查拉图斯特拉如是说 英文版 Thus Spake Zarathustra
尼采 Friedrich Nietzsche
XLII. Redemption.
When Zarathustra went one day over the great bridge, then did the cripplesand beggars surround him, and a hunchback spake thus unto him:
"Behold, Zarathustra! Even the people learn from thee, and acquire faithin thy teaching: but for them to believe fully in thee, one thing is stillneedful--thou must first of all convince us cripples! Here hast thou now afine selection, and verily, an opportunity with more than one forelock!The blind canst thou heal, and make the lame run; and from him who hath toomuch behind, couldst thou well, also, take away a little;--that, I think,would be the right method to make the cripples believe in Zarathustra!"
Zarathustra, however, answered thus unto him who so spake: When one takethhis hump from the hunchback, then doth one take from him his spirit--so dothe people teach. And when one giveth the blind man eyes, then doth he seetoo many bad things on the earth: so that he curseth him who healed him.He, however, who maketh the lame man run, inflicteth upon him the greatestinjury; for hardly can he run, when his vices run away with him--so do thepeople teach concerning cripples. And why should not Zarathustra alsolearn from the people, when the people learn from Zarathustra?
It is, however, the smallest thing unto me since I have been amongst men,to see one person lacking an eye, another an ear, and a third a leg, andthat others have lost the tongue, or the nose, or the head.
I see and have seen worse things, and divers things so hideous, that Ishould neither like to speak of all matters, nor even keep silent aboutsome of them: namely, men who lack everything, except that they have toomuch of one thing--men who are nothing more than a big eye, or a big mouth,or a big belly, or something else big,--reversed cripples, I call such men.
And when I came out of my solitude, and for the first time passed over thisbridge, then I could not trust mine eyes, but looked again and again, andsaid at last: "That is an ear! An ear as big as a man!" I looked stillmore attentively--and actually there did move under the ear something thatwas pitiably small and poor and slim. And in truth this immense ear wasperched on a small thin stalk--the stalk, however, was a man! A personputting a glass to his eyes, could even recognise further a small enviouscountenance, and also that a bloated soullet dangled at the stalk. Thepeople told me, however, that the big ear was not only a man, but a greatman, a genius. But I never believed in the people when they spake of greatmen--and I hold to my belief that it was a reversed cripple, who had toolittle of everything, and too much of one thing.
When Zarathustra had spoken thus unto the hunchback, and unto those of whomthe hunchback was the mouthpiece and advocate, then did he turn to hisdisciples in profound dejection, and said:
Verily, my friends, I walk amongst men as amongst the fragments and limbsof human beings!
This is the terrible thing to mine eye, that I find man broken up, andscattered about, as on a battle- and butcher-ground.
And when mine eye fleeth from the present to the bygone, it findeth everthe same: fragments and limbs and fearful chances--but no men!
The present and the bygone upon earth--ah! my friends--that is MY mostunbearable trouble; and I should not know how to live, if I were not a seerof what is to come.
A seer, a purposer, a creator, a future itself, and a bridge to the future--and alas! also as it were a cripple on this bridge: all that isZarathustra.
And ye also asked yourselves often: "Who is Zarathustra to us? What shallhe be called by us?" And like me, did ye give yourselves questions foranswers.
Is he a promiser? Or a fulfiller? A conqueror? Or an inheritor? Aharvest? Or a ploughshare? A physician? Or a healed one?
Is he a poet? Or a genuine one? An emancipator? Or a subjugator? A goodone? Or an evil one?
I walk amongst men as the fragments of the future: that future which Icontemplate.
And it is all my poetisation and aspiration to compose and collect intounity what is fragment and riddle and fearful chance.
And how could I endure to be a man, if man were not also the composer, andriddle-reader, and redeemer of chance!
To redeem what is past, and to transform every "It was" into "Thus would Ihave it!"--that only do I call redemption!
Will--so is the emancipator and joy-bringer called: thus have I taughtyou, my friends! But now learn this likewise: the Will itself is still aprisoner.
"It was": thus is the Will's teeth-gnashing and lonesomest tribulationcalled. Impotent towards what hath been done--it is a malicious spectatorof all that is past.
Not backward can the Will will; that it cannot break time and time'sdesire--that is the Will's lonesomest tribulation.
Willing emancipateth: what doth Willing itself devise in order to get freefrom its tribulation and mock at its prison?
Ah, a fool becometh every prisoner! Foolishly delivereth itself also theimprisoned Will.
That time doth not run backward--that is its animosity: "That which was":so is the stone which it cannot roll called.
And thus doth it roll stones out of animosity and ill-humour, and takethrevenge on whatever doth not, like it, feel rage and ill-humour.
Thus did the Will, the emancipator, become a torturer; and on all that iscapable of suffering it taketh revenge, because it cannot go backward.
This, yea, this alone is REVENGE itself: the Will's antipathy to time, andits "It was."
Verily, a great folly dwelleth in our Will; and it became a curse unto allhumanity, that this folly acquired spirit!
THE SPIRIT OF REVENGE: my friends, that hath hitherto been man's bestcontemplation; and where there was suffering, it was claimed there wasalways penalty.
a future itself, and a bridge to the future!
"Penalty," so calleth itself revenge. With a lying word it feigneth a goodconscience.
And because in the willer himself there is suffering, because he cannotwill backwards--thus was Willing itself, and all life, claimed--to bepenalty!
And then did cloud after cloud roll over the spirit, until at last madnesspreached: "Everything perisheth, therefore everything deserveth toperish!"
"And this itself is justice, the law of time--that he must devour hischildren:" thus did madness preach.
"Morally are things ordered according to justice and penalty. Oh, where isthere deliverance from the flux of things and from the 'existence' ofpenalty?" Thus did madness preach.
"Can there be deliverance when there is eternal justice? Alas, unrollableis the stone, 'It was': eternal must also be all penalties!" Thus didmadness preach.
"No deed can be annihilated: how could it be undone by the penalty! This,this is what is eternal in the 'existence' of penalty, that existence alsomust be eternally recurring deed and guilt!
Unless the Will should at last deliver itself, and Willing become non-Willing--:" but ye know, my brethren, this fabulous song of madness!
Away from those fabulous songs did I lead you when I taught you: "The Willis a creator."
All "It was" is a fragment, a riddle, a fearful chance--until the creatingWill saith thereto: "But thus would I have it."--
Until the creating Will saith thereto: "But thus do I will it! Thus shallI will it!"
But did it ever speak thus? And when doth this take place? Hath the Willbeen unharnessed from its own folly?
Hath the Will become its own deliverer and joy-bringer? Hath it unlearnedthe spirit of revenge and all teeth-gnashing?
And who hath taught it reconciliation with time, and something higher thanall reconciliation?
Something higher than all reconciliation must the Will will which is theWill to Power--: but how doth that take place? Who hath taught it also towill backwards?
--But at this point in his discourse it chanced that Zarathustra suddenlypaused, and looked like a person in the greatest alarm. With terror in hiseyes did he gaze on his disciples; his glances pierced as with arrows theirthoughts 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 theconversation and had covered his face during the time; but when he heardZarathustra laugh, he looked up with curiosity, and said slowly:
"But why doth Zarathustra speak otherwise unto us than unto his disciples?"
Zarathustra answered: "What is there to be wondered at! With hunchbacksone may well speak in a hunchbacked way!"
"Very good," said the hunchback; "and with pupils one may well tell talesout of school.
But why doth Zarathustra speak otherwise unto his pupils--than untohimself?"--