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!
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 soles.
Too slowly runneth all speaking for me:--into thy chariot, O storm, do I leap! And even thee will I whip with my spite!
Like a cry and an huzza will I traverse wide seas, till I find the Happy Isles where my friends sojourn;--
And mine enemies amongst them! How I now love every one 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: 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: 'twixt laughters of lightnings will I cast hail-showers into the depths.
Violently will my breast then heave; violently will it blow its storm over the mountains: thus cometh its assuagement.
Verily, like a storm cometh my happiness, and my freedom! But mine enemies shall think that THE EVIL ONE roareth over their heads.
Yea, ye also, my friends, will be alarmed by my wild wisdom; and perhaps ye will flee therefrom, along with mine enemies.
Ah, that I knew how to lure you back with shepherds' 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 sward of your hearts, my friends!--on your love, would she fain couch her dearest one!--
Thus spake Zarathustra.
XXIV. 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 am I to ripe figs.
Thus, like figs, do these doctrines fall for you, my friends: imbibe 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.
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 ye could well create the Superman.
Not perhaps ye yourselves, my brethren! But into fathers and forefathers of the Superman could ye transform yourselves: and let that be your best creating!--
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! 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! THEREFORE there are no Gods.
Yea, 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--it maketh all the straight crooked, and all that standeth reel. 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, 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 shall the best similes 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 justifiers of all perishableness.
For the creator himself to be the new-born child, he must also be willing 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-throes. 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: that is the true doctrine of will and emancipation--so teacheth you Zarathustra.
No longer willing, and no longer valuing, and no longer creating! Ah, that that great debility may ever be far from me!
And also in discerning do I feel only my will's procreating and evolving delight; and if there be innocence in my knowledge, it is because there is will to procreation in it.