“Thus spoke Zarathustra.

A book for everyone and for no one

Friedrich Nietzsche "Also Sprach Zarathustra"

Part one

Foreword by Zarathustra

1

When Zarathustra was thirty years old, he left his homeland and the lake of his homeland and went to the mountains. Here he enjoyed his spirit and his solitude, and for ten years he did not tire of it. But finally his heart changed - and one morning he rose with the dawn, stood in front of the sun and spoke to him like this:

"Great light! What would your happiness be reduced to if you didn’t have those for whom you shine!

For ten years you have been ascending to my cave: you would have had enough of your light and this road if it were not for me, my eagle and my snake.

But every morning we waited for you, received from you your abundance and blessed you.

Look! I am fed up with my wisdom, like a bee that has collected too much honey; I need hands outstretched to me.

I would like to bestow and bestow until the wise among men again rejoice in their foolishness, and the poor in their riches.

To do this, I must go down: as you do every evening, plunging into the sea and bringing your light to the other side of the world, you, the richest luminary!

I must, like you, roll up, as people call it, to which I want to go down.

So bless me, you calm eye, without envy looking even at excessively great happiness!

Bless the cup, ready to spill, so that golden moisture flows from it and carries everywhere a reflection of your joy!

Look, this cup wants to become empty again, and Zarathustra wants to become a man again.

2

Zarathustra descended alone from the mountain, and no one met him. But when he entered the forest, an old man suddenly appeared before him, leaving his sacred hut to look for roots in the forest. And so the elder said to Zarathustra:

“This wanderer is not alien to me: several years ago he passed here. He was called Zarathustra; but he has changed.

Then you carried your ashes to the mountain; do you now want to carry your fire into the valleys? Are you not afraid of punishment for the arsonist?

Yes, I recognize Zarathustra. His eyes are pure, and there is no disgust on his lips. Isn't that why he's walking, like he's dancing?

Zarathustra was transformed, Zarathustra became a child, Zarathustra woke up: what do you want among the sleepers?

Like the sea, you lived alone, and the sea bore you. Alas! do you want to go on land? Do you want to carry your own body again?”

Zarathustra replied: "I love people."

“Isn’t that why,” said the saint, “I also went into the forest and the desert? Is it not because I also loved people too much?

Now I love God: I do not love people. Man is too imperfect for me. Loving a man would kill me."

Zarathustra answered: “What have I said about love! I bring people a gift.

“Give them nothing,” said the saint. “Better take something off them and carry it with them—that will be the best thing for them, if only it’s the best thing for you too!”

And if you want to give them, give them no more alms and still make them beg for it from you!”

“No,” answered Zarathustra, “I do not give alms. I'm not poor enough for that."

The saint began to laugh at Zarathustra and said thus: “Then try to make them accept your treasures! They are distrustful of hermits and do not believe that we come to give.

Our footsteps through the streets sound too lonely for them. And if at night, in their beds, they hear a man coming long before sunrise, they ask themselves: Where is this thief stealing?

Do not go to people and stay in the forest! Go to the animals! Why don't you want to be like me - a bear among bears, a bird among birds?

"And what does the saint do in the forest?" asked Zarathustra.

The saint answered: “I compose songs and sing them; and when I compose songs, I laugh, weep, and mutter in my beard: thus do I praise God.

By singing, weeping, laughing and muttering, I praise God, my God. But tell me, what are you bringing us as a gift?

Hearing these words, Zarathustra bowed to the saint and said: “What could I give you! Let me leave quickly, so that I don’t take anything from you!” So they parted in different directions, the old man and the man, and each laughed, as children laugh.

But when Zarathustra was left alone, he spoke thus in his heart: “Is it possible! This holy elder in his forest had not yet heard that God is dead".

3

Arriving at the nearest city, lying behind the forest, Zarathustra found there a multitude of people gathered in the marketplace: for he was promised a spectacle - a dancer on a tightrope. And Zarathustra spoke thus to the people:

I teach you about the superman. Man is something that must be transcended. What have you done to surpass him?

All beings have hitherto created something higher than themselves; and you want to be the ebb of this great wave and return to the state of the beast rather than surpass man?

What is a monkey in relation to man? A laughing stock or a painful shame. And the same must be the man for the superman: a laughing stock or a painful shame.

You have made the journey from worm to man, but much of you is still of the worm. Once you were an ape, and even now man is more of an ape than any of the apes.

Even the wisest among you is only discord and a mixture of plant and ghost. But do I tell you to become a ghost or a plant?

Look, I'm teaching you about the superman!

Superman is the meaning of the earth. Let your will say: yes it will superman by the meaning of the earth!

I conjure you, my brothers, stay true to the earth and do not believe those who tell you about supermundane hopes! They are poisoners whether they know it or not.

They despise life, those dying and self-poisoned, from whom the earth is tired: let them disappear!

