Classic Audiobook Collection - Thus Spake Zarathustra - A Book for All and None by Friedrich Nietzsche ~ Full Audiobook [philosophy]

Starting point is 00:00:00 Zarathustra's prologue. When Zarathustra was thirty years old, he left his home and the lake of his home, and went into the mountains. There he enjoyed his spirit and solitude, and for ten years did not weary of it. But at last his heart changed. In rising one morning with the rosy dawn, he went before the sun and spake thus unto it. Thou great star, what would be thy happiness if that, hast not those for whom thou shiniest. For ten years hast thou climbed hither unto my cave.

Starting point is 00:00:38 Thou wouldst have wearied of thy light and of thy journey, had it not been for me, mine eagle, and mine servant. But we awaited thee every morning, took from thee thine overflow, and bless thee for it. Lo, I am weary of my wisdom. Like the bee that hath gathered too much honey, I need hands outstreet, stretch to take it. I would fain bestow and distribute until the wise have once more become joyous in their folly, and the poor happy in their riches. Therefore, must I descend into the deep, as thou doest in the evening, when thou goest behind the sea, and givest light also to the nether world, thou exuberant star. Like thee, must I go down, as you. As a man, as you is aftirite down, as men say, to whom I shall descend.

Starting point is 00:01:34 Bless me, then, thou tranquil eye, that canst behold even the greatest happiness without envy. Bless the cup that is about to overflow, that the water may flow golden out of it, and carry everywhere the reflection of thy bliss. Lo, this cup is again going to empty itself, and Zarathustra is again going to be a man. Thus began Zarathustra's downgoing. Zarathustra went down the mountain alone, no one meeting him. When he entered the forest, however, there suddenly stood before him an old man, who had left his holy cot to seek roots, and thus spake the old man to Zarathustra.

Starting point is 00:02:18 No stranger to me is this wanderer. Many years ago passed he by. Zarathustra he was called, but he hathustra, he hathed. Then thou carryeth thine ashes into the mountains. Wilt thou now carry thy fire into the valleys? Fearest thou not the incendiaries doom? Yay. I recognize Zarathustra.

Starting point is 00:02:48 Pure is his eye and no loathing lurketh about his mouth. Goeth he not along like a dancer? Altered, is Zarath? A child hath Zarathustra become, an awakened one is Zarathustra. What wilt thou do in the land of the sleepers? As in the sea, hast thou lived in solitude, and it hath borne thee up. Alas, wilt thou now go ashore? Alas, wilt thou again drag thy body thyself?

Starting point is 00:03:25 Zarathustra answered, I love mankind. Why? said the saint. Did I go into the forest and the desert? Was it not because I loved men far too well? Now I love God. Men, I do not love.

Starting point is 00:03:52 Man is a thing too imperfect for me. Love to man would be fate. to me. Sarathustra answered, What spake I of love? I am bringing gifts unto men. Give them nothing, said the saint. Take rather part of their load, and carry it along with them.

Starting point is 00:04:16 That will be most agreeable unto them, if only it be agreeable unto thee. If, however, thou wilt give unto them, Give them no more than in alms, and let them also beg for it. No, replied Zarathustra. I give no alms. I am not poor enough for that. The saint laughed at Zarathustra and spake thus.

Starting point is 00:04:47 Then see to it that they accept thy treasures. They are distrustful of anchorites, and do not believe that we come with gifts, the fall of our footsteps ringeth too hollow through their streets, and just as at night, when they are in bed, and hear a man abroad long before sunrise, so they ask themselves concerning us, where goeth the thief?

Starting point is 00:05:18 Go not to men, but stay in the forest, go rather to the animals, why not be like me, a bear amongst bears, a bird amongst birds? And what doeth the saint in the forest? asked Zarathustra. The saint answered, I make hymns and sing them, and in making hymns I laugh, and weep and mumble, thus do I praise God, with singing, weeping, laughing, and, mumbling do I praise the God, who is my God? But what dost thou bring us as a gift?

Starting point is 00:06:04 When Zarathustra had heard these words, he bowed to the saint and said, What should I have to give thee? Let me rather hurry hence, lest I take aught away from thee. And thus they parted from one another, the old man and Zarathustra laughing like schoolboys. When Zarathustra was alone, however, he said to his heart, Could it be possible? This old saint in the forest hath not yet heard of it. That God is dead. When Zarathustra arrived at the nearest town which adjoineth the forest,

Starting point is 00:06:42 he found many people assembled in the marketplace, for it had been announced that a rope dancer would give a performance, and Zarathustra spake thus unto the people. I teach you the Superman. Man is something that is to be surpassed. What have ye done to surpass man? All beings hitherto have created something beyond themselves, and ye want to be the ebb of that great tide,

Starting point is 00:07:08 and would rather go back to the beast than surpass man? What is the ape to man? A laughing stock, a thing of shame. And just the same shall man be, to the Superman, a laughing-stock, a thing of shame. Ye have made your way from the worm to man, and much within you is still worm. Once were ye apes, and even yet man is more of an ape than any of the apes. Even the wisest among you is only a disharmony and a hybrid of plant and phantom.

Starting point is 00:07:47 But do I bid you become phantoms or plants? Lo, I teach you the Superman. The Superman is the meaning of the earth. Let your will say, the Superman shall be the meaning of the earth. I conjure you, my brethren. Remain true to the earth. And believe not those who speak unto you of super-earthly hopes. Poisoners are they, whether they know it or not.

Starting point is 00:08:20 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 meager, ghastly, and famished.

Starting point is 00:09:04 Thus it thought to escape from the body and the earth. Oh, that soul was itself meager, 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.

Starting point is 00:09:45 He is that sea. in him can your great contempt be submerged? What is the greatest thing he can experience? It is the hour of great contempt. The hour in which even your happiness becometh loath loathsome unto you, and so also your reason and virtue. The hour when ye say,

Starting point is 00:10:09 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

Starting point is 00:10:25 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

Starting point is 00:10:43 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 fervor and fuel The just however are fervor and fuel The hour when ye say What good is my pity

Starting point is 00:11:07 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 you ever cried thus? Ah, would that I had heard you crying thus. It is not your sin. It is your self-satisfaction that cryeth under heaven.

Starting point is 00:11:31 Your very sparingness in sin cryeth under heaven. Where is the lightning to lick you with its tongue? Where is the frenzy with which he 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.

Starting point is 00:12:01 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, his performance. Zarathustra, however, looked at the people and wondered. Then he spake thus. Man is a rope stretched between the animal and the Superman.

Starting point is 00:12:25 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 overgoing and a downgoing. I love those that know not how to live except as downgoers, for they are the overgoers. I love the great despisers,

Starting point is 00:12:59 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 seen. 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 downgoing. I love him who laboreth 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 downgoing. I love him who loveth his virtue,

Starting point is 00:13:48 for virtue is the will to downgoing, 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 as 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.

Starting point is 00:14:22 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 favor, and who then asketh, Am I a dishonest player? For he is willing to succumb.

Starting point is 00:14:57 I love him who scattereth golden words in advance of his deeds, and always doeth more than he promiseth, for he seeketh his own downgoing. I love him who justifieth the future ones, then redeemeth the past ones, for he is willing to succumb through the present ones. I love him who chastenedeth 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,

Starting point is 00:15:29 and may succumb through a small matter, thus goeth he willingly over the bridge. I love him, whose soul is so overfull that he forgeteth himself, and all things are in him. Thus, all things become his downgoing. 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 downgoing. I love all who are like heavy drops falling one by one out of the dark cloud that lower. over man.

Starting point is 00:16:08 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. 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.

Starting point is 00:16:45 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 kettle drums 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. A culture, they call it,

Starting point is 00:17:14 it distinguishes them from the goat herds. 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 a man to fix his goal.

Starting point is 00:17:44 It is time for a 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 come at 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.

Starting point is 00:18:20 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 come at the time of the most despicable men. who can no longer despise himself. Lo, I show you the last man. What is love? What is creation? What is longing?

Starting point is 00:18:52 What is a star? So asketh the last man and blinketh. The earth hath then become small, And on it there hoppeth the last man, Who maketh everything small. His species is ineradicable, like that of the ground-flee. The last man liveth longest. We have discovered happiness, say the last men, and blink thereby.

Starting point is 00:19:23 They have left the regions where it is hard to live, for they need warmth. One still loveth one's neighbor, and rubbeth against him, for one needeth warmth. Turning ill and being distrustful they consider sinful, they walk warily. He is a fool who will stumbleth over stones or men. A little poison now and then, that maketh pleasant dreams. And much poison at last for a pleasant death. One still worketh, for work is a pastime. But one is careful lest the pastime should hurt one.

Starting point is 00:20:04 One no longer Becometh poor or rich Both are too burdensome Who still wanteth to rule Who still wanteth to obey Both are too burdensome No shepherd And one heard

Starting point is 00:20:22 Everyone want it the same Everyone is equal He who hath other sentiments Goeth voluntarily into the madhouse Formerly all the world was insane, say the subtlest of them, and blink thereby. They are clever and know all that have happened, so there is no end to their raillery. People still fall out, but are soon reconciled, otherwise it spoileth their stomachs. They have their little pleasures for the day,

Starting point is 00:20:56 and their little pleasures for the night, but they have a regard for health. We had discovered happiness, say the last men, and blink thereby. And here ended the first discourse of Zarathustra, which is also called the prologue, for at this point the shouting and mirth of the multitude interrupted him. Give us this last man, O Zarathustra, they called out, make us into these last men. Then we will make thee a present of the Superman. And all the people exalted and smaseless.

Starting point is 00:21:33 their lips. Zarathustra, however, turned sad and said to his heart, They understand me not. I am not the mouth for these ears. Too long, perhaps, have I lived in the mountains. Too much have I hearkened unto the brooks and trees. Now do I speak unto them as unto the goat-hirts, Calm as my soul and clear, like the mountains in the morning. but they think me cold and a mocker with terrible jests.

Starting point is 00:22:11 And now do they look at me and laugh, and while they laugh they hate me too. There is ice in their laughter. Then, however, something happened which made every mouth mute and every eye fixed. In the meantime, of course, the rope dancer had commenced his performance. He had come out at a little door and was going along the rope, which was stretched between two towers, so that it hung above the marketplace and the people. When he was just midway across, the little door opened once more,

Starting point is 00:22:45 and a godly-dressed fellow like a buffoon sprang out, and went rapidly after the first one. Go on, halt-foot! cried his frightful voice. Go on, lazy-bones! Interloper, sallow-faced, lest I tickle thee with my heel! What dost thou hear between the towers? In the tower is the tower is the a place for thee, thou shouldst be locked up, to one better than thyself thou blockest away. And with every word he came nearer and nearer the first one. When, however, he was but a step behind, there happened the frightful thing which made every mouth mute and every eye fixed. He uttered a yell like a devil, and jumped over the other

Starting point is 00:23:26 who was in his way. The latter, however, when he thus saw his rival triumph, lost at the same time his head and his footing on the rope. He threw his pole away and shot downwards faster than it, like an eddy of arms and legs into the depth. The marketplace and the people were like the sea when the storm cometh on. They all flew apart and in disorder, especially where the body was about to fall. Zarathustra, however, remained standing, and just beside him fell the body, badly injured and disfigured, but not yet dead. After a while, consciousness returned to the shattered man, and he saw Zarathustra, kneeling beside him.

Starting point is 00:24:12 What art thou doing here? said he at last. I knew long ago that the devil would trip me up. Now he draggeth me to hell. Will thou prevent him? On mine honor, my friend. answered Zarathustra. There is nothing of all that whereof thou speakest. There is no devil and no hell.

Starting point is 00:24:40 Thy soul will be dead even sooner than thy body. Fear therefore nothing any more. The man looked up distrustfully. If thou speakest the truth, said he, I lose nothing when I lose my life. I am not much more than an animal, which have been taught to dance by blows and scanty fare. Not at all, said Zarathustra. Thou hast made danger thy calling.

Starting point is 00:25:15 Therein there is nothing contemptible. Now thou perishest by thy calling. Therefore will I bury thee with mine own hands. When Zarathustra had said this, the dying one did not reply further, but he moved his hand as if he sought the hand of Zarathustra in gratitude. Meanwhile, the evening came on, and the marketplace veiled itself in gloom. Then the people dispersed, for even curiosity and terror became fatigued. Zarathustra, however, still sat beside the dead man on the ground, absorbed in thought. So he forgot the time.

Starting point is 00:25:58 But at last it became night and a cold wind blew upon the lonely one. Then arose Zarathustra and said to his heart. Verily, a fine catch of fish hath Zarathustra made today. It is not a man he hath caught, but a corpse. Sonder is human life, and as yet without meaning a buffoon may be fateful to it. I want to teach men the sense of their existence, which is the Superman, the lightning out of the dark cloud, man. But still am I far from them,

Starting point is 00:26:38 and my sense speaketh not unto their sense. To men I am still something between a fool and a corpse. Gloomy is the night. Gloomy are the ways of Zarathustra. Come, thou cold and stiff companion. I carry thee to the place where I shall bury thee with mine own hands. When Zarathustra had said this to his heart, he put the corpse upon his shoulders and set out on his way.

Starting point is 00:27:09 Yet he had not gone a hundred steps when there stole a man up to him and whispered in his ear, and lo! He that spake was the buffoon from the tower. Leave this town, O Zarathustra, said he. There are too many here who hate thee, the good and just hate thee, and call thee their enemy and despiser. The believers in the orthodox belief hate thee, and call thee a danger to the multitude. It was thy good fortune to be laughed at, and verily thou spakest like a buffoon. It was thy good fortune to associate with the dead dog, by so humiliating thyself,

Starting point is 00:27:53 thou hast saved thy life to-day depart however from this town or to-morrow i shall jump over thee a living man over a dead one and when he had said this the buffoon vanished zarathustra however went on through the dark streets at the gate of the town the grave-diggers met him they shone their torch on his face and recognizing zarathustra they sorely derided him. Zarathustra's carrying away the dead dog. A fine thing that Zarathustra have turned a grave-digger. For our hands are too cleanly for that roast. Will Zarathustra steal the bite from the devil? Well, then, good luck to the repast.

Starting point is 00:28:44 If only the devil is not a better thief than Zarathustra. He will steal them both. He will eat them both. and they laughed among themselves and put their heads together. Zarathustra made no answer there too, but went on his way. When he had gone on for two hours past forests and swamps, he had heard too much of the hungry howling of the wolves, and he himself became a hungry.

Starting point is 00:29:12 So he halted at a lonely house in which a light was burning. Hunger attacketh me, said Zarathustra. Like a robber. Among forests and swamps, my hunger attacketh me, and late in the night. Strange humours hath my hunger. Often it cometh to me only after a repast, and all day it hath failed to come. Where hath it been? And thereupon Zarathustra knocked at the door of the house.

Starting point is 00:29:46 An old man appeared who carried a light, and asked. Who cometh unto me and my bad sleep? A living man and a dead one, said Zarathustra. Give me something to eat and drink. I forgot it during the day. He that feedeth the hungry refresheth his own soul, sayeth wisdom. The old man withdrew, but came back immediately and offered Zarathustra bread and wine. A bad country for the hungry.

Starting point is 00:30:20 said he. That is why I live here. Animal and man come unto me, the anchorite, but bid thy companion eat and drink also. He is wearier than thou. Zarathustra answered, My companion is dead. I shall hardly be able to persuade him to eat.

Starting point is 00:30:45 That doth not concern me, said the old man sullenly, he that knocketh at my door must take what I offer him, eat and fare ye well." Thereafter, Zarathustra again went on for two hours, trusting to the path and the light of the stars, for he was an experienced night-walker, and liked a look into the face of all that slept. When the morning dawned, however, Zarathustra found himself in a thick forest, and no path was any longer visible. He then put the dead man in a hollow tree at his head, for he wanted to protect him from the wolves, and laid himself down on the ground and moss, and immediately he fell asleep, tired in body but with a tranquil soul.

Starting point is 00:31:36 Long slept, Zarathustra, and not only the rosy dawn passed over his head, but also the morning. At last, however, his eyes opened, and amazedly he gazed into the forest and the stillness. amazedly he gazed into himself. Then he arose quickly, like a seafarer who all at once seeth the land, and he shouted for joy, for he saw a new truth, and he spake thus to his heart. A light hath dawned upon me. I need companions, living ones, not dead companions and corpses which I carry with me where I will, but I need living companions, who will follow me because they want to follow themselves,

Starting point is 00:32:22 and to the place where I will. A light hath dawned upon me, not to the people Zarathustra to speak, but to companions. Zarathustra shall not be the herds, herdsman, and hound, to allure many from the herd. For that purpose have I come. The people and the herd must be angry with me. A robber shall Zarathustra be called by the herdsman. Hardsmen, I say, but they call themselves the good and just. Hurdsmen, I say, but they call themselves the believers in the orthodox belief.

Starting point is 00:33:01 Behold the good and just. Whom do they hate most? Him who breaketh up their tables of values. The breaker. The law breaker. He, however, is the Creator. Behold the believers of all beliefs. Whom do they hate most?

Starting point is 00:33:22 Him who breaketh up their tables of values, the breaker, the lawbreaker. He, however, is the Creator. Companions, the Creator seeketh not corpses, and not herds or believers either. Fellow creators, the Creator seeketh. Those who grave new values on new. tables. Companions, the Creator seeketh, and fellow reapers, for everything is ripe for the harvest with him. But he lacketh the hundred sickles, so he plucketh the ears of corn and is vexed.

Starting point is 00:33:58 Companions, the Creator seeketh, and such as know how to wet their sickles. Destroyers will they be called, and despisers of good and evil, but they are the reapers and rejoicers. Fellow creators Zarathustra seeketh. Fellow reapers and fellow rejoicers, Zarathustra seeketh. What hath he to do with herds and herdsmen and corpses? And thou, my first companion, rest in peace. Well, have I buried thee in thy hollow tree? Well, have I hid thee from the wolves?

Starting point is 00:34:36 But I part from thee. The time hath arrived, twixt rosy dawn and rosy dawn, there came unto me a new truth. I am not to be a herdsman. I am not to be a gravedigger. Not any more will I discourse unto the people for the last time I have spoken unto the dead. With the creators, the reapers,

Starting point is 00:34:59 and the rejoicers will I associate. The rainbow will I show them, and all the stairs to the Superman. To the lone dwellers will I sing my song. and to the twain-dwellers, and unto him who hath still ears for the unheard, will I make the heart heavy with my happiness? I make for my goal. I follow my course over the loitering and tardy will I leap.

Starting point is 00:35:27 Thus let my ongoing be their downgoing. This had Zarathustra said to his heart, when the sun stood at noontide, Then he looked inquiringly aloft, for he heard above him the sharp call of a bird, and behold, an eagle swept through the air in wide circles, and on it hung a serpent, not like a prey, but like a friend, for it kept itself coiled round the eagle's neck. They are mine animals, said Sarathustra, and rejoiced in his heart. The proudest animal under the sun. and the wisest animal under the sun.

Starting point is 00:36:11 They have come out to reconnoit her. They want to know whether Zarathustra still liveth. Verily. Do I still live? More dangerous have I found it among men than among animals. In dangerous paths goeth Zarathustra. Let mine animals lead me. When Zarathustra had said this, he remembered the words of the saint in the forest,

Starting point is 00:36:37 and he sighed and spake thus to his heart. Would that I were wiser. Would that I were wise from the very heart like my serpent. But I am asking the impossible. Therefore, do I ask my pride to go always with my wisdom? And if my wisdom should some day forsake me, Alas, it loveth to fly away. May my pride then forth.

Starting point is 00:37:07 fly with my folly. Thus began Zarathustra's downgoing. Anotations by Anthony M. Ludovici. In part one, including the prologue, no very great difficulties will appear. Zarathustra's habit of designating a whole class of men or a whole school of thought by a single fitting nickname may perhaps lead to a little confusion at first. But, as a rule, when the general drift of his arguments is grasped. It requires but a slight effort of the imagination to discover

Starting point is 00:37:42 whom he is referring to. In the ninth paragraph of the prologue, for instance, it is quite obvious that herdsmen, in the verse, herdsman, I say, etc., etc., stands for all those today who are the advocates of gregariousness of the ant-hill. And when our author says, quote, a robber shall Zarifustra be called by the herdsman, end quote, it is clear that these words may be taken almost literally from one whose ideal was the rearing of a higher aristocracy.

Starting point is 00:38:16 Again, quote, the good and just, unquote, throughout the book, is the expression used in referring to the self-righteous of modern times. Those who are quite sure that they know all that is to be known concerning good and evil, and are satisfied that the values their little world of tradition has handed down to them, are destined to rule mankind as long as it lasts. In the last paragraph of the prologue, verse 7, Zarathustra gives us a foretaste of his teaching

Starting point is 00:38:48 concerning the big and the little sagacities expounded subsequently. He says he would, he were as wise as his serpent. This desire will be found explained in the discourse entitled, quote, The despisers of the body, unquote, which I shall have occasion to refer to later. End of the prologue, recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 1 of Thus Fake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The three metamorphoses

Starting point is 00:39:30 Three metamorphoses of the spirit do I designate to you How the spirit becometh a camel, the camel a lion, and the lion at last a child. Many heavy things are there for the spirit, the strong load-bearing spirit in which reverence dwelleth, for the heavy and the heaviest longeth its strength. What is heavy? So asketh the low, load-bearing spirit, then kneeleth it down like the camel, and wanteth to be well-laden. What is the heaviest thing, ye heroes? Asketh the load-bearing spirit, that I may take it upon me

Starting point is 00:40:11 and rejoice in my strength. Is it not this? To humiliate oneself in order to mortify one's pride? To exhibit one's folly in order to mock at one's wisdom? Or is it the this, to desert our cause when it celebrateth its triumph, to ascend high mountains to tempt the tempter? Or is it this, to feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger of soul? Or is it this? To be sick and dismiss comforters and make friends of the deaf who never hear thy requests? Or is it this, to go into foul water when it is the water of truth and not disclaim cold frogs and hot toads? Or is it this? To love those who despise us and give one's hand to the phantom when it is going to frighten us? All these heaviest things the

Starting point is 00:41:20 load-bearing spirit taketh upon itself. And like the camel, which when laden hasteneth into the wilderness, so hasteneth this spirit into its wilderness. But in the loneliest wilderness happeneth the second metamorphosis. Here the spirit becometh a lion. Freedom will capture it, and lordship in its own wilderness. Its last lord it here seeketh, hostile will it be to him. and to its last God. For victory will it struggle with the great dragon. What is the great dragon which the spirit is no longer inclined to call Lord or God? Thou shalt, is the great dragon called,

Starting point is 00:42:07 but the spirit of the lion saith, I will. Thou shalt, lieeth in its path, sparkling with gold, a scale-covered beast, and on every scale glittereth golden, thou shalt. The values of a thousand years glitter on those scales, and thus speaketh the mightiest of all dragons, all the values of things glitter on me. All values have already been created, and all created values do I represent.

Starting point is 00:42:42 Barely, there shall be no I will anymore. Thus speaketh the dragon. My brethren, wherefore is there need of the lion in the spirit? Why suffices not the beast of burden which renounceeth and is reverent? To create new values. That even the lion cannot yet accomplish, but to create itself freedom for new creating. That can the might of the lion do.

Starting point is 00:43:15 To create itself freedom, and give a holy nay, even unto duty. For that, my brethren, there is need of the lion. To assume the right to new values, that is the most formidable assumption for a load-bearing and reverent spirit. Verily, under such a spirit it is praying, and the work of a beast of prey.

Starting point is 00:43:43 As its holiest, it once loved, thou shalt, Now it is forced to find illusion and arbitrariness even in the holiest things, that it may capture freedom from its love. The lion is needed for this capture. But tell me, my brethren, what the child can do which even the lion could not do? Why half the praying lions still to become a child? Innocence is the child. and forgetfulness, a new beginning, a game, a self-rolling wheel, a first movement,

Starting point is 00:44:23 a holy yea. I, for the game of creating, my brethren, there is needed a holy, yay unto life. Its own will, willeth now the spirit, his own world, winneth the world's outcast. Three metamorphoses of the spirit, have I designated to you. How the spirit became a camel, the camel a lion, and the lion at last a child.

Starting point is 00:44:55 Thus spake Zarathustra, and at that time he abode in the town which is called the Pied Cow. Notes by Anthony M. Ludovici. This opening discourse is a parable, in which Zarathustra discloses the mental development of all creators of new values. It is the story of a life. which reaches its consummation in attaining to a second ingenuousness, or in returning to childhood. Nietzsche, the supposed anarchist, here plainly disclaims all relationship whatever to anarchy, for he shows us that only by bearing the burdens of the existing law and submitting to it patiently,

Starting point is 00:45:39 as the camel submits to being laden, does the free spirit acquire the ascendancy over tradition, which enables him to meet and master the dragon, thou shalt. The dragon with the values of a thousand years glittering on its scales. There are two lessons in this discourse. First, that in order to create, one must be as a little child. Secondly, that it is only through existing law and order that one attains to that height from which new law and new order may be promulgated. End of Part 1, Chapter 1.

Starting point is 00:46:16 Recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 2 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Liebervox recording is in the public domain. The Academic Chairs of Virtue. People commended unto Zarathustra a wise man, as one who could discourse well about sleep and virtue. Greatly was he honored and rewarded for it,

Starting point is 00:46:50 and all the youths sat before his chair. To him went Sarathustra, and sat among the youths before his chair, and thus spake the wise man. Respect and modesty in presence of sleep. That is the first thing. And to go out of the way of all who sleep badly and keep awake at night.

Starting point is 00:47:17 Modest is even the thief in presence of sleep. He always stealeth softly through the night. Immodest, however, is the night watchman. Immodestly he carryeth his horn. No small art is it to sleep. It is necessary for that purpose to keep awake all day. Ten times a day must thou overcome thyself. That causeth wholesome weariness,

Starting point is 00:47:50 and is puppy to the soul. Ten times must thou reconcile again with thyself, for overcoming is bitterness and badly sleep the unreconciled. Ten truths must thou find during the day. Otherwise, wilt thou seek truth during the night, and thy soul will have been hungry. Ten times must thou laugh. during the day, and be cheerful, otherwise thy stomach, the father of affliction, will disturb

Starting point is 00:48:27 thee in the night. Few people know it, but one must have all the virtues in order to sleep well. Shall I be a false witness? Shall I commit adultery? Shall I covet my neighbor's maid-servant, all that would ill accord with good sleep? And even if one have all the virtues, there is still one thing needful, to send the virtues themselves to sleep at the right time, that they may not quarrel with one another, the good females,

Starting point is 00:49:06 and about thee, thou unhappy one. Peace with God and thy neighbor, so desireth good sleep. And peace also with thy neighbor. neighbor's devil. Otherwise, it will haunt the end the night. Honor to the government and obedience, and also to the crooked government, so desireth good sleep. How can I help it, if power like to walk on crooked legs? He who leadeth his sheep to the greenest pasture shall always be for me the best shepherd, so doth it accord with good sleep. Many honors I want not, nor great treasures.

Starting point is 00:49:56 They excite the spleen. But it is bad sleeping without a good name and a little treasure. A small company is more welcome to me than a bad one. But they must come and go at the right time. so doth it accord with good sleep. Well, also, do the poor in spirit please me? They promote sleep. Blessed are they, especially if one always gives in to them.

Starting point is 00:50:33 Thus passeth the day unto the virtuous. When night cometh, then take I good care not to summon sleep. it disliketh to be summoned, sleep, the lord of the virtues. But I think of what I have done and thought during the day, thus ruminating, patient as a cow. I ask myself, What were thy ten overcomings? And what were the ten reconciliations,

Starting point is 00:51:10 and the ten truths, and the ten. truths and the ten lafters with which my heart enjoyed itself. Thus pondering, encradled by forty thoughts, it overtaketh me all at once. Sleep, the unsummoned, the lord of the virtues. Sleep tapeth on mine eye, and it turneth heavy. Sleep toucheth my mouth, and it remaineth open. Verily on soft soul. Doth it come to me,

Starting point is 00:51:44 The dearest of thieves, And stealeth from me my thoughts. Stupid do I then stand, Like this academic chair. But not much longer do I then stand. I already lie. When Zarathustra heard the wise man thus speak, He laughed in his heart,

Starting point is 00:52:09 For thereby had a light dawned upon him, and thus spake he to his heart. A fool seemeth this wise man with his forty thoughts, but I believe he knoweth well how to sleep. Happy even is he who liveth near this wise man. Such sleep is contagious. Even through a thick wall it is contagious. A magic resideth even in his academic chair.

Starting point is 00:52:37 And not in vain did the youth sit before the preacher of virtue. His wisdom is to keep awake in order to sleep well, and verily, if life had no sense, and had I to choose nonsense, this would be the desirables nonsense for me also. Now know I well what people sought formerly above all else when they sought teachers of virtue. Good sleep, they sought for themselves, and poppy had virtues to promote it. To all those belounded sages of the academic chairs, Wisdom was sleep without dreams. They knew no higher significance of life. Even at present to be sure,

Starting point is 00:53:26 there are some like this preacher of virtue, and not always so honorable, but their time is past, and not much longer do they stand. There they already lie. Blessed are those. drowsy ones, for they shall soon nod to sleep. Thus spake Zarathustra.

Starting point is 00:53:50 Notes by Anthony M. Ludovici. Almost the whole of this is quite comprehensible. It is a discourse against all those who confound virtue with tameness and smug ease, and who regard as virtuous only that which promotes security and tends to deepen sleep. End of Part 1, Chapter 2. Recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 3 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas

Starting point is 00:54:30 Common. This Libra Box recording is in the public domain. Back Worldsman Once on a time. Zarathustra also cast his fancy beyond man. Like all, Back Worldsman. The work of a suffering and tortured God Did the world then seem to me?

Starting point is 00:54:51 The dream and diction of a God Did the world then seem to me? Colored vapors before the eyes of a divinely dissatisfied one. Good and evil and joy and woe, and I and thou. Colored vapors did they seem to me before creative eyes. The creator wished to look away from himself, Thereupon he created the world. Intoxicating joy is it for the sufferer to look away from his suffering and forget himself.

Starting point is 00:55:25 Intoxicating joy and self-forgetting did the world once seem to me. This world, the eternally imperfect, an eternal contradictions image and imperfect image, an intoxicating joy and its imperfect creator, thus did the world once seem to me. Thus, once on a time, did I also cast my fancy beyond man like all backworldsmen? Beyond man forsooth? Ah, ye, brethren, that God whom I created was human work and human madness, like all the gods. A man was he, and only a poor fragment of a man and ego. Out of mine own ashes and glow it came unto me.

Starting point is 00:56:14 that phantom, and verily it came not unto me from the beyond. What happened, my brethren? I surpassed myself, the suffering one. I carried my own ashes to the mountains, a brighter flame I contrived for myself. And lo, thereupon the phantom withdrew from me. To me the convalescent would it now be suffering and torrent, meant to believe in such phantoms. Suffering would it now be to me, and humiliation.

Starting point is 00:56:53 Thus speak I to backworldsmen. Suffering was it, and impotence, that created all back worlds, and the short madness of happiness which only the greatest sufferer experienceseth. Weiriness, which seeketh to get to the ultimate with one leap, with a death leap, A poor ignorant wariness, unwilling even to will any longer. That created all gods and back worlds. Believe me, my brethren, it was the body which despaired of the body. It groped with the fingers of the infatuated spirit at the ultimate walls. Believe me, my brethren, it was the body which despaired of the earth.

Starting point is 00:57:43 It heard the bowels of existence speaking unto it, and then it sought to get through the ultimate walls with its head, and not with its head only, into the other world. But that other world is well concealed from man, that dehumanized, inhuman world which is a celestial knot, and the bowels of existence do not speak unto man, except as man. verily it is difficult to prove all being and hard to make it speak tell me ye brethren is not the strangest of all things best proved yea this ego with its contradiction and perplexity speaketh most uprightly of its being this creating willing evaluating ego which is the measure and value of things and this most uprightly of its being this creating willing evaluating ego which is the measure and value of things

Starting point is 00:58:42 and this most upright existence, the ego. It speaketh of the body, and still impleeth the body, even when it museth and raveth and fluttereth with broken wings. Always more uprightly learneth it to speak, the ego. And the more it learneth, the more doth it find titles and honors for the body and the earth. A new pride taught me mine ego, and that teach I unto men, no longer to thrust one's head into the sand of celestial things, but to carry it freely, a terrestrial head which giveth meaning to the earth.

Starting point is 00:59:24 A new will teach I unto men, to choose that path which man hath followed blindly, and to approve of it, and no longer to slink aside from it like the sick and perishing. The sick and perishing. It was they who despised the, body and the earth, and invented the heavenly world, and the redeeming blood drops. But even those sweet and sad poisons, they borrowed from the body and the earth.

Starting point is 00:59:56 From their misery they sought escape, and the stars were too remote for them. Then they sighed, Oh, that there were heavenly paths by which to steal into another existence and into happiness. then they contrived for themselves their by-paths and bloody drafts. 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.

Starting point is 01:00:35 Gentle is Zarathustra to the sickly. Verily, he is not indignant at their most. modes of consolation and ingratitude, may they become convalescence 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.

Starting point is 01:01:19 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 back worlds and redeeming blood drops,

Starting point is 01:02:01 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. thing to them, and gladly would they get out of their skin? Therefore hearken they to the preachers of death, and themselves preach back worlds. Harken, 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,

Starting point is 01:02:36 and it speaketh of the meaning of the earth. Thus Spake Zarathustra. End of Part 1, Chapter 3, recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 4 of Thus Spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libra Box recording is in the public domain. The despisers of the body. To the despisers of the body will I speak my word.

Starting point is 01:03:13 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

Starting point is 01:03:58 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 in play things are sense and spirit.

Starting point is 01:04:40 Behind them there is still the self. The self seeketh with the eyes of the sense. it hearkeneth also with the ears of the spirit. Ever hearkeneth the self and seeketh. It compareth, mastereth, conquereth, conquereth and destroyeth. It ruleth, and is always the ego's ruler. Behind thy thoughts and feelings, my brother, there is a mighty lord, an unknown sage.

Starting point is 01:05:08 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? Thyself laugheth at thine ego and its proud prancings. What are these prancings and flights of thought unto me? It saith to itself.

Starting point is 01:05:36 A byway 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 there too, 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 oftentimes 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.

Starting point is 01:06:32 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 yourself, ye despisers of the body. I tell you, your very self wanteth to die and turneth away from life. No longer can yourself do that which it desireth most, create beyond itself. That is what it desireth most. That is all its fervor. but it is now too late to do so.

Starting point is 01:07:15 So yourself wisheth to succumb, ye despisers of the body. To succumb, so wisheth yourself. And therefore have you 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? An unconscious envy is in the side-long way. look of your contempt. I go not your way, ye despisers of the body.

Starting point is 01:07:47 Ye are no bridges for me to the Superman. Thus spake Zarathustra. Notes by Anthony M. Ludovici. Here Zarathustra gives names to the intellect and the instincts. He calls the one the little sagacity, and the latter the big sagacity. Schopenhauer's teaching concerning the intellect is fully endorsed, quote, An instrument of thy body is also thy little sagacity, my brother,

Starting point is 01:08:18 which thou call a spirit, end quote, says Therathustra. From beginning to end it is a warning to those who would think too lightly of the instincts, and unduly exalt the intellect in its derivatives, reason and understanding. End of Part 1, Chapter 4. Recording by John Van Stan Savannah, Georgia. Part 1, Chapter 5 of Thus Spake Zarathustra. by Friedrich Nietzsche. Translated by Thomas Common.

Starting point is 01:08:51 This Librevox recording is in the public domain. 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.

Starting point is 01:09:18 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, Inneffable it is, 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 it, be not ashamed to stammer about it. Thus speak and stammer. that is my good and 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

Starting point is 01:10:05 it is not to be a guidepost for me to super earths and paradises an earthly virtue is it which I love little prudences therein and the least ever day wisdom. But that bird built its nest beside me. Therefore, I love and cherish it. Now siteth it beside me on its golden eggs. Thus shouldst thou stammer and praise thy virtue. Once hath thou passions, and calls them evil. But now hast thou only thy virtues. They grew out of thy passions. Thou implantest 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,

Starting point is 01:11:11 and all thy devil's angels. Once hath thou wild dogs in thy cellar, but they changed as, at last into birds and charming songstresses. Out of thy poisons, brewits thou balsam for thyself. Thy cow, affliction, milkest thou. Now drinketh thou the sweet milk of her utter. 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.

Starting point is 01:12:00 And many of 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 dishelfield. trust and the backbiting among the virtues. Lo, how each of thy virtues is covetous of the highest place. It wanteth thy whole spirit to be its herald.

Starting point is 01:12:32 It wanteth thy whole power in wrath, hatred, and love. Jealous is every virtue of the others, and a dreadful thing is jealousy. Even virtues may succumb by jealousy. He whom the flame of jealousy encompasseth, Turneth at last like the scorpion, The poisoned sting against himself. Ah, my brother, hast thou never seen a virtue backbite and stab itself? Man is something that hath to be surpassed,

Starting point is 01:13:09 and therefore shalt thou love thy virtues, for thou wilt succumb by them. Thus Spake Zarathustra End of Part 1, Chapter 5, Recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 6 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This sleeper-fox recording is in the public domain.

Starting point is 01:13:40 The pale criminal. Ye do not mean to slay, ye judges and sacrifices, until the animal hath bowed its head. Lo. The pale criminal hath bowed his head. Out of his eye speaketh the great contempt. Mine ego is something which is to be surpassed. Mine ego is to me the great contempt of man.

Starting point is 01:14:06 So speaketh it out of that eye. When he judged himself, that was his supreme moment. Let not the exalted one relapse again into his lowest state. There is no salvation for him who thus suffereth, from himself, unless it be speedy death. Your slaying, ye judges, shall be pity and not revenge. And in that ye slay, see to it that ye yourselves justify life. It is not enough that ye should reconcile with him whom ye slay. Let your sorrow be loved to the Superman. Thus will you justify your own survival? Enemy, shall ye say,

Starting point is 01:14:51 but not villain. Invalid, shall ye say, but not wretch. Fool, shall ye say, but not sinner. And thou, red judge, if thou would say audibly all thou hast done in thought, then would everyone cry, away with the nastiness and the virulent reptile. But one thing is the thought, another thing is the deed, and another thing is the idea of the deed. The wheel of causality doth not roll between them. An idea made this pale man pale. Adequate was he for his deed when he did it, but the idea of it, he could not endure when it was done.

Starting point is 01:15:40 Evermore did he now see himself as the doer of one deed. Madness I call this. the exception reversed itself to the rule in him. The streak of chalk bewitcheth the hen. The stroke he struck bewitched his weak reason. Madness after the deed, I call this. Harken ye, judges. There is another madness besides, and it is before the deed.

Starting point is 01:16:11 Ha! You have not gone deep enough into this soul. Thus speaketh the red judge. Why did this criminal commit murder he meant to rob? I tell you, however, that his soul wanted blood, not booty. He thirsted for the happiness of the knife. But his weak reason understood not this madness, and it persuaded him. What matter about blood, it said,

Starting point is 01:16:40 Wishest thou not at least to make booty thereby, or take revenge? And he he hearkened unto his weak reason. Like lead, lay its words upon him. Thereupon he robbed when he murdered. He did not mean to be ashamed of his madness. And now once more lie if the lead of his guilt upon him. And once more in his weak reason so benumbed, so paralyzed and so dull. Could he only shake his head?

Starting point is 01:17:13 then would his burden roll off, but who shaketh that head? What is this man? A mass of diseases that reach out into the world through the spirit. There they want to get their prey. What is this man? A coil of wild serpents that are seldom at peace among themselves. So they go forth apart and seek prey in the world. Look at that point.

Starting point is 01:17:43 poor body. What had suffered and craved, the poor soul interpreted to itself. It interpreted it as murderous desire and eagerness for the happiness of the knife. Him who now turneth sick, the evil overtaketh which is now the evil. He seeketh to cause pain with that which causeth him pain. But there have been other ages, and another evil and good. Once was doubt evil, and the will to self. Then the invalid became a heretic or sorcerer, as heretic or sorcerer he suffered and sought to cause suffering. But this will not enter your ears.

Starting point is 01:18:32 It hurteth your good people, ye tell me. But what doth it matter to me about your good people? Many things in your good people cause me disgust. and verily, not their evil. I would that they had a madness by which they succumbed like this pale criminal. Verily, I would that their madness were called truth, or fidelity, or justice. But they have their virtue in order to live long and in wretched self-complacency. I am a railing alongside the torrent.

Starting point is 01:19:11 Whoever is able to grasp me may grasp me. You are crutch, however. I am not. Thus spake Zarathustra. End of Part 1, Chapter 6. Recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 7 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librevox recording is in the public domain.

Starting point is 01:19:43 Reading and writing Of all that is written I love only What a person hath written with his blood Write with blood And thou wilt find that blood Is spirit It is no easy task

Starting point is 01:20:03 To understand unfamiliar blood I hate the reading idlers He who knoweth the reader Doeth nothing more for the reader Another century of readers, and the spirit itself will stink. Everyone being allowed to learn to read ruineth in the long run not only writing, but also thinking.

Starting point is 01:20:26 Once spirit was God, then it became man, and now it even becomeeth populous. He that writeth in blood and proverbs doth not want to be read, but learnt by heart. In the mountains the shortest, the shortest, way is from peak to peak, but for that route thou must have long legs. Proverbs should be peaks, and those spoken to should be big and tall. The atmosphere rare and pure, danger near and the spirit full of a joyful wickedness.

Starting point is 01:21:06 Thus are things well matched. I want to have goblins about me, for I am courageous. The courage which scarlet away ghosts Createth for itself goblins. It wanteth to laugh. I no longer feel in common with you. The very cloud which I see beneath me. The blackness and heaviness at which I laugh.

Starting point is 01:21:31 That is your thunder cloud. Ye look aloft when ye long for exaltation. And I look downward, because I am exalted. Who among you can at the same time laugh end, be exalted. He who climbeth on the highest mountains, laugheth at all tragic plays and tragic realities. Courageous, unconcernful, scornful, coercive. So wisdom wishes us. She is a woman, and never loveth only a warrior. Ye tell me, life is hard to bear. But for what purpose should ye have your pride in the morning and your resignation in the evening.

Starting point is 01:22:18 Life is hard to bear. But do not affect to be so delicate. We are all of us fine sumter asses and assesses. What have we in common with the rosebud which trembleth because a drop of dew hath formed upon it? It is true we love life, not because we are want to live, but because we are want to love. There is always some madness in love, but there is always also some method in madness. And to me also, who appreciate life, the butterflies and soap bubbles, and whatever is like them amongst us, seem most to enjoy happiness.

Starting point is 01:23:02 To see these light, foolish, pretty, lively little sprites flit about, that moveth Zerathustra to tears and songs. I should only believe in a God that would know how to dance. And when I saw my devil, I found him serious, thorough, profound, solemn. He was the spirit of gravity. Through him, all things fall. Not by wrath, but by laughter do we slay. Come, let us slay the spirit of gravity. I learned to walk. Since then, I have let myself run. I learned to fly. Since then, I do not need pushing in order to move from a spot.

Starting point is 01:23:53 Now am I light. Now do I fly. Now do I see myself under myself. Now there danceeth a god in me. Thus spake Zarathustra. End of Part 1, Chapter 7, recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 8 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The tree on the hill. Zarathustra's eye had perceived that a certain youth avoided him. And as he walked alone one evening under the hills surrounding the town called the Pied Cow,

Starting point is 01:24:41 behold, there found he the youth sitting, leaning against the tree, and gazing with wearied look into the valley. Zarathustra thereupon laid hold of the tree beside which the youth sat, and spake thus. If I wish to shake this tree with my hands, I should not be able to do so. But the wind, which we see not, troubleth and bendeth it as it listeth. We are sorest bent and troubled by invisible hands. Thereupon the youth arose disconcerted and said, I hear Zarathustra, and just now I was thinking of him. Zarathustra answered,

Starting point is 01:25:24 Why art thou frightened on that account? But it is the same with man as with the tree. The more he seeketh to rise into the height and light, the more vigorously do his roots struggle earthward, downward, into the dark and deep. Into the evil. Yay, into the evil, cried the youth. How is it possible that thou hast discovered my soul?

Starting point is 01:25:53 Zarathustra smiled and said, Many a soul one will never discover, unless one first invented. Yay, into the evil, cried the youth once more. Thou sets the truth, Zarathustra. I trust myself no longer since I sought to rise into the height, and nobody trusteth me any longer. How doth that happen? I change too quickly.

Starting point is 01:26:22 My today refuteth my yesterday. I often overleap the steps when I clamber, for so doing none of the steps pardon me. When aloft, I find myself always alone. No one speaketh unto me, the frost of solitude maketh me tremble. What do I seek on the height? My contempt and my longing increase together.

Starting point is 01:26:48 The higher I clamber, the more do I despise him who clambereth. What doth he seek on the height? How ashamed I am of my clambering and stumbling. How I mock at my violent panting. How I hate him who flyeth. How tired I am on the height. Here the youth was silent, and Zarathustra contemplated the tree beside which they stood and spake thus. This tree standeth lonely here on the hills.

Starting point is 01:27:19 It hath grown up high above man and beast, and if it wanted to speak, it would have none who could understand it so high hath it grown. Now it waiteth and waiteth. For what dotheth wait? It dwelleth too close to the seat of the clouds. It waiteth, perhaps, for the first lightning? When Zarathustra had said this, the youth called out with violent gesture, Yea, Zarathustra, thou speakest the truth.

Starting point is 01:27:51 My destruction I longed for, when I desired to be on the height, and thou art the lightning for which I waited. Lo, what have I been since thou hast appeared amongst us? It is mine envy of thee that hath destroyed me. Thus spake the youth and wept bitterly. Zarathustra, however, put his arm about him and led the youth away with him. And when they had walked a while together, Zarathustra began to speak thus. It rendeth my heart.

Starting point is 01:28:24 Better than thy words express it. Thine eyes tell me all thy danger. As yet thou art not free. Thou still seekest. Freedom. Too unslept hath thy seeking made thee, And too wakeful, On the open height wouldst thou be,

Starting point is 01:28:44 For the stars thirsteth thy soul. But thy bad impulses also thirst for freedom. Thy wild dogs want liberty. They bark for joy in their cellar when thy spirit endeaveth To open all prison doors. Still art thou a prisoner. It seems. to me, who deviseth liberty for himself.

Starting point is 01:29:10 Huh, sharp becomeeth the soul of such prisoners, but also deceitful and wicked. To purify himself, it is still necessary for the freedom of the spirit. Much of the prison and the mold still remaineth in him. Pure hath his eyes still to become. Yea, I know thy danger. But by my love and hope I conjure thee. Cast not thy love and hope away. Noble thou feelest thyself still, and noble others also feel thee still.

Starting point is 01:29:46 Though they bear thee a grudge and cast evil looks, know this, that to everybody a noble one standeth in the way. Also to the good, a noble one standeth in the way. And even when they call him a good man they want thereby to put him, him aside. The new would the noble man create, and a new virtue. The old wanteth the good man, and that the old should be conserved. But it is not the danger of the noble man to turn a good man, but lest he should become a blusterer, a scoffer, or a destroyer. Ah, I have known noble ones who lost their highest hope. And then,

Starting point is 01:30:33 they disparaged all high hopes. Then lived they shamelessly in temporary pleasures, and beyond the day had hardly an aim. Spirit is also voluptuousness, said they. Then broke the wings of their spirit, and now it creepeth about, and defileth where it gnaweth. Once they thought of becoming heroes, but sensualists are they now. A trouble and a terror is the hero to them. But by my love and hope, I conjure thee. Cast not away the hero in thy soul. Maintain wholly thy highest hope.

Starting point is 01:31:18 Thus spake Zarathustra. End of Part 1, Chapter 8, recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 9 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The preachers of death. There are preachers of death, and the earth is full of those to whom desistence from life must be preached. Full is the earth of the superfluous.

Starting point is 01:31:56 Marred is life by the many to many. May they be decoyed out of this life by the life eternal. The yellow ones. So are called the preachers. of death, or the black ones, but I will show them unto you in other colors besides. There are the terrible ones who carry about in themselves the beast of prey, and have no choice except lusts or self-laceration, and even their lusts are self-laceration. They have not yet become men, those terrible ones. May they preach desistence from life and

Starting point is 01:32:36 pass away themselves. There are the spiritually consumptive ones. Hardly are they born when they begin to die, and long for doctrines of lassitude and renunciation. They would fain be dead, and we should approve of their wish. Let us beware of awakening those dead ones, and of damaging those living coffins. They meet an invalid or an old man, or a corpse. And immediately they say, Life is refuted. But they only are refuted. And their eye which seeth only one aspect of existence.

Starting point is 01:33:20 Shrouded and thick melancholy and eager for the little casualties that bring death. Thus do they wait and clench their teeth. Or else they grasp at sweetmeats and mock at their childishness thereby. They cling to their straw of life, and mock at their still clinging to it. Their wisdom speaketh thus. A fool he who remaineth alive, but so far are we fools, and that is the foolishest thing in life. Life is only suffering.

Starting point is 01:33:56 So say others, and lie not. Then see to it that ye cease. See to it that the life ceaseth which is only suffering. And let this be the teaching of your virtue. Thou shalt slay thyself. Thou shalt steal away from thyself. Lust is sin, so say some who preach death. Let us go apart and beget no children.

Starting point is 01:34:24 Giving birth is troublesome, say others. Why still give birth? One beareth only the unfortunate, and they also are preachers of death. Pity is necessary, so saith a third party. Take what I have, take what I am, so much less doth life bind me. Were they consistently pitiful? Then would they make their neighbors sick of life?

Starting point is 01:34:54 To be wicked. That would be their true goodness. But they want to be rid of life. What care they if they bind others still faster with their chains and gifts? and ye also, to whom life is rough labor and disquiet, are ye not very tired of life? Are ye not very ripe for the sermon of death? All ye to whom rough labor is dear, and the rapid new and strange, ye put up with yourselves badly, your diligence is flight and the will to self-forgetfulness.

Starting point is 01:35:33 If ye believed more in life, Then would ye devote yourselves less to the momentary? But for waiting, ye have not enough of capacity in you, Nor even for idling. Everywhere resoundeth the voice of those who preach death. And the earth is full of those to whom death hath to be preached. Or life eternal, it is all the same to me.

Starting point is 01:36:01 If only they pass away, quickly. Thus spake Zarathustra. Notes by Anthony M. Ludovici. This is an analysis of the psychology of all those who have the evil eye and are pessimists by virtue of their constitutions. End of Part 1, Chapter 9. Recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 10 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas this Libravox recording is in the public domain.

Starting point is 01:36:42 War and warriors. By our best enemies, we do not want to be spared, nor by those either whom we love from the very heart. So let me tell you the truth. My brethren in war, I love you from the very heart. I am and was ever your counterpart, and I am also your best enemy. So let me tell you the truth.

Starting point is 01:37:09 I know the hatred and envy of your hearts. Ye are not great enough not to know of hatred and envy. Then be great enough not to be ashamed of them. And if ye cannot be saints of knowledge, then I pray you. Be at least its warriors. They are the companions and forerunners of such saintship. I see many soldiers. Could I but see many warriors?

Starting point is 01:37:39 Uniform, one calleth what they wear. May it not be uniform what they therewith hide. Ye shall be those whose eyes ever seek for an enemy, for your enemy. And with some of you there is hatred at first sight. Your enemy shall ye seek, your war shall ye wage, and for the sake of your thoughts. And if your thoughts succumb, your uprightness shall still shout, triumph thereby. Ye shall love peace as a means to new wars, and the short peace more than the

Starting point is 01:38:17 long. You, I advise, not to work, but to fight. You, I advise not to peace, but to victory. Let your work be a fight. Let your peace be a victory. One can only be silent and sit peacefully when one hath arrow and bow. Otherwise, one prateth and quarrelleth. Let your peace be a victory. Ye say it is the good cause which halloweth even war. I say unto you, it is the good war which halloweth every cause. War and courage have done more great things than charity. Not your sympathy, but your bravery hath hitherto, the victims. What is good, ye ask.

Starting point is 01:39:10 To be brave is good. Let the little girls say, To be good is what is pretty, and at the same time touching. They call you heartless, but your heart is true, and I love the bashfulness of your goodwill. Ye are ashamed of your flow,

Starting point is 01:39:30 and others are ashamed of their ebb. Ye are ugly? Well, then, my brethren, take the sublime about you, the mantle of the ugly. And when your soul becometh great, then doth it become haughty, and in your sublimity there is wickedness. I know you. In wickedness the haughty man and the weakling meet. But they misunderstand one another.

Starting point is 01:39:57 I know you. Ye shall only have enemies to be hated, but not enemies to be despised. Ye must be proud of your enemies, then the successes of your enemies are also your successes. Resistance, that is the distinction of the slave. Let your distinction be obedience. Let your commanding itself be obeying. To the good warrior soundeth thou shalt pleasanter than I will, and all that is dear unto you, ye shall first have it commanded unto you. Let your love to life be love to your highest hope, and let your highest hope be the highest thought of life. Your highest thought, however, ye shall have it commanded unto you by me.

Starting point is 01:40:50 And it is this. Man is something that is to be surpassed. So live your life of obedience and of war. What matter about long life? What warrior wisheth to be spared? I spare you not. I love you from my very heart, my brethren in war. Thus spake Zarathustra.

Starting point is 01:41:17 End of Part 1, Chapter 10, recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 11 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libre Fox recording is in the public domain. The New Idol Somewhere There are still peoples and herds But not with us, my brethren

Starting point is 01:41:46 Here there are states A state What is that? Well, open now your ears unto me For now I will say unto you my word Concerning the Death of Peoples A state Is called the coldest of all coldest

Starting point is 01:42:05 of all cold monsters. Coldly lieth it also, and this lie creepeth from its mouth. I the state am the people. It is a lie. Creators were they who created people, and hung a faith and a love over them. Thus they served life. Destroyers are they who lay snares for many and call it the state. They hang a sword and a hundred cravings over them. Where there is still a people, there the state is not understood, but hated as the evil eye,

Starting point is 01:42:45 and as sin against laws and customs. This sign I give unto you, every people speaketh its language of good and evil. This its neighbor understandeth not. Its language hath it devised for itself in laws and customs. But the state lie of it. in all languages of good and evil. And whatever it saith, it lieth, and whatever it hath, it hath stolen.

Starting point is 01:43:14 False is everything in it. With stolen teeth it biteth, the biting one. False are even its bowels. Confusion of language of good and evil. This sign I give unto you as the sign of this state. Verily, the will to death indicateth this sign. Verily, it beckoneth unto the preachers of death. Many too many are born, for the superfluous ones, was the state devised.

Starting point is 01:43:48 See just how it enticeth them to it, the many to many, how it swalloweth and cheweth and re-cheweth them. On earth there is nothing greater than I. It is I who am the regulating finger of God, thus. roareth the monster. And not only the long-eared and short-sighted fall upon their knees, Ha! Even in your ears, ye great souls, it whispereth its gloomy lies. Ha! It findeth out the rich hearts which willingly lavish themselves. Yea, it findeth you out too, ye conquerors of the old God. Weary ye become of the conflict, and now your weariness serveeth the new idol.

Starting point is 01:44:38 Heroes and honorable ones it would fain set up around it, the new idol. Gladly it basketh in the sunshine of good consciences, the cold monster. Everything will it give you if ye worship it,

Starting point is 01:44:56 the new idol. Thus it purchaseth the lustre of your virtue and the glance of your proud eyes. It seeketh to allure by means of you the many to many. Yea, a hellish artifice hath there been devised, a death-horse jingling with the trappings of divine honors. Yea, a dying for many hath there been devised,

Starting point is 01:45:22 which glorifyeth itself as life. Verily, a hearty service unto all preachers of death. The state, I call it, where all are poison drinkers, the good and the bad, the state where all lose themselves, the good and the bad, the state where the slow suicide of all is called life. Just see these superfluous ones.

Starting point is 01:45:52 They steal the works of the inventors and the treasures of the wise. Culture they call their theft, and everything becometh sickness and trouble unto them. Just see these superfluous ones. Sick, are they always, they vomit their bile and call it a newspaper. They devour one another and cannot even digest themselves. Just see, these superfluous ones. Wealth they acquire and become poorer thereby. Power they seek for, and above all the lever of power, much money. These impotent ones, see them clamber these nimble apes. They clamber over one another and thus scuffle into the mud and the abyss. Toward the throne, they all strive. It is their madness. As if happiness sat on the throne. Off time sitteth filth on the throne, and oft times also the throne on filth.

Starting point is 01:46:57 Mad men, they all seem to me, and clambering apes, and too eager. Badly smelleth their idol to me, the cold monster. Badly they all smell to me, these idolaters. My brethren, will ye suffocate in the fumes of their mauls and appetites? Better break the windows and jump into the open air. Do go out of the way of the bad odor. Withdraw from the idolatry of the superfluous. Do go out of the way of the bad odor.

Starting point is 01:47:31 withdraw from the steam of these human sacrifices. Open still remaineth the earth for great souls. Empty are still many sights for lone ones and twain ones, around which floateth the odor of tranquil seas. Open still remaineth a free life for great souls. Verily, he who possesseth little is so much the less possessed, Blessed be moderate poverty. There, where the state seeth, there only commencedeth the man who is not superfluous,

Starting point is 01:48:08 there commenseth the song of the necessary ones, the single and irreplaceable melody. There, where the state ceaseth. Pray, look thither, my brethren. Do ye not see it? The rainbow, and the bridges of the Superman. Thus Spake Zarathustra. End of Part 1, Chapter 11, recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 12 of Thus Spake Zarathustra by Friedrich Nietzsche,

Starting point is 01:48:47 translated by Thomas Common. This, the provox recording, is in the public domain. The flies in the marketplace. Flee, my friend, into thy solitude. I see thee deafened with the noise of the great, men, and stung all over with the stings of the little ones. Admirably do forest and rock know how to be silent with thee. Resemble again the tree which thou lovest, the broad-branched one,

Starting point is 01:49:23 silently and attentively it overhangeth the sea. Where solitude endeth, there beginneth the marketplace, and where the marketplace beginneth. There begineth also the noise of the great actors, and the buzzing of the poison flies. In the world, even the best things are worthless without those who represent them. Those representers, the people call great men. Little do the people understand what is great. That is to say, the creating agency. But they have a taste for all representatives and actors

Starting point is 01:50:05 of great things. Around the divisors of new values revolveth the world. Invisibly it revolveth. But around the actors resolve the people and the glory. Such is the course of things. Spirit hath the actor,

Starting point is 01:50:25 but little conscience of the spirit. He believeth all ways in that wherewith he maketh believe most strongly. In himself. Tomorrow he hath a new belief, and the day after one still newer. Sharp perceptions hath he, like the people and changeable humors. To upset. That meaneth with him to prove, to drive mad, that meaneth with him to convince,

Starting point is 01:50:56 and blood is counted by him as the best of all arguments. A truth which only glideth into fine ears, he calleth falsehood and trumpery. Verily, he believeth only in gods that make a great noise in the world. Full of clattering buffoons is the marketplace. And the people glory in their great men. These are for them the masters of the hour. But the hour presseth them.

Starting point is 01:51:29 So they press thee. And also from thee they want yea or nay. Alas, thou wouldst set thy chair betwixt for and against. On account of those absolute and impatient ones, Be not jealous, thou lover of truth. Never yet did truth cling to the arm of an absolute one. On account of those abrupt ones, return into thy security. Only in the market-places one assailed by,

Starting point is 01:52:04 yea or nay Slow is the experience of all deep fountains Long have they to wait Until they know what hath fallen into their depths Away from the marketplace And from fame taketh place all that is great Away from the marketplace And from fame have ever dwelt the divisors of new values

Starting point is 01:52:32 flee, my friend, into thy solitude. I see thee stung all over by the poisonous flies. Flee tither where a rough, strong breeze bloweth. Flee into thy solitude. Thou hast lived too closely to the small and the pitiable. Flee from their invisible vengeance. Towards thee they have nothing but vengeance. Raise no longer an arm against them.

Starting point is 01:53:06 Innumerable are they, and it is not thy lot to be a fly-flap. Innumerable are the small and pitiable ones, and of many a proud structure. Rain-drops and weeds have been the ruin. Thou art not stone, but already hast thou become hollow by the numerous drops. Thou wilt ye break and burst by the numerous drops. Exhausted I see thee by poisonous flies. Bleeding I see thee and torn at a hundred spots,

Starting point is 01:53:46 And thy pride will not even upbraid. Blood they would have from thee in all innocence. Blood their bloodless souls crave for. And they sting, therefore, in all innocence. But thou, profound one, thou sufferest too profoundly, even from small wounds. And ere thou hadst recovered, the same poison worm crawled over thy hand. Too proud art thou to kill these sweet-tooths, but take care, lest it be thy fate to suffer all their poisonous injustice. They buzz around thee also with their praise.

Starting point is 01:54:36 Obtrusiveness is their praise. They want to be close to thy skin and thy blood. They flatter thee as one flattereth a god or devil. They whimper before thee as before a god or devil. What doth it come to? Flatterers are they, and whimperers, and nothing more. Often also do they show themselves to thee as amiable ones, but that hath ever been the prudence of the cowardly.

Starting point is 01:55:12 Yea, the cowardly are wise. They think much about thee with their circumscribed souls. Thou art always suspected by them. Whatever is much thought about is at last thought suspicious. They punish thee for all thy virtues. They pardon thee in their inmost hearts only for thine errors. Because thou art gentle and of upright character thou sayest, Blameless are they for their small existence.

Starting point is 01:55:48 But their circumscribed souls think, Blamable is all great existence. Even when thou art gentle toward them, they still feel themselves despised by thee, and they repay thy beneficence with secret maleficence. Thy silent pride is always counter to their taste. They rejoice if once thou be humble enough to be frivolous. What we recognize in a man, we also irritate in him.

Starting point is 01:56:25 Therefore, be on your guard against the small ones. In thy presence they feel themselves small, and their baseness gleameth and gloweth against thee in invisible vengeance. Sawest thou not how often they became dumb when thou approaches them, and how their energy left them, like the smoke of an extinguishing fire? Yea, my friend, the bad conscience art thou of thy neighbors, for they are unworthy of thee. Therefore, they hate thee, and would fain suck thy blood. Thy neighbors will always be poisonous flies. What is great in thee, that itself must make them more poisonous and always more fly-like. Flee, my friend, into thy solitude.

Starting point is 01:57:25 And thither, where a rough, strong breeze bloweth. It is not thy lot to be a fly-flap. Thus spake Zarathustra. End of Part 1, Chapter 12. Recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 13 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libra-Fox recording is in the public domain.

Starting point is 01:58:01 Chastity. I love the forest. It is bad to live in cities There there are too many of the lustful Is it not better to fall into the hands of a murderer Than into the dreams of a lustful woman And just look at these men Their eyes saith it

Starting point is 01:58:25 They know nothing better on earth than to lie with a woman Filth is at the bottom of their souls And alas If their filth has to feelth hath still spirit in it. Would that ye were perfect, at least as animals. But to animals belongeth innocence.

Starting point is 01:58:46 Do I counsel you to slay your instincts? I counsel you to innocence in your instincts. Do I counsel you to chastity? Chastity is a virtuous sum, but with many almost a vice. These are continent, to be sure. But dogish lust looketh envious out of all that they do. Even into the heights of their virtue and into their cold spirit,

Starting point is 01:59:18 doth this creature follow them with its discord. And how nicely can dogish lust beg for a piece of spirit when a piece of flesh is denied it? Ye love tragedies, and all that breaketh the heart, but I am distrustful of your dogish lust. Ye have two cruel eyes, and ye look wantonly toward the sufferers, hath not your lust just disguised itself, and taken the name of fellow suffering. And also, this parable give eye unto you.

Starting point is 01:59:58 Not a few who meant to cast out their devil went thereby into the swine themselves, To whom chastity is difficult, it is to be dissuaded, lest it become the road to hell, to filth and lust of soul. Do I speak of filthy things? That is not the worst thing for me to do? Not when the truth is filthy, but when it is shallow, doth the discerning one go unwillingly into its waters. Verily, there are chaste ones from their very nature. They are gentler of heart and laugh better and oftener than you.

Starting point is 02:00:41 They laugh also at chastity and ask, What is chastity? Is chastity not folly? But the folly came unto us and not we unto it. We offered that guest harbour and heart. Now it dwelleth with us. let it stay as long as it will. Thus spake Zarathustra.

Starting point is 02:01:07 End of Part 1, Chapter 13, recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 14 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The Friend. One is always too many about me. thinketh the anchorite. Always once one.

Starting point is 02:01:40 That maketh two in the long run. I and me are always too earnestly in conversation. How could it be endured if there were not a friend? The friend of the anchorite is always the third one. The third one is the cork which preventeth the conversation of the two sinking into the depth. Ah, there are too many depths for all anchorites. Therefore do they long so much for a friend and for his elevation. Our faith in others betrayeth wherein we would fain have faith in ourselves.

Starting point is 02:02:23 Our longing for a friend is our betrayer. And often with our love we want merely to overleap envy. and often we attack and make ourselves enemies to conceal that we are vulnerable. Be at last mine enemy, thus speaketh the true reverence which doth not venture to solicit friendship. If one would have a friend, then must one also be willing to wage war for him, and in order to wage war one must be capable of being an enemy. One ought still to honor the enemy in one's friend. Canst thou go nigh unto thy friend, and not go over him?

Starting point is 02:03:12 In one's friend one shall have one's best enemy. Thou shalt be closest unto him with thy heart when thou withstandest him. Thou wouldst wear no raiment before thy friend. It is in honor of thy friend that thou showest thyself to him as thou art. But he wisheth thee to the devil on that account. He who maketh no secret of himself shocketh. So much reason have ye to fear nakedness. I, if ye were gods, ye could then be ashamed of clothing.

Starting point is 02:03:50 Thou canst not adorn thyself fine enough for thy friend, for thou shalt be unto him an arrow and a longing for the superman. Sawest thou ever thy friend asleep, Then know how he looketh. What is usually the countenance of thy friend? It is thine own countenance in a coarse and imperfect mirror. Sawest thou ever thy friend asleep? Wirt thou not dismayed at thy friend looking so?

Starting point is 02:04:24 Oh, my friend, man is something that hath to be surpassed. In divining, in keeping silence, shall the friend be a master? Not everything must thou wish to see. Thy dream shall disclose unto thee what thy friend doeth when awake. Let thy pity be a divining, to know first if thy friend wanteth pity. Perhaps he loveth in thee the unmoved eye and the look of eternity. Let thy pity for thy friend be hid under our own. hard shell. Thou shalt bite out a tooth upon it. Thus will it have delicacy and sweetness.

Starting point is 02:05:10 Art thou pure air and solitude and bread and medicine to thy friend? Many a one cannot loosen his own fetters, but is nevertheless his friend's emancipator. Art thou a slave? Then thou canst not be a friend. art thou a tyrant, then thou canst not have friends. Far too long hath there been a slave and a tyrant concealed in woman. On that account, woman is not yet capable of friendship. She knoweth only love. In woman's love there is injustice and blindness to all she doth not love. And even in woman's conscious love, there is still always surprise and lightning and

Starting point is 02:05:56 night, along with the light. As yet woman is not capable of friendship. Women are still cats and birds, or at the best cows. As yet woman is not capable of friendship, but tell me, ye men, who of you are capable of friendship? Oh, your poverty ye men and your sordidness of soul. As much as ye give to your friend Will I give even to my foe And will not have become poorer thereby There is comradeship May there be friendship

Starting point is 02:06:37 Thus spake Zarathustra End of part one chapter 14 Recording by John Van Stan Savannah Georgia Part 1 chapter 15 of thus spake Zarathustra by Friedrich Nietzsche Translated by Thomas Common This Libra Box recording is in the public domain.

Starting point is 02:07:03 The thousand and one goals. Many lands saw Zarathustra, and many peoples. Thus he discovered the good and bad of many peoples. No greater power did Zarathustra find on earth than good and bad. No people could live without first valuing. If a people will maintain itself, however, it must not value as its neighbor valueth. Much that passed for good with one people

Starting point is 02:07:36 was regarded with scorn and contempt by another. Thus I found it. Much found I here called bad, which was there decked with purple honors. Never did the one neighbor understand the other, ever did his soul marvel at his neighbor's delusion and wickedness. A table of excellencies, hangeth over every people.

Starting point is 02:08:02 Lo, it is the table of their triumphs. Lo, it is the voice of their will to power. It is allowable what they think hard. What is indispensable and hard they call good, And what relieveth in the direst distress, The unique and hardest of all, They extol as holy. Whatever maketh them rule and conquer and shine,

Starting point is 02:08:29 To the dismay and envy of their neighbors, they regard as the high and foremost thing, the test and the meaning of all else. Verily, my brother, if thou knewest but a people's need, its lands, its sky, and its neighbor, then wouldst thou divine the law of its surmountings, and why it climbeth up that ladder to its hope? Always shall thou be the foremost and prominent above others, no one shall thy jealous soul love except a friend. That made the soul of a Greek thrill. Thereby went he his way to greatness.

Starting point is 02:09:10 To speak truth, and be skillful with bow and arrow. So seemed it alike pleasing and hard to the people from whom cometh my name, the name which is alike pleasing and hard to me. To honor father and mother, and from the root of the soul to do their will, This table of surmounting hung another people over them, and became powerful and permanent thereby. To have fidelity, and for the sake of fidelity, to risk honor and blood even in evil and dangerous courses. Teaching itself so, another people mastered itself, and thus mastering itself, became pregnant and heavy with great hopes. Verily, men have given unto themselves all their good and

Starting point is 02:09:58 bad. Verily, they took it not. They found it not. It came not unto them as a voice from heaven. Values did man only assigned to things in order to maintain himself. He created only the significance of things, a human significance. Therefore, calleth he himself man, that is, the valuator. Valuing is creating. Hear it ye creating ones. Valuation itself is the treasure and jewel of the valued things. Through valuation only is their value. And without valuation the nut of existence would be hollow.

Starting point is 02:10:45 Hear it, ye creating ones. Change of values. That is, change of the creating ones, always doth he destroy who have. to be a creator. Creating ones were first of all peoples, and only in late times individuals. Verily, the individual himself is still the latest creation. Peoples once hung over them tables of the good.

Starting point is 02:11:14 Love which would rule and love which would obey created for themselves such tables. Older is the pleasure in the herd than the pleasure in the ego. And as long as the good conscience is for the herd, the bad conscience only sayeth ego. Verily, the crafty ego, the loveless one, that seeketh its advantage and the advantage of many, it is not the origin of the herd, but its ruin. Loving ones was it always, and creating ones that created good and bad. Fire of love gloweth in the names of all the virtues and fire of wrath. Many lands saw Zarathustra, and many peoples.

Starting point is 02:12:06 No greater power did Zarathustra find on earth than the creations of the loving ones. Good and bad are they called? Verily. A prodigy is this power of praising and blaming. Tell me he, brethren, Who will master it for me? Who will put a fetter upon the thousand necks of this animal? A thousand goals have there been hitherto, for a thousand peoples have there been.

Starting point is 02:12:37 Only the fetter for the thousand necks is still lacking. There is lacking the one goal. As yet, humanity hath not a goal. But pray tell me, my brethren, if the goal of humanity be still lacking, is there not also still lacking? Humanity itself. Thus spake Zarathustra.

Starting point is 02:13:06 Notes by Anthony M. Ludovici. In this discourse, Zarathustra opens his exposition of the doctrine of relativity in morality, and declares all morality to be a mere means to power. Needless to say that verses nine, ten, ten, 11 and 12, refer to the Greeks, the Persians, the Jews, and the Germans, respectively. In the penultimate verse, he makes known his discovery concerning the root of modern nihilism and indifference, i.e. that modern man has no goal, no aim, no ideals. See note A in the

Starting point is 02:13:46 introduction. End of Part 1, Chapter 15, recording by John Van Stan. Part 1, Chapter 16 of Thus Spake Zarathustra by Friedrich Nietzsche. Translated by Thomas Common. This Librebox recording is in the public domain. Neighbor love. Ye crowd around your neighbor, and have fine words for it. But I say unto you, Your neighbor love is your bad love of yourselves.

Starting point is 02:14:25 Ye flee unto your neighbor from yourself. and would fain make a virtue thereof. But I fathom your unselfishness. The thou is older than the I. The thou hath been consecrated, but not yet the I. So man presseth nigh unto his neighbor. Do I advise you to neighbor, love? Rather, do I advise you to neighbor flight?

Starting point is 02:14:58 And to furthest love. Higher than love to your neighbor is love to the furthest and future ones. Higher still than love to men is love to things and phantoms. The phantom that runneth on before thee, my brother, is fairer than thou. Why dost thou not give unto it thy flesh and thy bones? But thou fearest, and runnest unto thy neighbor. ye cannot endure it with yourselves, and do not love yourself sufficiently. So ye seek to mislead your neighbor into love, and would fain gild yourselves with his error.

Starting point is 02:15:43 Would that ye could not endure it with any kind of near ones, or their neighbors? Then would ye have to create your friend and his overflowing heart, out of yourselves? ye call in a witness when ye want to speak well of yourselves, and when ye have misled him to think well of you. Ye also think well of yourselves. Not only doth he lie, he who speaketh contrary to his knowledge, but more so he who speaketh contrary to his ignorance. And thus speak ye of yourselves in your intercourse,

Starting point is 02:16:23 and belie your neighbor with yourselves. Thus saith the fool, association with men spoileth the character, especially when one hath none. The one goeth to his neighbor because he seeketh himself, and the other because he would fain lose himself. Your bad love to yourselves

Starting point is 02:16:45 maketh solitude a prison to you. The furthest ones are they who pay for your love to the near ones, and when there are but five of you together, a sixth must always die. I love not your festivals either. Too many actors found I there, and even the spectators often behaved like actors. Not the neighbor do I teach you, but the friend. Let the friend be the festival of the earth to you, and a foretaste of the Superman. I teach you the friend and his overflowing heart, but one must know how to be a sponge if one would be loved by overflowing hearts. I teach you the friend in whom the world standeth complete, a capsule of the good,

Starting point is 02:17:41 the creating friend who hath always a complete world to bestow. And as the world, unrolled itself for him, so rolleth it together again for him in rings, as the growth of good through evil, as the growth of purpose out of chance. Let the future and the furthest be thy motive of thy today. In thy friend shalt thou love the superman as thy motive. My brethren, I advise you not to neighbor love. I advise you to furthest love. Thus spake Zarathustra. Recording by John Van Stan, Savannah, Georgia.

Starting point is 02:18:31 Part 1, Chapter 17 of Thus Spake Zarathustra by Friedrich Nietzsche. Translated by Thomas Common, this Libravox recording is in the public domain. The Way of the Creating One Wouldst Thou go into Isolation? my brother. Wouldst thou seek the way unto thyself? Terry yet a little and hearken unto me. He who seeketh may easily get lost himself.

Starting point is 02:19:03 All isolation is wrong. So say the herd. And long didst thou belong to the herd. The voice of the herd will still echo in thee. And when thou sayeth, I have no longer a connoisse. in common with you, then it will be a plaint and a pain. Lo, that pain itself did the same conscience produce, and the last gleam of that conscience

Starting point is 02:19:33 still gloweth on thine affliction. But thou wouldst go the way of thine affliction, which is the way unto thyself? Then show me thine authority and thy strength to do so. Art thou a new strength and a new authority? A first motion, a self-rolling wheel. Canst thou also compel stars to revolve around thee? Alas, there is so much lusting for loftiness. There are so many convulsions of the ambitions.

Starting point is 02:20:10 Show me that thou art not a lusting and ambitious one. Alas, there are so many great thoughts that do nothing more than the bellows. They inflate and make emptier than ever. Free dost thou call thyself. Thy ruling thought would I hear of, and not that thou hast escaped from a yoke. Art thou, one, entitled to escape from a yoke? Many a one hath cast away his final worth when he hath cast. away his servitude.

Starting point is 02:20:47 Free from what? What doth that matter to Zarathustra? Clearly, however, shall thine eye show unto me? Free for what? Canst thou give unto thyself thy bad and thy good, and set up thy will as a law over thee? Canst thou be judge for thyself, and avenger of thy law? Terrible is a loneliness with the judge and avenger of one's own law.

Starting point is 02:21:21 Thus is a star projected into desert space and into the icy breath of aloneness. Today sufferest thou still from the multitude, thou individual. Today hast thou still thy courage unabated and thy hopes. But one day will the solitude weary thee, One day will thy pride yield and thy courage quail. Thou wilt one day cry, I am alone. One day wilt thou see no longer thy loftiness, and see too closely thy lowliness. Thy sublimity itself will frighten thee as a phantom.

Starting point is 02:22:10 Thou wilt one day cry, all is false. There are feelings which seek to slay the lonesome one. If they do not succeed, then must they themselves die. But art thou capable of it? To be a murderer? Hast thou ever known, my brother, the word disdain? And the anguish of thy justice in being just to those that disdain thee? Thou forcest many to think differently about thee.

Starting point is 02:22:43 That charged they heavily to thine account. Thou camest nigh unto them, and yet wentest past, For that they never forgive thee. Thou goest beyond them. But the higher thou risest, The smaller doth the eye of envy see thee. Most of all, however, is the flying one hated. How could ye?

Starting point is 02:23:13 Be just unto me, must thou say, I choose your injustice as my allotted portion. Injustice and filth cast they at the lonesome one. But, my brother, if thou wouldst be a star, thou must shine for them nonetheless on that account. And be on thy guard against the good and just, they would fain crucify those who devise their own virtue. They hate the lonesome ones. Be on thy guard also against holy simplicity. All is unholy to it that is not simple. Fain, likewise, would it play with the fire of the faggot and the stake.

Starting point is 02:24:02 And be on thy guard also against the assaults of thy love. Too readily doth the recluse reach his hand to anyone who meeteth him. To many a one mayest thou not give thy hand, but only thy paw. And I wish thy paw also to have claws. But the worst enemy thou canst meet, wilt thou thyself always be. Thou way layest thyself in caverns and forests. Thou lonesome one. Thou goest the way to thyself.

Starting point is 02:24:41 and past thyself, and thy seven devils leadeth thy way. A heretic wilt thou be to thyself, And a wizard and a soothsayer, And a fool, and a doubter, and a reprobate, and a villain. Ready must thou be to burn thyself in thine own flame. How couldst thou become new, if thou have not first become ashes? Thou lonesome one, thou goest the way of the creating one. A god wilt thou create for thyself out of thy seven devils.

Starting point is 02:25:24 Thou lonesome one, thou goest the way of the loving one. Thou lovest thyself, and on that account despisest thou thyself, and only the loving ones despise. To create, desireth the loving one Because he despiseth What knoweth he of love Who hath not been obliged To despise just what he loved? With thy love,

Starting point is 02:25:54 Go into thine isolation, my brother, And with thy creating, And late, only will justice limp after thee. With my tears go into, to thine isolation, my brother. I love him who seeketh to create beyond himself, and thus succumbeth. Thus spake Zarathustra. End of Part 1, Chapter 17.

Starting point is 02:26:23 Recording by John Vance and Savannah, Georgia. Part 1, Chapter 18, of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. Old and young women. Why stealest thou along so furtively in the twilight, Zarathustra? And what hidest thou so carefully under thy mantle? Is it a treasure that hath been given thee, or a child that hath been born thee,

Starting point is 02:27:02 or goest thou thyself on a thief's errand thou friend of evil? Verily, my brother, said Zarathustra, It is a treasure that hath been given to me. It is a little truth, which I carry. But it is naughty like a young child. And if I hold not its mouth, it screameth too loudly. As I went on my way alone today at the hour when the sun declineseth, There met me an old woman, and she spake thus unto my soul.

Starting point is 02:27:38 Much hath Zarathustra spoken also to us women, but never spake he unto us concerning woman. And I answered her. Concerning woman, one should only talk unto men. Talk also unto me of woman, said she. I am old enough to forget it presently. And I oblige the old woman. and spake thus unto her.

Starting point is 02:28:12 Everything in woman is a riddle, and everything in woman hath one solution. It is called pregnancy. Man is for woman a means. The purpose is always the child. But what is woman for man? Two different things wanteth the true man, danger and diversion.

Starting point is 02:28:34 Therefore, wanteth he woman, as the most dangerous plaything. Man shall be trained for war, and woman for the recreation of the warrior. All else is folly. Two sweet fruits. These the warrior liketh not. Therefore liketh he woman.

Starting point is 02:28:56 Bitter is even the sweetest woman. Better than man doth woman understand children, but man is more childish than woman. in the true man there is a child hidden it wanteth to play up then ye women and discover the child and man a plaything let woman be pure and fine like the precious stone illumined with the virtues of a world not yet come let the beam of a star shine in your love let your hope say may i bear the superman in your love, let there be valor. With your love shall ye assail him who inspireth you with fear.

Starting point is 02:29:43 In your love be your honor. Little doth woman understand otherwise about honor. But let this be your honor. Always to love more than ye are loved, and never be the second. Let man fear woman when she loveth, then maketh she every sacrifice, and everything else she regardeth as worthless. Let man fear woman when she hateth, for man in his innermost soul is merely evil.

Starting point is 02:30:18 Woman, however, is mean. Whom hateth woman most? Thus spake the iron to the lodestone, I hate thee most, because thou attractest, but art too weak to draw unto thee. The happiness of man is I will, the happiness of woman is he will. Lo, now hath the world become perfect, thus thinketh every woman when she obeyeth with all her love.

Starting point is 02:30:49 Obey, must the woman, and find a depth for her surface. Surface is woman's soul, a mobile, stormy film, on shallow water. Man's soul, however, is deep. Its current gusheth in subterranean caverns. Woman surmiseth its force, but comprehendeth it not. Then answered me the old woman. Many fine things hath Zarathustra said,

Starting point is 02:31:20 especially for those who are young enough for them. Strange, Zarathustra knoweth little about woman, and yet he is right about them. Doth this happen because with women nothing is impossible? And now, except a little truth by way of thanks. I am old enough for it. Swaddle it up and hold its mouth, otherwise it will scream too loudly the little truth. Give me, woman, thy little truth, said I, and thus spake the old woman. Thou goest two women? Do not forget thy whip. Thus spake Zarathustra.

Starting point is 02:32:12 Notes by Anthony M. Ludovici. Nietzsche's views on women have either to be loved at first sight, or they become perhaps the greatest obstacle in the way of the way of the woman. those who otherwise would be inclined to accept his philosophy. Women especially, of course, have been taught to dislike them, because it has been rumored that his views are unfriendly to themselves. Now, to my mind, all this is pure misunderstanding and error. German philosophers, thanks to Schopenhauer,

Starting point is 02:32:48 have earned rather a bad name for their views on women. It is almost impossible for one of the people. them to write a line on the subject, however kindly he may do so, without being suspected of wishing to open a crusade against the fair sex. Despite the fact, therefore, that all Nietzsche's views in this respect were dictated to him by the profoundest love, despite Zarathustra's reservation in this discourse that, quote, with women nothing that can be said is impossible, end quote. And in the face of other overwhelming evidence to the contrary, Nietzsche is universally reported to have m'est-on-pillard-don-la-where the female sex is concerned. In what is the fundamental

Starting point is 02:33:35 doctrine which has given rise to so much bitterness and aversion? Merely this, that the sexes are at bottom antagonistic. That is to say, as different as blue is from yellow, and that the best possible means of rearing anything approaching a desirable race is to preserve and to foster this profound hostility. What Nietzsche strives to combat and to overthrow is the modern democratic tendency which is slowly laboring to level all things, even the sexes. His quarrel is not with women. What indeed could be more undignified.

Starting point is 02:34:20 It is with those who would destroy the natural relationship between the sexes, by modifying either the one or the other with a view to making them more alike. The human world is just as dependent upon women's powers as upon men's. It is women's strongest and most valuable instincts which help to determine who are to be the fathers of the next generation. By destroying these particular instincts, that is to say by attempting to masculinize women and to feminize men, we jeopardize the future of our people.

Starting point is 02:34:57 The general democratic movement of modern times, in its frantic struggle to mitigate all differences, is now invading even the world of sex. It is against this movement that Nietzsche raises his voice. He would have woman become ever more woman, and man become ever more man. Only thus, and he is undoubtedly right, can their combined instincts lead to the excellence of humanity? Regarded in this light, all his views on women appear not only necessary but just.

Starting point is 02:35:33 See note on Chapter 56, paragraph 21. It is interesting to observe that the last line of the discourse, which has so frequently been used by women as a weapon against Nietzsche's views concerning them, Was suggested to Nietzsche by a woman. See, Das Laben F. Nietzsche's. End of Part 1, Chapter 18. Recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 19 of Thus Spake Zarathustra by Friedrich Nietzsche,

Starting point is 02:36:11 translated by Thomas Common. This Libravox recording is in the public domain. The Bite of the Adder One day had Zarathustra fallen asleep, under a fig tree, owing to the heat, with his arms over his face. And there came an adder and bit him in the neck so that Zarathustra screamed with pain. When he had taken his arm from his face, he looked at the serpent, and then did it recognize the eyes of Zarathustra, wriggled awkwardly and tried to get away.

Starting point is 02:36:47 Not at all, said Zarathustra. As yet hast thou not received my thanks. Thou hast awakened me in time. My journey is yet long. Thy journey is short, said the adder sadly. My poison is fatal. Zarathustra smiled. When did ever a dragon die of a serpent's poison?

Starting point is 02:37:15 Said he. But take thy poison back. Thou art not rich enough to present it to me. Then fell the adder again on his neck and licked his wound. When Zarathustra once told this to his disciples, they asked him, "'And what, O Zarathustra, is the moral of thy story?' And Zarathustra answered them thus. "'The destroyer of morality? The good and just call me. My story is immoral.'

Starting point is 02:37:52 when, however, ye have an enemy, then return him not good for evil, for that would abash him, but prove that he hath done something good to you. And rather be angry than abash anyone. And when ye are cursed, it pleaseth me not that ye should then desire to bless. Rather, curse a little also. And, should a great injustice befall you, Then do quickly five small ones besides. Hideous to behold is he on whom injustice presseth alone.

Starting point is 02:38:32 Did she ever know this? Shared injustice is half-justice, and he who can bear it shall take the injustice upon himself. A small revenge is humaneer than no revenge at all, and if the punishment be not also a right and an honor, to the transgressor, I do not like your punishing. Nobler is it to own oneself in the wrong than to establish one's right, especially if one be in the right. Only one must be rich enough to do so.

Starting point is 02:39:11 I do not like your cold justice. Out of the eye of your judges there always glancedeth the executioner and his cold steel. Tell me. Where find we justice, which is love with seeing eyes? Divise me, then. The love which not only beareth all punishment, but also all guilt. Divise me, then.

Starting point is 02:39:40 The justice which acquitteth everyone except the judge. And would ye hear this likewise? To him who seeketh to be just from the heart, even the lie Becometh philanthropy But how could I be just from the heart How can I give everyone his own? Let this be enough for me

Starting point is 02:40:04 I give unto everyone mine own Finally, my brethren Guard against doing wrong to any anchorite How could an anchorite forget How could he requite Like a deep well is an anchorite Easy is it to throw in a stone If it should sink to the bottom, however, tell me

Starting point is 02:40:29 Who will bring it out again? Guard against injuring the anchorite If ye have done so, however, well, then kill him also. Thus spake Zarathustra End of Part 1 Chapter 19 recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 20 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common.

Starting point is 02:41:01 This Libravox recording is in the public domain. Child and marriage. I have a question for thee alone, my brother. Like a sounding lead, cast I this question into thy soul, that I may know its depth. Thou art young, and desirous child and marriage.

Starting point is 02:41:25 But I ask thee, art thou a man entitled to desire a child? Art thou the victorious one, the self-conqueror, the ruler of thy passions, the master of thy virtues? Thus do I ask thee, or doth the animals speak in thy wish and necessity,

Starting point is 02:41:49 or isolation, or discord in thee. I would have thy victory and freedom long for a child. Living monuments shalt thou build to thy victory and emancipation. Beyond thyself, shalt thou build. But first of all, must thou be built thyself, rectangular in body and soul. Not only onward shall thou propagate thyself,

Starting point is 02:42:19 but upward. For that purpose may the Garden of Marriage help thee. A higher body shall thou create. A first movement, a spontaneously rolling wheel, a creating one, shalt thou create. Marriage, so call I the will of the twain to create the one that is more than those who created it. The reverence for one another as those exercising such a will call I marriage. Let this be the significance and the truth of thy marriage. But that which the many too many call marriage, those superfluous ones, what shall I call it? The poverty of soul and the twain. The filth of soul in the twain Ah, the pitiable self-complacency in the twain.

Starting point is 02:43:17 Marriage they call it all, And they say their marriages are made in heaven. Well, I do not like it, that heaven of the superfluous. No, I do not like them. Those animals, tangled in the heavenly toils. Far from me also be the good. God who limpeth tither to bless what he hath not matched. Laugh not at such marriages.

Starting point is 02:43:47 What child hath not had reason to weep over its parents? Worthy did this man seem and ripe for the meaning of the earth. But when I saw his wife, the earth seemed to me a home for madcaps. Yea, I would that the earth shook with convulsions when a saint and a god. goose mate with one another. This one went forth in quest of truth as a hero, and at last got for himself a small, decked-up lie. His marriage he calleth it.

Starting point is 02:44:24 That one was reserved in intercourse and chose choicely. But one time he spoiled his company for all time. His marriage he calleth it. Another sought a handmaid with the virtues of an angel. But all at once He became the handmaid of a woman And now would he need also to become an angel Careful have I found all buyers

Starting point is 02:44:50 And all of them have astute eyes But even the astutest of them Bieth his wife in a sack Many short follies That is called love by you And your marriage puteth an end To many short follies with one long stupidity.

Starting point is 02:45:12 Your love to woman and woman's love to man, were that it were sympathy for suffering and veiled deities. But generally, two animals alight on one another. But even your best love is only an enraptured simile and a painful ardor. It is a torch to light you to loftier paths. Beyond yourselves shall ye love someday. Then learn, first of all, to love. And on that account, he had to drink the bitter cup of your love.

Starting point is 02:45:52 Bitterness is in the cup even of the best love. Thus doth it cause longing for the Superman. Thus doth it cause thirst in thee, the creating one. Thirst in the Creating One. arrow and longing for the Superman. Tell me, my brother, is this thy will to marriage? Holy call I such a will, and such a marriage. Thus spake Zarathustra. End of Part 1, Chapter 20. Recording by John Van Stan, Savannah, Georgia. Part 1, Chapter 21 of Thus Spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librax recording

Starting point is 02:46:43 is in the public domain. Voluntary death. Many die too late, and some die too early. Yet, strange soundeth the precept, die at the right time. Die at the right time. So teacheth Zarathustra.

Starting point is 02:47:07 To be sure, he who never liveth at the right time, how could he ever die at the right time? Would that he might never be born? Thus do I advise the superfluous ones. But even the superfluous ones make much ado about their death, and even the hollowest nut wanteth to be cracked. Everyone regardeth dying as a great matter, but as yet death is not a festival.

Starting point is 02:47:37 Not yet have people learned to inaugurate the finest festivals. the consummating death I show unto you, which becometh a stimulus and promise to the living. His death, dieth the consummating one triumphantly, surrounded by hoping and promising ones. Thus should one learn to die, and there should be no festival at which such a dying one doth not consecrate the oaths of the living.

Starting point is 02:48:09 Thus, to die is best. The next best, however, is to die in battle, and sacrifice a great soul. But to the fighter equally hateful as to the victor, is your grinning death which stealeth nigh like a thief, and yet cometh as master. My death, praise I unto you, the voluntary death, which cometh unto me because I, want it. And when shall I want it? He that hath a goal and an air wanteth death at the right time for the gold and the air. And out of reference for the goal and the air, he will hang up no more withered wreaths in the sanctuary of life. Verily, not the rope-makers will I resemble. They lengthen out their cord and thereby go ever backward.

Starting point is 02:49:09 Many a one, also, waxeth too old for his truths and triumphs. A toothless mouth hath no longer the right to every truth. And whoever wanteth to have fame must take leave of honour betimes And practice the difficult art of going at the right time. One must discontinue being feasted upon when one tasteth best. That is known by those who want to. be long loved. Sour apples are there no doubt, whose lot is to wait until the last day of autumn, and at the same time they become ripe, yellow, and shriveled. In some ageeth the heart first,

Starting point is 02:49:56 and in others the spirit. And some are hoary in youth, but the late young keep long young. To many men life is a failure. A poison worm gnaweth. at their heart. Then let them see to it that their dying is all the more a success. Many never become sweet. They rot even in the summer. It is cowardice that holdeth them fast to their branches. Far too many live and far too long hang they on their branches. Would that a storm came and shook all this rottenness and worm-eatenness from the tree? Would that there came preachers of speedy death. Those would be the appropriate storms and agitators of the trees of life.

Starting point is 02:50:47 But I hear only slow death preached, and patience with all that is earthly. Huh, ye preach patience with what is earthly? This earthly is it that hath too much patience with you, ye blasphemers. Verily, too earth. died that Hebrew whom the preachers of slow death honor, and the many hath it proved a calamity that he died too early. As yet, had he known only tears and the melancholy of the Hebrews, together with the hatred of the good and just,

Starting point is 02:51:28 the Hebrew Jesus, then was he seized with the longing for death. Had he but remained in the wilderness, and far from the good and just, Then perhaps would he have learned to live and love the earth and laughter also. Believe it, my brethren. He died too early. He himself would have disavowed this doctrine had he attained to my age. Noble enough was he to disavow. But he was still immature.

Starting point is 02:52:04 Immaturely loveth the youth and immaturely also hateth he, man and man and earth. Confined and awkward are still his soul and the wings of his spirit. But in man there is more of the child than in the youth, and less of melancholy. Better understandeth he about life and death. Free for death, and free in death, a holy naysayer when there is no longer time for yea. Thus understandeth he about death and life. that your dying may not be a reproach to man and the earth, my friends. That do I solicit from the honey of your soul. In your dying, shall your spirit and your virtue still shine

Starting point is 02:52:55 like an evening afterglow around the earth? Otherwise your dying hath been unsatisfactory. Thus will I die myself, that ye friends may love the earth more for my sake. And earth will I again become, To have rest in her that bore me. Verily, a goal had Zarathustra. He threw his ball. Now be ye friends the heirs of my goal. To you throw I the golden ball. Best of all do I see you, my friends, throw the golden ball. And so tarry I still a little while on the earth. Pardon me for it.

Starting point is 02:53:42 Thus spake Zarathustra. Notes by Anthony M. Lodovitchie. In regard to this discourse, I should only like to point out that Nietzsche had a particular aversion to the word suicide, self-murder. He disliked the evil it suggested, and in rechristening the act, voluntary death. In other words, the death that comes from no other hand than one's own, he was designed. diaries of elevating it to the position it held in classical antiquity. See aphorism 36 in the twilight of the idols.

Starting point is 02:54:19 End of Part 1, Chapter 21. Recording by John Vance and Savannah, Georgia. Part 1, Chapter 22 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librevox recording is in the public domain. The Bestowing Virtue. 1. When Zarathustra had taken leave of the town to which his heart was attached, the name of which

Starting point is 02:54:51 is the pied cow, there followed him many people who called themselves his disciples, and kept him company. Thus came they to a crossroad. Then Zarathustra told them that he now wanted to go alone, for he was fond of going alone. His disciples, however, presented him at his departure with a staff. on the golden handle of which a serpent twined round the sun. Zarathustra rejoiced on account of the staff, and subordered himself thereon,

Starting point is 02:55:24 then spake he thus to his disciples. Tell me, pray, how came gold to the highest value? Because it is uncommon and unprofiting and beaming, and soft in lustre, it always bestoweth itself. Only as image of the highest virtue came gold to the highest value. Gold-like, beamedth the glance of the bestower.

Starting point is 02:55:53 Gold lustre maketh peace between moon and sun. Uncommon is the highest virtue, and unprofiting, beaming is it, and soft of lustre. A bestowing virtue is the highest virtue. Verily, I divine you well, my disciples. Ye strive like me for the bestowing virtue. What should ye have in common with cats and wolves? It is your thirst to become sacrifices and gifts yourselves,

Starting point is 02:56:27 and therefore have ye the thirst to accumulate all riches in your soul. Insatiably striveth your soul for treasures and jewels, because your virtue is insatiable in desiring to bestow. Yet, constrain all things to flow toward you and into you, so that they shall flow back again out of your fountain as the gifts of your love. Verily, an appropriator of all values must such bestowing love become. But, healthy and holy, call I this self-reesome. Another selfishness is there, in all too poor and hungry kind, which would always steal, the selfishness of the sick, the sickly selfishness.

Starting point is 02:57:24 With the eye of the thief it looketh upon all that is lustrous, with the craving of hunger it measureth him who hath abundance, and never doth it prowl round the tables of bestowers. Sickness speaketh in such craving. An invisible degeneration of a sickly body speaketh the larcenous craving of this selfishness. Tell me, my brother, what do we think bad and worst of all? Is it not degeneration? And we always suspect degeneration when the bestowing soul is lacking. Upward goeth our course from genera on to supergenera. But a horror to us is the degenerating sense which saith, all for myself.

Starting point is 02:58:22 Upward soareth our sense. Thus is it a simile of our body, a simile of an elevation. Such similes of elevations are the names of the virtues. Thus goeth the body through history, A becomeer, and fight her. And the spirit, what is it to the body? Its fights and victories, Harold, its companion and echo. Similes are all names of good and evil. They do not speak out, they only hint,

Starting point is 02:59:01 A fool who seeketh knowledge from them. give heed my brethren to every hour when your spirit would speak in similes there is the origin of your virtue elevated is then your body and raised up with its delight enraptureth it the spirit so that it becometh creator and valuer and lover and everything's benefactor when your heart overfloweth abroad and full like the river and full like the river a blessing and a danger to the lowlanders. There is the origin of your virtue. When ye are exalted above praise and blame and your will would command all things as a loving one's will,

Starting point is 02:59:50 there is the origin of your virtue. When ye despise pleasant things and the effeminate couch and cannot couch far enough from the effeminate, there is the origin of the virtue. your virtue. When ye are willers of one will, and when that change of every need is needful to you, there is the origin of your virtue. Verily, a new good and evil is it, verily, a new deep murmuring and the voice of a new fountain. Power is it, this new virtue, a ruling thought is it,

Starting point is 03:00:34 and around it a subtle soul, a golden sun, with the serpent of knowledge around it. Two. Here paused Zarathustra a while and looked lovingly on his disciples. Then he continued to speak thus, and his voice had changed. Remain true to the earth, my brethren, with the power of your virtue. Let your bestowing love and your knowledge be devoted to be the meaning, of the earth. Thus do I pray and conjure you.

Starting point is 03:01:10 Let it not fly away from the earthly and beat against eternal walls with its wings. Ah, there hath always been so much flown away virtue. Lead like me, the flown away virtue back to earth. Yay, back to body and life. That it may give to the earth its meaning, a human meaning. A hundred times hitherto hath spirit as well as virtue flown away and blundered. Alas, in our body dwellers still all this delusion and blundering. Body and will hath it there become.

Starting point is 03:01:53 A hundred times hitherto hath spirit as well as virtue attempted and erred. Yea, an attempt hath man been. Alas, much ignorance and error hath become embodied in us. Not only the rationality of millenniums, also their madness, breaketh out in us. Dangerous is it to be an heir. Still, fight we step by step with the giant chance. And overall mankind hath hitherto ruled in nonsense. the lack of sense.

Starting point is 03:02:38 Let your spirit and your virtue be devoted to the sense of the earth, my brethren. Let the value of everything be determined anew by you. Therefore shall ye be fighters. Therefore, shall ye be creators? Intelligently doth the body purify itself. Attempting with intelligence, it exalteth itself. To the discerners, all impulses sanctify themselves. To the exalted, the soul becometh joyful.

Starting point is 03:03:16 Physician, heal thyself. Then wilt thou also heal thy patient? Let it be his best cure to see with his eyes him who maketh himself whole. A thousand paths are there which have never yet been trodden. A thousand salubrities and hidden islands of life. Unexhausted and undiscovered is still man and man's world. Awaken and hearken, ye lonesome ones. From the future come winds with stealthy pinions, and to fine ears, good tidings are proclaimed.

Starting point is 03:04:01 Ye lonesome ones of today, ye seceding ones, ye shall, one day be a people. Out of you who have chosen yourselves shall a chosen people arise, and out of it the Superman. Verily, a place of healing shall the earth become, and already is a new odor diffused around it, a salvation-bringing odor, and a new hope. Three. When Zarathustra had spoken these words, he paused. Like one who had not said his last word, and long did he balance the staff doubtfully in his hand.

Starting point is 03:04:46 At last he spake thus, and his voice had changed. I now go alone, my disciples. He also now go away and alone. So will I have it. Verily, I advise you, depart from me and guard your own. yourselves against Zarathustra, and better still, be ashamed of him. Perhaps he hath deceived you. The man of knowledge must be able not only to love his enemies, but also to hate his friends.

Starting point is 03:05:27 One requiteth a teacher badly if one remain merely a scholar. And why will ye not pluck at my wreath? Ye venerate me, but what if your veneration should someday collapse? Take heed, lest a statue crush you. Ye say, ye believe in Zarathustra, but of what account is Zarathustra? Ye are my believers, but of what account are all believers? He had not yet sought yourselves, then did ye find me? So do all believers.

Starting point is 03:06:07 Therefore, all belief is of so little account. Now do I bid you lose me and find yourselves, and only when ye have all denied me will I return unto you. Verily, with other eyes, my brethren, shall I then seek my lost ones. With another love, shall I then love you. and once again shall ye have become friends unto me and children of one hope. Then will I be with you for the third time, to celebrate the great noontide with you. And it is the great noontide when man is in the middle of his course between animal and Superman,

Starting point is 03:06:55 and celebrateeth his advance to the evening as his highest hope, for it is the advance to a new morning. At such time, will the downgoer bless himself, that he should be an overgoer, and the son of his knowledge will be at noontide. Dead are all the gods. Now do we desire the Superman to live. Let this be our final will at the great noontide. Thus spake Zarathustra. notes by Anthony M. Ludovici.

Starting point is 03:07:36 An important aspect of Nietzsche's philosophy is brought to light in this discourse. His teaching, as is well known, places the Aristotlian man of spirit, above all others in the natural divisions of man. The man with overflowing strength, both of mind and body, who must discharge this strength or perish, is the Nietzschean ideal. To such a man, giving from his overflow becomes a necessity. Bestowing develops into a means of existence, and this is the only giving, the only charity that Nietzsche recognizes. In paragraph three of the discourse, we read Zarathustra's healthy exhortation to his disciples to become independent thinkers and to find themselves before they learn any more from him. See notes on chapters 56, paragraph 5, and 73 paragraphs 10 and 11. End of Part 1, Chapter 22, recording by John Van Stan, Savannah, Georgia.

Starting point is 03:08:50 Part 2, Chapter 23 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Leberbox recording is in the public domain. Thus spake Zarathustra second part. Quote, And only when ye have all denied me Will I return unto you Verily

Starting point is 03:09:12 With other eyes my brethren Shall I then seek my lost ones With another love Shall I then love you End quote Zarathustra part one The bestowing virtue Chapter 23

Starting point is 03:09:28 The Child with the Mirror After this Zarathustra returned again into the mountains to the solitude of his cave, and withdrew himself from men, waiting like a sower who hath scattered his seed. His soul, however, became impatient and full of longing for those whom he loved, because he had still much to give them. For this is the hardest of all, to close the open hand out of love, and keep modest as a giver. Thus passed with the lonesome one, months and years. His wisdom, meanwhile, increased and caused him pain by its abundance.

Starting point is 03:10:12 One morning, however, he awoke air the rosy dawn, and, having meditated long on his couch, at last spake thus to his heart. Why did I startle in my dream, so that I awoke? Did not a child come to me carrying a mirror? O Zarathustra said the child unto me. look at thyself in the mirror. But when I looked into the mirror, I shrieked, and my heart throbbed. For not myself did I see therein, but a devil's grimace and derision. Verily, all too well do I understand the dreams portent and munition.

Starting point is 03:10:55 My doctrine is in danger. Tairs want to be called wheat. Mine enemies have grown powerful And have disfigured the likeness of my doctrine So that my dearest ones Have to blush for the gifts that I gave them Lost are my friends The hour hath come for me to seek my lost ones

Starting point is 03:11:21 With these words Zarathustra started up Not however like a person in anguish seeking relief but rather like a seer and a singer whom the spirit inspireth. With amazement did his eagle and serpent gaze upon him, for a coming bliss overspread his countenance like the rosy dawn. What hath happened unto me, my animals? said Saratustra. Am I not transformed? Hath not bliss come unto me like a whirlwind.

Starting point is 03:11:55 Foolish is my happiness, and foolish things will it speak, It is still too young, so have patience with it. Wounded am I by my happiness. All sufferers shall be physicians unto me. To my friends can I again go down, and also to mine enemies. Zarathustra can again speak and bestow and show his best love to his loved ones. My impatient love overfloweth in streams, down towards sunrise and sunset. Out of silent mountains and storms of affliction rusheth my soul into the valleys.

Starting point is 03:12:36 Too long have I longed and looked into the distance. Too long hath solitude possessed me. Thus have I unlearned to keep silence. Utterance have I become altogether, and the brawling of a brook from high rocks, downward into the valleys will I hurl my speech. And let the stream of my love sweep into unfrequented channels. How should a stream not finally find its way to the sea?

Starting point is 03:13:07 Forsooth, there is a lake in me, sequestered and self-sufficing. But the stream of my love beareth this along with it down, to the sea. New paths do I tread. A new speech cometh unto me. tired have I become, like all creators of the old tongues. No longer will my spirit walk on worn-out souls. Too slowly runneth all speaking for me. Into thy chariottoe storm do I leap,

Starting point is 03:13:41 And even thee will I whip with my spite. Like a cry and a huzzar will I traverse wide seas, Till I find the happy aisles where my friends sojourn. and mine enemies amongst them. How I now love everyone unto whom I may but speak. Even mine enemies pertain to my bliss. And when I want to mount my wildest horse, then doth my spear always help me up best.

Starting point is 03:14:12 It is my foot's ever-ready servant. The spear which I hurl at mine enemies. How grateful am I to mine enemies that I may at last hurl it! Too great hath been the tension of my cloud. Twix laughters of lightnings will I cast hail showers into the depths. Violently will my breath then heave. Violently will it blow its storm over the mountains. Thus cometh its assuagement.

Starting point is 03:14:43 Verily, like a storm cometh my happiness and my freedom. But mine enemies shall think that the evil one roareth over. their heads. Yay, ye also, my friends, will be alarmed by my wild wisdom, and perhaps ye will flee therefrom along with mine enemies, that I knew how to lure you back with shepherd's flutes, ah, that my lioness wisdom would learn to roar softly, and much have we already learned with one another. My wild wisdom became pregnant on the lonesome mountains. On the rough stones did she bear the youngest of her young. Now runneth she foolishly in the arid wilderness, and seeketh, and seeketh the soft sward, mine old wild wisdom. On the soft sword of your hearts,

Starting point is 03:15:46 my friends. On your love, would she feign? couch her dearest ones. Thus spake Zarathustra. Notes by Anthony M. Ludovici. Nietzsche tells us here in a poetical form how deeply grieved he was by the manifold misinterpretations and misunderstandings which were becoming rife concerning his publications. He does not recognize himself in the mirror of public opinion and recoils terrified. from the distorted reflection of his features.

Starting point is 03:16:23 In verse 20, he gives us a hint which it were, well, not to pass over too lightly. For, in the introduction to the genealogy of morals, written in 1887, he finds it necessary to refer to the matter again, and with greater precision. The point is this, that a creator of new values meets with his surest and strongest obstacles in the very spirit of the language which is at his disposal. Words like all other manifestations of an evolving race are stamped with the values that have long been paramount in that race. Now, the original thinker who finds himself compelled to use the current speech of his country in order to impart new and hitherto untried views to his fellows

Starting point is 03:17:13 imposes a task upon the natural means of communication, which it is totally unfitted to perform. Hence the obscurities and prolixities which are so frequently met within the writings of original thinkers. In the dawn of day, Nietzsche actually cautions young writers against the danger of allowing their thoughts to be molded by the words at their disposal. End of Part 2, Chapter 23, recording by John Van Stan, Savannah, Georgia.

Starting point is 03:17:54 Part 2, Chapter 24 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libre Fox recording is in the public domain. In the Happy Isles The figs fall from the trees. They are good and sweet. And in falling, the red skins of them break. A north wind,

Starting point is 03:18:18 am I too ripe figs. Thus, like figs, do these doctrines fall for you, my friends. Inbib now their juice and their sweet substance. It is autumn all around and clear sky and afternoon. Lo, what fullness is around us, and out of the midst of superabundance it is delightful to look out upon distant seas. Once did people say God when they looked out upon distant seas. Now, however, have I taught you to say, Superman.

Starting point is 03:18:58 God is a conjecture, but I do not wish your conjecturing to reach beyond your creating will. Could ye create a God? Then, I pray you be silent about all gods. but she could well create the Superman. Not perhaps she yourselves, my brethren, but into fathers and forefathers of the Superman could she transform yourselves, and let that be your best creating.

Starting point is 03:19:30 God is a conjecture, but I should like your conjecturing restricted to the conceivable. Could ye conceive a God? But let this mean will to truth, unto you, that everything be transformed into the humanly conceivable, the humanly visible, the humanly sensible. Your own discernment shall ye follow out to the end. And what ye have called the world shall but be created by you. Your reason, your likeness, your will, your love, shall it itself become.

Starting point is 03:20:12 And verily, for your bliss, ye discerning ones. And how would ye endure life without that hope, ye discerning ones? Neither in the inconceivable could ye have been born, nor in the irrational. But that I may reveal my heart entirely unto you, my friends, if there were gods, How could I endure it to be no God?

Starting point is 03:20:41 Therefore, there are no gods. Yay, I have drawn the conclusion. Now, however, doth it draw me. God is a conjecture. But who could drink all the bitterness of this conjecture without dying? Shall his faith be taken from the creating one, and from the eagle his flights into Eagle Heights? God is a thought

Starting point is 03:21:07 It maketh all the straight crooked And all that standeth real What time would be gone And all the perishable would be but a lie To think This is giddiness and vertigo to human limbs And even vomiting to the stomach Verily, the reeling sickness do I call it

Starting point is 03:21:32 To conjecture such a thing evil do I call it and misanthropic All that teaching about the one and the plenum And the unmoved and the sufficient and the imperishable All the imperishable That's but a simile And the poets lie too much But of time and of becoming

Starting point is 03:21:58 Shall the best simile speak A praise shall they be and a justification of all perishableness. Creating, that is the great salvation from suffering and life's alleviation. But for the creator to appear, suffering itself is needed and much transformation. Yea, much bitter dying must there be in your life, ye creators. Thus are ye advocates and justifiable. fires of all perishableness. For the creator himself to be the newborn child, he must also be willing

Starting point is 03:22:42 to be the child-bearer and endure the pangs of the child-bearer. Verily, through a hundred souls went I my way, and through a hundred cradles and birth-throws. Many a farewell have I taken. I know the heart-breaking last hours. But so willeth it my creating will, my fate. Or, to tell you it more candidly, just such a fate, willeth my will. All feeling suffereth in me, and is in prison, but my willing ever cometh to me as mine emancipator and comforter. Willing emancipateth.

Starting point is 03:23:29 That is the true doctrine of will and emancipation. so teacheth you, Zarathustra. No longer willing and no longer valuing and no longer creating, that that great debility may ever be far from me. And also, in discerning do I feel only my wills procreating and evolving delight. And if there be innocence in my knowledge, it is because there is will to procreation in it. Away from God and gods did this will allure me.

Starting point is 03:24:07 What would there be to create if there were gods? But to man doth it ever impel me anew, my fervent creative will. Thus impeleth it the hammer to the stone. Ha, ye men, within the stone slumbereth an image for me, the image of my visions. Ah, that it should slumber in the hardest, ugliest stone. Now raged my hammer ruthlessly against its prison, From the stonefly the fragments. What's that to me?

Starting point is 03:24:45 I will complete it, for a shadow came unto me. The stillest and lightest of all things once came unto me. The beauty of the Superman came unto me as a shadow. Ah, my brethren, of what account now are the gods to me. Thus spake Zarathustra. Notes by Anthony M. Ludovici. While writing this, Nietzsche is supposed to have been thinking of the island of Ishiya, which was ultimately destroyed by an earthquake.

Starting point is 03:25:25 His teaching here is quite clear. He was among the first thinkers of Europe to over. overcome the pessimism which godlessness generally brings in its wake. He points to creating as the surest salvation from the suffering, which is a concomitant of all higher life. Quote, what would there be to create? He asks, if there were gods. End quote.

Starting point is 03:25:52 His ideal, the Superman, lends him the cheerfulness necessary to the overcoming of that despair, usually attendant upon godlessness and upon the apparent aimlessness of a world without a god. End of Part 1, Chapter 25, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 25 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Liebervox recording is in the public domain. The Pitiful, my friends, there hath arisen a satire on your friend. Behold Zarathustra, walketh he not amongst us as if amongst animals.

Starting point is 03:26:44 But it is better said and diswise. The discerning one walketh amongst men as amongst animals. Man himself is to the discerning one, the animal with red cheeks. How hath that happened unto him? is it not because he have had to be ashamed too oft? Oh, my friends, thus speaketh the discerning one, shame, shame, shame, that is the history of man. And on that account doth the noble one enjoin upon himself not to a bash. Bashfulness doth he enjoin on himself in presence of all sufferers.

Starting point is 03:27:30 Verily, I like them not the merciful. ones, whose bliss is in their pity, too destitute are they of bashfulness. If I must be pitiful, I dislike to be called so, and if I be so, it is preferably at a distance. Preferably also do I shroud my head and flee before being recognized, and thus do I bid you do, my friends. May my destiny ever lead unafficted ones like you across my past. and those with whom I may have hope and repast and honey in common. Verily, I have done this and that for the afflicted. But something better did I always seem to do when I had learned to enjoy myself better.

Starting point is 03:28:21 Since humanity came into being, man hath enjoyed himself too little. That alone, my brethren, is our original sin. And when we learn better to enjoy ourselves, then do we unlearn best to give pain unto others, and to contrive pain. Therefore do I wash the hand that hath helped the sufferer, therefore do I wipe also my soul. For in seeing the sufferer suffering, thereof was I ashamed on account of his shame. And in helping him, sorely did I wound his pride. Great obligations do not make grateful, but revengeful.

Starting point is 03:29:10 And when a small kindness is not forgotten, it becometh a gnawing worm. Be shy in accepting, distinguish by accepting. Thus do I advise those who have not to bestow. I, however, am a bestower. Willingly do I bestow as friends to friends. Strangers, however, and the poor may pluck for themselves the fruit from my tree. Thus doth it cause less shame. Beggers, however, one should entirely do away with.

Starting point is 03:29:49 Verily, it annoyeth one to give unto them, and it annoyeth one not to give unto them. and likewise sinners in bad consciences. Believe me, my friends, the sting of conscience teacheth one-two sting. The worst things, however, are the petty thoughts. Verily better to have done evilly than to have thought pettily. To be sure ye say, The delight in petty evils spareth one many a great evil deed. But here one should not wish to be so.

Starting point is 03:30:25 sparing. Like a boil is the evil deed. It itcheth and irritateth and breaketh forth. It speaketh honorably. Behold, I am disease, saith the evil deed. That is its honorableness. But like infection is the petty thought. It creepeth and hideeth and wanteth to be nowhere, until the whole body is decayed and withered by the petty infection. To him, however, who is possessed of a devil, I would whisper this word in the ear, better for thee to rear up thy devil. Even for thee there is still a path to greatness.

Starting point is 03:31:13 Ah, my brethren, one knoweth a little too much about everyone, and many a one becomeeth transparent to us, But still, we can by no means penetrate him. It is difficult to live among men, because silence is so difficult. And not to him who is offensive to us are we most unfair, but to him who doth not concern us at all. If, however, thou hast a suffering friend, then be a resting place for his suffering,

Starting point is 03:31:50 like a hard bed, however, a camp bed. Thus wilt thou serve him best. And if a friend doeth thee wrong, then say, I forgive thee what thou hast done unto me, that thou hast done it unto thyself, however. How could I forgive that? Thus speaketh all great love.

Starting point is 03:32:14 It surpasseth even forgiveness and pity. One should hold fast one's heart, For when one letteth it go, How quickly doth one's head run away? Ah, where in the world have there been greater follies than with the pitiful? And what in the world hath caused more suffering Than the follies of the pitiful? Woe unto all loving ones who have not in elevation,

Starting point is 03:32:47 which is above their pity. Thus spake the devil unto me once on a time. Even God hath his hell. It is his love for man. And lately, did I hear him say these words, God is dead. Of his pity for man hath God died. So be ye warned against pity.

Starting point is 03:33:15 From thence, There yet cometh unto men a heavy cloud. Verily, I understand weather signs, but attend also to this word. All great love is above all its pity, for it seeketh to create what is loved. Myself do I offer unto my love, and my neighbor as myself,

Starting point is 03:33:43 such is the language of all creators. All creators, however, are hard. Thus spake Zarathustra. End of Part 2, Chapter 25, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 26 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This The Vibrovox recording is in the public domain. The Priests And one day, Zarathustra made a sign to his disson.

Starting point is 03:34:21 and spake these words unto them. Here are priests. But although they are mine enemies, pass them quietly, and with sleeping swords. Even among them there are heroes. Many of them have suffered too much, so they want to make others suffer. Bad enemies are they? Nothing is more revengeful than their meekness. And readily doth he soil himself who toucheth them.

Starting point is 03:34:55 But my blood is related to theirs, and I want withal to see my blood honored in theirs. And when they had passed, a pain attacked Zarathustra, but not long had he struggled with the pain when he began to speak thus. It moveth my heart for those priests. They also go against my taste, but that is the smallest matter unto me since I am among men. But I suffer, and have suffered with them.

Starting point is 03:35:29 Prisoners are they unto me, and stigmatized ones. He whom they call savior, put them in fetters. In fetters of false values and fatuous words. Oh, that someone would save them from their savior. On an aisle They once thought they had landed When the sea tossed them about But behold

Starting point is 03:35:55 It was a slumbering monster False values And fatuous words These are the worst monsters For mortals Long slumbereth and waiteth the fate That is in them But at last it cometh

Starting point is 03:36:13 And awaketh and devoureth And engulfeth Whatever hath built tabernacles upon it. Oh, just look at those tabernacles which those priests have built themselves. Churches they call their sweet-smelling caves. Oh, that falsified light, that mustified air, where the soul may not fly aloft to its height, but so enjoineth their belief.

Starting point is 03:36:45 On your knees, up the stair ye see. sinners. Verily, rather would I see a shameless one than the distorted eyes of their shame and devotion. Who created for themselves such caves and penitent stairs? Was it not those who sought to conceal themselves and were ashamed under the clear sky? And only when the clear sky looketh again through ruined roofs, and down upon grass and red poppies on ruined walls, will I again turn my heart to the seats of this God. They called God, that which opposed and afflicted them, and verily there was much hero spirit in their worship, and they knew not how to love their God otherwise than by nailing men to the cross.

Starting point is 03:37:43 As corpses they thought to live, in black draped they their corpses, even in their talk do I still feel the evil flavor of Charnel houses. And he who liveth nigh unto them, liveth nigh unto black pools, wherein the toad singeth his song with sweet gravity. Better songs would they have, have to sing, for me to believe in their Savior.

Starting point is 03:38:13 More like saved ones would his disciples have to appear unto me. Naked would I like to see them, for beauty alone should preach penitence. But whom would that disguised affliction convince? Verily, their saviors themselves came not from freedom and freedom's seventh heaven. Verily, they themselves and themselves. never trod the carpets of knowledge. Of defects did the spirit of those saviors consist. But in every defect had they put their illusion, their stopgap, which they called God. In their pity was their spirit drowned. And when they swelled and overswelled with pity,

Starting point is 03:39:03 they're always floated to the surface a great folly. eagerly and with shouts drove they their flock over the footbridge, as if there were but one footbridge to the future. Verily, those shepherds also were still of the flock. Small spirits, and spacious souls had those shepherds. But, my brethren, what small domains have even the most spacious souls hitherto been? characters of blood did they write on the way they went, and their folly taught that truth is proved by blood. But blood is the very worst witness to truth.

Starting point is 03:39:48 Blood tainteth the purest teaching, and turneth it into delusion and hatred of heart. And when a person goeth through fire for his teaching, what doth that prove? It is more verily, when out of the world of, of one's own burning cometh one's own teaching. Sultry heart and cold head. Where these meet, there ariseth the blusterer, the savior.

Starting point is 03:40:20 Greater ones verily have there been, and higher-born ones than those whom the people call saviors, those rapturous blusterers. And by still greater ones than any of the saviors must ye be saved. my brethren, if ye would find the way to freedom. Never yet hath there been a Superman. Naked have I seen both of them, the greatest man and the smallest man. All too similar are they still to each other.

Starting point is 03:40:54 Fairly, even the greatest found I, all too human. Thus spake Zarathustra, End of Part 2, Chapter 26, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 27 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Lieber Fox recording is in the public domain. The virtuous, with thunder, and heavenly fireworks, must one speak to indolent and somnolent senses. But Beauty's voice speaketh gently. It appealed only to the most awakened souls.

Starting point is 03:41:46 Gently vibrated and laughed onto me today, my buckler. It was beauty's wholly laughing and thrilling. At you, ye virtuous ones, laughed my beauty today, 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 today? And now ye upbraid me for teaching that there is no reward giver, nor pay, master. And verily,

Starting point is 03:42:29 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 plowshare will I be called by you. All the secrets of your heart shall be brought to light, and when ye lie in the sun,

Starting point is 03:43:07 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.

Starting point is 03:43:39 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 as every work of your virtue ever is its light on its way and traveling. 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 traveleth. That your virtue is yourself, 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 writh writhing under the lash. And ye have

Starting point is 03:44:39 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 become 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

Starting point is 03:45:11 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.

Starting point is 03:45:44 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 were thereby. And others are proud of their modicum of righteousness, and for the sake of it to do violence to all things, so that the world is drowned in their unrighteousness. Oh, 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.

Starting point is 03:46:35 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 bull rushes. 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 has given us.

Starting point is 03:47:08 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 not 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, call it virtue to see their baseness far too well. Thus calleth he his evil eye virtue.

Starting point is 03:47:52 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 everyone 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,

Starting point is 03:48:31 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 because it is unselfish. Ah, my friends, that your very self be in your action, as the mother is in the child.

Starting point is 03:49:01 Let that be your formula of virtue. Verily, I have taken from you a hundred formulae and your virtues, favorite 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,

Starting point is 03:49:30 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. End of Part 2, Chapter 27, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 28 of Thus Spake Zarathustra by Friedrich Nietzsche,

Starting point is 03:50:04 translated by Thomas Common. This Sleeper-Vox recording is in the public domain. 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

Starting point is 03:50:30 and the thirst of the unclean. They cast their eye down into the fountain, and now glancedeth 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 became the flame when they put their damp hearts to the fire. The spirit itself bubbleth and smoketh when the rabble approach the fire.

Starting point is 03:51:05 Malkish 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

Starting point is 03:51:31 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,

Starting point is 03:52:12 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, oft times 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,

Starting point is 03:52:59 so that the language of their trafficking might remain strange unto me. and they're bargaining for power. In 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.

Starting point is 03:53:37 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?

Starting point is 03:54:13 Fairly, 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 toward thee. My heart, on which my summer burneth,

Starting point is 03:55:05 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 lofty, height, with cold fountains and blissful stillness, Oh, come, my friends, that the stillness may become more blissful.

Starting point is 03:55:42 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 we build our nest. Eagles shall bring us lone one's food in their beaks. Verily, no food of which the impure could be fellow partakers.

Starting point is 03:56:23 Fire would they think they devoured and burn their mouths. Verily, no abodes do we. here keep ready for the impure. In ice cave to their bodies would our happiness be, and to their spirits. And as strong winds will we live above them, neighbors to the eagles, neighbors to the snow, neighbors 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

Starting point is 03:57:05 Verily A strong wind is Zarathustra To all low places And this counsel Counseleth he to his enemies And to whatever spiteth and speweth Take care not to spit against The wind

Starting point is 03:57:23 Thus spake Zarathustra End of Part 2, Chapter 28, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 29 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The Tarantulas. Lo, this is the Tarantula's Den. What'st thou see the Tarantula itself?

Starting point is 03:58:03 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.

Starting point is 03:58:32 Thy poison maketh the soul gitty. 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

Starting point is 03:59:22 hope, and a rainbow after long storms. Otherwise, however, would the tarantulas have it, let there be very justice for the world to be comfort. fool 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?

Starting point is 04:00:11 Ye preachers of equality, The tyrant frenzy of impotence cryeth thus in you for equality. Your most secret tyrant longings disguise themselves thus in virtue words. Fretted conceit and suppressed envy. Perhaps your father's conceit in envy. in you break they forth as flame and frenzy of vengeance. What the father hath hid cometh out in the sun, And oft have I found in the sun the father's revealed secret.

Starting point is 04:00:50 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.

Starting point is 04:01:25 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.

Starting point is 04:02:00 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 favor of life, though they sit in their den these poison spiders and withdrawn from life,

Starting point is 04:02:41 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.

Starting point is 04:03:07 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 my love to the Superman if I spake otherwise? On a thousand bridges and peers Shall they throng to the future And always Shall there be more war

Starting point is 04:03:37 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,

Starting point is 04:04:06 weapons shall they be, and sounding signs, that life must again and again surpass itself. A loft will it build itself with columns and stairs, life itself. Into remote distances would it gaze, and out toward blouse. blissful beauties, therefore doth it require elevation. And because it requireeth elevation, therefore doth it require steps, in 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,

Starting point is 04:04:59 riseth aloft in 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.

Starting point is 04:05:34 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.

Starting point is 04:06:19 Not gratuitously shall he hear sing songs in honor 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.

Starting point is 04:07:04 Notes by Anthony M. Ludovici. The tarantulas are the socialists and Democrats. This discourse offers us an analysis of their mental attitude. Nietzsche refuses to be confounded with those resentful and revengeful ones who condemns society from below, and whose criticism is only suppressed envy. Quote, there are those who preach my doctrine of life, end quote, he says of the Nietzschean socialists, quote, and are at the same time preachers of equality and tarantulas, end quote. See notes on chapter 40 and chapter 51.

Starting point is 04:07:52 End of Part 2, Chapter 29, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 30 of thus spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The famous, wise ones. The people have ye served, and the people's superstition. Not the truth are ye famous, wise ones. And just on that account did they pay you reverence.

Starting point is 04:08:32 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.

Starting point is 04:09:07 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 tooth 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.

Starting point is 04:09:41 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.

Starting point is 04:10:20 The skin of the beast of prey, the speckled skin. and the disheveled locks of the investigator, the searcher, and the conqueror. 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 wilderness, and hath broken his venerating heart. In the yellow sands and burnt by the sun,

Starting point is 04:10:54 He doubtless peereth thirstily at the aisles 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 oasices, 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,

Starting point is 04:11:31 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 draft beasts.

Starting point is 04:11:55 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.

Starting point is 04:12:33 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 honor 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?

Starting point is 04:13:17 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 she 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,

Starting point is 04:13:58 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.

Starting point is 04:14:30 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 experience 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.

Starting point is 04:15:05 Ice cold are the innermost wells of the spirit, A refreshment to hot hands and handlers. respectable do ye stand there and stiff and with straight backs ye famous wise ones, No strong wind or will impeleth you. Have ye never 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.

Starting point is 04:15:44 But ye servants of the people, ye famous wise ones, how could ye go with me? Thus spake Zarathustra. Notes by Anthony M. Ludovici. This refers to all those philosophers hitherto who have run in the harness of established values and have not risked their reputation with the people in pursuit of truth. The philosopher, however, as Nietzsche understood him, is a man who creates new values and thus leads mankind in a new direction. End of Part 2, Chapter 30, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 31 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common.

Starting point is 04:16:36 This Librevox recording is in the public domain. The Night Song. Tis Night. Now do all gushing fountains speak louder, And my soul also is a gushing fountain. Tis night. Now only do all songs of the loving ones awake, And my soul also is the song of a loving one.

Starting point is 04:17:04 Something unappeased, unappeasable, is within me. It longeth defined expression. A craving for love is within me. which speaketh itself the language of love. Light am I. Ah, that I were night, But it is my lonesomeness to be begirt with light. Ah, that I were dark and nightly,

Starting point is 04:17:33 How would I suck at the breasts of light? And you yourselves would I bless, Ye twinkling starlets and glow-worms aloft, and would rejoice in the gifts of your light. But I live in mine own light. I drink again into myself the flames that break forth from me. I know not the happiness of the receiver, and oft have I dreamt that stealing must be more blessed than receiving.

Starting point is 04:18:05 It is my poverty that my hand never ceaseth bestowing. It is mine envy that I, I see waiting eyes and the brightened nights of longing. Oh, the misery of all bestowers. Oh, the darkening of my son. Oh, the craving to crave. Oh, the violent hunger and satiety. They take from me, but do I yet touch their soul?

Starting point is 04:18:37 There is a gap twixt giving and receiving, and the smallest gap hath finally be bridged over. A hunger ariseth out of my beauty. I should like to injure those I illumine. I should like to rob those I have gifted. Thus do I hunger for wickedness. Withdrawing my hand when another hand already stretcheth out to it, hesitating, like the cascade which hesitated even in its leap, thus do I hunger for wickedness. Such revenge doth mine abundance think of. Such mischief welleth out of my lonesomeness. My happiness in bestowing died in bestowing. My virtue became weary of itself by its abundance. He whoever bestoweth is in danger of losing his shame. To him who ever dispenseth,

Starting point is 04:19:39 The hand and heart become callous by very dispensing. Mine eye no longer overfloweth for the shame of suppliants. My hand hath become too hard for the trembling of filled hands. Whence have gone the tears of mine eye and the down of my heart? Oh, the lonesomeness of all bestowers! Ah, the silence of all shining ones! Many suns circle in desert space To all that is dark do they speak with their light

Starting point is 04:20:16 But to me they are silent Oh this is the hostility of light to the shining one Unpityingly doff it pursue its course Unfair to the shining one in its innermost heart Cold to the suns Thus travelleth every sun Like a storm do the suns pursue their courses. That is their traveling.

Starting point is 04:20:47 Their inexorable will do they follow. That is their coldness. O ye only is it ye dark nightly ones that extract warmth from the shining ones. Oh, ye only drink milk and refreshment from the lights utters. Ah, there is ice around me. My hand burneth with the iciness. Ah, there is thirst in me. It panteth after your thirst.

Starting point is 04:21:23 Tis night. Alas, that I have to be light And thirst for the nightly and lonesomeness. Tis night. Now doth my longing break forth in me as a fountain. For speech do I long. Tis night.

Starting point is 04:21:45 Now do all gushing fountains speak louder, and my soul also is a gushing fountain. Tis night. Now do all songs of loving ones awake, and my soul also is the song of a loving one. Thus sang Zarathustra. End of Part 2, Chapter 31, recording by John Van Stan. Savannah, Georgia.

Starting point is 04:22:19 Part 2, Chapter 32 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Lieberbox recording is in the public domain. The Dance Song One evening went Zarathustra and his disciples through the forest, and when he sought for a well, lo, he lighted upon a green meadow, peacefully surrounded with trees and bushes, where maidens were dancing together. As soon as the maidens recognized Zarathustra, they ceased dancing. Zarathustra, however, approached them with friendly mean and spake these words.

Starting point is 04:22:58 Cease not your dancing, ye lovely maidens. No game spoiler hath come to you with evil eye, no enemy of maidens. God's advocate am I with the devil. he, however, is the spirit of gravity. How could I, ye light-footed ones, be hostile to divine dances, or to maiden's feet with fine ankles? To be sure, I am a forest and a night of dark trees,

Starting point is 04:23:28 but he who is not afraid of my darkness will find banks full of roses under my cypresses. And even the little God may he find, who is dearest to maidens. Beside the well Lieth he quietly With closed eyes. Verily, in broad daylight

Starting point is 04:23:47 Did he fall asleep, the sluggard? Had he perhaps chased butterflies too much? Upbraid me not, ye beautiful dancers, When I chastened the little God somewhat. He will cry certainly and weep, But he is laughable even when weeping. And with tears in his eyes

Starting point is 04:24:09 Shall he ask you for a dance And I myself will sing a song to his dance A dance song and satire On the spirit of gravity My supremest powerfullest devil Who is said to be Lord of the world And this is the song that Zarathustra sang When Cupid and the maidens dance together

Starting point is 04:24:30 Of late did I gaze into thine eye O life, and into the unfathomable did I there seem to sink. But thou pullest me out with a golden angle. Derisively didst thou laugh when I called thee unfathomable. Such is the language of all fish, sets thou. What they do not fathom is unfathomable, but changeable am I only and wild, and altogether a woman and no virtuous one. I be called by you men the profound one, or the faithful one, the eternal one, the mysterious one,

Starting point is 04:25:13 but ye men endow us always with your own virtues, alas ye virtuous ones. Thus did she laugh, the unbelievable one. But never do I believe her and her laughter when she speaketh evil of herself. And when I talked face to face with my wild wisdom, she said to me angrily, Thou willest, thou cravest, thou lovest, on that account alone dost thou praise life? Then had I almost answered indignantly and told the truth to the angry one, and one cannot answer more indignantly than when one telleth the truth to one's wisdom. For thus do things stand with us three

Starting point is 04:26:01 In my heart do I love only life And verily most when I hate her But that I am fond of wisdom And often too fond Is because she remindeth me very strongly of life She hath her eye, her laugh And even her golden angle rod Am I responsible for it that both are so alike

Starting point is 04:26:25 And when once life asked me, Who is she then, this wisdom? Then said I eagerly, Ah, yes, wisdom. One thirsteth for her and is not satisfied. One looketh through veils, one graspeth through nets. Is she beautiful? What do I know?

Starting point is 04:26:51 But the oldest carps are still lured by her. Changeable is she and wayward. Often have I seen her bite her lip and pass the comb against the grain of her hair. Perhaps she is wicked and false and altogether a woman. But when she speaketh ill of herself, just then doth she seduce most.

Starting point is 04:27:15 When I had said this unto life, then laughed she maliciously and shut her eyes. Of whom dost thou speak? said she. Perhaps of me? And if thou wert right, is it proper to say that in such wise to my face?

Starting point is 04:27:34 But now, pray, speak also of thy wisdom. Ah, and now hast thou again opened thine eyes, O beloved life, and into thee unfathomable have I again seemed to sink. Thus sang Zarathustra,

Starting point is 04:27:54 But when the dance was over and the maidens had departed, he became sad. The sun hath been long set, said he at last. The meadow is damp, and from the forest cometh coolness. An unknown presence is about me, and gazeth thoughtfully. What, thou livest still, Zarathustra? Why? Wherefore? Whereby? Whither? Where? How? Is it not folly still to live?

Starting point is 04:28:34 Ah, my friends, the evening is it which thus interrogateth in me. Forgive me my sadness. Evening hath come on. Forgive me that evening hath come on. Thus sang Zarathustra. End of Part 2, Chapter 32, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 33 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The Gravesong

Starting point is 04:29:15 Yonder is the grave island, the silent isle. Yonder also are the graves of my youth. Tither will I carry an evergreen wreath of life. Resolving thus in my heart did I sail o'er the sea, O ye sights and scenes of my youth, O all ye gleams of love, Ye divine fleeting gleams, How could ye perish so soon for me?

Starting point is 04:29:47 I think of you today as my dead ones. From you, my dearest dead ones, cometh unto me a sweet savor, heart opening and melting. Ferally, it convulseth and openeth the heart of the lone seafarer. Still am I the richest and most to be envied, I, the lonesome one, for I have possessed you. And ye possess me still. Tell me, to whom hath there ever fallen such rosy apples from the tree, have fallen unto me. Still am I your love's air and heritage,

Starting point is 04:30:31 blooming to your memory with many hued, wild-growing virtues, O ye dearest ones. Ah, we were made to remain nigh unto each other, ye kindly strange marvels. And not like timid birds did ye come to me and my longing. Nay, but as trusting me, ones to a trusting one. Yea, made for faithfulness, like me, and for fond eternities, must I now name you by your faithlessness, ye divine glances in fleeting gleams?

Starting point is 04:31:11 No other name have I yet learnt. Verily, too early did ye die for me, ye fugitives. Yet did ye not flee from me, nor did I not flee from me, nor did I. I flee from you, innocent are we to each other in our faithlessness. To kill me, did they strangle you, ye singing birds of my hopes. Yea, at you, ye dearest ones, did malice ever shoot its arrows to hit my heart. And they hit it, because ye were always my dearest, my possession and my possessiveness, on that account, had ye to die young and far too early. At my most vulnerable point did they shoot the arrow, namely at you whose skin is like down,

Starting point is 04:32:12 or more like the smile that dieth at a glance. But this word will I say unto mine enemies. What is all manslaughter in condition? paris'n with what ye have done unto me. Worse evil did ye do unto me than all manslaughter, the irretrievable did you take from me. Thus do I speak unto you, mine enemies. Slew ye not my youth's visions and dearest marvels. My playmates took ye from me the blessed spirits.

Starting point is 04:32:48 To their memory do I deposit this wreath and this curse. This curse upon you, mine enemies. Have ye not made mine eternal short, As a tone dieth away in a cold night? Scarcely as the twinkle of divine eyes did it come to me, As a fleeting gleam. Thus spake once in a happy hour my purity. Divine shall everything be unto me.

Starting point is 04:33:21 Then did ye haunt me with foul fan, Phantoms. Ah, whither hath that happy hour now fled. All days shall be wholly unto me. So spake once the wisdom of my youth. Verily the language of a joyous wisdom. But then did ye enemies steal my knights, and sold them to sleepless torture? Ah, whither hath that joyous wisdom now fled? Once did I long for happy auspices, then did ye lead an owl monster across my path, an adverse sign? Whither did my tender longing then flee? All loathing did I once vow to renounce. Then did ye change my nigh ones and nearest ones into ulcerations.

Starting point is 04:34:21 Ah, whither did my noblest vow, then flee. As a blind one did I once walk in blessed ways, Then did ye cast filth on the blind one's course, And now is he disgusted with the old footpath. And when I performed my hardest task, And celebrated the triumph of my victories, Then did ye make those who loved me call out that I then grieved them most? Verily, it was always your doing, ye embittered to me my best honey, and the diligence of my best bees.

Starting point is 04:35:08 To my charity have ye ever sent the most impudent beggars. Around my sympathy have ye ever crowded the incurably shameless. Thus have ye wounded the faith of my virtue. And when I offered my holiest as a sacrifice, Immediately did your piety put its fatter gifts beside it, So that my holiest suffocated in the fumes of your fat. At once did I want to dance as I had never yet danced. Beyond all heavens did I want to dance,

Starting point is 04:35:48 Then did ye seduce my favorite minstrel. And now hath he struck up in awful, melancholy air. Alas, he tooted as a mournful horn to mine ear. Murderous minstrel, instrument of evil, most innocent instrument. Already did I stand prepared for the best dance. Then didst thou slay my rat? with thy tones. Only in the dance do I know how to speak the parable of the highest things, and now hath my grandest parable remained unspoken in my limbs. Unspoken and unrealized,

Starting point is 04:36:37 hath my highest hope remained, and there have perished for me all the visions and consolations of my youth. How did I ever bear it? How did I survive and surmount such wounds? How did my soul rise again out of those sepulchers? Yea, something invulnerable, unbearable is with me. Something that would rend rocks asunder. It is called my will. Silently doth it proceed and unchanged throughout the years.

Starting point is 04:37:15 Its course will go upon my feet, mine old. old will. Heart of heart is its nature and invulnerable. Invulnerable am I only in my heel. Ever livest thou there, and art like myself, thou most patient one. Ever hast thou burst all shackles of the tomb. In thee still liveth also the unrealizedness of my youth. And as life and youth sittest thou here hopeful on the yellow ruins of graves. Yea, thou art still for me the demolisher of all graves. Hail to thee, my will. And only where there are graves are their resurrections.

Starting point is 04:38:03 Thus sang Zarathustra. Notes by Anthony M. Ludovici. Here Zarathustra sings about the ideals in friendships of his youth. Versus 27 to 31, undoubtedly refer to Richard Wagner. See note on Chapter 65. End of Part 2, Chapter 33, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 34 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common.

Starting point is 04:38:40 This Lieberbox recording is in the public domain. Self-surpassing Will to truth, do ye call it, ye wise. ones, that which impeleth you and maketh you ardent. Will for the thinkableness of all being. Thus do I call your will. All being would ye make thinkable, for ye doubt with good reason whether it be already thinkable.

Starting point is 04:39:11 But it shall accommodate and bend itself to you. So willeth your will. Smooth shall it become. and subject to the spirit, as its mirror and reflection. That is your entire will, ye wisest ones, as a will to power. And even when ye speak of good and evil and of estimates of value, ye would still create a world before which ye can bow the knee. Such is your ultimate hope and ecstasy.

Starting point is 04:39:48 The ignorant, to be sure, the people, They are like a river on which a boat floateth along, and in the boat sit the estimates of value, solemn and disguised. Your will and your valuations have ye put on the river of becoming. It betrayeth unto me an old will to power, what is believed by the people as good and evil. It was ye, ye wisest ones, who put such guests in the boat, and gave them pomp and proud names. Ye and your ruling will. Onward the river now carrieth your boat. It must carry it.

Starting point is 04:40:33 A small matter if the rough wave fometh and angrily resisteth its keel. It is not the river that is your danger and the end of your good and even. ye wisest ones, but that will itself, the will to power, the unexhausted procreating life will. But that ye may understand my gospel of good and evil, for that purpose I will tell you my gospel of life and of the nature of all living things. The living thing did I follow. I walked in the broadest and narrowest paths to learn its nature.

Starting point is 04:41:16 With a hundred-faced mirror did I catch its glance when its mouth was shut, so that its eye might speak unto me. And its eye spake unto me. But wherever I found living things, there heard I also the language of obedience. All living things are obeying things. and this heard I secondly, whatever cannot obey itself, is commanded.

Starting point is 04:41:47 Such is the nature of living things. This, however, is the third thing which I heard, namely that commanding is more difficult than obeying. And not only because the commander beareth the burden of all obeyers, and because this burden readily crusheth him. An attempt and a risk seemed all commanding unto me, and whenever it commandeth, the living thing risketh itself thereby. Yea, even when it commandeth itself, then also must it atone for its commanding. Of its own law must it become the judge and avenger and victim.

Starting point is 04:42:33 How doth this happen? So did I ask myself, What persuadeth the living thing to obey and command And even be obedient in commanding? Harken now unto my word ye wisest ones, Test it seriously, Whether I have crept into the heart of life itself And into the roots of its heart.

Starting point is 04:42:58 Wherever I found the living thing, there found I will to power. And even in the will of the servant, found I the will to be master. That to the stronger the weaker shall serve, thereto persuadeth he his will, who would be master over a still weaker one. That delight alone he is unwilling to forego.

Starting point is 04:43:26 And as the lesser surrenders himself to the greater, that he may have delight and power over the least of all, so doth even the greatest surrender himself, and staketh life for the sake of power. It is the surrender of the greatest to run risk and danger and play dice for death. And where there is sacrifice and service and love glances, there also is the will to be master.

Starting point is 04:43:58 By byways doth the weaker Then slink into the fortress And into the heart of the mightier one And there stealeth power And this secret spake life herself unto me Behold, said she I am that witch must ever surpass itself To be sure

Starting point is 04:44:23 Ye call it will to procreation Or impulse toward a goal toward the higher, remoter, more manifold, but all that is one and the same secret. Rather would I succumb than disown this one thing, and verily, where there is succumbing and leaf falling, lo, there doth life sacrifice itself for power. That I have to be struggle, and becoming in purpose and cross-purpose,

Starting point is 04:44:56 He who divineth my will divineth well also on what crooked paths it hath to tread. Whatever I create, and however much I love it, soon must I be adverse to it and to my love. So willeth my will. And even thou, discerning one, art only a path and footstep of my will. Verily, my will to power walketh even on the feet of thy will to truth. He certainly did not hit the truth who shot at it the formula. Will to existence? That will doth not exist.

Starting point is 04:45:40 For what is not, cannot will. That, however, which is in existence, how could it still strive for existence? Only where there is life is there also will, not however will to life, but so teach I thee will to power. Much is reckoned higher than life itself by the living one, but out of the very reckoning speaketh the will to power. Thus did life once teach me,

Starting point is 04:46:18 and thereby ye wisest ones, Do I solve you the riddle of your hearts? Verily, I say unto you, Good and evil which would be everlasting, It doth not exist. Of its own accord must it ever surpass itself anew. With your values and formulae of good and evil, ye exercise power, ye valuing ones.

Starting point is 04:46:46 And that is your secret love, and the sparkling, trembling, and overflowing of your souls. But a stronger power groweth out of your values, and a new surpassing. By it breaketh egg and egg-shell. And he who hath to be a creator in good and evil, verily he hath first to be a destroyer, and break values in pieces. Thus doth the greatest evil pertain to the greatest good. That, however, is the creating good.

Starting point is 04:47:26 Let us speak thereof, ye wisest ones, even though it be bad. To be silent is worse. All suppressed truths become poisonous. And let everything break up which can break up by our truths. many a house is still to be built. Thus spake Zarathustra. Notes by Anthony M. Ludovici. In this discourse we get the best exposition into the whole book of Nietzsche's doctrine of the will to power.

Starting point is 04:48:01 I go into this question thoroughly in the note on Chapter 57. Nietzsche was not an iconoclast from choice. Those who hastily class him with the anarchists, or the progressivists of the last century, fail to understand the highest steam in which he always held both law and discipline. In verse 41 of this most decisive discourse, he truly explains his position when he says, quote, He who hath to be a creator in good and evil,

Starting point is 04:48:33 verily he hath first to be a destroyer and break values in pieces. This teaching in regard to self-control, is evidence enough of his reverence for law. End of Part 2, Chapter 34, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 35 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Lieber-Fox recording is in the public domain. The sublime ones.

Starting point is 04:49:13 Calm is the bottom of my sea. Who would guess that it hith droll monsters? Unmoved is my depth, but it sparkleth with swimming enigmas and laughters. A sublime one saw I today, a solemn one, a penitent of the spirit. Oh, how my soul laughed at his ugliness. With upraised breast and like those who draw in their breath, thus did he stand, the sublime one, and in silence. Or hung with ugly truths, the spoil of his hunting,

Starting point is 04:49:52 Enrich in torn raiment, Many thorns also hung on him, but I saw no rose. Not yet had he learned laughing in beauty. Gloomy did this hunter return from the forest of knowledge. From the fight with wild beasts returned he home, But even yet, a wild beast gazedeth out of his seriousness, An unconquered wild beast. As a tiger doth he ever stand, on the point of springing.

Starting point is 04:50:25 But I do not like those strained souls. Ungracious is my taste towards all those self-engrossed ones. And ye tell me, friends, that there is to be no dispute about taste and tasting. But all life is a dispute about taste and tasting. taste, that is, weight at the same time and scales and wear, and alas, for every living thing that would live without dispute about weight and scales and wearer. Should he become weary of his sublimeness, this sublime one, then only will his beauty begin, and then only will I taste him and find him savoury. And only when he turneth away from himself will he o'erleap his own shadow, and verily into his son.

Starting point is 04:51:18 Far too long did he sit in the shade. The cheeks of the penitent of the spirit became pale. He almost starved on his expectations. Contempt is still in his eye, and loathing hideth in his mouth. To be sure, he now resteth, but he hath not yet taken rest in the sunshine. as the ox ought he to do, and his happiness should smell of the earth, and not of contempt

Starting point is 04:51:47 for the earth, as a white ox would I like to see him, which snorting and lowing walketh before the ploughshare, and his lowing should also loud all that is earthly. Dark is still his countenance, the shadow of his hand danceeth upon it, or shadowed is still the sense of his eye. His deed itself is still the shadow upon him. His doing obscures the doer. Not yet hath he overcome his deed. To be sure, I love in him the shoulders of the ox, but now do I want to see also the eye of the angel. Also his hero will hath he still to unlearn. an exalted one shall he be, and not only a sublime one, the ether itself should raise him, the willless one. He hath subdued monsters, he hath solved enigmas, but he should also redeem his

Starting point is 04:52:49 monsters and enigmas into heavenly children should he transform them. As yet hath his knowledge not learn to smile, and to be without jealousy. As yet hath his gushing passion not become calm in beauty. Fairly, not in satiety shall his longing cease and disappear, but in beauty. Gracefulness belongeth to the munificence of the magnanimous. His arm across his head, thus should the hero repose, thus should he also surmount his repose. But precisely to the hero is beauty, the hardest thing of all. unattainable is beauty by all ardent wills.

Starting point is 04:53:38 A little more, a little less. Precisely this is much here, it is the most here. To stand with relaxed muscles and with unharnessed will, that is the hardest for all of you, ye sublime ones. When power becometh gracious and ascendeth into the visible, I call such condescension beauty. And from no one do I. I want beauty so much as from thee thou powerful one.

Starting point is 04:54:08 Let thy goodness be thy last self-conquest. All evil do I accredit to thee. Therefore do I desire of thee the good. Verily, I have often laughed at the weaklings, who think themselves good because they have crippled pause. The virtue of the pillar shalt thou strive after. More beautiful doth it ever become, and more graceful, but internally harder and more sustaining, the higher it riseth.

Starting point is 04:54:40 Yea, thou sublime one. One day shalt thou also be beautiful and hold up the mirror to thine own beauty. Then will thy soul thrill with divine desires, and there will be adoration even in thy vanity. For this is the secret of the soul. When the hero hath abandoned it, Then only approacheth it in dreams, the superhero. Thus spake Zarathustra. Notes by Anthony M. Ludovici.

Starting point is 04:55:14 These belong to a type which Nietzsche did not altogether dislike, but which he would fain have rendered more subtle and plastic. It is the type that takes life and itself too seriously, that never surmounts the camel stage mentioned in the first discourse, and that is updurately sublime and earnest. To be able to smile while speaking of lofty things, and not to be oppressed by them, is the secret of real greatness. He whose hand trembles when it lays hold of a beautiful thing has the quality of reverence

Starting point is 04:55:50 without the artist's unembarrassed friendship with the beautiful. Hence the mistakes which have arisen in regard to confounding Nietzsche with his extreme opposites the anarchists and agitators. For what they dare to touch and break with the impudence and irreverence of the unappreciative, he seems likewise to touch and break, but with other fingers, with the fingers of the loving and unembarrassed artist

Starting point is 04:56:15 who is on good terms with the beautiful, and who feels able to create it and to enhance it with his touch. The question of taste plays an important part in Nietzsche's philosophy, and verses nine and ten of this discourse exactly state Nietzsche's ultimate views on the subject. In the spirit of gravity, he actually cries. Neither a good nor a bad taste, but my taste, of which I have no longer either shame or secrecy. End of Part 2, Chapter 35. Recording by John Van Stan, Savannah, Georgia.

Starting point is 04:56:59 Part 2, Chapter 36 of Thus Spake Sarathust. by Friedrich Nietzsche, translated by Thomas Common. This sleeper-box recording is in the public domain. The land of culture. Too far did I fly into the future. A horror seized upon me. And when I looked around me, lo. There time was my sole contemporary.

Starting point is 04:57:28 Then did I fly backwards, homewards, and always faster. Thus did I come unto you, ye present-day men, and into the land of culture. For the first time brought I an eye to see you, and good desire. Verily with longing in my heart did I come. But how did it turn out with me? Although so alarmed I had yet to laugh. Never did mine eye see anything so motley-colored. I laughed and laughed.

Starting point is 04:58:02 laughed, while my foot still trembled in my heart as well. Here for sooth is the home of all the paint-pots, said I. With fifty patches painted on faces and limbs, so sat ye there to mine astonishment, ye present-day men. And with fifty mirrors around you which flattered your play of colors and repeated it. Verily, ye could wear no better masks, ye present-day men. And Amen than your own faces. Who could recognize you? Written all over with the characters of the past, and these characters also penciled over with new characters. Thus have ye concealed yourselves well from all decipherers. And though one be a trier of the reins, who still believeth that ye have reins. Out of colors ye seem to be baked and out of glued scraps. All times in people's gaze,

Starting point is 04:59:08 divers colored out of your veils. All customs and beliefs speak divers colored out of your gestures. He who would strip you of veils and wrappers and paints and gestures would just have enough left to scare the crows. Verily, I myself am the scared crow that once saw you naked and without paint, and I flew away when the skeleton ogled at me. Rather would I be a day-laborer in the netherworld and among the shades of the bygone, fatter and fuller than ye are forsooth the netherworldlings. This, yea, this, is bitterness to my bowels.

Starting point is 04:59:56 that I can neither endure you naked nor clothed ye present-day men. All that is unhomelike in the future, and whatever maketh strayed birds shiver, is verily more homelike and familiar than your reality. For thus spake ye, Real are we wholly and without faith and superstition? Thus do ye plume yourselves? alas, even without plumes.

Starting point is 05:00:28 Indeed, how would ye be able to believe ye diverse colored ones, ye who are pictures of all that hath ever been believed? Perambulating refutations are ye of belief itself and a dislocation of all thought. Untrustworthy ones, thus do I call you ye real ones? All periods prate against one another in your spirits, and the dreams and pratings of all periods were even realer than your awakeness. Unfruitful ones are ye.

Starting point is 05:01:07 Therefore do ye lack belief. But he who had to create had always his presaging dreams and astral premonitions, and believed in believing. Half-open doors are ye at which grave-diggers wait. And this is your reality. Everything deserveth to perish. Alas, how ye stand there before me, ye unfruitful ones. How lean your ribs.

Starting point is 05:01:42 And many of you surely have had knowledge thereof. Many a one have said, there hath surely a god filched something from me secretly whilst I slept, verily, enough to make a girl for himself therefrom. Amazing is the poverty of my ribs. Thus hath spoken many a present-day man. Ye, ye are laughable unto me, ye present-day men, and especially when ye marvel at yourselves, and woe unto me if I could not laugh at your marveling, and had to swallow all that is repugnant in your platters. As it is, however, I will make lighter of you, since I have to carry what is heavy, and what matter of beetles and may-bugs also alight on my load. Verily, it shall not on that account become heavier to me,

Starting point is 05:02:42 and not from you, ye present-day men, shall my great weariness arise, Ah, whither shall I now ascend with my longing. From all mountains do I look out for fatherlands and motherlands. But a home have I found nowhere. Unsettled am I in all cities and decamping at all gates. Alien to me and a mockery are the present-day men to whom of late my heart impelled me. And exiled am I from fatherlands, and motherlands.

Starting point is 05:03:20 Thus do I love only my children's land, the undiscovered in the remotest sea. For it do I bid my sails search and search. Unto my children will I make amends for being the child of my fathers, and unto all the future for this present day. Thus spake Zarathustra. notes by Anthony M. Ludovici.

Starting point is 05:03:49 This is a poetical epitome of some of the scathing criticism of scholars which appears in the first of the thoughts out of season, the polemical pamphlet written in 1873 against David Strauss and his school. He reproaches his former colleagues with being sterile and shows them that their sterility is the result of their not believing in anything. quote, he who had to create had always his presaging dreams and astral premonitions and believed in believing. End quote.

Starting point is 05:04:24 See note on Chapter 77. In the last two verses, he reveals the nature of his altruism. How far it differs from that of Christianity we have already read in the discourse neighbor love. But here, he tells us definitely the nature of his love to make. mankind. He explains why he was compelled to assail the Christian values of pity and excessive love of the neighbor, not only because they are slave values and therefore tend to promote degeneration, see note B, but because he could only love his children's land, the undiscovered land in a remote sea, because he would fain retrieve the errors of his fathers in his children.

Starting point is 05:05:09 End of Part 2, Chapter 36, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 37 of Thus Spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libra-Box recording is in the public domain. Immaculate Perception When yester eve the moon arose, then did I fancy it about to bear a sun. So broad and teeming did it. it lie on the horizon. But it was a liar with its pregnancy, and sooner will I believe in the man in the moon than in the woman. To be sure, little of a man is he also, that timid knight-reveller.

Starting point is 05:06:01 Verily, with a bad conscience-stuff he stalk over the roofs, for he is covetous and jealous. The monk in the moon, covetous of the earth and all the joys of life. lovers. Nay, I like him not that tomcat on the roofs, hateful unto me or all that slink around half-closed windows. Piously and silently doth he stalk along on the star carpets. But I like no light-treading human feet, on which not even a spur jingleth. Every honest one's steps speaketh. The cat, however, stealeth along over the ground. Lo, cat-like doth the moon come along and dishonestly. This parable speak I unto you sentimental dissemblers, unto you the pure discerners.

Starting point is 05:07:00 You do I call covetous ones. Also ye love the earth and the earthly, I have divined you well. But shame is in your love, and a bad conscience. Ye are like the moon. To despise the earthly half your spirit been persuaded, but not your bowels. These, however, are the strongest in you. And now is your spirit ashamed to be at the service of your boughs,

Starting point is 05:07:31 and goeth by-ways and lying ways to escape its own shame. That would be the highest thing for me. So saith your lying spirit unto itself. To gaze upon life without desire, and not like the dog with hanging out tongue. To be happy in gazing, the dead will free from the grip and greed of selfishness, cold and ashy gray all over, but with intoxicated moon eyes. That would be the dearest thing to me. Thus doth the seduced one seduce himself.

Starting point is 05:08:12 To love the earth, as the moon loveth it, and with the eye only to feel its beauty. And this do I call immaculate perception of all things, to want nothing else from them, but to be allowed to lie before them as a mirror with a hundred facets. O ye sentimental dissemblers, ye covetous ones, ye lack innocence in your desire, and now do ye defame desiring on that account? Verily, not as creators, as procreaters, or as jubilators do ye love the earth? Where is innocence? Where there is will to procreation? and he who seeketh to create beyond himself hath for me the purest will.

Starting point is 05:09:08 Where is beauty? Where I must will, with my whole will, where I will love and perish, that an image may not remain merely an image. Loving and perishing, these have rhymed from eternity. Will to love. That is to be ready. also for death. Thus do I speak unto you, cowards.

Starting point is 05:09:37 But now doth your emasculated, ogling, profess to be, Contemplation! And that which can be examined with cowardly eyes Is to be christened beautiful, O ye violators of noble names. But it shall be your curse, ye immaculate ones. Ye pure discerners, that ye shall never bring forth, even though ye lie broad and teeming on the horizon.

Starting point is 05:10:07 Verily, ye fill your mouth with noble words, and we are to believe that your heart overfloweth, ye cozeners. But my words are poor, contemptible, stammering words. Gladly do I pick up what falleth from the table at your repasts. Yet, still can I say they're with the truth, to dissemblers. Yay, my fishbones, shells, and prickly leaves shall tickle the noses of dissemblers. Bad air is always about you and your repasts.

Starting point is 05:10:48 Your lascivious thoughts, your lies and secrets are indeed in the air. Dare only to believe in yourselves. in yourselves and in your inward parts. He who doth not believe in himself always lieth. A god's mask have ye hung in front of you, ye pure ones. Into a god's mask hath your excreble, coiling snake crawled. Verily ye deceive, ye contemplative ones. Ethan Zarathustra was once the dupe of your godlike exterior.

Starting point is 05:11:28 He did not divine the serpent's coil with which it was stuffed. A god's soul, I once thought I saw playing in your games, ye pure discerners. No better arts did I once dream of than your arts. Serpents, filth and evil odor, the distance concealed from me. and that a lizard's craft prowled thereabouts lishiviously. But I came nigh unto you, then came to me the day, and now cometh it to you. At an end is the moon's love affair.

Starting point is 05:12:09 See there, surprised and pale doth it stand, before the rosy dawn, for already she cometh the glowing one. her love to the earth cometh. Innocence and creative desire is all solar love. See there how she cometh impatiently over the sea. Do ye not feel the thirst and the hot breath of her love? At the sea would she suck and drink its depths to her height? Now riseeth the desire.

Starting point is 05:12:49 of the sea with its thousand breasts. Kissed and sucked, would it be by the thirst of the sun, vapor would it become and height, and path of light and light itself? Verily, like the sun do I love life, and all deep seas, and this meaneth to me knowledge. All that is deep shall ascend to my height.

Starting point is 05:13:19 Thus spake Zarathustra. Notes by Anthony M. Ludovici An important feature of Nietzsche's interpretation of life is disclosed in this discourse. As Buckle suggests in his, quote, influence of women on the progress of knowledge, and quote, the scientific spirit of the investigator is both helped and supplemented by the latter's emotions and personality, and the divorce of all emotionalism and individual temperament from science is a fatal step towards sterility. Zarathustra abjors all those who would fain turn an impersonal eye upon nature and contemplate her phenomena with that pure objectivity to which the scientific idealists of today

Starting point is 05:14:08 would so much like to attain. He accuses such idealists of hypocrisy and guile. He says they lack innocence in their desires, and therefore slander all desiring. End of Part 2, Chapter 37, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 38 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This sleeper-box recording is in the public domain. Scholars, when I lay asleep, then did a sheep eat at the ivy wreath on my head. It ate and said thereby Zarathustra is no longer a scholar

Starting point is 05:14:58 It said this and went away clumsily and proudly A child told it to me I like to lie here where the children play Beside the ruined wall among thistles and red poppies A scholar am I still to the children And also to the thistles and red poppies Innocent are they even in their wickedness.

Starting point is 05:15:23 But to the sheep, I am no longer a scholar. So willeth my lot. Blessings upon it. For this is the truth. I have departed from the house of the scholars, and the door have I also slammed behind me. Too long did my soul sit hungry at their table. Not like them have I got the knack of investigating,

Starting point is 05:15:48 as the knack of nut-cracking. freedom do I love and the air over fresh soil rather would I sleep on oxkins than on their honors and dignities I am too hot and scorched with mine own thought often is it ready to take away my breath then have I to go into the open air and away from all dusty rooms but they sit cool in the cool shade They want in everything to be merely spectators, And they avoid sitting where the sun burneth on the steps. Like those who stand in the street and gape at the passers-by. Thus do they also wait and gape at the thoughts which others have thought.

Starting point is 05:16:38 Should one lay hold of them, Then do they raise a dust-like flower-sacks and involuntary, But who would divine that their dust came from corn? and from the yellow delight of the summer fields. When they give themselves out as wise, then do their petty sayings and truths chill me. In their wisdom there is often an odor as if it came from the swamp. And verily, I have even heard the frog croak in it.

Starting point is 05:17:11 Clever are they. They have dexterous fingers. What doth my simplicity pretend to? beside their multiplicity. All threading and knitting and weaving do their fingers understand. Thus do they make the hose of the spirit. Good clockworks are they? Only be careful to wind them up properly.

Starting point is 05:17:37 Then do they indicate the hour without mistake and make a modest noise thereby. Like millstones do they work, and like pebbles. throw only seed corn unto them. They know well how to grind corn small and make white dust out of it. They keep a sharp eye on one another

Starting point is 05:17:59 and do not trust each other the best. Ingenious in little artifices, they wait for those whose knowledge walketh on lame feet. Like spiders do they wait. I saw them always prepare their poison with precaution. and always did they put glass gloves on their fingers in doing so. They also know how to play with false dice, and so eagerly did I find them playing that they perspired thereby.

Starting point is 05:18:32 We are alien to each other, and their virtues are even more repugnant to my taste than their falsehoods and false dice. And when I lived with them, then did I live above. them. Therefore did they take a dislike to me. They want to hear nothing of anyone walking above their heads, and so they put wood and earth, and rubbish, betwixt me and their heads. Thus did they deafen the sound of my tread, and least have I hitherto been heard by the most learned.

Starting point is 05:19:11 All mankind's faults and weaknesses did they put betwixt themselves and me. They call it false ceiling in their houses, but nevertheless I walk with my thoughts above their heads. And even should I walk on mine own errors, still would I be above them and their heads. For men are not equal, so speaketh justice. And what I will, they may not will. Thus spake Zarathustra. Notes by Anthony M. Ludovici. This is a record of Nietzsche's final breach with his former colleagues, the scholars of Germany.

Starting point is 05:20:01 Already after the publication of the birth of tragedy, numbers of German philologists and professional philosophers had denounced him as one who had strayed too far from their flock, and his lectures at the University of Bale were deserving. it in consequence. But it was not until 1879, when he finally severed all connection with university work, that he may be said to have attained to the freedom and independence which stamp this discourse. End of Part 2, Chapter 38. Recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 39 of Thus Fake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. this Libravox recording is in the public domain. Poets

Starting point is 05:20:55 Since I have known the body better, said Zarathustra to one of his disciples, The spirit hath only been to me symbolically spirit, and all the imperishable. That is also but a simile. So have I heard thee say once before? Answered the disciple, and then thou addest, but the poets lie too much.

Starting point is 05:21:23 Why didst thou say that the poets lie too much? Why, said Saratushra. Thou askest, why? I do not belong to those who may be asked after their why. Is my experience but of yesterday? It is long ago that I experienced the reasons for mine opinions. should I not have to be a cask of memory if I also wanted to have my reasons with me? It is already too much for me, even to retain mine opinions, and many a bird flyeth away.

Starting point is 05:22:03 And sometimes, also, do I find a fugitive creature in my dovecote, which is alien to me, and trembleth when I lay my hand upon it. But what did Zarath thought? once say unto thee that the poets lie too much, but Zarathustra also is a poet. Believest thou that he there spake the truth? Why dost thou believe it? The disciple answered, I believe in Zarathustra. But Zarathustra shook his head and smiled. Belief doth not sanctify me, said he, least of all the belief in myself. But, granting that someone did say in all seriousness that the poets lied too much,

Starting point is 05:22:56 he was right. We do lie too much. We also know too little, and are bad learners, so we are obliged to lie. And which of us poets hath not adulterated his wine? Many a poisonous hodgepotch hath evolved in our cellars, many an indescribable thing hath there been done. And because we know little, therefore are we pleased from the heart with the poor in spirit, especially when they are young women. And even of those things are we desirous which old women tell one another in the evening.

Starting point is 05:23:37 This do we call the eternally feminine in us. And as if there were a special secret access to knowledge, which choketh up for those who learn anything, so do we believe in the people and in their wisdom. This, however, do all poets believe, that whoever pricketh up his ears when lying in the grass or on lonely slopes learneth something of the things that are betwixt heaven and earth.

Starting point is 05:24:08 And if there come unto them tender emotions, then do the poets always think that, Her nature herself is in love with them and that she stealeth to their ear to whisper secrets into it and amorous flatteries Of this do they plume and pride themselves before all mortals There are so many things betwixt heaven and earth of which only the poets have dreamed and especially Above the heavens for all gods are poet's symbolizations Poet's sophistications. Verily, ever are we drawn aloft, that is, to the realm of the clouds.

Starting point is 05:24:53 On these do we set our gaudy puppets and then call them gods and supermen. Are not they light enough for those chairs? All these gods and supermen. How I am weary of all the inadequate that is insisted on as actual. Ah, how I am weary of the poets. When Zarathustra so spake, his disciple resented it but was silent, and Zarathustra also was silent, and his eye directed itself inwardly, as if it gazed into the far distance.

Starting point is 05:25:33 At last he sighed and drew breath. I am of today and here toofore, said he thereupon. But something is in me that is of the morrow, and the day following and the hereafter. I became weary of the poets, of the old and of the new. Superficial are they all unto me and shallow seas. They did not think sufficiently into the depth. Therefore, their feeling did not reach to the bottom. Some sensation of voluptuousness and some sensation of tedium,

Starting point is 05:26:19 these have as yet been their best contemplation. Ghost breathing and ghost-whisking. Seemeth to me all the jingle jangling of their harps. What have they known hitherto of the fervor of tones? They are also not pure enough for me. They all muddle their water that it may seem deep. And fain would they thereby prove themselves reconcilers. But mediaries and mixers are they unto me, and half and impure.

Starting point is 05:27:02 Ah, I cast indeed my net into their sea, and meant to catch good fish. But always did I draw up the head of the head of. of some ancient God. Thus did the sea give a stone to the hungry one, and they themselves may well originate from the sea? Certainly, one findeth pearls in them. Thereby they are the more like hard mollusks. And instead of a soul I have often found in them salt slime.

Starting point is 05:27:42 They have learned from the sea, also its vanity. Is not the sea the peacock of peacocks? Even before the ugliest of all buffaloes doth it spread out its tail. Never doth it tire of its lace fan of silver and silk. Dostainfully doth the buffalo glance thereat, nigh to the sand with its soul, nigher still to the thicket, nighest, however, to the swamp. What is beauty and sea and peacock splendor to it? This parable I speak unto the poets. Verily, their spirit itself is the peacock of peacocks and a sea of vanity. Spectators seeketh the spirit of the poet, should they even be buffaloes.

Starting point is 05:28:35 But of this spirit became I weary. And I see the time coming when it will become weary of itself. "'Ye, changed have I seen the poets, and their glance turned toward themselves. Penitence of the spirit have I seen appearing. They grew out of the poets.' Thus spake Zarathustra. Notes by Anthony M. Ludovici. People have sometimes said that Nietzsche had no sense of humor.

Starting point is 05:29:09 I have no intention of defending him here against such foolish critics. I should only like to point out to the reader that we have him here at his best, poking fun at himself, and his fellow poets. See note on Chapter 63, Paragraphs 16, 17, 18, 19, and 20. End of Part 2, Chapter 39, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 40 of Thus Bake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. this Librevox recording is in the public domain.

Starting point is 05:29:52 Great events. There is an isle in the sea, not far from the happy aisles of Zarathustra, on which a volcano ever smoketh, of which aisle, the people, and especially the old women amongst them, say that it is placed as a rock before the gate of the netherworld, but that through the volcano itself,

Starting point is 05:30:15 the narrow way leadeth downwards which conducteth to the, skate. Now, about the time that Zarathustra sojourned on the happy aisles, it happened that a ship anchored at the aisle on which standeth the smoking mountain, and the crew went ashore to shoot rabbits. About the noontide hour, however, when the captain and his men were together again, they saw suddenly a man, coming toward them through the air, and a voice said distinctly, It is time. It is the highest time. But when the figure was nearest to them, it flew past quickly, however, like a shadow in the direction of the volcano.

Starting point is 05:30:57 Then did they recognize with the greatest surprise that it was Sarathustra. But they had all seen him before except the captain himself, and they loved him as the people love, in such wise that love and awe were combined in equal degree. Behold, said the old helmsman. There goeth Zarathustra to hell. About the same time that these sailors landed on the fire aisle, there was a rumor that Zarathustra had disappeared, and when his friends were asked about it,

Starting point is 05:31:32 they said that he had gone on board a ship by night without saying whether he was going. Thus, there arose some uneasiness. After three days, however, there came the story of the ship. crew in addition to this uneasiness. And then did all the people say that the devil had taken Zarathustra. His disciples laughed, sure enough, at this talk, and one of them said even, Sooner would I believe that Zarathustra hath taken the devil! But at the bottom of their hearts

Starting point is 05:32:05 they were all full of anxiety and longing. So their joy was great, when on the fifth day Zarathustra appeared amongst them. and this is the account of Zarathustra's interview with the fire dog. The earth, said he, hath a skin, and this skin hath diseases. One of these diseases, for example, is called man, and another of these diseases is called the fire dog. Concerning him, men have greatly deceived themselves and let themselves be deceived. To fathom this mystery did I go.

Starting point is 05:32:44 go o'er the sea, and have I seen the truth naked, verily, barefooted up to the neck. Now do I know how it is concerning the fire-dog, and likewise concerning all the spouting and subversive devils, of which not only old women are afraid. Up with thee, fire-dog, out of thy depth, cried I, and confess how deep that depth is, Whence cometh that which thou snortest up. Thou drinkest copiously at the sea, That doth thine embittered eloquence betray. In sooth, for a dog of the depth

Starting point is 05:33:25 Thou takest thy nourishment too much from the surface. At the most I regard thee as the ventriloquist of the earth. And ever, when I have heard subversive and spouting devil speak, I have found them like thee. embittered, mendacious, and shallow. Ye understand how to roar and obscure with ashes. Ye are the best braggards, and have sufficiently learned the art of making dregs boil.

Starting point is 05:33:56 Where ye are, there must always be dregs at hand, and much that is spongy, hollow and compressed. It wanteth to have freedom. Freedom! He all roar most eagerly, but I have unlearned the belief in great events. When there is much roaring and smoke about them, and believe me, friend hullabaloo,

Starting point is 05:34:19 the greatest events are not our noisiest, but our stillest hours. Not around the inventors of new noise, but around the inventors of new values doth the world revolve. Inaudibly it revolveth. And just own to it, Little had ever taken place when thy noise and smoke passed away. What, if a city did become a mummy and a statue lay in the mud?

Starting point is 05:34:50 And this do I say also to the overthrowers of statues. It is certainly the greatest folly to throw salt into the sea and statues into the mud. In the mud of your contempt lay the statue. But it is just its law that out of contempt is, its life and living beauty grow again. With diviner features doth it now arise, seducing by its suffering and verily. It will yet thank you for overthrowing it, ye subvertors.

Starting point is 05:35:25 This council, however, do I counsel to kings and churches and to all that is weak with age or virtue? Let yourselves be your throne, that ye may again come to life, and that virtue may come to you. Thus spake I before the fire-dog. Then did he interrupt me sullenly and asked, Church, what is that?

Starting point is 05:35:55 Church, answered I, that is a kind of state, and indeed the most mendacious, but remain quiet, thou dissembling dog, Thou surely knowest thine own species best. Like thyself, the state is a dissembling dog. Like thee doth it like to speak with smoke and roaring, to make believe like thee that it speaketh out of the heart of things.

Starting point is 05:36:26 For it seeketh by all means to be the most important creature on earth, the state. And people think it so. When I had said this, the fire dog acted as if mad with envy. What? cried he. The most important creature on earth, and people think it so. And so much vapor and terrible voices came out of his throat

Starting point is 05:36:55 that I thought he would choke with vexation and envy. At last he became calmer and his panting subsided. As soon, however, as he was quiet, I said laughingly, Thou art, angry fire-dog, so I am in the right about thee. And that I may also maintain the right. Hear the story of another fire-dog. He speaketh actually out of the heart of the earth. Gold doth his breath exhale, and golden rain, so doth his heart desire.

Starting point is 05:37:32 What are ashes and smoke and hot trees, to him. Laughter flitteth from him like a variegated cloud. Adverse is he to thy gargling and spewing and grips in the bowels. The gold, however, and the laughter, these doth he take out of the heart of the earth. For that thou mayst know it. The heart of the earth is of gold. When the fire-dog heard this, he could no longer endure listen to me. Abash did he draw in his tail, say, bow-wow, in a cowed voice, and crept down into his cave. Thus told Zarathustra, his disciples, however, hardly listened to him, so great was their eagerness to tell him about the sailors, the rabbits, and the flying man. Who am I to think of it? said Zarathustra. Am I indeed a ghost?

Starting point is 05:38:35 But it may have been my shadow. Ye have surely heard something of the wanderer and his shadow. One thing, however, is certain. I must keep a tighter hold of it. Otherwise it will spoil my reputation. And once more Zarathustra shook his head and wondered, What am I to think of it? Said he once more.

Starting point is 05:39:00 Why did the ghost cry, it is time? It is the highest time. For what is it then the highest time? Thus spake Zarathustra, notes by Anthony M. Ludovici. Here we seem to have a puzzle. Zarathustra himself, while relating his experience with the fire dog to his disciples, fails to get them interested in his narrative. And we also may be only too ready to turn over these pages

Starting point is 05:39:33 under the impression that they are little more than a mere fantasy or poetical flight. Zarathustra's interview with the fire dog is, however, of great importance. In it we find Nietzsche face to face with the creature he most sincerely loathes, the spirit of revolution, and we obtain fresh hints concerning his hatred of the anarchist and rebel. Quote, freedom, y'all roar most eagerly. end quote he says to the fire dog quote but i have unlearned the belief in great events when there is much roaring and smoke about them not around the inventors of new noise but around the inventors of new values doth the world revolve inaudibly it revolveth end quote end of part two chapter forty recording by john van stan savannah georgia Part 2, Chapter 41 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common.

Starting point is 05:40:44 This sleeper-box recording is in the public domain. The soothsayer. And I saw great sadness come over mankind. The best turned weary of their works. A doctrine appeared, a faith ran beside it. All is empty. All is alike. All hath been.

Starting point is 05:41:09 And from all hills they're re-echoed. All is empty. All is alike. All hath been. To be sure we have harvested. But why have all our fruits become rotten and brown? What was it fell last night from the evil moon? In vain was all our labor. Poison hath our wine become. The evil eye hath singed yellow our feet. fields and hearts. And have we all become, and fire falling upon us, then do we turn dust like ashes? Yea, the fire itself have we made a weary. All our fountains have dried up. Even the sea hath receded. All the ground tryeth to gape, but the depth will not swallow. Alas, where is there still the sea in which one could be drowned, so soundeth our plaint across shallow swamps. Verily, even for dying, have we become too weary. And now do we keep awake and live on, in sepulchers? Thus did Zarathustra hear a soothsayer speak, and the foreboding touched his heart and transformed him. Sorrefully did he go about and wearily, and he became like,

Starting point is 05:42:35 unto those of whom the soothsayer had spoken. Verily, said he unto his disciples a little while, and there cometh the long twilight. Alas, how shall I preserve my light through it? That it may not smother in this sorrowfulness, to remoter world shall it be a light, and also to remotest nights. Thus did Zarathustra go about grieved in his heart,

Starting point is 05:43:05 And for three days he did not take any meat or drink, he had no rest and lost his speech. At last it came to pass that he fell into a deep sleep. His disciples, however, sat around him in long night watches and waited anxiously to see if he would awake and speak again and recover from his affliction. And this is the discourse that Zarathustra spake when he awoke. His voice, however, came unto his disciples as from afar. Here, I pray you, the dream that I dreamed, my friends, and help me to divine its meaning. A riddle is it still unto me, this dream.

Starting point is 05:43:50 The meaning is hidden in it and encaged, and doth not yet fly above it on free pinions. All life had I renounced, so I dreamed. Night watchman and grave guardian had I become aloft in the lone mountain fortress of death. There did I guard his coffins. Fool stood the musty vaults of those trophies of victory. Out of the glass coffins did vanquished life gaze upon me. The odor of dust-covered eternities did I breathe. Sultry and dust-covered lay my soul. And who could have aired his soul?

Starting point is 05:44:30 soul there. Brightness of midnight was ever around me. Lonesomeness cowered beside her and, as a third, death-rattle stillness, the worst of my female friends. Keys did I carry, the rustiest of all keys, and I knew how to open with them the most creaking of all gates. Like a bitterly angry croaking ran the sound through the long corridors when the leaves of the gate opened. Ungraciously did this bird cry. Unwillingly was it awakened. But more frightful even,

Starting point is 05:45:09 and more heart-strangling was it when it again became silent and still all around, and I alone sat in that malignant silence. Thus did time pass with me, and slipped by, if time there still was. What do I know there are?

Starting point is 05:45:29 of. But at last there happened that which awoke me. Thrice did their peel peals at the gate like thunders. Thrice did the vaults resound and howl again. Then did I go to the gate. Alpa! cried I. Who carryeth his ashes unto the mountain? Alpa! Alpa! Who carryeth his ashes unto the mountain? And I pressed the key and pulled at the gate, and exerted myself, but not a finger's breath was it yet open. Then did a roaring wind tear the folds apart, whistling, whizzing and piercing, and threw onto me a black coffin.

Starting point is 05:46:14 And in the roaring and whistling and whizzing, the coffin burst up and spouted out a thousand peals of laughter, and a thousand caricatures of children, angels, owls, fools, and childs, sized butterflies laughed and mocked and roared at me. Fearfully was I terrified thereby. It prostrated me, and I cried with horror as I never cried before, but my own crying awoke me, and I came to myself.

Starting point is 05:46:47 Thus did Zarathustra relate his dream, and then was silent, for as yet he knew not the impression thereof. But the disciple whom he loved most arose quickly, seized Zarathustra's hands. hand and said, thy life itself interpreteth unto us this dream, O Zarathustra. Art thou not thyself the wind with shrilling whistling, which bursteth open the gates of the fortress of death? Art thou not thyself, the coffin full of many hewed malices and angel caricatures of life? Verily, like a thousand peals of children's laughter cometh Zarathustra into all sepulchus, laughing at those night watchmen and grave guardians,

Starting point is 05:47:31 and whoever else rattleth with sinister keys, with thy laughter wilt thou frighten and prostrate them. Fainting and recovering will demonstrate thy power over them. And when the long twilight cometh, and the mortal weariness, even then wilt thou not disappear from our firmament, thou advocate of life. New stars, hast thou made us see.

Starting point is 05:47:58 and new nocturnal glories. Verily, laughter itself hast thou spread out over us like a many-hued canopy. Now will children's laughter ever from coffins flow? Now will a strong wind ever come victoriously

Starting point is 05:48:14 unto all mortal weariness? Of this, thou art thyself the pledge and the prophet. Verily, they themselves didst thou dream, Thine enemies! That was thy sorous dream. But as thou awokeest from them and cameest to thyself, so shall they awaken from themselves and come unto thee.

Starting point is 05:48:41 Thus spake the disciple, and all the others then thronged around Zarathustra, grasped him by the hands, and tried to persuade him to leave his bed and his sadness, and return unto them. Zarathustra, however, sat upright on his couch, with an absent look. Like one returning from long foreign sojourn did he look on his disciples,

Starting point is 05:49:05 and examined their features. But still he knew them not. When, however, they raised him and set him upon his feet, behold, all on a sudden his eye changed, he understood everything that had happened, stroked his beard and said with a strong voice, Well, this hath just its time. But see to it, my disciples, that we have a good repast and without delay.

Starting point is 05:49:33 Thus do I mean to make amends for bad dreams. The soothsayer, however, shall eat and drink at my side, and verily. I will yet show him a sea in which he can drown himself. Thus spake Zarathustra. Then did he gaze long into the face of the disciple who had been the dream interpreter and shook his head. Notes by Anthony M. Ludovici. This refers, of course, to Schopenhauer.

Starting point is 05:50:05 Nietzsche, as it is well known, was at one time an ardent follower of Schopenhauer. He overcame pessimism by discovering an object in existence. He saw the possibility of raising society to a higher level and preached the profoundest optimism in consequence. End of Part 2, Chapter 41. recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 42 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common.

Starting point is 05:50:42 This Lebovovok's recording is in the public domain. Redemption When Zarathustra went one day over the great bridge, then did the cripples and beggars surround him, and a hunchback spake thus unto him, Behold, Zarathustra, Even the people learn from thee and acquire faith in thy teaching. But for them to believe fully in thee, one thing is still needful.

Starting point is 05:51:14 Thou must first of all convince us cripples. Here hast thou now a fine selection, and verily an opportunity with more than one forelock. The blind canst thou heal, and make the lame run, and from him who hath too much behind, couldst thou well also take away a little? That, I think, would be the right method to make the cripples believe in Zarathustra. Zarathustra, however, answered thus unto him who so spake.

Starting point is 05:51:49 When one taketh his hump from the hunchback, then doth one take from him his spirit. So do the people teach. and when one giveth the blind man eyes, then doth he see too many bad things on the earth, so that he curseth him who healed him. He, however, who maketh the lame man run, inflicteth upon him the greatest injury,

Starting point is 05:52:16 for hardly can he run when his vices run away with him. So do the people teach concerning cripples? And why should not Zarathustra also? learn from the people, when the people learn from Zarathustra. It is, however, the smallest thing unto me since I have been amongst men, to see one person lacking an eye, another an ear, and a third a leg, and that others have lost the tongue or the nose, or the head. I see and have seen worse things, and divers things so hideous, that I should not. neither like to speak of all matters, nor even keep silent about some of them.

Starting point is 05:53:04 Namely, men who lack everything, except that they have too much of one thing. Men who are nothing more than a big eye or a big mouth or a big belly, or something else big. Reverse cripples, I call such men. and when I came out of my solitude and for the first time passed over this bridge then I could not trust my eyes but looked again and again and said at last that is an ear, an ear as big as a man. I looked still more attentively and actually there did move under the ear something that was pitiably small and poor and slim,

Starting point is 05:53:50 and in truth this immense ear was perched on a small thin stalk. The stalk, however, was a man. A person putting a glass to his eyes could even recognize further a small, envious countenance, and also that a bloated sullay dangled at the stalk. The people told me, however, that the big ear was not only a man but a great man. a genius, but I never believed in the people when they spake of great men, and I hold to my belief that it was a reversed cripple who had too little of everything and too much of one thing.

Starting point is 05:54:37 When Zarathustra had spoken thus unto the hunchback, and unto those of whom the hunchback was the mouthpiece and advocate, then did he turn to his disciples in profound dejection and said, Verily, my friends, I walk amongst men as amongst the fragments and limbs of human beings. This is the terrible thing to mine eye, that I find man broken up and scattered about, as on a battle and butcher ground. And when mine eye fleeth from the present to the bygone, it findeth ever the same. fragments and limbs and fearful chances, but no men. The present and the bygone upon earth,

Starting point is 05:55:33 ah, my friends, that is my most unbearable trouble, and I should not know how to live if I were not a seer of what is to come. A seer, a purposer, a creator, a future itself, and a bridge to the future. And alas, also as it were a cripple on this bridge, all that is Zarathustra. And ye also asked yourselves often, who is Zarathustra to us? What shall he be called by us? And like me, did ye give yourselves questions for answers? Is he a promisor, or a fulfiller, a conqueror, or? or an inheritor, a harvest, or a plowshare, a physician or a healed one.

Starting point is 05:56:28 Is he a poet or a genuine one, an emancipator or a subjugator, a good one or an evil one? I walk amongst men as the fragments of the future, that future which I contemplate. And it is all my poetization and aspiration to compose and collect into unity what is fragment and riddle and fearful chance. And how could I endure to be a man if man were not also the composer and riddle reader and redeemer of chance? To redeem what is past and to transform every it was into, thus would I have it. That only do I call redemption. Will, so is the emancipator and joy-bringer called. Thus have I taught you, my friends.

Starting point is 05:57:31 But now learn this likewise, the will itself is still a prisoner. Willing emancipateth. But what is that called which still putteth the emancipator in chains? It was. Thus is the will's teeth gnashing and lonesomest tribulation called. Impotent toward what hath been done. It is a malicious spectator of all that is past. Not backward can the will will. That it cannot break time and time's desire. That is the will's lonesomest tribulation. Willing emancipateth

Starting point is 05:58:15 What doth willing itself devise In order to get free from its tribulation And mock at its prison Ah, a fool becomeeth every prisoner Foolishly delivereth itself also the imprisoned will That time doth not run backward That is its animosity That which was

Starting point is 05:58:38 So is the stone which it cannot roll called. And thus doth it roll stones out of animosity and ill-humor, and taketh revenge on whatever doth not, like it, feel rage and ill-humor. Thus did the will. The emancipator, become a torturer, and on all that is capable of suffering it taketh revenge because it cannot go backward. This, yea, this alone is revenge itself, the will's antipathy to time and its it was. Barely, a great folly dwelleth in our will, and it became a curse unto all humanity that this folly acquired spirit. The spirit of revenge, my friends. that hath hitherto been man's best contemplation, and where there was suffering, it was claimed

Starting point is 05:59:43 there was always penalty. Penalty, so calleth itself revenge. With a lying word it feigneth a good conscience. And because in the willer himself there is suffering, because he cannot will backwards. Thus was willing itself, and all life claimed, to be penalty. And then did cloud after cloud roll over the spirit, until at last madness preached, Everything perisheth, therefore everything deserveth to perish. And this itself is justice, the law of time, that he must devour his children. Thus did madness preach. Morally are things ordered according to justice and penalty.

Starting point is 06:00:37 Oh, where is there deliverance from the flux of things and from the existence of penalty? Thus did madness preach? Can there be deliverance when there is eternal justice? Alas, unrollable is the stone it was. Eternal must also be all penalties. Thus did madness preach? No deed can be annihilated. How could it be undone by the penalty?

Starting point is 06:01:10 This, this is what is eternal in the existence of penalty. That existence also must be eternally recurring deed and guilt. Unless the will should at last deliver itself and willing become non-willing. But you know, my brethren, this fabulous song of madness. Away from those fabulous songs did I lead you when I taught you, the will is a creator. All it was is a fragment, a riddle, a fearful chance, until the creating will saith thereto, but thus would I have it. Until the creating will saith there too, but thus do I will it.

Starting point is 06:02:02 Thus shall I will it. But did it ever speak thus? And when doth this take place? Hath the will been unharnessed from its own folly? Hath the will become its own deliverer and joy-bringer? Hath it unlearned the spirit of revenge and all teeth gnashing? And who hath taught it reconciliation with time, and something higher than all reconciliation?

Starting point is 06:02:32 something higher than all reconciliation must the will, will, which is the will to power. And how doth that take place? Who hath taught it also to will backwards? But at this point in his discourse it chanced that Zarathustra suddenly paused and looked like a person in the greatest alarm. With terror in his eyes did he gaze on his disciples, his glance at his glance. is pierced as with arrows their thoughts and a rear thoughts. But after a brief space he again laughed and said, Suthedly, It is difficult to live amongst men, because silence is so difficult,

Starting point is 06:03:17 especially for a babbler. Thus spake Zarathustra. The hunchback, however, had listened to the conversation and had covered his face during the time, but when he heard Zarathustra laugh, he looked up with curiosity and said slowly, But why doth Zerathustra speak otherwise unto us than unto his disciples? Zarathustra answered, What is there to be wondered at? With hunchbacks, one may well speak in a hunchbacked way. Very good, said the hunchback.

Starting point is 06:03:59 And with pupils, one may well tell tales. out of school. But why dothelstra speak otherwise unto his pupils than unto himself? Notes by Anthony M. Lodovitchie. Zarathustra here addresses cripples. He tells them of other cripples, the great men in this world who have one organ or faculty inordinately developed at the cost of their other faculties. this is doubtless a reference to a fact which is too often noticeable in the case of so many of the world's giants in art, science, or religion.

Starting point is 06:04:41 In verse 19, we are told what Nietzsche called redemption. That is to say, the ability to say of all that is past, thus would I have it. The inability to say this and the resentment which results therefrom, he regards as the source of all our feelings of revenge. and all our desires to punish. Punishment, meaning to him merely a euphemism for the word revenge, invented in order to still our consciences. He who can be proud of his enemies, who can be grateful to them for the obstacles they have put in his way,

Starting point is 06:05:19 he who can regard his worst calamity as but the extra strain on the bow of his life, which is to send the arrow of his longing even further than he could have hoped. This man knows no revenge. Neither does he no despair. He truly has found redemption and can turn on the worst in his life, and even in himself, and call it his best. See notes on chapter 57. End of Part 2, Chapter 42, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 43 of thus spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librebox's recording is in the public domain. Manly prudence

Starting point is 06:06:13 Not the height, it is the declivity that is terrible. The declivity, where the gaze shooteth downwards, and the hand graspedeth upwards, there doth the heart become giddy through its double will. Ah, friends, do ye divine also my heart's double will? This, this is my declivity and my danger, that my gaze suiteth toward the summit, And my hand would fain clutch and lean on the depth. To man clingeth my will.

Starting point is 06:06:52 With chains do I bind myself to man Because I am pulled upwards to the superman, For tither doth mine other will tend. And therefore, do I live blindly among men, as if I knew them not, that my hand may not entirely lose belief in firmness? I know not you men. This gloom and consolation is often spread around me. I sit at the gateway for every rogue and ask,

Starting point is 06:07:23 Who wisheth to deceive me? This is my first manly prudence, that I allow myself to be deceived, so as not to be on my guard against deceivers. Ah, if I were on my guard against man, how could man be an anchor to my ball? Too easily would I be pulled upwards and away. This providence is over my fate,

Starting point is 06:07:50 that I have to be without foresight. And he who would not languish among men must learn to drink out of all glasses. and he who would keep clean amongst men must know how to wash himself even with dirty water. And thus spake I often to myself for consolation. Courage, cheer up, old heart, an unhappiness hath failed to befall thee. Enjoy that as thy happiness. This, however, is mine other manly prudence.

Starting point is 06:08:27 I am more forbearing to the vein. than to the proud. Is not wounded vanity the mother of all tragedies? Where, however, pride is wounded, there there groweth up something better than pride. That life may be fair to behold, its game must be well played. For that purpose, however, it needeth good actors.

Starting point is 06:08:53 Good actors have I found all the vain ones. They play and wish people to be fond, of beholding them. All their spirit is in this wish. They represent themselves. They invent themselves. In their neighborhood I like to look upon life. It cureth of melancholy. Therefore am I forbearing to the vein, because they are the physicians of my melancholy and keep me attached to man as to a drama. And further, who conceiveth the full depth of the modesty of the the vain man. I am favorable to him and sympathetic on account of his modesty. From you would he learn his belief in himself. He feedeth upon your glances. He eateth

Starting point is 06:09:43 praise out of your hands. Your lies doth he even believe when you lie favorably about him. For, in its depths, sigheth his heart. What am I? And if that, that be the true virtue which is unconscious of itself? Well, the vain man is unconscious of his modesty. This is, however, my third manly prudence. I am not put out of conceit with the wicked by your timorousness. I am happy to see the marvels, the warm sun hatcheth, tigers and palms, and rattlesnakes. Also amongst men there is a beautiful brood. of the warm sun, and much that is marvelous in the wicked. In truth, as your wisest did not seem to me so very wise, so found I also human wickedness

Starting point is 06:10:42 below the fame of it. And oft did I ask with a shake of the head, why still rattle ye rattlesnakes? Verily, there is still a future even for evil, and the warmest south is still undiscovered by man. How many things are now called the worst wickedness, which are only twelve feet broad and three months long. Someday, however, will greater dragons come into the world. For that, the Superman may not lack his dragon. The super dragon that is worthy of him, there must still much warm sun glow on moist virgin forest. Out of your wildcat, must tigers have evolved, and out of your poison toads, crocodiles.

Starting point is 06:11:35 For the good hunter shall have a good hunt. And verily, ye good and just, in you there is much to be laughed at, and especially your fear of what hath hitherto been called, the devil. So alien are ye in your souls to what is great, that to you the Superman would be frightful in his goodness. And ye wise and knowing ones, ye would flee from the solar glow of the wisdom in which this Superman joyfully batheth his nakedness. Ye highest men, who have come within my ken, this is my doubt of you, and my secret laughter.

Starting point is 06:12:21 I suspect ye would call my Superman a devil. I became tired of those highest and best ones. From their height did I long to be up, out, and away to the Superman. A horror came over me when I saw those best ones naked. Then there grew for me the pinions to soar away into distant futures. Into more distant futures. Into more southern sounds than ever artists dreamed. of, tither, where gods are ashamed of all clothes.

Starting point is 06:13:02 But, disguised, do I want to see you, ye neighbors and fellow men, and well attired and vain and estimable, as the good and just? And disguised will I myself sit amongst you, that I may mistake you and myself. for that is my last manly prudence. Thus spake Zarathustra. Notes by Anthony M. Ludovici. This discourse is very important. In beyond good and evil, we hear often enough

Starting point is 06:13:41 that the select and superior man must wear a mask. And here we find this injunction explained. Quote, And he who would not languish amongst men must learn to drink out of all glasses, and he who would keep clean amongst men must know how to wash himself even with dirty water." End quote. This, I venture to suggest, requires some explanation. At a time when individuality is supposed to be shown most tellingly by putting boots on one's hands and gloves on one's feet, it is somewhat refreshing to come across a true individualishal.

Starting point is 06:14:22 who feels the chasm between himself and others so deeply that he must perforce adapt himself to them outwardly, at least in all respects, so that the inner difference should be overlooked. Nietzsche practically tells us here that it is not he who intentionally wears eccentric clothes or does eccentric things who is truly the individualist. The profound man, who is by nature differentiated from, from his fellows, feels this difference too keenly to call attention to it by any outward show. He is shamefast and bashful with those who surround him and wishes not to be discovered by them, just as one instinctively avoids all lavish display of comfort or wealth in the presence of a

Starting point is 06:15:13 poor friend. End of Part 2, Chapter 43, recording by John Van Stan, Savannah, Georgia. Part 2, Chapter 44 of The Thubes of the Thurface. spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The stillest hour. What hath happened unto me, my friends? Ye see me troubled, driven forth, unwillingly obedient,

Starting point is 06:15:49 ready to go, alas, to go away from you. Yea, once more must Sarathustra retire to his solitude, But unjoyously this time doth the bear go back to his cave. What hath happened unto me? Who ordereth this? Ah, mine angry mistress wisheth it so. She spake unto me. Have I ever named her name to you?

Starting point is 06:16:21 Yesterday, toward evening there spake unto me, my stillest hour. That is the name of my terrible mistress. And thus did it happen, for everything must I tell you that your heart may not harden against this suddenly departing one. Do ye know the terror of him who falleth asleep? To the very toes he is terrified, because the ground giveth way under him and the dream begineth. This do I speak unto you in parable.

Starting point is 06:16:59 Yesterday, at the stillest hour did the ground give way under me. The dream began. The hour hand moved on. The timepiece of my life drew breath. Never did I hear such stillness around me, so that my heart was terrified. Then was there spoken unto me without voice. Thou knowest it, Saratush.

Starting point is 06:17:28 And I cried in terror at this whispering, and the blood left my face. But I was silent. Then was there once more spoken unto me without voice. Thou knowest it, Zarathustra. At last I answered like one defiant. Yay, I know it. But I will not speak it. Then was there again spoken unto me without voice.

Starting point is 06:18:04 Wilt not, Sarathustra. Is this true? Conceal thyself not behind thy defiance. And I wept and trembled like a child and said, Ah, I would indeed, but how can I do it? exempt me only from this it is beyond my power then was there again spoken unto me without voice what matter about thyself zarathustra and succumb and i answered ah is it my word who am i i await the worthier one i am not worthy even to succumb by it. Then was there again spoken unto me without voice.

Starting point is 06:19:05 What matter about thyself? And I answered, What hath not the skin of my humility endured? At the foot of my height do I dwell? How high are my summits? No one hath yet told me. But well do I know my valleys. Then was there again?

Starting point is 06:19:38 spoken unto me without voice. O Zarathustra, Removeth also valleys and place. And I answered, As yet hath my word not removed mountains, And what I have spoken hath not reached man. I went indeed unto men, But not yet have I attained unto them.

Starting point is 06:20:09 Then was there again spoken unto me without voice? knowest thou grass when the night is most silent? And I answered. They mocked me when I found and walked in my own path, and certainly did my feet then tremble. And thus did they speak unto me. Thou forgotest the path before. Now dost thou also forget how to walk?

Starting point is 06:20:42 Then was there again spoken unto me without voice? Matter about this. Thou art who is most, he who execute great things as difficult. This is thy most unpardonable obstinacy. And I answered, I lack the lion's voice for all commanding. Then was there again spoken unto me as a whispering. It is the stillest words which bring the storm as a shadow.

Starting point is 06:21:58 Thus wilt thou command, and in command. I answered, I am ashamed. Then was there again spoken unto me without voice, and I considered a long while and trembled. At last, however, did I say what I had said at first. I will not. Then did a laughing take place all around me. Alas, how that laughing lacerated my bowels. and cut into my heart.

Starting point is 06:23:01 Then there was spoken unto me for the last time. O Zarathustra, thy fruits are right, but thou shalt yet become men. And again there was a laughing, and it fled. Then did it become still all around me, as with a double stillness.

Starting point is 06:23:31 I lay, however, on the ground, and the sweat flowed from my limbs. Now have ye heard all, and why I have to return into my solitude. Nothing have I kept hidden from you, my friends. But even this have ye heard from me. Who is still the most reserved of men, and will be so? Ah, my friends, I should have something more to say unto you. I should have something more to give unto you.

Starting point is 06:24:05 Why do I not give it? Am I then a niggard? When, however, Sarathustra had spoken these words, the violence of his pain and the sense of the nearness of his departure from his friends came over him, so that he wept aloud, and no one knew how to console him. In the night, however, he went away, alone, and left his friends. Notes by Anthony M. Ludovici

Starting point is 06:24:39 This seems to me to give an account of the great struggle which must have taken place in Nietzsche's soul before he finally resolved to make known the more esoteric portions of his teaching. Our deepest feelings crave silence. There is a certain self-respect in the serious man, which makes him hold his profoundest feelings sacred. Before they are uttered, they are full of the serious. the modesty of a virgin, and often the oldest sage will blush like a girl when this virginity

Starting point is 06:25:12 is violated by an indiscretion which forces him to reveal his deepest thoughts. End of Part 2, Chapter 44. Recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 45 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librevox recording is in the public domain. Third part Ye look aloft when ye long for exaltation And I look downward

Starting point is 06:25:50 Because I am exalted Who among you can at the same time laugh And be exalted? He who climbeth on the highest mountains Laffeth at all tragic plays And tragic realities Zarathustra Part 1 Reading and Writing and Writing

Starting point is 06:26:10 The Wanderer. Then, when it was about midnight, Zarathustra went his way over the ridge of the aisle that he might arrive early in the morning at the other coast, because there he meant to embark. For there was a good roadstead there, in which foreign ships also liked to anchor. Those ships took many people with them,

Starting point is 06:26:36 who wished to cross over from the happy aisles. So, when Zarathustra thus ascended the mountain, mountain, he thought on the way of his many solitary wanderings from youth onwards, and how many mountains and ridges and summits he had already climbed. I am a wanderer and mountain climber, said he to his heart. I love not the plains, and it seemeth I cannot long sit still. And whatever may still overtake me as fate and experience, a wandering will be therein, and a mountain climbing. In the air, in the airing, in the airing one experiences only one's self.

Starting point is 06:27:16 The time is now passed when accidents could befall me, and what could now fall to my lot, which would not already be mine own? It returneth only, it cometh home to me at last, mine own self, and such of it as hath been long abroad, and scattered among things and accidents. And one thing more do I know,

Starting point is 06:27:42 I stand now before my last summit, and before that which hath been longest reserved for me. Ah, my hardest path must I ascend. Ah, I have begun my lonesomest wandering. He, however, who is of my nature, doth not avoid such an hour. The hour that saith unto him, now only dost thou go the way to thy greatness. summit and abyss These are now comprised together Thou goest the way to thy greatness

Starting point is 06:28:19 Now hath it become thy last refuge What was hitherto thy last danger Thou goest the way to thy greatness It must now be thy best courage That there is no longer any path behind thee Thou goest the way to thy greatness Here shall no one steal after thee. Thy foot itself hath effaced the path behind thee,

Starting point is 06:28:46 and over it standeth written, impossibility. And if all ladders henceforth fail thee, then must thou learn to mount upon thine own head. How couldst thou mount upward otherwise? Upon thine own head and beyond thine own heart? Now must the gentlest in thee, become the hardest. He who hath always much indulged himself,

Starting point is 06:29:14 sickeneth at last by his much indulgence. Praises on what maketh hearty. I do not praise the land where butter and honey flow. To learn to look away from oneself is necessary in order to see many things. This hardiness is needed by every mountain climber. He, however, who is a little bit of, obtrusive with his eyes as a discerner, how can he ever see more of anything than its foreground?

Starting point is 06:29:46 But thou, O Zarathustra, wouldst view the ground of everything and its background. Thus must thou mount even above thyself, up, upwards, until thou hast even thy stars under thee. Yea, to look down upon myself and even upon my stars. That only would I call mine. summit, that hath remained for me as my last summit. Thus spake Zarathustra to himself, while ascending, comforting his heart with harsh maxims, for he was sore at heart as he had never been before. And when he had reached the top of the mountain ridge, behold, there lay the other sea spread out before him, and he stood still and was long silent.

Starting point is 06:30:36 The night, however, was cold at this height, and clear and starry. I recognize my destiny, said he at last, sadly. Well, I am ready. Now hath my last lonesomeness begun. Ah, this somber sad sea below me. Ah, this somber nocturnal vexation A fate and sea To you must I now go down

Starting point is 06:31:12 Before my highest mountain do I stand And before my longest wandering Therefore must I first go deeper down Than I ever ascended Deeper down into pain Than I ever ascended Even into its darkest flood So willeth my fate

Starting point is 06:31:32 Well I am ready. Whence come the highest mountains? So did I once ask. Then did I learn that they come out of the sea? That testimony is inscribed on their stones, and on the walls of their summits. Out of the deepest must the highest come to its height. Thus spake Zarathustra on the ridge of the mountain where it was cold.

Starting point is 06:31:59 When, however, he came into the vicinity of the sea, and at last stood alone, amongst the cliffs. Then had he become weary on his way and eagerer than ever before. Everything as yet sleepeth, said he, even the sea sleepeth. Drowsely and strangely doth its eye gaze upon me. But it breatheth warmly, I feel it, and I feel also that it dreamteth. It tosseth about dreamily on hard pillows. Hark, how it groaneth with evil recollections, or evil expectations. I am sad along with thee, thou dusky, monster, and angry with myself, even for thy sake. Ah, that my hand hath not strength enough.

Starting point is 06:32:57 Gladly indeed would I free thee from evil dreams. And while Zarathustra thus spake, He laughed at himself with melancholy and bitterness. What? Zarathustra, said he, wilt thou even sing consolation to the sea? Ah, thou amiable fool, Zarathustra, thou too blindly confiding one.

Starting point is 06:33:22 But thus hast thou ever been, ever hast thou approached confidently all that is terrible. Every monster wouldst thou caress, a whiff of warm breath A little soft tough on its paw And immediately Wart thou ready to love and lure it Love is the danger of the lonesomest one

Starting point is 06:33:44 Love to anything If it only live Laffable verily is my folly And my modesty in love Thus spake Zarathustra And laughed thereby a second time Then however He thought of his abandoning

Starting point is 06:34:02 in friends, and as if he had done them a wrong with his thoughts, he upbraided himself because of his thoughts. And forthwith, it came to pass that the laughter wept, with anger and longing, wept Zarathustra bitterly. Notes by Anthony M. Ludovici. This is perhaps the most important of all the four parts. If it contained only, quote, the vision and the enigma, unquote, end quote, the old and new tables, end quote, I should still be of this opinion, for in the former of these discourses we meet with what Nietzsche regarded as the crowning doctrine of his philosophy,

Starting point is 06:34:45 and in quote, the old and new tables, and quote, we have a valuable epitome of practically all his leading principles. End of Part 3, Chapter 45. Recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 46 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This sleeper-box recording is in the public domain. The Vision and the Enigma.

Starting point is 06:35:22 1. When it got abroad among the sailors that Zarathustra was on board the ship, for a man who came from the happy aisles had gone on board along with him, there was great curiosity and expectation. But Zarathustra kept silent for two days. days, and was cold and deaf with sadness, so that he neither answered looks nor questions. On the evening of the second day, however, he again opened his ears, though he still kept silent, for there were many curious and dangerous things to be heard on board the ship, which came from

Starting point is 06:35:57 afar, and was to go still further. Zarathustra, however, was fond of all those who make distant voyages and dislike to live without danger. And behold, when listening, his own tongue was at last loosened, and the ice of his heart broke. Then did he begin to speak thus. To you, the daring venturers and adventurers, and whoever hath embarked with cunning sails upon frightful seas. To you, the enigma intoxicated, the twilight and joyers, whose souls are allured by flutes to every treacherous gulf. For ye dislike to grope at a thread with cowardly hand, and where you can divine, there do ye hate to calculate.

Starting point is 06:36:47 To you only do I tell the enigma that I saw, the vision of the lonesomest one. Gloomily walked I lately in corpse-colored twilight. Gloomily and sternly, with compresses, slips. Not only one sun had set for me. A path which ascended daringly among boulders, an evil, lonesome path, which neither herb nor shrub any longer cheered. A mountain path crunched under the daring of my foot. Mutely marching over the scornful clinking of pebbles, trampling the stone that let it slip, thus did my foot force its way upwards.

Starting point is 06:37:32 Upwards, in spite of the spirit that drew it downwards toward the abyss, the spirit of gravity, my devil and arch-enemy. Upwards, although it sat upon me half-dwarf, half-mole, paralyzed, paralyzing, dripping lead in mine ear and thoughts like drops of lead into my brain. Oh, Zarathustra! It whispered scornfully, syllable by syllable. Thou stone of wisdom, thou threwest thyself high, but every throne stone must fall. O Zarathustra, thou stone of wisdom, thou slingstone, thou star destroyer, Thyself threwest thou so high, but every throne stone must fall, condemned of thyself and to thine own stoning. O Zarathustra,

Starting point is 06:38:35 for indeed threwest thou thy stone, but upon thyself will it recoil. Then was the dwarf silent, and it lasted long. The silence, however, oppressed me, and to be thus in pairs, one is verily lonesomer than when alone. I ascended, I ascended, I dreamt, I thought, but everything oppressed me.

Starting point is 06:39:07 A sick one did I resemble, whom bad torture wearieth, and a worse dream reawakenedeth out of his first sleep. But there is something in me which I call courage. It hath hitherto slain for me every dejection. This courage at last bade me stand still and say, Dwarf, thou or I. For courage is the best slayer, courage which attacketh. For in every attack there is sound of triumph. Man, however, is the most courageous animal. Thereby hath he overcome every animal. With sound of triumph Have he overcome every pain Human pain, however,

Starting point is 06:39:57 Is the sorest pain Courage slayeth also Giddiness at abysses And where doth man not stand at abysses Is not seeing itself Seeing abysses Courage is the best slayer Courage slayeth also

Starting point is 06:40:18 fellow-suffering fellow suffering, however, is the deepest abyss. As deeply as man looketh into life, so deeply also doth he look into suffering. Courage, however, is the best slayer, courage which attacketh. It slayeth even death itself, for it saith. Was that life?

Starting point is 06:40:44 Well, once more. In such speech, however, there is much sound of triumph, he who hath years to hear. Let him hear. Two. Halt, dwarf, said I, either I or thou.

Starting point is 06:41:05 I, however, am the stronger of the two. Thou knowest not mine, abysmal thought. It couldst thou not endure. Then happened that which made me lighter, for the dwarf sprang from my shoulder, the prying sprite, and it squatted on a stone in front of me. There was, however, a gateway just where we halted. Look at this gateway. Dwarf, I continued. It hath two faces. Two roads come together here.

Starting point is 06:41:41 These hath no one yet gone to the end of. This long lane backwards. it continueth for an eternity, and that long lane forward, that is another eternity. They are antithetical to one another these roads. They directly abut on one another. And it is here at this gateway that they come together.

Starting point is 06:42:08 The name of the gateway is inscribed above, this moment. But should one follow them further? And ever further and further on thinkest thou dwarf, that these roads would be eternally antithetical? Everything straight lieth, murmured the dwarf contemptuously. All truth is crooked. Time itself is a circle.

Starting point is 06:42:39 Thou spirit of gravity, said I wrathfully, Do not take it too lightly, or I shall let thee squat with our squattest halt foot, And I carried thee high. Observe, continued I. This moment. From the gateway, this moment, there runneth a long eternal lane backwards. Behind us lieth an eternity. Must not whatever can run its course of all things

Starting point is 06:43:16 Have already run along that lane? Must not whatever can happen of all things Have already happened, resulted, and gone by? And if everything have already existed, What thinkest thou, dwarf, of this moment? Must not this gateway also have already existed? and are not all things closely bound together in such wise that this moment draweth all coming things after it. Consequently, itself also.

Starting point is 06:43:55 For whatever can run its course of all things, also in this long lane outward, must it once more run? And this slow spider which creepeth in the moonlight, and this moonlight itself. And thou and I in this gateway whispering together, whispering of eternal things, must we not all have already existed? And must we not return and run in that other lane out before us, that long, weird lane?

Starting point is 06:44:34 Must we not eternally return? thus did I speak, and always more softly, for I was afraid of my own thoughts and arrear thoughts. Then suddenly did I hear a dog howl near me. Had I ever heard a dog howl thus? My thoughts ran back. Yes, when I was a child, in my most distant childhood. Then did I hear a dog howl thus. and saw it also with hair bristling its head upwards,

Starting point is 06:45:12 trembling in the stillest midnight, when even dogs believe in ghosts. So that it excited my commiseration. For just then went the full moon, silent as death, over the house. Just then did it stand still, a glowing globe at rest on the flat roof, as if on someone's problem.

Starting point is 06:45:37 property. Thereby had the dog been terrified, for dogs believe in thieves and ghosts. And when I again heard such howling, then did it excite my commiseration once more. Where was now the dwarf, and the gateway, and the spider, and all the whispering? Had I dreamt? Had I awakened? "'Twixt rugged rocks did I suddenly stand alone, "'dreary in the dreariest moonlight. "'But there lay a man. "'And there, the dog leaping, bristling, whining, "'now did it see me coming,

Starting point is 06:46:22 "'then did it howl again, then did it cry. "'Had I ever heard a dog cry so for help? "'And verily what I saw the like had I never seen, A young shepherd did I see writhing, choking, quivering, with distorted countenance and with a heavy black serpent hanging out of his mouth. Had I ever seen so much loathing and pale horror on one countenance? He had perhaps gone to sleep. Then had the serpent crawled into his throat. There had it bitten itself fast.

Starting point is 06:47:00 My hand pulled at the serpent and pulled in vain. I failed to pull the serpent out of his throat. Then there cried out of me. Bite! Bite! It's head off! Bite! So cried it out of me.

Starting point is 06:47:15 My horror, my hatred, my loathing, my pity and all my good and my bad cried with one voice out of me! Ye daring ones around me! Ye venturers and adventurers and whoever of you have embarked with cunning sails on unexplored seas. Ye enigma enjoyers. Solve unto me the enigma that I then beheld. Interpret unto me the vision of the lonesomest one. For it was a vision and a foresight. What did I then behold in parable?

Starting point is 06:47:53 And who is it that must come someday? Who is the shepherd into whose throat the serpent thus crawled? Who is the shepherd? man into whose throat all the heaviest and blackest will thus crawl. The shepherd, however, bit as my cry had admonished him. He bit with a strong bite. Far away did he spit the head of the serpent, and sprang up. No longer, shepherd, no longer man.

Starting point is 06:48:27 A transfigured being, a light surrounded being that laughed. Never on earth laughed a man as he laughed. Oh, my brethren, I heard a laughter which was no human laughter, and now gnaweth a thirst at me, a longing that is never allayed. My longing for that laughter gnaweth at me. Oh, how can I still endure to live, and how could I endure to die at present?

Starting point is 06:49:02 Notes by Anthony M. Ludovici The vision and the enigma is perhaps an example of Nietzsche in his most obscure vein. We must know how persistently he invade against the oppressing and depressing influence of man's sense of guilt and consciousness of sin in order to fully grasp the significance of this discourse. Slowly but surely, he thought the values of Christianity and Judaic traditions had done their work in the minds of men. What were once but expedience devised for the discipline of a certain portion of humanity

Starting point is 06:49:40 had now passed into man's blood and had become instincts. This oppressive and paralyzing sense of guilt and of sin is what Nietzsche refers to when he speaks of the spirit of gravity. This creature, half dwarf, half mole, whom he bears with him a certain distance on his climb and finally defies, and on whom he calls his devil and arch enemy,

Starting point is 06:50:08 is nothing more than the heavy millstone guilty conscience, together with the concept of sin which at present hangs round the neck of men. To rise above it, to soar is the most difficult of all things today. Nietzsche is able to think cheerfully and optimistically of the possibility of life in this world recurring again and again, when he has once cast the dwarf from his shoulders, and he announces his doctrine of the eternal recurrence of all things, great and small, to his arch enemy and in defiance of him. That there is much to be said for Nietzsche's hypothesis of the eternal recurrence of all things

Starting point is 06:50:52 great and small, nobody who has read the literature on the subject will doubt for an instant, but it remains a very daring conjecture notwithstanding, and even in its ultimate effect as a dogma on the minds of men, I venture to doubt whether Nietzsche ever properly estimated its worth. See note on Chapter 57. What follows is clear enough. Zarathustra sees a young shepherd struggling on the ground with a snake holding fast at the back of his throat.

Starting point is 06:51:26 The sage, that the snake must have crawled into the young man's mouth while he lay sleeping, runs to his help and pulls at the loathsome reptire with all his might, but in vain. At last, in despair Zarathustra appeals to the young man's will. Knowing full well what a ghastly operation he is recommending, he nevertheless cries, quote, bite, bite its head off, bite, end quote, as the only possible solution of the difficulty. The young shepherd bites, and far away he spits the snake's head,

Starting point is 06:52:04 whereupon he rises, quote, no longer shepherd, no longer man, a transfigured being, a light-surrounded being that laughed. Never on earth laughed a man as he laughed. End quote. In this parable, the young shepherd is obviously the man of today. The snake that chokes him represents the stultifying and paralyzing social values that threaten to shatter humanity, and the advice, bite, bite, is but Nietzsche's exasperated cry to mankind to alter their values before it is too late. End Part 3, Chapter 46.

Starting point is 06:52:48 Recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 47 of Thus Spake Zarath. by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. Involuntary bliss. With such enigmas and bitterness in his heart, did Zarathustra sail or the sea. When, however, he was four-day journeys from the happy isles and from his friends, then had he surmounted all his pain.

Starting point is 06:53:27 Triumphantly and with firm foot did he again accept his fate. and then talked Zarathustra in this wise to his exulting conscience. Alone am I again, and like to be so, alone with the pure heaven and the open sea, and again is the afternoon around me. On an afternoon did I find my friends for the first time, on an afternoon also did I find them a second time, at the hour when all light becometh stiller. For whatever happiness is still on its way Twixt heaven and earth

Starting point is 06:54:04 Now seeketh for lodging a luminous soul With happiness Hath all light now become stiller O afternoon of my life Once did my happiness also descend to the valley That it might seek a lodging Then did it find those open hospitable souls Oh afternoon of my life

Starting point is 06:54:28 What did I not surrender that I might have one thing, this living plantation of my thoughts, and this dawn of my highest hope? Companions did the creating one once seek, and children of his hope, and lo. It turned out that he could not find them, except he himself should first create them. Thus am I in the midst of my work, to my children going, and from their own. returning. For the sake of his children must Zarathustra perfect himself. For in one's heart one loveth only one's child and one's work. And where there is great love to oneself, then is it the sign of pregnancy. So have I found it. Still are my children verdant in their first spring,

Starting point is 06:55:22 standing nigh one another and shaken in common by the winds, the trees of my garden and of my best soil. And verily, where such trees stand beside one another, there are happy aisles. But one day will I take them up and put each by itself alone, that it may learn lonesomeness and defiance and prudence. Narled and crooked and with flexible hardness shall it then stand by the sea, a living lighthouse of unconquerable life. Yonder, where the storms rush down into the sea, and the snout of the mountain drinketh water, shall each on a time have his day and night watches for his testing and recognition. Recognized and tested shall each be, to see if he be of my type and lineage.

Starting point is 06:56:17 If he be a master of a long will, silent even when he speaketh, and giving in such wives that he taketh in giving, so that he may one day become my companion, a fellow creator and fellow-enjoyer with Zarathustra. Such a one as writeth my will on my tables, for the fuller perfection of all things, and for his sake, and for those like him, must I perfect myself.

Starting point is 06:56:48 Therefore do I now avoid my happiness and present myself to every misfortune for my final testing and recognition. And verily, it were time that I went away, and the wanderer's shadow and the longest tedium and the stillest hour have all said unto me, it is the highest time. The word blew to me through the keyhole and said, Come!

Starting point is 06:57:17 The door sprang subtly open unto me and said, Go. But I lay in chain to my love for my children. Desire spread this snare for me, the desire for love, that I should become the prey of my children and lose myself in them. Desiring, that is now for me to have lost myself. I possess you, my children. In this possessing shall everything be assurance and nothing desire.

Starting point is 06:57:49 But brooding lay the sun of my love upon me, And in his own juice stewed Zarathustra. Then did shadows and doubts fly past me. For frost and winter I now longed. Oh, that frost and winter would again make me crack and crunch, sighed I. Then arose icy mist out of me. My past burst its tomb.

Starting point is 06:58:21 Many pains buried alive, woke up, fully slept, had they merely concealed in corpse clothes. So called everything unto me in signs. It is time. But I heard not until at last mine abyss moved and my thought bit me. Ah, abysmal thought. Which art my thought? When shall I find strut? to hear the burrowing and no longer tremble.

Starting point is 06:58:53 To my very throat throbeth my heart when I hear the burrowing. My muteness even is like to strangle me, thou abysmal mute one. As yet have I never ventured to call thee up. It hath been enough that I have carried thee about with me. As yet have I not been strong enough for my final lion wantonness and playfulness, sufficiently formidable unto me hath thy weight ever been. But one day shall I yet find the strength and the lion's voice which will call thee up. When I shall have surmounted myself therein,

Starting point is 06:59:33 then will I surmount myself also in that which is greater, and a victory shall be the seal of my perfection. Meanwhile do I sail along on uncertain seas. Chance flattereth me, smooth-tonged chance, Forward and backward do I gaze, Still see I no end. As yet hath the hour of my final struggle not come to me, Or doth it come to me perhaps just now?

Starting point is 07:00:06 Verily, with insidious beauty to see and life gaze upon me roundabout. Oh, afternoon of my life! O happiness before even tide, O haven upon high seas, O peace in uncertainty, how I distrust all of you. Verily distrustful am I of your insidious beauty, like the lover am I who distrusteth too sleek smiling. As he push us the best beloved before him, tender even in severity the jealous one. So do I push this blissful hour before me. Away with thee, thou blissful hour. With thee hath there come to me an involuntary bliss.

Starting point is 07:00:52 Ready for my severest pain do I here stand. At the wrong time hast thou come. Away with thee thou blissful hour. Rather, harbor there with my children, hasten, and bless them before even tied with my happiness. There. already approacheth even-tide. The sun sinketh.

Starting point is 07:01:18 Away, my happiness. Thus spake Zarathustra, and he waited for his misfortune the whole night, but he waited in vain. The night remained clear and calm, and happiness itself came nigher and nigher unto him. Toward morning, however, Zarathustra laughed to his heart and said mockingly, happiness runneth after me. That is because I do not run after women. Happiness, however, is a woman. Notes by Anthony M. Ludovici.

Starting point is 07:01:55 This, like, the Wanderer, is one of the many introspective passages in the work and is full of innuendos and hints as to the Nietzschean outlook on life. End of part three, chapter 47, recording by John Van Stans. Savannah, Georgia. Part 3, Chapter 48 of Thus Fakes Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This sleeper-box recording is in the public domain. Before sunrise, O heaven above me, thou pure, thou deep heaven, thou abyss of light, gazing on thee, I tremble with divine desires.

Starting point is 07:02:42 Up to thy height to toss myself, that is my depth. In thy purity to hide myself, that is mine innocence. The God veileth his beauty. Thus hideest thou thy stars. Thou speakest not. Thus proclaimest thou thy wisdom unto me. Mute o'er the raging sea hast thou risen for me today. Thy love and thy modesty make a revelation unto my raging soul. In that thou camest unto me beautiful, veiled in thy beauty, In that thou spakest unto me mutely, obvious in thy wisdom.

Starting point is 07:03:28 Oh, how could I fail to divine all the modesty of thy soul? Before the sun didst thou come unto me, the lonesomest one. We have been friends from the beginning. To us are grief, gruesomeness and ground common, even the sun is common to us. We do not speak to each other because we know too much. We keep silent to each other. We smile our knowledge to each other.

Starting point is 07:04:01 Aren't thou not the light of my fire? Hast thou not the sister's soul of mine insight? Together did we learn everything. Together did we learn to ascend beyond ourselves, to ourselves, and to smile uncloudedly, uncloudedly to smile down out of luminous eyes and out of miles of distance, when under us constraint and purpose and guilt steam like rain. And I wandered alone. For what did my soul hunger by night and in labyrinthine paths?

Starting point is 07:04:41 And climbed I mountains, whom did I ever seek, if not thee? upon mountains. And all my wandering and mountain climbing, a necessity was it merely, and a makeshift of the unhandy one, to fly only, wanteth mine entire will, to fly into thee. And what have I hated more than passing clouds,

Starting point is 07:05:08 and whatever tainteth thee? And mine own hatred have I even hated because it tainted thee. The passing clouds I detest, those stealthy cats of prey. They take from thee and me what is common to us, the vast unbounded, yay and amen saying. These mediators and mixers we detest, the passing clouds,

Starting point is 07:05:36 those half-and-half ones that have neither learned to bless nor to curse from the heart. Rather, will I sit in a touch. tub under a closed heaven. Rather will I sit in the abyss without heaven than see thee, thou luminous heaven, tainted with passing clouds. And oft have I longed to pin them fast with the jagged gold wires of lightning, that I might, like the thunder, beat the drum upon their kettlebellies, an angry drummer, because they rob me of thy yea and amen. Thou heaven above me, Thou pure, thou luminous heaven, thou abyss of light, Because they rob thee of my, yea, and amen.

Starting point is 07:06:27 For rather will I have noise and thunders and tempest Than this discreet doubting cat repose. And also amongst men do I hate most of all the soft treters And half and half ones and the doubting, hesitating, passing clouds. And he who cannot bless shall learn to curse. This clear teaching dropped unto me from the clear heaven. The star standeth in my heaven even in dark nights. I, however, am a blesser and a yeasayer.

Starting point is 07:07:04 If thou but be around me thou pure, thou luminous heaven, thou abyss of light, into all abysses do I then carry my benefit. a beneficent yea-saying. A blesser have I become an a yeasayer, and therefore strove I long, and was I a striver, that I might one day get my hands free for blessing. This, however, is my blessing, to stand above everything as its own heaven, its round roof, its azure-bell, and eternal security, and blessed is he who thus blesseth. For all things are bound, that the font of eternity and beyond good and evil, good and evil themselves, however,

Starting point is 07:07:50 are but fugitive shadows and damp afflictions and passing clouds. Verily, it is a blessing and not a blasphemy when I teach that, above all things, there standeth the heaven of chance, the heaven of innocence, the heaven of hazard, the heaven of wantonness. of hazard that is the oldest nobility in the world that gave i back to all things i emancipated them from bondage under purpose

Starting point is 07:08:24 this freedom and celestial serenity did i put like an azure bell above all things when i taught that over them and through them no eternal will willeth This wantonness and folly did I put in place of that will when I taught that in everything there is one thing impossible. Rationality. A little reason, to be sure, a germ of wisdom scattered from star to star, this leaven is mixed in all things. For the sake of folly, wisdom is mixed in all things.

Starting point is 07:09:04 A little wisdom is indeed possible. But this blessed security have I found in all things that they prefer to dance on the feet of chance. Oh, heaven above me. Thou pure, thou lofty heaven. This is now thy purity unto me, that there is no eternal reason, spider, and reasoned cobweb. That thou art to me a dancing floor for divine chances, that thou art to me a taming, a tabor. that thou art to me a table of the gods for divine dice and dice players. But thou blushest? Have I spoken unspeakable things?

Starting point is 07:09:49 Have I abused when I meant to bless thee? Or is it the shame of being two of us that maketh thee blush? Dost thou bid me go and be silent because now day cometh? The world is deep, and deeper than ere the day could read. Not everything may be uttered in presence of day, but day cometh, so let us part. O heaven above me, thou modest one, thou glowing one, O thou thou, my happiness before sunrise. The day cometh, so let us part. Thus spake Zarathustra.

Starting point is 07:10:35 notes by Anthony M. Ludovici Here we have a record of Zarathustra's vowel of optimism as also the important statement concerning chance or accident, verse 27. Those who are familiar with Nietzsche's philosophy will not require to be told what an important role his doctrine of chance plays in his teaching. The giant chance has hitherto played. with the puppet man. This is the fact he cannot contemplate with equanimity.

Starting point is 07:11:12 Man shall now exploit chance. He says again and again, and make it fall on its knees before him. See verse 33 in On the Olive Mount and verses 9 to 10 in the bedwoughing virtue. End of part 3, chapter 48. Recording by John Van Stan, Georgia. Part 3, Chapter 49 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas

Starting point is 07:11:47 Common. This Liebervox recording is in the public domain. The bedwurfing virtue. One. When Zarathustra was again on the continent, he did not go straightway to his mountains and his cave, but made many wanderings and questionings and ascertained this and that, so that he said of himself jestingly. Lo, a river that floweth back onto its source in many windings. For he wanted to learn what had taken place among men during the interval, whether they had become greater or smaller. And once, when he saw a row of new houses, he marveled and said,

Starting point is 07:12:33 What do these houses mean? Verily, no great soul put them up as its simile. Did perhaps a silly child take them out of its toy box? Would that another child put them again into the box? And these rooms and chambers, can men go out and in there? They seem to be made for silk dolls, or for dainty eaters who perhaps let others eat with them. And Zarathustra stood still and meditated. and last he said sorrowfully,

Starting point is 07:13:12 There hath everything become smaller. Everywhere do I see lower doorways. He who is of my type can still go there through, but he must stoop. Oh, when shall I arrive again at my home, where I shall no longer have to stoop, shall no longer have to stoop before the small ones? and Zarathustra sighed and gazed into the distance.

Starting point is 07:13:45 The same day, however, he gave his discourse on the bedwoughing virtue. Two. I pass through this people and keep mine eyes open. They do not forgive me for not envying their virtues. They bite at me because I say unto them that for small people, small virtues are necessary. and because it is hard for me to understand that small people are necessary. Here am I still like a cock in a strange farmyard, and which even the hens peck. But on that account I am not unfriendly to the hens.

Starting point is 07:14:25 I am courteous toward them, as toward all small annoyances, to be prickly toward what is small seemeth to me wisdom for hedgehogs. They all speak of me when they sit around their own. fire in the evening. They speak of me, but no one thinketh of me. This is the new stillness which I have experienced. Their noise around me spreadeth a mantle over my thoughts. They shout to one another, What is this gloomy cloud about to do to us? Let us see that it doth not bring a plague upon us. and recently did a woman seize upon her child that was coming unto me. Take the children away, cried she, such eyes scorch children's souls.

Starting point is 07:15:17 They cough when I speak. They think coughing an objection to strong winds. They devine nothing of the boisterousness of my happiness. We have not yet time for Zarathustra. So they object. But what matter about a time that hath no time for Zarathustra? And if they should altogether praise me, how could I go to sleep on their praise? A girdle of spines is their praise unto me. It scratcheth me even when I take it off. And this also did I learn among them,

Starting point is 07:15:58 the praiser doeth as if he gave back. In truth, however, he wanteth more to be given him. Ask my foot, if their louding and luring strains please it. Verily, to such measure in tick-tack, it liketh neither to dance nor to stand still. To small virtues would they feign lure and laud me. To the tick-tack of small happiness would they fail. persuade my foot. I pass through this people and keep mine eyes open. They have become

Starting point is 07:16:37 smaller and ever become smaller. The reason thereof is their doctrine of happiness and virtue, for they are moderate also in virtue because they want comfort. With comfort, however, moderate virtue only is compatible. To be sure, they also learn in their way to stride on and stride forward that I call their hobbling. Thereby they become a hindrance to all who are in haste. And many of them go forward and look backwards thereby with stiffened necks. Those do I like to run up against. foot and I shall not lie nor give the lie to each other, but there is much lying among small people.

Starting point is 07:17:32 Some of them will, but most of them are willed. Some of them are genuine, but most of them are bad actors. There are actors without knowing it amongst them, and actors without intending it. The genuine ones are always rare, especially. the genuine actors. Of man there is little here. Therefore do their women masculinize themselves? For only he who is man enough will save the woman in woman.

Starting point is 07:18:08 And this hypocrisy found I worst amongst them that even those who command feign the virtues of those who serve. I serve, thou servest, we serve. so chanteth here even the hypocrisy of the rulers. And alas, if the first lord be only the first servant. Ah, even upon their hypocrisy did mine eyes curiosity alight. And well did I divine all their fly happiness and their buzzing around sunny window-pains.

Starting point is 07:18:47 So much kindness, so much weakness do I see. so much justice and pity, so much weakness. Round, fair, and considerate are they to one another, as grains of sand are round, fair, and considerate to grains of sand. Modestly, to embrace a small happiness, that do they call submission, and at the same time they peer modestly after a new small happiness. In their hearts they want simply one thing, most of all, that no one hurt them. Thus do they anticipate everyone's wishes, and do well unto everyone.

Starting point is 07:19:34 That, however, is cowardice, though it be called virtue. And when they chance to speak harshly, those small people, then do I hear therein only their hoarseness. Every draught of air Makeeth them horse Shrewd indeed are they Their virtues have shrewd fingers But they lack fists Their fingers do not know how to creep behind fists

Starting point is 07:20:02 Virtue for them is what maketh Modest and tame Therewith have they made the wolf a dog And man himself man's best domestic animal We set our chair in the mirror in the midst, so sayeth they're smirking unto me, and as far from dying gladiators as from satisfied swine. That, however, is mediocrity, though it be called moderation. Three, I pass through this people and let fall many words, but they know neither how to take nor how to retain them.

Starting point is 07:20:45 They wonder why I came not to revile Venry and vice, and verily I came not to warn against pick-plockets either. They wonder why I am not ready to abet and wet their wisdom, as if they had not yet enough of wise acres whose voices great on mine ear like slate pencils. And when I call out, Curse all the cowardly devils in you That would feign whimper and fold the hands and adore. Then do they shout, Zarathustra is godless. And especially do their teachers of submission shout this.

Starting point is 07:21:30 But precisely in their ears do I love to cry, Yay, I am Zarathustra, the godless. Those teachers of submission, wherever there is aught puny or sickly or scabby, there do they creep like lice, and only my disgust preventeth me from cracking them. Well, this is my sermon for their ears. I am Zarathusha the godless, who saitheth, who is more godless than I, that I may enjoy his teaching. I am Zarathustra the godless.

Starting point is 07:22:11 Where do I find mine equal? And all those are mine equals who give unto themselves their will, and divest themselves of all submission. I am Zarathustra the godless. I cook every chance in my pot, and only when it hath been quite cooked do I welcome it as my food. And verily, many a chance, came imperiously unto me. but still more imperiously did my will speak unto it.

Starting point is 07:22:45 Then did it lie imploringly upon its knees, imploring that it might find home and heart with me, and saying flatteringly, See, O Zarathustra how friend only cometh unto friend. But why talk I when no one hath mine ears? And so will I shout it out unto all. the winds. Ye ever become smaller, ye small people. Ye crumble away, ye comfortable ones. Ye will yet perish, by your many small virtues, by your many small omissions, and by your many

Starting point is 07:23:26 small submissions. Too tender, too yielding, so is your soil, but for a tree to become great. it seeketh to twine hard roots around hard rocks. Also, what ye omit weeveth at the web of all the human future. Even your naught is a cobweb and a spider that liveth on the blood of the future. And when ye take, then is it like stealing ye small, virtuous ones. But even among knave's honor sayeth that, one shall only steal when one cannot rob. It giveth itself.

Starting point is 07:24:13 That is also a doctrine of submission, but I say unto you, ye comfortable ones, that it taketh to itself, and will ever take more and more from you. Ha, that ye would renounce all half-willing, and would decide for idleness as ye decide for action. Ah, that she understood my word. Do ever what she will, but first be such as Ken will.

Starting point is 07:24:44 Love ever your neighbor as yourselves, but first be such as love themselves. Such as love with great love, such as love with great contempt. Thus speaketh Zarathustra the godless. But why talk I when no one hath mine ears? It is still an hour too early for me here. My own forerunner am I among this people, mine own cock-crow in dark lanes. But there hour cometh, and there cometh also mine.

Starting point is 07:25:23 Hourly do they become smaller, poorer, unfruitfuler, poorer. poor earth. And soon shall they stand before me like dry grass and prairie, and verily, weary of themselves, and panting for fire, more than for water. Oh, blessed hour of the lightning! Oh, mystery before noontide! Running fires will I one day make of them,

Starting point is 07:25:55 and heralds with flaming tongues. Herald! shall they one day with flaming tongues. It cometh. It is nigh. The great noontide. Thus spake Zarathustra. Notes by Anthony M. Ludovici.

Starting point is 07:26:16 This requires scarcely any comment. It is a satire on modern man and his belittling virtues. In verses 23 and 24 of the second part of the Disclaturedict of the Disclays, course, we are reminded of Nietzsche's powerful indictment of the great of today. In the Antichrist, aphorism 43, quote, at present, nobody has any longer the courage for separate rights, for rights of domination, for a feeling of reverence for himself and his equals, for pathos of distance. Our politics are morbid from this want of courage. The aristocracy of character has been undermined most craftily by the lie of the equality of souls. And if the belief in the

Starting point is 07:27:06 privilege of the many makes revolutions and will continue to make them, it is Christianity, let us not doubt it. It is Christian valuations, which translate every revolution merely into blood and crime. End quote. See also, beyond good and Evil, pages 120-121. Nietzsche thought it was a bad sign of the times that even rulers have lost the courage of their positions, and that a man of Frederick the Great's power and distinguished gifts should have been able to say, I am the first deaner de Stattis. I am the first servant of the state.

Starting point is 07:27:52 To this utterance of the great sovereign, verse 24 undoubtedly refers, cowardice and mediocrity are the names with which he labels modern notions of virtue and moderation. In part three, we get the sentiments of the discourse in the happy aisles, but perhaps in stronger terms. Once again we find Nietzsche thoroughly at ease, if not cheerful as an atheist, and speaking with vertiginous daring to make chance go on its knees to him. In verse 20, Zarathustra makes yet another attempt at defining his entirely anti-anarchical attitude, and unless such passages have been completely overlooked or deliberately ignored hitherto by those who will persist in laying anarchy at his door, it is impossible to understand how he ever became associated with that foul political party.

Starting point is 07:28:54 The last verse introduces the expression, quote, The Great Noontide, end quote. In the poem to be found at the end of Beyond Good and Evil, we meet with the expression again, and we shall find it occurring time and again in Nietzsche's works. It will be found fully elucidated in the fifth part of the twilight of the idols, but for those who cannot refer to this book, it were well to point out that Nietzsche called the present period,

Starting point is 07:29:25 our period, the noon of man's history. Dawn is behind us. The childhood of mankind is over. Now we know. There is no longer any excuse for mistakes which will tend to botch and disfigure the type of man. Quote, with respect to what is past, he says, I have, like all discerning one's great toleration, that is to say, generous self-control. But my feeling changes suddenly and breaks out as soon as I enter. enter the modern period, our period, our age knows." End quote. See note on Chapter 70.

Starting point is 07:30:11 End of Part 3, Chapter 49, recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 50 of Thus Spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Sleeper-Fox recording is in the public domain. On the Olive Mount. Winter, a bad guest, sitteth with me at home. Blue are my hands with his friendly handshaking. I honor him, that bad guest, but gladly leave him alone. Gladly do I run away from him, and when one runeth well, then one escapeth him.

Starting point is 07:30:58 With warm feet and warm thoughts do I run where the wind is calm. to the sunny corner of mine Olive Mount. There do I laugh at my stern guest and am still fond of him, because he cleareth my house of flies and quieteth many little noises, for he suffereth it not if a gnat wanteth to buzz,

Starting point is 07:31:22 or even two of them. Also the lanes maketh he lonesome so that the moonlight is afraid there at night. A hard guest is he. But I honor him and do not worship, like the tenderlings, the pot-bellied fire- idol. Better even a little teeth chattering than idle adoration. So willeth my nature. And especially have I a grudge against all ardent steaming, steamy fire idols.

Starting point is 07:31:56 Him whom I love, I love better in winter than in summer. Better do I now mock at mine enemies, and more heartily when winter sitteth in my house. Partly, fairly, even when I creep into bed. There, still laugheth and wantoneth my hidden happiness, even my deceptive dream laugheth. I, a creeper, never in my life did I creep before the powerful. and if ever I lied, then did I lie out of love. Therefore am I glad even in my winter bed. A poor bed warmeth me more than a rich one,

Starting point is 07:32:43 for I am jealous of my poverty. And in winter she is most faithful unto me. With a wickedness do I begin every day. I mock at the winter with a cold bath, on that account grumbleth my stern housemate. Also do I like to tickle him with a wax taper that he may finally let the heavens emerge from ashy gray twilight. For especially wicked am I in the morning,

Starting point is 07:33:14 at the early hour when the pale rattleth at the well and horses, nay warmly in gray lanes. Impatiently do I then wait that the clear sky may finally dawn for me the snow-bearded winter sky, the hoary one, the white head. The winter sky, the silent winter sky, which often stifleth even its sun. Did I perhaps learn from it the long, clear silence? Or did it learn it from me?

Starting point is 07:33:49 Or hath each of us devised it himself? Of all good things, the origin is a thousandfold. all good roguish things spring into existence for joy. How could they always do so? For once only. A good roguish thing is also the long silence, and to look like the winter sky out of a clear, round-eyed countenance. Like it to stifle one's sun and one's inflexible solar will.

Starting point is 07:34:24 Fairly. This art and this winter roguishness have I learnt well. My best-loved wickedness and art is it that my silence hath learned not to betray itself by silence. Clattering with diction and dice, I outwit the solemn assistance. All those stern watchers shall my will and purpose elude. That no one might see down into my depth, and into mine ultimate will. For that purpose did I devise the long, clear silence.

Starting point is 07:35:01 Many a shrewd one did I find. He veiled his countenance and made his water muddy, so that no one might see there through and they're under. But precisely unto him came the shrewder distrusters and nutcrackers. Precisely from him did they fish his best concealed fish. but the clear, the honest, the transparent, these are for me the wisest silent ones. In them so profound is the depth that even the clearest water doth not betray it.

Starting point is 07:35:42 Thou snow-bearded silent winter sky, Thou round-eyed white head above me. Oh, thou heavenly simile of my soul and its own-bearded, wantonness, and must I not conceal myself like one who hath swallowed gold, lest my soul should be ripped up? Must I not wear stilts, that they may overlook my long legs, all those enviers and injurers around me? Those dingy, fire-warmed, used-up green-tinted ill-natured souls, How could their envy endure my happiness? Thus do I show them only the ice and winter of my peaks,

Starting point is 07:36:31 And not that my mountain windeth all the solar girdles around it. They hear only the whistling of my winter storms. And know not that I also travel over warm seas like longing heavy hot south winds. They commiserate also my accidents and chances, but my word saith suffer the chance to come unto me. Innocent is it as a little child. How could they endure my happiness if I did not put around it accidents and winter privations and bearskin caps and enmantling snowflakes? If I did not myself commiserate their pity, The pity of those enviers and injurious,

Starting point is 07:37:28 If I did not myself sigh before them and chatter with cold And patiently let myself be swathed in their pity, This is the wise, waggish will and goodwill of my soul, That it concealeth not, its winters, in glacial storms, it concealeth not its chillblains either. To one man, lonesomeness is the flight of the sick one,

Starting point is 07:38:00 to another it is the flight from the sick ones. Let them hear me chattering and sighing with winter cold, all those poor squinting knaves around me. With such sighing and chattering, do I flee from their heated rooms. Let them sympathize with me and sigh with me on account of my chillblains. At the ice of knowledge will he yet freeze to death.

Starting point is 07:38:32 So they mourn. Meanwhile, do I run with warm feet hither and tither on mine olive mount. In the sunny corner of mine olive mount do I sing and mock at all pity. Thus sang Zarathustra. End of Part 3, Chapter 50, recording by John Van Stan, Savannah, Georgia.

Starting point is 07:39:03 Part 3, Chapter 51 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Slibervox recording is in the public domain. On passing by, thus, slowly wandering through many people, and diverse cities, did Zarathustra return by roundabout roads to his mountains and his cave. And behold, thereby came he unawares also to the gate of the great city. Here, however, a foaming fool with extended hands sprang forward to him and stood in his way.

Starting point is 07:39:42 It was the same fool whom the people called the ape of Zarathustra, for he had learned from him something of the expression and modulation of language, and perhaps liked also to borrow from the store of his wisdom. And the fool talked thus to Zarathustra. O Zarathustra, here is the great city. Here hast thou nothing to seek and everything to lose. Why wouldst thou wade through this mire? Have pity upon thy foot. Spit rather on the gate of the city, and turned back. Here is the hell for Ankerite's thoughts. Here are great thoughts, seethed alive and boiled small.

Starting point is 07:40:28 Here do all great sentiments decay. Here may only rattle-bone sensations rattle. Smellest thou not already the shambles and cook-shops of the spirit? Steemeth not this city with the fumes of slaughtered spirit. Seeest thou not the souls hanging like limp, dirty rags? And they make newspapers also out of these rags. Hearest thou not how spirit hath here become a verbal game? Loathsome verbal swill doth it vomit forth.

Starting point is 07:41:06 And they make newspapers also out of this verbal swill. They hound one another, and no not whither. They inflame one another and no not why. They tinkle with their pinch beck, they jingle with their gold. They are cold and seek warmth from distilled waters. They are inflamed and seek coolness from frozen spirits. They are all sick and sore through public opinion. All lusts and vices are here at home.

Starting point is 07:41:43 But here there are also the virtue. There is much appointable appointed virtue, much appointable virtue with scribe fingers and hardy sitting flesh and waiting flesh, blessed with small breast stars and padded, haunchless daughters. There is here also much piety and much faithful spittle-licking and spittle-backing before the god of hosts. From on high drippeth the star in the gracious spittle, For the high longeth every starless bosom. The moon hath its court, and the court hath its moon calves. Unto all, however, that cometh from the court do the mendicant people pray, And all appointable mendicant virtues.

Starting point is 07:42:42 I serve thou servest, We serve, so prayeth all a pointable virtue to the prince, that the merited star may at last stick on the slender breast. But the moon still revolveth around all that is earthly. So revolveth also the prince around what is earthliest of all. That, however, is the gold of the shopmen. The god of the hosts of war is not the god of the golden bar. the prince proposes but the shopman disposes by all that is luminous and strong and good in thee,

Starting point is 07:43:25 O Zarathustra spit on this city of shopmen and return back. Here floweth all blood putridly and tepidly and frothily through all veins. Spit on the great city, which is the great slum where all the scum frothedly. together. Spit on the city of compressed souls and slender breasts of pointed eyes and sticky fingers. On the city of the obtrusive, the brazen-faced, the pen-demagogues and tongue-demagogues, the overheated ambitious, where everything maimed ill-famed, lustful, untrustful, over mellow, sickly yellow and seditious, festereth pernicious. Spit on the great-s. city and turn back.

Starting point is 07:44:19 Here, however, did Zarathustra interrupt the foaming fool and shut his mouth. Stop this at once, called out Zarathustra. Long have thy speech and thy species disgusted me. Why didst thou live so long by the swamp that thou thyself has to become a frog and a toad? floweth there not a tainted frothy swamp blood in thine own veins, when thou hast thus learned to croak and revile, Why wentest thou not into the forest? Or why didst thou not till the ground?

Starting point is 07:45:04 Is the sea not full of green islands? I despise thy contempt, And when thou warnest me, why didst thou not warn thyself? Out of love alone shall my contempt, and my warning bird take wind, but not out of the swamp. They call thee mine ape, thou foaming fool,

Starting point is 07:45:30 but I call thee my grunting pig. By thy grunting thou spoilest even my praise of folly. What was it that first made thee grunt? because no one sufficiently flattered thee. Therefore didst thou seat thyself beside this filth, that thou mightest have cause for much grunting. That thou mightiest have cause for much vengeance. For vengeance thou vain fool is all thy foaming.

Starting point is 07:46:04 I have divined thee well. But thy fool's word injureth me. even when thou art right. And even if Zarathustra's word were a hundred times justified, thou wouldst ever do wrong with my word. Thus spake Zarathustra. Then did he look on the great city inside and was long silent. At last he spake thus.

Starting point is 07:46:37 I loathe also this great city. and not only this fool. Here and there, there is nothing to better, nothing to worsen. Woe to this great city! And I would that I already saw the pillar of fire in which it will be consumed. For such pillars of fire must precede the great noontide. But this hath its time. and its own fate.

Starting point is 07:47:13 This precept, however, give I unto thee, in parting thou fool. Where one can no longer love, there should one pass by. Thus spake Zarathustra, and passed by the fool and the great city. Notes by Anthony M. Ludovici. Here we find Nietzsche confronted with his extreme offices. with him, therefore, for whom he is most frequently mistaken by the unwary. Zarathustra's ape, he is called in the discourse. He is one of those at whose hands Nietzsche had to suffer most during his lifetime,

Starting point is 07:47:57 and at whose hands his philosophy has suffered most since his death. In this respect, it may seem a little trivial to speak of extremes meeting, but it is wonderfully apt. Many have adopted Nietzsche's mannerisms and word coinages, who had nothing in common with him beyond the ideas and business they plagiarized. But the superficial observer and a large portion of the public, not knowing of these things, not knowing perhaps that there are iconoclasts who destroy out of love and are therefore creators, and that there are others who destroy out of resentment and revenge. and who are therefore revolutionists and anarchists, are prone to confound the two to the detriment of the nobler type. If we now read what the fool says to Zarathustra

Starting point is 07:48:53 and note the tricks of speech he has borrowed from him, if we carefully follow the attitude he assumes, we shall understand why Zarathustra finally interrupts him. Quote, "'Stop this at once!' Zarathustra cries. Long have thy speech and thy species disgusted me. Out of love alone shall my contempt and my warning bird take wind, but not out of the swamp."

Starting point is 07:49:22 End quote. It were well if this discourse were taken to heart by all those who are too ready to associate Nietzsche with lesser and noisier men, with Montemarks and mummers. End of part three, chapter 51. recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 52 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librevox recording is in the public domain.

Starting point is 07:49:59 The Apostates 1. Ah, lieeth everything already withered and gray, which but lately stood green and many-hued on this meadow. And how much honey of hope did I carry hence into my beehives? Those young hearts have already become old. And not old even, only weary, ordinary, comfortable. They declare it, we have again become pious.

Starting point is 07:50:38 Of late did I see them run forth at early morn with valorous steps, but the feet of their knowledge became weary, and now do they malign even their mourning valor. Verily, many of them once lifted their legs like the dancer. To them winked the laughter of my wisdom. Then did they bethink themselves. Just now have I seen them bent down to creep to the cross. Around light and liberty

Starting point is 07:51:15 Did they once flutter like gnats And young poets A little older, a little colder, And already are they mystifiers And mumblers and mollies-cottles Did perhaps their hearts despond Because a lonesomeness had swallowed me like a whale? Did their ear perhaps hearken yearningly long

Starting point is 07:51:39 For me in vain? And for my trumpet notes and herald calls, Ah, ever are there but few of those whose hearts have persistent courage and exuberance, and in such remaineth also the spirit patient. The rest, however, are cowardly. The rest. These are always the great majority, the commonplace, the superfluous, the far too many.

Starting point is 07:52:13 Those all are cowardly. Him who was of my type will also the experiences of my type meet on the way, so that his first companions must be corpses and buffoons. His second companions, however, they will call themselves his believers.

Starting point is 07:52:37 We'll be a living host with much love, much folly, much unbearded veneration. To those believers shall he who is of my type among men not bind his heart? In those spring times in many hewed meadows shall he not believe who knoweth the fickly faint-hearted human species. Could they do otherwise, then would they also will otherwise? The half and half spoil ever.

Starting point is 07:53:10 hole. That leaves become withered? What is there to lament about that? Let them go and fall away, O Zarathustra, and do not lament. Better even to blow amongst them with rustling winds. Blow amongst those leaves, O Zarathustra, that everything withered may run away from thee the the faster, too. We have again become pious. So do those apostates confess, and some of them are still too pusillanimous thus to confess.

Starting point is 07:53:53 Unto them I look into the eye. Before them I say it unto their face and unto the blush on their cheeks. Ye are those who again pray. It is, however, a shame to pray. Not for all, but for thee and me, and whoever hath his conscience in his head. For thee, it is a shame to pray. Thou knowest it well, the faint-hearted devil in thee,

Starting point is 07:54:25 which would fain fold its arms and place its hands in its bosom, and take it easier. This faint-hearted devil persuadeth thee that there is. A god? Thereby, however, dost thou belong to the light-dreading type? To whom light never permiteth repose, Now must thou daily thrust thy head deeper into obscurity and vapour. And verily, thou choosest the hour well, For just now do the nocturnal birds again fly abroad.

Starting point is 07:55:04 The hour hath come for all light, dreading people. The Vesper hour and leisure hour when they do not take leisure. I hear it and smell it. It hath come. Their hour for hunt and procession, not indeed for a wild hunt, but for a tame, lame, snuffling, soft treaders, soft prayers hunt. For a hunt after susceptible simpletons. All mouse traps for the heart have again been set. And whenever I lift a curtain, a night moth rushes out of it. Did it perhaps squat there along with another night moth? For everywhere do I smell small, concealed communities? And wherever there are closets, there are new devotees therein and the atmosphere of devotees.

Starting point is 07:56:07 They sit for long evenings beside one another and say, Let us again become like little children and say, Good God! Ruined in mouths and stomachs by the pious confectioners. Or they look for long evenings at a crafty lurking cross spider that preachest prudence to the spiders themselves and teacheth that under crosses it is good for cobweb spinning. Or they sit all day at swamps with angle rods

Starting point is 07:56:43 and on that account think themselves profound. But whoever fisheth where there are no fish, I do not even call him superficial. Or they learn in godly gay style to play the harp, with a hymn poet, who would fain harp himself into the heart of young girls, for he hath tired of old girls and their praises. Or they learn to shudder with a learned semi-madcap, who waiteth in darkened rooms for spirits to come to him, and the spirit runneth away entirely. Or they listen to an old roving howl and growl, piper, who hath learnt from a little. And the spirit runneth away entirely.

Starting point is 07:57:24 Howl and growl, piper, who hath learnt from the sad winds the sadness of sounds, now pipeth he as the wind and preacheth sadness and sad strains. And some of them have even become night watchmen. They know now how to blow horns and go about at night, and awaken old things which have long fallen asleep. Five words about old things did I hear yesterday. night at the garden wall. They came from such old, sorrowful, arid night watchman.

Starting point is 07:58:02 For father, he careth not sufficiently for his children. Human fathers do this better. He is too old. He now careth no more for his children, answered the other night watchman. Hath he then children. No one can prove it unless he himself prove it. I have long wished that he would for once prove it thoroughly. Prove? As if he had ever proved anything.

Starting point is 07:58:40 Proving is difficult to him. He layeth great stress on ones, believing him. I, I, belief saveth him. belief in him. That is the way with old people, so it is with us also. Thus spake to each other the two old night-watchmen and light-scarers,

Starting point is 07:59:07 and tuted thereupon sorrowfully on their horns. So did it happen yesterday night at the garden wall. To me, however, did the heart writhe with laughter and was like to break, It knew not where to go, and sunk into the midriff. Verily it will be my death yet, to choke with laughter when I see asses drunken, and hear night-watchmen thus doubt about God.

Starting point is 07:59:37 Hath the time not long since passed for all such doubts. Who may nowadays awaken such old slumbering, light-shunning things? With the old deities hath it long since come to an end, And verily, a good, joyful deity end had they. They did not begloom themselves to death. That do people fabricate. On the contrary, they laughed themselves to death once on a time. That took place when the ungodliest utterance came,

Starting point is 08:00:18 From a god himself, the utterance, There is but one God, thou shalt have no other gods before me. In old grim beard of a god, a jealous one, for God himself in such wise. And all the gods then laughed and shook upon their thrones and exclaimed, Is it not just divinity that there are gods but no God? he that hath an ear let him hear thus talked zarathustra in the city he loved which is surnamed the pied cow for from here he had but two days to travel to reach once more his cave and his animals his soul however rejoiced unceasingly on account of the nighness of his return home notes by anthony m ludovitchie It is clear that this applies to all those breathless and hasty, tasters of everything, who plunge too rashly into the sea of independent thought and heresy,

Starting point is 08:01:30 and who, having miscalculated their strength, find it impossible to keep their head above water. Quote, a little older, a little colder, end quote, says Nietzsche. They soon clamber back to the conventions of the age, they intended reforming. The French then say, La diablo se fechermite.

Starting point is 08:01:54 But these men, as a rule, have never been devils. Neither do they become angels. For, in order to be really good or evil, some strength and deep breathing is required. Those who are more interested in supporting orthodoxy than in being over nice concerning the kind of support they give it,

Starting point is 08:02:16 often refer to these people as evidence in favor of the true faith. End of Part 3, Chapter 52, recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 53 of thus spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Sleeper-Vox recording is in the public domain. The Return Home. Oh, lonesomeness. My home

Starting point is 08:02:53 Lonesomeness Too long have I lived wildly In wild remoteness To return to thee without tears Now threaten me with the finger As mothers threaten Now smile upon me as mother's smile Now say just

Starting point is 08:03:14 Who was it that like a whirlwind once rushed away from me Who when departing called out. Too long have I sat with lonesomeness. There have I unlearned silence. That hast thou learned now, surely. O Zarathustra, everything do I know, and that thou wert more forsaken amongst the many, thou unique one than thou ever wert with me. One thing is forsakenness. Another matter is lonesomeness. That hast thou now learned.

Starting point is 08:03:57 And that amongst men thou wilt ever be wild and strange. Wild and strange, even when they love thee. For above all, they want to be treated indulgently. Here, however, art thou at home and house with thyself. Here canst thou utter everything. and unbosom all motives. Nothing is here ashamed of concealed, congealed feelings. Here do all things come caressingly to thy talk and flatter thee,

Starting point is 08:04:36 for they want to ride upon thy back. On every simile dost thou here ride to every truth. Uprightly and openly mayest thou here talk to all things, and verily it soundeth as praise in their ears for one to talk to all things directly. Another matter, however, is forsakenness. For, dost thou remember, O Zarathustra? When thy bird screamed overhead,

Starting point is 08:05:10 When thou stoodest in the forest, irresolute, Ignorant where to go, beside a corpse? When thou spakest, Let mine animals lead me, More dangerous have I found it among men than among animals. That was forsakenness. And dost thou remember, O Zarathustra? When thou satest in thine isle,

Starting point is 08:05:38 A well of wine giving and granting amongst empty buckets, bestowing and distributing amongst the thirsty, Until at last that thou alone satest thirsty amongst the drunken ones, and wearlest nightly, is taking not more blessed than giving, and stealing yet more blessed than taking. That was forsakenness. And dost thou remember, O Zarathustra, When thy stillest hour came and drove thee forth from thyself, When with wicked whispering it said,

Starting point is 08:06:21 Speak and succumb. When it disgusted thee with all thy waiting in silence And discouraged to thy humble courage, That was forsakenness. Oh, lonesomeness, my home, lonesomeness, how blessedly and tenderly speaketh thy voice unto me. We do not question each other.

Starting point is 08:06:52 We do not complain to each other. We go together openly through open doors, for all is open with thee and clear, and even the hours run here on lighter feet. For, in the dark, Time weigheth heavier upon one than in the light. Here fly open unto me all beings, words, and word cabinets. Here, all being wanteth to become words.

Starting point is 08:07:25 Here, all becoming wanteth to learn of me how to talk. Down there, however, all talking is in vain. There, forgetting and passing by, are the best wisdom. That have I learned now. He who would understand everything in man must handle everything. But for that I have two clean hands. I do not like even to inhale their breath, alas, that I have lived so long among their noise and bad breaths. Oh, blessed stillness around me. Oh, pure odors around me. How from a deep breast this stillness fetcheth pure breath, how it hearkeneth this blessed stillness. But down there, there speaketh everything. There is everything

Starting point is 08:08:32 misheard. If one announce one's wisdom with bells, the shopmen in the marketplace will out-jingle it with pennies. Everything among them talketh. No one knoweth any longer how to understand. Everything falleth into the water. Nothing falleth any longer into deep wells. Everything among them talketh. Nothing succeedeth any longer and accomplisheth itself. Everything cackleth. But who will still sit quietly on the nest and hatch eggs? Everything among them talketh. Everything is out-talked. And that which yesterday was still too hard for time itself, and its tooth hangeth today,

Starting point is 08:09:26 out-champed and out-chewed from the mouths of the men of today. Everything among them talketh. Everything is betrayed. And what was once called the secret and secrecy of profound souls Belongeth today to the street trumpeters and other butterflies Oh, human hubbub thou wonderful thing Thou noise in dark streets Now art thou again behind me

Starting point is 08:10:01 My greatest danger lieth behind me In indulging and pitying lay ever my greatest danger, And all human hubbub wisheth to be indulged and tolerated. With suppressed truths, With fool's hand and befooled heart And rich in petty lies of pity, Thus have I ever lived among men. Disguised did I sit amongst them,

Starting point is 08:10:32 Ready to misjudge myself. that I might endure them, and willingly saying to myself, thou fool, thou dost not know men. One unlearneth men when one liveth amongst them. There is too much foreground in all men. What can far-seeing, far-longing eyes do there? And fool that I was, when they misjudged me, I indulged them on that account more than myself, being habitually hard on myself, and often even taking revenge on myself, for the indulgence. Stung all over by poisonous flies and hollowed like the stone by many drops of wickedness. Thus did I sit among them, and still said to myself, innocent is everything petty of its pettiness.

Starting point is 08:11:39 Especially did I find those who call themselves the good, the most poisonous flies. They sting in all innocence. They lie in all innocence. How could they be just toward me? He who liveth amongst the good, pity teacheth him to lie, pity makeeth stifling air for all free souls, for the stupidity of the good is unfathomable.

Starting point is 08:12:11 To conceal myself and my riches, that did I learn down there. For everyone did I still find poor in spirit. It was the lie of my pity that I knew in everyone, that I saw and scented in everyone. What was enough of spirit for him, and what was too much? They're stiff, wise men. I call them wise, not stiff. Thus did I learn to slur over words. The grave-diggers dig for themselves diseases,

Starting point is 08:12:54 under old rubbish-rest-bad vapors. One should not stir up the marsh. One should live on mountains. With blessed nostrils do I again breathe mountain freedom. Freed at last is my nose from the smell of all human hubbub. With sharp breezes tickled as with sparkling wine, sneezeth my soul. Sneezeth and shouteth self-congratulatingly, health to thee. Thus spake Zarathusia.

Starting point is 08:13:31 Notes by Anthony M. Ludovici. This is an example of a class of writing which may be passed over too lightly by those whom poet tasters have made distrustful of poetry. From first to last it is extremely valuable as an autobiographical note. The inevitable superficiality of the rabble is contrasted with the peaceful and profound depths of the anchorite. Here we first get a direct hint concerning Nietzsche's fundamental

Starting point is 08:14:06 passion. The main force behind all his new values and scathing criticisms of existing values. In verse 30, we are told that pity was his greatest danger. The broad altruism of the lawgiver,

Starting point is 08:14:22 thinking over vast eras of time, was continually being pitted by Nietzsche in himself against that transient and meaner sympathy for the neighbor, which he more perhaps than any of his contemporaries had suffered from, but which he was certain involved in enormous dangers not only for himself, but also to the next and subsequent generations. See, note B, where pity is mentioned among the degenerate virtues.

Starting point is 08:14:53 Later in the book, we shall see how his profound compassion leads him into temptation, and how frantically he struggles against it. In verses 31 and 32 he tells us to what extent he had to modify himself in order to be endured by his fellows whom he loved. See also verse 12 in manly prudence. Nietzsche's great love for his fellows, which he confesses in the prologue, and which is at the root of all his teaching, seems rather to elude the discerning powers of the average philanthropist and modern.

Starting point is 08:15:28 man. He cannot see the wood for the trees. A philanthropy that sacrifices the minority of the present day, for the majority constituting posterity, completely evades his mental grasp and Nietzsche's philosophy because it declares Christian values to be a danger to the future of our kind, is therefore shelved as brutal, cold, and hard. See note on Chapter 36. Nietzsche tries to be all things to all men. He was sufficiently fond of his fellows for that. In the return home, he describes how he ultimately returns to loneliness in order to recover from the effects of his experiment.

Starting point is 08:16:15 End of Part 3, Chapter 53. Recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 54 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Leibervox recording is in the public domain. The Three Evil Things One In my dream, in my last morning dream,

Starting point is 08:16:48 I stood today on a promontory. Beyond the world, I held a pair of scales and weighed the world. Alas, that the rosy dawn came too early to me, She glowed me awake, the jealous one. Jealous is she always of the glows of my morning dream. Measurable by him who hath time. Wayable by a good wayer.

Starting point is 08:17:17 Attainable by strong pinions. Divinable by divine nutcrackers. Thus did my dream find the world. My dream. A bold sailor. Half ship, half hurricane. silent as the butterfly, impatient as the falcon, how had it the patience and leisure today for world weighing?

Starting point is 08:17:43 Did my wisdom perhaps speak secretly to it, my laughing wide-awake day wisdom, which mocketh at all infinite worlds? For it saith, Where forces there becometh number the master, It hath more force. How confidently did my dream contemplate this finite world? Not newfangledly, not oldfangledly, not timidly, not entreatingly,

Starting point is 08:18:15 as if a big round apple presented itself to my hand. A ripe golden apple with a coolly soft velvety skin. Thus did the world present itself unto me. As if a tree nodded unto me, a broad, branched, strong-willed tree, curved as a recline in a footstool for weary travelers. Thus did the world stand on my promontory. As if delicate hands carried a casket toward me, a casket open for the delectation of modest, adoring eyes, thus did the world present itself before me today. not riddle enough to scare human love from it,

Starting point is 08:19:04 not solution enough to put to sleep human wisdom. A humanly good thing was the world to me today, of which such bad things are said. How I thank my morning dream, that I thus at today's dawn weighed the world. As a humanly good thing did it come unto me this dream and heart comforter, and that I may do the like by day and imitate and copy its best, now will I put the three worst things on the scales and weigh them humanly well.

Starting point is 08:19:43 He who taught to bless taught also to curse. Where are the three best cursed things in the world? These will I put on the scales. voluptuousness, passion for power, and selfishness. These three things have hitherto been best cursed, and have been in worst and falsest repute. These three things will I weigh humanly well. Well, here is my promontory, and there is the sea. It rolleth hither unto me, shaggily and faunily,

Starting point is 08:20:26 The old faithful, hundred-headed dog-monster that I love. Well, here will I hold the scales over the weltering sea, And also a witness do I choose to look on, The, the anchorite tree, The, the strong-odoured broad arch-tree that I love. On what bridge goeth the now to the hereafter? By what constraint doth the high stoop to the low? And what enjoineth even the highest still to grow upwards?

Starting point is 08:21:04 Now stand the scales, poised and at rest. Three heavy questions have I thrown in. Three heavy answers carryeth the other scale. Two. Voluptuousness. Unto all hair-shirted despisers of the body a sting and stake, and cursed as the world by all back worldsmen, for it mocketh and befooleth all erring misinferring teachers.

Starting point is 08:21:38 Voluptuousness, to the rabble, the slow fire at which it is burnt, to all wormy wood, to all stinking rags, The prepared heat and stew furnace. Voluptuousness. To free hearts. A thing innocent and free, the garden happiness of the earth. All the futures thanks overflow to the present. Voluptuousness.

Starting point is 08:22:10 Only to the withered a sweet poison. To the lion-willed, however, the great cordial and the reverently saved wide. of wines. Voluptuousness, the great symbolic happiness of a higher happiness and highest hope. For to many is marriage promised, and more than marriage, to many that are more unknown to each other than man and woman, and who hath fully understood how unknown to each other are man and woman.

Starting point is 08:22:45 voluptuousness But I will have hedges around my thoughts And even around my words Lest swine and libertine Should break into my gardens Passion for Power The glowing scourge Of the hardest of the heart-hard

Starting point is 08:23:08 The cruel torture reserved for the cruelest themselves The gloomy flame of living pyres Passion for power The wicked gadfly Which is mounted on the vainest peoples The scorner of all uncertain virtue Which rideth on every horse And on every pride

Starting point is 08:23:30 Passion for power The earthquake which breaketh and upbreaketh All that is rotten and hollow The rolling, rumbling, punitive demolisher Of white sepulchres The flashing and terrorings interrogative sign beside premature answers. Passion for power.

Starting point is 08:23:53 Before whose glance man creepeth and croucheth and drudgeth and becomeeth lower than the serpent and the swine, until at last great contempt crieth out of him. Passion for power. The terrible teacher of great contempt, which preacheth to their face to cities and empires, away with thee, until a voice crieth out of themselves, away with me. Passion for power, which, however, mounteth alluringly even to the pure and lonesome,

Starting point is 08:24:31 and up to self-satisfied elevations glowing like a love that painteth purple felicities alluringly on earthly heavens. Passion for power. But who would call it? Passion, when the height longeth to stoop for power. Verily, nothing sick or diseased is there in such longing and descending. That the lonesome height may not forever remain lonesome and self-sufficing, that the mountains may come to the valleys and the winds of the heights to the plains.

Starting point is 08:25:11 Oh, who could find the right pronomain, and honoring name for some, such longing, bestowing virtue, thus did Zarathustra once name the unnameable. And then it happened also, and verily it happened for the first time, that is word blessed selfishness, the wholesome, healthy selfishness, that springeth from the powerful soul. From the powerful soul, to which the high body appertaineth, the handsome, try and refreshing body around which everything becomeeth a mirror. The pliant, persuasive body,

Starting point is 08:25:54 the dancer whose symbol and epitome is the self-enjoying soul. Of such bodies and souls, the self-enjoyment calleth itself virtue. With its words of good and bad doth such self-enjoyment shelter itself as with sacred groves. With the names of its happiness doth it banish from itself everything contemptible.

Starting point is 08:26:22 Away from itself doth it banish everything cowardly. It saith, bad, that is cowardly. Contemptible seem it to the ever solicitous, the sighing, the complaining, and whoever pick up the most trifling advantage. It despiseth also all bitter sweet wisdom For verily There is also wisdom that bloometh in the dark A nightshade wisdom

Starting point is 08:26:55 Which ever sigheth All is vain Shy distrust is regarded by it as base In everyone who wanteth oaths Instead of looks and hands Also all over distrustful wisdom, for such is the mode of cowardly souls. Bacer still it regardeth the obsequious, doggish one, who immediately lieth on his back,

Starting point is 08:27:26 the submissive one, and there is also wisdom that is submissive and dogish and pious and pious and obsequious, hateful to it altogether, and a loathing is he who will never defend himself. He who swalloweth down poisonous spittle and bad looks, the all too patient one, the all-endurer, the all-satisfied one, for that is the mode of slaves. Whether they be servile before gods and divine spurnings, or before men and stupid human opinions, at all kinds of slaves doth it spit this blessed selfishness. Bad. Thus doth it call all that his spirit broken and sordidly servile,

Starting point is 08:28:23 constrained, blinking eyes, depressed hearts, and the false submissive style which kisseth the broad cowardly lips. And spurious wisdom. So doth it call all the wit that slaves and hoary he, headed and weary one's effect, and especially all the cunning, spurious-witted, curious-witted foolishness of priests. The spurious wise, however, all the priests, the world weary, and those whose souls are of feminine and servile nature.

Starting point is 08:29:00 Oh, how hath their game all along abused selfishness! And precisely that was to be virtue and was to be called. virtue, to abuse selfishness. And selfless, so did they wish themselves with good reason, all those world-weary cowards and cross-spiders. But to all those cometh now the day, the change, the sword of judgment, the great noontide. Then shall many things be revealed.

Starting point is 08:29:41 and he who proclaimeth the ego, wholesome and holy, and selfishness blessed. Verily, he, the prognosticator, speaketh also what he knoweth. Behold, it cometh. It is nigh. The great noontide. Thus spake Zarathustra. Notes by Anthony M. Ludovici. Nietzsche is here completely in his element.

Starting point is 08:30:09 three things hitherto best cursed and most calumniated on earth are brought forward to be weighed. Voluptuousness, thirst of power, and selfishness, the three forces in humanity which Christianity has done most through garble and besmirch, Nietzsche endeavors to reinstate in their former places of honor. Voluptuousness, or sensual pleasure, is a dangerous thing to discuss nowadays. If we mention it with favor, we may be regarded, however unjustly, as the advocate of savages, satyrs, and pure sensuality. If we condemn it, we either go over to the Puritans, or we join those who want to come to the table with no edge to their appetites, and who therefore

Starting point is 08:31:02 grumble at all good fare. There can be no doubt that the value of healthy, innocent velocities, like the value of health itself, must have been greatly discounted by all those who, resenting their inability to partake of this world's goods, cried like St. Paul, quote, I would that all men were even as I myself, end quote. Now Nietzsche's philosophy might be called an attempt at giving back to healthy and normal men, innocence and a clean conscience in their desires, not to applaud the vulgar sensualists who respond to every stimulus and whose passions are out of hand. Not to tell the mean selfish individual whose selfishness is a pollution. See aphorism 33 in twilight of the idols. That he is right, nor to assure the weak,

Starting point is 08:32:03 the sick and the crippled, that the thirst of power which they gratify by exploiting the happier and healthier individuals is justified. But to save the clean, healthy man from the values of those around him, who look at everything through the mud that is their own bodies. To give him, and him alone a clean conscience in his manhood and the desires of his manhood, quote, Do I counsel you to slay your instincts? I counsel to innocence in your instincts." End quote. In verse 7 of the second paragraph,

Starting point is 08:32:43 as in verse 1 of paragraph 19 in the old and new tables, Nietzsche gives us a reason for his occasional obscurity. See also verses 3 to 7 of poets. As I have already pointed out, his philosophy is quite esoteric. It can serve no purpose with the ordinary, mediocre type of man. I, personally, can no longer have any doubt that Nietzsche's only object in that part of his philosophy where he bids his friends stand beyond good and evil with him, was to save

Starting point is 08:33:20 higher men, whose growth and scope might be limited by the too strict observance of modern values from foundering on the rocks of a compromise between their own genius and traditional conventions. The only possible way in which the great man can achieve greatness is by means of exceptional freedom, the freedom which assists him in experiencing himself. Versus 20 to 30, afford an excellent supplement to Nietzsche's description of the attitude of the noble type, toward the slaves, in aphorism 260 of the work beyond good and evil. See also Note B.

Starting point is 08:34:05 End of Part 3, Chapter 54, recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 55 of Thus Spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librevox recording is in the public domain. The Spirit of Gravity One My mouthpiece is of the people Too coarsely and cordially do I talk for Angora rabbits

Starting point is 08:34:40 And still stranger soundeth my word Unto all inkfish and pen foxes My hand is a fool's hand Woe unto all tables and walls And whatever hath room for fools sketching Fool's scrawling My foot is a horse foot Therewith do I trample and trot over stick and stone

Starting point is 08:35:06 In the fields up and down And am bedeviled with delight in all fast racing My stomach Is surely an eagle's stomach For it prefereth lamb's flesh Certainly it is a bird's stomach Nourished with innocent things and with few ready and impatient to fly, to fly away.

Starting point is 08:35:32 That is now my nature. Why should there not be something of bird nature therein? And especially that I am hostile to the spirit of gravity. That is bird nature. Verily, deadly hostile, supremely hostile, originally hostile. Oh, whither hath my hostility not flown and miss flown, thereof could I sing a song and will sing it, though I be alone in an empty house and must

Starting point is 08:36:06 sing it to my own ears. Other singers are there to be sure, to whom only the fool-house maketh the voice soft, the hand eloquent, the eye expressive, the heart wakeful, those do I not resemble. Two. He who one day teacheth men to fly will have shifted all landmarks. To him will all landmarks themselves fly into the air. The earth will he christen anew as the light body. The ostrich runneth faster than the fastest horse, but it also thrusts its head heavily into the heavy earth. Thus is it with the man

Starting point is 08:36:51 who cannot yet fly. Heavily unto him are earth and life. And so will it, the spirit of gravity. But he who would become light and be a bird must love himself. Thus do I teach. Not to be sure with the love of the sick and infected, for with them stinketh even self-love. One must learn to love oneself. Thus do I teach with a wholesome and healthy love, that one may endure to be with one's self and not go roving about. Such roving about christeneth itself, brotherly love. With these words hath there hitherto been the best lying and dissembling, and especially by those who have been burdensome to everyone. And verily, it is no commandment for today and tomorrow to learn to love oneself. Rather, is it of all arts the finest, subtlest, last,

Starting point is 08:37:59 and patientest? For, to its possessor is all possession well concealed, and of all treasure-pits one's own is last excavated, so causeth the spirit of gravity. Almost in the cradle are we apportioned with heavy words and worths, good and evil, so calleth itself this dowry. For the sake of it we are forgiven for living. And therefore suffereth one, little children to come unto one,

Starting point is 08:38:33 to forbid them betimes to love themselves, so causeth the spirit of gravity. And we, we bear loyally what is apportioned unto us on hard shoulders over rugged mountains, And when we sweat, then do people say unto us, Yea, life is hard to bear. But man himself only is hard to bear.

Starting point is 08:39:00 The reason thereof is that he carryeth too many extraneous things on his shoulders. Like the camel kneeleth he down, and letteth himself be well-laden, Especially the strong load-bearing man in whom reverence resided. Too many extraneous, heavy words and worths loadeth he upon himself, then seemeth life to him a desert. And verily, many a thing also that is our own is hard to bear. And many internal things in man are like the oyster, repulsive and slippery and hard to grasp. so that an elegant shell with elegant adornment must plead for them. But this art also must one learn, to have a shell, and a fine appearance, and sagacious blindness.

Starting point is 08:40:01 Again, it deceiveth about many things in man that many a shell is poor and pitiable and too much of a shell. Much concealed goodness and power is never dreamt of. The choicest dainties find no tasters. Women know that, the choicest of them. A little fatter, a little leaner. Oh, how much fate is in so little. Man is difficult to discover and unto himself most difficult of all. Often lieth the spirit concerning the soul.

Starting point is 08:40:37 So causeth the spirit of gravity. he however hath discovered himself who saith this is my good and evil therewith hath he silence of the mole and the dwarf who say good for all evil for all verily neither do i like those who call everything good and this world the best of all those do i call the all satisfied all satisfied all satisfied Which knoweth how to taste everything, that is not the best taste. I honor the refractory, fastidious tongues and stomachs, which have learned to say I and yea and nay. To chew and digest everything, however, that is the genuine swine nature, ever to say, Ye'ah, that hath only the ass learnt, and those like it. Deep, yellow, and hot red, so wanteth my taste. It mixeth blood with all colors. He, however, who whitewasheth his house, betrayeth unto me a whitewashed soul. With mummies,

Starting point is 08:41:58 some fall in love, others with phantoms, both alike hostile to all flesh and blood. Oh, how repugnant are both to my taste. for I love blood. And there will I not reside and abide where everyone spitteth and speweth. That is now my taste. Rather would I live amongst thieves and perjurice. Nobody carryeth gold in his mouth. Still, more repugnant unto me, however, are all the lick-spittles.

Starting point is 08:42:35 And the most repugnant animal of man that I found did I christen Paris. sight. It would not love, and would yet live by love. Unhappy do I call all those who have only one choice, either to become evil beasts or evil beast tamers. Amongst such would I not build my tabernacle. Unhappy do I also call those who have ever to wait. They are repugnant to my taste, all the toll-gatherers and traders and kings and other land-keepers and shopkeepers. Verily, I learned waiting also, and thoroughly so, but only waiting for myself. And above all did I learn standing and walking and running and leaping and climbing and dancing. This, however, is my teaching.

Starting point is 08:43:35 He who wisheth one day to fly Must first learn standing And walking and running and climbing And dancing One doth not fly into flying With rope ladders Learned I to reach many a window With nimble legs did I climb high masts

Starting point is 08:43:55 To sit on high masts Seemed to me no small bliss To flicker like small flames on high masts on high masts. A small light, certainly, but a great comfort to cast away sailors and shipwrecked ones. By diverse ways and wendings

Starting point is 08:44:15 did I arrive at my truth. Not by one ladder did I mount to the height where mine eye roveth into my remoteness. And unwillingly only did I ask my way. That was always counter to my taste. Rather, did I question

Starting point is 08:44:33 and test the way. ways themselves. A testing and a questioning hath been all my traveling. And verily, one must also learn to answer such questioning. That, however, is my taste. Neither a good nor a bad taste, but my taste, of which I have no longer either shame or secrecy. This is now my way. Where is yours? Thus did I answer those who asked me the way. For the way, it doth not exist. Thus spake Zarathustra.

Starting point is 08:45:21 Notes by Anthony M. Ludovici. See note on Chapter 46. In part two of this discourse, we meet with a doctrine not touched upon hitherto, save indirectly. I refer to the doctrine of self-love. We should try to understand this perfectly before proceeding, for it is precisely views of this sort which, after having been cut out of the original context, are repeated far and wide as internal evidence

Starting point is 08:45:52 proving the general unsoundness of Nietzsche's philosophy. Already in the last of the thoughts out of season, Nietzsche speaks as follows about modern men, quote, These modern creatures Wish rather to be hunted down, Wounded and torn to shreds, than to live alone with themselves

Starting point is 08:46:13 In solitary calm. Alone with oneself? This thought terrifies the modern soul. It is, is one anxiety, His one ghastly fear. End quote. English edition, page 141. In his feverish scurry

Starting point is 08:46:32 to find entertainment and diversion, whether in a novel, a newspaper, or a play, the modern man condemns his own age utterly, for he shows that in his heart of hearts he despises himself. One cannot change a condition of this sort in a day. To become endurable to oneself, an inner transformation is necessary. Too long have we lost ourselves in our friends and entertainments to be able to find ourselves so soon at another's bidding. Quote, and verily, it is no commandment for today and tomorrow to learn to love oneself. Rather, is it of all arts the finest, subtlest, last, and patientist?

Starting point is 08:47:22 End quote. In the last verse, Nietzsche challenges us to show that our way is the right way. In his teaching he does not coerce us, nor does he over-persuade. He simply says, quote, I am a law only for mine own. I am not a law for all. This is now my way. Where is yours?

Starting point is 08:47:50 End quote. End of part three, chapter 55. Recording by John Van Stan, Savannah, Georgia. Part three, first section of chapter chapter. 56 of thus spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libra Fox recording is in the public domain. Old and new tables. One. Here do I sit and wait.

Starting point is 08:48:22 Old broken tables around me and also new half-written tables. When cometh mine hour? The hour of my descent, of my downgoing, once more will I go unto men. For that hour do I now wait. For first must the signs come unto me that it is mine hour, namely the laughing lion with the flock of doves. Meanwhile do I talk to myself as one who hath time.

Starting point is 08:48:56 No one telleth me anything new, so I tell myself mine own story. Two. When I came unto men, then found I, them resting on an old infatuation. All of them thought they had long known what was good and bad for men. An old wearisome business seemed to them all discourse about virtue. And he who wished to sleep well spake of good and bad, air retiring to rest. This somnolence did I disturb when I taught that

Starting point is 08:49:34 No one yet knoweth what is good and bad Unless it be the creating one It is he, however, who createth man's goal And giveth to the earth its meaning and its future He only affecteth it that ought is good or bad And I bade them upset their old academic chairs and wherever that old infatuation had sat, I bade them laugh at their great moralists, their saints, their poets, and their saviors.

Starting point is 08:50:12 At their gloomy sages did I bid them laugh, and whoever had sat admonishing as a black scarecrow on the tree of life. On their great grave highway did I seat myself, and even beside the carrion and vultures, and I laughed at all their bygone and its mellow decaying glory. Fairly, like penitential preachers and fools did I cry wrath and shame on all their greatness and smallness. Oh, that their best is so very small. Oh, that their worst is so very small.

Starting point is 08:50:55 Thus did I laugh. Thus did my wise longing, born in the mountains, Cry and laugh in me. A wild wisdom, verily, my great pinion rustling longing. And oft, did it carry me off and up and away And in the midst of laughter, Then flew I quivering like an arrow with sun-intoxicated rapture. Out into distant futures,

Starting point is 08:51:24 which no dream hath yet seen, Into warmer souths than ever sculptor conceived, Where gods and their dancing are ashamed of all clothes, That I may speak in parables and halt and stammer like the poets, And verily I am ashamed that I have still to be a poet. Where all becoming seemed to me dancing of gods, And wantoning of gods, and the world unloosed and unbridled and fleeing back to itself,

Starting point is 08:51:58 as an eternal self-fleeing and reseaking of one another of many gods, as the blessed self-contradicting, recommuning, and re-fratinizing with one another of many gods. Where all time seemed to me a blessed mockery of moments, where necessity was freedom itself, which played happily, with the goad of freedom. Where I also found again mine old devil and arch enemy, the spirit of gravity,

Starting point is 08:52:32 and all that it created, constraint, law, necessity, and consequence, and purpose, and will and good and evil, for must there not be that which is danced over, danced beyond? Must there not,

Starting point is 08:52:49 for the sake of the nimble, the nimblest, be moles and clumsy dwarfs. Three. There was it also where I picked up from the path of the word Superman, and that man is something that must be surpassed. That man is a bridge and not a goal, rejoicing over his noontides and evenings as advances to new rosy dawns.

Starting point is 08:53:19 The Zarathustra word of the great noontide, and whatever else I have hung up over men like purple evening afterglows. Verily, also new stars did I make them see, along with new nights. And over cloud and day and night did I spread out laughter like a gay-colored canopy. I taught them all my poetization and aspiration, to compose and collect into unity what is fragment in man, and riddle and fearful chance. As composer, riddle, reader, and redeemer of chance,

Starting point is 08:53:59 did I teach them to create the future, and all that hath been, to redeem by creating. The past of man to redeem and every, It was, to transform, until the will saith, But so did I will it, so shall I will it. This did I call redemption. This alone taught I them to call redemption. Now do I await my redemption,

Starting point is 08:54:31 that I may go unto them for the last time. For once more I will go unto men. Amongst them will my son set. In dying will I give them my choicest gift. From the sun did I learn this when it goeth down. the exuberant one. Gold doth it then pour into the sea out of inexhaustible riches.

Starting point is 08:54:58 So that the poorest fisherman roweth even with golden oars. For this did I once see and did not tire of weeping and beholding it. Like the sun will also Zarathustra go down. Now sitteth he here and waiteth old broken tables around him. and also new tables half written.

Starting point is 08:55:24 4. Behold, here is a new table, but where are my brethren who will carry it with me to the valley and into the hearts of flesh? Thus demandeth my great love to the remotest ones, Be not considerate of thy neighbor. Man is something that must be surpassed. There are many diversers.

Starting point is 08:55:50 Worse ways and modes of surpassing, see thou thereto. But only a buffoon thinketh, men can also be overlept. Surpass thyself even in thy neighbor, and the right which thou canst seize upon shalt thou not allow to be given thee. What thou doest can no one do to thee again? Lo, there is no requital. He who cannot command himself shall obey. And many a one can command himself, but still sorely lacketh self-obedience.

Starting point is 08:56:33 Five. Thus wisheth the type of noble souls. They desire to have nothing gratuitously, least of all life. He who is of the populace wisheth to live gratuitously. We others, however, to whom life hath given itself, we are ever considering what we can best give in return. And verily, it is a noble dictum which saith, What life promiseth us, that promise we will keep to life. One should not wish to enjoy where one doth not contribute to the enjoyment, and one should not

Starting point is 08:57:19 wish to enjoy. For enjoyment and innocence are the most bashful things. Neither like to be sought for. One should have them, but one should rather seek for guilt and pain. Six. Oh, my brethren, he who is a firstling is ever sacrificed. Now, however, are we first. We all bleed on secret sacrificial altars. We all burn and broil in honor of ancient idols.

Starting point is 08:57:59 Our best is still young. This exciteth old palates. Our flesh is tender. Our skin is only lamb's skin. How could we not excite old idle priests? In ourselves, dwelleth he still the old, old, idle priest, who broileth our best for his banquet. Ah, my brethren, how could firstlings fail to be sacrifices? But so wisheth our type. And I love those who do not wish to preserve themselves. The downgoing ones do I love with mine entire love, for they go beyond. Seven. That can few be, and he who can will not. Least of all, however, can the good be true. Oh, those good ones.

Starting point is 08:59:03 Good men never speak the truth. For the spirit thus to be good is a malady. They yield those good ones. They submit themselves. Their heart repeateth, their soul obeith. He, however, who obeyeth, doth not listen to himself. All that is called evil by the good must come together in order that one truth may be born. Oh, my brethren, are ye all so evil enough for this truth?

Starting point is 08:59:40 The daring venture, the prolonged distrust, the cruel nay, the tedium, the cutting-ins. into the quick, how seldom do these come together? Out of such seed, however, is truth produced? Beside the bad conscience hath hitherto grown up all knowledge. Break up, break up, ye discerning ones, the old tables. Eight. When the water hath planks, when gangways and railings or span the stream, Verily.

Starting point is 09:00:23 He is not believed, who then saith, All is in flux. But even the simpletons contradict him. What? Say the simpletons. All in flux. Planks and railings are still over the stream. Over the stream, all is stable.

Starting point is 09:00:46 All the values of things, the bridges and bearings all good and evil. these are all stable. Comeeth, however, the hard winter, the stream tamer. Then learn even the wittiest distrust, and verily not only the simpletons then say, Should not everything stand still? Fundamentally standeth everything still. That is an appropriate winter doctrine.

Starting point is 09:01:19 Good cheer for an unproductive period. A great comfort for winter sleepers and fireside loungers. Fundamentally standeth everything still. But contrary thereto, preacheth the thawing wind. The thawing wind. A bullock, which is no plowing bullock. A furious bullock, a destroyer, which with angry horns breaketh the ice. The ice, however,

Starting point is 09:01:51 breaketh gangways. Oh, my brethren, is not everything at present in flux? Have not all railings and gangways fallen into the water? Who would still hold on to good and evil? Woe to us. Hail to us, the thawing wind bloweth! Thus preach, my brethren, through all the streets. Nine. There is an old illusion. It is called good and evil. Around soothsayers and

Starting point is 09:02:31 astrologers hath hitherto revolved the orbit of this illusion. Once did one believe in soothsayers and astrologers, and therefore did one believe, everything is fate. Thou shalt for thou must. Then again did one distrust all soothsayers and astrologers, and therefore did one believe, everything is freedom. Thou canst, for thou willest. Oh, my brethren, concerning the stars and the future,

Starting point is 09:03:10 there hitherto been only illusion, and not knowledge. And therefore, concerning good and evil, there hath hitherto been only illusion, and not knowledge. Ten. Thou shalt not rob, thou shalt not slay.

Starting point is 09:03:33 Such precepts were once called holy. Before them did one bow the knee and the head and take off one's shoes. But I ask you, where have there ever been better robbers and slayers in the world than such holy precepts? Is there not even in all life robbing and slaying? And for such precepts to be called holy Was not truth itself thereby slain? Or was it a sermon of death that called holy what contradicted and dissuaded from life?

Starting point is 09:04:13 Oh, my brethren, break up, break up for me the old tables 11. It is my sympathy with all the past that I see it is abandoned. Abandoned to the favor, the spirit and the madness of every generation that cometh, and reinterpreteth all that hath been as its bridge. A great potentate might arise, an artful prodigy, who with approval and disapproval could strain and constrain all the past until it became for him, a bridge, a harvinger, a herald, and a cock-crowing.

Starting point is 09:05:01 This, however, is the other danger, and mine other sympathy. He who is of the populace, his thoughts go back to his grandfather. With his grandfather, however, doth time cease. Thus is all, the past abandoned, for it might someday happen for the populist to become master, and drown all time in shallow waters. Therefore, oh my brethren, a new nobility is needed, which shall be the

Starting point is 09:05:39 adversary of all populace and potentate rule, and shall inscribe anew the word noble on new tables. for many noble ones are needed and many kinds of noble ones for a new nobility. Or, as I once said in parable, that is just divinity, that there are gods but no God. Twelve. Oh, my brethren, I consecrate you and point you to a new nobility. ye shall become procreaters and cultivators and sowers of the future. Verily not to a nobility which she could purchase like traders with traders' gold, for little worth is all that hath its price.

Starting point is 09:06:32 Let it not be your honour henceforth whence ye come, but whither ye go. Your will and your feet which seek to surpass you, let these be your new honour. Verily, not that ye have served a prince, of what account are princes now, nor that ye have become a bulwark to that which standeth, that it may stand more firmly. Not that your family have become courtly at courts, and that ye have learned gay-colored like the flamingo to stand long hours in shallow pools. For ability to stand is a merit in court.

Starting point is 09:07:15 courtiers, and all courtiers believe that unto blessedness after death pertaineth, permission to sit. Nor even that a spirit called holy led your forefathers into promised lands, which I do not praise. For where the worst of all trees grew, the cross, and that land there is nothing to praise. And verily, wherever this Holy Spirit led its night. always in such campaigns did goats and geese and rye heads and guy heads run foremost. Oh, my brethren, not backward shall your nobility gaze but outward. Exiles shall ye be from all fatherlands and forefather lands, your children's land shall ye love. Let this love be your new nobility, the undiscovered in the remote,

Starting point is 09:08:15 D'test seize. For it do I bid your sails search and search. Unto your children shall ye make amends for being the children of your fathers. All the past shall ye thus redeem. This new table do I place over you. Thirteen. Why should one live? All is vain to live. To live. that is to thrash straw, to live, that is to burn oneself and yet not get warm. Such ancient babbling still passeth for wisdom. Because it is old, however, and smelleth mustily, therefore is it the more honored? Even mold ennobleth. Children might thus speak, they shun the fire because it hath burnt them. There is much childishness in the old books of wisdom.

Starting point is 09:09:21 And he who ever thrasheth straw, why should he be allowed to rail at thrashing? Such a fool one would have to muzzle. Such persons sit down to the table and bring nothing with them. Not even hunger, and then do they rail, All is vain. But to eat and drink well, my brethren, is verily no vain art. Break up, break up for me the tables of the never joyous ones.

Starting point is 09:09:53 Fourteen. To the clean are all things clean. Thus say the people. I, however, say unto you, to the swine all things become swinish. Therefore preach the visionaries and bowed heads, whose hearts are also bowed down. The world itself is a filthy, ma'amish. Monster! For these are all unclean spirits, especially those, however, who have no peace or rest, unless they see the world from the backside, the backworldsmen. To those, do I say it to the face,

Starting point is 09:10:38 although it sound unpleasantly, the world resembleth man in that it hath a backside. So much is true. There is in the world much filth. So much is true. But the world itself is not therefore a filthy monster. There is wisdom in the fact that much in the world smelleth badly. Loathing itself createth wings and fountain divining powers. In the best there is still something to loathe, and the best is still something that must be surpassed. Oh, my brethren, there is much wisdom in the fact that much filth is in the world. Fifteen. Such sayings did I hear pious backworldsmen speak to their consciences, and verily without

Starting point is 09:11:37 wickedness or guile, although there is nothing more guileful in the world or more wicked. Let the world be as it is, raise not a finger against it. Let whoever will choke and stab and skin and scrape the people. Raise not a finger against it. Thereby will they learn to renounce the world. And thy known reason? This shalt thou thyself stifle and choke, for it is a reason of this world.

Starting point is 09:12:09 Thereby wilt thou learn thyself to renounce the world. shatter shatter o my brethren those old tables of the pious tatter the maxims of the world maligners sixteen he who learneth much unlearneth all violent cravings that do people now whisper to one another in all the dark lanes wisdom wearieth nothing is worth while thou shalt not crave. This new table found I hanging even in the public markets. Break up for me, oh, my brethren. Break up also that new table. The weary of the world put it up,

Starting point is 09:13:01 and the preachers of death and the jailer. For lo, it is also a sermon for slavery. Because they learned badly and not the best, and everything too early and everything too fast, because they ate badly, from thence hath resulted their ruined stomach. For a ruined stomach is their spirit. It persuadeth to death.

Starting point is 09:13:32 For verily, my brethren, the spirit is a stomach. Life is a well of delight. But to him in whom the ruined stomach speaketh, the father of affliction, all fountains are poisoned. To discern, that is delight to the lion-willed, but he who hath become weary is himself merely willed. With him play all the waves, and such is always the nature of weak men.

Starting point is 09:14:08 They lose themselves on their way, and at last asketh their way. weariness. Why did we ever go on the way? All is indifferent. To them, soundeth it pleasant to have preached in their ears, nothing is worthwhile, ye shall not will. That, however, is a sermon for slavery. Oh, my brethren, a fresh blustering wind cometh Azarethusra unto all way-weary ones. Many noses will he yet make sneeze. Even through walls bloweth my free breath, an inn into prisons and imprisoned spirits. Willing emancipateth, for willing is creating. So do I teach, and only for creating shall ye learn. And also, the learning shall ye learn, only from me the learning well. He who hath

Starting point is 09:15:13 ears, let him hear. Seventeen. There standeth the boat. Tither goeth it over, perhaps, into vast nothingness. But who willeth to enter into this, perhaps? None of you want to enter into the deathboat. How should ye then be world-weary ones? World-weary ones, and have not even with-draud.

Starting point is 09:15:43 from the earth. Eager did I ever find you for the earth, amorous still of your own earth weariness. Not in vain doth your lip hang down. A small worldly wish still sitteth thereon. And in your eye, floateth there not a cloudlet of unforgotten earthly bliss. There are on the earth many good inventions,

Starting point is 09:16:10 some useful, some pleasant, for their sake is the earth to be loved. And many such good inventions are there that they are like woman's breasts, useful at the same time and pleasant. Ye world-werey ones, however, ye earth-idlers, you shall one beat with stripes,

Starting point is 09:16:34 with stripes shall one again make you sprightly limbs. For if ye be not invalids or decrepit creatures, of whom the earth is weary, then are ye sly sloths or dainty sneaking pleasure cats? And if he will not again run gaily, then shall he pass away? To the incurable shall one not seek to be a physician, thus teacheth Zarathustra, so shall ye pass away.

Starting point is 09:17:08 But more courage is needed to make an end than to make a new verse, that do all physicians and poets know well. Eighteen. Oh, my brethren, there are tables which weariness framed, and tables which slothfulness framed, corrupt slothfulness. Although they speak similarly, they want to be heard differently. See this languishing one. Only a span breadth is he from his goal,

Starting point is 09:17:44 but from weariness hath he lain down obstinately in the dust, this brave one. From weariness yawneth he at the path, at the earth, at the goal and at himself. Not a step further will he go, this brave one. Now gloweth the sun upon him, and the dogs lick at his sweat, but he lieth there in his obstinacy, and preferringer, to languish. A span breadth from his goal, to languish. Verily, ye will have to drag him into his heaven by the hair of his head, this hero. Better still that she let him lie where he hath lain down, that sleep may come unto him, the comforter with cooling patter-rein. Let him lie,

Starting point is 09:18:36 until of his own accord he awakeneth. Until of his own accord he repudiatedth all weariness and what weariness hath taught through him. Only, my brethren, see that she scare the dogs away from him, the idols, skulkers, and all the swarming vermin, all the swarming vermin of the cultured, that feast on the sweat of every hero.

Starting point is 09:19:06 19. I form circles around me and holy boundaries. Ever fewer ascend with me ever higher mountains. I build a mountain range out of ever holier mountains. But wherever ye would ascend with me, oh, my brethren, take care lest a parasite ascend with you. A parasite. That is, a rite. Reptile, a creeping, cringing reptile that tryeth to fatten on your infirm and sore places. And this is its art.

Starting point is 09:19:48 It divineth where ascending souls are weary. In your trouble and dejection, in your sensitive modesty, Doth it build its loathsome nest. Where the strong are weak, where the noble are all too gentle. There buildeth its loathsome nest, The parasite liveth with a great have small sore places. What is the highest of all species of being, And what is the lowest?

Starting point is 09:20:20 The parasite is the lowest species. He, however, who is of the highest species, feedeth most parasites. For the soul which hath the longest latter, and can go deepest down, how could there fail to be most parasites upon it? The most comprehensive soul, which can run and stray and rove furthest in itself, the most necessary soul which out of joy flingeth itself into chance. The soul in being, which plungeth into becoming, the possessing soul which seeketh to attain desire and longing,

Starting point is 09:21:04 the soul fleeing from itself, which overtaketh itself in the widest circuit, the wisest soul unto which folly speaketh most sweetly, the soul most self-loving, in which all things have their current and counter-current, their ebb and their flow. Oh, how could the loftiest soul fail to have the worst parasites? Notes by Anthony M. Ludovici

Starting point is 09:21:40 Paragraph two. Nietzsche himself declares this to be the most decisive portion of the whole of thus spake Zarathustra. It is a sort of epitome of his leading doctrines. In verse 12 of the second paragraph, we learn how he himself would fain have abandoned the poetical method of expression, had he not known only too well that the only chance a new doctrine has of surviving nowadays, depends upon its being given to the world in some kind of art form. Just as prophets centuries ago often had to have recourse to the mask of madness

Starting point is 09:22:20 in order to mitigate the hatred of those who did not and could not see as they did, So, today, the struggle for existence among opinions and values is so great that an art form is practically the only garb in which a new philosophy can dare to introduce itself to us. Paragraphs 3 and 4. Many of the paragraphs will be found to be merely reminiscent of former discourses. For instance, paragraph 3 recalls redemption. The last verse of paragraph 4. is important. Freedom, which, as I have pointed out before, Nietzsche considered a dangerous acquisition

Starting point is 09:23:04 in inexperienced their unworthy hands, here receives its death blow as a general desideratum. In the first part, we read under the way of the creating one, that freedom as an end in itself does not concern Zarathustra at all. He says there, quote, Free from what? What doth that matter to Zarathustra? Clearly, however, shall thine eye answer me? Free for what? End quote.

Starting point is 09:23:40 And in the bedwurping virtue, quote, Ah, that she understood my word, do ever what she will, but first be such as Ken will. End quote. Paragraph 5. Here we have a description of the kind of altruism Nietzsche exacted from higher men. It is really a comment upon the bestowing virtue. See note on Chapter 22. Paragraph 6. This refers, of course, to the reception. Pioneers of Nietzsche's stamp meet with at the hands of their contemporaries.

Starting point is 09:24:23 Paragraph 8. Nietzsche teaches that nothing. is stable, not even values, not even the concepts good and evil. He likens life onto a stream, but footbridges and railings span the stream and they seem to stand firm. Many will be reminded of good and evil when they look upon these structures, for thus these same values stand over the stream of life, and life flows on beneath them and leaves them standing. When, however, winter comes and the stream gets frozen, many inquire, quote, Should not everything stand still? Fundamentally, everything standeth still.

Starting point is 09:25:06 End quote. But soon the spring cometh, and with it the thaw wind. It breaks the ice, and the ice breaks down the foot bridges and railings, whereupon everything is swept away. This state of affairs, according to Nietzsche, has now been reached, quote, Oh, my brethren, is not everything at present in flux? Have not all railings and footbridges fallen into the water? Who would still hold on to good and evil?

Starting point is 09:25:42 End quote. Paragraph 9. This is complementary to the first three verses of paragraph 2. Paragraph 10. So far, This is perhaps the most important paragraph. It is a protest against reading a moral order of things in life. Quote,

Starting point is 09:26:04 Life is something essentially immoral. End quote. Nietzsche tells us in the introduction to the birth of tragedy. Even to call life activity, or to define it further as, quote, the continuous adjustment of internal relations to external relations, end quote, as Spencer has it, Nietzsche characterizes as a democratic idiosyncrasy. He says to define it in this way, quote, is to mistake the true nature and function of life,

Starting point is 09:26:41 which is will to power. Life is essentially appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of its own forms, incorporation, and at least, putting it mildest, exploitation. End quote. Adaptation is merely a secondary activity,

Starting point is 09:27:07 a mere re-activity. See note on Chapter 57. Paragraphs 11 and 12. These deal with Nietzsche's principle of the desirability of rearing a select race. The biological and historical grounds for his insistence upon this principle are, of course, manifold. Gobineau in his great work, Langality de Rosuman, lays strong emphasis upon the evils which arise from promiscuous and intersocial marriages. He alone would suffice to

Starting point is 09:27:42 carry Nietzsche's point against all those who are opposed to the other conditions, to the conditions which would have saved Rome, which have made maintain the strength of the Jewish race, and which are strictly maintained by every breeder of animals throughout the world, Darwin, in his remarks, relative to the degeneration of cultivated types of animals, through the action of promiscuous breeding, brings Gobino's support from the realm of biology. The last two verses of Paragraph 12 were discussed in the notes on chapters 36 and 53.

Starting point is 09:28:18 Paragraph 13. This, like the first part of the soothsayer, is obviously a reference to the Schopenhauerian pessimism. Paragraphs 14, 15, 16, and 17. These are supplementary to the discourse back worldsmen. Paragraph 18. We must be careful to separate this paragraph in sense from the previous four paragraphs. Nietzsche is still dealing with pessimism here, but it is the pessimism of the hero, the man most susceptible of all to desperate views of life, owing to the obstacles that are arrayed against him in a world where men of his kind are very rare and are continually being sacrificed. It was to save this man that Nietzsche wrote. Heroism foiled, thwarted, and wrecked, hoping and fighting until the last, as at length

Starting point is 09:29:18 overtaken by despair and renounces all struggle for sleep. This is not the natural or constitutional pessimism which proceeds from an unhealthy body, the dyspeptic's lack of appetite. It is rather the desperation of the netted lion that ultimately stops all movement, because the more it moves, the more involved it becomes. End of Part 3, Section 1 of Chapter of Chapter of. 56, recording by John Van Stan, Savannah, Georgia. Part 3, second section of Chapter 56 of Thus Spake Zarathustra by Friedrich Nietzsche,

Starting point is 09:30:03 translated by Thomas Common. This Lieberbox recording is in the public domain. Old and new tables continued. 20. Oh, my brethren, am I then cruel? But I say, what falleth? That shall one also push. Everything of today, it falleth, it decayeth.

Starting point is 09:30:29 Who would preserve it? But I, I wish also to push it. Know ye the delight which rolleth stones into precipitous depths. Those men of today see just how they roll into my depths. A prelude am I to better players, oh, my brethren, an example. do according to mine example and him whom ye do not teach to fly teach i pray you to fall faster twenty one i love the brave but it is not enough to be a swordsman one must also know whereon to use swordsmanship and often it is greater bravery to keep quiet and pass by that thereby one may reserve oneself for a worthier foe ye shall only have foes to be hated but not foes to be despised ye must be proud of your foes thus have i already taught for the worthier foe o my brethren shall ye reserve yourselves therefore must ye pass by many a one especially many of the rabble who In your ears with noise about people and peoples, keep your eye clear of their for and against.

Starting point is 09:32:01 There is there much right, much wrong. He who looketh unbecometh wroth. They're in viewing. They're in hewing. They are the same thing. Therefore depart into the forests and lay your sword to sleep. Go your ways, and let the people. and people's go theirs, gloomy ways verily on which not a single hope glinteth any more.

Starting point is 09:32:30 Let there the traitor rule, where all that still glittereth his traitor's gold. It is the time of kings no longer. That which now calleth itself the people is unworthy of kings. See how these people themselves now do just like the traitors? They pick up the small advantage out of all kinds of rubbish. They lay lures for one another. They lure things out of one another, that they call good neighborliness. Oh, blessed remote period when a people said to itself, I will be master over peoples.

Starting point is 09:33:15 For my brethren, the best shall rule, the best also willeth to rule, and where the teaching is different, there the best is lacking. 22. If they had bread for nothing, alas, for what would they cry? Their maintainment, that is their true entertainment, and they shall have it hard, beasts of pray are they, in their working, there is even plundering. in their earning there is even overreaching. Therefore shall they have it hard.

Starting point is 09:33:59 Better beasts of prey shall they thus become, subtler, cleverer, more manlike. For man is the best beast of prey. All the animals hath man already robbed of their virtues. That is why, of all animals it hath been hardest for man. Only the birds are still beyond him. And if man should yet learn to fly, alas, to what height would his rapacity fly? 23.

Starting point is 09:34:37 Thus would I have man and woman. Fit for war, the one, fit for maternity, the other. Both, however, fit for dancing with head and legs. and lost be the day to us in which a measure hath not been danced, and false be every truth which hath not had laughter along with it. Twenty-four. Your marriage arranging, see that it be not a bad arranging. Ye have arranged too hastily, so there followeth there from marriage-breaking.

Starting point is 09:35:17 And better marriage-breaking than marriage-bending. Marriage lying. Thus spake a woman unto me. Indeed, I broke the marriage, but first did the marriage break me? The badly paired found I ever the most revengeful. They make everyone suffer for it that they no longer run singly. On that account, want I the honest ones to say to one another, We love each other. Let us see to it that we need to it,

Starting point is 09:35:50 that we maintain our love? Or shall our pledging be blundering? Give us a set term in a small marriage, that we may see if we are fit for the great marriage. It is a great matter always to be twain. Thus do I counsel all honest ones, and what would be my love to the Superman and to all that is to come

Starting point is 09:36:16 if I should counsel and speak otherwise? not only to propagate yourselves onwards, but upwards. There too, O my brethren, may the Garden of Marriage help you. Twenty-five. He who hath grown wise concerning old origins, lo. He will at last seek after the fountains of the future and new origins. Oh, my brethren, not long will it be until new peoples shall arise and new fountains shall rush down into new depths.

Starting point is 09:36:55 For the earthquake, it choketh up many wells, it causeth much languishing, but it bringeth also to light inner powers and secrets. The earthquake discloses new fountains, in the earthquake of old people's new fountains burst forth. And whoever calleth out, Lo, here is a well for many thirsty ones, One heart for many longing ones, one will for many instruments.

Starting point is 09:37:26 Around him collecteth a people, that is to say, many attempting ones. Who can command, who must obey, that is there attempted. Ah, with what long seeking and solving and failing and learning and re-attempting, human society. It is an attempt, so I teach, a long-seeking. It seeketh, however, the ruler. An attempt, my brethren, and no contract. Destroy, I pray you.

Starting point is 09:38:09 Destroy that word of the soft-hearted and half-and-half. 26. Oh, my brethren. with whom lieth the greatest danger to the whole human future? Is it not with the good and just? As those who say and feel in their hearts, we already know what is good and just. We possess it also.

Starting point is 09:38:36 Woe to those who still seek thereafter. And whatever harm the wicked may do, the harm of the good is the harmfulest harm. And whatever harm the world maligners may do, the harm of the good is the harmfulest harm. Oh, my brethren, into the hearts of the good and just looked someone once on a time who said, They are the Pharisees. But people did not understand him. The good and just themselves were not free to understand him.

Starting point is 09:39:12 Their spirit was imprisoned in their good conscience. The stupidity of the good is unfathomably wise. It is the truth, however, that the good must be Pharisees. They have no choice. The good must crucify him who deviseth his own virtue. That is the truth. The second one, however, who discovered their country, the country, heart, and soil of the good and just.

Starting point is 09:39:44 It was he who asked Whom do they hate the most? The creator hate they most, Him who breaketh the tables and old values, The breaker. Him they call the law breaker. For the good, they cannot create. They are always the beginning of the end.

Starting point is 09:40:11 They crucify him who writeeth new values, on new tables. They sacrifice unto themselves the future. They crucify the whole human future. The good. They have always been the beginning of the end. 27. Oh, my brethren, have you also understood this word? And what I once said of the last man? With whom lieth the greatest danger to the whole human future? Is it not with the good and just? Break up. Break up! I pray you! The good and just! Oh, my brethren! Have ye understood also this word? 28. Ye flee from me? He are frightened? ye tremble at this word. Oh, my brethren,

Starting point is 09:41:19 when I enjoined you to break up the good and the tables of the good, then only did I embark man on his high seas. And now only cometh unto him the great terror, the great outlook, the great sickness, the great nausea, the great sea sickness. False shores and false securities did the good teach you. In the lies of the good were ye born and bred. Everything hath been radically contorted and distorted by the good.

Starting point is 09:41:58 But he who discovered the country of man discovered also the country of man's future. Now, shall ye be sailors for me? Brave, patient. Keep yourselves up at times, my brethren. Learn to keep yourselves up. The sea stormeth. Many seek to raise themselves again by you.

Starting point is 09:42:25 The sea stormeth. All is in the sea. Well, cheer up, ye old seaman hearts. What a fatherland. Tither striveth our helm where our children's land is. Tither words, stormier than the sea, stormeth our great longing. 29. Why so hard?

Starting point is 09:42:54 Said the diamond one day, the charcoal. Are we then not near relatives? Why so soft? Oh, my brethren, thus do I ask you. Are ye then not my brother? brethren? Why so soft, so submissive and yielding? Why is there so much negation and abnegation in your hearts? Why is there so little fate in your looks? And if ye will not be fates and inexorable ones, how can ye one day conquer with me? And if your hardness will not glance and cut and chip to

Starting point is 09:43:36 pieces, how can ye one day create with me? For the creators are hard, and blessedness must it seem to you to press your hand upon millenniums as upon wax. Blessedness to write upon the will of millenniums as upon brass. Harder than brass, nobler than brass, entirely hard is only the noblest. This new table, oh, my brethren, put I up over you. Become hard. Thirty. O thou my will. Thou change of every need, my needfulness. Preserve me from all small victories. Thou fatedness of my soul which I call fate. Thou in me. O'n me, over. me, preserve and spare me for one great fate. And thy last greatness, my will. Spare it for thy last, that thou mayest be inexorable in thy victory. Ah, who hath not succumbed to his victory?

Starting point is 09:44:57 Whose eye hath not be dimmed in this intoxicated twilight? Ah, whose foot hath not faltered and forgotten in victory, how to stand, that I may one day be ready and ripe in the great noontide, ready and ripe like the glowing ore, the lightning-bearing cloud, and the swelling milk udder, ready for myself, and for my most hidden will, a bow eager for its arrow, an arrow eager for its star. A star ready and ripe in its noontide, glowing, pierced, blessed by annihilating sun arrows. A sun itself, and an inexorable sun will,

Starting point is 09:45:51 ready for annihilation in victory. O will, thou change of every need, my needfulness. Spare me for one great victory. Thus spake Zarathustra. Notes by Anthony M. Ludovici. Paragraph 20.

Starting point is 09:46:18 Quote, All that increases power is good. All that springs from weakness is bad. The weak and ill-constituted shall perish. First principle. of our charity. And one shall also help them there too. End quote. Nietzsche partly divined the kind of reception moral values of this stamp would meet with at the hands of the effeminate manhood of Europe. Here we see that he had anticipated the most likely form their criticism would take.

Starting point is 09:46:52 See also the last two verses of paragraph 17. Paragraph 21. The first ten verses here are reminiscent of war and warriors, and of the flies in the marketplace. Verses eleven and twelve, however, are particularly important. There is a strong argument in favor of the sharp differentiation of casts and of races and even of sexes. See note on chapter 18, running all through Nietzsche's writings. But sharp differentiation also implies antagonism in some form or other. Hence Nietzsche's fears for modern man. What modern men desire above all is peace and the cessation of pain.

Starting point is 09:47:40 But neither great races nor great casts have ever been built up in this way. Who still wanteth to rule, Zarathustra asks in the prologue. Who still wanteth to obey? Both are too burdensome. This is rapidly becoming everybody, attitude today. The tame moral reading of the face of nature, together with such democratic interpretations of life as those suggested by Herbert Spencer, are signs of a physiological condition, which is the reverse of that bounding and irresponsible healthiness, in which harder and more tragic values rule. Paragraph 24. This should be read in conjunction with child.

Starting point is 09:48:28 in marriage. In the fifth verse, we shall recognize our old friend, marriage on the ten-year system, which George Meredith suggested some years ago. This, however, must not be taken too literally. I do not think Nietzsche's profoundest views on marriage were ever intended to be given over to the public at all, at least not for the present. They appear in the biography by his sister, and although their wisdom is unquestionable, the nature of the reforms he suggests render it impossible for them to become popular just now. Paragraphs 26 and 27.

Starting point is 09:49:09 See note on the prologue. Paragraph 28. Nietzsche was not an iconoclast from predilection. No bitterness or empty hate dictated his vituperations against existing values and against, the dogmas of his parents and forefathers. He knew too well what these things meant to the millions who profess them, to approach the task of uprooting them with levity or even with haste. He saw what modern anarchists and revolutionists do not see, namely, that man is in danger of actual

Starting point is 09:49:47 destruction when his customs and values are broken. I need hardly point out, therefore, how deeply he was conscious of the responsibility he threw upon our shoulders when he invited us to reconsider our position. The lines in this paragraph are evidence enough of his earnestness. End of Part 3, Chapter 56, recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 57 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Sleeper-Vox recording is in the public domain. The Convalescent One

Starting point is 09:50:32 One morning, not long after his return to his cave, Zarathustra sprang up from his couch like a madman, crying with a frightful voice and acting as if someone still lay on the couch, who did not wish to rise. Zarathustra's voice also resounded in such a manner that his animals came to him frightened, and out of all the neighboring caves and lurking places all the creatures slipped away, flying, fluttering, creeping or leaping, according to their variety of foot or wing. Zarathustra, however, spake these words. Up, abysmal thought out of my depth. I am thy cock in morning dawn, thou overslept reptile.

Starting point is 09:51:20 Up, up, up! My voice shall soon crow the abyssmal. awake, unbind the fetters of thine ears. Listen, for I wish to hear thee, up, up. There is thunder enough to make the very graves listen, and rub the sleep and all the dimness and blindness out of thine eyes. Hear me also at thine eyes. My voice is a medicine even for those born blind. And once thou art awake, then shalt thou ever remain awake. It is not my accustomed to awake great-grandmothers out of their sleep that I may bid them sleep on. Thou stirrest, stretchest thyself, whizest? Up, up, up, not wheeze, shalt thou, but speak unto me.

Starting point is 09:52:10 Zarathra calleth thee, Zarathustra the godless. I, Zarathustra, the advocate of living, the advocate of suffering, the advocate of the circuit. The do I call. My most abysmal thought, joy to me, thou comest. I hear thee. Mine abyss speaketh. My lowest depth have I turned over into the light. Joy to me. Come hither.

Starting point is 09:52:42 Give me thy hand. Ha, let be. Ha, ha, disgust, disgust, disgust, disgust, alas to me. Two. Hardly, however, had Zarathustra spoken these words when he fell down as one dead, and remained long as one dead. When, however, he again came to himself, then was he pale and trembling and remained lying, and for long he would neither eat nor drink. This condition continued for seven days.

Starting point is 09:53:20 His animals, however, did not leave him day or night, except that the eagle flew forth to fetch food. In what it fetched and foraged, it laid on Zarathustra's couch, so that Zarathustra at last lay among yellow and red berries, grapes, rosy apples, sweet-smelling herbage, and pine cones. At his feet, however, two lambs were stretched, which the eagle had with difficulty carried off from their shepherds.

Starting point is 09:53:50 At last, after seven days, Zarathustra raised himself upon his couch, took a rosy apple in his hand, smelt it, and found its smell pleasant. Then did his animals think the time had come to speak unto him. "'O Zarathustra,' said they, "'now hast thou lain thus for seven days with heavy eyes. "'Wilt thou not set thyself again upon thy feet? "'Step out of thy cave. The world waiteth for thee as a garden. The wind playeth with heavy fragrance Which seeketh for thee

Starting point is 09:54:26 And all brooks would like to run after thee All things long for thee Since thou hast remained alone for seven days Step forth out of thy cave All things want to be thy physicians Did perhaps a new knowledge come to thee A bitter grievous knowledge Like leavened doe layest thou

Starting point is 09:54:49 Thy soul arose and swelled beyond all its bounds. Oh, mine animals, answered Zarathustra, talk on thus, and let me listen. It refresheth me so to hear your talk. Where there is talk, there is the world as a garden unto me. How charming it is that there are words and tones, are not words and tones, rainbows,

Starting point is 09:55:18 and seeming bridges twixt the eternally separated. it. To each soul belongeth another world. To each soul is every other's soul a back world. Among the most alike doth semblance deceive most delightfully. For the smallest gap

Starting point is 09:55:38 is most difficult to bridge over. For me, how could there be an outside of me? There is no outside. But this we forget on hearing tones. How delightful it is that we forget. Have not names and tones been given unto things that man may refresh himself with them? It is a beautiful folly, speaking.

Starting point is 09:56:06 Therewith danceeth man over everything. How lovely is all speech and all falsehoods of tones. With tones danceeth our love on variegated rainbows. "'Oh, Zarathustra,' said then as animals, "'to those who think like us, things all dance themselves. They come and hold out the hand and laugh and flee, and return. Everything goeth, everything returneth, eternally rolleth the wheel of existence. Everything dieth, everything blossometh forth again, eternally runneth on the year of existence.

Starting point is 09:56:51 existence. Everything breaketh. Everything is integrated anew. Eternally buildeth itself the same house of existence. All things separate, all things again greet one another. Eternally true to itself remaineth the ring of existence. Every moment begineth existence, around every here, rolleth the ball there. The middle is. is everywhere. Crooked is the path of eternity. Oh, ye wags and barrel organs, answered Zarathustra and smiled once more, how well do ye know what had to be fulfilled in seven days, and how that monster crept into my throat and choked me. But I bit off its head and spat it away from me. And ye,

Starting point is 09:57:47 ye have made a liar lay out of it? Now have. However, do I lie here, still exhausted with that biting and spitting away, still sick with my own salvation, and ye looked on at it all? Oh, mine animals, are ye also cruel? Did ye like to look at my great pain as men do, for man is the cruelest animal? At tragedies, bullfights and crucifixions, hath he hitherto. too been happiest on earth. And when he invented his hell, behold, that was his heaven on earth. When the great man crieth, immediately runneth the little man tither and his tongue hangeth out of his

Starting point is 09:58:36 mouth for very lusting. He, however, calleth it his pity. The little man, especially the poet, how passionately doth he accuse life and words. Harken to him. but do not fail to hear the delight which is in all accusation. Such accusers of life, them life overcometh with a glance of the eye. Thou lovest me, saith the insolent one. Wait a little, as yet I have no time for thee. Toward himself man as the cruelest animal, and in all who call themselves sinners and bearers of the cross,

Starting point is 09:59:21 and penitence, do not overlook the voluptuousness in their plaits and accusations. And I myself, do I thereby want to be man's accuser? Ah, mine animals, this only I have learned hitherto, that for man his baddest is necessary for his best. That all that is baddest is the best power, and the hardest stone for the highest creator, and that man must become better and better. Not to this torture stake was I tied, that I know man is bad, but I cried as no one hath yet cried,

Starting point is 10:00:06 ah, that his baddest is so very small, ah, that his best is so very small. The great disgust at man, it strangled me and had crept into my throat, and what the soothsayer had presaged, all is alike. Nothing is worthwhile. Knowledge strangleth.

Starting point is 10:00:31 A long twilight limped on before me, a fatally weary, fatally intoxicated sadness, which spake with yawning mouth. Eternally he returneth, the man of whom thou art weary, the small man. So yawned my sadness And dragged its foot and could not go to sleep

Starting point is 10:00:57 A cavern became the human earth to me Its breast caved in Everything living became to me human dust And bones and mouldering past My sighing sat on all human graves And could no longer arise My sighing and questioning croaked and choked and gnawed and gnawed and gnawed day and night. Ah, man returneth eternally.

Starting point is 10:01:29 The small man returneth eternally. Naked had I once seen both of them. The greatest man and the smallest man. All too like one another. All too human. Even the greatest man. all too small even the greatest man that was my disgust at man

Starting point is 10:01:52 and the eternal return also of the smallest man that was my disgust at all existence ah disgust disgust disgust disgust disgust disgust thus spake Zarathustra and sighed and shuddered for he remembered his sickness then did his animals prevent him from speech

Starting point is 10:02:16 speaking further. Do not speak further, thou convalescent, so answered as animals. But go out where the world waiteth for thee, like a garden. Go out unto the roses, the bees, and the flocks of doves, especially, however, unto the singing birds, to learn singing from them. For singing is for the convalescent, the sound ones may talk, and when the sound also want songs, then want they other songs than the convalescent.

Starting point is 10:02:53 Oh, ye wags and barrel organs, do be silent, answered Zarathustra and smiled at his animals. How well ye know what consolation I devised for myself in seven days, that I have to sing once more. That consolation did I devise. for myself and this convalescence. Would ye also make another liar-lay thereof? Do not talk further, answered his animals once more. Rather thou convalescent. Prepare for thyself first a liar, a new liar. For behold, O Zarathustra. For thy new lays,

Starting point is 10:03:37 there are needed new liars. Sing and bubble over, O Zarathustra. Heal thy soul with new lays, that thou mayest bear thy great fate, which hath not yet been anyone's fate. For thine animals know it well, O Zarathustra, who thou art and must become. Behold, thou art the teacher of the eternal return. That is now thy fate, that thou must be the first to teach this teaching. How could this great fate not be thy greatest danger and infirmity? behold we know what thou teachest that all things eternally return and ourselves with them and that we have already existed times without number and all things with us thou teachest that there is a great year of becoming a prodigy of a great year it must like a sand-glass ever turn up anew that it may anew run down and run out so that all those years are like one another in the greatest and also in the smallest, so that we ourselves in every great year are like ourselves in the greatest and also in the smallest.

Starting point is 10:04:58 And if thou wouldst now die, O Zarathustra, behold, we know also how thou wouldst then speak to thyself, but thine animals beseech thee, not to die yet. Thou would speak, and without trembling, buoyant rather with bliss, for a great weight and worry would be taken from thee, thou patientest one. Now do I die and disappear, what's thou say, and in a moment I am nothing. Souls are as mortal as bodies, but the plexus of causes returneth in which I am intertwined. It will again create me, I myself, to the causes of the eternal return. I come again with this sun, with this earth, with this eagle,

Starting point is 10:05:47 with this serpent, not to a new life, or a better life, or a similar life. I come again eternally to this identical and self-same life, in its greatest and its smallest, to teach again the eternal return of all things. To speak again the word of the great noon, and it's greatest, and it's smallest, to teach again the eternal return of all things. To speak again the word of the great noontide of earth and man, to announce again to man the superman, I have spoken my word. I break down by my word, so willeth mine eternal fate. As announcer do I succumb. The hour hath now come for the downgoer to bless himself. Thus endeth, Therathathathustra's downgoing. animals had spoken these words, they were silent and waited, so that Zarathustra might say something

Starting point is 10:06:41 to them. But Zarathustra did not hear that they were silent. On the contrary, he lay quietly with closed eyes like a person sleeping, although he did not sleep, for he communed just then with his soul. The serpent, however, and the eagle, when they found him silent in such wise, respected the great stillness around him and prudently retired. Notes by Anthony M. Ludovici. We meet several puzzles here. Zarathustra calls himself the advocate of the circle, the eternal recurrence of all things.

Starting point is 10:07:22 And he calls this doctrine his abysmal thought. In the last verse of the first paragraph, however, after hailing his deepest thought, he cries, disgust, disgust, disgust. We know Nietzsche's ideal man was that, quote, world-approving, exuberant and vivacious creature, who has not only learnt to compromise and arrange with that which was and is, but wishes to have it again, as it was and is,

Starting point is 10:07:53 for all eternity, insatiably calling out de Capo, or not only to himself, but to the whole peace and play, end quote. See note on chapter 42. But if one ask oneself what the condition to such an attitude are, one will realize immediately how utterly different Nietzsche was from his ideal. The man who insatiably cries DiCapo to himself and to the whole of his Mison Saint must be in a position to desire every incident in his life to be repeated not once, but again and again eternally. Now, Nietzsche's life had been too full of disappointments, illness, unsuccessful struggles,

Starting point is 10:08:41 and snubs to allow of his thinking of the eternal recurrence without loathing, hence probably the words of the last verse. In verses 15 and 16, we have Nietzsche declaring himself an evolutionist in the broadest sense. That is to say that he believes in the development hypothesis, as the description of of the process by which species have originated. Now, to understand his position correctly, we must show his relationship to the two greatest of modern evolutionists, Darwin and Spencer.

Starting point is 10:09:15 As a philosopher, however, Nietzsche does not stand or fall by his objections to the Darwinian or Spencerian cosmogony. He never laid claim to a very profound knowledge of biology. And his criticism is far more valuable as the attitude of a fresh mind, then as that of a specialist toward the question. Moreover, in his objections many difficulties are raised which are not settled by an appeal to either of the men above mentioned. We have given Nietzsche's definition of life in the note on

Starting point is 10:09:47 chapter 56, paragraph 10. Still, there remains a hope that Darwin and Nietzsche may someday become reconciled by a new description of the processes by which varieties occur. The appearance of varieties among animals and of, quote, sporting plants, end quote, in the vegetable kingdom, is still shrouded in mystery, and the question whether this is not precisely the ground on which Darwin and Nietzsche will meet is an interesting one. The former says in his origin of species concerning the causes of variability, quote, there are two factors, namely the nature of the organism and the nature of the conditions. the former seems to be much the more important. Italics are mine. For nearly similar variations sometimes arise under, as far as we can judge, dissimilar conditions,

Starting point is 10:10:43 and on the other hand, dissimilar variations arise under conditions which appear to be nearly uniform. End quote. Nietzsche, recognizing the same truth would describe practically all of the importance to the, quote, highest functionaries in the organism in which the life will appears as an active and formative principle, end quote. And except in certain cases where passive organisms alone are concerned, would not give such a prominent place to the influence of environment.

Starting point is 10:11:18 Adaptation, according to him, is merely a secondary activity, a mere re-activity, and he is therefore quite opposed. to Spencer's definition, quote, Life is the continuous adjustment of internal relations to external relations, end quote. Again, in the motive force behind animal and plant life, Nietzsche disagrees with Darwin. He transforms the struggle for existence, the passive and involuntary condition,

Starting point is 10:11:49 into the struggle for power, which is active and creative, and much more in harmony with Darwin's own views, given above concerning the importance of the organism itself. The change is one of such far-reaching importance that we cannot dispose of it in a breath as a mere play-upon words. Quote, Much is reckoned higher than life itself by the living one.

Starting point is 10:12:16 End quote. Nietzsche says that to speak of the activity of life as a struggle for existence is to state the case inadequately. He warns us not to confound malice. with nature. There is something more than this struggle between the organic beings on this earth. Want, which is supposed to bring this struggle about, is not so common as is supposed. Some other force must be operative. The will to power is this force. Quote, the instinct of self-preservation is only one of the indirect and most frequent results

Starting point is 10:12:54 thereof. End quote. A certain lack of acumen and psychological questions and the condition of affairs in England at the time Darwin wrote may both, according to Nietzsche, have induced the renowned naturalist to describe the forces of nature as he did in his origin of species. In verses 28, 29, and 30 of the second portion of this discourse, we meet with a doctrine in which at first sight seems to be merely le manois al-en-Veyr. Indeed, one English critic has actually said of Nietzsche that, thus spake Zarathustra, is no more than a compendium of modern views and maxims turned upside down. Examining these heterodox pronouncements

Starting point is 10:13:40 of a little more closely, however, we may possibly perceive their truth. Regarding good and evil as purely relative values, it stands to reason that what may be bad or evil in a given man relative to a certain environment, may actually be good, if not highly virtuous in him, relative to a certain other environment. If this hypothetical man represent the ascending line of life, that is to say, if he promise all that which is highest in a Greco-Roman sense, then it is likely that he will be condemned as wicked if introduced into the society of men representing the opposite and descending line of life. By depriving a man of his wickedness, more particularly nowadays, therefore one may unwittingly

Starting point is 10:14:32 be doing violence to the greatest in him. It may be an outrage against his wholeness, just as the lopping off of a leg would be. Fortunately, the natural, the natural, so-called wickedness of higher men, has in a certain measure been able to resist this lopping process which successive slave morality have practiced. But signs are not wanting, which show that the noblest wickedness is fast vanishing from society, the wickedness of courage and determination, and that Nietzsche has good reasons for crying, quote, Ah, that man's baddest is so very small. Ah, that his best is so very small.

Starting point is 10:15:20 What is good. To be brave is good? It is the good war which halloweth every cause. End quote. See also paragraph five, higher man. End of part three, chapter 57, recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 58 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common.

Starting point is 10:15:51 This sleeper-box recording is in the public domain. The Great Longing O my soul, I have taught thee to say, Today, as once on a time and formerly, and to dance thy measure over every here and there and yonder. Oh, my soul, I delivered thee from all byplaces, I brush down from thee dust and spiders and twilight. O my soul, I watched the petty shame and the by-place virtue from thee, and persuaded thee to stand

Starting point is 10:16:32 naked before the eyes of the sun. With the storm that is called spirit did I blow over thy surging sea. All clouds did I blow away from it. I strangled, even the strangler called sin. O my soul, I gave thee the right to say, Nay, like the storm, and to say yea, as the open heaven saith yea,

Starting point is 10:16:59 calm as the light remainest thou, and now walkest through denying storms. O my soul, I restored to thee liberty over the created and the uncreated, and who knowest as thou knowest the voluptuousness of the future. O my soul, I taught thee the contempt which doth not come like worm-eating,

Starting point is 10:17:26 the great, the loving contempt, which loveth most where it contemneth most. O my soul, I taught thee so to persuade that thou persuadest even the grounds themselves to thee, like the sun, which persuadeth even the same. sea to its height. O my soul, I have taken from thee all obeying and knee-bending and homage-paying, I have myself given thee the names, change of need, and fate. Oh, my soul, I have given thee new names and gay-colored playthings. I have called thee fate, and the circuit of circuits, and

Starting point is 10:18:15 the naval string of time, and the azure bell. O my soul, to thy domain gave I all wisdom to drink, all new wines, and also all immemorially old strong wines of wisdom. O my soul, every sun shed I upon thee, and every night and every silence and every longing. Then grewest thou up for me as a vine. O my soul, exuberant and heavy dost thou now stand forth, a vine with swelling udders and full clusters of brown golden grapes,

Starting point is 10:19:01 filled and waited by thy happiness, waiting from superabundance, and yet ashamed of thy waiting. Oh, my soul, There is nowhere a soul which could be more loving and more comprehensive and more extensive. Where could future and past be closer together than with thee? Oh, my soul, I have given thee everything, and all my hands have become empty by thee. And now, now sayest thou to me smiling and fool of melancholy, which of us oath thanks? Doth the giver not owe thanks because the receiver received

Starting point is 10:19:46 Is bestowing not a necessity? Is receiving not pitying? Oh, my soul, I understand the smiling of thy melancholy. Thine overabundance itself now stretcheth out longing hands. Thy fullness looketh forth over raging seas and seeketh and waiteth, The longing of overfulness looketh forth from the smiling heaven of thine eyes. And verily, O my soul, who could see thy smiling and not melt into tears? The angels themselves melt into tears through the over-graciousness of thy smiling.

Starting point is 10:20:31 Thy graciousness and over-graciousness is it which will not complain and weep, and yet, O my soul. longeth thy smiling for tears and thy trembling mouth for sobs. Is not all weeping complaining, and all complaining accusing? Thus speakest thou to thyself, and therefore, oh my soul, wilt thou rather smile than pour forth thy grief, than in gushing tears pour forth all thy grief concerning thy fullness, and concerning the craving of the vine for the vintager and vintage knife. But wilt thou not weep? Wilt thou not weep forth thy purple melancholy?

Starting point is 10:21:21 Then wilt thou have to sing, oh my soul. Behold I smile myself, who foretell thee this, thou wilt have to sing with passionate song, until all seas turn calm to hearken unto thy longing. Until over calm longing seas, the bark glideth, The golden marvel around the gold of which all good, Bad and marvelous things frisk. Also, many large and small animals And everything that hath light, marvelous feet, So that it can run on violent blue paths.

Starting point is 10:22:02 Towards the golden marvel, The spontaneous bark and its master. He, however, is the vintager who waiteth with the diamond vintage knife. Thy great deliverer, oh my soul, the nameless one, for whom future songs only will find names. And verily, already hath thy breath the fragrance of future songs. Already glowest thou and dreamest, already drinkest thou thirstily at all deep echoing wells of consolation. Already reposeth thy melancholy in the bliss of future songs. O my soul, now have I given thee all, and even my last possession,

Starting point is 10:22:52 and all my hands have become empty by thee. That I bade thee sing. Behold, that was my last thing to give. That I bade thee sing. Say now, say, which of us now, oweeth thanks? Better still, however, sing unto me, sing, oh my soul, and let me thank thee. Thus spake Zarathustra. End of Part 3, Chapter 58, recording by John Van Stan, Savannah, Georgia.

Starting point is 10:23:35 Part 3, Chapter 59 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Liebervox recording is in the public domain. The second dance song. 1. Into thine eyes gazed I lately, O life. Gold saw I gleam in thy night eyes. My heart stood still with the light. A golden bark saw I gleam on darkened waters.

Starting point is 10:24:11 A sinking. drinking, re-blinking golden swing-bark. At my dance, frantic foot, dost thou cast a glance, laughing, questioning, melting, thrown glance. Twice only movest thou

Starting point is 10:24:30 thy rattle with thy little hands. Then did my feet swing with dance fury. My heels reared aloft to my toes, they hearkened. thee they would know, hath not the dancer his ear in his toe. Unto thee did I spring, then flets thou back from my bound, and toward me waved thy fleeing, flying tresses round. Away from thee did I spring, and from thy snaky tresses,

Starting point is 10:25:03 then stuts thou there half-turned and in thine eye caresses. With crooked glances, dost thou teach me crooked courses. On crooked courses learn my feet crafty fancies. I fear thee near, I love thee far. Thy flight allureth me, thy seeking secureth me. I suffer but for thee. What would I not gladly bear? For thee, whose coldness inflameth,

Starting point is 10:25:37 whose hatred misleadeth, whose flight enchaneth, whose mockery pleadeth. Who would not hate thee, thou great bindress, inwindress, temptress, seekress, findress. Who would not love thee, thou innocent, impatient, wind-swift, child-eyed sinner? Whither pullest thou me now, thou paragon and tomboy, And now fool'st thou me fleeing, thou sweet romp dost annoy. I dance after thee. I follow even faint traces lonely. Where art thou?

Starting point is 10:26:21 Give me thy hand, or thy finger only. Here are caves and thickets. We shall go astray. Halt. Stand still. Seas thou not owls and bats and bats in fluttering fray. Thou bet, thou owl,

Starting point is 10:26:40 thou wouldst play me foul. Where are we? From the dogs hast thou learned thus to bark and how. Thou gnashest on me sweetly with little white teeth. Thine evil eyes shoot out upon me, thy curly little mane from underneath. This is a dance over stock and stone. I am the hunter.

Starting point is 10:27:05 Will't thou be my hound or my chamois non? Now beside me, and quickly, wickedly springing, Now up and over, alas, I have fallen myself overswinging. Oh, see me lying thou arrogant one and imploring grace. Gladly would I walk with thee in some lovelier place. In the paths of love through bushes very again, quiet trim, or there along the lake where golden fishes dance and swim. Thou art now weary. There above are sheep and sunset stripes. Is it not sweet to sleep the shepherd

Starting point is 10:27:52 pipes? Thou art so very weary? I carry thee tither. Let just thine arms sink, and art thou thirsty? I should have something but thy may mouth would not like it to drink. Oh, that cursed, nimble, supple serpent and lurking witch, where art thou gone? But in my face do I feel through thy hand two spots and red blotches itch? I am verily weary of it, ever thy sheepest shepherd to be. Thou witch, if I have hitherto sung unto thee, now shalt thou cry unto me. To the rhythm of my whip, shalt thou dance and cry. I forget not my whip, not I.

Starting point is 10:28:46 Two. Then did life answer me thus, and kept thereby her fine ears closed. Oh, Sarathustra, crack not so terribly with thy whip. Thou knowest surely that noise killeth thought, and just now there came to me such delicate, thoughts. We are both of us genuine, ne'er-do-wells and ne'er-do-ills. Beyond good and evil, found we are island and our green meadow. We, too, alone. Therefore must we be friendly to each other, and even should we not love each other from the bottom of our hearts, must we then have a

Starting point is 10:29:26 grudge against each other if we do not love each other perfectly? And that I am friendly to thee, and often too friendly, that knowest thou. And the reason is that I am envious of thy wisdom. Ah, this mad old fool, wisdom! If thy wisdom should one day run away from thee, ah, then would also my love run away from thee quickly. Thereupon did life look thoughtfully behind and around and said softly. Oh, Zarathustra,

Starting point is 10:30:02 Thou art not faithful enough to me. Thou lovest me not nearly so much as thou sayest. I know thou thinkest of soon leaving me. There is an old, heavy, heavy booming clock. It boometh by night up to thy cave. When thou hearest this clock strike the hours at midnight, then thinkest thou between one and twelve thereon. Thou thinkest thereon, O Zarathustra.

Starting point is 10:30:31 I know it. of soon leaving me. Yea, answered I hesitatingly, but thou knowest it also. And I said something into her ear in amongst her confused yellow foolish tresses. Thou knowest that, O Zarathustra,

Starting point is 10:30:55 that knoweth no one. And we gazed at each other, and looked at the green meadow or which the cool evening was just passing, and we wept together. Then, however, was life dearer unto me than all my wisdom had ever been. Thus spake Zarathustra. Three. One.

Starting point is 10:31:22 Oh, man, take heed. Two, what saith deep midnight's voice indeed. Three, I slept my sleep. Four, from deepest dream I've woken, please. seed. Five, the world is deep. Six, and deeper than the day could read. Seven, deep is its woe. Eight, joy. Deeper still than grief can be. Nine, woe saith. Hence, go. Ten, but joys all want eternity. Eleven, want deep, profound eternity. Twelve. Chapter 59, recording by John Van Stan, Savannah, Georgia. Part 3, Chapter 60 of Thus Spake Zarathustra by Friedrich Inecia, translated by Thomas

Starting point is 10:32:21 Common. This sleeper-box recording is in the public domain. The Seven Seals, or the Ye and Amen Lay. 1. If I be a diviner, and fool of the divining spirit which wandereth on high mountain ridges twixt two seas, Wandereth twixt the past and the future as a heavy cloud, hostile to sultry plains,

Starting point is 10:32:49 and to all that is weary, and can neither die nor live. Ready for lightning in its dark bosom, and for the redeeming flash of light, charged with lightnings which say, Yay! Which laugh, yay! Ready for divining flashes of lightning.

Starting point is 10:33:08 Blessed, however, is he who is thus charged. And verily, long must he hang like a heavy tempest on the mountain, who shall one day kindle the light of the future. Oh, how could I not be ardent for eternity, and for the marriage ring of rings, the ring of the return? Never yet have I found the woman by whom I should like to have children, unless it be this woman whom I love, for I love thee, O eternity. For I love thee, O eternity, too.

Starting point is 10:33:54 If ever my wrath hath burst graves, shifted landmarks, or rolled old shattered tables into precipitous depths, if ever my scorn hath scattered, moldered words to the winds, and if I have come like a bosom to cross spiders, and as a cleansing wind to old Sharnel houses. If ever, I have sat rejoicing where old gods lie buried, world blessing, world loving, beside the monuments of old world maligners. For even churches in God's graves do I love. If only heaven looketh through their ruined roofs with pure eyes Gladly do I sit like grass and red poppies on ruined churches. Oh, how could I not be ardent for eternity?

Starting point is 10:34:52 And for the marriage ring of rings, the ring of the return. Never yet have I found the woman by whom I should like to have children, unless it be this woman whom I love, for I love thee, O eternity. for I love thee, O eternity! Three. If ever a breath hath come to me of the creative breath, and of the heavenly necessity which compeleth even chances to dance star-tances. If ever I have laughed with the laughter of the creative lightning,

Starting point is 10:35:30 to which the long thunder of the deed followeth grumblingly, but obediently, if ever I ever I have laughed with the laughter of the creative lightning, to which the long thunder of the deed followeth grumblingly, but obediently. If ever I have played dice with the gods at the divine table of the earth so that the earth quaked and ruptured and snorted forth fire streams. For a divine table is the earth

Starting point is 10:35:49 and trembling with new creative dictums and dice-caths of the gods. Oh, how could I not be ardent for eternity and for the marriage ring of rings? the ring of the return. Never yet have I found the woman by whom I should like to have children, unless it be this woman whom I love, for I love thee, O eternity,

Starting point is 10:36:19 for I love thee, O eternity, for, If ever I have drunk a full draught of the foaming spice And convection bowl in which all things are well mixed, If ever, my hand hath mingled the furthest with the nearest, Fire with spirit, joy with sorrow, and the harshest with the kindest. If I, myself, am a grain of the saving salt which maketh everything in the confection bowl mix well. For there is a salt which uniteth good with evil, And even the evilest is worthy as spicing and as final over-foaming.

Starting point is 10:37:04 Oh, how could I not be ardent for eternity, and for the marriage ring of rings, the ring of the return? Never yet have I found the woman by whom I should like to have children, unless it be this woman whom I love. For I love thee, O eternity. For I love thee, O eternity. Five. If I be fond of the sea, and all that it is, sea-like, and fondest of it when it angrily contradicteth me. If the exploring delight be in me, which impelleth sails to the undiscovered,

Starting point is 10:37:47 if the seafarer's delight be in my delight. If ever my rejoicing hath called out, the shore hath vanished, now hath fallen from me the last chain. The boundless roareth around me, far away sparkle for me, space and time. Well, Cheer up, old heart! Oh, how could I not be ardent for eternity, and for the marriage ring of rings, the ring of the return? Never yet have I found the woman by whom I should like to have children, unless it be this woman whom I love, for I love thee, oh eternity,

Starting point is 10:38:28 for I love thee, oh eternity. Six. If my virtue be able to be. a dancer's virtue, and if I have often sprung with both feet into golden emerald rapture. If my wickedness be a laughing wickedness, at home among rose-banks and hedges of lilies, for in laughter is all evil present, but it is sanctified and absorbed by its own bliss. And if it be my Alpha and Omega that everything heavy shall become light, every body a dancer, and every spirit a bird, and verily, that is my Alpha and Omega.

Starting point is 10:39:17 Oh, how could I not be ardent for eternity? And for the marriage ring of rings, the ring of the return. Never yet have I found the woman by whom I should like to have children. unless it be this woman whom I love, for I love thee, O eternity, for I love thee, oh eternity. Seven, If ever I have spread out a tranquil heaven above me,

Starting point is 10:39:48 and have flown into mine own heaven with mine own pinions, if I have swum playfully in profound, luminous distances, and if my freedoms, avian wisdom, hath come to me. Thus, however, speaketh avian wisdom. Lo, there is no above and no below. Throw thyself about. Outward, backward thou light one. Sing, speak no more.

Starting point is 10:40:16 Are not all words made for the heavy? Do not all words lie to the light ones? Sing, speak no more. Oh, how could I not be ardent? for eternity, and for the marriage ring of rings, the ring of the return. Never yet have I found the woman by whom I should like to have children, unless it be this woman whom I love, for I love thee, O eternity, for I love thee, O eternity. Notes by Anthony M. Ludovici.

Starting point is 10:40:57 This is a final Pian which Zarathustra sings to eternity and the marriage ring of rings the ring of the eternal recurrence End of part 3, chapter 60 Recording by John Van Stan, Savannah, Georgia Part 4, Chapter 61 of Thus Spake Zarathustra by Friedrich Nietzsche translated by Thomas Common.

Starting point is 10:41:27 This sleeper-box recording is in the public domain. Fourth and last part. Ah, where in the world have there been greater follies than with the pitiful, and what in the world hath caused more suffering than the follies of the pitiful? Woe unto all loving ones who have not in elevation which is above their pity. Thus spake the devil unto me once on a time. Even God hath his hell. It is his love for man. and lately did I hear him say these words. God is dead. Of his pity for man hath God died. Zarathustra, second part, the pitiful.

Starting point is 10:42:17 The honey sacrifice, and again passed moons and years over Zarathustra's soul, and he heeded it not. His hair, however, became white. One day he sat on a stone, in front of his cave and gazed calmly into the distance. One there gazedeth out on the sea and away beyond sinuous abysses. Then went his animals thoughtfully round about him, and at last set themselves in front of him. "'Hosephastra,' said they, "'gazest thou out perhaps for thy happiness?' "'Of what account is my happiness?'

Starting point is 10:43:03 answered he, "'I have long ceased to strive any more for happiness. I strive for my work.' "'Oh, Zarathustra,' said the animals once more. "'That sayest thou as one who hath over much of good things. Lies thou not in a sky-blue lake of happiness?' "'Ewags,' answered Zarathustra and smiled, how well did ye choose the simile.

Starting point is 10:43:36 But ye know also that my happiness is heavy, and not like a fluid wave of water. It presseth me and will not leave me, and is like molten pitch. Then went his animals again thoughtfully round him, and placed themselves once more in front of him. Oh, Zarathustra, said they. Is it consequently for that reason that thou thyself always becomeeth yellower and darker,

Starting point is 10:44:10 although thy hair looketh white and flaxen? Lo, thou sittest in thy pitch. What do you say, my animals? Said Zarathushra laughing. Verily, I reviled when I spake of pitch, As it happeneth with me, so is it with all fruits that turn ripe. It is the honey in my veins that maketh my blood thicker, and also my soul stiller. So will it be, O Zarathustra.

Starting point is 10:44:48 Answered his animals, then pressed up to him. But wilt thou not today ascend a high mountain? The air is pure, and today one seeth more. of the world than never. Yea, mine animals, answered he. Ye counsel admirably and according to my heart. I will today ascend a high mountain, but see that honey is there ready to hand,

Starting point is 10:45:18 yellow, white, good, ice-cool, golden-comb honey. For know that when aloft, I will make the honey sacrifice. When Zarathustra, however, was aloft on the summit, he sent his animals home that had accompanied him, and found that he was now alone. Then he laughed from the bottom of his heart, looked around him and spake thus. That I spake of sacrifices and honey sacrifices,

Starting point is 10:45:49 it was merely a ruse in talking and, verily, a useful folly. Here aloft can I now speak freer than in front of mountain caves and anchorite's domestic animals. What to sacrifice? I squander what is given me. A squanderer with a thousand hands. How could I call that? Sacrificing. And when I desired honey, I only desired bait, and sweet mucus and mucilage, for which even the mouths of of growing bears and strange, sulky, evil birds' water, the best bait, as huntsmen and fishermen require it. For if the world be as a gloomy forest of animals and a pleasure ground for all wild huntsmen,

Starting point is 10:46:46 it seemeth to me, rather, and preferably a fathomless, rich sea. A sea full of many-hued fishes and crabs, for which even the gods might long, and might be tempted to become fishers in it and casters of nets. So rich is the world in wonderful things, great and small, especially the human world. The human sea.

Starting point is 10:47:15 Towards it do I now throw out my golden angle rod and say, Open up, thou human abyss. Open up, and throw unto me thy fish, and shining crabs. With my best bait shall I allure to myself today the strangest human fish. My happiness itself

Starting point is 10:47:37 do I throw out into all places far and wide, twixt, orient, noon-tide, and occident, to see if many human fish will not learn to hug and tug at my happiness. Until, biting at my sharp

Starting point is 10:47:53 hidden hooks, they have to come up to my height, the motleyest abyss-groundlings, to the wickedest of all fissures of men. For this am I the heart, and from the beginning. Drawing, hither drawing, upward, drawing, upbringing, a drawer, a trainer, a training master, who not in vain counseled himself once on a time, become what thou art. Thus may men now come up to me, For as yet do I await the signs

Starting point is 10:48:31 That it is time for my downgoing, As yet do I not myself go down, As I must do amongst men. Therefore do I wait here, Crafty and scornful upon high mountains. No impatient one, no patient one. rather one who hath even unlearned patience, because he no longer suffereth.

Starting point is 10:49:01 For my fate giveth me time. It hath forgotten me, perhaps, or doth it sit behind a big stone and catch flies. And verily, I am well disposed to mine eternal fate, because it doth not hound and hurry me, but leaveth me time for merriment and mischief, so that I have today ascended this high mountain to catch fish. Did ever anyone catch fish upon high mountains?

Starting point is 10:49:35 And though it be a folly what I hear seekin do, it is better so than that down below I should become solemn with waiting, and green and yellow, a posturing wrath's nose. an order with waiting, a holy howlstorm from the mountains, an impatient one that shouteth down to the valleys, hearken, else I will scourge you with the scourge of God. Not that I would have a grudge against such wrathful ones on that account. They are well enough for laughter to me.

Starting point is 10:50:14 Inpatient must they now be, those big alarm drums which find a voice now, or never. Myself, however, and my fate, we do not talk to the present. Neither do we talk to the never. For talking, we have patience and time and more than time. For one day must it yet come and may not pass by.

Starting point is 10:50:43 What must one day come and may not pass by? Our great Hazar, That is to say, our great remote human kingdom, the Zarathustra kingdom of a thousand years. How remote may such remoteness be? What doth it concern me? But on that account it is nonetheless sure unto me, with both feet stand I secure on this ground, On an eternal ground, on hard primary rock, on this highest, hardest, primary mountain ridge, unto which all winds come as unto the storm parting asking, where, and whence, and whither?

Starting point is 10:51:34 Here laugh, laugh my hearty, healthy wickedness, from high mountains cast out my glittering scorn laughter. Allure for me With thy glittering The finest human fish And whatever belongeth unto me In all seas My in and for me In all things

Starting point is 10:51:56 Fish that Out for me Bring that up to me For that do I wait The wickedest of all fish-catchers Out, out my fishing-hook In and down thou bait Of my happiness

Starting point is 10:52:13 drip thy sweetest dew, thou honey of my heart. Bite my fishing hook into the belly of all black affliction. Look out, look out mine I. Oh, how many seas round about me. What dawning human futures, and above me, What rosy red stillness! What unclouded silence! notes by Anthony M. Ludovici

Starting point is 10:52:46 Part four, in my opinion, this part is Nietzsche's open avowal that all his philosophy, together with all his hopes, enthusiastic outbursts, blasphemies, frivolicities, and obscurities, were merely so many gifts laid at the feet of higher men. He had no desire to save the world. What he wished to determine was, who is to be master of the world.

Starting point is 10:53:16 This is a very different thing. He came to save higher men, to give them that freedom by which alone they can develop and reach their zenith. See note on Chapter 54 end. It has been argued, and with considerable force, that no such philosophy is required by higher men, that, as a matter of fact,

Starting point is 10:53:41 higher men, by virtue of their constitutions always do stand beyond good and evil, and never allow anything to stand in the way of their complete growth. Nietzsche, however, was evidently not so confident about this. He would probably have argued that we only see these successful cases. Being a great man himself, he was well aware of the dangers threatening greatness in our age. In beyond good and evil, he writes, quote, There are few pains so grievous as to have seen, divined, or experienced, how an exceptional man has missed his way and deteriorated.

Starting point is 10:54:24 End quote. He knew, quote, from his painfulest recollections on what wretched obstacles promising developments of the highest rank have hitherto usually gone to pieces, broken down, sunk, and become contemptible. End quote. New in part four, we shall find that his strongest temptation to descend to the feeling of pity for his contemporaries is the cry for help, which he hears from the lips of the higher men exposed to the dreadful danger of their modern environment. Notes on the honey sacrifice.

Starting point is 10:55:07 In the 14th verse of this discourse, Nietzsche defines the solemn duty he imposed upon himself, quote, become what thou art. End quote. Surely the criticism which has been directed against this maxim must all fall to the ground when it is remembered, once and for all, that Nietzsche's teaching was never intended to be other than an esoteric one. Quote, I am a law only for mine own. quote, he says emphatically, quote,

Starting point is 10:55:41 I am not a law for all, end quote. It is of the greatest importance to humanity that its highest individuals should be allowed to attain to their full development. For, only by means of its heroes can the human race be led forward step by step to higher and yet higher levels. Quote, become what thou art.

Starting point is 10:56:07 end quote. Applied to all, of course, becomes a vicious maxim. It is to be hoped, however, that we may learn in time that the same action performed by a given number of men loses its identity precisely that same number of times. Quote, Qet L jovi, non-Lichette Bovi, end quote. At the last eight verses, many readers may be tempted to laugh. In England we almost always laugh When a man takes himself seriously

Starting point is 10:56:40 At anything save sport And there is, of course, No reason why the reader should not be hilarious A certain greatness is requisite Both in order to be sublime And to have reverence for the sublime. Nietzsche earnestly believed That the Zarathustra kingdom

Starting point is 10:57:00 His dynasty of a thousand years Would one day come if he had not believed it so earnestly, if every artist in fact had not believed so earnestly in his hussar, whether of 10, 15, 100, or a thousand years, we should have lost all our higher men. They would have become pessimists, suicides, or merchants. If the minor poet and philosopher has made us shy of the prophetic seriousness, which characterized in Isaiah or a Jeremiah, it is surely our loss and the minor poets gain. End of Chapter 61, recording by John Van Stan, Savannah, Georgia.

Starting point is 10:57:51 Part 4, Chapter 62 of Thus Spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This sleeper-box recording is in the public domain. The cry of distress. The next day sat Saratustra again on the stone in front of his cave. whilst his animals roved about in the world outside to bring home new food, also new honey, for Zarathustra had spent and wasted the old honey to the very last particle. When he thus sat, however, with a stick in his hand tracing the shadow of his figure on the earth

Starting point is 10:58:28 and reflecting, verily, not upon himself in his shadow, all at once he startled and shrank back, for he saw another shadow beside his own. And when he hastily looked around and stood up, behold, there stood the soothsayer beside him, the same whom he had once given to eat and drink at his table, the proclaimer of the great weariness who taught, All is alike. Nothing is worthwhile.

Starting point is 10:58:59 The world is without meaning. Knowledge strangleth. But his face had changed since then, and when Zarathustra looked into his eyes, his heart was startled once more. So much evil announcement and ashy gray lightnings passed over that countenance. The soothsayer, who had perceived what went on in Zarathustra's soul, wiped his face with his hand, as if he would wipe out the impression. The same did also Zarathustra. and when both of them had thus silently composed and strengthened themselves, they gave each other the hand as a token that they wanted once more to recognize each other.

Starting point is 10:59:46 Welcome hither, said Zarathustra. Thou soothsayer of the great weariness. Not in vain shalt thou once have been my messmate and guest. Eat and drink also with me today, and forgive it that a cheerful old man sitteth with thee at table. A cheerful old man, answered the soothsayer, shaking his head.

Starting point is 11:00:15 But whoever thou art or wouldst be, O Zarathustra, thou hast been here aloft the longest time. In a little while thy bark shall no longer rest on dry land. Do I then rest on dry land? asked Zarathustra laughing. The waves around thy mountain, answered the soothsayer. Rise and rise, the waves of great distress and affliction. They will soon raise thy bark also, and carry thee away.

Starting point is 11:00:56 Thereupon was Zarathustra silent and wondered, Dost thou still hear nothing? continued the soothsayer, Doth it not rush and roar out of the depth. Sarathustra was silent once more and listened. Then heard he a long, long cry, which the abysses threw to one another and passed on, for none of them wished to retain it,

Starting point is 11:01:31 so evil did it sound. "'Thou ill-announcer,' said Zarathustra at last. "'That is a cry of distress, and the cry of a man. It may come perhaps out of a black sea, but what doth human distress matter to me? My last sin which hath been reserved for me, knowest thou what it is called?' "'Pity,' answered the same. soothsayer, from an overflowing heart, and raised both his hands aloft. Oh, Zarathustra, I have come that I may seduce thee to thy last sin.

Starting point is 11:02:18 And hardly had those words been uttered when there sounded the cry once more, and longer and more alarming than before, also much nearer. "'Hearest thou, hereest thou, O Zarathustra,' called out the soothsayer. "'The cry concerneth thee. It calleth thee. Come, come, come, come. It is time. It is the highest time.' Zarathustra was silent thereupon, confused and staggered. At last he asked, like one who hesitateth in himself. And who is it that there calleth me? But thou knowest certainly, answered the soothsayer warmly.

Starting point is 11:03:16 Why dost thou conceal thyself? It is the higher man that crieth for thee. The higher man? cried Zarathustra, horror-stricken. What wanteth he? What wanteth he, the higher man? What wanteth he here? And his skin, covered with perspiration.

Starting point is 11:03:43 The soothsayer, however, did not heed Zarathustra's alarm, but listened and listened in the downward direction. When, however, it had been still there for a long while, he looked behind and saw Zarathustra, standing, trembling. Oh, Therathustra! He began with sorrowful voice. Thou dost not stand there like one whose happiness maketh him giddy.

Starting point is 11:04:14 Thou wilt have to dance lest thou tumble down. But although thou shouldst dance before me, and leap all thy side leaps, No one may say unto me, Behold, here danceeth the last, joyous man. In vain would anyone come to this height who sought him here? Caves would he find, indeed, and back caves, hiding places for hidden ones.

Starting point is 11:04:50 But not lucky minds nor treasure chambers, nor gold. veins of happiness? Happiness. How indeed could one find happiness among such buried alive and solitary ones? Must I yet seek the last happiness on the happy aisles? And far away among forgotten seas? But all is alike. Nothing is worthwhile.

Starting point is 11:05:26 No seeking is of service. There are no longer any happy aisles. Thus sighed the soothsayer. With his last sigh, however, Zarathustra again became serene and assured, like one who hath come out of a deep chasm into the light. Nay, nay, three times nay, exclaimed he with a strong voice and stroked his beard.

Starting point is 11:05:58 That do I know better. There are still happy aisles. Silence thereon, thou sighing sorrow sack. Cease to splash thereon, thou rain-cloud of the forenoon. Do I not already stand here wet with thy misery and drenched like a dog? Now do I shake myself and run away from thee. that I may again become dry. Thereat mayest thou not wonder,

Starting point is 11:06:29 Do I seem to thee discotheous? Here, however, is my court. But as regards the higher man, Well, I shall seek him at once in those forests. From thence came his cry. Perhaps he is there hard beset by an evil beast. He is in my domain. Therein shall he receive no scath.

Starting point is 11:06:57 And verily, there are many evil beasts about me. With those words, Zarathustra turned around to depart, then said the soothsayer, O Zarathustra, thou art a rogue. I know it well. Thou wouldst fain be rid of me. Rather, wouldst thou run into the forest and lay snares for evil. evil beasts, but what good will it do thee? In the evening wilt thou have me again.

Starting point is 11:07:33 In thine own cave will I sit, patient and heavy like a block, and wait for thee. So be it! shouted back Zarabhustra as he went away. And what is mine in my cave, belongeth also unto thee my guest. Should thou, however, find honey therein well, just lick it up, thou growling bear, and sweeten thy soul, for in the evening we want both to be in good spirits, in good spirits and joyful, because this day hath come to an end. And thou thyself shalt dance to my lays as my dancing bear. Thou dost not believe this. thou shakest thy head.

Starting point is 11:08:25 Well, cheer up, old bear, but I also am a soothsayer. Thus spake Zarathustra. Notes by Anthony M. Ludovici. We now meet with Zarathustra in extraordinary circumstances. He is confronted with Schopenhauer and tempted by the old soothsayer to commit the sin of pity. quote, I have come that I may seduce thee to thy last sin, end quote, says the soothsayer to Zarathustra.

Starting point is 11:08:59 It will be remembered that in Schopenhauer's ethics, pity is elevated to the highest place among the virtues, and very consistently too, seeing that DeVelten Shaoong is a pessimistic one. Schopenhauer appeals to Nietzsche's deepest and strongest sentiment, his sympathy for higher men. Quote, Why dost thou conceal thyself, he cries. It is the higher man that calleth for thee. End quote. Zarathustra is almost overcome by the soothsayer's pleading,

Starting point is 11:09:36 as he had been once already in the past. But he resists him step by step. At length he can withstand him no longer, and on the plea that the higher man is on his ground, and therefore under his protection, Sarathustra departs in search of him, leaving Schopenhauer, a higher man in Nietzsche's opinion,

Starting point is 11:09:59 in the cave as a guest. End of Chapter 62, recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 63 of Thus Faked Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Sleeper-Vox recording is in the public domain. Talk with the Kings 1.

Starting point is 11:10:25 There Zarathustra had been an hour on his way in the mountains and forests. He saw all at once a strange procession. Right on the path which he was about to descend came two kings walking, bedecked with crowns and purple girdles and variegated like flamingos. They drove before them a laden ass. What do these kings want in my domain? Said Zarathustra in astonishment to his heart, and hid himself hastily behind a thicket.

Starting point is 11:10:58 When, however, the king's approach to him, he said half aloud like one speaking only to himself, Strange, strange, how doth this harmonize? Two kings do I see, and only one ass. Thereupon the two kings made a halt, They smiled and looked toward the spot whence the voice proceeded, and afterwards looked into each other's faces. Such things do we also think among ourselves, said the king on the right.

Starting point is 11:11:32 But we do not utter them. The king on the left, however, shrugged his shoulders and answered, That may perhaps be a goat-herd, or an anchorite who hath lived too long among rocks and trees. For no society at all spoileth also good manners. Good manners, replied angrily and bitterly the other king. What then do we run out of the way of? Is it not good manners, our good society? Better, verily, to live among anchorites and goat herds

Starting point is 11:12:09 than with our gilded, false, over-roogeed populace, though it call itself good society, though it call itself nobility. But their all is false and foul above all the blood, thanks to old evil diseases and worse curers. The best and dearest to me at present is still a sound peasant, coarse, artful, obstinate, and enduring. That is at present the noblest type.

Starting point is 11:12:43 The peasant is at present the best. The peasant type should be master. But it is the kingdom of the populace. I no longer allow anything to be imposed upon me. The populace, however, that meaneth hodgepodge. Populous hodgepodge. Therein is everything mixed with everything, Saint and swindler, gentlemen and Jew,

Starting point is 11:13:13 and every beast out of Noah's Ark. good manners. Everything is false and foul with us. No one knoweth any longer how to reverence. It is that precisely that we run away from. They are fulsome, obtrusive dogs. They gild palm leaves. This loathing choketh me,

Starting point is 11:13:40 that we kings ourselves have become false, draped, and disguised with the old faded, pomp of our ancestors, showpieces for the stupidest, the craftiest, and whosoever at present trafficketh for power. We are not the first men, and have nevertheless to stand for them. Of this imposture, have we at last become weary and disgusted. From the rabble have we gone out of the way, from all those ballers and scribe blowflies, from the traitor stench, the ambition fidgeting, the bad breath, fie to live among the rabble, fie to stand for the first men among the rabble, hoathing, loathing, loathing,

Starting point is 11:14:38 what doth it now matter about us, kings? Thine old sickness seize thee, said here the king on the left. Thy loving seeth thee, my poor brother. Thou knowest, however, that some one heareth us. Immediately thereupon, Zarathustra, who had opened ears and eyes to this talk, rose from his hiding-place, advanced toward the kings, and thus began. He who hearkeneth unto you, He who gladly hearkeneth unto you is called Zarathustra.

Starting point is 11:15:16 I am Zarathustra who once said, What doth it now matter about kings? Forgive me. I rejoiced when ye said to each other, What doth it matter about us kings? Here, however, is my domain and jurisdiction. What may ye be seeking in my domain? Perhaps, however, ye have found on your way what I seek, namely the higher man.

Starting point is 11:15:47 When the kings heard this, they beat upon their breasts and said with one voice, We are recognized. With the sword of thine utterance, severest thou the thickest darkness of our hearts. Thou hast discovered our distress. For lo, we are on our way to find the high. higher man, the man that is higher than we, although we are kings, to him do we convey this ass, for the highest man shall also be the highest lord on earth. There is no sore or misfortune in all human destiny than when the mighty of the earth are not also the first men. Then everything

Starting point is 11:16:35 thing becomeeth false and distorted and monstrous. And when they are even the last men, and more beast than man, then riseth and riseth the populace in honour. And at last saith even the populace virtue, lo, I alone am virtue. What have I just heard? Answered Zarathustra.

Starting point is 11:17:03 What wisdom in. kings. I am enchanted, and verily I have already promptings to make a rhyme thereon, even if it should happen to be a rhyme not suited for everyone's ears. I unlearned long ago to have consideration for long ears. Well then, well now! Here, however, it happened that the ass also found utterance. It said distinctly, and with malevolence, E'-ha-t was once, methinks year one of our blessed Lord, drunk without wine, the sibyl thus deplored, how ill things go. Decline, decline. Neer sank the world so low. Rome now hath turned harlot and harlot stew. Rome's Caesar a beast, and God hath turned a Jew. Two.

Starting point is 11:18:11 With those rhymes of Zarathustra, the kings were delighted. The king on the right, however, said, Oh, Zarathustra, how well it was that we set out to see thee, for thine enemies showed us thy likeness in their mirror. There looks thou with the grimace of a nether. devil and sneeringly, so that we were afraid of thee. But what good did it do? Always didst thou prick us anew in heart and ear with thy sayings, then did we say at last, what doth it matter how he look? We must hear him, him who teacheth, ye shall love peace as a means to new wars, and the short

Starting point is 11:18:56 peace more than the long. No one ever spake such warlike words. What is good To be brave is good. It is the good war that halloweth every cause. Oh, Zarathustra! Our father's blood stirred in our veins at such

Starting point is 11:19:15 words. It was like the voice of spring to old wine-casts. When the swords rang among one another like red-spotted serpents, then did our fathers become fond of life? The son of every piece seemed to them languid and lukewarm,

Starting point is 11:19:36 and the long piece, however, made them ashamed. How they sighed our fathers, when they saw on the wall brightly furbished, dried up swords. Like those they thirsted for war, for a sword thirsteth, to drink blood and sparkleth with desire. When the kings thus discoursed and talked eagerly of the happiness of their fathers,

Starting point is 11:20:05 there came upon Zarathustra no little desire to mock at their eagerness. For evidently they were very peaceable kings whom he saw before him, king with old and refined features. But he restrained himself. Well, said he, Tither leadeth the way. There lieth the cave of Zarathustra. And this day is to have a long evening. At present, however, a cry of distress calleth me hastily away from you. It will honor my cave if kings want to sit and wait in it. But, to be sure, you will have to wait long. Well, what of that?

Starting point is 11:20:49 where doth one at present learn better to wait than at courts. And the whole virtue of kings that hath remained unto them, is it not called today, ability to wait? Thus spake Zarathustra. Notes by Anthony M. Ludovici. On his way, Zarathustra meets two more higher men of his time. Two kings cross his path. They are above the average modern type, for their instincts tell them what real ruling is,

Starting point is 11:21:25 and they despise the mockery which they have been taught to call reigning. Quote, we are not the first men, they say, and have nevertheless to stand for them. Of this imposter have we at last become weary and disgusted. End quote. It is the kings who tell Zarathustra, quote. there is no sore or misfortune in all human destiny than when the mighty of the earth are not also the first men. There everything becometh false and distorted and monstrous. End quote.

Starting point is 11:22:03 The kings are also asked by Zarathustra to accept the shelter of his cave, whereupon he proceeds his way. End of Part 4, Chapter 63, recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 64 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libra-Vox recording is in the public domain. The Leech And Zarathustra went thoughtfully on, further and lower down, through forests and past Mori Bottoms. As it happeneth, however, to everyone who meditateth upon hard matters, he trod thereby unawares of

Starting point is 11:22:51 upon a man. And lo, there spurted into his face all at once a cry of pain, and two curses and twenty bad invectives, so that in his fright he raised his stick and also struck the trodden one. Immediately afterwards, however, he regained his composure, and his heart laughed at the folly he had just committed. Pardon me, he said to the trodden one, who had got up enraged and had seated himself. Pardon me, and hear first of all a parable. As a wanderer who dreamteth of remote things on a lonesome highway, runneth unawares against the sleeping dog, a dog which lieth in the sun, as both of them then start up and snap at each other like deadly enemies. Those two beings mortally frightened. So did it happen unto us?

Starting point is 11:23:49 and yet, and yet, how little was lacking for them to caress each other that dog and that lonesome one. Are they not both lonesome ones? Whoever thou art, said the trodden one still enraged, Thou treadest also to nigh me with thy parable, and not only with thy foot. Lowe, am I then a dog? And thereupon the sitting one got up And pulled his naked arm out of the swamp For at first he had lain outstretched on the ground

Starting point is 11:24:26 Hidden and indiscernible Like those who lie in wait for swamp game But whatever art thou about Called out Sarathustra an alarm For he saw a deal of blood streaming over the naked arm What hath heath thee Hath an evil beast bit thee, thou unfortunate one.

Starting point is 11:24:50 The bleeding one laughed, still angry. What matter is it to thee? Said he, and he was about to go on. Here am I at home, and in my province. Let him question me whoever will. To adult, however, I shall hardly answer. Thou art mistaken, said Zarathustra sympathetically, and held him fast.

Starting point is 11:25:17 Thou art mistaken. Here thou art not at home, but in my domain, and therein shall no one receive any hurt. Call me however what thou wilt. I am who I must be. I call myself Zarathustra. Well, up tither is the way to Zarathustra's cave. It is not far.

Starting point is 11:25:42 Wilt thou not attend to thy wounds at my home? It hath gone badly with thee, thou unfortunate one, in this life. First a beast bit thee, and then a man trod upon thee. When, however, the trodden one had heard the name of Zarathustra, he was transformed. What happeneth unto me? He exclaimed, Who preoccupieth me so much in this life as this one man, namely Zarathustra, and that one animal that liveth on blood, the leech.

Starting point is 11:26:19 For the sake of the leech did I lie here by this swamp, like a fisher, and already had mine outstretched arm been bitten ten times, when there biteth a still finer leech at my blood, Zarathustra himself. Oh, happiness, a miracle! Praise'd be this day which enticed me into the swamp, praised be the best, the livest cupping-glass, that at present liveth, praised be the great conscience leech, Zarathustra.

Starting point is 11:26:56 Thus spake the trodden one, and Zarathustra rejoiced at his words and their refined reverential style. Who art thou? Asked he and gave him his hand. There is much to clear up and elucidate. between us, but already methinketh pure, clear day is dawning. I am the spiritually conscientious one, answered he who was asked, and in matters of the spirit, it is difficult for anyone to take it more rigorously, more restrictedly, and more severely than I, except him from whom I learnt it,

Starting point is 11:27:40 Zarathustra himself. Better know nothing than half know many things. Better be a fool on one's own account than a sage on other people's approbation. I go to the basis. What matter if it be great or small? If it be called swamp or sky, a hand-breath of basis is enough for me, if it be actually basis and ground. A hand-breadth of basis, Thereon can one stand. In the true knowing knowledge, there is nothing great and nothing small. Then thou art perhaps an expert on the leech, asked Zarathustra. And thou investigatest the leech to its ultimate basis, thou conscientious one.

Starting point is 11:28:34 Oh, Zarathustra, answered the trodden one, that would be something immense. How could I presume to do so? That, however, is of which I am master and knower, is the brain of the leech. That is my world, and it is also a world. Forgive it, however, that my pride here findeth expression, for here I have not mine equal. Therefore, said I, here am I at home. How long have I investigated this one thing, the brain of the leech, so that here the slippery truth might no longer slip from me? Here is my domain. For the sake of this did I cast everything else aside. For the sake of this, did everything else become indifferent to me? And close beside my knowledge lieth my black ignorance. My spiritual conscience requireth from me that it should be so, that I should know one thing and not know all else. They are a loathing unto me, all the semi-spiritual, all the hazy, hovering

Starting point is 11:29:52 and visionary. Where mine honesty ceaseth, there am I blind, but want also to be blind. Where I want to know, however, there want I also to be honest. Namely, severe, rigorous, restricted, cruel, and inexorable, because thou once saidest, O Zarathustra, spirit is life, which itself cutteth into life. That led an allured me to thy doctrine, and verily, with mine own blood, have I increased mine own knowledge? As the evidence Indicathe. Broken, Zarathustra, for still was the blood flowing down

Starting point is 11:30:40 the naked arm of the conscientious one, for there had ten leeches bitten into it. O thou strange fellow, how much doth this very evidence teach me? Namely thou, thyself! And not all, perhaps, might I pour into thy rigorous ear.

Starting point is 11:31:02 Well then, We part here, but I would fain find thee again. Up tither is the way to my cave. Tonight shalt thou there be my welcome guest. Fain would I also make amends to thy body, for Zarathustra treading upon thee with his feet. I think about that. Just now, however, a cry of distress calleth me hastily away from thee.

Starting point is 11:31:31 Thus spake Zarathustra. Notes by Anthony M. Ludovici. Among the higher men whom Zarathustra wishes to save is also the scientific specialist. The man who honestly and scrupulously pursues his investigations, as Darwin did in one Department of Knowledge, quote, 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 downgoing. End quote. The spiritually conscientious one he is called in this discourse. Zarathustra steps on him unawares, and the slave of science, bleeding

Starting point is 11:32:19 from the violence he has done to himself by his self-imposed task, speaks proudly of his little sphere of knowledge, his little hands breadth of ground on Zarathustra's territory, philosophy. Quote, where mine honesty ceaseth, end quote, says the true scientific specialist, quote, there am I blind and want also to be blind. Where I want to know, however, there want I also to be honest, namely, severe, rigorous, restricted, cruel and inexorable." End quote. Zarathustra greatly respecting this man,

Starting point is 11:33:03 invites him too to the cave, and then vanishes in answer to another cry for help. End of Part 4, Chapter 64. Recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 65 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libra Box recording is in the public, domain. The magician. One. When, however, Zarathustra had gone round a rock, then saw he on the

Starting point is 11:33:41 same path, not far below him, a man who threw his limbs about like a maniac, and at last tumbled to the ground on his belly. Halt, said then Zarathustra to his heart. He there must surely be the higher man. From him came that dreadful cry of distress. I will see if I can help him. When, however, he ran to the spot where the man lay on the ground, he found a trembling old man with fixed eyes, and in spite of all Zarathustra's efforts to lift him and set him again on his feet, it was all in vain. The unfortunate one also did not seem to notice that someone was beside him. On the contrary, he continually looked around with moving gestures like one forsaken and isolated from all the world. At last, however, after much trembling and convulsion and curling himself up, he began to lament thus.

Starting point is 11:34:46 Who warmth me, who loveth me still? Give ardent fingers, give heartening charcoal warmers, Prone, outstretched, trembling, like him, half dead and cold, whose feet won warmth, And shaken, ah, by unfamiliar fevers, shivering with sharpened, icy cold frost arrows, By thee pursued my fancy, ineffable, recondite, sore frightening, Thou huntsman hide the cloud banks Now lightning struck by thee Thou mocking eye that me in darkness watcheth

Starting point is 11:35:37 Thus do I lie Bend myself Twist myself Convulsed with all eternal torture And smitten by thee Cruelest huntsman Thou unfamiliar god Smite deeper

Starting point is 11:35:55 Smite yet once more. Piers through and rend, my heart! What meanth this torture with dull indented arrows? Why looks thou hither of human pain, not weary, With mischief-loving, godly flash glances? Not murder wilt thou, but torture. Torture? For why, me torture?

Starting point is 11:36:24 Thou mischious loving, unfamiliar god? Ah, ha! Thou stealest nigh in midnight's gloomy hour. What wilt thou? Speak. Thou croutst me, pressest? Ah, now far too closely. Thou hears me breathing. Thou o'erhearest my heart.

Starting point is 11:36:50 Thou ever jealous one. Of what? Pray, ever jealous? Off, off! For why the latter? Wouldst thou get in? To heart in clamber? To mine own secretest conceptions in clamber? Shameless one, thou unknown one, thief! What seekest thou by thy stealing?

Starting point is 11:37:22 What seek'st thou by thy stealing? thy hearkening? What seeks thou, by thy torturing, thou torturer, thou hangman got? Or shall I, as the mastest do, roll me before thee? And cringing, enraptured, franticle, my tail friendly waggle? In vain, goad further, cruelest goader. No dog, thy game just am I. Cruelest huntsmen,

Starting point is 11:38:00 Thy proudest of captives, Thou robber hind the cloud banks. Speak, finally. Thou lightning-veiled one, thou unknown one, Speak. What wilt thou highway ambusher from me? What wilt thou unfamiliar god? What, ransom gold?

Starting point is 11:38:29 How much of ransom gold? Solicit much, that bit my pride. And be concise, that bith mine other pride. Ah, ha! Me, wants thou. Me? Entire. Ah, ha, and tortarest me fool that thou art.

Starting point is 11:38:50 Dead torturists quite my pride. Give love to me. Who warmth me still? Who loves me still? Give ardent fingers. Give heartening charcoal warmers. Give me the lonesomest, the ice. Ah, sevenfold frozen ice.

Starting point is 11:39:20 very enemies, for foes doth make one thirst. Give, yield to me, cruelest foe, thyself. Away, there fled he surely, my final only comrade, my greatest foe, mine unfamiliar, my hangman god. Nay, Come thou back, with all of thy great torturous, to me, the last of lonesome ones. Oh, come thou back, all my hot tears in streamlets trickle their course to thee, and all my final hearty fervor upgloth to thee. Oh, come thou back, mine unfamiliar god, my pain, my final bliss! Two.

Starting point is 11:40:23 Here, however, Zarathustra could no longer restrain himself. He took his staff and struck the whaler with all his might. Stop this! cried he to him with wrathful laughter. Stop this. Thou stage-player, thou false coiner, thou liar from the very heart. I know thee well. I will soon make warm legs to thee a thou evil magician.

Starting point is 11:40:54 I know well how, to make it hot for such as thou. Leave off, said the old man, and sprang up from the ground. Strike me no more, O Zarathustra. I did it only for amusement. That kind of thing belongeth to mine art. thee thyself, I wanted to put to the proof when I gave this performance, and verily, thou hast well detected me. But thou thyself hast given me no small proof of thyself.

Starting point is 11:41:33 Thou art hard, thou wise Zarathustra, hard strikest thou with thy truths. thy cudgel forceth from me this truth. Flatter not, answered Zarathustra, still excited and frowning. Thou stage-player from the heart. Thou art false. Why speakest thou of truth? Thou peacock of peacocks, thou see of vanity. What didst thou represent before me, thou evil,

Starting point is 11:42:10 magician, whom was I meant to believe in when thou wailest in such wise. The penitent in spirit, said the old man. It was him, I represented. Thou thyself once devises this expression, the poet and magician, who at last turneth his spirit against himself, the transformed one, who freeseth to death by his bad science and conscience. And just acknowledge it, it was long, O Zarathustra, before thou discoverest my trick and lie. Thou believest in my distress when thou heldest my head with both thy hands. I heard thee lament

Starting point is 11:43:07 We have loved him too little Loved him too little Because I so far deceived thee My wickedness rejoiced in me Thou mayest have deceived subtler ones than I Said Zarathustra sternly I am not on my guard against deceivers

Starting point is 11:43:30 I have to be without precaution so willeth my lot. Thou, however, must deceive. So far do I know thee. Thou must ever be equivocal, trivical, quadrivical, and quinquical. Even what thou hast now confessed is not nearly true enough nor false enough for me. Thou bad false coiner, how couldst thou do otherwise? thy very malady wouldst thou whitewash if thou showed thyself naked to thy physician.

Starting point is 11:44:10 Thus didst thou whitewash thy lie, before me when thou sest. I did so only for amusement. There was also seriousness therein. Thou art something of a penitent in spirit. I divine thee well. Thou hast become the enchanter of all the world, but for thyself thou hast no lie or artifice left. Thou art disenchanted to thyself. Thou hast reaped disgust as thy one truth.

Starting point is 11:44:47 No word in thee is any longer genuine, but thy mouth is so. That is to say, the disgust that cleaveth unto thy mouth. Who art thou at all? cried here the old magician with defiant voice. Who dareth to speak thus unto me, the greatest man now living? And a green flash shot from his eye at Zarathustra. But immediately after, he changed and said sadly, Oh, Zarathustra, I am weary of it.

Starting point is 11:45:27 I am disgusted with mine arts. I am not great. Why do I dissemble? But thou knowest it well. I sought for greatness. A great man I wanted to appear, and persuaded many. But the lie hath been beyond my power.

Starting point is 11:45:54 On it do I collapse. O Zarathustra, everything is a lie in me, but that I collapse. This, my collapsing, is genuine. It honoreth thee, said Zarathustra gloomily, looking down with sidelong glance. It honoreth thee that thou soughtest for greatness, but it betrayeth thee also. Thou art not great. Thou bad old magician. That is the best and the honestest thing I honor in thee,

Starting point is 11:46:39 that thou hast become weary of thyself, and hast expressed it, I am not great. Therein do I honor thee as a penitent in spirit, and although only for the twinkling of an eye in that one moment, wasst thou genuine. But tell me, what seekest thou here in my forest and rocks? And if thou hast put thyself in my way, what proof of me wouldst thou have? Wherein didst thou put me to the test?

Starting point is 11:47:17 Thus spake Zarathustra, and his eyes sparkled, But the old magician kept silence for a while, then he said. Did I put thee to the test? I seek only. O Zarathustra, I seek a genuine one, a right one, a simple one, an unequivocal one, a man of perfect honesty,

Starting point is 11:47:47 a vessel of wisdom, a saint of knowledge, A great man, knowest thou it not, O Zarathustra. I seek Zarathustra. And here there arose a long silence between them. Zarathustra, however, became profoundly absorbed in thought so that he shut his eyes. But afterwards, coming back to the situation he grasped the hand of the magician and said, a fool of politeness and policy. Well, up tither leadeth the way.

Starting point is 11:48:27 There is the cave of Zarathustra. In it mayest thou seek him whom thou wouldst fain find. And ask counsel of mine animals, mine eagle and mine serpent, they shall help thee to seek. My cave, however, is large. I, myself, to be sure, I have as yet seen, no great man. That which is great, the acutest eye is at present insensible to it. It is the kingdom of the populace. Many of one have I found who stretched and inflated himself, and the people cried, Behold a great man. But what good do all bellows do? The wind cometh out at last.

Starting point is 11:49:16 At last bursteth the frog which hath inflated itself. too long, then cometh out of the wind. To prick a swollen one in the belly, I call good pastime. Hear that, ye boys, our today is of the populace. Who still knoweth what is great and what is small? Who could there seek successfully for greatness? A fool only. It succeedeth with fools. Thou seekest for great men, thou strange fool. Who taught that to thee?

Starting point is 11:49:58 Is to day the time for it? Oh, thou bad seeker. Why dost thou tempt me? Thus spake Zarathustra, Comforted in his heart And went laughing on his way. Notes by Anthony M. Thudevichy. The magician is of course an artist, and Nietzsche's intimate knowledge of perhaps the greatest

Starting point is 11:50:24 artist of his age rendered the selection of Wagner as the type in this discourse almost inevitable. Most readers will be acquainted with the facts relating to Nietzsche's and Wagner's friendship and ultimate separation. As a boy and a youth, Nietzsche had shown such a remarkable gift for music that it had been a question at one time, whether he should not perhaps give up everything else in order to develop this gift. But he became a scholar notwithstanding, although he never entirely gave up composing and playing the piano. While still in his teens, he became acquainted with Wagner's music and grew passionately fond of it. Long before he met Wagner, he must have idealized him in his mind to an extent which only a profoundly artistic nature could have

Starting point is 11:51:15 have been capable of. Nietzsche always had high ideals for humanity. If one were asked whether, throughout his many changes, there was yet one aim, one direction, and one hope to which he held fast, one would be forced to reply in the affirmative and declare that aim, direction, and hope to have been the elevation of the type man. Now, when Nietzsche met Wagner, he was actually. casting about for an incarnation of his dreams for the German people. And we have only to remember his youth.

Starting point is 11:51:52 He was twenty-one when he was introduced to Wagner, his love of Wagner's music and the undoubted power of the great musician's personality, in order to realize how very uncritical his attitude must have been in the first flood of his enthusiasm. Again, when the friendship ripened, we cannot well imagine Nietzsche, the young younger man, being anything less than intoxicated by his senior's attention and love, and we are therefore not surprised to find him pressing Wagner forward as the great reformer and savior of mankind. Wagner in Byroyd, English edition 1909, gives us the best proof of Nietzsche's infatuation,

Starting point is 11:52:37 and all those signs are not wanting in this essay which show how clearly and even cruelly he was subconsciously taking stock of his friend. Even then, the work is a record of what great love and admiration can do in the way of endowing the object of one's affection, with all the qualities and ideals that a fertile imagination can conceive. When the blow came, it was therefore all the more severe. Nietzsche at length realized that the friend of his fancy and the real Richard Wagner, the composer of Porcifal,

Starting point is 11:53:11 were not one. The fact dawned upon him slowly. Disappointment upon disappointment. Revelation, after revelation, ultimately brought it home to him, and though his best instincts were naturally opposed to it at first, the revulsion of feeling at last became too strong to be ignored, and Nietzsche was plunged into the blackest despair. Years after his break with Wagner, he wrote, The Case of Wagner, and, Nietzsche contra Wagner, and these works are with us to prove the sincerity and depth of his views on the man who was the greatest event of his life. The poem in this discourse is, of course, reminiscent of Wagner's own poetical manner.

Starting point is 11:53:57 And it must be remembered that the whole was written subsequent to Nietzsche's final break with his friend. The dialogue between Zarathustra and the magician reveals pretty fully what it was that Nietzsche grew to loathe so intensely in Wagner, vis-a-vis his pronounced histrionic tendencies, his dissembling powers, his inordinate vanity, his equivocleness, his falseness. Quote, it honoreth thee, says Zarathustra, that thou soughtest for greatness, but it betrayeth thee also. Thou art not great. End quote. The magician is nevertheless sent as a guest to Zarathustra's cave, for in his heart, Zarathustra believed until the end that the magician was a higher man broken by modern values.

Starting point is 11:54:51 End of Part 4, Chapter 65. Recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 66 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librevox recording is in the public domain. Out of service. Not long, however, after Zarathustra had freed himself from the magician, he again saw a person sitting beside the path which he followed, namely a tall, black man, with a haggard pale countenance. This man grieved him exceedingly. Alas, said he to his heart,

Starting point is 11:55:39 There sitteth disguised affliction. Methinketh he is of the type of the priests. What do they want in my domain? What? Hardly have I escaped from that magician, and must another necromancer again run across my path? Some sorcerer with laying on of hands, some somber wonder-worker by the grace of

Starting point is 11:56:05 God, some anointed world maliner, whom may the devil take. But the devil is never at the place which would be his right place. He always cometh too late, that cursed dwarf and clubfoot. Thus cursed Zarathustra impatiently in his heart, and considered how with averted look he might slip past the black man. But behold, it came about otherwise. For at the same moment had the sitting one already perceived him, and not unlike one whom an unexpected happiness overtaketh,

Starting point is 11:56:43 he sprang to his feet and went straight toward Zarathustra. "'Whoever thou art, thou traveller?' said he. "'Help a strayed one, a seeker, an old man, "'who may here easily come to grief. "'Here the world is strange to me, and remote. "'Mild beasts also did I hear howling. "'And he who could have given me protection, "'he is himself no more.

Starting point is 11:57:15 "'I was seeking the pious man, "'a saint and an anchorite "'who alone in his forest "'had not yet heard of what all the world knoweth at present.' "'What doth all the world know at present?' "'asked Zarathustra. perhaps that the old god no longer liveth, in whom all the world once believed. Thou sayest it? answered the old man sorrowfully.

Starting point is 11:57:49 And I served that old God until his last hour. Now, however, am I out of service, without master, and yet not free. Likewise, am I no longer. longer Mary, even for an hour, except it being recollections. Therefore, did I ascend into these mountains that I might finally have a festival for myself once more, as becometh an old pope and church father, for know it, that I am the last pope, a festival of pious recollections and divine services. Now, however, is he himself dead, the most pious of men, the saint in the forest, who praised his god constantly with singing and mumbling.

Starting point is 11:58:48 He himself found I no longer when I found his cot, but two wolves found I therein, which howled on account of his death, for all animals loved him. then did I haste away. Had I thus come in vain into these forests and mountains? Then did my heart determine that I should seek another, the most pious of all those who believe not in God? My heart determined that I should seek Zarathustra. Thus spake the hoary man and gazed with keen eyes at him who stood before him.

Starting point is 11:59:33 for him. Zarathustra, however, seized the hand of the old Pope, and regarded it a long while with admiration. Lo, thou venerable one, said he then, what a fine and long hand. That is the hand of one who hath ever dispensed blessings. Now, however, doth it hold fast him who thou seagest me, Zarathustra. It is I, the ungodly Zarathustra, who saitheth, who is ungodlier than I, that I may enjoy his teaching. Thus spake Zarathustra, and penetrated with his glances the thoughts and a rear thoughts of the old pope.

Starting point is 12:00:22 At last the latter began. He, whom most loved and possessed him hath now all so lost. him most low. I myself am surely the most godless of us at present. But who could rejoice at that? Thou surfs him to the last? asked Zarathustra thoughtfully, after a deep silence. Thou knowest how he died? Is it true what they say, that's simple. That's simple. Cholethy choked him. That he saw how man hung on the cross and could not endure it. That his love to man became his hell, and at last his death.

Starting point is 12:01:17 The old pope, however, did not answer, but looked aside timidly with a painful and gloomy expression. Let him go, said Zarathustra, after prolonged meditation still looking the old man straight in I. Let him go. He is gone, and though it honoreth thee that thou speakest only in praise of this dead one, yet thou knowest as well as I who he was, and that he went curious ways. To speak before three eyes, said the old Pope cheerfully. He was blind of one eye. In divine matters,

Starting point is 12:02:07 I am more enlightened than Zarathustra himself, and may well be so. My love served him long years, my will follow it all his will. A good servant, however, knoweth everything, and many a thing even which a master hideth from himself. He was a hidden god. fool of secrecy.

Starting point is 12:02:36 Verily, he did not come by his own son otherwise than by a secret ways. At the door of his faith standeth a adultery. Whoever extolleth him as a god of love, doth not think highly enough of a love itself. Did not that God want also to be a judge? But the loving one loveth, irrespective of reward and requital. When he was young, that God, out of the Orient,

Starting point is 12:03:12 then he was harsh and revengeful, and built himself hell for the delight of his favourites. At last, however, he became old and soft, and mellow and pitiful, more like a grandfather than a father. But most like a tottering old grandmother. There did he sit shrivelled in his chimney corner, fretting on account of his weak legs, world wary, will weary, and one a day. He suffocated of his all too great pity.

Starting point is 12:03:54 Thou, old Pope, said here Zarathustra interposing. Hast thou seen that with thou? eyes. It could well have happened in that way, in that way and also otherwise. When gods die, they always die many kinds of death. Well, at all events, one way or the other, he is gone. He was countered that a taste of mine ears and eyes. Worse than that, I should not like to say against him. I love everything that looketh bright and speaketh honestly. But he, thou knowest it, forsooth thou old priest. There was something of thy type in him, the priest type. He was equivocal. He was also indistinct, how he raged at us, this wrath snorter, because we understood

Starting point is 12:04:59 him badly. But why did he not speak more clearly? And if the fault lay in our ears, why did he give us ears that heard him badly? If there was dirt in our ears, well, who put it in them? Too much miscarried with him, this potter who had not learned thoroughly. That he took revenge on his pots and creations, however, because they turned out badly. That was a sin against good taste. There is also good taste in piety. This, at last said, away with such a God. Better to have no God.

Starting point is 12:05:47 Better to set up destiny on one's own account. Better to be a fool. Better to be God oneself. What do I hear? said then the old Pope with intent ears. Oh, Zarathustra, thou art more pious than thou believest. With such an unbelief, some God in thee hath converted thee to thine ungodliness. Is it not thy piety itself, which no longer letteth thee believe in a God? And thine over great honesty will you yet lead the even beyond good and evil.

Starting point is 12:06:30 Behold, what hath been reserved for thee? Thou hast eyes and hands and mouth, which have been predestined for a blessing from eternity. One doth not bless with the hand alone. Nigh unto thee, though thou professes to be the ungodliest one. I feel a hell and holy order of long benedicti, Nixians. I feel glad and grieved thereby. Let me be thy guest, O Zarathustra. For a single night, nowhere on earth shall I now feel better than with thee. Amen. So shall it be, said Zarathustra,

Starting point is 12:07:18 with great astonishment. Up tither leadeth the way, there lieeth the cave of Zarathustra, gladly forsooth would I conduct thee tither myself thou venerable one, for I love all pious men, but now a cry of distress calleth me hastily away from thee. In my domain shall no one come to grief. My cave is a good haven. And best of all, would I like to put every sorrowful one again on firm land and firm legs? Who, however, could take this. thy melancholy off thy shoulders. For that I am too weak. Long verily should we have to wait until

Starting point is 12:08:04 someone reawoke thy God for thee. For that old God, liveth no more. He is indeed dead. Thus spake Zarathustra. Notes by Anthony M. Ludovici. Zarathustra now meets the last pope, and in a poet. form we get Nietzsche's description of the course Judaism and Christianity pursued before they reach their final breakup in atheism, agnosticism, and the like. The god of a strong, warlike race, the god of Israel, is a jealous, revengeful God. He is a power that can be pictured and endured only by a hearty and courageous race, a race rich enough to sacrifice and to lose in sacrifice.

Starting point is 12:08:55 The image of this god degenerates with the people that appropriate it, and gradually he becomes a god of love, quote, soft and mellow, end quote, a lower middle-class deity who is, quote, pitiful, end quote. He can no longer be a god who requires sacrifice, for we ourselves are no longer rich enough for that. The tables are therefore turned upon him. He must sacrifice to us. His pity becomes so great that he actually does sacrifice something to us, his only begotten son. Such a process carried to its logical conclusions must ultimately end in his own destruction. And thus we find the Pope declaring that God was one day suffocated by his all-too-great

Starting point is 12:09:52 pity. What follows is clear enough. Zarathustra recognizes another higher man in the ex-Pope, and sends him, too, as a guest to the cave. End of Part 4, Chapter 66, recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 67 of Thus Fakes Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Lieberbox recording is in the public domain. The ugliest man. And again did Zarathustra's feet run through mountains and forests, and his eyes sought and sought. But nowhere was he to be seen whom they wanted to see,

Starting point is 12:10:43 the sorely distressed sufferer and crier. On the whole way, however, he rejoiced in his heart and was full of gratitude. What good things, said he, hath this day given me as amends for its bad beginning. What strange interlocutors have I found? At their words will I now chew a long while as at good corn. Small shall my teeth grind and crush them, until they flow like milk into my soul.

Starting point is 12:11:15 When, however, the path again curved round a rock, all at once the landscape changed, and Zarathustra entered into a realm of death. Here bristled aloft, black and red cliffs, without any grass, tree, or birds' voice, for it was a valley which all animals avoided, even the beasts of prey, except that a species of ugly, thick, green serpent came here to die when they became old. Therefore the shepherds called this valley, serpent death. Zarathustra, however, became absorbed in dark recollections.

Starting point is 12:11:54 for it seemed to him as if he had once before stood in this valley, and much heaviness settled on his mind, so that he walked slowly and always more slowly, and that last stood still. Then, however, when he opened his eyes he saw something sitting by the wayside, shaped like a man, and hardly like a man, something nondescript, and all at once there came over Zarathustra a great shame, because he had gazed on such a thing. Plushing up to the very roots of his white hair, he turned aside his glance and raised his foot that he might leave this ill-starred place. Then, however, became the dead wilderness vocal, for from the ground a noise welled up, gurgling and rattling as water gurgle,

Starting point is 12:12:51 and rattleth at night through stopped-up waterpipes, and at last it turned into human voice and human speech. It sounded thus. Zarathustra, Zarathustra, read my riddle. Say, say, what is the revenge on the witness? I entice thee back. Here is smooth ice. See to it, see to it, that thy pride doth not here break its legs.

Starting point is 12:13:29 Thou thinkest thyself wise, thou proud Zarathustra. Read then the riddle, thou hard nutcracker, the riddle that I am. Say then, who am I? When, however, Zarathustra had heard these words, What think ye then took place in his soul. Pity overcame him, and he sank down all at once, like an oak that hath long withstood many tree-fellers, heavily, suddenly, to the terror even of those who meant to fell it. But immediately he got up again from the ground, and his countenance became stern.

Starting point is 12:14:17 I know thee well, said he with a brazen voice. thou art the murderer of God. Let me go. Thou couldst not endure him who beheld thee. Whoever beheld thee through and through, thou ugliest man, thou tookest revenge on this witness. Thus spake Zarathustra and was about to go, but the nondescript grasped at a corner of his garment

Starting point is 12:14:48 and began anew to gurgle and seek for words. Stay, said he at last. Stay, do not pass by. I have divined what axe it was that struck thee to the ground. Hail to thee, O Zarathustra, that thou art again upon thy feet. Thou hast divined, I know it well, how the man feeleth who killed him. The murderer of God.

Starting point is 12:15:24 Stay, sit down here beside me. It is not to no purpose. To whom would I go but unto thee. Stay, sit down. Do not, however, look at me. Honor thus, mine ugliness. They persecute me, Now art thou my last refuge, not with their hatred, not with their bailiffs.

Starting point is 12:15:57 O such persecution would I mock at, and be proud and cheerful. Hath not all success hitherto been with thee well persecuted ones? And he who persecuteth well learneth readily to be obsequent. when once he is put behind. But it is their pity. Their pity is it from which I flee away and flee to thee. O Zarathustra, protect me, thou my last refuge, thou soul one who divinest me.

Starting point is 12:16:42 thou hast divined how the man feeleth who killed him. Stay, and if thou wilt go, thou impatient one, go not the way that I came. That way is bad. Art thou angry with me because I have already racked language too long, because I have already counseled thee, but know that it is I, the ugliest man, who have also the largest, heaviest feet. Where I have gone, the way is bad.

Starting point is 12:17:31 I tread all paths to death and destruction, But that thou passest me by in silence, that thou blushest? I saw it well. Thereby did I know thee as Zarathustra. Everyone else would have thrown to me his arms, his pity, in look and speech. But for that I am not be. beggar enough, that it's thou divine. For that I am too rich, rich in what is great, frightful, ugliest, most unutterable,

Starting point is 12:18:25 thy shame, O Zarathustra, honored me. With difficulty did I get out of the crowd of the pitiful, that I might find the only one who at present teacheth that pity is obtrusive. Thyself, O Zarathustra. Whether it be the pity of a god, or whether it be human pity, it is offensive to modesty. And unwillingness to help may be nobler than the virtue that rushes to do so. That, however, namely pity, is called virtue itself as present by all petty people.

Starting point is 12:19:18 They have no reverence for great misfortune, great ugliness, great failure. Beyond all these do I look, as a dog looketh over the backs of throggyness. flocks of sheep. They are petty, good-walled, good-willed, grey people. As the heron looketh contemptuously at shallow pools with backward bent head, so do I look at the throng of grey little waves and wills and souls. Too long, have we acknowledged them to be right those petty people. So we have at last given them power as well, and now do they teach that good is only what petty people call good.

Starting point is 12:20:26 And truth is at present what the preacher spake who himself sprang from them. That singular saint and advocate of the petty people who testified of himself, I am the truth. That immodest one hath long made the petty people greatly puffed up. He who taught no small error when he taught, I am the truth. Hath an immodest one ever been answered more curtly. thou, however, O Zarathustra, passest him by, and said'st nay, nay, three times nay. Thou warnest against his error, thou warnest the first to do so, against pity.

Starting point is 12:21:31 Not everyone, not none, but thy, and thy type. Thou art ashamed of the shame of the great sufferer, and verily when thou sayest, From pity there cometh a heavy cloud, Take heed ye men. When thou teachest, All creators are hard,

Starting point is 12:22:00 All great love is beyond their pity. O Zarathustra, how well versed dost thou seem to me in weather signs? Thou, thyself, however, warn thyself also against thy pity. For many are on their way to thee. Many suffering, doubting, despairing, drowning, drowning, freezing ones. I warn thee also against myself. Thou hast read my best, my worst riddle myself, And what I have done.

Starting point is 12:22:51 I know the axe that felleth thee, But he had to die. He looked with eyes which beheld everything. He beheld men's depths and dregs, all his hidden ignominy and ugliness. His pity knew no modesty. He crept into my dirtiest corners. This most prying, over-intrusive, over-pitiful one had to die. He ever beheld me

Starting point is 12:23:36 On such a witness I would have revenge Or not live myself The God who beheld everything And also man That God had to die Man cannot endure it That such a witness should live If, thus spake the ugliest man.

Starting point is 12:24:08 Zarathustra, however, got up, and prepared to go on, for he felt frozen to the very bowels. Thou nondescript, said he, thou warnest me against thy path. As thanks for it, I praise mine to thee. Behold, up tither is the cave of Zarathustra. My cave is large and deep and hath many corners. There findeth he that is most hidden his hiding-place. And close beside it, there are hundred lurking places and by-places for creeping, fluttering, and hopping creatures.

Starting point is 12:24:51 Thou art cast, who hast cast thyself out, Thou wilt not live amongst men and men's pity? Well then. Do like me. Thus wilt thou learn also from me, only the doer learneth, and talk first and foremost to mine animals. The proudest animal and the wisest animal, they might well be the right counsellors for us both.

Starting point is 12:25:20 Thus spake Zarathustra, and went his way more thoughtfully and slowly even than before, for he asked himself many things and hardly knew what to answer. How poor indeed is man, thought he in his heart, how ugly, how wheezy, how full of hidden shame. They tell me that man loveth himself. Ah, how great must that self-love be, how much contempt is opposed to it. Even this man hath loved himself, as he hath despised himself. A great lover, methinkest he is, and a great despiser. No one have I yet found who more thoroughly despised himself.

Starting point is 12:26:13 Even that is elevation. Alas, was this, perhaps, the higher man whose cry I heard? I love the great despisers. Man is something that hath to be surpassed. notes by Anthony M. Ludovici This discourse contains perhaps the boldest of Nietzsche's suggestions concerning atheism, as well as some extremely penetrating remarks upon the sentiment of pity. Zarathustra comes across the repulsive creature sitting on the wayside, and what does he do?

Starting point is 12:26:53 He manifests the only correct feelings that can be manifested in the presence of any great misery. That is to say, shame, reverence. embarrassment. Nietzsche detested the obtrusive and gushing pity that goes up to misery without a blush either on its cheek or in its heart. The pity which is only another form of self-glorification. Quote, thank God that I am not like thee. Only this self-glorifying sentiment can lend a well-constituted man the impudence to show

Starting point is 12:27:27 his pity for the cripple and the ill-constituted. In the presence of the ugliest man, Nietzsche blushes. He blushes for his race, his own particular kind of altruism. The altruism that might have prevented the existence of this man strikes him with all its force. He will have the world otherwise. He will have a world where one need not blush for one's fellows. Hence his appeal to us to love only our children's land,

Starting point is 12:28:00 the land undiscovered in the remotest sea. Zarathustra calls the ugliest man the murderer of God. Certainly this is one aspect of a certain kind of atheism. The atheism of the man who reveres beauty to such an extent that his own ugliness, which outrages him, must be concealed from every eye lest it should not be respected, as Zarathustra respected it. If there be a God, he too must be evaded. His pity must be foiled. But God is ubiquitous and omniscient. Therefore, for the really great, ugly man, he must not exist. Quote, their pity is it from which I flee away, he says. That is to say, it is from their want of reverence and lack of shame in presence of my great misery. End quote.

Starting point is 12:28:59 The ugliest man despises himself. But Zarathustra said in his prologue, Quote, I love the great despisers, because they are the great adorers and arrows of longing for the other shore. End quote. He therefore honors the ugliest man, sees height in his self-contempt, and invites him to join the other higher men in the cave.

Starting point is 12:29:24 End of Part 4, Chapter 67, recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 68 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Leberfox recording is in the public domain. The Voluntary Beggar When Zarathustra had left the ugliest man, he was chilled and felt lonesome. For much coldness and lonesomeness came over. his spirit, so that even his limbs became colder thereby. When, however, he wandered on and on, uphill and down, at times past green meadows, though also sometimes over wild, stony couches,

Starting point is 12:30:15 where formerly perhaps an impatient brook had made its bed. Then he turned all at once warmer and heartier again. "'What hath happened unto me?' he asked himself, something warm and living quickeneth me. It must be in the neighborhood. Already am I less alone. Unconscious companions and brethren rove around me. Their warm breath toucheth my soul.

Starting point is 12:30:45 When, however, he spied about and sought for the comforters of his lonesomeness, Behold, there were kind there standing together on an eminence, whose proximity and smell had warmed his heart. The Kine, however, seemed to listen eagerly to a speaker and took no heed of him who approached. When, however, Zarathustra was quite nigh unto them. Then did he hear plainly that a human voice spake in the midst of the Kine, and apparently all of them had turned their heads toward the speaker.

Starting point is 12:31:21 Then ran Zarathustra up speedily and drove the animals' aside, for he feared that someone had here met with harm, which the pity of the kind would hardly be able to relieve. But in this he was deceived. For behold, there sat a man on the ground who seemed to be persuading the animals to have no fear of him, a peaceable man, and preacher on the mount, out of whose eyes kindness itself preached. What dost thou seek here? out Sarathustra and astonishment. What do I here seek? Answered he, the same that thou seekest, thou mischief-maker.

Starting point is 12:32:07 That is to say, happiness upon earth. To that end, however, I would fain learn of these kind, for I tell thee that I have already talked half a morning unto them, and just now were they about to give me their answer. Why dost thou disturb them? Except we be converted and become as kind, We shall in no wise enter into the kingdom of heaven, For we ought to learn from them one thing, ruminating,

Starting point is 12:32:40 And verily, although a man should gain the whole world, And yet not learn one thing, Ruminating, what would it profit him? He would not be rid of his affliction. His great affliction, that, however, is at present called disgust. Who hath not at present his heart, His mouth and his eyes,

Starting point is 12:33:03 Full of disgust? Thou also. Thou also! But behold these kind! Thus spake the preacher on the mount, And turned then his own look toward Zarathustra. For hitherto, it had rested lovingly on the kind. Then, however, he put on a different expression.

Starting point is 12:33:24 Who is this? with whom I talk? He exclaimed, frightened, and sprang up from the ground. This is the man without disgust. This is Zarathustra himself, the surmounter of the great disgust. This is the eye. This is the mouth. This is the heart of Zarathustra himself.

Starting point is 12:33:49 And while he thus spake, he kissed with overflowing eyes, the hands of him with whom he spake. and behaved altogether like one to whom a precious gift and jewel hath fallen unawares from heaven. The kind, however, gazed at it all and wondered. Speak not of me, thou strange one, thou amiable one, said Zarathustra, and restrained his affection. Speak to me firstly of thyself. Art thou not the voluntary beggar, who once cast away great riches, who was ashamed of his riches and of the rich, and fled to the poorest to bestow upon them his abundance and his heart.

Starting point is 12:34:34 But they received him not. But they received me not, said the voluntary beggar. Thou knowest it, forsooth, so I went at last to the animals and to those kind. Then, learnt thou. interrupted Zarathustra, how much harder it is to give properly than to take properly, and that bestowing well is an art, the last subtlest master art of kindness. Especially nowadays, answered the voluntary beggar. At present, that is to say, when everything low hath become rebellious and exclusive and

Starting point is 12:35:24 haughty in its manner, in the manner of the populace. For the hour hath come, thou knowest it forsooth, For the great evil, long, slow, mob and slave insurrection. It extendeth, and extendeth. Now doth it provoke the lower classes, All benevolence and petty giving, And the over-rich may be on their guard. Whoever at present drip Like bulgy bottles out of all too small necks

Starting point is 12:35:57 Of such bottles at present one willingly breaketh the necks Wontan avidity, bilious envy, carewon revenge, Populous pride All these struck mine eye It is no longer true that the poor are blessed The kingdom of heaven, however, is with the country, Kine. And why is it not with the rich? Asked Zarathustra temptingly, while he kept back the kine which sniffed familiarly at the peaceful

Starting point is 12:36:33 one. Why dost thou tempt me? answered the other. Thou knowest it thyself better even than I. What was it drove me to the poorest of Zarathustra? Was it not my disgust at the richest? At the culprits of riches, with cold eyes and rank thoughts, who pick up profit out of all kinds of rubbish. At this rabble that stinketh to heaven.

Starting point is 12:37:04 At this gilded, falsified populace, whose fathers were pickpockets, or carrion crows, or rag-pickers, with wives compliant, lewd and forgetful. For they are all of them. not far different from harlots. Populus above, populace below. What are poor and rich at present? That distinction did I unlearn. Then did I flee away further and even further

Starting point is 12:37:38 until I came to those kind. Thus spake the peaceful one and puffed himself and perspired with his words, so that the kind wandered anew. Zarathustra, however, kept the lestra, however, kept looking into his face with a smile all the time the man talked so severely and shook silently his head.

Starting point is 12:38:01 Thou doest violence to thyself, thou preacher on the mount, when thou usest such severe words. For such severity, neither thy mouth nor thine eye have been given thee. Nor, me thinketh, hath thy stomach either. Unto it all such ray and hatred and foaming over is repugnant.

Starting point is 12:38:26 Thy stomach wanteth softer things. Thou art not a butcher. Rather seems thou to me a plant-eater and a root man. Perhaps thou grindest corn. Certainly, however, thou art averse to fleshly joys, and thou lovest honey. Thou hast divined me well, answered the voluntary beggar,

Starting point is 12:38:52 with lightened heart. I love honey. I also grind corn, for I have sought out what tasteth sweetly and maketh pure breath. Also, what requireth a long time? A day's work and a mouth's work for gentle idlers and sluggards. Furthest, to be sure, have those kind carried it? They have devised ruminating and lying in the sun. They also abstain from all heavy thoughts which inflate the heart. Well, said Sarathustra, Thou shouts also see mine animals, Mine eagle and mine serpent, Their like, do not at present exist on earth.

Starting point is 12:39:36 Behold, Tither leadeth the way to my cave, Be to-night its guest, And talk to mine animals of the happiness of animals. Until I myself come home, For now a cry of distress calleth me hastily away from thee. Also, shouldst thou find new honey with me, ice-cold, gold-comb, honey, eat it. Now, however, take leave at once of thy kind, thou strange one, thou amiable one, though it be hard for thee, for they are thy warmest friends and preceptors.

Starting point is 12:40:14 One accepted, whom I hold still dearer, answered the voluntary beggar. Thou thyself art good, O Zarathustra, and better even than a cow. Away, away with thee, thou evil flatterer, cried Zarathustra mischievously. Why dost thou spoil me with such praise and flattery honey? Away, away, away from me! cried he once more, and heaved his stick at the fond beggar, who, however, ran nimbly away. notes by Anthony M. Ludovici. In this discourse, we undoubtedly have the ideal Buddhist, if not Gatama Buddha himself.

Starting point is 12:41:01 Nietzsche had the greatest respect for Buddhism, and almost wherever he refers to it in his works, it is in terms of praise. He recognized that though Buddhism is undoubtedly a religion for decadence, its decadent values emanate from the higher, and not as in Christianity. from the lower grades of society. In aphorism 20 of the Antichrist, he compares it exhaustively with Christianity, and the result of his investigation

Starting point is 12:41:30 is very much in favor of the older religion. Still, he recognized a most decided Buddhist influence in Christ's teaching, and the words in verses 29, 30, and 31 are very reminiscent of his views in regard to the Christian Savior. The figure of Christ has been introduced often enough into fiction, and many scholars have undertaken to write his life, according to their own lights. But few perhaps have ever attempted to present him to us bereft of all those characteristics

Starting point is 12:42:05 which a lack of the sense of harmony has attached to his person, through the ages in which his doctrines have been taught. Now, Nietzsche disagreed entirely with Renan's view that Christ was, quote, Le Grand Matra and irony, end quote, in aphorism 31 of the Antichrist. He says that he, Nietzsche, always purged his picture of the humble Nazarene of all those bitter and spiteful outbursts, which, in view of the struggle the first Christians went through, may very well have been added to the original character by apologists and secretarians, who at that time could ill afford to consider nice psychological points.

Starting point is 12:42:49 seeing that what they needed above all, was a wrangling and abusive deity. These two conflicting halves in the character of the Christ of the Gospels, which no sound psychology can ever reconcile, Nietzsche always kept distinct in his own mind. He could not credit the same man with sentiments sometimes so noble and at other times so vulgar, and in presenting us with this new portrait of the Savior, purged of all impurities,

Starting point is 12:43:18 Nietzsche rendered military honors to a foe, which far exceeded in worth all that his most ardent disciples have ever claimed for him. In verse 26, we are vividly reminded of Herbert Spencer's words, quote, La Marriage de Convernaz is legalized prostitution. End of part four, chapter 68, recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 69 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Lieberbox recording is in the public domain. The Shadow. Scarcely, however, was the voluntary beggar gone in haste,

Starting point is 12:44:09 and Zarathustra again alone when he heard behind him a new voice, which called out. Stay, Zarathustra. Do wait. It is myself. Forsooth, O Zarathustra, myself, the shadow. But Zarathustra did not wait, for a sudden irritation came over him on account of the crowd and the crowding in his mountains. Wither hath my lonesomeness gone, spekeke.

Starting point is 12:44:42 It is verily becoming too much for me. These mountains swarm. My kingdom is no longer of this world. I require new mountains. My shadow calleth me? What matter about my shadow? Let it run after me. I run away from it.

Starting point is 12:45:06 Thus spake Zarathustra to his heart and ran away, but the one behind followed after him, so that immediately there were three runners, one after the other, namely, foremost the voluntary beggar, then Zarathustra, and thirdly and hindmost his shadow. But not long had they run thus when Zarathustra became conscious of his folly, and shook off with one jerk all his irritation and detestation. What, said he,

Starting point is 12:45:40 Have not the most ludicrous things always happen to us old anchorites and saints? Verily, my folly hath grown big in the mountains. Now do I hear six old fools' legs rattling behind one another? But doth Zarathustra need to be frightened by his shadow? Also, methinketh that after all it hath longer legs than mine. Thus spake Zarathustra, and laughing with eyes and entrails, He stood still and turned round quickly, And behold, he almost thereby threw his shadow and follower to the ground,

Starting point is 12:46:19 so closely had the latter followed at his heels, and so weak was he. For when Zarathustra scrutinized him with his glance, he was frightened as by a sudden apparition. So slender, swarthy, hollow, and worn out did this follower appear. Who art thou? asked Zarathustra vehemently. What doest thou here, and why callest thou thyself my shadow? thou art not pleasing unto me.

Starting point is 12:46:51 Forgive me, answered the shadow. That it is I, and if I please thee not, well, O Zarathushra, therein do I admire thee and thy good taste. A wanderer am I, who have walked long at thy heels, always, on the way, but without a goal, also without a home. So that verily I lack little of being the eternally wandering Jew, except that I am not eternal and not a Jew. What? Must I ever be on the way? World by every wind? Unsettled, driven about. O earth, thou hast become too round for me.

Starting point is 12:47:57 On every surface have I already sat. Like tired dust have I fallen asleep on mirrors and window panes. Everything taketh from me, nothing giveth. I become thin. I am almost equal to a shadow. After thee, however, O Zarathustra, did I fly and high longest, and though I hid myself from thee, I was nevertheless thy best shadow. Wherever thou hast sat, there sat I also.

Starting point is 12:48:47 With thee, have I wandered about in the remotest, coldest worlds, like a phantom that voluntarily haunteth winter roofs and snows. With thee, have I pushed into all the forbidden, all the worst and the furthest, and if there be anything of virtue in me. It is that I have had no fear of any prohibition. With thee have I broken up whatever my heart revered. All boundary stones and statues have I o'erthrown. The most dangerous wishes did I pursue? Verily, beyond every crime did I once go. With thee did I unlearn the belief in words and worths and in great names.

Starting point is 12:49:57 When the devil casteth his skin, doth not his name also fall away. It is also skin. The devil himself is perhaps skin. Nothing is true. All is permitted. So said I to myself. Into the coldest water did I plunge with head and heart. Ah, how oft did I stand there naked on that account? Like a red crab? Ah, where have gone all? all my goodness and all my shame and all my belief in the good. Ah, where is the lying innocence which I once possessed, the innocence of the good and their noble lies? Too oft verily, did I follow close to the heels of truth, then did it kick me on the face? Sometimes I meant to lie.

Starting point is 12:51:28 And behold, then only did I hit the truth. Too much hath become clear of it. Unto me, now it doth not concern me any more. Nothing liveth any longer that I love. How should I still love myself? To live as I incline, or not to live at all. So do I wish, so wisheth also the holiest. Alas, how have I still inclination?

Starting point is 12:52:15 Have I still a goal? A haven towards which my sailor set? A good wind. Ah, he only who knoweth whither he saileth, Knoweth what wind is good, and a fair wind for him. What still remaineth to me? A heart weary and flippant,

Starting point is 12:52:47 an unstable will, fluttering wings, a broken backbone. This seeking for my home, O Zarathustra, dost thou know, that this seeking hath been my home sickening. It eateth me up. Where is my home? For it do I ask and seek, and have sought but have not found it. Oh, eternal everywhere. Oh, eternal nowhere. Oh, eternal nowhere.

Starting point is 12:53:35 O eternal, in vain. Thus spake the shadow, and Zarathustra's countenance lengthened at his words. Thou art my shadow, said he at last sadly. Thy danger is not small, thou free spirit and wanderer. Thou hast had a bad day. See that a still worse evening doth not overtake thee. To such unsettled ones as thou, seemeth at last even a prisoner blessed.

Starting point is 12:54:14 Didst thou ever see how captured criminals sleep? They sleep quietly. They enjoy their new security. Beware lest in the end a narrow faith capture thee. A hard, rigorous delusion! For now, everything that is narrow and fixed seduceth and tempteth thee. Thou hast lost thy goal. Alas, how wilt thou forego and forget that loss?

Starting point is 12:54:47 Thereby, hast thou also lost thy way. Thou poor rover and rambler, thou tired butterfly, wilt thou have a rest and a home this evening? Then go up to my cave. Tither leadeth the way to my cave, and now will I run quickly away, away from the again. Already, lieth as it were, a shadow upon me.

Starting point is 12:55:14 I will run alone, so that it may again become bright around me. Therefore must I still be a long time merrily upon my legs. In the evening, however, there will be dancing with me. Thus spake Zarathustra. Notes by Anthony M. Ludovici. Here we have a description of that courageous and wayward spirit that literally haunts the footsteps of every great thinker and every great leader, sometimes with the result that it loses all aims, all hopes, and all trust in a definite goal.

Starting point is 12:55:54 It is the case of the bravest and most broad-minded men of today. These literally shadow the most daring movements in the science and art of the world. their generation. They completely lose their bearings and actually find themselves, in the end, without a way, a goal, or a home. Quote, on every surface have I already sat. I become thin, I am almost equal to a shadow. End quote. At last in despair, such men do indeed cry out, quote, nothing is true, all is permitted,

Starting point is 12:56:37 end quote, and then they become mere wreckage. Quote, too much hath become clear unto me. Now nothing mattereth to me anymore. Nothing liveth any longer that I love. How should I still love myself? Have I still a goal?

Starting point is 12:56:58 Where is my home? End quote. Zarathustra realizes the danger threatening such a man. Quote, Thy danger is not small, thou free spirit and wanderer, he says. Thou hast had a bad day. See that a still worse evening does not overtake thee. End quote.

Starting point is 12:57:22 The danger Zarathustra refers to is precisely this, that even a prison may seem a blessing to such a man. At least the bars keep him in. in a place of rest, a place of confinement at its worst is real. Quote, beware lest in the end a narrow faith capture thee, says Sarathustra. For now everything that is narrow and fixed seduceth and tempteth thee. End quote. End of part four, chapter 69.

Starting point is 12:57:54 Recording by John Van Stan, Savannah, Georgia. Part four, chapter 70 of thus spake Sarathestra by Friedrich Nietzsche. translated by Thomas Common. This Leibrovox recording is in the public domain. Noontide. And Zarathustra ran and ran. But he found no one else, and was alone and ever found himself again.

Starting point is 12:58:26 He enjoyed and quaffed his solitude and thought of good things for hours. About the hour of Noontide, however, when the sun stood exact. over Zarathustra's head. He passed an old, bent, and gnarled tree, which wasn't circled round by the ardent love of a vine, and hidden from itself. From this here hung yellow grapes in abundance, confronting the wanderer. Then he felt inclined to quench a little thirst and to break off for himself a cluster of grapes. When, however, he had already his arm outstretched for that

Starting point is 12:59:06 purpose, he felt still more inclined for something else, namely, to lie down beside the tree at the hour of perfect noontide and sleep. This Zarathustra did, and no sooner had he laid himself on the ground in the stillness and secrecy of the variegated grass, then he had forgotten his little thirst and fell asleep. For as the proverb of Zarathustra saith, one thing is more necessary than the other, only that his eyes remained open, for they never grew weary of viewing and admiring the tree and the love of the vine. In falling asleep, however, Zarathustra spake thus to his heart. Hush, hush, hath not the world now become perfect. What hath happened unto me? As a delicate wind danceeth invisibly upon parker.

Starting point is 13:00:06 chatted seas, light, feather light, so danceeth sleep upon me. No eye doth it close to me. It leaveth my soul awake. Light is it verily feather light. It persuadeth me. I know not how. It toucheth me inwardly with a caressing hand. It constraineth me. Yea, it constraineth me so that my soul stretcheth itself out. How long and weary it becometh my strange soul. Hath a seventh day evening come to it precisely at noontide.

Starting point is 13:00:59 Hath it already once. wandered too long, blissfully, among good and ripe things. It stretcheth itself out, long, longer. It lieth still my strange soul. Too many good things hath it already tasted. This golden sadness oppresseth it. It distorteth its mouth. As a ship, that puteth into the calmest cove, it now draweth up to the land, weary of long voyages and uncertain seas, is not the land more faithful?

Starting point is 13:01:46 As such, a ship hoggeth the shore, tuggeth the shore, then it sufficeeth for a spider to spin its thread from the ship to the land. No stronger ropes are required there. As such a weary ship in the calmest cove, so do I also now repose, nigh to the earth, faithful, trusting, waiting, bound to it with the lightest threads. Oh, happiness, oh happiness, will

Starting point is 13:02:32 thou perhaps sing, O my soul. Thou liest in the grass. But this is the secret, solemn hour when no shepherd playeth his pipe. Take care. Hot noon-tide sleepeth on the fields. Do not sing. Hush.

Starting point is 13:02:58 The world is perfect. Do not sing thou prairie bird, my soul. Do not even whisper, low, hush. The old noontide sleepeth, it moveth its mouth, Doth it not just now drink a drop of happiness. An old brown drop of golden happiness, golden wine. Something whisketh over it.

Starting point is 13:03:36 Its happiness laugheth. Thus laugheth a god. Hush, for happiness, how little suffices for happiness. Thus spake I once and thought myself wise. But it was a blasphemy. That has have I now learned? Wise fools speak better. The least thing precisely, the gentlest thing, the lightest thing, a lizard's rustling, a breath, a whisk, an eye glance, little

Starting point is 13:04:27 maketh up the best happiness. Hush, what hath befallen me. Hark, hath time flown away? Do I not fall? Have I not fallen? Hark, into the well of eternity, what happeneth to me? Hush, it stingeth me.

Starting point is 13:04:58 Alas, to the heart. To the heart Oh, break up Break up my heart After such happiness After such a sting What Hath not the world just now

Starting point is 13:05:13 Become perfect Round and ripe Oh for the golden round Ring Whither doth it fly Let me run after it Quick Hush

Starting point is 13:05:30 And here Zarathustra stretched himself and felt that he was asleep. Up, said he to himself. Thou sleeper, thou noontide sleeper! Well then, up ye old legs. It is time and more than time. Many a good stretch of road is still awaiting you. Now have ye slept your fill? For how long a time?

Starting point is 13:05:57 A half eternity! Well then up now, mine old heart, for how long after such a sleep mayest thou remain awake? But then did he fall asleep anew, and his soul spake against him and defended itself, and lay down again. Leave me alone. Hush, hath not the world just now become perfect. Oh, for the golden round bonnet. Get up, said Zarathustra, thou little thief, thou sluggard. What, still stretching thyself, yawning, sighing, falling into deep wells?

Starting point is 13:06:45 Who art thou then, oh my soul? And here he became frightened, for a sunbeam shot down from heaven upon his face. "'Oh, heaven above me!' said he sighing, and sat upright. "'Thou gazest at me, thou hearkenest unto my strange soul. "'When will thou drink this drop of dew that fell upon all earthly things? "'When wilt thou drink this strange soul? "'When thou well of eternity, thou joyous, awful, noontide abyss.

Starting point is 13:07:28 When wilt thou drink my soul back to thee? Thus spake Zarathustra, and rose from his couch beside the tree As if awakening from a strange drunkenness, And behold, there stood the sun still exactly above his head. One might, however, rightly infer therefrom that Zarathustra had not then slept long. Notes by Anthony M. Ludovici

Starting point is 13:07:56 At the noon of life, Nietzsche said he entered the world. With him, man came of age. We are now held responsible for our actions. Our old guardians, the gods and demigods of our youth, the superstitions and fears of our childhood withdraw. The field lies open before us. We have lived through our gods, through our morning with but one master.

Starting point is 13:08:26 Chance. Let us see to it that we make our afternoon our own. See Note 64, Part 3. End of Part 4, Chapter 70, recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 71 of Thus Spake Therathustra by Friedrich Nietzsche, translated by Thomas Common. This Leiber Fox recording is in the public domain. The greeting. It was late in the afternoon only when Zarathustra, after long, useless

Starting point is 13:09:06 searching and strolling about, again came home to his cave. When, however, he stood over against it, not more than twenty paces therefrom, the thing happened which he now least of all expected. He heard anew the great cry of distress. And extraordinary. this time. This cry came out of his own cave. It was a long, manifold, peculiar cry, and Zarathustra plainly distinguished that it was composed of many voices. Although heard at a distance, it might sound like the cry out of a single mouth. Thereupon Zarathustra rushed forward to his cave, and behold, what a spectacle awaited him after that, concert. For there did they all sit together whom he had passed during the day. The king on the right

Starting point is 13:10:04 and the king on the left, the old magician, the pope, the voluntary beggar, the shadow, the intellectually conscientious one, the sorrowful soothsayer and the ass. The ugliest man, however, had set a crown on his head, and had put round him two purple girdles. For he liked, like all ugly ones to disguise himself and play the handsome person. In the midst, however, of that sorrowful company stood Zarathustra's eagle, ruffled, and disquieted, for it had been called upon to answer too much, for which its pride had not any answer. The wise serpent, however, hung round its neck. All this did Zarathustra behold with great astonishment. Then, however, he scrutinized each individual guests with courteous curiosity, read their souls and wandered anew,

Starting point is 13:11:04 in the meantime the assembled ones had risen from their seats, and waited with reverence for Zarathustra to speak. Zarathustra, however, spake thus, ye despairing ones, ye strange ones. So, it was your cry of distress that I heard. And now do I know also where he is to be sought, whom I have sought for in vain today, The higher man. In mine own cave siteth he, the higher man. But why do I wonder,

Starting point is 13:11:45 Have not I myself allured him to me by honey offerings and artful lure calls of my happiness? But it seemeth to me that she are badly adapted for company. ye make one another's hearts fretful ye that cry for help when ye sit here together there is one that must first come one who will make you laugh once more a good jovial buffoon a dancer a wind a wild romp some old fool what think ye forgive me however ye despairing wants for speaking such trivial words before you unworthy verily of such guests but ye do not divine what maketh my heart wanton ye yourselves do it and your aspect forgive it me for every one becometh courageous who beholdeth a despairing one to encourage a despairing one every one thinketh himself strong enough to do so. To myself, have ye given this power?

Starting point is 13:13:01 A good gift, mine honorable guests, an excellent guess present. Well, do not then upbraid when I also offer you something of mine. This is mine empire, and my dominion. That which is mine, however, shall this evening and tonight be yours. Mine animals shall serve you. Let my cave be your resting place. At house and home with me shall no one despair. In my Perliest do I protect everyone from his wild beasts. And that is the first thing which I offer you. Security. The second thing, however, is my little finger. And when ye have that. Then take the whole hand also. Yay, and the heart with it. Welcome here. Welcome to you, my guests.

Starting point is 13:14:04 Thus spake Zarathustra and laughed with love and mischief. After this greeting, his guests bowed once more and were reverentially silent. The king on the right, however, answered him in their name. O Zarathustra, by the way in which thou hast given us thy hand and I greeting, we recognize thee as Zarathustra. Thou hast humbled thyself before us. Almost hast thou hurt our reverence. Who, however, could have humbled himself as thou hast done with such pride? That uplifteth us ourselves, A refreshment is it To our eyes and hearts To behold this

Starting point is 13:14:52 Merely gladly would we ascend higher mountains Than this For as eager beholders have we come We wanted to see What brighteth dim eyes And lo Now is it all over with our cries of distress Now our minds and hearts are opened

Starting point is 13:15:14 And enraptured Little is lacking for our spirits to become wanton. There is nothing, O Zarathustra, that groweth more pleasingly on earth than a lofty strong will. It is the finest growth, an entire landscape refresheth itself at one such tree. To the pine do I compare him, O Zarathustra, which groweth up like thee. tall, silent, hardy, solitary, of the best supplest wood stately. In the end, however, grasping out for its dominion, with strong green branches, asking weighty questions of the wind, the storm, and whatever is at home on high places? Answering more weightily, a commander, a victor!

Starting point is 13:16:12 Oh, who should not ascend the high mountains to behold such growths? At thy tree, O Zarathustra, the gloomy and ill-constituted also refresh themselves. At thy look even the wavering become steady and heal their hearts. And verily, towards thy mountain and thy tree do many eyes turn today. A great longing hath arisen, and many have learned to ask, who is Zarathustra? And those into whose ears thou hast at any time dripped thy song and thy honey, all the hidden ones, the lone dwellers and the twain dwellers, have simultaneously said to their hearts, Doth Zarathustra still live? It is no longer worthwhile to live.

Starting point is 13:17:11 Everything is indifferent. Everything is useless. Or else, we must live with Zarathustra. Why doth he not come, who hath so long announced himself? Thus do many people ask, hath solitude swallowed him up? Or should we perhaps go to him? Now doth it come to pass, that solitude itself Becometh fragile, and breaketh open, like a grave that breaketh open, and can no longer hold its dead? Everywhere one seeth resurrected ones, now do the waves rise and rise around thy mountain, O Zarathustra? And however high be thy height, many of them must rise up to the waves. to thee. Thy boat shall not rest much longer on dry ground.

Starting point is 13:18:09 And that we despairing ones have now come into thy cave, and already no longer despair. It is but a prognostic and a presage that better ones are on the way to thee, for they themselves are on the way to thee, the last remnant of God among them. That is to say, all the men of great longing, of great loathing, of great sothing, of great satiety. All who do not want to live, unless they learn again to hope, unless they learn from the, O Zarathustra, the great hope. Thus spake the king on the right, and seized the hand of Zarathustra in order to kiss it.

Starting point is 13:18:59 But Zarathustra checked his veneration, and stepped back, frightened, fleeing as it were, silently and suddenly into the far distance. After a little while, however, he was again at home with his guests, looked at them with clear, scrutinizing eyes, and said, "'My guests, ye hire men, I will speak plain language and plainly with you. It is not for you that I have waited here in these mountains. Plain language, and plainly, good God, said here the king on the left to himself. One seeth he doth not know the good Occidental's, this sage out of the Orient,

Starting point is 13:19:47 but he meaneth blunt language and bluntly. Well, that is not the worst taste in these days. You may verily, all of you, be higher men, continued Zarathustra. But for me, ye are neither high enough nor strong enough. For me, that is to say, for the inexorable which is now silent in me, but will not always be silent, and if ye appertain to me, still it is not as my right arm. for he who himself standeth like you on sickly and tender legs wisheth above all to be treated indulgently, whether he be conscious of it or hide it from himself.

Starting point is 13:20:37 My arms and my legs, however, I do not treat indulgently. I do not treat my warriors indulgently. How then could she be fit for my warfare? With you I should spoil all my victories, and many of you would tumble over if ye but heard the loud beating of my drums. Moreover, ye are not sufficiently beautiful and well-born for me. I require pure smooth mirrors for my doctrines. On your surface, even mine own likeness is distorted. On your shoulders presseth many a bird.

Starting point is 13:21:21 burden, many a recollection, many a mischievous dwarf squatteth in your corners. There is concealed populace also in you. And though ye be high and of a higher type, much in you is crooked and misshapen. There is no smith in the world that could hammer you right and straight for me. ye are only bridges May higher ones pass over upon you Ye signify steps So do not upbraid him Who ascendeth beyond you into his height

Starting point is 13:22:00 Out of your seed There may one day arise for me a genuine sun And perfect air But that time is distant Ye yourselves are not those unto whom my heritage and name belong. Not for you. Do I wait here in these mountains?

Starting point is 13:22:22 Not with you may I descend for the last time. Ye have come unto me only as a presage that higher ones are on the way to me. Not the men of great longing, of great loathing, of great satiety, and that which ye call the remnant of God. Nay, nay, three times nay, for others do I wait here in these mountains, and will not lift my foot from bents without them. For higher ones, stronger ones, triumphanter ones, merrier ones, for such as are built squarely in body and soul, laughing lions must come.

Starting point is 13:23:09 Oh my guess, ye strange ones, have ye ye ye ye ye. heard nothing of my children, and that they are on the way to me. Do speak unto me of my gardens, of my happy isles, of my new bountiful race. Why do ye not speak unto me thereof? This guest-present do I solicit of your love, that ye speak unto me of my children. For them, am I rich, for them I became poor. What have I not surrendered? What would I not surrender, that I might have one thing, these children, this living plantation, these life-trees of my will and of my highest hope? Thus spake Zarathustra, and stopped suddenly in his discourse, for his longing came over him, and he closed his eyes and his mouth because of the agitation of his heart.

Starting point is 13:24:19 And all his guests also were silent and stood still and confounded, except only that the old soothsayer made signs with his hands and his gestures. Notes by Anthony M. Ludovici. Here I think I may claim that my contention in regard to the purpose and aim of the whole of Nietzsche's philosophy, as stated at the beginning of my notes on Part 4, is completely upheld. He fought for, quote, all who do not want to live unless they learn again to hope, unless they learn from him the great hope, end quote. Zarathustra's address to his guest shows clearly enough how he wish to help them.

Starting point is 13:25:06 Quote, I do not treat my warriors indulgently, he says. How then could ye be fit for my warfare? End quote. He rebukes and spurns them. No word of love comes from his lips. Elsewhere, he says a man should be a hard bed to his friend. Thus alone can he be of use to him. Nietzsche would be a hard bed to hire men.

Starting point is 13:25:33 He would make them harder. For, in order to be a law unto himself, man must possess the requisite hardness. quote, I wait for the higher ones, stronger ones, more triumphant ones, merrier ones, for such as are built squarely in body and soul, end quote. He says in paragraph six of higher man, quote, Ye higher men, think ye that I am here to put right what ye have put wrong, or that I wished henceforth to make snugger couches for you sufferers.

Starting point is 13:26:10 Or show you restless, miswandering, misclimbing ones, new and easier footpaths? Nay, nay, three times nay. Always more, always better ones of your type shall succumb. For ye shall always have it worse and harder. End quote. End of part four, chapter 71, recording by John Van Stan Savannah, Georgia. Part 4, Chapter 72 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This sleeper-box recording is in the public domain.

Starting point is 13:26:53 The Supper For at this point, the soothsayer interrupted the greeting of Zarathustra and his guests. He pressed forward as one who had no time to lose, seized Zarathustra's hand and exclaimed, But Zarathustra, one thing is more necessary than the other, so sayest that. Thou thyself? Well, one thing is now more necessary unto me than all others. A word at the right time. Didst thou not invite me to table? And here are many who have made long journeys. Thou dost not mean to feed us merely with discourses? Besides, all of you have thought too much about freezing and drowning, suffocating, and other bodily dangers.

Starting point is 13:27:45 None of you, however, have thought of my danger, namely, perishing of hunger. Thus spake the soothsayer. When Zarathustra's animals, however, heard these words, they ran away in terror, for they saw that all they had brought home during the day would not be enough to fill the one soothsayer. Likewise, perishing of thirst, continued the soothsayer. And although I hear water splashing here like words of wisdom,

Starting point is 13:28:18 that is to say, plenteously and unweariedly, I want wine. Not everyone is a born water-drinker like Zarathustra. Neither doth water suit weary and withered ones. We deserve wine. It alone giveth immediate vigor and improvised health. On this occasion, when the soothsayer was longing for wine,

Starting point is 13:28:49 it happened that the king on the left, the silent one, also found expression for once. We took care, said he, about wine. I, along with my brother, the king on the right, we have enough of. of wine, a whole assload of it, so there is nothing lacking but bread." "'Bread,' replied Zarathustra, laughing when he spake. "'It is precisely bread that anchorites have not. But man doth not live by bread alone, but also by the flesh of good lambs, of which I have two.

Starting point is 13:29:29 These shall we slaughter quickly and cook spicily with sage. It is so that I like them. And there is also no lack of roots and fruits, good enough even for the fastidious and dainty, nor of nuts and other riddles for cracking. Thus will we have a good repast in a little while, but whoever wished to eat with us must also give a hand to the work, even the kings, for with Zarathustra, even a king may be a cook.

Starting point is 13:30:02 This proposal appealed to the hearts of all of them, save that the voluntary beggar objected to the flesh and wine and spices. Just hear this glutton Zarathustra, said he jokingly. Doth one go into caves and high mountains to make such repasts? Now indeed do I understand what he once taught us. Blessed be moderate poverty. And why he wisheth to do away with beggars. Be of good cheer, replied Zarathustra, as I am. Abide by thy customs, thou excellent one.

Starting point is 13:30:42 Grind thy corn, drink thy water, praise thy cooking, if only it make thee glad. I am a law only for mine own. I am not a law for all. He, however, who belongeth unto me, must be strong of bone and light of foot. Joyous in fight and feast, no salker, no gano dreams, ready for the hardest task as for the feast, healthy and hail. The best belongeth unto mine and me,

Starting point is 13:31:15 and if it be not given us, then do we take it. The best food, the purest sky, the strongest thoughts, the fairest women. Thus spake Zarathustra. The king on the right, however, answered and said, Strange, did one ever hear such sensible things out of the mouth of a wise man? And verily, it is the strangest thing in a wise man,

Starting point is 13:31:42 if over and above he be still sensible and not in ass. Thus spake the king on the right and wondered, The ass, however, with ill will said, ye ah to his remark. This, however, was the beginning of that long repast which is called the supper in the history books. At this there was nothing else spoken of but the higher man. Notes by Anthony M. Ludovici.

Starting point is 13:32:13 In the first seven verses of this discourse, I cannot help seeing a gentle allusion to Schopenhauer's habits as a bon vivant. For a pessimist, be it remembered, Schopenhauer led quite an extraordinary life. He ate well, loved well, played the flute well, and I believe he smoked the best cigars. What follows is clear enough. End of Part 4, Chapter 72, recording by John Van Stan, Savannah, Georgia.

Starting point is 13:32:48 Part 4, Chapter 73 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Liebervox recording is in the public domain. The Higher Man. One. When I came unto men for the first time, Then did I commit the anchorite folly, the great folly. I appeared on the marketplace. And when I spake unto all, I spake unto none.

Starting point is 13:33:18 In the evening, however, rope dancers were my companions and corpses, and I myself almost a corpse. With the new morning, however, there came unto me a new truth. Then did I learn to say, Of what account to me are marketplace and populous, And populous noise and long populous ears? Ye hire men.

Starting point is 13:33:44 Learn this from me. On the marketplace, no one believeth in higher men. But if ye will speak there, very well. The populace, however, blinketh. We are all equal. Ye higher men, so blinketh the populace. There are no higher men. We are all equal.

Starting point is 13:34:09 Man is man. Before God, we are all equal. Before God? Now, however, this God hath died. Before the populace, however, we will not be equal. Ye higher men, away from the most. marketplace. 2.

Starting point is 13:34:32 Before God. Now, however, this God hath died. Ye higher men, this God was your greatest danger. Only since he lay in the grave have ye again risen. Now only cometh the great noontide. Now only dot the higher man become master. Have ye understood this word? O my brethren, ye are frightened.

Starting point is 13:35:02 Do your hearts turn giddy? Doth the abyss here yawn for you? Doth the hell-hound here yelp at you? Well, take heart ye higher men. Now only travaileth the mountain of the human future. God hath died. Now do we desire the Superman to live. Three.

Starting point is 13:35:29 The most careful ask today, how is man to be maintained? Zarathustra, however, asketh as the first and only one, how is man to be surpassed? The Superman I have at heart. That is the first and only thing to me, and not man. Not the neighbor, not the poorest, not the sorriest, not the best. O my brethren, what I can love in man is that he is an overgoing and a downgoing. And also in you there is much that maketh me love and hope, in that ye have despised, ye higher men, that maketh me hope.

Starting point is 13:36:19 For the great despisers are the great reverers. In that ye have despaired, there is much to honour. for ye have not learned to submit yourselves, ye have not learned petty policy. For today have the petty people become master. They all preach submission and humility and policy and diligence and consideration and the long, et cetera, of petty virtues. Whatever is of the effeminate type, whatever originating, from the servile type, and especially the populous mishmash.

Starting point is 13:37:03 That wisheth now to be master of all human destiny. Oh, disgust, disgust, disgust, disgust. That asketh and asketh and never tireth, how is man to maintain himself best, longest, most pleasantly? thereby are they the masters of today. These masters of today? Surpass them, oh, my brethren. These petty people, they are the Superman's greatest danger.

Starting point is 13:37:41 Surpass ye higher men, the petty virtues, the petty policy, the sand-grained considerateness, the ant-hill trumpery, the pitiable comfortableness, the happiness of the greatest number, and rather despair than submit yourselves. And verily, I love you because ye know not today how to live ye higher men, for thus do ye live best. For Have ye courage, O my brethren? Are ye stout-hearted? Not the courage before witnesses,

Starting point is 13:38:25 But anchorite and eagle courage, Which not even a god can any longer beholdeth. Cold souls, mules, the blind and the drunken, I do not call stout-hearted. He hath heart who knoweth fear, but vanquisheth it, who seeth the abyss but with pride. He who seeth the abyss but with eagle's eyes,

Starting point is 13:38:53 he who with eagle's talons graspeth the abyss, he hath courage. Five. Man is evil. So said to me for consolation all the wisest ones. If only it be still true today, For the evil is man's best force. Man must become better and eviler.

Starting point is 13:39:20 So do I teach. The evilest is necessary for the superman's best. It may have been well for the preacher of the petty people to suffer and be burdened by men's sin. I, however, rejoice in great sin as my great consolation. Such things, however, are not said for long ears. Every word also is not suited for every mouth.

Starting point is 13:39:51 These are fine, far-away things. At them sheep's claws shall not grasp. Six. Ye hire men. Think ye that I am here to put right what ye have put wrong? Or that I wished henceforth to make snugger couches for your sufferers? Or show you restless. miswandering, misclimbing ones, new and easier footpaths? Nay, nay, three times nay,

Starting point is 13:40:24 always more, always better ones of your type shall succumb, for ye shall always have it worse and harder. Thus only, thus only groweth man aloft to the height where the lightning striketh and shattereth him, high enough for the lightning. Towards the few, the long, the remote, go forth my soul and my seeking. Of what account to me or your many little short miseries? Ye do not yet suffer enough for me. For ye suffer from yourselves. Ye have not yet suffered from man.

