Old and New Tablets

Here do I sit and wait, old broken tables around me and also new half-written tables. When cometh mine hour?

Here I sit and wait, surrounded by old broken tablets and new ones that are only half written. When will my hour come?

—The hour of my descent, of my down-going: for once more will I go unto men.

The time has come for me to descend, to go down. For I will go among people once more.

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.

Now I wait for that hour. First, the signs must come to me that it is MY hour: the laughing lion with the flock of doves.

Meanwhile do I talk to myself as one who hath time. No one telleth me anything new, so I tell myself mine own story.

Meanwhile, I talk to myself like someone with time to spare. No one tells me anything new, so I tell myself my own story.

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.

When I came among people, I found them clinging to an old obsession. All of them thought they had long known what was good and bad for people.

An old wearisome business seemed to them all discourse about virtue; and he who wished to sleep well spake of “good” and “bad” ere retiring to rest.

All talk of virtue seemed to them an old, tiresome business. Anyone who wanted to sleep well spoke of “good” and “bad” before going to bed.

This somnolence did I disturb when I taught that NO ONE YET KNOWETH what is good and bad:—unless it be the creating one!

I disturbed this sleepiness when I taught that NO ONE YET KNOWS what is good and bad, unless it is the creator!

—It is he, however, who createth man’s goal, and giveth to the earth its meaning and its future: he only EFFECTETH it THAT aught is good or bad.

Yet he is the one who creates humanity’s goal and gives the earth its meaning and future. He alone MAKES anything 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 Saviours.

I told them to overturn their old academic chairs and everything else on which that old infatuation had sat. I told them to laugh at their great moralists, their saints, their poets, and their saviors.

At their gloomy sages did I bid them laugh, and whoever had sat admonishing as a black scarecrow on the tree of life.

I told them to laugh at their gloomy sages and at anyone who sat warning them like a black scarecrow in 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.

I sat on their great grave-highway, right beside the carrion and vultures. And I laughed at all their past and its mellow, decaying glory.

Verily, 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! Thus did I laugh.

Truly, like preachers of repentance and fools, I cried out against all their greatness and smallness, condemning them with anger and shame. Oh, how very small their best is! Oh, how very small their worst is! That is how I laughed.

Thus did my wise longing, born in the mountains, cry and laugh in me; a wild wisdom, verily!—my great pinion-rustling longing.

So my wise longing, born in the mountains, cried and laughed within me. It was a wild wisdom indeed, this great longing with its rustling wings.

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:

And often it carried me off, up and away, amid laughter. Then I flew, trembling like an arrow, intoxicated with the joy of the sun:

—Out into distant futures, which no dream hath yet seen, into warmer souths than ever sculptor conceived,—where gods in their dancing are ashamed of all clothes:

Out into distant futures that no dream has yet seen, into warmer southern lands than any sculptor ever imagined, where dancing gods are ashamed of all clothing:

(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!)

(So that I may speak in parables and hesitate and stammer like the poets. And truly, I am ashamed that I still have 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:—

Where all becoming seemed to me like gods dancing and playing freely, and the world seemed unbound, unrestrained, and fleeing back to itself:

—As an eternal self-fleeing and re-seeking of one another of many Gods, as the blessed self-contradicting, recommuning, and refraternising with one another of many Gods:—

As many Gods eternally fleeing from one another and seeking one another again, blessedly contradicting one another, coming together again, and renewing their bonds of brotherhood:

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 all time seemed to me a blessed mocking of moments, where necessity was freedom itself, happily playing with freedom’s spur.

Where I also found again mine old devil and arch-enemy, the spirit of gravity, and all that it created: constraint, law, necessity and consequence and purpose and will and good and evil:—

There I also found my old devil and arch-enemy again: the spirit of gravity. I found all it had created: constraint, law, necessity, consequence, purpose, will, good, and evil.

For must there not be that which is danced OVER, danced beyond? Must there not, for the sake of the nimble, the nimblest,—be moles and clumsy dwarfs?—

For must there not be something to dance OVER, to dance beyond? For the sake of the nimble, the nimblest, must there not be moles and clumsy dwarfs?

There was it also where I picked up from the path the word “Superman,” and that man is something that must be surpassed.

That was also where I picked up the word “Superman” from the path, and the idea that man must be surpassed.

—That man is a bridge and not a goal—rejoicing over his noontides and evenings, as advances to new rosy dawns:

Humanity is a bridge, not a destination. It rejoices in its noons and evenings as steps toward new rosy dawns:

—The Zarathustra word of the great noontide, and whatever else I have hung up over men like purple evening-afterglows.

Zarathustra's word of the great noon, and whatever else I have hung 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-coloured canopy.

Indeed, I also showed them new stars and new nights. And over cloud, day, and night, I spread laughter like a brightly colored canopy.

I taught them all MY poetisation and aspiration: to compose and collect into unity what is fragment in man, and riddle and fearful chance;—

I taught them all MY poetry and my aspiration: to bring together into a whole what is fragment, riddle, and fearful chance in human beings.

—As composer, riddle-reader, and redeemer of chance, did I teach them to create the future, and all that HATH BEEN—to redeem by creating.

As a composer, a solver of riddles, and a redeemer of chance, I taught them to create the future. I taught them to redeem all that HAS BEEN 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—”

Redeem humanity’s past and transform every “It was,” until the Will says: “But that is what I willed! That is what I will!”

—This did I call redemption; this alone taught I them to call redemption.—

This is what I called redemption. I taught them to call this alone redemption.

Now do I await MY redemption—that I may go unto them for the last time.