Formerly the blasphemy against God was the greatest blasphemy; but God died, and these blasphemers died with him. Now to blaspheme the earth is the most terrible crime, just as to honor the essence of the incomprehensible higher than the meaning of the earth!

Once the soul looked at the body with contempt: and then there was nothing higher than this contempt - she wanted to see the body thin, disgusting and hungry. So she thought to flee from the body and from the earth.

Oh, this soul itself was still thin, disgusting and hungry; and cruelty was the lust of that soul!

But even now, my brethren, tell me: what does your body say about your soul? Is not your soul poverty and filth and miserable self-satisfaction?

Truly, man is a dirty stream. You have to be the sea to take in a dirty stream and not become unclean.

Look, I teach you about the superman: he is the sea where your great contempt can sink.

What is the highest thing that you can experience? This is the hour of great contempt. The hour when your happiness becomes disgusting to you, as well as your reason and your virtue.

The hour when you say: “What is my happiness! It is poverty and filth and miserable self-satisfaction. My happiness should have justified my very existence!”

The hour when you say: “What is my mind! Does he seek knowledge like a lion for his food? He is poverty and filth and miserable self-satisfaction!”

The hour when you say: “What is my virtue! She hasn't made me mad yet. How weary I am of my good and of my evil! All this is poverty and filth and miserable self-satisfaction!”

The hour when you say: “Where is my justice! I do not see that I am fire and coal. And the just is fire and coal!”

The hour when you say: “What is my pity! Isn't pity a cross to which everyone who loves people is nailed? But my pity is not crucifixion.

Have you already said that? Have you already exclaimed like this? Ah, if only I had heard you so exclaiming!

Not your sin - your self-satisfaction cries out to heaven; the nothingness of your sins cries out to heaven!

But where is the lightning that will lick you with its tongue? Where is the madness that should be instilled in you?

Look, I am teaching you about the superman: he is this lightning, he is this madness! -

While Zarathustra was speaking thus, someone shouted from the crowd: “We have heard enough about the rope dancer; let us show it!” And all the people began to laugh at Zarathustra. And the rope dancer, thinking that these words referred to him, set to work.

4

Zarathustra looked at the people and wondered. Then he said this:

Man is a rope stretched between the animal and the superman, a rope over an abyss.

Passage is dangerous, it is dangerous to be on the way, the gaze turned back is dangerous, fear and stopping are dangerous.

What matters in a person is that he is a bridge, not a goal: in a person you can love only that he is transition and death.

I love those who do not know how to live otherwise than to perish, for they go over the bridge.

I love great haters, for they are great admirers and arrows of yearning for the other shore.

I love those who do not look behind the stars for a reason to perish and become a victim - but sacrifice themselves to the earth so that the earth will one day become the earth of the overman.

I love the one who lives for knowledge and who wants to know so that one day the superman may live. Because he wants his death.

I love the one who works and invents to build a dwelling for the superman and prepare the earth, animals and plants for his coming: for so he wants his death.

I love the one who loves his virtue: for virtue is the will to perish and the arrow of anguish.

I love the one who does not save a drop of spirit for himself, but wants to be wholly the spirit of his virtue: for thus, like a spirit, he passes over a bridge.

I love the one who, out of his virtue, makes his gravity and his misfortune: for thus he wants to live and live no more for the sake of his virtue.

I love someone who doesn't want to have too many virtues. One virtue is more virtue than two, for it is to a greater extent the knot on which the attack is held.

I love the one whose soul is wasted, who does not want gratitude and does not give it back: for he constantly gives and does not want to take care of himself.

I love the one who is ashamed when a dice falls to his luck, and who then asks: am I a cheating player? Because he wants death.

I love the one who throws golden words ahead of his deeds and always fulfills even more than he promises: for he wants his own death.

I love the one who justifies the people of the future and redeems the people of the past: for he wants death from the people of the present.

I love him who punishes his God, because he loves his God: for he must perish from the wrath of his God.

I love the one whose soul is deep even in wounds and who can perish at the slightest trial: he walks so willingly over the bridge.

I love him whose soul is overflowing, so that he forgets himself, and all things are contained in him: thus all things become his ruin.

I love the one who is free in spirit and free in heart: so his head is only the womb of his heart, and his heart draws him to death.

I love all those who are heavy drops falling one after another from a dark cloud hanging over a person: lightning approaches, they proclaim and perish like heralds.

Look, I am the herald of lightning and the heavy drop from the cloud; but this lightning is called superman.

5

Having uttered these words, Zarathustra looked again at the people and fell silent. “Here they stand,” he said in his heart, “here they laugh: they do not understand me, my words are not for these ears.

Is it really necessary to tear their ears first, so that they learn to listen with their eyes? Is it really necessary to rattle like timpani and like preachers of repentance? Or do they only believe the stutterer?

They have something they are proud of. But what do they call that which makes them proud? They call it culture, it distinguishes them from the goatherds.

Therefore, they do not like to hear the word “contempt” about themselves. I will speak to their pride.

