Thus Spake Zarathustra: A Book for All and None

By Friedrich Nietzsche

Page 100

spirit of revenge and all teeth-gnashing?

And who hath taught it reconciliation with time, and something higher
than all reconciliation?

Something higher than all reconciliation must the Will will which is the
Will to Power--: but how doth that take place? Who hath taught it also
to will backwards?

--But at this point in his discourse it chanced that Zarathustra
suddenly paused, and looked like a person in the greatest alarm. With
terror in his eyes did he gaze on his disciples; his glances pierced as
with arrows their thoughts and arrear-thoughts. But after a brief space
he again laughed, and said soothedly:

"It is difficult to live amongst men, because silence is so difficult--
especially for a babbler."--

Thus spake Zarathustra. The hunchback, however, had listened to the
conversation and had covered his face during the time; but when he heard
Zarathustra laugh, he looked up with curiosity, and said slowly:

"But why doth Zarathustra speak otherwise unto us than unto his

Zarathustra answered: "What is there to be wondered at! With hunchbacks
one may well speak in a hunchbacked way!"

"Very good," said the hunchback; "and with pupils one may well tell
tales out of school.

But why doth Zarathustra speak otherwise unto his pupils--than unto


Not the height, it is the declivity that is terrible!

The declivity, where the gaze shooteth DOWNWARDS, and the hand graspeth
UPWARDS. There doth the heart become giddy through its double will.

Ah, friends, do ye divine also my heart's double will?

This, this is MY declivity and my danger, that my gaze shooteth towards
the summit, and my hand would fain clutch and lean--on the depth!

To man clingeth my will; with chains do I bind myself to man, because
I am pulled upwards to the Superman: for thither doth mine other will

And THEREFORE do I live blindly among men, as if I knew them not: that
my hand may not entirely lose belief in firmness.

I know not you men: this gloom and consolation is often spread around

I sit at the gateway for every rogue, and ask: Who wisheth to deceive

This is my first manly prudence, that I allow myself to be deceived, so
as not to be on my guard against deceivers.

Ah, if I were on my guard against man, how could man be an anchor to my
ball! Too easily would I be pulled upwards and away!

This providence is over my fate, that I have to be without foresight.

And he who would not languish amongst men, must learn to drink out of
all glasses; and he who would keep clean

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" 302.