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56 - Thus Spake Zarathustra - Friedrich Nietzsche · The Philosophy Insights Collection

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Part three, Chapter fifty six, Old and new tables. One, Here
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do I sit and wait, old broken tables around me, and also new
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half written tables. When cometh mine hour, the hour of my descent of
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my down going for once more? Will I go unto men for that hour?
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Do I now wait for? First? Must the signs come unto me
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that it is mine hour, namely the laughing lion with a flock of doves.
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Meanwhile, do I talk to myself as one who hath time? No
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one telleth me anything new, So I telleth myself my own story. Two.
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When I came unto men, then I found them resting on an old
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infatuation. All of them thought they had long known what was good and bad
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for men, and old wearisome business seemed to them. All discourse about virtue,
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and you wished to sleep well, spoke of good and bad eier tying
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to rest this solumnescence. I did disturb when I taught that no one yet
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knoweth what is good and bad, unless it be the creating one. It
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is he, however, who createth man's goal and giveth to the earth its
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meaning and its future. He only affecteth it. That aught is good or
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bad. And I bade them upset their old academic chairs. And wherever that
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old infatuation sat, I bade them laugh. At their great moralists, their
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saints, their poets, and their saviors, at their gloomy sages. Did
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I bid them laugh. And whoever have satmonishingly as a black scarecrow on the
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tree of life, on their great grave highway, did I seat myself and
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even beside the carrying and vultures. And I laughed at all their bygone and
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its mellow, decaying glory. Verily, like the penitential preachers and fools,
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did I cry wrath and shame on all their greatness and smallness. Oh that
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their vest is so very small, Oh that their worst is so very small.
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Thus did I laugh. Thus did my wise, longing born in the
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mountains cry and laugh in me a wild wisdom. Verily my great opinion,
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rustling, longing and oft, did it carry me off and up and away.
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And in the midst of laughter then flew I, quivering like an arrow
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with sun intoxicated rapture, out into distant futures which no dream hath yet seen,
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into warmer souls than ever sculptor conceived where gods, in their dancing,
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are ashamed of all clothes Perenne, that I may speak in parables and halt
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and stammer like the poets, And verily I am ashamed that I have still
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to be a poet in Perenne. Where all becoming seemed to me dancing of
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gods and the wantoning of gods, and the world unloosed and unbridled, and
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fleeing back to itself as an eternal self, fleeing and re seeking of one
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another of many gods, as the blessing of self, contradiction, recommuting and
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refraternizing of one another of many gods. Where all times seemed to me a
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blessed mockery of moments, Where necessity of freedom itself, which played happily with
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the gold of freedom. Where I also found again my old devil and arch
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enemy, the spirit of gravity, and all all that are created constraint,
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law, necessity, and consequence, and purpose and will and good and evil.
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For must there not be that which is danced over danced beyond? Must
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there not for the sake of the nimble, the nimblest, be moles and
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clumsy dwarves. Three There was it also where I picked up from the path
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the word superman, and that man is something that must be surpassed, that
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man is a bridge and not a goal, rejoicing over his noontides and evenings
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as advances to new rosy dawns, the Zarathustra word of the great Noontide,
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and whatever else I have hung up over men like purple evening after clothes verily,
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also new stars. Did I make them see along with new nights?
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And overcloud and day and night? Did I spoke out laughter like gay colored
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canopy? I taught them that all my poetization and aspiration to compose and collect
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into unity what is fragment in men? And riddle and fearful chance? As
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composer, riddle reader and redeemer of chance, did I teach them to create
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the future and all that hath been to redeem by creating the past of men
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to redeem, and every it was to transform until the will saith. But
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so did I will it? So shall I will it? This did I
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call redemption? This alone taught I them to call redemption. Now do I
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await my redemption, that I may go down unto them for the last time?
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For once more will I go unto men. Amongst them will my son
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set in my dying, I will give them my choicest gift from the Sun.
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Did I learn this? When it goeth down the exuberant one gold?
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Doth it then pour into the sea out of inexhaustible riches, so that the
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poorest fisherman roweth even with golden oars. For this did I once see,
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and did not tire of weeping in beholding it like the sun. Will also
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Zarathustra go down now sitting he here and waiteth old broken tables around him,
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and also new tables half ridden. Four. Behold, here is a new
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table. But where are my brethren who will carry it with me to the
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valley and into the hearts of flesh. Thus demandeth my great love to the
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remotest ones. Be not considerate of thy neighbor. Man is something that must
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be surpassed. There are many diverse ways and moods of surpassing. See thou
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there too, But only a buffoon, thinketh, man can also be overlapped,
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surpass thyself even in thy neighbor. And a right which thou canst seize
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upon, shalt thou not allow to be given thee what thou doest can no
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one do to thee again, Lo, there is no requital. He who
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cannot command himself shall obey, And many a one can command himself, but
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sorely lacketh self obedience. Five. Thus wisheth the type of noble souls.