I will speak to them about the most contemptible creature, and this is the last person."

And thus spoke Zarathustra to the people:

The time has come for man to set his own goal. The time has come for man to plant the sprout of his highest hope.

Its soil is still rich enough for this. But this soil will someday be poor and barren, and not a single tall tree will grow on it anymore.

Woe! The time is approaching when man will no longer shoot the arrow of his longing above man, and his bowstring will forget how to tremble!

I tell you: you need to carry more chaos in yourself in order to be able to give birth to a dancing star. I tell you: there is still chaos in you.

Woe! The time is approaching when man will give birth to no more stars. Woe! The time of the most contemptible man is approaching, who can no longer despise himself.

Look! I show you last man.

"What is love? What is creation? Aspiration? What is a star? - so the last person asks and blinks.

The earth has become small, and the last man jumps on it, making everything small. His race is indestructible, like an earthen flea; the last person lives the longest.

They left the countries where it was cold to live: for they need warmth. They also love their neighbor and huddle close to him: for they need warmth.

To fall ill or to be distrustful is considered a sin with them: for they walk circumspectly. Some madmen still stumble over stones or people!

From time to time a little poison: it causes pleasant dreams. And in the end, more poison to die pleasantly.

They are still working, because work is entertainment. But they make sure that entertainment does not tire them.

There will be no more poor or rich: both are too troublesome. And who else would want to rule? And who will obey? Both are too troublesome.

There is no shepherd, only a flock! Everyone wants equality, everyone is equal: whoever feels differently, he voluntarily goes to a madhouse.

“Before the whole world was crazy,” the smartest of them say, and blink.

Everyone is smart and knows everything that happened; so you can laugh endlessly. They still quarrel, but soon make up - otherwise it would upset the stomach.

They have their pleasure for the day and their pleasure for the night; but health is above all.

“Happiness is found by us,” the last people say, and blink.

Here ended Zarathustra's first discourse, also called the Preface, for at this point it was interrupted by the shouting and joy of the crowd. “Give us this last man, O Zarathustra,” they exclaimed, “make us like these last men! And we will give you a superman!” And everyone rejoiced and clicked their tongues. But Zarathustra became sad and said in his heart:

“They do not understand me: my speeches are not for these ears.

Evidently I have lived too long on the mountain, I have listened too often to streams and trees: now I speak to them as to goatherds.

My soul is adamant and bright as the mountains in the hour before noon. But they think that I am cold and that I am laughing at terrible jokes.

And now they look at me and laugh, and while laughing, they still hate me. Ice in their laughter.

6

But then something happened that made everyone's mouth mute and their eyes fixed. For in the meantime the rope dancer began his work: he went out of a small door and walked along a rope stretched between two towers and hanging over the market square and the people. When he was in the middle of his path, the small door opened a second time, and the fellow, colorfully dressed like a buffoon, jumped out of it and quickly followed the first one. “Forward, lame-footed one,” he shouted in his terrible voice, “forward, lazy brute, smuggler, bleached mug! See that I do not tickle you with my heel! What are you doing here between the towers? You left the tower; you should be locked up there, you are blocking the way for someone who is better than you! - And with every word he was getting closer to him - and when he was already at a distance of one step from him, something terrible happened that made everyone's mouth mute and their eyes motionless: he let out a devilish cry and jumped over the one who blocked his path . But this one, seeing his rival overcome him, lost his head and rope; he threw his pole and himself, even faster than the pole, flew down, like some kind of whirlwind from arms and legs. The market square and the people were like the sea when a storm was blowing by: everything fled in confusion in different directions, mostly where the body was supposed to fall.

But Zarathustra remained where he was, and a body fell right beside him, tattered and broken, but not yet dead. A little later consciousness returned to the wounded man, and he saw Zarathustra kneeling beside him. "What are you doing here? he said at last. “I knew for a long time that the devil would set his foot on me. Now he drags me to the underworld; don't you want to stop him?"

“By my honor, friend,” answered Zarathustra, “there is nothing that you speak of: there is neither the devil nor hell. Your soul will die even sooner than your body: do not be afraid of anything!”

The man looked at him in disbelief. “If you are telling the truth,” he said, “then in losing my life, I lose nothing. I am a little more than an animal that has been taught to dance with blows and from hand to mouth.

“Not quite so,” said Zarathustra, “you have made a trade for yourself out of danger, and for that you cannot despise. Now you are dying from your craft; for this I want to bury you with my own hands."

To these words of Zarathustra the dying man answered nothing; he only moved his hand, as if seeking, in gratitude, the hands of Zarathustra. -

7

In the meantime, evening had come, and the market-place had disappeared into darkness; then the people also scattered, for even curiosity and fear get tired. But Zarathustra continued to sit on the ground near the dead man and was immersed in his thoughts: thus he forgot about time. At last night came, and a cold wind blew on the lonely man. Then Zarathustra arose and said in his heart:

“Verily, Zarathustra had a fine catch today. He did not catch the man, but he did catch the corpse.

