You may have only enemies whom you can hate, not enemies you despise. You must be proud of your enemy: then the successes of your enemy are your successes too.
Recalcitrance—that is the nobility of slaves. Your nobility should be obedience. Your very commanding should be an obeying. To a good warrior “thou shalt” sounds more agreeable than “I will.” And everything you like you should first let yourself be commanded to do.
Your love of life shall be love of your highest hope; and your highest hope shall be the highest thought of life. Your highest thought, however, you should receive as a command from me—and it is: man is something that shall be overcome.
Thus live your life of obedience and war. What matters long life? What warrior wants to be spared?
I do not spare you; I love you thoroughly, my brothers in war!
Thus spoke Zarathustra.
ON THE NEW IDOL
Somewhere there are still peoples and herds, but not where we live, my brothers: here there are states. State? What is that? Well then, open your ears to me, for now I shall speak to you about the death of peoples.
State is the name of the coldest of all cold monsters. Coldly it tells lies too; and this lie crawls out of its mouth: “I, the state, am the people.” That is a lie! It was creators who created peoples and hung a faith and a love over them: thus they served life.
It is annihilators who set traps for the many and call them “state”: they hang a sword and a hundred appetites over them.
Where there is still a people, it does not understand the state and hates it as the evil eye and the sin against customs and rights.
This sign I give you: every people speaks its tongue of good and evil, which the neighbor does not understand. It has invented its own language of customs and rights. But the state tells lies in all the tongues of good and evil; and whatever it says it lies—and whatever it has it has stolen. Everything about it is false; it bites with stolen teeth, and bites easily. Even its entrails are false. Confusion of tongues of good and evil: this sign I give you as the sign of the state. Verily, this sign signifies the will to death. Verily, it beckons to the preachers of death.
All-too-many are born: for the superfluous the state was invented.
Behold, how it lures them, the all-too-many—and how it devours them, chews them, and ruminates!
“On earth there is nothing greater than I: the ordering finger of God am I”—thus roars the monster. And it is not only the long-eared and shortsighted who sink to their knees. Alas, to you too, you great souls, it whispers its dark lies. Alas, it detects the rich hearts which like to squander themselves. Indeed, it detects you too, you vanquishers of the old god. You have grown weary with fighting, and now your weariness still serves the new idol. With heroes and honorable men it would surround itself, the new idol! It likes to bask in the sunshine of good consciences—the cold monster!
It will give you everything if you will adore it, this new idol: thus it buys the splendor of your virtues and the look of your proud eyes. It would use you as bait for the all-too-many.
Indeed, a hellish artifice was invented there, a horse of death, clattering in the finery of divine honors. Indeed, a dying for many was invented there, which praises itself as life: verily, a great service to all preachers of death!
State I call it where all drink poison, the good and the wicked; state, where all lose themselves, the good and the wicked; state, where the slow suicide of all is called “life.”
Behold the superfluous! They steal the works of the inventors and the treasures of the sages for themselves; “education” they call their theft—and everything turns to sickness and misfortune for them.
Behold the superfluous! They are always sick; they vomit their gall and call it a newspaper. They devour each other and cannot even digest themselves.
Behold the superfluous ! They gather riches and become poorer with them. They want power and first the lever of power, much money—the impotent paupers!
Watch them clamber, these swift monkeys! They clamber over one another and thus drag one another into the mud and the depth. They all want to get to the throne: that is their madness—as if happiness sat on the throne. Often mud sits on the throne—and often also the throne on mud. Mad they all appear to me, clambering monkeys and overardent. Foul smells their idol, the cold monster: foul they smell to me altogether, these idolators.
My brothers, do you want to suffocate in the fumes of their snouts and appetites? Rather break the windows and leap to freedom.
Escape from the bad smell! Escape from the idolatry of the superfluous!
Escape from the bad smell! Escape from the steam of these human sacrifices!
The earth is free even now for great souls. There are still many empty seats for the lonesome and the twosome, fanned by the fragrance of silent seas.
A free life is still free for great souls. Verily, whoever possesses little is possessed that much less: praised be a little poverty!
Only where the state ends, there begins the human being who is not superfluous: there begins the song of necessity, the unique and inimitable tune.
Where the state ends—look there, my brothers! Do you not see it, the rainbow and the bridges of the overman?
Thus spoke Zarathustra.
ON THE FLIES OF THE MARKET PLACE
Flee, my friend, into your solitude! I see you dazed by the noise of the great men and stung all over by the stings of the little men. Woods and crags know how to keep a dignified silence with you. Be like the tree that you love with its wide branches: silently listening, it hangs over the sea.
Where solitude ceases the market place begins; and where the market place begins the noise of the great actors and the buzzing of the poisonous flies begins too.
In the world even the best things amount to nothing without someone to make a show of them: great men the people call these showmen.
Little do the people comprehend the great—that is, the creating. But they have a mind for all showmen and actors of great things.
