Фридрих Вильгельм Ницше
Thus Spake Zarathustra
XXVII. THE VIRTUOUS
With thunder and heavenly fireworks must one speak to indolent and somnolent senses.
But beauty’s voice speaketh gently: it appealeth only to the most awakened souls.
Gently vibrated and laughed unto me to-day my buckler; it was beauty’s holy laughing and thrilling.
At you, ye virtuous ones, laughed my beauty to-day. And thus came its voice unto me: “They want – to be paid besides!”
Ye want to be paid besides, ye virtuous ones! Ye want reward for virtue, and heaven for earth, and eternity for your to-day?
And now ye upbraid me for teaching that there is no reward-giver, nor paymaster? And verily, I do not even teach that virtue is its own reward.
Ah! this is my sorrow: into the basis of things have reward and punishment been insinuated – and now even into the basis of your souls, ye virtuous ones!
But like the snout of the boar shall my word grub up the basis of your souls; a ploughshare will I be called by you.
All the secrets of your heart shall be brought to light; and when ye lie in the sun, grubbed up and broken, then will also your falsehood be separated from your truth.
For this is your truth: ye are TOO PURE for the filth of the words: vengeance, punishment, recompense, retribution.
Ye love your virtue as a mother loveth her child; but when did one hear of a mother wanting to be paid for her love?
It is your dearest Self, your virtue. The ring’s thirst is in you: to reach itself again struggleth every ring, and turneth itself.
And like the star that goeth out, so is every work of your virtue: ever is its light on its way and travelling – and when will it cease to be on its way?
Thus is the light of your virtue still on its way, even when its work is done. Be it forgotten and dead, still its ray of light liveth and travelleth.
That your virtue is your Self, and not an outward thing, a skin, or a cloak: that is the truth from the basis of your souls, ye virtuous ones! —
But sure enough there are those to whom virtue meaneth writhing under the lash: and ye have hearkened too much unto their crying!
And others are there who call virtue the slothfulness of their vices; and when once their hatred and jealousy relax the limbs, their “justice” becometh lively and rubbeth its sleepy eyes.
And others are there who are drawn downwards: their devils draw them. But the more they sink, the more ardently gloweth their eye, and the longing for their God.
Ah! their crying also hath reached your ears, ye virtuous ones: “What I am NOT, that, that is God to me, and virtue!”
And others are there who go along heavily and creakingly, like carts taking stones downhill: they talk much of dignity and virtue – their drag they call virtue!
And others are there who are like eight-day clocks when wound up; they tick, and want people to call ticking – virtue.
Verily, in those have I mine amusement: wherever I find such clocks I shall wind them up with my mockery, and they shall even whirr thereby!
And others are proud of their modicum of righteousness, and for the sake of it do violence to all things: so that the world is drowned in their unrighteousness.
Ah! how ineptly cometh the word “virtue” out of their mouth! And when they say: “I am just,” it always soundeth like: “I am just – revenged!”
With their virtues they want to scratch out the eyes of their enemies; and they elevate themselves only that they may lower others.
And again there are those who sit in their swamp, and speak thus from among the bulrushes: “Virtue – that is to sit quietly in the swamp.
We bite no one, and go out of the way of him who would bite; and in all matters we have the opinion that is given us.”
And again there are those who love attitudes, and think that virtue is a sort of attitude.
Their knees continually adore, and their hands are eulogies of virtue, but their heart knoweth naught thereof.
And again there are those who regard it as virtue to say: “Virtue is necessary”; but after all they believe only that policemen are necessary.
And many a one who cannot see men’s loftiness, calleth it virtue to see their baseness far too well: thus calleth he his evil eye virtue. —
And some want to be edified and raised up, and call it virtue: and others want to be cast down, – and likewise call it virtue.
And thus do almost all think that they participate in virtue; and at least every one claimeth to be an authority on “good” and “evil.”
But Zarathustra came not to say unto all those liars and fools: “What do YE know of virtue! What COULD ye know of virtue!” —
But that ye, my friends, might become weary of the old words which ye have learned from the fools and liars:
That ye might become weary of the words “reward,” “retribution,” “punishment,” “righteous vengeance.” —
That ye might become weary of saying: “That an action is good is because it is unselfish.”
Ah! my friends! That YOUR very Self be in your action, as the mother is in the child: let that be YOUR formula of virtue!
Verily, I have taken from you a hundred formulae and your virtue’s favourite playthings; and now ye upbraid me, as children upbraid.
They played by the sea – then came there a wave and swept their playthings into the deep: and now do they cry.
But the same wave shall bring them new playthings, and spread before them new speckled shells!
Thus will they be comforted; and like them shall ye also, my friends, have your comforting – and new speckled shells! —
Thus spake Zarathustra.
XXVIII. THE RABBLE
Life is a well of delight; but where the rabble also drink, there all fountains are poisoned.
To everything cleanly am I well disposed; but I hate to see the grinning mouths and the thirst of the unclean.
They cast their eye down into the fountain: and now glanceth up to me their odious smile out of the fountain.
The holy water have they poisoned with their lustfulness; and when they called their filthy dreams delight, then poisoned they also the words.
Indignant becometh the flame when they put their damp hearts to the fire; the spirit itself bubbleth and smoketh when the rabble approach the fire.
Mawkish and over-mellow becometh the fruit in their hands: unsteady, and withered at the top, doth their look make the fruit-tree.
And many a one who hath turned away from life, hath only turned away from the rabble: he hated to share with them fountain, flame, and fruit.
And many a one who hath gone into the wilderness and suffered thirst with beasts of prey, disliked only to sit at the cistern with filthy camel-drivers.
And many a one who hath come along as a destroyer, and as a hailstorm to all cornfields, wanted merely to put his foot into the jaws of the rabble, and thus stop their throat.
And it is not the mouthful which hath most choked me, to know that life itself requireth enmity and death and torture-crosses: —
But I asked once, and suffocated almost with my question: What? is the rabble also NECESSARY for life?
Are poisoned fountains necessary, and stinking fires, and filthy dreams, and maggots in the bread of life?
Not my hatred, but my loathing, gnawed hungrily at my life! Ah, ofttimes became I weary of spirit, when I found even the rabble spiritual!
And on the rulers turned I my back, when I saw what they now call ruling: to traffic and bargain for power – with the rabble!
Amongst peoples of a strange language did I dwell, with stopped ears: so that the language of their trafficking might remain strange unto me, and their bargaining for power.
And holding my nose, I went morosely through all yesterdays and to-days: verily, badly smell all yesterdays and to-days of the scribbling rabble!
Like a cripple become deaf, and blind, and dumb – thus have I lived long; that I might not live with the power-rabble, the scribe-rabble, and the pleasure-rabble.
Toilsomely did my spirit mount stairs, and cautiously; alms of delight were its refreshment; on the staff did life creep along with the blind one.
What hath happened unto me? How have I freed myself from loathing? Who hath rejuvenated mine eye? How have I flown to the height where no rabble any longer sit at the wells?
Did my loathing itself create for me wings and fountain-divining powers? Verily, to the loftiest height had I to fly, to find again the well of delight!
Oh, I have found it, my brethren! Here on the loftiest height bubbleth up for me the well of delight! And there is a life at whose waters none of the rabble drink with me!
Almost too violently dost thou flow for me, thou fountain of delight! And often emptiest thou the goblet again, in wanting to fill it!
And yet must I learn to approach thee more modestly: far too violently doth my heart still flow towards thee: —
My heart on which my summer burneth, my short, hot, melancholy, over-happy summer: how my summer heart longeth for thy coolness!
Past, the lingering distress of my spring! Past, the wickedness of my snowflakes in June! Summer have I become entirely, and summer-noontide!
A summer on the loftiest height, with cold fountains and blissful stillness: oh, come, my friends, that the stillness may become more blissful!
For this is OUR height and our home: too high and steep do we here dwell for all uncleanly ones and their thirst.
Cast but your pure eyes into the well of my delight, my friends! How could it become turbid thereby! It shall laugh back to you with ITS purity.
On the tree of the future build we our nest; eagles shall bring us lone ones food in their beaks!
Verily, no food of which the impure could be fellow-partakers! Fire, would they think they devoured, and burn their mouths!
Verily, no abodes do we here keep ready for the impure! An ice-cave to their bodies would our happiness be, and to their spirits!
And as strong winds will we live above them, neighbours to the eagles, neighbours to the snow, neighbours to the sun: thus live the strong winds.
And like a wind will I one day blow amongst them, and with my spirit, take the breath from their spirit: thus willeth my future.
Verily, a strong wind is Zarathustra to all low places; and this counsel counselleth he to his enemies, and to whatever spitteth and speweth: “Take care not to spit AGAINST the wind!” —
Thus spake Zarathustra.
XXIX. THE TARANTULAS
Lo, this is the tarantula’s den! Wouldst thou see the tarantula itself? Here hangeth its web: touch this, so that it may tremble.
There cometh the tarantula willingly: Welcome, tarantula! Black on thy back is thy triangle and symbol; and I know also what is in thy soul.