Terrible human existence, and besides, it is always meaningless: buffoonery can become its lot.

I want to teach people the meaning of their being: this meaning is the superman, the lightning from the dark cloud called man.

But I am still far from them, and my thought does not speak to their thoughts. For people, I'm still the middle ground between a madman and a corpse.

Dark is the night, dark are the ways of Zarathustra. Let's go, cold, motionless comrade! I carry you to where I will bury you with my own hands."

8

Having said this in his heart, Zarathustra took the corpse on his back and set off. But before he had gone even a hundred steps, a man crept up to him and began to whisper in his ear - and look, the one who spoke was a buffoon from the tower. “Get out of this city, O Zarathustra,” he said, “too many hate you here. The good and righteous hate you, and they call you their enemy and hater; the faithful hate you, and they call you dangerous to the crowd. Your happiness is that they laughed at you: and verily, you spoke like a buffoon. Your happiness is that you stuck to a dead dog; having humbled yourself thus, you have saved yourself for today. But get away from this city - or tomorrow I will jump over you, alive over the dead. And having said this, the man disappeared; and Zarathustra went on his way through the dark streets.

At the gates of the city he met the grave-diggers; they shone a torch in his face, recognized Zarathustra and mocked him a lot: “Zarathustra carries away a dead dog with him: bravo, Zarathustra has turned into a gravedigger! For our hands are too pure for this harvest. Wouldn't Zarathustra want to steal a piece of the devil from him? Well, so be it! We wish you a good dinner! Unless the devil is a more clever thief than Zarathustra! "He'll steal them both, he'll eat them both!" And they laughed and whispered among themselves.

Zarathustra did not say a word to this and went on his way. He walked for two hours through forests and swamps and very often heard the hungry howl of wolves; Finally, hunger came upon him. He stopped in front of a secluded house in which a light was on.

“Hunger attacks me like a robber,” said Zarathustra. - In the forests and swamps, my hunger attacks me even in the dead of night.

Amazing vagaries of my hunger. It often comes only after dinner, and today I have not felt it all day; where did he linger?

And with these elephants Zarathustra knocked at the door of the house. An old man appeared; he carried a lantern and asked: "Who comes to me and disturbs my bad sleep?"

"Alive and dead," replied Zarathustra. - Give me something to eat and drink; in the afternoon I forgot about it. He who feeds the hungry feeds his own soul: thus says wisdom.”

The old man left, but immediately returned and offered Zarathustra bread and wine. “This is a bad place for the hungry,” he said, “that's why I live here. Beast and man come to me, the hermit. But call your comrade to eat and drink, he is even more tired than you. Zarathustra replied: "My comrade is dead, it would be difficult to persuade him to eat." “That does not concern me,” the old man grumbled, “whoever knocks on my door must accept what I offer him. Eat and be healthy!” -

After that, Zarathustra walked for another two hours, trusting the road and the light of the stars: for he was a habitual nocturnal walker and loved to look everything sleeping in the face. But when it began to get light, Zarathustra found himself in a deep forest, and further the road was no longer visible. Then he put the dead man in a hollow tree at the height of his head - for he wanted to protect him from the wolves - and he himself lay down on the ground, on the moss. And immediately he fell asleep, tired in body, but with an inflexible soul.

9

For a long time Zarathustra slept, and not only the morning dawn, but the hour before noon passed over his face. But at last he opened his eyes: with surprise Zarathustra looked at the forest and silence, with surprise he looked inside himself. Then he quickly got up, like a navigator who suddenly sees the land, and rejoiced: for he saw a new truth. And thus he spoke then in his heart:

“A light has descended on me: I need companions, and living ones at that, not dead companions and not corpses that I carry with me wherever I want.

I need living companions who follow me, because they want to follow themselves - and where I want.

A light descended upon me: Zarathustra should not speak to the people, but to his companions! Zarathustra must not be a shepherd and a dog of the flock!

Lure many from the herd - for this I came. The people and the flock will be indignant at me: Zarathustra wants to be called a robber among the shepherds.

Shepherds, I say, but they call themselves good and righteous. Shepherds, I say, but they call themselves orthodox.

Look at the good and the righteous! Who do they hate the most? The one who breaks their tables of values, the destroyer, the criminal - but this is the creator.

Look at the faithful! Who do they hate the most? The one who breaks their tables of values, the destroyer, the criminal - but this is the creator.

The creator seeks companions, not corpses, and also not herds and non-believers. The creators, just like him, are looking for the creator, those who write new values ​​on new tablets.

The creator is looking for companions and those who would reap the harvest with him: for everything is ripe with him for the harvest. But he lacks a hundred sickles; therefore he plucks out the ears and is indignant.

Companions are sought by the creator and those who know how to sharpen their sickles. They will be called destroyers and haters of the good and the evil. But they will reap the harvest and celebrate.