Now I wait for MY redemption, so that I may go to them one last time.

For once more will I go unto men: AMONGST them will my sun set; in dying will I give them my choicest gift!

For once more I will go to people. My sun will set AMONG THEM. In dying, I will give them my finest 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,—

I learned this from the sun, that exuberant one, as it sets: it pours gold into the sea from its inexhaustible riches.

—So that the poorest fisherman roweth even with GOLDEN oars! For this did I once see, and did not tire of weeping in beholding it.—

So that even the poorest fisherman rows with GOLDEN oars! I once saw this, and I could not stop weeping as I watched.

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.

Like the sun, Zarathustra too will go down. Now he sits here and waits, surrounded by old, broken tablets and new tablets that are only half written.

Behold, here is a new table; but where are my brethren who will carry it with me to the valley and into hearts of flesh?—

Look, here is a new table. But where are my brothers who will carry it with me to the valley and into hearts of flesh?

Thus demandeth my great love to the remotest ones: BE NOT CONSIDERATE OF THY NEIGHBOUR! Man is something that must be surpassed.

My great love for those farthest away demands this: DO NOT BE CONSIDERATE OF YOUR NEIGHBOR! Humanity is something that must be surpassed.

There are many divers ways and modes of surpassing: see THOU thereto! But only a buffoon thinketh: “man can also be OVERLEAPT.”

There are many different ways to surpass. See to it yourself! But only a fool thinks: “Man can also be LEAPED OVER.”

Surpass thyself even in thy neighbour: and a right which thou canst seize upon, shalt thou not allow to be given thee!

Surpass yourself even in your neighbor. And do not let a right be given to you if you can seize it!

What thou doest can no one do to thee again. Lo, there is no requital.

No one can do to you what you do to them. Look, there is no repayment.

He who cannot command himself shall obey. And many a one CAN command himself, but still sorely lacketh self-obedience!

Anyone who cannot command himself must obey. And many people CAN command themselves, but still struggle to obey themselves!

Thus wisheth the type of noble souls: they desire to have nothing GRATUITOUSLY, least of all, life.

This is what noble souls want: they want nothing for FREE, 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!

A person of the masses wants to live without giving anything in return. But life has given itself to us. We are always considering WHAT we can best give IN RETURN!

And verily, it is a noble dictum which saith: “What life promiseth US, that promise will WE keep—to life!”

And truly, this is a noble saying: “Whatever life promises US, WE will keep that promise to life!”

One should not wish to enjoy where one doth not contribute to the enjoyment. And one should not WISH to enjoy!

You should not seek enjoyment where you do not contribute to it. And you should not 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!—

For pleasure and innocence are the shyest things. Neither likes to be sought. One should HAVE them, but SEEK guilt and pain instead!

O my brethren, he who is a firstling is ever sacrificed. Now, however, are we firstlings!

My brothers, the first to come is always sacrificed. But now we are the first!

We all bleed on secret sacrificial altars, we all burn and broil in honour of ancient idols.

We all bleed on hidden altars of sacrifice. We all burn and roast in honor of ancient idols.

Our best is still young: this exciteth old palates. Our flesh is tender, our skin is only lambs’ skin:—how could we not excite old idol-priests!

The best among us are still young. This excites old palates. Our flesh is tender, and our skin is only lambskin. How could we not excite old priests of idols!

IN OURSELVES dwelleth he still, the old idol-priest, who broileth our best for his banquet. Ah, my brethren, how could firstlings fail to be sacrifices!

The old idol-priest still lives within us, roasting our best for his feast. Ah, my brothers, how could the firstborn fail to be sacrifices!

But so wisheth our type; and I love those who do not wish to preserve themselves, the down-going ones do I love with mine entire love: for they go beyond.—

But that is what our type wants. And I love those who do not want to preserve themselves. I love those who go under with all my heart, because they go beyond.

To be true—that CAN few be! And he who can, will not! Least of all, however, can the good be true.

Few CAN be true! And anyone who can, will not! But the good are least able of all to be true.

Oh, those good ones! GOOD MEN NEVER SPEAK THE TRUTH. For the spirit, thus to be good, is a malady.

Oh, those good people! GOOD MEN NEVER SPEAK THE TRUTH. For the spirit, being good in this way is a sickness.

They yield, those good ones, they submit themselves; their heart repeateth, their soul obeyeth: HE, however, who obeyeth, DOTH NOT LISTEN TO HIMSELF!

Those good people yield and submit. Their hearts repeat, their souls obey. But whoever obeys DOES NOT LISTEN TO HIMSELF!

All that is called evil by the good, must come together in order that one truth may be born. O my brethren, are ye also evil enough for THIS truth?

Everything the good call evil must come together so that one truth may be born. My brothers, are you also evil enough for THIS truth?

The daring venture, the prolonged distrust, the cruel Nay, the tedium, the cutting-into-the-quick—how seldom do THESE come together! Out of such seed, however—is truth produced!

A daring venture, prolonged distrust, a cruel No, boredom, and cutting to the quick. How rarely THESE come together! Yet truth grows from such seeds!

BESIDE the bad conscience hath hitherto grown all KNOWLEDGE! Break up, break up, ye discerning ones, the old tables!

Until now, all KNOWLEDGE has grown alongside the bad conscience! Break up, break up the old tables, you discerning ones!

When the water hath planks, when gangways and railings o’erspan the stream, verily, he is not believed who then saith: “All is in flux.”

When planks cover the water, and walkways and railings span the stream, no one believes a person who says: “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!

But even the simpletons disagree with him. “What?” the simpletons say. “Everything is changing? Planks and railings are still OVER the stream!