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They desire to have nothing gratuitously, least of all life, He who is
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of the populace wishes to live gratuitously. We others, However, to whom
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life hath given itself, we are ever considering what we can best give in
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return. Verily, it is a noble dictum which saith what life promiseth Us
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that promise will we keep to life. One should not wish to enjoyment where
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one doth not contribute to the enjoyment, And one should not wish to enjoy,
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for enjoyment and innocence are the most bashful things, neither likes to be
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sought for one should have them, but one should rather seek for guilt and
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pain. Six. Oh, my brethren, he who is the first thing,
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is ever sacrificed. Now, however we are first things. We all
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bleed on secret sacrificial altars. We all burn and broil in honor of ancient
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idols. Our best is still young. This exciteth old palets. Our flesh
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is tender, our skin is only lamb's skin. How could we not excite
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old idole priests in ourselves? Dwelleth he still the old idole priest who broileth
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our best for his banquet? Ah, my brethren, how could first things
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fail to be sacrifices? But so wisheth our type and our love? Those
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who do not wish to preserve themselves, the down going ones do I love
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with mine entire love, For they go beyond seven to be true? That
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can few be, And he who can will not least of all? However,
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can the good be true? Oh? These good ones? Good men
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never speak the truth for the spirit. Thus to be good is a malady.
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They yield those good ones. They submit themselves, their heart, repeatth
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their soul, obeyeth he however who obeyeth doth not listen to himself. All
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that is called evil by the good must come together in order that one truth
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may be borne. O, my brethren, are ye also evil enough for
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this truth? The daring adventure, the prolonged distrust, the cruel nay,
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the tedium, the cutting into the quick how seldom do these come together out
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of such seed? However, is truth produced beside the bad conscience hath hitherto
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grown all knowledge? Break up, break up ye discerning ones the old tables.
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Eight. When the water hath planks, when gangways and railings o'erspan the
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stream, Verily he is not believed who saith all is in flux, But
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even the simpletons contry predict him. What say the simpletons, all is in
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flux, planks and railings are still over the stream. Over the stream,
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all is stable. All the values of things, bridges and bearings, all
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good and evil, these are all stable cometh. However, the hard winter
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the stream tamer then learn even the wittiest distrust, and verily, not only
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the simpletons, then say, should not everything stand still? Fundamentally standeth everything
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still? That is an appropriate winter doctrine, good cheer for an unproductive period,
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a great comfort for winter sleepers and far side lodgers. Fundamentally standeth everything
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still. But contrary thereto preacheth the thawing wind. The thawing wind a bullock
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which is no plowing bullock, a furious bullock, a destroyer which, with
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angry horns breaketh the ice. The ice. However, breaketh gangways, Oh,
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my brethren, is not everything at present in flux? Have not all
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railings and gangways fallen into the water, Who would still hold on to good
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and evil? Woe to us, Hail to us the thawing wind bloweth.
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Thus preacheth my brethren all through the streets. Nine. There is an old
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illusion, it is called good and evil around soothsayers and astrologers. Hath hitherto
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revolved in orbit of this illusion. Once did one believe in soothsayers and astrologers,
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and therefore did one believe everything's fate. Thou shalt, for thou must.
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Then again one did distrust all soothsayers and astrologers, and therefore one did
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believe everything's freedom. Thou canst for thou willest o, my brethren. Concerning
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the stars and the future, there hath hitherto only been illusion and not knowledge.
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And therefore, concerning good and evil, there hath hitherto only been illusion
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and not knowledge. Ten, Thou shalt not rob, thou shalt not slay.
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Such precepts were once called holy. Before them did one bow the knee
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and the head, and took off one's shoes. But I ask you,
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where hath there ever been better robbers and slayers in the world done such holy
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precepts? Is there not even in all life robbing and slaying for such precepts
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to be called holy? Was not truth itself thereby slain? Or was it
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a sermon of death that called holy? What contradicted and assuaded from life?