Zarathustra seeks those who build with him, those who harvest and celebrate with him, Zarathustra seeks: what would he create with flocks, shepherds and corpses!

And you, my first companion, stay blessed! I buried you well in the hollow of a tree, I hid you well from the wolves.

But I part with you, for time has passed. From dawn to dawn a new truth dawned on me.

Neither a shepherd nor a grave-digger should I be. Never again will I speak to the people: the last time I spoke to the dead.

To those who create, to those who reap, to those who triumph, I want to join: I want to show them the rainbow and all the steps of the superman.

Lonely will I sing my song to those who are alone together; and whoever has ears to hear the unheard, I want to burden his heart with my happiness.

I strive for my goal, I go my own way; I will jump over the slow and careless. May my tread be their ruin!”

10

Thus spoke Zarathustra in his heart, and the sun was already at noon; then he looked inquiringly at the sky: for he heard above him the sharp cry of a bird. And he saw an eagle: describing wide circles, he rushed into the air, and with him a snake, but not in the form of prey, but as a friend: for she wrapped her rings around his neck.

"These are my animals!" said Zarathustra and rejoiced in his heart.

“The proudest animal under the sun, and the most intelligent animal under the sun, they went to scout.

They want to know if Zarathustra is still alive. And truly, am I still alive?

It turned out to be more dangerous to be among people than among animals, Zarathustra walks in dangerous ways. Let my beasts guide me!"

Having said this, Zarathustra remembered the words of the saint in the forest, sighed and spoke thus in his heart:

“If only I could become wiser! If I could become completely wise, like my snake!

But I want the impossible; I will ask my pride to always go with my mind!

And if ever my mind leaves me - oh, it loves to fly away! - then let my pride fly away with my madness! -

Thus began the decline of Zarathustra.

Painting "Sunset, Mont Blanc" Wenzel Hablik (Wenzel Hablik)

Very briefly

Telling people parables and stories of moral and philosophical content, the wandering philosopher preaches the doctrine of the Superman, but the world is indifferent to the speeches of the sage.

The novel consists of four parts, each of which contains parables on various moral and philosophical topics. According to the style, the poetic-rhythmic prose of the work is referred to the genre of "philosophical poem".

Part one

Zarathustra returns to people after ten years of loneliness in the mountains to bring the message of the Superman.

Descending from the mountains, he meets a hermit who speaks of love for God. Continuing on his way, Zarathustra is perplexed: “Is it possible?! This holy elder in his forest has not yet heard that God is dead!”

In the city, the sage sees a crowd that has gathered to stare at the rope dancer. Zarathustra tells people about the Superman: he calls on people to be "loyal to the earth" and not to believe in "unearthly hopes" because "God is dead". The crowd laughs at Zarathustra and watches the performance of the Rope Dancer. As a result of the intrigues of Pagliac, the tightrope walker falls and dies. Having picked up the corpse of the deceased, the sage leaves the city. He is accompanied by the Eagle and the Snake.

In his "Speeches", consisting of twenty-two parables, Zarathustra laughs at the false morality and foundations of mankind.

The sage begins with a story about "three transformations of the spirit": first, the spirit is a Camel, which turns into a Lion, and the Lion becomes a Child. The spirit is loaded, but he wants to gain freedom and, like a lion, become a master. But the Lion cannot become the Spirit-Creator without the Child - the "sacred affirmation" of the spirit.

Many paradoxical aspirations in life and different types of people are discussed by Zarathustra:

He condemns the godlike - they desire "doubt to be a sin". They despise the "healthy body - strong and perfect." The philosopher curses the priests - these preachers of death, who must disappear "from the face of the earth."

Zarathustra teaches to respect warriors - they "overcome the man in themselves", not wanting a long life.

He speaks of "a thousand and one goals", when the good of one people is considered evil by another people, because "humanity has no goal yet."

The wise man is talking about the "new idol" that people worship - about the state. The death of this myth signifies the beginning of a new man.

He advises avoiding fame, clowns and actors, as far from this "inventors of new values ​​\u200b\u200bhave always lived."

Zarathustra calls it stupidity when they respond with good to Evil - this is a humiliation for the enemy, and "a little revenge is more humane than no revenge."

Marriage he calls "the will of two to create a single, greater than those who created it", and he calls the truly chaste those who are indulgent and cheerful.

The sage also speaks of love for "those who create in solitude" - they are able to "create beyond themselves."

Zarathustra tells the young man about the evil nature of a person who is like a tree and “the more persistently he strives upwards, towards the light, the more forcefully his roots rush deep into the earth, downwards, into darkness - into evil.”

The sage mentions the nature of a woman - the key to her is pregnancy, and the rule for dealing with her is one: “Are you going to women? Don't forget the whip!"

Zarathustra condemns people who "being in miserable self-satisfaction", wallowed in these "virtues". A person on the way to the Superman must keep a “hero in his soul”, be faithful to the earth, find himself and “desire with one will”, denying any other faith.