“OVER the stream all is stable, all the values of things, the bridges and bearings, all ‘good’ and ‘evil’: these are all STABLE!”—

“OVER the stream, everything is stable: all the values of things, the bridges and bearings, all ‘good’ and ‘evil.’ They are all STABLE!”

Cometh, 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?”

But when the harsh winter comes and tames the streams, even the cleverest learn to distrust. And then, truly, it is not only fools who say: “Shouldn't everything STAND STILL?”

“Fundamentally standeth everything still”—that is an appropriate winter doctrine, good cheer for an unproductive period, a great comfort for winter-sleepers and fireside-loungers.

“Deep down, everything stands still.” That is a fitting doctrine for winter, a cheerful thought for an unproductive season. It is a great comfort to those who sleep through winter and lounge by the fire.

“Fundamentally standeth everything still”—: but CONTRARY thereto, preacheth the thawing wind!

“Fundamentally, everything stands still”: but the thawing wind preaches the OPPOSITE!

The thawing wind, a bullock, which is no ploughing bullock—a furious bullock, a destroyer, which with angry horns breaketh the ice! The ice however—BREAKETH GANGWAYS!

The thawing wind is a bull, but not a plow bull. It is a furious bull, a destroyer, breaking the ice with its angry horns! But the ice BREAKS OPEN PASSAGEWAYS!

O 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”?

My brothers, isn't everything changing right now? Haven't all the railings and walkways fallen into the water? Who would still cling to “good” and “evil”?

“Woe to us! Hail to us! The thawing wind bloweth!”—Thus preach, my brethren, through all the streets!

“Woe to us! Hail to us! The thawing wind is blowing!” My brothers, preach this through all the streets!

There is an old illusion—it is called good and evil. Around soothsayers and astrologers hath hitherto revolved the orbit of this illusion.

There is an old illusion called good and evil. Until now, this illusion has revolved around soothsayers and astrologers.

Once did one BELIEVE in soothsayers and astrologers; and THEREFORE did one believe, “Everything is fate: thou shalt, for thou must!”

People once BELIEVED in fortune-tellers and astrologers. THEREFORE, they believed, “Everything is fate: you will, because you must!”

Then again did one distrust all soothsayers and astrologers; and THEREFORE did one believe, “Everything is freedom: thou canst, for thou willest!”

Then people once again distrusted all fortune-tellers and astrologers. THEREFORE, they believed, “Everything is freedom: you can, because you will!”

O my brethren, concerning the stars and the future there hath hitherto been only illusion, and not knowledge; and THEREFORE concerning good and evil there hath hitherto been only illusion and not knowledge!

Oh, my brothers, until now there has been only illusion, not knowledge, about the stars and the future. THEREFORE, until now there has been only illusion, not knowledge, about good and evil!

“Thou shalt not rob! Thou shalt not slay!”—such precepts were once called holy; before them did one bow the knee and the head, and take off one’s shoes.

“Do not steal! Do not kill!” Such commandments were once called holy. People knelt and bowed their heads before them and took off their shoes.

But I ask you: Where have there ever been better robbers and slayers in the world than such holy precepts?

But I ask you: Where in the world have there ever been better robbers and killers than these holy rules?

Is there not even in all life—robbing and slaying? And for such precepts to be called holy, was not TRUTH itself thereby—slain?

Is there not stealing and killing in all life? And when such rules were called holy, was TRUTH itself not killed?

—Or was it a sermon of death that called holy what contradicted and dissuaded from life?—O my brethren, break up, break up for me the old tables!

Or was it a sermon of death that called holy whatever opposed life and turned people away from it? Oh, my brothers, break the old tablets for me, break them!

It is my sympathy with all the past that I see it is abandoned,—

I feel compassion for all the past because I see that it has been abandoned.

—Abandoned to the favour, the spirit and the madness of every generation that cometh, and reinterpreteth all that hath been as its bridge!

Abandoned to the whims, spirit, and madness of every generation that comes and reinterprets all that has 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 harbinger, a herald, and a cock-crowing.

A great ruler might arise, a marvel of cunning. By approving or disapproving, he could stretch and shape the whole past. It would become a bridge for him, a sign of what was coming, a herald, and a rooster's crow.

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.

But this is the other danger, and the other thing I pity: the common person's thoughts go back to their grandfather. But for them, time ends with their grandfather.

Thus is all the past abandoned: for it might some day happen for the populace to become master, and drown all time in shallow waters.

In this way, all the past is abandoned. For one day, the masses might gain power and drown all time in shallow waters.

Therefore, O my brethren, a NEW NOBILITY is needed, which shall be the adversary of all populace and potentate rule, and shall inscribe anew the word “noble” on new tables.

Therefore, my brothers, we need a NEW NOBILITY. It must oppose all rule by the masses and by rulers. And it must inscribe the word “noble” on new tablets.

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!”

For a NEW NOBILITY, we need many noble people, and many kinds of noble people! Or, as I once said in a parable: “Divinity means that there are Gods, but no God!”

O my brethren, I consecrate you and point you to a new nobility: ye shall become procreators and cultivators and sowers of the future;—

My brothers, I dedicate you and point you toward a new nobility. You shall beget, cultivate, and sow the future.

—Verily, not to a nobility which ye could purchase like traders with traders’ gold; for little worth is all that hath its price.

Truly, not a nobility you could buy like merchants with merchants' gold. For everything that has a price is worth little.

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!

From now on, let your honor come not from where you come from, but from where you are going! Let your will and your feet, which seek to surpass you, be your new honor!