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Oh, my brethren, break up, Break up for me the old tables
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eleven. It is my sympathy with all the past that I see. It
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is abandoned, abandoned to the favor the spirit and the madness of every generation
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that cometh and reinterpreteth all that has been as its bridge. A great potentate
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might arise, an artful prodigy, who, with approval and disapproval, could
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strain and constrain all the past until it became for him a bridge, a
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harbringer, a herald, and a cock crowing. This, however, is
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the other danger and mine other sympathy. He who is of the populace,
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his thoughts go ever back to his grandfather, and with his grandfather, however
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doth time cease? Thus is all the past abandoned? For it might some
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day happen for the populace to become master and drown all time in shallow waters.
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Therefore, oh, my brethren, and new nobility is needed, which
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shall be the adversary of all populace and potentate rule, And shall inscribe anew
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the word noble on new tables, for many noble ones are needed, and
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many kinds of noble ones for a new nobility. Or, as one said
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in a parable, that is just divinity, that there are gods but no
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god. Twelve, Oh, my brethren, I consecrate you and point you
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to a new nobility. Ye shall become procreators and cultivators and sewers of the
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future. Verily, not to a nobility which ye could purchase like traders with
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traders gold, for little worth is all that hath its price. Let it
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not be your honor henceforth whence ye come. But whether ye go, your
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will and your feet which seek to surpass you, let those be your new
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honor. Verily. Not that ye have served a prince of what account a
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prince is now, Nor that ye have become a bulkwad to that which standeth,
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that it may stand more firmly. Not that your family have become courtly
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at courts, and that ye have learned gay colored like famingoes, to stand
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long hours in shallow pools. Parenne. For the ability to stand is the
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merit of courtiers. And all courtiers believe that unto blessedness after death put taineth
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permission to sit end peren Nor even that a spirit called holy led your forefathers
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into promised lands which I did not praise for where the worst of all trees
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grew the cross, in the land where there is nothing to praise. And
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verily, wherever this Holy Spirit led its knights, always in such campaigns,
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did goats and geese, and rye heads and guy heads run foremost, O,
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my brethren, not backward shall your nobility gaze but outward exiles. Shall
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ye be from all fatherlands and forefather lands your children's land? Shall ye love?
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Let this love be your new nobility, the undiscovered in the remotest seas.
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For it do I bid your sale search and search unto your children?
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Shall ye make amends for being the children of your father's all the past?
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Shall ye thus redeem this new table? Do I place over you? Thirteen?
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Why should one live? All is vain to live, that is,
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to thrash straw, to live that is, to burn oneself and not get
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warm. Such ancient babbling still passeth for wisdom, because it is old,
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however, and smellth mustily. Therefore it is the more honored. Even mold
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ignobleth children might thus speak, they shun the fire, because it hath burned
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them. There is much childishness in the old books of wisdom. And he
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who ever thrasheth straw, why should he be allowed to rail at thrashing such
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a fool one would have to muzzle Such persons sit down to the table and
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bring nothing with them good hunger, and then do they rail? All is
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vain, but to eat and drink well, my brethren, is verily no
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vain. Art break up, break up for me the tables of the never
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joyous ones. Fourteen to the clean all things are clean, thus say the
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people. I, however, say unto you. To the swine, all
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things become swinish. Therefore preacheth the visionaries and bowed heads perenne whose hearts are
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also bowed down, And perenne the world itself is a filthy monster. For
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these are all unclean spirits, especially those, however, who have no peace
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or rest unless they see the world from the backside, the backworld's men to
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those do I say it to the face, though it sound unpleasantly, the
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world resembleth man in that it hath a back side. So much is true.
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There is in the world much filth. So much is true. But
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the world itself is not therefore a filthy monster. There is wisdom in the
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fact that much in the world smellth badly. Loathing itself createth wings and found
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in divining powers. In the best, there is still something to loathe.
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And in the best there is still something that must be surpassed. O,
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my brethren, there is much wisdom in the fact that much filth is in
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the world. Fifteen such sayings did I hear? Pious backworlds men speak to
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their consciences, and verily without wickedness or guile although there is nothing more guileful
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in the world, or more wicked. Let the world be as it is.
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Raise not a finger against it. Let whoever will choke and stab and
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skin and scrape the people, raise not a finger against it. Thereby we
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will learn to renounce the world and thy own reason. This shalt thou thyself
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stifle and choke, for it is a reason of this world. Thereby wilt
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thou learn thyself to renounce the world shatter, shatter, O, my brethren,
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Those old tables are the pious tatter, the maxims of the world maligners.