The "Speeches" end with a prophecy about the coming of the "Great Midday", when, on the way from the animal to the Superman, man "celebrates the beginning of his sunset."

"All the gods have died: now we want the Superman to live" - ​​this, according to Zarathustra, should be the motto of mankind.

Part two

Zarathustra retires to his cave. Years later, the sage again decides to go to people with new parables.

He again speaks of the rejection of religion, because "it is a thought that makes everything straight crooked." The existence of gods kills any creation and creation. Away from gods and priests who die in fire for false ideas.

The true virtue for a person is the Self, which "manifests itself in every act." One must love creation more than compassion, since compassion cannot create anything.

Zarathustra reveals the lie of the concept of "equality" - this myth is used to avenge and punish the strong, despite the fact that people are not equal and "they should not be equal!"

All the "illustrious sages", like donkeys, served "the people and popular superstition, and not the truth." But the real sages live in the desert, not in the cities. Therefore, a real sage avoids the crowd and does not drink from its "poisoned springs."

Zarathustra teaches about the “will to power”, which he saw “everywhere where there was life” and which encourages the weak to submit to the strong: “Only where there is life, there is also will: but not the will to live - the will to power! This is how I teach you." It is the “will to power” that makes a person strong and sublime, like a column - “the higher it is, the more tender and beautiful, while inside it is harder and more enduring.”

He speaks of a "culture" that is dead and comes from an illusory reality. The scientists of this dead reality pretend to be sages, but their truths are worthless. Zarathustra calls for “spotless” and pure knowledge, “so that everything deep rises to my height!”

He laughs at the poets for their "eternal femininity" - they are too "superficial and not clean enough: they muddy the water to make it seem deeper."

All great events, says Zarathustra, must revolve "not around those who invent new noise, but around the inventors of new values." Only the “will to power” can destroy compassion and bring the Great to life.

Zarathustra teaches his listeners three human wisdoms: to allow oneself to be deceived, "so as not to beware of deceivers", to spare the conceited more than others, and not to allow "because of your cowardice, the sight of the evil ones becomes disgusting to me."

In deep sadness, he leaves his uncomprehending listeners.

Part Three

Zarathustra is on his way again. He tells his fellow travelers about his meeting with the Spirit of Gravity - “he was sitting on me, half mole, half dwarf; lame, he tried to make me lame too.” This Dwarf saddled the sage, trying to drag him into the abyss of doubt. Only courage saves the philosopher.

Zarathustra warns that the Spirit of Gravity is given to us from birth in the form of the words "good" and "evil". This enemy who says "good for all, evil for all" is defeated only by "who says: here is my good and my evil." There is neither good nor bad - there is "my taste, which I do not need to be ashamed of or hide."

There is no universal way that can be shown to everyone - there is only an individual choice of everyone in matters of morality.

“Shouldn't it be like this: everything that can happen has already passed along this path? Shouldn’t it be like this: everything that can happen has already happened once, happened and passed? - asks Zarathustra, affirming the idea of ​​the Eternal Return. He is sure: “everything that can happen on this long way forward must happen again!”

The sage says that all life is determined by "the most ancient aristocracy of the world" - Chance. And the one who seeks happiness never finds it, because "happiness is a woman."

Returning to his cave through the cities, Zarathustra again speaks of moderate virtue, which is combined with comfort. People crushed and revered "what makes modest and tame: so they turned the wolf into a dog, and people into the best pet of man."

The sage is saddened by the deafness of people to the truth and says that “where you can no longer love, you need to pass by!”

He continues to mock the "old, jealous, malicious" prophets who speak of monotheism: "Isn't divinity also in that there are gods, but there is no God?"

Zarathustra praises voluptuousness, lust for power and selfishness. These are healthy passions, beating "with a key from a strong soul, connected to an exalted body" and they will be characteristic of the "new aristocracy". These new people will destroy the "old tables" of morality, replacing them with new ones. "Undaunted courage, long distrust, cruel denial, satiety, cutting life" - this is what, according to Zarathustra, characterizes the new elite and gives birth to truth.

In order to be strong, one must have a "broad soul", which is free from external circumstances and "throws itself into everything Accidental". This soul has a thirst for will, wisdom and love, "in which all things find striving and confrontation."

Only those who want to overcome themselves have the "will to power" and a broad soul will be saved. The weak and the falling must be pushed and taught to "fall faster!" calls Zarathustra.

The best should strive for dominance in all areas of life. A man must be "capable of war", and a woman - for childbearing. “You are concluding a marriage: see that it does not become a conclusion for you!” the philosopher warns.

Zarathustra denies the "social contract", because society "is an attempt, it is a long search for the one who commands."

He sings of "everything evil in man", because "everything bad and evil is the best power and a solid stone in the hand of the highest of creators."

After these sermons, the beasts call Zarathustra "the teacher of the Eternal Return."

Part four and last

Zarathustra grew old and "his hair turned grey."

