doctrine, but we should destroy the many by means of it!”
Zarathustra laughs: “Ye shall be the hammer: I laid this hammer in your
hands.”
65
I do not speak to you as I speak to the people. The highest thing for
them would be to despise and to annihilate themselves: the next highest
thing would be for them to despise and annihilate each other.
66
“My will to do good compels me to remain silent. But my will to the
Superman bids me speak and sacrifice even my friends.”
“I would fain form and transform you, how could I endure things
otherwise!”
67
The history of higher man. The rearing of the better man is
incalculably more painful. The ideal of the necessary sacrifice which
it involves, as in the case of Zarathustra, should be demonstrated: A
man should leave his home, his family and his native land. Live under
the scorn of the prevailing morality. The anguish of experiments and
errors. The solution of all the joys offered by the older ideals (they
are now felt to be partly hostile and partly strange).
68
What is it which gives a meaning, a value, an importance to things?
It is the creative heart which yearns and which created out of this
yearning. It created joy and woe. It wanted to sate itself also with
woe. Every kind of pain that man or beast has suffered, we must take
upon ourselves and bless, and have a goal whereby such suffering would
acquire some meaning.
69
Principal doctrine: the transfiguration of pain into a blessing, and of
poison into food, lies in our power. The will to suffering.
70
Concerning heroic greatness as the only state of pioneers. (A yearning
for utter ruin as a means of enduring one’s existence.)
We must not desire one state only; we must rather desire to be
periodical creatures—like existence.
Absolute indifference to other people’s opinions (because we know their
weights and measures), but their opinions of themselves should be the
subject of pity.
71
Disciples must unite three qualities in themselves: they must be
true, they must be able and willing to be communicative, they must
have profound insight into each other.
72
All kinds of higher men and their oppression and blighting (as a case
in point, Duhring, who was ruined by isolation)—on the whole, this
is the fate of higher men to-day, they seem to be a species that is
condemned to die out: this fact seems to come to Zarathustra’s ears
like a great cry for help. All kinds of insane degenerations of higher
natures seem to approach him (nihilism for instance).
73
_Higher Men who come to Zarathustra in Despair._
Temptations to return prematurely to the world—thanks to the
provocation of one’s sympathies.
1. The rolling stone, the homeless one, the wanderer:—he who has
unlearned the love of his people because he has learned to love many
peoples,—the good European.
2. The gloomy, ambitious son of the people, shy, lonely, and ready for
anything,—who chooses rather to be alone than to be a destroyer,—he
offers himself as an instrument.
3. The ugliest man, who is obliged to adorn himself (historical sense)
and who is always in search of a new garment: he desires to make his
appearance becoming, and finally retires into solitude in order not to
be seen, he is ashamed of himself.
4. He who honours facts (“the brain of a leech”), the most subtle
intellectual conscience, and because he has it in excess, a guilty
conscience,—he wants to get rid of himself.
5. The poet, who at bottom thirsts, for savage freedom,—he chooses
loneliness and the severity of knowledge.
6. The discoverer of new intoxicants,—the musician, the sorcerer, who
finally drops on his knees before a loving heart and says: “Not to me
do I wish to lead you but yonder to him.”
Those who are sober to excess and who have a yearning for intoxication
which they do not gratify. The Supersobersides.
7. Genius (as an attack of insanity), becoming frozen through lack of
love: “I am neither a genius nor a god.” Great tenderness: “people must
show him more love!”
8. The rich man who has given everything away and who asks everybody:
“Have you anything you do not want? give me some of it!” as a beggar.
9. The Kings who renounce dominion: “we seek him who is more worthy
to rule”—against “equality”: the great man is lacking, consequently
reverence is lacking too.
10. The actor of happiness.
11. The pessimistic soothsayer who detects fatigue everywhere.
12. The fool of the big city.
13. The youth from the mount
14. The woman (seeks the man).
15. The envious emaciated toiler and _arriviste.
16. The good, } and their mad fancy:
17. The pious, } “For God” that
18. The self-centred and } means “For me.”
saints,
74
“I gave you the most weighty thought: maybe mankind will perish through
it, perhaps also mankind will be elevated through it inasmuch as by
its means the elements which are hostile to life will be overcome and
eliminated.” “Ye must not chide Life, but yourselves!”—The destiny
of higher man is to be a creator. The organisation of higher men, the
education of the future ruler. “YE must rejoice in your superior power
when ye rule and when ye form anew.” “Not only man but Superman will
recur eternally!”
75
The typical suffering of the reformer and also his consolations. The
seven solitudes.
He lives as though he were beyond all ages: his loftiness allows him to
have intercourse with the anchorites and the misunderstood of every age.
Only his beauty is his defence. He lays his hands on the next thousand
years.
His love increases as he sees the impossibility of avoiding the
affliction of pain with it.
76
Zarathustra’s mood is not one of mad impatience for Superman! It is
peaceful, it can wait: but all action has derived some purpose from
being the road and means thither,—and must be done well and perfectly.
The repose of the great stream! Consecration of the smallest thing.
All unrest, and violent longing, all loathing should be presented in
the third part and be overcome! The gentleness, and mildness, &c, in
the first and second parts are both signs of a power which is not yet
self-reliant!
With the recovery of Zarathustra, Cæsar stands there inexorable
and kind:—the gulf separating creation, goodness, and wisdom is
annihilated.
Clearness, peace, no exaggerated craving, happiness in the moment which
is properly occupied and immortalised!
77
Zarathustra, Part III.: “I myself am happy.”—When he had taken leave
of mankind he returned unto himself. Like a cloud it vanishes from him.
The manner in which Superman must live: like an Epicurean God.
Divine suffering is the substance of the third part of Zarathustra. The
human state of the legislator is only brought forward as an example.
His intense love for his friends seems to him a disease,—once more he
becomes peaceful.
When the invitations come he gently evades them.
78
In the fourth part it is necessary to say precisely why it is that the
time of the great noon has come: It is really a description of the age
given by means of visits, but interpreted by Zarathustra.
In the fourth part it is necessary to say precisely why “a chosen
people” has first to be created:—they are the lucky cases of nature
as opposed to the unlucky (exemplified by the visitors): only to them
—the lucky cases—is Zarathustra able to express himself concerning
ultimate problems, them alone is he able to inspire with activity on
behalf of this theory. They are strong, healthy, hard and above all
noble enough for him to give them the hammer with which to remould the
whole world.
79
The unity in power of the creator, the lover and the knight of
knowledge.
80
Love alone shall judge—(the creative love which forgets itself in its
work).
81
Zarathustra can only dispense happiness once the order of rank is
established. Therefore this doctrine must be taught first.
The order of rank develops into a system of earthly dominion: the lords
of the earth come last, a new ruling caste. Here and there there arises
from them a perfectly Epicurean God, a Superman, a transfigurer of
existence.
The Superhuman’s notion of the world. Dionysus. Returning from these
most strange of all pursuits Zarathustra comes back with love to the
narrowest and smallest things,—he blesses all his experiences and dies
with a blessing on his lips.
82
From people who merely pray we must become people who bless.