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.

Certainly, it is not because you have served a prince. What do princes matter now? Nor is it because you have become a safeguard for the existing order, so that it may stand more firmly.

Not that your family have become courtly at courts, and that ye have learned—gay-coloured, like the flamingo—to stand long hours in shallow pools:

Not that your family has learned courtly manners at court, or that you have learned to stand for hours in shallow pools, brightly colored like flamingos:

(For ABILITY-to-stand is a merit in courtiers; and all courtiers believe that unto blessedness after death pertaineth—PERMISSION-to-sit!)

(For the ABILITY to stand is a virtue in courtiers. And all courtiers believe that bliss after death includes 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,—in that land there is nothing to praise!—

Nor do I praise the promised lands where a Spirit called Holy led your ancestors. For the worst of all trees, the cross, grew there. In that land, there is nothing to praise!

—And verily, wherever this “Holy Spirit” led its knights, always in such campaigns did—goats and geese, and wryheads and guyheads run FOREMOST!—

And truly, wherever this “Holy Spirit” led its knights on campaigns, goats and geese, cranks and fools always ran in FRONT!

O my brethren, not backward shall your nobility gaze, but OUTWARD! Exiles shall ye be from all fatherlands and forefather-lands!

Oh, my brothers, let your nobility look not backward, but OUTWARD! You must be exiles from all homelands and ancestral lands!

Your CHILDREN’S LAND shall ye love: let this love be your new nobility,—the undiscovered in the remotest seas! For it do I bid your sails search and search!

Love your CHILDREN’S LAND. Let this love be your new nobility: the undiscovered land in the most distant seas! I urge your sails to search and search for it!

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!

You must MAKE AMENDS to your children for being your fathers' children. In this way, you will redeem all the past! I place this new table of values before you!

“Why should one live? All is vain! To live—that is to thrash straw; to live—that is to burn oneself and yet not get warm.”—

“Why should anyone live? Everything is pointless! Living is like threshing straw. Living is like burning yourself without getting warm.”

Such ancient babbling still passeth for “wisdom”; because it is old, however, and smelleth mustily, THEREFORE is it the more honoured. Even mould ennobleth.—

Such ancient babbling still passes for “wisdom.” But because it is old and smells musty, it is honoured all the more. Even mould lends dignity.

Children might thus speak: they SHUN the fire because it hath burnt them! There is much childishness in the old books of wisdom.

Children might speak like this: they AVOID the fire because it has burned them! There is much childishness in the old books of wisdom.

And he who ever “thrasheth straw,” why should he be allowed to rail at thrashing! Such a fool one would have to muzzle!

And why should someone who is always “threshing straw” be allowed to complain about threshing? Such a fool should be muzzled!

Such persons sit down to the table and bring nothing with them, not even good hunger:—and then do they rail: “All is vain!”

Such people sit down at the table and bring nothing with them, not even a good appetite. Then they complain: “All is pointless!”

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!

But eating and drinking well, my brothers, is truly no pointless art! Break them, break the tablets of those who never know joy!

“To the clean are all things clean”—thus say the people. I, however, say unto you: To the swine all things become swinish!

“To the clean, all things are clean,” people say. But I tell you: To pigs, all things become piggish!

Therefore preach the visionaries and bowed-heads (whose hearts are also bowed down): “The world itself is a filthy monster.”

So the visionaries and those with bowed heads (whose hearts are bowed down too) preach: “The world itself is a filthy 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!

For these are all unclean spirits. Especially unclean are those 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, although it sound unpleasantly: the world resembleth man, in that it hath a backside,—SO MUCH is true!

I say this to their faces, though it may sound unpleasant: the world is like man in having a backside. THAT 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 a lot of filth in the world: THAT MUCH is true! But that does not make the world itself a filthy monster!

There is wisdom in the fact that much in the world smelleth badly: loathing itself createth wings, and fountain-divining powers!

There is wisdom in the fact that much in the world smells bad. Loathing itself creates wings and the power to find hidden springs!

In the best there is still something to loathe; and the best is still something that must be surpassed!—

Even in the best, there is still something to hate. And even the best must still be surpassed!

O my brethren, there is much wisdom in the fact that much filth is in the world!—

My brothers, there is much wisdom in the fact that there is so much filth in the world!

Such sayings did I hear pious backworldsmen speak to their consciences, and verily without wickedness or guile,—although there is nothing more guileful in the world, or more wicked.

I heard pious backworldsmen say such things to their consciences, truly without wickedness or deceit. Yet nothing in the world is more deceitful or wicked.

“Let the world be as it is! Raise not a finger against it!”

“Let the world be as it is! Don't lift 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.”

“Let anyone who wants to choke, stab, skin, and scrape the people. Do not lift a finger to stop them! That way, the people will learn to renounce the world.”

“And thine own reason—this shalt thou thyself stifle and choke; for it is a reason of this world,—thereby wilt thou learn thyself to renounce the world.”—

“And you must stifle and choke your own reason, because it belongs to this world. By doing so, you will learn to renounce the world.”

—Shatter, shatter, O my brethren, those old tables of the pious! Tatter the maxims of the world-maligners!—

Break them, break them, my brothers, those old tablets of the pious! Tear apart the sayings of those who condemn the world!

“He who learneth much unlearneth all violent cravings”—that do people now whisper to one another in all the dark lanes.

“Anyone who learns much unlearns all violent cravings.” People now whisper this to one another in all the dark alleys.

“Wisdom wearieth, nothing is worth while; thou shalt not crave!”—this new table found I hanging even in the public markets.

