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55 - Thus Spake Zarathustra - Friedrich Nietzsche · Logic Library

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  Part three, Chapter fifty five, The Spirit of Gravity. One. My
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  mouthpiece is of the people. Too coarsely and cordially do I talk for angora
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  rabbits, and still stranger soundeth my words unto all ink fish and pen foxes.
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  My hand is a fool's hand, woe unto all tables and walls,
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  and whatever hath room for a fool's sketching fool's scrawling. My foot is a
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  horse foot therewith do I trample and trot over stick and stone in the fields,
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  up and down? And am bedeviled with a delight in all fast racing.
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  My stomach is surely an eagle's stomach, for it preferreth lamb's flesh.
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  Certainly it is a bird's stomach, nourished with innocent things, and with few
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  ready impatient to fly away. Now that is my nature? Why should there
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  not be something of bird nature therein? And especially that I'm hostile to the
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  spirit of gravity? That is bird nature, verily deadly hostile, supremely hostile,
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  originally hostile. Oh whither hath my hostility not flown and misflown thereof?
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  Could I sing a song? And will sing it? Though I be alone
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  in an empty house, and must sing it to my own ears. Other
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  singers there are to be sure, to whom only the full house maketh a
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  voice soft, the hand eloquent, the eye expressive, the heart wakeful.
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  Those do I not resemble. Two. He who one day teacheth men to
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  fly, will have shifted all landmarks to him. Will all landmarks themselves fly
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  into the air the earth. Will he christen anew as the light body the
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  ostrich runneth faster than the fastest horse. But it also thrusteth its head heavily
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  into the heavy earth. That thus it is with men who cannot yet fly.
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  Heavy unto him are earth and life, And so willeth the spirit of
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  gravity. But he who had become light and be a bird must love himself.
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  Thus do I teach not to be sure with the love of the sick
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  and infected, for with them stinketh even self love. One must learn to
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  love oneself. Thus do I teach with a wholesome and healthy love, that
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  one may endure to be with oneself, and not go roving about such roving
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  about christen itself. Brotherly love. With these words hath there hitherto been the
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  best lying and dissembling, and especially by those who have become burdensome to everyone.
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  And verily, it is no commandment for today and tomorrow to learn to
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  love oneself. Rather, it is of all arts, the finest, subtlest,
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  last, and most patient, For to its possessor is all possessions well
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  concealed, and of all treasure pits, one's own is last excavated. So
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  causeth the spirit of gravity. Almost in the cradle we are apportioned with heavy
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  words and worths, good and evil. So calleth itself this dowry. For
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  the sake of it. We are forgiven for living. And therefore suffereth one
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  little children to come unto one, to forbid them betimes to love themselves.
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  So causeth the spirit of gravity. And we we bear loyally what is a
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  portion? And unto us on hard shoulders, over rugged mountains, And when
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  we sweat, then do people say to us, yea life is hard to
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  bear. But man himself only is hard to bear. The reason thereof is
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  that he carrieth too many extraneous things on his shoulders. Like the camel kneeleth
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  he down, and letteth himself be well laden, especially the strong load bearing
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  man in whom reverence resideth too many extraneous heavy words and worths loaded He upon
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  himself then seemeth life to him a desert. And verily many a thing also
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  that is our own, is hard to bear. And many internal things in
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  man are like the oyster, repulsive and slippery and hard to grasp. And
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  so an elegant shell with elegant adornment must plead for them. But this art
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  also one must learn to have a shell and a fine appearance, and a
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  sagacious blindness. Again, it deceiveth about many things in men, that many
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  a shell is poor and pitiable, and too much of a shell many concealeth
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  goodness and power is never dreamed of the choicest dainties find no tasters. Women
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  know that the choicest of them a little fatter, a little leaner. Oh,
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  how much fate is in so little man is difficult to discover, and
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  unto himself, most difficult of all often lieth the spirit concerning the soul.
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  So causeth the spirit of gravity. He, however, hath discovered himself,
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  who saith this is my good? And evil? Therewith hath he silenced the
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  mole and the dwarf who say good for all, evil for all verily.
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  Neither do I like those who call everything good and this world the best of
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  all? Those do I call the all satisfied, all satisfiedness, which knoweth
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  how to taste everything that is not the best taste. I honor the refractory,
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  fastidious tongues and stomachs, which hath learnt to say I, and yea,
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  and nay, to chewth and digest everything however that is genuine swine nature.
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  Ever to say yea, that hath only the ass learnt, and those
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  like it deep yellow and hot red, so wanteth my taste. It mixeth
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  blood with all colors. He, however, who whitewasheth his house, betrayeth
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  unto me. A whitewashed soul with mummy. Is some fall in love others
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  with phantoms, both alike hostile to all flesh and blood. Oh, how
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  repugnant are both to my taste. For I love blood, and there will
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  not I reside and abide where everyone spitteth and speweth. That is now my
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  taste. Rather I would live among the thieves and perjurers. Nobody carrieth gold
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  in his mouth. Still more repugnant to me, however, or all lickspittles,
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  and the most repugnant animal of man that I have found, did I
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  christen parasite? It would not love, and would yet live by love?
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  Unhappily do I call all those who have only one choice, either to become
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  evil beasts or evil beast tamers? Among such? Would I not build my
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  tabernacle unhappy? Do I call those who have ever to wait? They are
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  repugnant to my taste? All toll gatherers and traders, and kings and other
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  landkeepers and shopkeepers. Verily I learn waiting also, and thoroughly so, but
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  only waiting for myself. And above all that I learn standing and walking,
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  and running, and leaping, and climbing and dancing. This, however,
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  is my teaching. He who wisheth to one day to fly, must first
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  learn standing and walking, and running, and climbing and dancing. One doth
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  not fly into flying with rope ladders. Learn I to reach many a window
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  with nimble legs, that I climb high masts, to sit on high masts
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  of perception, seem to me no small bliss to flicker like small flames on
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  high masts a small light, certainly, but a great comfort to cast away
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  sailors and shipwrecked ones. By divers ways and wendings. Did I arrive at
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  my truth? Not by one ladder? Did I mount to the height where
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  mine eye roveth, to my remoteness? And unwillingly did I ask my way
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  that was always counter to my taste? Rather did I question and test the
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  ways themselves? A testing and a questioning hath been all my traveling. And
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  verily one must also learn to answer such questioning that, however, is my
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  taste neither a good nor a bad taste, but my taste of which I
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  no longer have either shame nor secrecy. This is now my way? Where
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  is yours? Thus did I answer those who ask me the way? For
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  the way it does not exist? Thus spake Zarathustra, and of Part three,
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  chapter fifty five.