Thus Spake Zarathustra. Фридрих Вильгельм Ницше

most? Him who breaketh up their tables of values, the breaker, the law-breaker – he, however, is the creator.

      Companions, the creator seeketh, not corpses – and not herds or believers either. Fellow-creators the creator seeketh – those who grave new values on new tables.

      Companions, the creator seeketh, and fellow-reapers: for everything is ripe for the harvest with him. But he lacketh the hundred sickles: so he plucketh the ears of corn and is vexed.

      Companions, the creator seeketh, and such as know how to whet their sickles. Destroyers, will they be called, and despisers of good and evil. But they are the reapers and rejoicers.

      Fellow-creators, Zarathustra seeketh; fellow-reapers and fellow-rejoicers, Zarathustra seeketh: what hath he to do with herds and herdsmen and corpses!

      And thou, my first companion, rest in peace! Well have I buried thee in thy hollow tree; well have I hid thee from the wolves.

      But I part from thee; the time hath arrived. ‘Twixt rosy dawn and rosy dawn there came unto me a new truth.

      I am not to be a herdsman, I am not to be a grave-digger. Not any more will I discourse unto the people; for the last time have I spoken unto the dead.

      With the creators, the reapers, and the rejoicers will I associate: the rainbow will I show them, and all the stairs to the Superman.

      To the lone-dwellers will I sing my song, and to the twain-dwellers; and unto him who hath still ears for the unheard, will I make the heart heavy with my happiness.

      I make for my goal, I follow my course; over the loitering and tardy will I leap. Thus let my on-going be their down-going!

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      This had Zarathustra said to his heart when the sun stood at noon-tide. Then he looked inquiringly aloft, – for he heard above him the sharp call of a bird. And behold! An eagle swept through the air in wide circles, and on it hung a serpent, not like a prey, but like a friend: for it kept itself coiled round the eagle’s neck.

      “They are mine animals,” said Zarathustra, and rejoiced in his heart.

      “The proudest animal under the sun, and the wisest animal under the sun, – they have come out to reconnoitre.

      They want to know whether Zarathustra still liveth. Verily, do I still live?

      More dangerous have I found it among men than among animals; in dangerous paths goeth Zarathustra. Let mine animals lead me!

      When Zarathustra had said this, he remembered the words of the saint in the forest. Then he sighed and spake thus to his heart:

      “Would that I were wiser! Would that I were wise from the very heart, like my serpent!

      But I am asking the impossible. Therefore do I ask my pride to go always with my wisdom!

      And if my wisdom should some day forsake me: – alas! it loveth to fly away! – may my pride then fly with my folly!”

      Thus began Zarathustra’s down-going.

      ZARATHUSTRA’S DISCOURSES

      I. THE THREE METAMORPHOSES

      Three metamorphoses of the spirit do I designate to you: how the spirit becometh a camel, the camel a lion, and the lion at last a child.

      Many heavy things are there for the spirit, the strong load-bearing spirit in which reverence dwelleth: for the heavy and the heaviest longeth its strength.

      What is heavy? so asketh the load-bearing spirit; then kneeleth it down like the camel, and wanteth to be well laden.

      What is the heaviest thing, ye heroes? asketh the load-bearing spirit, that I may take it upon me and rejoice in my strength.

      Is it not this: To humiliate oneself in order to mortify one’s pride? To exhibit one’s folly in order to mock at one’s wisdom?

      Or is it this: To desert our cause when it celebrateth its triumph? To ascend high mountains to tempt the tempter?

      Or is it this: To feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger of soul?

      Or is it this: To be sick and dismiss comforters, and make friends of the deaf, who never hear thy requests?

      Or is it this: To go into foul water when it is the water of truth, and not disclaim cold frogs and hot toads?

      Or is it this: To love those who despise us, and give one’s hand to the phantom when it is going to frighten us?

      All these heaviest things the load-bearing spirit taketh upon itself: and like the camel, which, when laden, hasteneth into the wilderness, so hasteneth the spirit into its wilderness.

      But in the loneliest wilderness happeneth the second metamorphosis: here the spirit becometh a lion; freedom will it capture, and lordship in its own wilderness.

      Its last Lord it here seeketh: hostile will it be to him, and to its last God; for victory will it struggle with the great dragon.

      What is the great dragon which the spirit is no longer inclined to call Lord and God? “Thou-shalt,” is the great dragon called. But the spirit of the lion saith, “I will.”

      “Thou-shalt,” lieth in its path, sparkling with gold – a scale-covered beast; and on every scale glittereth golden, “Thou shalt!”

      The values of a thousand years glitter on those scales, and thus speaketh the mightiest of all dragons: “All the values of things – glitter on me.

      All values have already been created, and all created values – do I represent. Verily, there shall be no ‘I will’ any more. Thus speaketh the dragon.

      My brethren, wherefore is there need of the lion in the spirit? Why sufficeth not the beast of burden, which renounceth and is reverent?

      To create new values – that, even the lion cannot yet accomplish: but to create itself freedom for new creating – that can the might of the lion do.

      To create itself freedom, and give a holy Nay even unto duty: for that, my brethren, there is need of the lion.

      To assume the right to new values – that is the most formidable assumption for a load-bearing and reverent spirit. Verily, unto such a spirit it is preying, and the work of a beast of prey.

      As its holiest, it once loved “Thou-shalt”: now is it forced to find illusion and arbitrariness even in the holiest things, that it may capture freedom from its love: the lion is needed for this capture.

      But tell me, my brethren, what the child can do, which even the lion could not do? Why hath the preying lion still to become a child?

      Innocence is the child, and forgetfulness, a new beginning, a game, a self-rolling wheel, a first movement, a holy Yea.

      Aye, for the game of creating, my brethren, there is needed a holy Yea unto life: ITS OWN will, willeth now the spirit; HIS OWN world winneth the world’s outcast.

      Three metamorphoses of the spirit have I designated to you: how the spirit became a camel, the camel a lion, and the lion at last a child. —

      Thus spake Zarathustra. And at that time he abode in the town which is called The Pied Cow.

      II. THE ACADEMIC CHAIRS OF VIRTUE

      People commended unto Zarathustra a wise man, as one who could discourse well about sleep and virtue: greatly was he honoured and rewarded for it, and all the youths sat before his chair. To him went Zarathustra, and sat among the youths before his chair. And thus spake the wise man:

      Respect and modesty in presence of sleep! That is the first thing! And to go out of the way of all who sleep badly and keep awake at night!

      Modest is even the thief in presence of sleep: he always stealeth softly through the night. Immodest, however, is the night-watchman; immodestly he carrieth his horn.

      No small art is it to sleep: it is necessary for that purpose to keep awake all day.

      Ten times a day must thou overcome thyself: