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Because of the nature of the book it is extremely difficult to select detached passages from it which will give an entirely adequate idea of its contents. Often a single philosophical point will be contained in a long parable, and the only way to present that point in Nietzsche's own words would have been to embody the whole parable in this chapter. That, of course, would have been impossible. Therefore, many of the ideas set forth in the book have not been included in the following excerpts. Part IV does not lend itself at all to mutilation, and I have been unable to take anything save a few general passages from this section. However, "Thus Spake Zarathustra" is not a book to which one should go to become familiar with Nietzsche's teachings. When one sits down to read it, my advice is that the notes of Mr. Anthony M. Ludovici which are to be found in the appendix of the standard English edition, be followed closely.
EXCERPTS FROM "THUS SPAKE ZARATHUSTRA"
I teach you the Superman... Man is something that is to be surpassed. 6
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. 6
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. 7
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. 7
To blaspheme the earth is now the dreadfulest sin.... 7
Man is a rope stretched between the animal and the Superman—a rope over an abyss. 9
What is great in man is that he is a bridge and not a goal.... 9
I tell you: one must still have chaos in one, to give birth to a dancing star.... 12
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 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 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 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 load-bearing spirit taketh upon itself: and like the camel, which, when laden, hasteneth into the wilderness, so hasteneth the spirit into its wilderness.
But in the loneliest wilderness happeneth the second metamorphosis: here the spirit becometh a lion; freedom will it capture, 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 and God? "Thou shalt," is the great dragon called. But the spirit of the lion saith, "I will."
"Thou shalt," lieth 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. Verily, there shall be no 'I will' any more." Thus speaketh the dragon.
My brethren, wherefore is there need of the lion in the spirit? Why sufficeth not the beast of burden, which renounceth 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.
To create itself freedom, and give a holy Nay even[Pg 145] 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, unto such a spirit it is preying, and the work of a beast of prey.
As its holiest, it once loved "Thou shalt": now is it 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 hath the preying lion still to become a child?
Innocence is the child, and forgetfulness, a new beginning, a game, a self-rolling wheel, a first movement, a holy Yea.
Aye, for the game of creating, my brethren, there is needed a holy Yea 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. 25-27
A new pride ... teach I unto men: no longer to thrust the head into the sand of celestial things, but to carry it freely, a terrestrial head, which giveth meaning to the earth!
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[Pg 146] sad poisons they borrowed from the body and the earth! 33-34
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." 35
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 "spirit"—a little instrument and plaything of thy big sagacity.
Instruments and playthings are sense and spirit: behind them there is still the Self. The Self seeketh with the eyes of the senses, it hearkeneth also with the ears of the spirit. 36
Behind thy thoughts and feelings, my brother, there is a mighty lord, an unknown sage—it is called Self; it dwelleth in thy body, it is thy body. 36