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48 - Thus Spake Zarathustra - Friedrich Nietzsche · Logic Library

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  Part forty eight. Before sunrise, O heaven above me, thou pure,
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  thou deep heav'n thou abyss of light, gazing on thee. I tremble with
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  divine desires up to thy height, to toss myself that is my depths in
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  thy purity, to hide myself that is mine innocence. The God veileth his
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  beauty. Thus hidest thou thy stars. Thou speakest not, thus proclaimest thou
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  thy wisdom unto me mute o'er the raging sea, hast thou risen for me
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  to day thy love, in thy modesty, make a revelation unto my raging
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  soul, in that thou camest unto me, beautiful veiled in thy beauty,
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  in that thou spakest unto me mutely obvious in thy wisdom. O, how
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  could I fail to divine all the modesty thy soul? Before the sun didst
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  thou come unto me the lonesomest one. We have been friends from the beginning.
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  To us, our grief, gruesomeness and ground common. Even the sun
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  is common to us. We do not speak to each other because we know
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  too much. We keep silent to each other. We smile our knowledge to
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  each other. Art thou not the light of my fire? Hast thou not
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  the sister soul of mine? In sight? Together? Did we learn everything
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  together to we learned to ascend beyond ourselves to ourselves, and to smile uncloudedly,
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  uncloudedly, to smile down out of luminous eyes and out of miles of
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  distance, when under us constraint and purpose and guilt, steam like rain,
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  and wandered I alone, For what did my soul hunger by night and in
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  labyrinthine paths and time thy mountains? Whom did I ever seek? If not
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  THEE upon mountains? And all my wandering and mountain climbing a necessity? Was
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  it merely and a makeshift of the unhandy one? To fly? Only wanteth
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  mine entire will to fly into THEE. And what have I hated more than
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  passing clouds? And whatever tainteth THEE and mine own hatred? Have I even
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  hated because it tainted THEE? The passing clouds? I detest those stealthy cats
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  of prey. They take from THEE and me what is common to us,
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  the vast unbounded yea and amen, saying these mediators and mixers. We detest
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  the passing clouds, those half and half ones that have neither learned to bless
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  nor to curse from the heart. Rather will I sit in a tub under
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  a closed heaven? Rather will I sit in the abyss without heaven? Than
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  see thee Thou luminous heaven taint it with passing clouds. And oft have I
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  longed to pin them fast with the jagged gold wires of lightning, that I
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  might like the thunder beat the drum upon their kettle bellies, an angry drummer,
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  because they rob me of thy yea, And Amen, thou Heaven above
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  me, Thou pure, Thou luminous Heaven, Thou abyss of light, because
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  they rob thee of my yea, And Amen. For rather will I have
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  noise and thunders and tempest blasts than this discreet, doubting, cut repose.
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  And also amongst men to I hate most of the soft treaders and half and
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  half ones and the doubting, hesitating passing clouds. And he who cannot bless
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  shall learn to curse. This clear teaching dropped unto me from the c Hen.
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  This star standeth in my heaven even in dark nights. I however,
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  am a blesser and a yeay sayer. If thou be but around me,
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  thou pure, thou luminous heaven, Thou abyss of light into all abysses,
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  Do I then carry my beneficent yea saying A blesser have I become, and
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  a yeasayer? And therefore strove along and was a striver that I might one
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  day get my hands free for blessing. This, however, is my blessing,
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  to stand above everything as its own heaven, its round roof, its
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  asure, bell and eternal security. And blessed is he who thus blesseth,
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  for all things are baptized at the front of eternity, and beyond good and
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  evil. Good and evil themselves, however, are but fugitive shadows and damp
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  afflictions and passing clouds. It is a blessing and not a blasphemy when I
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  teach that above all things thou standeth the heaven of chance, the heaven of
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  innocence, the heaven of hazard, the heaven of wantonness of hazard. That
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  is the oldest nobility in the world, that gave us back to all things.
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  I emancipated them from bondage under purpose. This freedom and celestial serenity.
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  Did I put like an azure bell above all things? When I taught that
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  over them and through them, no eternal will willeth this wantonness and folly?
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  Did I put in place of that will? When I taught that in everything
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  there is one thing impossible, rationality, a little reason to be sure,
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  a germ of wisdom scattered from star to star. This heaven is mixed in
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  all things for the sake of folly. Wisdom is mixed in all things.
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  A little wisdom is indeed possible. But this blessed security have I found in
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  all things? That they prefer to dance on the feet of trance? O
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  Heaven above me, thou pure, thou lofty Heaven. This is now thy
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  purity, unto me that there is no eternal reason. Spider and reason,
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  cobweb. That thou art to me dancing floor for divine chances, That thou
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  art to me a table of the gods for divine dice and dice players.
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  But thou blushest have I spoken? Unspeakable things? Have I abused when I
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  meant to bless thee? Or is it the shame of being two of us
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  that maketh thee blush dost thou bid me go and be silent, Because now
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  day cometh. The world is deep and deeper than e'er the day could read.
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  Not everything may be uttered in presence of day, But day cometh.
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  So let us part o Heaven above me, thou modest one, thou glowing
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  one, O thou my happiness before sunrise the day cometh, So let us
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  part. Thus spake Zarathustra. End of Part forty eight