Starting point is 13:41:06 Ye would lie if he spake otherwise. None of you suffereth from what I have suffered. It is not enough for me That the lightning no longer doeth harm I do not wish to conduct it away It shall learn to work for me My wisdom hath accumulated long like a cloud It becometh stiller and darker

Starting point is 13:41:36 So doeth all wisdom which shall one day bear lightnings Unto these men of today will I not be lightening's. nor be called light. Them will I blind. Lightning of my wisdom, put out their eyes. Eight. Do not will anything beyond your power. There is a bad falseness in those who will beyond their power,

Starting point is 13:42:09 especially when they will great things. For they awaken distrust in great things, these subtle false coiners and stage players. Until at last, they are false toward themselves, squint-eyed, whited cankers, glossed over with strong words, parade virtues and brilliant false deeds. Take good care there, ye higher men, for nothing is more precious to me and rarer than honesty.

Starting point is 13:42:43 Is this today, not a very, that of the populace. The populace, however, knoweth not what is great and what is small, what is straight and what is honest. It is innocently crooked. It ever lieth. 9. Have a good distrust to-day, ye higher men, ye in-hearted once, ye open-hearted once, and keep your reasons secret. For this to-day. is that of the populace. What the populace once learned to believe without reasons, who could refute it to them by means of reasons? And on the marketplace one convinceseth with gestures, but reasons make the populace distrustful. And when truth hath once triumphed there,

Starting point is 13:43:40 then ask yourselves with good distrust, what strong error hath for? fought for it. Be on your guard also against the learned. They hate you because they are unproductive. They have cold, withered eyes before which every bird is unplumed. Such persons vaunt about not lying, but inability to lie is still far from being love to truth. Be on your guard.

Starting point is 13:44:11 Freedom from fever is still far from being knowledge. refrigerated spirits I do not believe in. He who cannot lie doth not know what truth is. Ten. If ye would go up high, then use your own legs. Do not get yourselves carried aloft. Do not seat yourselves on other people's backs and heads. Thou hast mounted, however, on horseback.

Starting point is 13:44:43 Thou now rideest briskly up to thy goal? Well, my friend, but thy lame foot is also with thee on horseback. When thou reachest thy goal, when thou alightest from thy horse, precisely on thy height, Thou higher man, then wilt thou stumble. 11. Ye creating ones, ye higher men, one is only pregnant with one's own child. Do not let yourselves be imposed. upon or put upon?

Starting point is 13:45:19 Who then is your neighbor? Even if ye act for your neighbor, ye still do not create for him. Unlearn, I pray you this, for, ye creating ones. Your very virtue wisheth you to have not to do with for, and on account of, and because.

Starting point is 13:45:43 Against these false little words shall ye stop your ears. for one's neighbor is the virtue only of the petty people there it is said like and like and hand washeth hand they have neither the right nor the power for your self-seeking in your self-seeking ye creating ones there is the foresight and foreseeing of the pregnant what no one's eye hath yet seen namely the fruit this sheltereth and saiveth and nourisheth your entire love. Where your entire love is, namely, with your child, there is also your entire virtue. Your work, your will, is your neighbor. Let no false values impose upon you.

Starting point is 13:46:40 Twelve. Ye creating ones, ye hire men, whoever hath to give birth is sick. Whoever hath given birth, however, is unclean. Ask women. One giveth birth not because it giveth pleasure. The pain maketh hens and poets cackle. Ye creating ones, in you there is much uncleanliness. That is because ye have had to be mothers.

Starting point is 13:47:11 A new child. Oh, how much new filth hath also come into the world. Go apart. He who hath given birth shall wash his soul. Thirteen. Be not virtuous beyond your powers. And seek nothing from yourself, supposed to probability. Walk in the footsteps in which your father's virtue hath already walked. How would ye rise high, if your father's will should not rise with you? He, however, who would be a first-ling, Let him take care Lest he also become a lastling

Starting point is 13:47:52 And where the vices of your fathers are There should ye not set up as saints He whose fathers were inclined for women And for strong wine And flesh of wild boar swine What would it be if he demanded chastity of himself? A folly would it be Much verily

Starting point is 13:48:15 Doth it seem for me for such a one if he should be the husband of one or of two or of three women. And if he founded monasteries and inscribed over their portals, this way to holiness, I should still say, what good is it? It is a new folly. He hath founded for himself a penance house and refuge house. Much good may it do, but I do not believe in it.

Starting point is 13:48:44 In solitude there groweth what anyone bringeth into it, also the brute in one's nature. Thus is solitude inadvisable unto many. Hath there ever been anything filthier on earth than the saints of the wilderness? Around them was not only the devil loose, but also the swine. Fourteen. Shy, ashamed, awkward, like the tiger whose spring hath failed. Thus, ye higher men, have I often seen you slink aside.

Starting point is 13:49:24 A cast which ye made had failed. But what doth it matter, ye dice players? Ye had not learned to play and mock as one must play and mock. Do we not ever sit at a great table of mocking and playing? And if great things have been a failure with you, have ye yourselves therefore been a failure? And if ye yourselves have been a failure, hath man therefore been a failure. If man, however, hath been a failure, well then, never mind.

Starting point is 13:50:03 Fifteen. The higher its type, always the seldomer doth a thing succeed. Ye higher men here, have ye not all been failures? Be of good cheer. What doth it matter? How much is still possible? Learn to laugh at yourselves as ye ought to laugh. What wonder even that ye have failed and only half succeed ye half shattered ones? Doth not man's future strive and struggle in you? Man's furthest, profoundest, star-highest issues, his prodigious powers do not all these foam through one another in your vessel?

Starting point is 13:50:52 What wonder that many a vessel shattereth? Learn to laugh at yourselves, as ye ought to laugh. Ye higher men, oh, how much is still possible. And verily, how much hath already succeeded. How rich is this earth in small, good, perfect, things, in well-constituted things. Set around you small, good, perfect things, ye higher men, their golden maturity healeth the heart. The perfect cheeth one to hope. Sixteen. What hath hitherto been the greatest sin here on earth?

Starting point is 13:51:42 Was it not the word of him who said, woe unto them that laugh now? Did he himself find no cause for laughter on the earth? Then he sought badly. A child even findeth cause for it. He did not love sufficiently. Otherwise would he also have loved us, the laughing ones. But he hated and hooted us, wailing and teeth gnashing did he promise us. Must one then curse immediately, when one doth not love?

Starting point is 13:52:17 That seemeth to me bad taste. Thus did he, however, this absolute one, he sprang from the populace, and he himself just did not love sufficiently. Otherwise would he have raged less because people did not love him. All great love doth not seek love. It seeketh more. Go out of the way of all such absolute ones. They are a poor, sickly type, a populace type. They look at this life with ill will. They have an evil eye for this earth. Go out of the way of all such absolute ones.

Starting point is 13:53:03 They have heavy feet and sultry hearts. They do not know how to dance. How could the earth be light to such ones? 17. Tortuously do all good things come nigh to their goal. Like cats, they curve their backs, they purr inwardly with their approaching happiness, All good things laugh.

Starting point is 13:53:29 His step betrayeth whether a person already walketh on his own path. Just see me walk. He, however, who cometh nigh to his goal, dances. And verily a statue, have I not become. Not yet do I stand there stiff, stupid, and stony like a pillar. I love fast racing. And though there be on earth fens and dense afflictions, he who hath light feet runneth even across the mud and danceth as upon well-swept ice. Lift up your hearts, my brethren, high, higher. And do not forget your legs. Lift up also your legs. Lift up also your legs. Lift up also your

Starting point is 13:54:14 legs, ye good dancers, and better still, if ye stand upon your heads. 18. This crown of the laughter. This rose garland crown. I myself have put on this crown. I myself have consecrated my laughter. No one else have I found today potent enough for this. Zarathustra the dancer.

Starting point is 13:54:43 Zarathustra the light one. beckoneth with his pinions, one ready for flight, beckoning unto all birds, ready and prepared, a blissfully light-spirited one. Zarathustra the soothsayer, Zarathustra the sooth laffer, no impatient one, no absolute one, one, one who loveth leaps and side-leaps, I myself have put on this crown. 19 Lift up your hearts, my brethren, higher, higher. And do not forget your legs.

Starting point is 13:55:23 Lift up also your legs, you good dancers, and better still if you stand upon your heads. There are also heavy animals in a state of happiness. There are club-footed ones from the beginning. Curiously, do they exert themselves, like an elephant which endeavieth to stand upon its head. Better, however, to be foolish with happiness than foolish with misfortune. Better to dance awkwardly than walk lamely.

Starting point is 13:55:54 So learn, I pray you, my wisdom ye higher men. Even the worst thing hath two good reverse sides. Even the worst thing hath good dancing legs. So learn, I pray you, ye higher men. to put yourselves on your proper legs. So unlearn, I pray you, the sorrows sighing, and all the populous sadness. Oh, how sad the buffoons of the populace seem to me today.

Starting point is 13:56:26 This today, however, is that of the populace. 20. Do like unto the wind when it rusheth forth from its mountain caves. unto its own piping will it dance. The seas tremble and leap under its footsteps. That which giveth wings to assess, That which milketh the lionesses. Praise'd be that good unruly spirit,

Starting point is 13:56:53 Which cometh like a hurricane unto all the present And unto all the populace. Which is hostile to thistleheads and puzzle heads, And to all withered leaves and weeds, praised be this wild, good, free spirit of the storm, which danceth upon fens and afflictions as upon meadows, which hateth the consumptive populous dogs, and all the ill-constituted sullen brood.

Starting point is 13:57:23 Praise'd be this spirit of all free spirits, the laughing storm, which bloweth dust into the eyes of all the melanopic and melancholic. Ye hire men, the worst thing in you is that ye have none of you learn to dance as ye ought to dance, to dance beyond yourselves. What doth it matter that ye have failed? How many things are still possible? So learn to laugh beyond yourselves. Lift up your hearty good dancers, high, higher, and do not forget the good laughter.

Starting point is 13:58:05 This crown of the laughter? This rose garland crown? To you, my brethren, do I cast this crown? Laughing, have I consecrated, ye higher men? Learn, I pray you, to laugh. Notes by Anthony M. Ludovici. Parable one, Nietzsche admits here that at one time he had thought of appealing to the people, to the crowd in the marketplace, but that he had ultimately to abandon the task.

Starting point is 13:58:42 He bids higher men depart from the marketplace. Parable three, here we are told quite plainly what class of men actually owe all their impulses and desires to the instinct of self-preservation. The struggle for existence is indeed the only spur in the case of such people. To them it matters not in what shape or condition man be born. preserved, provided only he survive. The transcendental maxim that, quote, life per se is precious, end quote, is the ruling maxim here. Parable four. In the note on Chapter 57, I speak of Nietzsche's elevation of the virtue courage to the highest place among the virtues. Here he tells higher

Starting point is 13:59:32 men the class of courage he expects from them. Parables five and six, these have already been referred to in the notes on chapters 57 and 71. Parable 7. I suggest that the last verse in this paragraph strongly confirms the view that Nietzsche's teaching was always meant by him to be esoteric and for higher men alone. Parable 9. In the last verse, in the last of his teaching, last verse here, another shaft of light is thrown upon the immaculate perception, or so-called pure objectivity of the scientific mind. Quote, freedom from fever is still far from being knowledge, end quote. Where a man's emotions cease to accompany him in his investigations, he is not necessarily

Starting point is 14:00:25 nearer the truth, says Spencer in the preface of his autobiography, quote, in the genesis of a system of thought. The emotional nature is a large factor, perhaps as large a factor as the intellectual nature. End quote. See pages 134 and 141 of Volume 1, Thoughts Out of Season. Parables 10 and 11. When we approach Nietzsche's philosophy, we must be prepared to be independent thinkers. In fact, the greatest virtue of his works is perhaps the subtlety with which they impose the obligation upon one of thinking alone, of scoring off one's own bat, and of shifting intellectually for oneself. Parable 13, quote, I am a railing alongside the torrent. Whoever is able to grasp me may grasp me. Your crutch, however, I am not. End quote. These two paragraphs

Starting point is 14:01:27 are an exhortation to hire men to become independent. Parable 15. Here, Nietzsche perhaps exaggerates the importance of heredity. As, however, the question is by no means one on which we are all agreed. What he says is not without value. A very important principle in Nietzsche's philosophy is enunciated in the first verse of this paragraph, quote, the higher its type,

Starting point is 14:01:55 always the seldomer doth a thing succeed, end quote. See page 82 of Beyond Good and Evil. Those who, like some political economists, talk in a business-like way about the terrific waste of human life and energy, deliberately overlooked the fact that the waste most to be deplored usually occurs among higher individuals. Economy was never precisely one of nature's leading principles. All this sentimental wailing over the long-reysmal. proportion of failures than successes in human life does not seem to take into account the fact

Starting point is 14:02:31 that it is the rarest thing on earth for a highly organized being to attain to the fullest development and activity of all its functions simply because it is so highly organized. The blind will to power in nature therefore stands in urgent need of direction by man. Parables 1617. These paragraphs deal with Nietzsche's protest against the democratic seriousness, pobleanced of modern times. Quote, all good things laugh, he says, and his final command to the higher man is, Learn, I pray you, to laugh, end quote.

Starting point is 14:03:17 All that is good in Nietzsche's sense is cheerful. To be able to crack a joke about one's deepest feelings is the good. greatest test of their value. The man who does not laugh, like the man who does not make faces, is already a buffoon at heart. Quote, what hath hitherto been the greatest sin here on earth? Was it not the word of him who said, woe unto them that laugh now? Did he himself find no cause for laughter on the earth? Then he sought badly. A child even findeth cause for it. End quote. End of Part 4, Chapter 73, recording by John Van Stan, Savannah, Georgia.

Starting point is 14:04:09 Part 4, Chapter 74 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Liebervox recording is in the public domain. The Song of Melancholy 1. When Zarathustra spake these things, he stood in eye to the entrance of his cave, With the last words, however, he slipped away from his guests and fled for a little while into the open air. "'Oh, pure odors around me!' cried he.

Starting point is 14:04:42 "'Oh, blessed stillness around me! But where are mine animals? Hither, hither, mine eagle and my serpent! Tell me, mine animals. These higher men, all of them, do they perhaps not smell well?' oh pure odors around me now only do i know and feel how i love you mine animals and zarathustra said once more i love you mine animals the eagle however and the serpent pressed close to him when he spake these words and looked up to him in this attitude were they all three silent together and sniffed and sipped the good air with one another for the air he year outside, was better than with the higher men.

Starting point is 14:05:36 Two. Hardly, however, had Zarathustra left the cave when the old magician got up, looked cunningly about him, and said, He is gone. And already, ye higher men, let me tickle you with this complimentary and flattering name, as he himself doeth. already doth mine evil spirit of deceit and magic attack me, my melancholy devil, which is an adversary to this Zarathustra from the very heart. Forgive it for this.

Starting point is 14:06:13 Now doth it wish to conjure before you. It hath just its hour. In vain do I struggle with this evil spirit. Unto all of you, whatever honors ye like to assume in your name, whether ye call yourselves the free spirits, or the conscientious, or the penitence of the spirit, or the unfettered or the great longers, unto all of you, who like me suffer from the great loathing, to whom the old God hath died, and yet no new God lieth in cradles in swaddling clothes. Unto all of you is mine evil spirit and magic devil favorable.

Starting point is 14:07:01 I know you, ye higher men. I know him. I know also this fiend whom I love in spite of me, this Zarathustra. He himself often seemeth to me like the beautiful mask of a saint. Like a new strange mummery, in which mine evil spirit, the melancholy devil delighteth. I love Zarathustra, so doth it often seem to me

Starting point is 14:07:32 for the sake of mine evil spirit. But already doth it attack me, and constrain me, this spirit of melancholy, this evening twilight devil, and verily ye higher man, it hath a longing. Open your eyes.

Starting point is 14:07:54 It hath a longing. a longing to come, naked. Whether male or female, I do not yet know. But it cometh, it constraineth me, alas. Open your wits. The day dieth out. Unto all things cometh now the evening. Also unto the best things.

Starting point is 14:08:15 Here now. And see, ye higher men, what devil, man or woman, this spirit of evening melancholy is. Thus spake the old magician, looked cunningly about him, and then seized his harp. Three. In evening's limpid air, what time the do's soothings unto the earth downpour, invisibly and unheard, for tender shoe-gear wear the soothing doze like all, that's kind, gentle.

Starting point is 14:08:54 But think'st thou, then, bethinks thou, burning heart, How once thou thirstedest, For heaven's kindly tear-drops, and dews down-droppings. All singed and weary thirstedest, What time on yellow-grass pathways, Wicked, Occidental sunny glances, Through sombre trees about thee sported, Blindingly sunny glow glances, gladly hurting.

Starting point is 14:09:28 Of truth, the wooer, thou? So taunted they, nay, merely poet, A brute, insidious, plundering, groveling, That I must lie, That wittingly willfully I must lie, For booty-lusting, Muttly Muttly Masting, Muttly Mast. self-hidden shrouded, himself his booty. He, of truth, the wooer?

Starting point is 14:10:00 Nay, mere fool, mere poet, just motley speaking, from mask of fool confusedly shouting, circumambling on fabricated word bridges, on motley rainbow arches, twixt the spurious heavenly and spurious earthly, Round us roving, round us soaring, mere fool, mere poet, he, of truth, the wooer, Not still, stiff, smooth and cold, become an image, a god-like statue, set up in front of temples, as a god's own door-god.

Starting point is 14:10:47 Nay, hostile to all such truthfulness statues, in every desert homelier than at temples, with catish wantonness, through every window leaping quickly into chances, every wild forest, a sniffing, greedly longingly sniffing, that thou in wild forests, among the motley speckled fierce creatures, should this rove, sinful sound and fine-coloured, with longing lips, smacking, blessedly mocking, blessedly hellish, blessedly blood-thirsty, robbing, skulking, lying-roving. Or, unto eagles like which fixedly long down the precipice look, down there, precipice. Oh, how they whirl down now. They're under, they're in, to ever deeper profoundness

Starting point is 14:11:55 whirling. Then, sudden, with aim right, with quivering flight on Lampkins' pouncing, headlong down, sore hungry, for Lampkin's longing, Fierce against all lambs' Spirits, furious fierce, all that look sheep-like or lamb-eyed or crisp woolly, grey with lamb-sheep kindliness. Even thus, eagle-like, panther-like, are the poet's desires, are thine own desires, neath a thousand guises. Thou fool, thou poet, thou who all mankind of you. So God as sheep, the God to rend within mankind, as the sheep in mankind, and in rending laughing. That, that is thine own blessedness, of a panther and eagle blessedness, of a poet and fool the blessedness.

Starting point is 14:13:07 In evening's limpid air, what time the moon's sickle, green, twixt the purple glowings, and jealous steals forth. Of day the foe, with every step in secret, The rosy garland hammocks, down sickling, Till they've sunken, down-nightwards, faded, down-sunken. Thus had I sunk in one day, From mine own truth insanity, from mine own fervid day longings.

Starting point is 14:13:48 Of day a weary, sick of sunshine, sunk downwards, evenwards, shadow words, By one soul trueness, all scorched and thirsty, Bethinks thou still, bethinks thou, burning heart, How then thou thirstedest, that I should be thou, banned be from all the trueness mere fool, mere poet. Notes by Anthony M. Ludovici. After his address to the higher men, Zarathustra goes out into the open to recover himself.

Starting point is 14:14:30 Meanwhile, the magician, Wagner, seizing the opportunity in order to draw them all into his net once more, sings the song of melancholy. End of Part 4, Chapter 74, recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 75 of Thus Spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. Science Thus sang the magician. And all who were present went like birds unawares into the net of his artful and melancholy voluptuousness.

Starting point is 14:15:15 Only the spiritually conscientious one has. not been caught. He at once snatched the harp from the magician and called out, "'Air! Let in good air! Let in Zarathustra! Thou make us this cave sultry and poisonous, thou bad old magician! Thou seducest, thou false one, thou subtle one, to unknown desires and deserts. And alas, that such as thou should talk and make a do about the truth. Alas, to all free spirits who are not on their guard against such magicians, it is all over with their freedom. Thou teachest and temptest back into prisons. Thou old melancholy devil, out of thy lament soundeth a lurement.

Starting point is 14:16:08 Thou resemblest those who with their praise of chastity secretly invite to voluptuousness. Thus spake the conscientious one. The old magician, however, looked about him enjoying his triumph, and on that account put up with the annoyance which the conscientious one caused him. Be still, said he with a modest voice, Good songs want to re-echo well. After good songs one should be long silent. Thus do all those present, the higher men,

Starting point is 14:16:45 Thou, however, hast perhaps understood but little of my song. In thee there is little of the magic spirit. Thou praises me, replied the conscientious one, In that thou separatest me from thyself very well. But ye others, what do I see? Ye still sit there, all of you, with lusting eyes? Ye free spirits. Whither hath your freedom gone?

Starting point is 14:17:16 Ye almost seem to me to resemble those who have long looked at bad girls dancing naked. Your souls themselves dance. In you, ye higher men, there must be more of that which the magician calleth his evil spirit of magic and deceit. We must indeed be different. And verily, we spake and thought long enough together ere Zarathustra came home to his cave. For me not to be unaware that we are different. We seek different things, even here aloft, ye and I, for I seek more security.

Starting point is 14:17:56 On that account have I come to Zarathustra, for he is still the most steadfast tower and will. Today, when everything tottereth, when all the earth quaketh, ye, however, when I see what eyes ye make, It almost seemeth to me that ye seek More insecurity More horror, more danger, more earthquake. Ye long, it almost seemeth so to me,

Starting point is 14:18:25 Forgive my presumption, ye higher men, Ye long for the worst and dangerousest life, Which frighteneth me most, For the life of wild beasts, For forests, caves, steep mountains, and labyrinthine gorges. And it is not those who lead out of danger that please you best, but those who lead you away from all paths, the misleaders.

Starting point is 14:18:54 But if such longing in you be actual, it seemeth to me nevertheless to be impossible. For fear, that is man's original and fundamental feeling. Through fear, everything is explained, original sin and original virtue. Through fear, there grew also my virtue, that is to say, science. For fear of wild animals, that hath been longest fostered in man, inclusive of the animal which he concealeth and feareth in himself.

Starting point is 14:19:31 Zarathustra calleth it the beast inside. Such prolonged, ancient fear at last become subtle, spiritual and intellectual. At present, me thinketh. It is called science. Thus spake the conscientious one, but Zarathustra, who had just come back into his cave and had heard and divined the last discourse, through a handful of roses to the conscientious one, and laughed on account of. his truths. Why? he exclaimed. What did I hear just now?

Starting point is 14:20:12 Verily, it seemeth to me thou art a fool, or else I myself am one. And quietly and quickly will I put thy truth upside down. For fear is an exception with us. Courage, however, and adventure, and delight in the uncertain, in the unattempted, Courage seemeth to me the entire primitive history of man. The wildest and most courageous animals hath he envied and robbed of all their virtues. Thus only did he become man. This courage at last became subtle, spiritual, and intellectual, this human courage.

Starting point is 14:20:59 With eagle's pinions and serpent's wisdom, this, it's. seemeth to me, is called at present. Zammathustra! cried all of them, they're assembled, as if in one voice, and burst out at the same time into a great laughter. They arose, however, from them, as it were, a heavy cloud. Even the magician laughed and said wisely, Well, it is all gone, mine evil spirit,

Starting point is 14:21:31 And did I not myself warn you against it when I said that it was a deceiver, a lying and deceiving spirit, especially when it showeth itself naked? But what can I do with regard to its tricks? Have I created it, and the world? Well, let us be good again, and of good cheer. And although Zarathustra looketh with evil eye, Just see him. He disliketh me.

Starting point is 14:22:05 Ere night cometh, will he again learn to love and loud me. He cannot live long without committing such follies. He loveth his enemies. This art knoweth he better than anyone I have seen. But he taketh revenge for it, on his friends. Thus spake the old magician, and the higher men applaud. slaughtered him, so that Zarathustra went round and mischievously and lovingly shook hands with his friends, like one who have to make amends and apologize to everyone for something.

Starting point is 14:22:44 When, however, he had thereby come to the door of his cave, low. Then had he again a longing for the good air outside, and for his animals, and he wished to steal out. Notes by Anthony M. Ludovici. The only one to resist the melancholy voluptuousness of his art is the spiritually conscientious one, the scientific specialist of whom we read in the discourse entitled The Leech. He takes the harp from the magician and cries for air

Starting point is 14:23:18 while reproving the magician in the style of the case of Wagner. When the magician retaliates by saying that the spiritually conscientious one could have understood little of his song, the latter replies, Quote, Thou praises me in that thou separatest me from thyself. End quote. The speech of the scientific man to his fellow higher men is well worth studying. By means of it, Nietzsche pays a high tribute to the honesty of the true specialist, while in representing him as the only one who can resist the demoniacal influence of the magician's music,

Starting point is 14:23:58 He elevates him at a stroke above all those present. Zarathustra and the spiritually conscientious one join issue at the end on the question of the proper place of fear in man's history, and Nietzsche avails himself of the opportunity in order to restate his views concerning the relation of courage to humanity. It is precisely because courage has played the most important part in our development that he would not see it vanish from among our own. virtues today. Quote,

Starting point is 14:24:31 Courage seemeth to me the entire primitive history of man. End quote. End of part four, chapter 75. Recording by John Van Stan, Savannah, Georgia. Part four, chapter 76 of thus spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common. This Librebox recording is in the public domain. Among Daughters of the Desert.

Starting point is 14:25:03 One. Go not away, said then the wanderer, who called himself Zarathustra's shadow. Abide with us, otherwise the old gloomy affliction might again fall upon us. Now hath that old magician given us of his worst for our good. And lo, the good, pious pope, there hath tears in his eyes, and hath quite embarked again upon the sea of melancholy. Those kings may well put on a good air before us still, for that have they learned best of us all at present. Had they, however, no one to see them, I wager that with them also the bad game would again commence. The bad game of drifting clouds, of damp melancholy, of curtained heavens, of stolen suns, of howling autumn winds.

Starting point is 14:26:27 The bad game of our howling and crying for help, abide with us, O Zarathustra. Here there is much concealed misery that wisheth to speak. Much evening, much cloud, much damp air. Thou hast nourished us with strong food for men and powerful proverbs. do not let the weakly womanly spirits attack us anew at desert thou alone makest the air around thee strong and clear did i ever find anywhere on earth such good air as with thee in thy cave many lands have i seen my nose have learned to test and estimate many kinds of air. But with thee, do my nostrils taste their greatest delight?

Starting point is 14:27:39 Unless it be, unless it be, do forgive an old recollection. Forgive me an old after-dinner song, which I once composed amongst daughters of this. desert. For with them was there equally good clear oriental air. There was I furthest from cloudy, damp, melancholy old Europe. Then did I love such oriental maidens and other blue kingdoms of heaven, over which hang no clouds and no thoughts. Ye would not believe how charmingly they sat there when they did not dance. Profound, but without thoughts, like little secrets, like beribboned riddles, like dessert-nuts. many hewed and foreign forsooth but without clouds riddles which can be guessed to please such maidens i then composed an after-dinner psalm

Starting point is 14:29:05 thus spake the wanderer who called himself zarathustra's shadow and before anyone answered him he had seized the harp of the old magician crossed his legs and looked calmly and sagely around him. With his nostrils, however, he inhaled the air slowly and questioningly, like one who in new countries tasteth new foreign air. Afterward, he began to sing with a kind of roaring. Two, the deserts grow. Woe to him who doth them hide. Ha! Solomely! In effect solemnly, a worthy beginning. Afric manner, solemnly, of a lion worthy,

Starting point is 14:30:02 or perhaps of a virtuous howl monkey. But it's not to you, ye friendly damsels dearly loved, at whose own feet to me the first occasion, to a European under palm trees, a seat is now granted. Salah, wonderful, truly, here do I sit now. The desert nigh, and yet I am so far still from the desert. even in naught yet deserted. That is, I'm swallowed down by this the smallest oasis. It opened up just yawning its loveliest mouth agape, Most sweet odoured of all mouthlets.

Starting point is 14:31:05 Then fell I right in, right down, Right through in among you, ye friendly damsels dearly loved, Silla. Hail, hail, to that whale, fish-like, if it thus for its guests' convenience, made things nice. Ye well know, surely my learned illusion, hail to its belly, if it, it's belly, if it had ere a such loveliest oasis belly, as this is, though however I doubt about it. With this come I out of old Europe, that doubteth more eagerly than doff any elderly married woman. May the Lord improve it. Amen. Here do I sit now, in this the smallest oasis, like a date indeed, brown, quite sweet, gold separating for rounded mouth of maiden longing, but yet still more for youthful, made-like, ice-cold and snow-white, and incisory,

Starting point is 14:32:37 front teeth, and for such assuredly pine the hearts all of ardent date fruits, Salah. To the there named South fruits now, similar, all too similar, do I lie here by little flying insects, round sniffled and round played, and also by yet littler, Fulisher and peccable wishes and fantasies Invirned by you, ye silent, presentientist, maiden kittens, Doudoo and Sulica, round sphinxed, That into one word I may crowd much feeling. Forgive me, O God, all such speech-sitting,

Starting point is 14:33:37 Sit I hear the best of air sniffling, paradisal air, truly bright and buoyant air, golden-mottled, as goodly air as ever from lunar orb down fell. Be it by hazard, or supervened it by arrogance. As the ancient poets related, but doubter. I'm now calling it in question. With this do I come indeed out of Europe, that doubteth more eagerly than doth any elderly married woman. May the Lord improve it. Amen.

Starting point is 14:34:28 This, the finest air drinking, with nostrils out swelled like goblets, Lacking future, lacking remembrances. Thus do I sit here, ye friendly damsels dearly loved. And look at the palm tree there. How it to a dance girl, like doth bow and bend and on its haunches bob. One doth it too, when one vieweth it long. To a dance-girl, like who, as it seems to me, too long and dangerously persistent,

Starting point is 14:35:14 Always, always, just on single leg hath stood. Then, forgot she thereby, as it seemth to me, the other leg? For vainly I, at least, did search for the a-missing, fellow jewel, namely the other leg. In the sanctified precincts, nigh her very dearest, very tenderest, flapping and fluttering and flickering, skirting. Yay, if ye should, ye beauteous, friendly ones, quite take my word. She hath, alas, lost it. who who who who it is away forever away the other leg oh pity for that loveliest other leg where may it now tarry all forsaken weeping the lonesomest leg in fear perhaps before a furious yellow blond and curl'd

Starting point is 14:36:36 Leonine monster, or perhaps even gnawed away, nibbled badly, most wretched, woeful, woeful nibbled badly. Salah! O, weep ye not, gentle spirits, weep ye not, ye date fruit spirits, milk bosoms, Ye sweet wood heart, purslits, Weep ye no more. Palid Dudur, be a man, sulhika, Bold, bold,

Starting point is 14:37:20 Or else should there perhaps Something strengthening, heart strengthening, Here most proper be. Some inspiring text, Some solemn, exortation. Ha! Up now.

Starting point is 14:37:40 Honor. Moral honor. European honor. Blow again. Continue. Bellows box of virtue. Ha! Once more thy roaring,

Starting point is 14:37:54 thy moral roaring. As a virtuous lion, nigh the daughters of deserts roaring. For virtue, choose out howl, ye very dearest maidens, is more than every European fervor, European hot hunger. And now do I stand here, as European, I can't be different. God's help to me. Amen.

Starting point is 14:38:32 The deserts grow. woe him who doth them hide notes by anthony m ludovici this tells its own tale end of part four chapter 76 recording by john van stan savannah georgia part four chapter seventy seven of thus spake zarathustra by frederic nietz translated by thomas common this leberbox recording is in the public domain the awakening One After the song of the wanderer and shadow, the cave became all at once full of noise and laughter, and since the assembled guests all spake simultaneously, and even the ass and courage thereby no longer remained silent, a little aversion and scorn for his visitors came over Zarathustra,

Starting point is 14:39:33 although he rejoiced at their gladness, for it seemed to him a sign of convalescence, so he slipped out into the open air and spake to his animals. Whither hath their distress gone now, said he, and already did he himself feel relieved of his petty disgust. With me, it seemeth that they have unlearned their cries of distress. Though, alas, not yet they're crying. And Zarathustra stopped his ears,

Starting point is 14:40:07 for just then did the, ye-ah of the ass mixed strangely with the noisy jubilation of those higher men. They are merry, he began again. And who knoweth, perhaps at their host's expense, and if they have learned of me to laugh. Still, it is not my laughter they have learned. But what matter about that? They are old people. They recover in their own way.

Starting point is 14:40:39 They laugh in their own way. Mine ears have already endured worse and have not become peevish. This day is a victory. He already yieldeth. He fleeth the spirit of gravity, mine old arch enemy. How well this day is about to end, which began so badly and gloomily. And it is about to end. Already comeeth the evening.

Starting point is 14:41:08 Over the sea rideth it hither, the good rider. How it bobbeth, the blessed one, The home-returning one in its purple saddles. The sky gazeth brightly thereon. The world lieth deep. Oh, all ye strange ones who have come to me, It is already worthwhile to have lived with me. Thus spake Zarathustra,

Starting point is 14:41:38 And again came the cries and laughter of the higher men out of the cave. Then began he anew. They bite at it. My bait taketh. There departeth also from them their enemy, the spirit of gravity. Now do they learn to laugh at themselves. Do I hear rightly? My virile food taketh effect. My strong and savoury sayings.

Starting point is 14:42:08 And verily, I did not nourish them with flagellant vegetables, but with warrior food, with conqueror food, new desires did I awaken. New hopes are in their arms and legs, their hearts expand. They find new words. Soon will their spirits breathe wantonness. Such food may sure enough not be proper for children, nor even for longing girls old and young. One persuadeth their bowels otherwise.

Starting point is 14:42:43 I am not their physician and teacher. The disgust departeth from these higher men. Well, that is my victory. In my domain they become assured. All stupid shame fleeth away. They empty themselves. They empty their hearts. Good times return unto them.

Starting point is 14:43:06 They keep holiday and ruminate. They become thankful. That do I take as the best sign. They become thankful. Not long will it be ere they devise festivals and put up memorials to their old joys. They are convalescence. Thus spake Zarathustra joyfully to his heart,

Starting point is 14:43:33 heart, and gazed outward. His animals, however, pressed up to him and honored his happiness and his silence. Two. All on a sudden, however, Zarathustra's ear was frightened, for the cave which had hitherto been full of noise and laughter became all at once still as death. His nose, however, smelt a sweet-scented vapor and incense odor, as if from burning pine cones. What happeneth? What are they about? He asked himself, and stole up to the entrance that he might be able, unobserved, to see his guests. But wonder upon wonder.

Starting point is 14:44:19 What was he then obliged to behold with his own eyes? They have all of them become pious again? They pray. They are mad, said he, and was astonished beyond measure. And forsooth, all these higher men, the two kings, the pope out of service, the evil magician, the voluntary beggar, the wanderer and shadow, the old soothsayer, the spiritually conscientious one, and the ugliest man. They all lay on their knees like children and credulous old women and worshipped the ass.

Starting point is 14:44:58 And just then began the ugliest man to gurgle and snort, as if something unutterable in him tried to find expression. When, however, he had actually found words, behold, it was a pious, strange litany in praise of the adored and sensed ass, and the litany sounded thus. Amen! And glory and honor and wisdom and thanks. and praise and strength be to our God, from everlasting to everlasting. The ass, however, here braid, y'all.

Starting point is 14:45:41 He carryeth our burdens. He hath taken upon him the form of a servant. He is patient of heart, and never saith nay, and he who loveth his God chastiseth him. The ass, however, here, Braid, e'-a. He speaketh not, except that he ever saith, yea, to the world which he created. Thus doth he extol his world. It is his artfulness that speaketh not. Thus is he rarely found wrong. The ass, however, here, braid, e'-ha-a.

Starting point is 14:46:26 Uncomely goeth he through the world. Gray is the favorite color in which he wrappeth his virtue. Hath he spirit, then doth he conceal it. Everyone, however, believeth in his long ears. The ass, however, hear braid. Yehaw. What hidden wisdom is it to wear long? ears, and only to say yea, and never nay, hath he not created the world in his own image,

Starting point is 14:47:06 namely, as stupid as possible. The ass, however, here braid, y'a, thou go straight and crooked ways, it concerneth thee little what seemeth straight, or crooked unto us men, Beyond good and evil is thy domain. It is thine innocence, not to know what innocence is. The ass, however, here braide. Ye'-ha! Lo!

Starting point is 14:47:43 How thou spurnest none from thee, neither beggars nor kings, thou sufferest little children to come unto thee, and when the bad boys decoy thee, then sayest thou simply ye ha. Yes, however, here braid, E'ha. Thou lovest she asses, and fresh figs,

Starting point is 14:48:12 thou art no food despiser. A thistle ticklet thy heart When thou chancest to be hungry, there is the wisdom of a god therein. The ass, however, here brayed, Yeh-a-knotes by Anthony M. Ludovici. In this discourse, Nietzsche wishes to give his followers a warning. He thinks he has so far helped them that they have become convalescent,

Starting point is 14:48:48 that new desires are awakened in them, and that new hopes are in their arms and legs. but he mistakes the nature of the change. True, he has helped them. He has given them back what they most need. That is, belief in believing, the confidence in having confidence in something. But how do they use it?

Starting point is 14:49:11 This belief in faith, if one can so express it without seeming tautological, has certainly been restored to them. And in the first flood of their enthusiasm, they use it by bowing down and worshipping an ass. When writing this passage, Nietzsche was obviously thinking of the accusations which were leveled at the early Christians by their pagan contemporaries. It is well known that they were supposed not only to be eaters of human flesh, but also

Starting point is 14:49:42 ass worshippers. And among the Roman graffiti, the most famous is the one found on the Palatino, showing a man worshiping a cross on which is suspended, a figure with the head of an ass. See Menusius Felix, Octavius 9th, Tacitus, Historia, Volume 3, Tertullian Apologia, etc. Nietzsche's obvious moral, however, is that great scientists and thinkers, once they have reached the wall encircling skepticism, and have thereby learned to recover their confidence in the act of believing, as such, usually manifest the change in their outlook by falling victims to the narrowest and most superstitious of creeds. So much for the introduction of the ass as an object

Starting point is 14:50:31 of worship. Now, with regard to the actual service and ass festival, no reader who happens to be acquainted with the religious history of the Middle Ages will fail to see the allusion here to the Asinaria Festa, which were by no means uncommon in France, Germany, and elsewhere in Europe during the 13th, 14th, and 15th centuries. End of Part 4, Chapter 77. Recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 78 of Thus Spake Zarathustra by Friedrich Nietzsche, translated by Thomas Common.

Starting point is 14:51:14 This Liebervox recording is in the public domain. The Ass Festival. 1. At this place in the litany, however, Zarathustra could no longer control himself. He himself cried out, Yehah! Louder, even than the ass,

Starting point is 14:51:35 and sprang into the midst of his maddened guests. Whatever are you about, ye grown-up children! He exclaimed, pulling up the praying ones from the ground. Alas! if anyone else except Zarathustra had seen you. Everyone would think you the worst blasphemers, or the very foolishest old women, with your new belief.

Starting point is 14:52:01 And thou thyself, thou old pope, how is it in accordance with thee to adore an ass in such a manner as God? Oh, Zarathustra, answered the pope, forgive me, but in divine matters I am more enlightened even than thou. And it is right that it should be so. Better to adore God so, in this form, than in no form at all.

Starting point is 14:52:31 Think over this saying, mine exalted friend. Thou wilt readily divine that in such a saying there is wisdom. He who said God is a spirit, made the greatest stride and slide hitherto made on earth towards unbelief. Such a dictum is not easily amended again on earth. My old heart leapeth and aboundeth because there is still something to adore on earth. Forgive it, O Zarathustra, to see an old pious pontiff heart. And thou, said Zarathustra to the wanderer and shadow, thou callest and thinkest thyself a free spirit, and thou here practices such idolatry and hieroletry?

Starting point is 14:53:24 Whose verily doest thou here than with thy bad brown girls, thou bad new believer? It is sad enough, answered the wanderer in shadow. Thou art right, but how can I help it? The old God liveth again, O Zarathustra, thou mayst say what thou wilt. The ugliest man is to blame for it all. He hath reawakened him, and if he say that he once killed him, with God's death is always just a prejudice. And thou, said Zarathustra, Thou bad, old magician, what didst thou do?

Starting point is 14:54:17 Who ought to believe any longer in thee in this free age, when thou believest in such divine donkeyism? It was a stupid thing that thou didst. How couldst thou a shrewd man do such a stupid thing? Oh, Zarathustra, answered the shrewd magician. Thou art right. It was a stupid thing. it was also repugnant to me.

Starting point is 14:54:46 And thou even, said Zarathustra to the spiritually conscientious one, Consider and put thy finger to thy nose. Doth nothing go against thy conscience here? Is thy spirit not too cleanly for this praying and the fumes of those devotees? There is something therein, said the spiritually conscientious one, and put his finger to his nose. There is something in this spectacle, which even doeth good to my conscience.

Starting point is 14:55:20 Perhaps I dare not believe in God. Certain it is, however, that God seemeth to me most worthy of belief in this form. God is said to be eternal, according to the testimony of the most pious. He who hath so much time taketh his time. As slow and as stupid, it as possible, thereby can such a one nevertheless go very far.

Starting point is 14:55:48 And he, who hath too much spirit, might well become infatuated with stupidity and folly. Think of thyself, O Zarathustra. Thou thyself, verily, even thou couldst well become an ass, through superabundance of wisdom. Doth not the true sage willingly walk on the crookedest paths. The evidence teacheth it, O Zarathustra, thine own evidence. And thou thyself finally, said Zarathustra,

Starting point is 14:56:25 and turned toward the ugliest man, who still lay on the ground, stretching up his arm to the ass, for he gave it wine to drink. Say thou nondescript, what hast thou been about? Thou seemest to me, transformed. Thine eyes glow, the mantle of the sublime covereth thine ugliness. What didst thou do?

Starting point is 14:56:51 Is it then true what they say? That thou hast again awakened him? And why? Was he not for good reasons killed and made away with? Thou thyself seemest to me awakened. What didst thou do? Why didst thou turn round? Why didst thou get converted? Speak, thou nondescript. O Zarathustra, answered the ugliest man, Thou art a rogue, whether he liveth or again liveth, or is thoroughly dead, which of us both knoweth that best? I ask thee, one thing, however, do I.

Starting point is 14:57:39 I know. From thyself did I learn it once, O Zarathustra. He who wanteth to kill most thoroughly, laugheth. Not by wrath, but by laughter doth one kill. Thus spakest thou once, O Zarathustra. Thou hidden one, thou destroyer without wrath, thou dangerous saint. thou art a rogue. Two. Then, however, did it come to pass that Zarathustra, astonished at such merely roguish answers, jumped back to the door of his cave,

Starting point is 14:58:25 and turning towards all his guests, cried out with a strong voice. Oh, ye wags, all of ye, ye buffoons! Why do ye dissemble and disguise yourselves before me? How the hearts of all of you convulsed with delight and wickedness, because he had at last become again like little children, namely, pious, because ye at last did again as children do, namely, prayed, folded your hands, and said, Good God. But now leave, I pray you, this nursery, mine own cave,

Starting point is 14:59:05 where today all childishness is carried on. Cool down here outside your hot child wantonness and heart tumult. To be sure, except ye become as little children, ye shall not enter into that kingdom of heaven. And Zarathustra pointed aloft with his hands. But we do not at all want to enter into the kingdom of heaven. We have become men. so we want the kingdom of earth.

Starting point is 14:59:39 Three. And once more began Zarathustra to speak. Oh, my new friends, said he, ye strange ones, ye higher men, how well do ye now please me, since ye have again become joyful. Ye have verily all blossomed forth. It seemed to me that for such a few,

Starting point is 15:00:04 flowers as you, new festivals, are required. A little valiant nonsense, some divine service and ass festival, some old joyful Zarathustra fool, some blusterer to blow your souls bright. Forget not this night, end this ass festival, ye hire men. That did ye devise when with me, that do I take as a good omen. Such things only the convalescence devise. And should she celebrate it again, this ass festival, do it from love to yourselves. Do it also from love to me.

Starting point is 15:00:50 And in remembrance of me. Thus spake Zarathustra. Notes by Anthony M. Ludovici. At length, in the middle of their feast Zarathustra bursts in upon them and rebukes them soundly. But he does not do so long. In the ass festival it suddenly occurs to him that he is concerned with a ceremony that may not be without its purpose, as something foolish but necessary, a recreation for wise men. He is therefore highly pleased that the higher men have all blossomed forth.

Starting point is 15:01:28 they therefore require new festivals. Quote, A little valiant nonsense, some divine service and ass festival, some old joyful Zarathustra fool, some blusterer to blow their souls bright. End quote. He tells them,

Starting point is 15:01:48 not to forget that night, and the ass festival. For, quote, such things only the convalescent devise. And should she celebrate it again, he concludes, do it from love to yourselves. Do it also from love to me. And in remembrance of me.

Starting point is 15:02:08 End of Part 4, Chapter 78. Recording by John Van Stan, Savannah, Georgia. Part 4, Chapter 79 of Thus Beaks Erethustra by Friedrich Nietzsche, translated by Thomas Common. This Slibervox recording is in the public domain. The Drunken Song. One. Meanwhile, one after another had gone out into the open air and into the cool, thoughtful night.

Starting point is 15:02:40 Zarathustra himself, however, led the ugliest man by the hand, that he might show him his night world, and the great round moon and the silvery waterfalls near his cave. There they at last stood still beside one another. All of them old people, but with comforted, brave hearts, and astonished in themselves that it was so well with them on earth. The mystery of the night, however, came nigher and nigher into their hearts. And anew, Zarathustra thought to himself, Oh, how well do they now please me, these higher men. But he did not say it aloud, for he respected their happiness and their silence. Then, however, there happened that which,

Starting point is 15:03:28 in this astonishing long day was most astonishing. The ugliest man began once, more and for the last time, to gurgle and snort, and when he at length found expression, behold, there sprang a question plump and plain out of his mouth, a good, deep, clear question, which moved the hearts of all who listen to him. "'My friends, all of you,' said the ugliest man, "'what think thee, for the sake of this day, I am for the first of this day, I am for the first time content to have lived mine entire life. And that I testify so much is still not enough for me. It is worth well living on the earth. One day, one festival with Zarathustra

Starting point is 15:04:21 hath taught me to love the earth. Was that life? Will I say unto death? Well, once more, My friends, what think ye, will ye not like me say unto death? Was that life? For the sake of Zarathustra well, once more. Thus spake the ugliest man. It was not, however, far from midnight. And what took place then, think ye? As soon as the higher men heard this question,

Starting point is 15:05:01 they became all at once conscious of their transformation and convalescence, and of him who was the cause thereof. Then did they rush up to Zarathustra, thanking, honoring, caressing him, and kissing his hands, each in his own peculiar way, so that some laughed and some wept. The old soothsayer, however, danced with delight, and though he was then, as some narrators suppose, full of sweet wine. He was certainly still fuller of sweet life, and had renounced all weariness. There are even those who narrate that the ass then danced. For not in vain had the ugliest man previously given it wine to drink. That may be the case, or it may be otherwise,

Starting point is 15:05:49 and if in truth the ass did not dance that evening, there nevertheless happened than greater and rarer wonders than the dancing of an ass would have been. In short, as the proverb of Zarathustra saith, what doth it matter? Two. When, however, this took place with the ugliest man, Zarathustra stood there like one drunken. His glance dulled, his tongue faltered, and his feet staggered. And who could divine what thoughts then pass through Zarathustra's soul? Apparently, however, His spirit retreated and fled in advance and was in remote distances, and as it were, wandering on high mountain ridges, as it standeth written, twixt two seas.

Starting point is 15:06:41 Wandering twixt the past and the future as a heavy cloud. Gradually, however, while the higher men held him in their arms, he came back to himself a little, and resisted with his hands the crowd of the honoring and caring ones, but he did not speak. All at once, however, he turned his head quickly, for he seemed to hear something. Then laid he his finger on his mouth and said,

Starting point is 15:07:09 Come! And immediately it became still and mysterious roundabout. From the depth, however, there came up slowly the sound of a clock-bell. Sarathustra listened there too, like the higher men. Then, however, laid he his finger on his mouth, the second time, and said, Come, come, it is getting on to midnight. And his voice had changed.

Starting point is 15:07:36 But still he had not moved from the spot. Then it became yet stiller and more mysterious, and everything hearkened, even the ass, and Zarathustra's noble animals, the eagle and the serpent. Likewise, the cave of Zarathustra and the big cool moon, and the night is. itself. Zarathustra, however, laid his hand upon his mouth for the third time and said,

Starting point is 15:08:03 Come, come, come, come, let us now wander. It is the hour. Let us wander into the night. Three. Ye hire men. It is getting on to midnight. Then will I say something into your ears. as that old clock-bell saith it into mine ear. As mysteriously, as frightfully, and as cordially as that midnight clock-bell speaketh it to me which hath experienced more than one man, which hath already counted the smarting throbbings of your father's hearts, how it sigheth, how it laugheth in its dream.

Starting point is 15:08:50 The old, deep, deep, deep, midnight. Hush, hush. Then is there many a thing heard which may not be heard by day. Now, however, in the cool air when even all the tumult of your hearts hath become still, now doth it speak, now is it heard, now doth it steal into over-wakeful nocturnal souls. Ah, ah, how the midnight. sigheth, how it laugheth in its dream. Hearest thou not how it mysteriously, frightfully, and cordially speaketh unto thee, the old deep, deep midnight.

Starting point is 15:09:39 O man, take heed. For, woe to me, whither hath time gone. Have I not sunk into deep well? The world sleepeth The dog howleth The moon shineth Rather will I die Rather will I die

Starting point is 15:10:03 Than say unto you What my midnight heart now thinketh Already have I died It is all over Spider Why spinnest thou around me Wilt thou have blood The dew falleth

Starting point is 15:10:22 the hour cometh. The hour in which I frost and freeze, Which asketh and asketh and asketh, Who hath sufficient courage for it? Who is to be master of the world? Who is going to say, Thus shall ye flow, ye great and small streams? The hour approth.

Starting point is 15:10:46 O man, thou higher man, take heed, This talk is for fine ears, For thine ears, what sayeth deep midnight's voice, indeed? Five. It carryeth me away, my soul, danceseth. Days work. Days work. Who is to be master of the world? The moon is cool, the wind is still.

Starting point is 15:11:16 Have you already flown high enough? You have danced, a leg nevertheless is not a wing. ye good dancers now is all delight over wine hath become these every cup hath become brittle these sepulchers mutter ye have not flown high enough now do these sepulchers mutter free the dead why is it so long night doth not the moon make us drunken ye higher men free the sepulchers a Waken the corpses. Ah, why toth the worm still burrow? There approaches, there approaches, the hour. There boometh the clock bell. There thrilleth still the heart.

Starting point is 15:12:09 There burroth still the woodworm, the heartworm. Uh-huh. The world is deep. Six. Sweet liar. sweet liar. I love thy tone, thy drunken, renunculent tone. How long, how far hath come unto me thy tone from the distance, from the ponds of love. Thou old clock bell, thou sweet liar, every pain hath toward thy heart, father pain, father's pain, forefather's pain, thy speech hath

Starting point is 15:12:50 become ripe. Ripe like the golden autumn in the afternoon, like mine anchorite heart, now sayest thou, the world itself hath become ripe, the grape turneth brown. Now doth it wish to die, to die of happiness. Ye hire men, do ye not feel it? There welleth up mysteriously an odor. A perfume and odor of a perfume of eternity, a rosy, blessed brown, gold-wine odor of old happiness.

Starting point is 15:13:28 Of drunken midnight death happiness, which singeth, the world is deep, and deeper than the day could read. Seven. Leave me alone. Leave me alone. I am too pure for thee. Touch me not. hath not my world just now become perfect.

Starting point is 15:13:53 My skin is too pure for thy hands. Leave me alone, thou dull, daltish, stupid day. Is not the midnight brighter? The purest are to be the masters of the world. The least known, the strongest, the midnight souls, who are brighter and deeper than any day. A day, thou gropest for me, thou feelest for my happiness? For thee I am rich, lonesome, a treasure-pit, a gold-champer.

Starting point is 15:14:27 O world, thou wantest me. Am I worldly for thee? Am I spiritual for thee? Am I divine for thee? But day and world, ye are too coarse, have cleverer hands, grasp, grasp, grasp, After deeper happiness, after deeper unhappiness, grasp after some God. Grasp not after me. Mine unhappiness, my happiness is deep, thou strange day. But yet am I no God, no God's hell, deep is its woe. Eight. God's woe is deeper, thou strange world.

Starting point is 15:15:16 grasp at God's woe, not at me. What am I? A drunken sweet liar, A midnight liar, A bell-frog which no one understandeth, But which must speak before deaf ones, ye hire men. For ye do not understand me. Gone, gone, oh youth, oh noontide,

Starting point is 15:15:42 Oh, afternoon! Now have come evening in night. and midnight. The dog howleth the wind. Is the wind not a dog? It whineth, it barketh, it howleth, ah, how she sigheth, how she laugheth, how she weaseth and panteth the midnight. How she just now speaketh soberly this drunken poetess. Hath she perhaps over-drunk her drunkenness? hath she become overwake doth she ruminate her woe doth she ruminate over in a dream the old deep midnight and still more her joy for joy although woe be deep joy is deeper still than grief can be nine thou grapevine why dost thou praise me Have I not cut thee? I am cruel, thou bleedest.

Starting point is 15:16:52 What meaneth thy praise of my drunken cruelty? Whatever hath become perfect, everything mature wanteth to die, so sayest thou. Blessed, blessed be the vintner's knife, But everything immature wanteth to live, alas. woe saith hence go away thou woe but everything that suffereth wanteth to live that it may become mature and lively and longing longing for the further the higher the brighter i want heirs so saith everything that suffereth i want children i do not want myself Joy, however, doth not want heirs. It doth not want children. Joy wanteth itself.

Starting point is 15:17:53 It wanteth eternity. It wanteth recurrence. It wanteth everything eternally like itself. Woe, saith, break, bleed thou heart, wander thou leg, thou wing, fly, Onward, upward, thou pain. Well, cheer up. O mine old heart, woe saith, hence go. Ten, ye hire men, what think ye?

Starting point is 15:18:30 Am I a soothsayer, or a dreamer, or a drunkard, Or a dream reader, or a midnight bell, or a drop of dew or a fume and fragrance of eternity. Hear ye it not? Smell ye it not? Just now hath my world become perfect. Midnight is also midday. Pain is also a joy.

Starting point is 15:19:00 Curse is also a blessing. Night is also a sun. Go away, or ye will learn that a sage is all. also a fool. Said ye ever yea to one joy? Oh, my friends, then said ye ye ye also unto all woe. All things are inlinked, enlaced, and enamored. Wanted ye ever wants to come twice, and said ye ever, thou pleasest me happiness, instant, moment. Then wanted ye all to come back again. All anew, all eternal, all inlinked, enlaced and enamored, oh, then did ye love the world. Ye eternal ones, ye love it eternally and for all time, and also unto woe do ye say, hence,

Starting point is 15:20:02 Go, but come back, for joys all want eternity. 11 All joy Wanteth the eternity of all things It wanteth honey It wanteth lease It wanteth drunken midnight It wanteth graves

Starting point is 15:20:23 It wanteth grave tears Consolation It wanteth gilded evening red What doth not joy want It is thirstier heartier hungrier, more frightful, more mysterious, than all woe. It wanteth itself, it biteth into itself, the ring's will writheth in it. It wanteth love, it wanteth hate, it is over-rich, it bestoweth, it throweth away, it beggeth for someone to take from it,

Starting point is 15:21:00 it thanketh the taker, it would fain be hated. So rich is joy. that it thirsteth for woe, for hell, for hate, for shame, for the lame, for the world. For this world, oh, ye know it indeed. Ye higher men, for you doth it long this joy, this irrepressible blessed joy. For your woe, ye failures. For failures longeth all eternal joy. For joys all want themselves. Therefore do they also want grief?

Starting point is 15:21:44 Oh, happiness, oh pain, oh, break thou heart. Ye higher men do learn it, that joys want eternity. Joys want the eternity of all things. They want deep, profound eternity. 12. Have ye now learned my song? Have ye divine what it would say? Well, cheer up. Ye higher men, sing now my Rondelet. Sing now yourselves the song, the name of which is once more,

Starting point is 15:22:26 the signification of which is unto all eternity. Sing ye higher men, Zarathustra's roundelay. O man, take heed. What saith deep midnight's voice indeed? I slept my sleep. From deepest dream I've woke and plead. The world is deep, and deeper than the day could read. Deep is its woe.

Starting point is 15:22:54 Joy deeper still than grief can be. Woe saith, hence go. but joys all want eternity. Want deep, profound, eternity. Notes by Anthony M. Ludovici. It were the height of presumption to attempt to fix any particular interpretation of my own to the words of this song. With what has gone before, the reader, while reading it as poetry,

Starting point is 15:23:27 should be able to seek and find his own meaning in it. The doctrine of the eternal recurrence appears for the last time here, in an art form. Nietzsche lays stress upon the fact that all happiness, all delight, longs for repetitions, and just as a child cries again, again, to the adult who happens to be amusing him. So the man who sees a meaning and a joyful meaning in existence must also cry again and yet again to all his life. End of Part 4, Chapter 79, recording by John Van Stan, Savannah, Georgia.

Starting point is 15:24:14 Part 4, Chapter 80 of Thus Spake Sarathustra by Friedrich Nietzsche, translated by Thomas Common. This Libravox recording is in the public domain. The sign. In the morning, however, after this night, Zarathustra jumped up from his couch, and, having girded his loins, he came out of his cave glowing and strong.

Starting point is 15:24:34 like a morning sun coming out of gloomy mountains. Thou great star, spake ye as he had spoken once before, Thou deep eye of happiness. What would be all thy happiness if thou hadst not those for whom thou shiniest? And if they remained in their chambers whilst thou art already awake, and comest and bestowest and distributest, how would thy proud modesty upbraid for it? Well, they still sleep these higher men whilst I am awake.

Starting point is 15:25:12 They are not my proper companions. Not for them do I wait here in my mountains. At my work I want to be, at my day. But they understand not what are the signs of my morning. My step is not for them the awake. call. They still sleep in my cave. Their dreams still drinketh at my drunken songs. The audient ear for me, the obedient ear, is yet lacking in their limbs. This had Zarathustra spoken to his heart when the sun arose. Then looking he inquiringly aloft, for he heard above him the sharp call of his eagle,

Starting point is 15:25:57 Well, caught he upwards, thus is it pleasing and proper to me. Mine animals are awake, for I am awake. Mine eagle is awake, and like me honoreth the sun. With eagle talons doth it grasp at the new light. Ye are my proper animals. I love you. But still do I lack my proper men. Thus spake Zarathustra.

Starting point is 15:26:25 Then, however, it happened that all on a sudden he became aware that he was flocked around and fluttered around, as if by innumerable birds. The whizzing of so many wings, however, and the crowding around his head was so great that he shut his eyes. And verily, there came down upon him as it were a cloud, like a cloud of arrows which poureth upon a new enemy. But behold, here it was a cloud of love and showered upon a new friend. What happeneth unto me? Thought Zarathustra in his astonished heart, and slowly seated himself on the big stone which lay close to the exit from his cave.

Starting point is 15:27:09 But while he grasped about with his hands around him, above him, and below him, and repelled the tender birds, behold, there then happened to him something still stranger. for he grasped thereby unawares into a mass of thick, warm, shaggy hair. At the same time, however, there sounded before him a roar, a long, soft, lion roar. The sign cometh, said Saratustra, and the change came over his heart. And in truth when it turned clear before him, there lay a yellow, powerful animal at his feet, resting its head on his knee, unwilling to leave him out of love, and doing like a dog which again findeth its old master. The doves, however, were no less eager with their love than the lion,

Starting point is 15:28:06 and whenever a dove whisked over its nose, the lion shook its head and wondered and laughed. When all this went on, Zarathustra spake only a word, my children are nigh my children then he became quite mute his heart however was loosed and from his eyes there dropped down tears and fell upon his hands and he took no further notice of anything

Starting point is 15:28:36 but sat there motionless without repelling the animals further then flew the doves to and fro and perched on his shoulder and caressed his white hair, and did not tire of their tenderness and joyousness. The strong lion, however, licked always the tears that fell on Zarathustra's hands, and roared and growled shyly. Thus did these animals do. All this went on for a long time, or a short time, for properly speaking, there is no time on

Starting point is 15:29:12 earth for such things. Meanwhile, however, the higher men had awakened in Zarathustra's cave, and marshalled themselves for a procession to go to meet Zarathustra and give him their morning greeting, for they had found when they awakened that he no longer tarried with them. When, however, they reached the door of the cave and the noise of their steps had preceded them, the lions started violently. It turned away all at once from Zarathustra. and roaring wildly sprang toward the cave. The higher men, however, when they heard the lion roaring, cried all aloud as with one voice fled back and vanished in an instant.

Starting point is 15:29:57 Zarathustra himself, however, stunned and strange rose from his seat, looked around him, stood there astonished, inquired of his heart, bethought himself and remained alone. What did I hear? Said he at last slowly. What happened unto me just now? But soon there came to him his recollection, and he took in at a glance all that had taken place

Starting point is 15:30:28 between yesterday and today. Here is indeed the stone, said he, and stroked his beard. On it sat high yester morn, and here came the soothsayer unto me, and here heard I first the cry which I heard just now, the great cry of distress. O ye higher men, your distress was it that the old soothsayer foretold to me yester morn.

Starting point is 15:31:03 Unto your distress did he want to seduce and tempt me. "'Oh, Zarathustra,' said he to me, "'I come to seduce thee to thy last sin.' "'To my last sin,' cried Zarathustra, and laughed angrily at his own words. "'What hath been reserved for me as my last sin?' And once more Zarathustra became absorbed in himself, and sat down again on the big stone and meditated. Suddenly he sprang up.

Starting point is 15:31:41 Fellow suffering. Fellow suffering with the higher men! He cried out, and his countenance changed into brass. Well, that hath had its time. My suffering and my fellow suffering. What matter about them? Do I then strive after happiness? I strive after my work.

Starting point is 15:32:08 Well, the lion hath come. My children are nigh. Zarathustra hath grown ripe. Mine hour hath come. This is my morning. My day beginneth. Arise now. Arise, thou great noontide.

Starting point is 15:32:29 Thus spake Zarathustra and left his cave, glowing and strong like a morning sun coming out of gloomy mountains. notes by Anthony M. Ludovici. In this discourse, Nietzsche disassociates himself finally from the higher men, and by the symbol of the lion wishes to convey to us that he is won over and mastered the best and the most terrible in nature. That great power and tenderness are kin was already his belief in 1875, eight years before he wrote this speech,

Starting point is 15:33:07 and when the birds and the lion come to him, it is because he is the embodiment of the two qualities. All that is terrible and great in nature the higher men are not yet prepared for. For they retreat horror-stricken into the cave when the lion springs at them. But Zarathustra makes not a move toward them. He was tempted to them on the previous day.

Starting point is 15:33:33 He says, But, quote, That hath had its time. my suffering and my fellow-suffering. What matter about them? Do I then strive after happiness? I strive after my work. Well, the lion hath come, my children are nigh, Zarathostra hath grown ripe, My day beginneth, Arise now, arise thou great noonday. The above I know to be open to much criticism. I shall be grateful to, to all those who will be kind enough to show me where and how I have gone wrong.

Starting point is 15:34:12 But I should like to point out that, as they stand, I have not given to these notes by any means their final form. Anthony M. Ludovici, London, February 1909. End of Part 4, Chapter 80. End of Thus Spake Zarathustra, a book for all and none by Friedrich Nietzsche, translated by Thomas Common. Thank you for listening.

Classic Audiobook Collection - Thus Spake Zarathustra - A Book for All and None by Friedrich Nietzsche ~ Full Audiobook [philosophy]

There aren't comments yet for this episode. Click on any sentence in the transcript to leave a comment.