He continues to believe in the "thousand-year kingdom of Zarathustra" and adheres to the main slogan of the Superman - "Be who you are!"

One day he hears a cry for help and goes to look for a "higher man" who is in trouble. He comes across various characters - a gloomy soothsayer, two Kings with a donkey, a conscientious spirit, an old Wizard, the last Pope, the Ugliest Man, a Volunteer Beggar and a Shadow. They all tell Zarathustra their stories and want to find the "higher man". The sage sends them to his cave and continues on his way.

Tired, Zarathustra returns to the cave and sees there all the travelers he met during the day. Among them are the Eagle and the Snake. The sage gives a sermon on the signs of a "higher man", summarizing all the ideas that were said in the earlier sermons.

After that, he arranges a "supper" where everyone drinks wine, eats lambs and praises the wisdom of Zarathustra. All guests, including the donkey, pray.

The sage calls his guests "recovering" and sings of the coming of the "Great Noon".

In the morning Zarathustra leaves his cave.

The philosophical treatise Thus Spoke Zarathustra is the most famous work of Friedrich Nietzsche. The book is known for its critique of conventional Christian morality. In his work, the author made a lot of theses that caused a lively discussion and fierce criticism. In some of its features, Thus Spoke Zarathustra resembles the Bible. This is a fusion of poetry, philosophical treatise and artistic prose, in which there are many images, metaphors and parables.

The idea of ​​a superman

Nietzsche's book is divided into four parts, each of which the author published separately. The writer was going to take on two more volumes, but did not have time to realize his idea. Each part contains several parables. It is about them that the summary tells. "Thus Spoke Zarathustra" begins with the scene of Zarathustra's return to the people after many years of wandering. The main character is a prophet. His fix idea is to inform people about his own revelation.

The philosophy of the prophet is the semantic core on which the book "Thus Spoke Zarathustra" rests. promoted by the protagonist, became the most popular and well-known theory of Nietzsche himself. The main message of the work is given already in the first scene, when Zarathustra descends from the mountains. On the way, he meets a hermit. This person confesses that he loves God, and this feeling gives him the strength to live. The scene is not random. After this meeting, the prophet goes on and wonders why the hermit does not yet know that God is dead. He denies many of the norms that are familiar to ordinary people. This idea conveys both the book itself and its summary. "Thus Spoke Zarathustra" is also a treatise on the place of man in nature and society.

Journey to the city

The wandering philosopher Zarathustra delivers his first sermon in the city when he stumbles upon a crowd gathered around a dancer on a tightrope. The traveler tells people about the superman, he convinces that the ordinary man is only a link in the chain of development from the monkey to the superman. In addition, Zarathustra publicly announces that God is dead and therefore people should stop believing in unearthly hopes and become faithful to the earth.

The stranger's speech amuses the crowd. She makes fun of the philosopher and continues to watch the performance. A brief summary cannot do without mentioning this scene. "Thus Spoke Zarathustra" although it is a philosophical treatise, at the same time has all the signs of a novel with a developing plot and fictional characters. The scene in the city ends with the tightrope walker falling to the ground and dying. The wise man picks up his body and leaves the city in the company of the Serpent and the Eagle.

Philosophy of Zarathustra

Zarathustra has his own "Collection of speeches", consisting of 22 parables. It is they who reveal the main ideas that Friedrich Nietzsche is trying to convey to readers. Zarathustra despises the priests and teaches respect for the soldiers. He considers the state an "idol" and explains that only after its fall will the era of the new man come. The philosopher urges to avoid actors, jesters and fame. He criticizes the Christian postulate that evil must be repaid with good, considering such behavior as weakness.

Zarathustra tells most of his theses to passers-by and random companions. So, with one young man, he shares the idea that evil occupies a significant place in human nature, and only by overcoming it can he become a superman. Of all the theses of the prophet, one stands out in particular. It is the foundation of the faith described in the book Thus Spoke Zarathustra. The analysis shows that the most important part of the mythology of the philosopher is his prophecy about the coming of the Great Noon. This event will precede the transition of a person to a new stage of his development. When the Great Noon arrives, people will celebrate the decline of their former half-existence.

Quotes

In the second part of the book, after a short life in public, Zarathustra decides to shut himself up again in his cave, where he spends many more years. Returning from a long imprisonment, he again speaks to people with parables. Criticism of religion is one of the main messages of the book Thus Spoke Zarathustra. Quotations on this subject can be cited in great numbers. For instance:

• "God is the thought that makes everything straight crooked and everything that stands, revolving."
• “I call all this teaching about the one, complete, immovable, well-fed and imperishable as an evil and hostile person!”
• “If there were gods, how could I resist not to be a god! Therefore, there are no gods."

The philosopher ridicules the equality of people. He believes that this concept is a fiction, invented to punish the strong and glorify the weak. Proceeding from this, the prophet calls to abandon compassion for the sake of creation. People are not supposed to be equal. Nietzsche repeats this thought several times on the pages of his book Thus Spoke Zarathustra. The chapter-by-chapter content shows how he consistently criticizes all the foundations and orders familiar to society.

