! Once more!'"- -

Thus spoke the ugliest person; it was not, however, far from midnight. And what took place then, think you? As soon as the higher people heard his question, they became all at once conscious of their transformation and convalescence, and of him who was the cause thereof: then did they rush up to Zarathustra, thanking, honouring, caressing him, and kissing his hands, each in his own peculiar way; so that some laughed and some wept. The old soothsayer, however, danced with delight; and though he was then, as some narrators suppose, full of sweet wine, he was certainly still fuller of sweet life, and had renounced all weariness. There are even those who narrate that the ass then danced: for not in vain had the ugliest person previously given it wine to drink. That may be the case, or it may be otherwise; and if in truth the ass did not dance that evening, there nevertheless happened then greater and rarer wonders than the dancing of an ass would have been. In short, as the aphorism of Zarathustra says: "What does it matter!"

2.

When, however, this took place with the ugliest person, Zarathustra stood there like one drunken: his glance dulled, his tongue faltered and his feet staggered. And who could divine what thoughts then passed through Zarathustra's soul? Apparently, however, his spirit retreated and fled in advance and was in remote distances, and as it were "wandering on high mountain-ridges," as it stands written, "'twixt two seas,

-Wandering 'twixt the past and the future as a heavy cloud." Gradually, however, while the higher people held him in their arms, he came back to himself a little, and resisted with his hands the crowd of the honouring and caring ones; but he did not speak. All at once, however, he turned his head quickly, for he seemed to hear something: then laid he his finger on his mouth and said: "Come!"

And immediately it became still and mysterious round about; from the depth however there came up slowly the sound of a clock-bell. Zarathustra listened thereto, like the higher people; then, however, laid he his finger on his mouth the second time, and said again: "Come! Come! It is getting on to midnight!"- and his voice had changed. But still he had not moved from the spot. Then it became yet stiller and more mysterious, and everything hearkened, even the ass, and Zarathustra's noble animals, the eagle and the serpent,- likewise the cave of Zarathustra and the big cool moon, and the night itself. Zarathustra, however, laid his hand upon his mouth for the third time, and said:

Come! Come! Come! Let us now wander! It is the hour: let us wander into the night!

3.

You higher people, it is getting on to midnight: then will I say something into your ears, as that old clock-bell says it into my ear,-

-As mysteriously, as frightfully, and as cordially as that midnight clock-bell speaks it to me, which has experienced more than one person:

-Which has already counted the smarting throbbings of your fathers' hearts- ah! ah! how it sighs! how it laughs in its dream! the old, deep, deep midnight!

Hush! Hush! Then is there many a thing heard which may not be heard by day; now however, in the cool air, when even all the tumult of your hearts has become still,-

-Now does it speak, now is it heard, now does it steal into overwakeful, nocturnal souls: ah! ah! how the midnight sighs! how it laughs in its dream!

-Hear you not how it mysteriously, frightfully, and cordially speaks to you, the old deep, deep midnight?

O humanity, take heed!

4.

Woe to me! Where has time gone? Have I not sunk into deep wells? The world sleeps-

Ah! Ah! The dog howls, the moon shins. Rather will I die, rather will I die, than say to you what my midnight-heart now thinks.

Already have I died. It is all over. Spider, why spin you around me? Will you have blood? Ah! Ah! The dew falls, the hour comes- -The hour in which I frost and freeze, which asks and asks and asks: "Who has sufficient courage for it?

-Who is to be master of the world? Who is going to say: Thus shall you flow, you great and small streams!"

-The hour approaches: O humanity, you higher personage, take heed! This talk is for fine ears, for your ears- what says deep midnight's voice indeed?

5.

It carries me away, my soul dances. Day's-work! Day's-work! Who is to be master of the world?

The moon is cool, the wind is still. Ah! Ah! Have you already flown high enough? You have danced: a leg, nevertheless, is not a wing.

You good dancers, now is all delight over: wine has become lees, every cup has become brittle, the sepulchres mutter.

You have not flown high enough: now do the sepulchres mutter: "Free the dead! Why is it so long night? does not the moon make us drunken?"

You higher people, free the sepulchres, awaken the corpses! Ah, why does the worm still burrow? There approaches, there approaches, the hour,-

-There booms the clock-bell, there thrills still the heart, there burrows still the wood-worm, the heart-worm. Ah! Ah! The world is deep!

6.

Sweet lyre! Sweet lyre! I love your tone, your drunken, ranunculine tone!- how long, how far has come to me your tone, from the distance, from the ponds of love!

You old clock-bell, you sweet lyre! Every pain has torn your heart, father-pain, fathers'-pain, forefathers'-pain; your speech has become ripe,-

-Ripe like the golden autumn and the afternoon, like my hermit heart- now say you: The world itself has become ripe, the grape turns brown,

-Now does it wish to die, to die of happiness. You higher people, do you not feel it? There wells up mysteriously an odour,

-A perfume and odour of eternity, a rosy-blessed, brown, gold-wine-odour of old happiness.