Around the inventors of new values the world revolves: invisibly it revolves. But around the actors revolve the people and fame: that is “the way of the world.”
The actor has spirit but little conscience of the spirit. Always he has faith in that with which he inspires the most faith—faith in himself. Tomorrow he has a new faith, and the day after tomorrow a newer one. He has quick senses, like the people, and capricious moods. To overthrow—that means to him: to prove. To drive to frenzy—that means to him: to persuade. And blood is to him the best of all reasons. A truth that slips into delicate ears alone he calls a lie and nothing. Verily, he believes only in gods who make a big noise in the world!
Full of solemn jesters is the market place—and the people pride themselves on their great men, their masters of the hour. But the hour presses them; so they press you. And from you too they want a Yes or No. Alas, do you want to place your chair between pro and con?
Do not be jealous of these unconditional, pressing men, you lover of truth! Never yet has truth hung on the arm of the unconditional. On account of these sudden men, go back to your security: it is only in the market place that one is assaulted with Yes? or No? Slow is the experience of all deep wells: long must they wait before they know what fell into their depth.
Far from the market place and from fame happens all that is great: far from the market place and from fame the inventors of new values have always dwelt.
Flee, my friend, into your solitude: I see you stung all over by poisonous flies. Flee where the air is raw and strong.
Flee into your solitude! You have lived too close to the small and the miserable. Flee their invisible revenge! Against you they are nothing but revenge.
No longer raise up your arm against them. Numberless are they, and it is not your lot to shoo flies. Numberless are these small and miserable creatures; and many a proud building has perished of raindrops and weeds. You are no stone, but you have already become hollow from man
y drops. You will yet burst from many drops. I see you wearied by poisonous flies, bloody in a hundred places; and your pride refuses even to be angry. Blood is what they want from you in all innocence. Their bloodless souls crave blood, and so they sting in all innocence. But you, you deep one, suffer too deeply even from small wounds; and even before you have healed, the same poisonous worm crawls over your hand. You are too proud to kill these greedy creatures. But beware lest it become your downfall that you suffer all their poisonous injustice.
They hum around you with their praise too: obtrusiveness is their praise. They want the proximity of your skin and your blood. They flatter you as a god or devil; they whine before you as before a god or devil. What does it matter? They are flatterers and whiners and nothing more.
Often they affect charm. But that has always been the cleverness of cowards. Indeed, cowards are clever! They think a lot about you with their petty souls—you always seem problematic to them. Everything that one thinks about a lot becomes problematic.
They punish you for all your virtues. They forgive you entirely—your mistakes.
Because you are gentle and just in disposition you say, “They are guiltless in their small existence.” But their petty souls think, “Guilt is every great existence.”
Even when you are gentle to them they still feel despised by you: and they return your benefaction with hidden malefactions. Your silent pride always runs counter to their taste; they are jubilant if for once you are modest enough to be vain. That which we recognize in a person we also inflame in him: therefore, beware of the small creatures. Before you they feel small, and their baseness glimmers and glows in invisible revenge. Have you not noticed how often they became mute when you stepped among them, and how their strength went from them like smoke from a dying fire?
Indeed, my friend, you are the bad conscience of your neighbors for they are unworthy of you. They hate you, therefore, and would like to suck your blood. Your neighbors will always be poisonous flies; that which is great in you, just that must make them more poisonous and more like flies.
Flee, my friend, into your solitude and where the air is raw and strong! It is not your lot to shoo flies.
Thus spoke Zarathustra.
ON CHASTITY
I love the forest. It is bad to live in cities: there too many are in heat. Is it not better to fall into the hands of a murderer than into the dreams of a woman in heat? And behold these men: their eyes say it—they know of nothing better on earth than to lie with a woman. Mud is at the bottom of their souls; and woe if their mud also has spirit!
Would that you were as perfect as animals at least! But animals have innocence.
Do I counsel you to slay your senses? I counsel the innocence of the senses.
Do I counsel you to chastity? Chastity is a virtue in some, but almost a vice in many. They abstain, but the bitch, sensuality, leers enviously out of everything they do. Even to the heights of their virtue and to the cold regions of the spirit this beast follows them with her lack of peace. And how nicely the bitch, sensuality, knows how to beg for a piece of spirit when denied a piece of meat.
Do you love tragedies and everything that breaks the heart? But I mistrust your bitch. Your eyes are too cruel and you search lustfully for sufferers. Is it not merely your lust that has disguised itself and now calls itself pity?
And this parable too I offer you: not a few who wanted to drive out their devil have themselves entered into swine.
Those for whom chastity is difficult should be counseled against it, lest it become their road to hell—the mud and heat of their souls.
Do I speak of dirty things? That is not the worst that could happen. It is not when truth is dirty, but when it is shallow, that the lover of knowledge is reluctant to step into its waters. Verily, some are chaste through and through: they are gentler of heart, fonder of laughter, and laugh more than you. They laugh at chastity too and ask, “What is chastity? Is chastity not folly? Yet this folly came to us, not we to it. We offered this guest hostel and heart: now it dwells with us—may it stay as long as it will!”