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Sixteen. He who learneth much unlearneth all violent cravings that do people now
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whisper to one another in all the dark lanes. Wisdom wearieth nothing is worth
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While thou shalt not crave this new table found I hanging even in the public
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markets. Break up for me, o, my brethren, break up also
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that new table. The weary o the world put it up, and the
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preachers of death and the jailer for low. It is also a sermon for
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slavery, because they learn badly and not the best, and everything too early,
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and everything too fast, because they ate badly. For thence hath returneth
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their ruined stomach. For a ruined stomach is their spirit. It persuadeth to
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death. For verily, my brethren, the spirit is a stomach. Life
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is a well of delight. But to him in whom the ruined stomach speaketh,
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the father of affliction, all fountains are poisoned to discern that is delight
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to the lion willed. But he who hath become weary of himself merely willed
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with him play all the waves. And such is always the nature of weak
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men. They lose themselves on their way, And at last asketh the weariest,
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why did we ever go on the way? All is indifferent to them?
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Soundeth it pleasant to have preached in their ears? Nothing is worthwhile thou
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shalt not will That, however, is a sermon for slavery. O,
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my brethren, a fresh blustering wind cometh zarathustra unto all way weary ones,
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many noses, will he yet make sneeze even through wolves, bloweth my free
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breath, and into prisons and imprisoned spirits. Willing emancipateth. For willing is
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creating, So do I teach, And only for creating shall ye learn?
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And also learning shall ye learn only from me? The learning well he who
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hath let him hear. Seventeen. There standeth the boat. Thither it go
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over, perhaps into a vast nothingness. But who willth enter into this?
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Perhaps none of you want to enter into the death boat. How should ye
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then be world weary ones? World weary ones, and have not even withdrawn
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from the earth eager, did I find you for the earth amorous? Still
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for your own world weariness not in vain, doth your lip hang down?
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A small worldly wish? Still sit thereon, and in your eye floateth there
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not a cloudlet of unforgotten earthly bliss. There are on earth many good inventions,
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some useful, some pleasant. For their sake is the earth to be
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loved, And many such good inventions there are. They are like women's breasts,
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useful at the same time and pleasant, Ye world weary ones. However,
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ye earth idlers, ye shall one beat with stripes, with stripes,
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shall one again make you sprightly limbs? For if ye not be invalids or
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decrepit creatures of whom the earth is weary, then ye are sly slothes or
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dainty sneaking pleasure cats. And if ye will not again run gaily, then
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shall ye pass away to the incurable? Shall one not seek to be a
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physician, Thus teacheth the Zarathustra, So shall ye pass away. But more
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courage is needed to make an end than to make new verse. That to
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all physicians and poets know well. Eighteen, Oh, my brethren, there
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are tables which weariness framed and tables which slothfulness framed corrupt slothfulness. Although they
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speak similarly, they want to be heard differently. See this languishing one.
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Only a span breath is he from his goal, But from weariness hath he
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lain down obstinately in the dust. This brave one, from weariness yawneth he
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at the path, at the earth, at the goal, and at himself.
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Not a step further will he go. This brave one now goeth the
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sun upon him, and the dogs lick at his sweat. But he lieth
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there in his obstinacy, and prefereth to languish a span breath from his goal,
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to languish verily, ye will have to drag him into his heaven by
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the hair of his head. This hero better still that ye let him lie
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where he hath lain down, that sleep may come unto him, the comforter,
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with cool pattering rain. Let him lie until of his own accord.
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He awakeneth until his own accord. You repudiate all weariness, and what weariness
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hath taught through him. Only, my brethren, see that ye scare the
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dogs away from him, the idle skulkers, and all swarming vermin, all
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the swarming vermin of the cultured, that feast on the sweat of every hero.
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Nineteen. I form circles around me in holy boundaries, ef I fewer
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ascend with me ever higher mountains. I build mountain ranges out of ever holier
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mountains. But wherever ye would ascend with me or my brethren, take care
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lest a paraside ascend with you. A parasite that is a reptile, a
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creeping, cringing reptile, that trieth to fatten on your infirm and sore place.
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And this is its art. It divineth where ascending souls, weary in
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your trouble and dejection in your sensitive modesty, doth it build its loathsome nest,
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whether strong or weak, where the noble are all too gentle, There
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buildeth its loathsome nest. The parasite liveth where the great have small sore places.