“Wisdom is tiring, nothing is worthwhile, and you must not crave anything!” I found this new tablet hanging even in the public markets.

Break up for me, O my brethren, break up also that NEW table! The weary-o’-the-world put it up, and the preachers of death and the jailer: for lo, it is also a sermon for slavery:—

Break that NEW table for me too, my brothers! The world-weary, the preachers of death, and the jailer put it up. For it too is a sermon in favor of 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;—

They learned poorly and did not learn the best things. They learned everything too early and too fast. Because of this, and because they ATE badly, their stomachs are ruined.

—For a ruined stomach, is their spirit: IT persuadeth to death! For verily, my brethren, the spirit IS a stomach!

For their spirit is a ruined stomach. IT persuades them to die! For truly, my brothers, 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.

Life is a well of delight. But for anyone whose ruined stomach speaks, 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.

To discern is a DELIGHT to the lion-willed! But someone who has grown weary is merely “willed.” All the waves play with him.

And such is always the nature of weak men: they lose themselves on their way. And at last asketh their weariness: “Why did we ever go on the way? All is indifferent!”

This is always the nature of weak men: they lose themselves along the way. At last, their weariness asks: “Why did we ever set out? Nothing matters!”

TO THEM soundeth it pleasant to have preached in their ears: “Nothing is worth while! Ye shall not will!” That, however, is a sermon for slavery.

They like to hear the message: “Nothing is worthwhile! You should not will anything!” But that is a sermon for slavery.

O my brethren, a fresh blustering wind cometh Zarathustra unto all way-weary ones; many noses will he yet make sneeze!

Oh, my brothers, Zarathustra comes like a fresh, blustering wind to all who are weary from the journey. He will make many noses sneeze yet!

Even through walls bloweth my free breath, and in into prisons and imprisoned spirits!

My free breath blows even through walls, into prisons and imprisoned spirits!

Willing emancipateth: for willing is creating: so do I teach. And ONLY for creating shall ye learn!

Willing sets you free, because willing is creating. That is what I teach. And you must learn ONLY for the sake of creating!

And also the learning shall ye LEARN only from me, the learning well!—He who hath ears let him hear!

And you must LEARN this lesson well, and only from me! Whoever has ears, let them hear!

There standeth the boat—thither goeth it over, perhaps into vast nothingness—but who willeth to enter into this “Perhaps”?

There is the boat. It will take you across, perhaps into a vast nothingness. But who is willing to enter this “Perhaps”?

None of you want to enter into the death-boat! How should ye then be WORLD-WEARY ones!

None of you want to enter the death-boat! How, then, can you be WORLD-WEARY!

World-weary ones! And have not even withdrawn from the earth! Eager did I ever find you for the earth, amorous still of your own earth-weariness!

You who are weary of the world! And yet you have not even withdrawn from the earth! I have always found you eager for the earth, still in love with your own weariness of it!

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?

Your lip does not hang down for nothing. A small worldly wish still rests on it! And in your eye, does a little cloud of remembered earthly bliss not still float?

There are on the earth many good inventions, some useful, some pleasant: for their sake is the earth to be loved.

There are many good inventions on earth, some useful and some pleasant. For their sake, the earth deserves to be loved.

And many such good inventions are there, that they are like woman’s breasts: useful at the same time, and pleasant.

And there are many good inventions like a woman’s breasts: both useful and pleasant.

Ye world-weary ones, however! Ye earth-idlers! You, shall one beat with stripes! With stripes shall one again make you sprightly limbs.

But you who are weary of the world! You who idle on the earth! You should be whipped! The whip will make your limbs lively again.

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 ye will not again RUN gaily, then shall ye—pass away!

For if you are not sick or worn-out creatures of whom the earth is weary, then you are sly sloths or dainty, sneaking pleasure-cats. And if you will not RUN joyfully again, then you shall pass away!

To the incurable shall one not seek to be a physician: thus teacheth Zarathustra:—so shall ye pass away!

Do not try to be a doctor to those who cannot be cured. This is what Zarathustra teaches: so you shall pass away!

But more COURAGE is needed to make an end than to make a new verse: that do all physicians and poets know well.—

But it takes more COURAGE to end something than to write a new verse. All doctors and poets know this well.

O 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.—

O my brothers, some tables were made by weariness, and others by laziness, corrupt laziness. Although they speak alike, they want to be heard differently.

See this languishing one! Only a span-breadth is he from his goal; but from weariness hath he lain down obstinately in the dust, this brave one!

Look at this struggling man! He is only a handspan from his goal. But this brave man is so tired that he has stubbornly lain down in the dust!

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!

Weary, he yawns at the path, the earth, the goal, and himself. This brave man will not take another step!

Now gloweth the sun upon him, and the dogs lick at his sweat: but he lieth there in his obstinacy and preferreth to languish:—

Now the sun shines on him, and the dogs lick his sweat. But he stubbornly lies there, preferring 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!

To languish just a handspan from his goal! Truly, you will have to drag this hero into his heaven by his hair!

Better still that ye let him lie where he hath lain down, that sleep may come unto him, the comforter, with cooling patter-rain.

Better still, leave him where he has lain down, so that sleep may come to comfort him with cool, pattering rain.

Let him lie, until of his own accord he awakeneth,—until of his own accord he repudiateth all weariness, and what weariness hath taught through him!

Let him lie until he wakes on his own, until he rejects all weariness and everything weariness has taught through him!

