Thus Spake Zarathustra. Фридрих Вильгельм Ницше

and into happiness!” Then they contrived for themselves their by-paths and bloody draughts!

      Beyond the sphere of their body and this earth they now fancied themselves transported, these ungrateful ones. But to what did they owe the convulsion and rapture of their transport? To their body and this earth.

      Gentle is Zarathustra to the sickly. Verily, he is not indignant at their modes of consolation and ingratitude. May they become convalescents and overcomers, and create higher bodies for themselves!

      Neither is Zarathustra indignant at a convalescent who looketh tenderly on his delusions, and at midnight stealeth round the grave of his God; but sickness and a sick frame remain even in his tears.

      Many sickly ones have there always been among those who muse, and languish for God; violently they hate the discerning ones, and the latest of virtues, which is uprightness.

      Backward they always gaze toward dark ages: then, indeed, were delusion and faith something different. Raving of the reason was likeness to God, and doubt was sin.

      Too well do I know those godlike ones: they insist on being believed in, and that doubt is sin. Too well, also, do I know what they themselves most believe in.

      Verily, not in backworlds and redeeming blood-drops: but in the body do they also believe most; and their own body is for them the thing-in-itself.

      But it is a sickly thing to them, and gladly would they get out of their skin. Therefore hearken they to the preachers of death, and themselves preach backworlds.

      Hearken rather, my brethren, to the voice of the healthy body; it is a more upright and pure voice.

      More uprightly and purely speaketh the healthy body, perfect and square-built; and it speaketh of the meaning of the earth. —

      Thus spake Zarathustra.

      IV. THE DESPISERS OF THE BODY

      To the despisers of the body will I speak my word. I wish them neither to learn afresh, nor teach anew, but only to bid farewell to their own bodies, – and thus be dumb.

      “Body am I, and soul” – so saith the child. And why should one not speak like children?

      But the awakened one, the knowing one, saith: “Body am I entirely, and nothing more; and soul is only the name of something in the body.”

      The body is a big sagacity, a plurality with one sense, a war and a peace, a flock and a shepherd.

      An instrument of thy body is also thy little sagacity, my brother, which thou callest “spirit” – a little instrument and plaything of thy big sagacity.

      “Ego,” sayest thou, and art proud of that word. But the greater thing – in which thou art unwilling to believe – is thy body with its big sagacity; it saith not “ego,” but doeth it.

      What the sense feeleth, what the spirit discerneth, hath never its end in itself. But sense and spirit would fain persuade thee that they are the end of all things: so vain are they.

      Instruments and playthings are sense and spirit: behind them there is still the Self. The Self seeketh with the eyes of the senses, it hearkeneth also with the ears of the spirit.

      Ever hearkeneth the Self, and seeketh; it compareth, mastereth, conquereth, and destroyeth. It ruleth, and is also the ego’s ruler.

      Behind thy thoughts and feelings, my brother, there is a mighty lord, an unknown sage – it is called Self; it dwelleth in thy body, it is thy body.

      There is more sagacity in thy body than in thy best wisdom. And who then knoweth why thy body requireth just thy best wisdom?

      Thy Self laugheth at thine ego, and its proud prancings. “What are these prancings and flights of thought unto me?” it saith to itself. “A by-way to my purpose. I am the leading-string of the ego, and the prompter of its notions.”

      The Self saith unto the ego: “Feel pain!” And thereupon it suffereth, and thinketh how it may put an end thereto – and for that very purpose it IS MEANT to think.

      The Self saith unto the ego: “Feel pleasure!” Thereupon it rejoiceth, and thinketh how it may ofttimes rejoice – and for that very purpose it IS MEANT to think.

      To the despisers of the body will I speak a word. That they despise is caused by their esteem. What is it that created esteeming and despising and worth and will?

      The creating Self created for itself esteeming and despising, it created for itself joy and woe. The creating body created for itself spirit, as a hand to its will.

      Even in your folly and despising ye each serve your Self, ye despisers of the body. I tell you, your very Self wanteth to die, and turneth away from life.

      No longer can your Self do that which it desireth most: – create beyond itself. That is what it desireth most; that is all its fervour.

      But it is now too late to do so: – so your Self wisheth to succumb, ye despisers of the body.

      To succumb – so wisheth your Self; and therefore have ye become despisers of the body. For ye can no longer create beyond yourselves.

      And therefore are ye now angry with life and with the earth. And unconscious envy is in the sidelong look of your contempt.

      I go not your way, ye despisers of the body! Ye are no bridges for me to the Superman! —

      Thus spake Zarathustra.

      V. JOYS AND PASSIONS

      My brother, when thou hast a virtue, and it is thine own virtue, thou hast it in common with no one.

      To be sure, thou wouldst call it by name and caress it; thou wouldst pull its ears and amuse thyself with it.

      And lo! Then hast thou its name in common with the people, and hast become one of the people and the herd with thy virtue!

      Better for thee to say: “Ineffable is it, and nameless, that which is pain and sweetness to my soul, and also the hunger of my bowels.”

      Let thy virtue be too high for the familiarity of names, and if thou must speak of it, be not ashamed to stammer about it.

      Thus speak and stammer: “That is MY good, that do I love, thus doth it please me entirely, thus only do I desire the good.

      Not as the law of a God do I desire it, not as a human law or a human need do I desire it; it is not to be a guide-post for me to superearths and paradises.

      An earthly virtue is it which I love: little prudence is therein, and the least everyday wisdom.

      But that bird built its nest beside me: therefore, I love and cherish it – now sitteth it beside me on its golden eggs.”

      Thus shouldst thou stammer, and praise thy virtue.

      Once hadst thou passions and calledst them evil. But now hast thou only thy virtues: they grew out of thy passions.

      Thou implantedst thy highest aim into the heart of those passions: then became they thy virtues and joys.

      And though thou wert of the race of the hot-tempered, or of the voluptuous, or of the fanatical, or the vindictive;

      All thy passions in the end became virtues, and all thy devils angels.

      Once hadst thou wild dogs in thy cellar: but they changed at last into birds and charming songstresses.

      Out of thy poisons brewedst thou balsam for thyself; thy cow, affliction, milkedst thou – now drinketh thou the sweet milk of her udder.

      And nothing evil groweth in thee any longer, unless it be the evil that groweth out of the conflict of thy virtues.

      My brother, if thou be fortunate, then wilt thou have one virtue and no more: thus goest thou easier over the bridge.

      Illustrious is it to have many virtues, but a hard lot; and many a one hath gone into the wilderness and killed himself, because he was weary of being the battle and battlefield of virtues.

      My brother, are war and battle evil? Necessary, however, is the evil; necessary are the envy and the distrust