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Where is the highest of all species of being, and what is the
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lowest the parasite is the lowest species. He, however, who is of
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the highest species, feedeth most parasites. For the soul which hath the longest
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ladder and can go deepest down, How could there fail to be the most
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parasites upon it, the most comprehensive soul, which can run and stray and
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row furthest in itself, the most necessary soul, which, out of joy
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flingeth itself into chance, the soul in being which plungeth into becoming. The
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possessing soul, which seeketh to attain desire and longing, the soul fleeth from
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itself, from overtaking itself in the widest circuit. The wisest soul, unto
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which fully speaketh most sweetly, the soul most self loving, in which all
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things have their current and countercurrent, their ebb and their flow. Oh,
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how could the loftiest soul fail to have the worst parasites twenty Oh, my
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brethren, am I then cruel? But I say, what fooleth? That?
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Shall one also push everything of today? It falleth, it decayeth?
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Who would preserve it? But I I wish also to push it? Know
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ye, the delight which rolleth stones into precipitous depths. Those men of to
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day just see how they roll into my deaths. A prelude, am I
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to better players, O, my brethren, an example, do according to
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my example, and him who he do not teach to fly teach, I
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pray you to fall faster twenty one. I love the brave, but it
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is not enough to be a swordsman. One must also know whereon to use
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swordsmanship. And often it is greater bravery to keep quiet and pass by than
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thereby one may reserve oneself for a worthier foe. You shall only have foes
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to be hated, but not foes to be despised. Ye must be proud
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of your foes. Thus I have already taught for the worthy foe. O,
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my brethren, ye shall reserve yourselves. Therefore must ye pass by many
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a one, especially many of the rabble, who din your ears with noise
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about people and peoples. Keep your eye clear of their fore and against.
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There is there much right, much wrong here you look upon, become wroth
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there in viewing there in viewing, they are the same thing. Therefore,
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depart into the forests and lay your sword to sleep. Go your ways,
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and let the people and peoples go theirs gloomy ways verily on which not a
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single hope glinteth any more. Let there the trade a rule, where all
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that still glittereth is trade is gold. It is the time of kings,
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No longer that which now calleth itself the people is unworthy of kings. See
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how these people themselves now do just like the traders. They pick up the
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smallest advantage out of all kinds of rubbish. They lay lures for one another.
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They lure things out of one another that they call good neighborliness. Oh,
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blessed remote period when a people say to itself, I will be master
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over peoples. For my brethren the best to rule, the best also willeth
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to rule. And where the teaching is different, there the best is lacking.
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Twenty two. If they had bread for nothing, alas for what would
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they cry? Their maintainment that is their true entertainment. And they shall have
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it hard. Beasts of prey are they in their working? There is even
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plundering in their earning, There is even overreaching. Therefore they shall have it
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hard. Better beasts of prey. Shall they become subtler, cleverer, more
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man like. For man is the best beast of prey. All the animals
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hath Man already robbed of their virtues. That is why of all animals it
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hath been hardest for man. Only the birds are still beyond him. And
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if man should yet learn to fly alas to what height would his rapacity fly?
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Twenty three Thus would I have man and woman fit for war, the
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one fit for modernity, the other, both however, fit for dancing with
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head and legs and lost. Be the day to us in which are measure
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hath not been danced, And false be every truth which hath not laughter along
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with it. Twenty four your marriage arranging, see that it be not a
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bad arranging. Ye have arranged too hastily, So that followeth therefrom marriage breaking,
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and better marriage breaking than marriage bending marriage lying. Thus spake a woman
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unto me. Indeed I broke the marriage, but first did the marriage break
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me? The badly paired found I ever the most vengeful. They make everyone
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suffer for it that they no longer run singly. On that account, I
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want the honest ones to say to one another, we love each other.
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Let us see to it that we maintain our love, or shall our pledging
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be blundering. Give us a set term and a small marriage, that we
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I may see if we are fit for the great marriage. It is a
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great matter always to be twain. Thus do I counsel all the honest ones?
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And what would be my love to the superman and all that is to
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come, if I should counsel and speak otherwise, not only to propagate yourselves
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onwards, but upwards there too. Oh, my brethren, may the garden
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of marriage help you. Twenty five, He who hath grown wise concerning old
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origins low, he will at last seek after the fountains of the future and
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new origins. Oh, my brethren, Not long will it be until new
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peoples shall arise, and new fountains shall rush down into new deaths. For
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the earthquake it choketh up many wells. It causeth much life anguishing, but
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it bringeth also to new light, inner powers and secrets. The earthquake discovereth
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new fountains. In the earthquake of old people's, new fountains burst forth.