-Of drunken midnight-death happiness, which sings: the world is deep, and deeper than the day could read!

7.

Leave me alone! Leave me alone! I am too pure for you. Touch me not! has not my world just now become perfect?

My skin is too pure for your hands. Leave me alone, you dull, doltish, stupid day! Is not the midnight brighter?

The purest are to be masters of the world, the least known, the strongest, the midnight-souls, who are brighter and deeper than any day.

O day, you grope for me? you feel for my happiness? For you am I rich, lonesome, a treasure-pit, a gold chamber?

O world, you want me? Am I worldly for you? Am I spiritual for you? Am I divine for you? But day and world, you are too coarse,-

-Have cleverer hands, grasp after deeper happiness, after deeper unhappiness, grasp after some God; grasp not after me:

-My unhappiness, my happiness is deep, you strange day, but yet am I no God, no God's-hell: deep is its woe.

8.

God's woe is deeper, you strange world! Grasp at God's woe, not at me! What am I! A drunken sweet lyre,-

-A midnight-lyre, a bell-frog, which no one understands, but which must speak before deaf ones, you higher people! For you do not understand me!

Gone! Gone! O youth! O noontide! O afternoon! Now have come evening and night and midnight,- the dog howls, the wind:

-Is the wind not a dog? It whines, it barks, it howls. Ah! Ah! how she sighs! how she laughs, how she wheezes and pants, the midnight!

How she just now speaks soberly, this drunken poetess! has she perhaps overdrunk her drunkenness? has she become overawake? does she ruminate?

-Her woe does she ruminate over, in a dream, the old, deep midnight- and still more her joy. For joy, although woe be deep, joy is deeper still than grief can be.

9.

You grape-vine! Why do you praise me? Have I not cut you! I am cruel, you bleedest-: what means your praise of my drunken cruelty?

"Whatever has become perfect, everything mature- wants to die!" so say you. Blessed, blessed be the vintner's knife! But everything immature wants to live: alas!

Woe says: "Hence! Go! Away, you woe!" But everything that suffers wants to live, that it may become mature and lively and longing,

-Longing for the further, the higher, the brighter. "I want heirs," so says everything that suffers, "I want children, I do not want myself,"-

Joy, however, does not want heirs, it does not want children,- joy wants itself, it wants eternity, it wants recurrence, it wants everything eternally-like-itself.

Woe says: "Break, bleed, you heart! Wander, you leg! you wing, fly! Onward! upward! you pain!" Well! Cheer up! O my old heart: Woe says: "Hence! Go!"

10.

You higher people, what think you? Am I a soothsayer? Or a dreamer? Or a drunkard? Or a dream-reader? Or a midnight-bell?

Or a drop of dew? Or a fume and fragrance of eternity? Hear you it not? Smell you it not? Just now has my world become perfect, midnight is also mid-day,-

Pain is also a joy, curse is also a blessing, night is also a sun,- go away! or you will learn that a sage is also a fool.

Said you ever Yes to one joy? O my friends, then said you Yes also to all woe. All things are enlinked, enlaced and enamoured,-

-Wanted you ever once to come twice; said you ever: "You please me, happiness! Instant! Moment!" then wanted you all to come back again!

-All anew, all eternal, all enlinked, enlaced and enamoured, Oh, then did you love the world,-

-You eternal ones, you love it eternally and for all time: and also to woe do you say: Hence! Go! but come back! For joys all want- eternity!

11.

All joy wants the eternity of all things, it wants honey, it wants lees, it wants drunken midnight, it wants graves, it wants grave-tears' consolation, it wants gilded evening-red-

-What does not joy want! it is thirstier, heartier, hungrier, more frightful, more mysterious, than all woe: it wants itself, it bites into itself, the ring's will wriths in it,-

-It wants love, it wants hate, it is over-rich, it gives, it throws away, it begs for some one to take from it, it thanks the taker, it would rather be hated,-

-So rich is joy that it thirsts for woe, for hell, for hate, for shame, for the lame, for the world,- for this world, Oh, you know it indeed!

You higher people, for you does it long, this joy, this irrepressible, blessed joy- for your woe, you failures! For failures, longs all eternal joy.

For joys all want themselves, therefore do they also want grief! O happiness, O pain! Oh break, you heart! You higher people, do learn it, that joys want eternity.

-Joys want the eternity of all things, they want deep, profound eternity!

12.

Have you now learned my song? Have you divined what it would say? Well! Cheer up! You higher people, sing now my roundelay!

Sing now yourselves the song, the name of which is "Once more," the signification of which is "To all eternity!"- sing, you higher people, Zarathustra's roundelay!

O humanity! Take heed!
What says deep midnight's voice indeed?
"I slept my sleep-,
"From deepest dream I've woke, and plead:-
"The world is deep,
"And deeper than the day could read.
"Deep is its woe-,
"Joy- deeper still than grief can be:
"Woe says: Hence! Go!
"But joys all want eternity-,
"-Want deep, profound eternity!"


80. The Sign

IN THE morning, however, after this night, Zarathustra jumped up from his couch, and, having girded his loins, he came out of his cave glowing and strong, like a morning sun coming out of gloomy mountains.

"You great star," spoke he, as he had spoken once before, "you deep eye of happiness, what would be all your happiness if you had not those for whom you shine!

And if they remained in their chambers whilst you are already awake, and come and give and distribute, how would your proud modesty upbraid for it!

Well! they still sleep, these higher people, whilst I am awake: they are not my proper companions! Not for them do I wait here in my mountains.

At my work I want to be, at my day: but they understand not what are the signs of my morning, my step- is not for them the awakening-call.

They still sleep in my cave; their dream still drinks at my drunken songs. The audient ear for me- the obedient ear, is yet lacking in their limbs."

-This had Zarathustra spoken to his heart when the sun arose: then looked he inquiringly aloft, for he heard above him the sharp call of his eagle. "Well!" called he upwards, "thus is it pleasing and proper to me. My animals are awake, for I am awake.

My eagle is awake, and like me honours the sun. With eagle-talons does it grasp at the new light. You are my proper animals; I love you.

But still do I lack my proper people!"-

Thus spoke Zarathustra; then, however, it happened that all on a sudden he became aware that he was flocked around and fluttered around, as if by innumerable birds,- the whizzing of so many wings, however, and the crowding around his head was so great that he shut his eyes. And verily, there came down upon him as it were a cloud, like a cloud of arrows which pours upon a new enemy. But behold, here it was a cloud of love, and showered upon a new friend.

"What happens to me?" thought Zarathustra in his astonished heart, and slowly seated himself on the big stone which lay close to the exit from his cave. But while he grasped about with his hands, around him, above him and below him, and repelled the tender birds, behold, there then happened to him something still stranger: for he grasped thereby unawares into a mass of thick, warm, shaggy hair; at the same time, however, there sounded before him a roar,- a long, soft lion-roar.

"The sign comes," said Zarathustra, and a change came over his heart. And in truth, when it turned clear before him, there lay a yellow, powerful animal at his feet, resting its head on his knee,- unwilling to leave him out of love, and doing like a dog which again finds its old master. The doves, however, were no less eager with their love than the lion; and whenever a dove whisked over its nose, the lion shook its head and wondered and laughed.

When all this went on Zarathustra spoke only a word: "My children are nigh, my children"-, then he became quite mute. His heart, however, was loosed, and from his eyes there dropped down tears and fell upon his hands. And he took no further notice of anything, but sat there motionless, without repelling the animals further. Then flew the doves to and fro, and perched on his shoulder, and caressed his white hair, and did not tire of their tenderness and joyousness. The strong lion, however, licked always the tears that fell on Zarathustra's hands, and roared and growled shyly. Thus did these animals do.-

All this went on for a long time, or a short time: for properly speaking, there is no time on earth for such things-. Meanwhile, however, the higher people had awakened in Zarathustra's cave, and marshalled themselves for a procession to go to meet Zarathustra, and give him their morning greeting: for they had found when they awakened that he no longer tarried with them. When, however, they reached the door of the cave and the noise of their steps had preceded them, the lion started violently; it turned away all at once from Zarathustra, and roaring wildly, sprang towards the cave. The higher people, however, when they heard the lion roaring, cried all aloud as with one voice, fled back and vanished in an instant.

Zarathustra himself, however, stunned and strange, rose from his seat, looked around him, stood there astonished, inquired of his heart, bethought himself, and remained alone. "What did I hear?" said he at last, slowly, "what happened to me just now?"

But soon there came to him his recollection, and he took in at a glance all that had taken place between yesterday and to-day. "Here is indeed the stone," said he, and stroked his beard, "on it sat I yester-morn; and here came the soothsayer to me, and here heard I first the cry which I heard just now, the great cry of distress.

O you higher people, your distress was it that the old soothsayer foretold to me yester-morn,-

-To your distress did he want to seduce and tempt me: 'O Zarathustra,' said he to me, 'I come to seduce you to your last sin.'

To my last sin?" cried Zarathustra, and laughed angrily at his own words: "what has been reserved for me as my last sin?"

-And once more Zarathustra became absorbed in himself, and sat down again on the big stone and meditated. Suddenly he sprang up,-

"Fellow-suffering! Fellow-suffering with the higher people!" he cried out, and his countenance changed into brass. "Well! That- has had its time!

My suffering and my fellow-suffering- what matter about them! Do I then strive after happiness? I strive after my work!

Well! The lion has come, my children are nigh, Zarathustra has grown ripe, my hour has come:-

This is my morning, my day begins: arise now, arise, you great noontide!"

Thus spoke Zarathustra and left his cave, glowing and strong, like a morning sun coming out of gloomy mountains.


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