Thus spoke Zarathustra.
ON THE FRIEND
“There is always one too many around me”—thus thinks the hermit. “Always one times one—eventually that makes two.”
I and me are always too deep in conversation: how could one stand that if there were no friend? For the hermit the friend is always the third person: the third is the cork that prevents the conversation of the two from sinking into the depths. Alas, there are too many depths for all hermits; therefore they long so for a friend and his height.
Our faith in others betrays in what respect we would like to have faith in ourselves. Our longing for a friend is our betrayer. And often love is only a device to overcome envy. And often one attacks and makes an enemy in order to conceal that one is open to attack. “At least be my enemy!”—thus speaks true reverence, which does not dare ask for friendship.
If one wants to have a friend one must also want to wage war for him: and to wage war, one must be capable of being an enemy.
In a friend one should still honor the enemy. Can you go close to your friend without going over to him?
In a friend one should have one’s best enemy. You should be closest to him with your heart when you resist him.
You do not want to put on anything for your friend? Should it be an honor for your friend that you give yourself to him as you are? But he sends you to the devil for that. He who makes no secret of himself, enrages: so much reason have you for fearing nakedness. Indeed, if you were gods, then you might be ashamed of your clothes. You cannot groom yourself too beautifully for your friend: for you shall be to him an arrow and a longing for the overman.
Have you ever seen your friend asleep—and found out how he looks? What is the face of your friend anyway? It is your own face in a rough and imperfect mirror.
Have you ever seen your friend asleep? Were you not shocked that you friend looks like that? O my friend, man is something that must be overcome.
A friend should be a master at guessing and keeping still: you must not want to see everything. Your dream should betray to you what your friend does while awake.
Your compassion should be a guess—to know first whether your friend wants compassion. Perhaps what he loves in you is the unbroken eye and the glance of eternity. Compassion for the friend should conceal itself under a hard shell, and you should break a tooth on it. That way it will have delicacy and sweetness.
Are you pure air and solitude and bread and medicine for your friend? Some cannot loosen their own chains and can nevertheless redeem their friends.
Are you a slave? Then you cannot be a friend. Are you a tyrant? Then you cannot have friends. All-too-long have a slave and a tyrant been concealed in woman. Therefore woman is not yet capable of friendship: she knows only love.
Woman’s love involves injustice and blindness against everything that she does not love. And even in the knowing love of a woman there are still assault and lightning and night alongside light.
Woman is not yet capable of friendship: women are still cats and birds. Or at best, cows.
Woman is not yet capable of friendship. But tell me, you men, who among you is capable of friendship?
Alas, behold your poverty, you men, and the meanness of your souls! As much as you give the friend, I will give even my enemy, and I shall not be any the poorer for it. There is comradeship: let there be friendship!
Thus spoke Zarathustra.
ON THE THOUSAND AND ONE GOALS
Zarathustra saw many lands and many peoples: thus he discovered the good and evil of many peoples. And Zarathustra found no greater power on earth than good and evil.
No people could live without first esteeming; but if they want to preserve themselves, then they must not esteem as the neighbor esteems. Much that was good to one people was scorn and infamy to another: thus I found it. Much I found called evil here, and decked out with purple honors there. Never
did one neighbor understand the other: ever was his soul amazed at the neighbor’s delusion and wickedness.
A tablet of the good hangs over every people. Behold, it is the tablet of their overcomings; behold, it is the voice of their will to power.
Praiseworthy is whatever seems difficult to a people; whatever seems indispensable and difficult is called good; and whatever liberates even out of the deepest need, the rarest, the most difficult—that they call holy.
Whatever makes them rule and triumph and shine, to the awe and envy of their neighbors, that is to them the high, the first, the measure, the meaning of all things.
Verily, my brother, once you have recognized the need and land and sky and neighbor of a people, you may also guess the law of their overcomings, and why they climb to their hope on this ladder.
“You shall always be the first and excel all others: your jealous soul shall love no one, unless it be the friend”—that made the soul of the Greek quiver: thus he walked the path of his greatness.
“To speak the truth and to handle bow and arrow well”—that seemed both dear and difficult to the people who gave me my name—the name which is both dear and difficult to me.
“To honor father and mother and to follow their will to the root of one’s soul”—this was the tablet of overcoming that another people hung up over themselves and became powerful and eternal thereby.
“To practice loyalty and, for the sake of loyalty, to risk honor and blood even for evil and dangerous things”—with this teaching another people conquered themselves; and through this self-conquest they became pregnant and heavy with great hopes.
Verily, men gave themselves all their good and evil. Verily, they did not take it, they did not find it, nor did it come to them as a voice from heaven. Only man placed values in things to preserve himself—he alone created a meaning for things, a human meaning. Therefore he calls himself “man,” which means: the esteemer.
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