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And whoever calleth out lo here is a well for many thirsty ones, one
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heart, for many longy ones, one will, for many instruments around him,
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collecteth a people, that is to say, many attempting ones who can
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command, who must obey, That is there attempted ah with what long seeking
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and solving and failing and learning and reattempting human society. It is an attempt,
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So I teach a long seeking it seeketh. However the ruler an attempt,
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my brethren, and no contract destroy. I pray you destroy that word
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of the soft hearted and the half and half twenty six, Oh, my
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brethren, with whom lieth the greatest danger to the whole of human future?
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Is it not? With the good and just and those who say and feel
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in their hearts we already know what is good and just we possess it.
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Also, woe to those who still seek it thereafter, And whatever harm the
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wicked may do, the harm of the good is the harmfullest harm. And
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whatever harm the world maligners may do, the harm of the good is the
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harmfullest harm. Oh, my brethren, into the hearts of the good and
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just looked some one once on a time who said they are the Pharisees.
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But people did not understand him. The good and just themselves were not free
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to understand him. Their spirit was imprisoned in their good conscience. Their stupidity
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of the good is unfathomably wise. It is the truth, however, that
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the good must be Pharisees. They have no choice. The good must crucify
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whom who deviseth his own virtue, that is the truth. The second one,
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however, who discovereth their country, the country, heart and soul of
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the good and just. It is he who asked whom do they hate most?
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The creator hate they most him who breaketh the tables and old values.
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The breaker him they call the law breaker for the good they cannot create.
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They are always the beginning of the end. They crucify him who writeth new
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values on new tables. They crucify under themselves the future. They crucify the
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whole human future, the good. They have always been the beginning of the
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end. Twenty seven, Oh, my brethren, have ye also understood this
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word? And what I once said of the last man, with whom lieth
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the greatest danger to the whole human future? Is it not with the good
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and just? Break up? Break up? I pray you the good and
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just? Oh, my brethren, have ye understood also this word? Twenty
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eight? Ye flee from me? Ye are frightened? You tremble at this
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word? Oh my brethren, When I enjoined you to break up the good
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and the tables of the good, then only did I embark man on his
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high seas, And now only cometh unto him, the great terror, the
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great outlook, the great, the great nausea, the great sea, sickness,
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false shores, and false securities? Did the Good teach you? In
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the lives of the good? We ye born and bred. Everything hath been
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radically contorted and distorted by the good. But here discovereth the country of man
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discovered, also the country of man's future. Now shall ye be sailors for
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me? Brave patience, keep yourselves up, betimes, my brethren, learn
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to keep yourselves up. The sea stormouth, many seek to raise themselves against
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you, the sea stormuth all is in the sea. Well, cheer up
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ye, your seamen hearts. What of the fatherland? Thither striveth our helm,
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where our children's land is? Thither woods stormier than the sea stormeth our
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great longing? Twenty nine? Why so hard, says to the diamond one
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day the charcoal? Are we then not near relatives? Why so soft?
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O, my brethren? Thus do I ask you? Are you not,
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my brethren? Why so soft? So submissive and yielding? Why is there
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so much negation and abnegation in your hearts? Why is there so little fate
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in your looks? And if ye will not be fates and inexorable ones.
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How can ye one day conquer with me? And if your hardness will not
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glance and cut and ship to pieces, how can ye one day create with
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me? For the creators are hard and blessedness? Must it seem to you
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to prayer your hand upon millenniums as upon wax, blessedness, to write upon
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the will of millenniums as upon brass. Harder than brass, nobler than brass.
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Entirely hard is only the noblest this new table, O, my brethren
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are put over, you become hard thirty O thou my will, Thou change
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of every need, my needfulness, preserve me from all small victories. Thou
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fatest my soul, which I call fate. Thou in me over me,
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preserve and spare me for one great fate and thy last greatness. My will
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spare it for thy last, that thou mayest be inexorable in thy victory.
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Ah who had not succumbed to his victory, Ah whose eye had not bedimmed
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in this intoxicating twilight, Ah whose foot hath not faulted and forgotten in victory?
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How to stand that I may one day be ready and ripe for one
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great noontide, ready and ripe, like the glowing oar, the lightning bearing
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cloud, the swelling milk adder, ready for myself and for my most hidden
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will, a bow eager for its arrow, an arrow eager for its star,
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a star ready and ripe in its noontide, glowing, pierced, blessed
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by annihilating sun arrows, a sun itself, and an inexorable sun will,
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ready for annihilation in victory, O will thou change of every need my needfulness
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spare me for one great victory. Thus spake Zarathustra. End of Part three,
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Chapter fifty six,