Only, my brethren, see that ye scare the dogs away from him, the idle skulkers, and all the swarming vermin:—

Just make sure, my brothers, that you scare the dogs away from him, the idle lurkers, and all the swarming vermin:

—All the swarming vermin of the “cultured,” that—feast on the sweat of every hero!—

All the swarming vermin of the “cultured” who feast on the sweat of every hero!

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.—

I draw circles and sacred boundaries around myself. Fewer and fewer people climb ever higher mountains with me. I build a mountain range out of ever more sacred mountains.

But wherever ye would ascend with me, O my brethren, take care lest a PARASITE ascend with you!

But wherever you want to climb with me, my brothers, be careful that no PARASITE climbs with you!

A parasite: that is a reptile, a creeping, cringing reptile, that trieth to fatten on your infirm and sore places.

A parasite is a reptile, a creeping, cringing reptile that tries to fatten itself on your weak and sore spots.

And THIS is its art: it divineth where ascending souls are weary, in your trouble and dejection, in your sensitive modesty, doth it build its loathsome nest.

And THIS is its art: it senses where rising souls are weary. It builds its loathsome nest in your distress, your discouragement, and your sensitive modesty.

Where the strong are weak, where the noble are all-too-gentle—there buildeth it its loathsome nest; the parasite liveth where the great have small sore places.

Where the strong are weak and the noble are too gentle, it builds its loathsome nest. The parasite lives where the great have small sores.

What is the highest of all species of being, and what is the lowest? The parasite is the lowest species; he, however, who is of the highest species feedeth most parasites.

What is the highest kind of being, and what is the lowest? The parasite is the lowest. But the highest kind of being feeds the most parasites.

For the soul which hath the longest ladder, and can go deepest down: how could there fail to be most parasites upon it?—

For how could the soul with the longest ladder, the one that can go deepest down, not have the most parasites?

—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 most expansive soul, able to run, wander, and roam furthest within itself. The most necessary soul, which joyfully throws itself into chance.

—The soul in Being, which plungeth into Becoming; the possessing soul, which SEEKETH to attain desire and longing:—

The soul in Being, plunging into Becoming. The soul that possesses, seeking to attain desire and longing:

—The soul fleeing from itself, which overtaketh itself in the widest circuit; the wisest soul, unto which folly speaketh most sweetly:—

The soul that flees from itself, only to catch up with itself after taking the widest path. The wisest soul, to which folly speaks 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?

The soul that loves itself most, where all things have their currents and countercurrents, their ebb and flow: oh, how could THE HIGHEST SOUL not have the worst parasites?

O my brethren, am I then cruel? But I say: What falleth, that shall one also push!

Oh, my brothers, am I cruel? But I say: Whatever is falling, push it too!

Everything of to-day—it falleth, it decayeth; who would preserve it! But I—I wish also to push it!

Everything today is falling and decaying. Who would want to preserve it? But I want to push it too!

Know ye the delight which rolleth stones into precipitous depths?—Those men of to-day, see just how they roll into my depths!

Do you know the delight of rolling stones into sheer depths? See how the men of today roll into my depths!

A prelude am I to better players, O my brethren! An example! DO according to mine example!

I am a prelude to better players, my brothers! An example! Follow my example!

And him whom ye do not teach to fly, teach I pray you—TO FALL FASTER!—

And whoever you do not teach to fly, please teach to FALL FASTER!

I love the brave: but it is not enough to be a swordsman,—one must also know WHEREON to use swordsmanship!

I love the brave. But being a swordsman is not enough. You must also know WHAT to use your swordsmanship against!

And often is it greater bravery to keep quiet and pass by, that THEREBY one may reserve oneself for a worthier foe!

Often it takes greater courage to stay silent and walk past, so you may save yourself for a worthier opponent!

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.

You should have only enemies you hate, not enemies you despise. You must be proud of your enemies. I have taught this before.

For the worthier foe, O my brethren, shall ye reserve yourselves: therefore must ye pass by many a one,—

My brothers, save yourselves for a worthier enemy. So you must pass by many others.

—Especially many of the rabble, who din your ears with noise about people and peoples.

Especially the many among the rabble who fill your ears with noise about people and peoples.

Keep your eye clear of their For and Against! There is there much right, much wrong: he who looketh on becometh wroth.

Keep your eyes clear of their arguments for and against! There is much right and much wrong in them. Anyone who looks on becomes angry.

Therein viewing, therein hewing—they are the same thing: therefore depart into the forests and lay your sword to sleep!

Seeing in it and cutting in it are the same thing. So go into the forests and put your sword to rest!

Go YOUR ways! and let the people and peoples go theirs!—gloomy ways, verily, on which not a single hope glinteth any more!

Go YOUR ways! Let the people and peoples go theirs! Their ways are truly gloomy, with not a single hope shining on them anymore!

Let there the trader rule, where all that still glittereth is—traders’ gold. It is the time of kings no longer: that which now calleth itself the people is unworthy of kings.

Let the trader rule there, where all that still glitters is traders’ gold. The time of kings is over. What now calls itself the people is unworthy of kings.

See how these peoples themselves now do just like the traders: they pick up the smallest advantage out of all kinds of rubbish!

Look how these peoples now act just like traders: they find the smallest advantage in all kinds of rubbish!

They lay lures for one another, they lure things out of one another,—that they call “good neighbourliness.” O blessed remote period when a people said to itself: “I will be—MASTER over peoples!”

They set traps for one another and coax things out of each other. They call this “being good neighbors.” Oh, blessed time long ago, when a people said to itself: “I will be MASTER over other peoples!”

For, my brethren, the best shall rule, the best also WILLETH to rule! And where the teaching is different, there—the best is LACKING.

For, my brothers, the best shall rule, and the best also WANT to rule! And where people teach otherwise, the best are LACKING.

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!

If THEY had bread for free, alas, what would THEY cry out for? Earning their living is their real entertainment, and they shall have a hard time of it!

Beasts of prey, are they: in their “working”—there is even plundering, in their “earning”—there is even overreaching! Therefore shall they have it hard!

They are beasts of prey. Their “working” even includes plundering, and their “earning” even includes taking more than their share. Therefore, they shall have a hard time!

Better beasts of prey shall they thus become, subtler, cleverer, MORE MAN-LIKE: for man is the best beast of prey.

In this way, they will become better beasts of prey, subtler, cleverer, MORE HUMAN. For humans are the best beasts of prey.

All the animals hath man already robbed of their virtues: that is why of all animals it hath been hardest for man.

Humans have already robbed all the animals of their virtues. That is why, of all animals, humans have had the hardest time.

Only the birds are still beyond him. And if man should yet learn to fly, alas! TO WHAT HEIGHT—would his rapacity fly!

Only the birds are still beyond his reach. And if man ever learns to fly, alas! HOW HIGH would his greed fly!

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.

This is how I want men and women to be: men fit for war, women fit for motherhood. Both, however, should be fit to dance with their heads 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!

Let every day on which we have not danced be lost to us. And let every truth that has not been accompanied by laughter be false!

Your marriage-arranging: see that it be not a bad ARRANGING! Ye have arranged too hastily: so there FOLLOWETH therefrom—marriage-breaking!

When you arrange a marriage, make sure it is not a bad ARRANGEMENT! You have arranged marriages too hastily. So what FOLLOWS is broken marriages!

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!”

Better to break a marriage than to twist it or lie about it! A woman once said to me: “Yes, I broke the marriage, but first the marriage broke me!”

The badly paired found I ever the most revengeful: they make every one suffer for it that they no longer run singly.

I have always found badly matched couples the most vengeful. They make everyone suffer because they are no longer single.

On that account want I the honest ones to say to one another: “We love each other: let us SEE TO IT that we maintain our love! Or shall our pledging be blundering?”

That is why I want honest people to say to one another: “We love each other: let us MAKE SURE we keep our love alive! Or should we make our promises carelessly?”

—“Give us a set term and a small marriage, that we may see if we are fit for the great marriage! It is a great matter always to be twain.”

“Give us a fixed term and a small marriage, so we can see if we are fit for the great marriage! Being two people together forever is a serious matter.”

Thus do I counsel all honest ones; and what would be my love to the Superman, and to all that is to come, if I should counsel and speak otherwise!

This is my advice to all honest people. And what would my love for the Superman and all that is to come mean if I advised and spoke otherwise!

Not only to propagate yourselves onwards but UPWARDS—thereto, O my brethren, may the garden of marriage help you!

My brothers, may the garden of marriage help you reproduce not only onward but UPWARD!

He who hath grown wise concerning old origins, lo, he will at last seek after the fountains of the future and new origins.—

Those who have grown wise about old origins will eventually seek the sources of the future and of new origins.

O my brethren, not long will it be until NEW PEOPLES shall arise and new fountains shall rush down into new depths.

My brothers, it will not be long before NEW PEOPLES arise and new fountains rush down into new depths.

For the earthquake—it choketh up many wells, it causeth much languishing: but it bringeth also to light inner powers and secrets.

For the earthquake blocks many wells and causes much suffering. But it also brings hidden powers and secrets to light.

The earthquake discloseth new fountains. In the earthquake of old peoples new fountains burst forth.

Earthquakes reveal new springs. When old peoples are shaken, new springs 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”:—around him collecteth a PEOPLE, that is to say, many attempting ones.

And whoever calls out, “Look, here is a well for many thirsty people, one heart for many longing people, one will for many instruments”: around him gathers a PEOPLE, that is, many people trying.

Who can command, who must obey—THAT IS THERE ATTEMPTED! Ah, with what long seeking and solving and failing and learning and re-attempting!

There, they try to determine who can command and who must obey! Ah, what a long process of searching, solving, failing, learning, and trying again!

Human society: it is an attempt—so I teach—a long seeking: it seeketh however the ruler!—

Human society is an attempt, so I teach, a long search. But it is searching for a ruler!

—An attempt, my brethren! And NO “contract”! Destroy, I pray you, destroy that word of the soft-hearted and half-and-half!

An attempt, my brothers! And NO “contract”! Please, destroy that word of the soft-hearted and half-hearted!

O my brethren! With whom lieth the greatest danger to the whole human future? Is it not with the good and just?—

Oh, my brothers! Who poses the greatest danger to the whole future of humanity? Isn’t it 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; woe to those who still seek thereafter!”

Like those who say and believe in their hearts: “We already know what is good and just. We possess it too. Woe to those who still seek it!”

And whatever harm the wicked may do, the harm of the good is the harmfulest harm!

And whatever harm the wicked may do, the harm done by the good is the worst harm of all!

And whatever harm the world-maligners may do, the harm of the good is the harmfulest harm!

And whatever harm those who condemn the world may do, the harm done by the good is the worst harm of all!

O my brethren, into the hearts of the good and just looked some one once on a time, who said: “They are the Pharisees.” But people did not understand him.

Oh, my brothers, someone once looked into the hearts of the good and just and said: “They are the Pharisees.” But people did not understand him.

The good and just themselves were not free to understand him; their spirit was imprisoned in their good conscience. The stupidity of the good is unfathomably wise.

Even the good and just were not free to understand him. Their spirits were trapped by 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!