Revenge is in thy soul: wherever thou bitest, there ariseth black scab; with revenge, thy poison maketh the soul giddy!
Thus do I speak unto you in parable, ye who make the soul giddy, ye preachers of EQUALITY! Tarantulas are ye unto me, and secretly revengeful ones!
But I will soon bring your hiding-places to the light: therefore do I laugh in your face my laughter of the height.
Therefore do I tear at your web, that your rage may lure you out of your den of lies, and that your revenge may leap forth from behind your word “justice.”
Because, FOR MAN TO BE REDEEMED FROM REVENGE – that is for me the bridge to the highest hope, and a rainbow after long storms.
Otherwise, however, would the tarantulas have it. “Let it be very justice for the world to become full of the storms of our vengeance” – thus do they talk to one another.
“Vengeance will we use, and insult, against all who are not like us” – thus do the tarantula-hearts pledge themselves.
“And ‘Will to Equality’ – that itself shall henceforth be the name of virtue; and against all that hath power will we raise an outcry!”
Ye preachers of equality, the tyrant-frenzy of impotence crieth thus in you for “equality”: your most secret tyrant-longings disguise themselves thus in virtue-words!
Fretted conceit and suppressed envy – perhaps your fathers’ conceit and envy: in you break they forth as flame and frenzy of vengeance.
What the father hath hid cometh out in the son; and oft have I found in the son the father’s revealed secret.
Inspired ones they resemble: but it is not the heart that inspireth them – but vengeance. And when they become subtle and cold, it is not spirit, but envy, that maketh them so.
Their jealousy leadeth them also into thinkers’ paths; and this is the sign of their jealousy – they always go too far: so that their fatigue hath at last to go to sleep on the snow.
In all their lamentations soundeth vengeance, in all their eulogies is maleficence; and being judge seemeth to them bliss.
But thus do I counsel you, my friends: distrust all in whom the impulse to punish is powerful!
They are people of bad race and lineage; out of their countenances peer the hangman and the sleuth-hound.
Distrust all those who talk much of their justice! Verily, in their souls not only honey is lacking.
And when they call themselves “the good and just,” forget not, that for them to be Pharisees, nothing is lacking but – power!
My friends, I will not be mixed up and confounded with others.
There are those who preach my doctrine of life, and are at the same time preachers of equality, and tarantulas.
That they speak in favour of life, though they sit in their den, these poison-spiders, and withdrawn from life – is because they would thereby do injury.
To those would they thereby do injury who have power at present: for with those the preaching of death is still most at home.
Were it otherwise, then would the tarantulas teach otherwise: and they themselves were formerly the best world-maligners and heretic-burners.
With these preachers of equality will I not be mixed up and confounded. For thus speaketh justice UNTO ME: “Men are not equal.”
And neither shall they become so! What would be my love to the Superman, if I spake otherwise?
On a thousand bridges and piers shall they throng to the future, and always shall there be more war and inequality among them: thus doth my great love make me speak!
Inventors of figures and phantoms shall they be in their hostilities; and with those figures and phantoms shall they yet fight with each other the supreme fight!
Good and evil, and rich and poor, and high and low, and all names of values: weapons shall they be, and sounding signs, that life must again and again surpass itself!
Aloft will it build itself with columns and stairs – life itself: into remote distances would it gaze, and out towards blissful beauties – THEREFORE doth it require elevation!
And because it requireth elevation, therefore doth it require steps, and variance of steps and climbers! To rise striveth life, and in rising to surpass itself.
And just behold, my friends! Here where the tarantula’s den is, riseth aloft an ancient temple’s ruins – just behold it with enlightened eyes!
Verily, he who here towered aloft his thoughts in stone, knew as well as the wisest ones about the secret of life!
That there is struggle and inequality even in beauty, and war for power and supremacy: that doth he here teach us in the plainest parable.
How divinely do vault and arch here contrast in the struggle: how with light and shade they strive against each other, the divinely striving ones. —
Thus, steadfast and beautiful, let us also be enemies, my friends! Divinely will we strive AGAINST one another! —
Alas! There hath the tarantula bit me myself, mine old enemy! Divinely steadfast and beautiful, it hath bit me on the finger!
“Punishment must there be, and justice” – so thinketh it: “not gratuitously shall he here sing songs in honour of enmity!”
Yea, it hath revenged itself! And alas! now will it make my soul also dizzy with revenge!
That I may NOT turn dizzy, however, bind me fast, my friends, to this pillar! Rather will I be a pillar-saint than a whirl of vengeance!
