Thus Spake Zarathustra: A Book for All and None. Friedrich Wilhelm Nietzsche

unto you of superearthly hopes! Poisoners are they, whether they know it or not.

      Despisers of life are they, decaying ones and poisoned ones themselves, of whom the earth is weary: so away with them!

      Once blasphemy against God was the greatest blasphemy; but God died, and therewith also those blasphemers. To blaspheme the earth is now the dreadfulest sin, and to rate the heart of the unknowable higher than the meaning of the earth!

      Once the soul looked contemptuously on the body, and then that contempt was the supreme thing:—the soul wished the body meagre, ghastly, and famished. Thus it thought to escape from the body and the earth.

      Oh, that soul was itself meagre, ghastly, and famished; and cruelty was the delight of that soul!

      But ye, also, my brethren, tell me: What doth your body say about your soul? Is your soul not poverty and pollution and wretched self-complacency?

      Verily, a polluted stream is man. One must be a sea, to receive a polluted stream without becoming impure.

      Lo, I teach you the Superman: he is that sea; in him can your great contempt be submerged.

      What is the greatest thing ye can experience? It is the hour of great contempt. The hour in which even your happiness becometh loathsome unto you, and so also your reason and virtue.

      The hour when ye say: “What good is my happiness! It is poverty and pollution and wretched self-complacency. But my happiness should justify existence itself!”

      The hour when ye say: “What good is my reason! Doth it long for knowledge as the lion for his food? It is poverty and pollution and wretched self-complacency!”

      The hour when ye say: “What good is my virtue! As yet it hath not made me passionate. How weary I am of my good and my bad! It is all poverty and pollution and wretched self-complacency!”

      The hour when ye say: “What good is my justice! I do not see that I am fervour and fuel. The just, however, are fervour and fuel!”

      The hour when ye say: “What good is my pity! Is not pity the cross on which he is nailed who loveth man? But my pity is not a crucifixion.”

      Have ye ever spoken thus? Have ye ever cried thus? Ah! would that I had heard you crying thus!

      It is not your sin—it is your self-satisfaction that crieth unto heaven; your very sparingness in sin crieth unto heaven!

      Where is the lightning to lick you with its tongue? Where is the frenzy with which ye should be inoculated?

      Lo, I teach you the Superman: he is that lightning, he is that frenzy!—

      When Zarathustra had thus spoken, one of the people called out: “We have now heard enough of the rope-dancer; it is time now for us to see him!” And all the people laughed at Zarathustra. But the rope-dancer, who thought the words applied to him, began his performance.

      4.

      Zarathustra, however, looked at the people and wondered. Then he spake thus:

      Man is a rope stretched between the animal and the Superman—a rope over an abyss.

      A dangerous crossing, a dangerous wayfaring, a dangerous looking-back, a dangerous trembling and halting.

      What is great in man is that he is a bridge and not a goal: what is lovable in man is that he is an OVER-GOING and a DOWN-GOING.

      I love those that know not how to live except as down-goers, for they are the over-goers.

      I love the great despisers, because they are the great adorers, and arrows of longing for the other shore.

      I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the Superman may hereafter arrive.

      I love him who liveth in order to know, and seeketh to know in order that the Superman may hereafter live. Thus seeketh he his own down-going.

      I love him who laboureth and inventeth, that he may build the house for the Superman, and prepare for him earth, animal, and plant: for thus seeketh he his own down-going.

      I love him who loveth his virtue: for virtue is the will to down-going, and an arrow of longing.

      I love him who reserveth no share of spirit for himself, but wanteth to be wholly the spirit of his virtue: thus walketh he as spirit over the bridge.

      I love him who maketh his virtue his inclination and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more.

      I love him who desireth not too many virtues. One virtue is more of a virtue than two, because it is more of a knot for one’s destiny to cling to.

      I love him whose soul is lavish, who wanteth no thanks and doth not give back: for he always bestoweth, and desireth not to keep for himself.

      I love him who is ashamed when the dice fall in his favour, and who then asketh: “Am I a dishonest player?”—for he is willing to succumb.

      I love him who scattereth golden words in advance of his deeds, and always doeth more than he promiseth: for he seeketh his own down-going.

      I love him who justifieth the future ones, and redeemeth the past ones: for he is willing to succumb through the present ones.

      I love him who chasteneth his God, because he loveth his God: for he must succumb through the wrath of his God.

      I love him whose soul is deep even in the wounding, and may succumb through a small matter: thus goeth he willingly over the bridge.

      I love him whose soul is so overfull that he forgetteth himself, and all things are in him: thus all things become his down-going.

      I love him who is of a free spirit and a free heart: thus is his head only the bowels of his heart; his heart, however, causeth his down-going.

      I love all who are like heavy drops falling one by one out of the dark cloud that lowereth over man: they herald the coming of the lightning, and succumb as heralds.

      Lo, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is the SUPERMAN.—

      5.

      When Zarathustra had spoken these words, he again looked at the people, and was silent. “There they stand,” said he to his heart; “there they laugh: they understand me not; I am not the mouth for these ears.

      Must one first batter their ears, that they may learn to hear with their eyes? Must one clatter like kettledrums and penitential preachers? Or do they only believe the stammerer?

      They have something whereof they are proud. What do they call it, that which maketh them proud? Culture, they call it; it distinguisheth them from the goatherds.

      They dislike, therefore, to hear of ‘contempt’ of themselves. So I will appeal to their pride.

      I will speak unto them of the most contemptible thing: that, however, is THE LAST MAN!”

      And thus spake Zarathustra unto the people:

      It is time for man to fix his goal. It is time for man to plant the germ of his highest hope.

      Still is his soil rich enough for it. But that soil will one day be poor and exhausted, and no lofty tree will any longer be able to grow thereon.

      Alas! there cometh the time when man will no longer launch the arrow of his longing beyond man—and the string of his bow will have unlearned to whizz!

      I tell you: one must still have chaos in one, to give birth to a dancing star. I tell you: ye have still chaos in you.

      Alas! There cometh the time when man will no longer give birth to any star. Alas! There cometh the time of the most despicable man, who can no longer despise himself.

      Lo! I show you THE LAST MAN.

      “What