But the truth is, the good MUST be Pharisees. They have no choice!

The good MUST crucify him who deviseth his own virtue! That IS the truth!

The good MUST crucify anyone who creates 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,—it was he who asked: “Whom do they hate most?”

The second one, however, discovered their country, the heart and soil of the good and just. He asked: “Who do they hate most?”

The CREATOR, hate they most, him who breaketh the tables and old values, the breaker,—him they call the law-breaker.

They hate the CREATOR most, the one who breaks the tablets and old values. They call this breaker a lawbreaker.

For the good—they CANNOT create; they are always the beginning of the end:—

For the good CANNOT create. They are always the beginning of the end.

—They crucify him who writeth new values on new tables, they sacrifice UNTO THEMSELVES the future—they crucify the whole human future!

They crucify the one who writes new values on new tablets. They sacrifice the future TO THEMSELVES. They crucify the whole human future!

The good—they have always been the beginning of the end.—

Good people have always been the beginning of the end.

O my brethren, have ye also understood this word? And what I once said of the “last man”?—

My brothers, have you also understood this word? And what I once said about the “last man”?

With whom lieth the greatest danger to the whole human future? Is it not with the good and just?

Who poses the greatest danger to the entire future of humanity? Is it not the good and just?

BREAK UP, BREAK UP, I PRAY YOU, THE GOOD AND JUST!—O my brethren, have ye understood also this word?

BREAK UP, BREAK UP THE GOOD AND THE JUST, I BEG YOU! My brothers, have you understood these words too?

Ye flee from me? Ye are frightened? Ye tremble at this word?

Are you running away from me? Are you frightened? Does this word make you tremble?

O my brethren, 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.

My brothers, only when I urged you to break up the good and its tables did I send humanity out onto the high seas.

And now only cometh unto him the great terror, the great outlook, the great sickness, the great nausea, the great sea-sickness.

And only now does he feel the great terror, the great outlook, the great sickness, the great nausea, the great seasickness.

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.

The good taught you to trust false shores and false security. You were born and raised in their lies. The good have twisted and distorted everything beyond recognition.

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!

But whoever discovered the country of “man” also discovered the country of “man’s future.” Now be sailors for me, brave and patient!

Keep yourselves up betimes, my brethren, learn to keep yourselves up! The sea stormeth: many seek to raise themselves again by you.

Keep yourselves afloat while there is still time, my brothers. Learn to keep yourselves afloat! The sea is raging. Many seek to use you to pull themselves up again.

The sea stormeth: all is in the sea. Well! Cheer up! Ye old seaman-hearts!

The sea is stormy. All is at sea. Well! Cheer up, you old sailor hearts!

What of fatherland! THITHER striveth our helm where our CHILDREN’S LAND is! Thitherwards, stormier than the sea, stormeth our great longing!—

What does our fatherland matter! We steer toward our CHILDREN’S LAND! Our great longing storms toward it, fiercer than the sea!

“Why so hard!”—said to the diamond one day the charcoal; “are we then not near relatives?”—

“Why are you so hard?” the charcoal said to the diamond one day. “Aren’t we close relatives?”

Why so soft? O my brethren; thus do I ask you: are ye then not—my brethren?

Why so soft, my brothers? I ask you this: Aren't you my brothers?

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?

Why are you so soft, so obedient and ready to give in? Why is there so much denial and self-denial in your hearts? Why is there so little fate in your eyes?

And if ye will not be fates and inexorable ones, how can ye one day— conquer with me?

And if you will not be forces of fate and relentless, how can you one day conquer with me?

And if your hardness will not glance and cut and chip to pieces, how can ye one day—create with me?

And if your hardness will not flash, cut, and chip things to pieces, how can you 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,—

For creators are hard. And pressing your hand on millennia as if they were wax must seem like bliss to you.

—Blessedness to write upon the will of millenniums as upon brass,—harder than brass, nobler than brass. Entirely hard is only the noblest.

What bliss it is to write on the will of thousands of years as if on brass, only harder and nobler than brass. Only the noblest is completely hard.

This new table, O my brethren, put I up over you: BECOME HARD!—

My brothers, I set this new tablet above you: BECOME HARD!

O thou, my Will! Thou change of every need, MY needfulness! Preserve me from all small victories!

Oh, my Will! You who transform every need, my OWN necessity! Protect me from all small victories!

Thou fatedness of my soul, which I call fate! Thou In-me! Over-me! Preserve and spare me for one great fate!

You, the fate of my soul, whom I call fate! You within me! You above 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!

And my Will, save your final greatness for last, so that you may be relentless IN your victory! Ah, who has not been overcome by victory!

Ah, whose eye hath not bedimmed in this intoxicated twilight! Ah, whose foot hath not faltered and forgotten in victory—how to stand!—

Ah, whose eyes have not grown dim in this intoxicating twilight! Ah, whose feet have not faltered in victory, forgetting 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:—

So that one day I may be ready and ripe at the great noon: ready and ripe like glowing ore, a cloud carrying lightning, and an udder swelling with milk.

—Ready for myself and for my most hidden Will: a bow eager for its arrow, an arrow eager for its star:—

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 star, ready and ripe at noon, glowing, pierced and blessed by the sun's annihilating arrows:

—A sun itself, and an inexorable sun-will, ready for annihilation in victory!

A sun itself, and a relentless sun-will, ready to be destroyed in victory!

O Will, thou change of every need, MY needfulness! Spare me for one great victory!—

O Will, you who transform every need, MY need! Spare me for one great victory!

Thus spake Zarathustra.

That is what Zarathustra said.