Verily, no cyclone or whirlwind is Zarathustra: and if he be a dancer, he is not at all a tarantula-dancer! —
Thus spake Zarathustra.
XXX. THE FAMOUS WISE ONES
The people have ye served and the people’s superstition – NOT the truth! – all ye famous wise ones! And just on that account did they pay you reverence.
And on that account also did they tolerate your unbelief, because it was a pleasantry and a by-path for the people. Thus doth the master give free scope to his slaves, and even enjoyeth their presumptuousness.
But he who is hated by the people, as the wolf by the dogs – is the free spirit, the enemy of fetters, the non-adorer, the dweller in the woods.
To hunt him out of his lair – that was always called “sense of right” by the people: on him do they still hound their sharpest-toothed dogs.
“For there the truth is, where the people are! Woe, woe to the seeking ones!” – thus hath it echoed through all time.
Your people would ye justify in their reverence: that called ye “Will to Truth,” ye famous wise ones!
And your heart hath always said to itself: “From the people have I come: from thence came to me also the voice of God.”
Stiff-necked and artful, like the ass, have ye always been, as the advocates of the people.
And many a powerful one who wanted to run well with the people, hath harnessed in front of his horses – a donkey, a famous wise man.
And now, ye famous wise ones, I would have you finally throw off entirely the skin of the lion!
The skin of the beast of prey, the speckled skin, and the dishevelled locks of the investigator, the searcher, and the conqueror!
Ah! for me to learn to believe in your “conscientiousness,” ye would first have to break your venerating will.
Conscientious – so call I him who goeth into God-forsaken wildernesses, and hath broken his venerating heart.
In the yellow sands and burnt by the sun, he doubtless peereth thirstily at the isles rich in fountains, where life reposeth under shady trees.
But his thirst doth not persuade him to become like those comfortable ones: for where there are oases, there are also idols.
Hungry, fierce, lonesome, God-forsaken: so doth the lion-will wish itself.
Free from the happiness of slaves, redeemed from Deities and adorations, fearless and fear-inspiring, grand and lonesome: so is the will of the conscientious.
In the wilderness have ever dwelt the conscientious, the free spirits, as lords of the wilderness; but in the cities dwell the well-foddered, famous wise ones – the draught-beasts.
For, always, do they draw, as asses – the PEOPLE’S carts!
Not that I on that account upbraid them: but serving ones do they remain, and harnessed ones, even though they glitter in golden harness.
And often have they been good servants and worthy of their hire. For thus saith virtue: “If thou must be a servant, seek him unto whom thy service is most useful!
The spirit and virtue of thy master shall advance by thou being his servant: thus wilt thou thyself advance with his spirit and virtue!”
And verily, ye famous wise ones, ye servants of the people! Ye yourselves have advanced with the people’s spirit and virtue – and the people by you! To your honour do I say it!
But the people ye remain for me, even with your virtues, the people with purblind eyes – the people who know not what SPIRIT is!
Spirit is life which itself cutteth into life: by its own torture doth it increase its own knowledge, – did ye know that before?
And the spirit’s happiness is this: to be anointed and consecrated with tears as a sacrificial victim, – did ye know that before?
And the blindness of the blind one, and his seeking and groping, shall yet testify to the power of the sun into which he hath gazed, – did ye know that before?
And with mountains shall the discerning one learn to BUILD! It is a small thing for the spirit to remove mountains, – did ye know that before?
Ye know only the sparks of the spirit: but ye do not see the anvil which it is, and the cruelty of its hammer!
Verily, ye know not the spirit’s pride! But still less could ye endure the spirit’s humility, should it ever want to speak!
And never yet could ye cast your spirit into a pit of snow: ye are not hot enough for that! Thus are ye unaware, also, of the delight of its coldness.
In all respects, however, ye make too familiar with the spirit; and out of wisdom have ye often made an almshouse and a hospital for bad poets.
Ye are not eagles: thus have ye never experienced the happiness of the alarm of the spirit. And he who is not a bird should not camp above abysses.
Ye seem to me lukewarm ones: but coldly floweth all deep knowledge. Ice-cold are the innermost wells of the spirit: a refreshment to hot hands and handlers.
Respectable do ye there stand, and stiff, and with straight backs, ye famous wise ones! – no strong wind or will impelleth you.
Have ye ne’er seen a sail crossing the sea, rounded and inflated, and trembling with the violence of the wind?
Like the sail trembling with the violence of the spirit, doth my wisdom cross the sea – my wild wisdom!
But ye servants of the people, ye famous wise ones – how COULD ye go with me! —
Thus spake Zarathustra.