A mockery of wisdom and culture

Through the mouth of Zarathustra, Nietzsche says that all the so-called wise men only serve the uneducated people and their superstitions, while hindering the truth. Its real bearers do not live in cities among the crowd, but in distant deserts, away from human fuss. Part of the truth is that all living things strive for power in one way or another. It is because of this pattern that the weak must obey the strong. Zarathustra considers the will to power a much more important human quality than the will to live.

Criticism of culture is another characteristic feature of the book Thus Spoke Zarathustra. Reviews of contemporaries show how they were squeamish about Nietzsche, who considered most of the human heritage only the result of the worship of an illusory fictional reality. For example, Zarathustra openly laughs at poets whom he calls too feminine and superficial.

Spirit of Gravity

In the third part of the philosophical novel, Zarathustra has new parables and images. He tells his few listeners about the Spirit of Gravity - a creature resembling either a dwarf or a mole, trying to make the sage lame. This demon tried to drag Zarathustra to the bottom, into the abyss full of doubts. And only at the cost of great efforts did the protagonist manage to escape.

The speaker explains to the audience that the Spirit of Gravity is given to every person from birth. Periodically, he reminds of himself in the form of the words "evil" and "good." Zarathustra denies these notions. He believes that there is no good or evil. There are only natural desires of every person, which should not be hidden under any circumstances.

Attitude to fate and vices

The book "Thus Spoke Zarathustra", the meaning of which is interpreted by philosophers and other researchers in different ways, offers the reader a new look at seemingly familiar things. For example, the main character refuses to talk about some kind of universal path - a universal way of salvation and a right life, which is discussed in all popular religious teachings. On the contrary, Zarathustra believes that each person has his own way, and each should form his attitude to morality in his own way.

The prophet explains any fate as a mere combination of accidents. He praises such traits as lust for power, voluptuousness and selfishness, considering them to be just healthy natural passions inherent in a strong soul in an exalted body. Predicting the next era of supermen, Zarathustra hopes that all these character traits will be inherent in a new type of man.

An ideal person

According to the ideas of Zarathustra, in order to become strong, it is enough to learn to be free from any external circumstances. Truly powerful people can afford to throw themselves into random situations all the time. Strength must be in everything. Men must always be ready for war, and women - for the birth of children.

One of the theses of Zarathustra speaks of the uselessness of society and any social contract. Trying to live together by some rules only prevents the strong from triumphing over the weak.

the last part

In the fourth volume, Nietzsche talks about the old age of Zarathustra. Having lived to an advanced age, he continues to believe in his sermons and live according to the main slogan of the superman, which says: "Be who you really are." One day the prophet hears a cry for help and leaves his cave. On the way, he meets many characters: the Soothsayer, the Conscientious Spirit, the Enchanter, the Ugliest Man, the Beggar and the Shadow.

Zarathustra invites them to his cave. Thus the philosophical novel approaches its end. The guests of the prophet listen to his sermons, which he has already told before throughout the entire book. In essence, this time he summarizes all his ideas in a generalized way, putting them into a coherent teaching. Further, Friedrich Nietzsche describes a supper (by analogy with the Gospel), where everyone eats lamb, praises the knowledge of Zarathustra and prays. The owner says that the Great Noon will come soon. In the morning he leaves his cave. This concludes the book itself and its summary. "Thus Spoke Zarathustra" is a novel that could have been continued if Nietzsche had had time to realize his creative plan to the end.

Grade 5 out of 5 stars from Sir Shury 06/05/2019 12:10

Grade 4 out of 5 stars from shim_pruts 16.08.2018 13:15

I look at some things with irony, but I don’t show off, I don’t have the habit of doing this. Reading Nietzsche is not hard and not easy, it was just interesting to know what a person who is disappointed in God thinks before sincerely believing in him. I believe in a higher mind and in such a historical figure as Jesus Christ, but selfless people have not met, because everyone is waiting for a reciprocal gesture.
Different sources claim that Jesus was a dirty trick? But the Bible says that he was a meek and humble person, I trust the biblical source more.
I am devoid of national prejudices, so I cannot be insulted by calling me a Ukrainian.

Grade 4 out of 5 stars from modus_2005 30.03.2017 16:00

>Superman lived already on earth and sacrificed himself.
Jesus is not superhuman. Read the Anti-Christ.

Grade 5 out of 5 stars from Jerzy 20.01.2017 20:47

An excellent book in the best translation.

Grade 5 out of 5 stars from Ru5 28.12.2016 16:39

My friend gave me this book to read - that's what she woke up in me: the reader's experiences plus my beliefs.
We kindly request: there is no need to raise controversy. I have an unorthodox outlook on a lot of things.
Writes a critic! Adherents and followers of the teachings of F. Nietzsche, if any, please do not treat me hostilely, because everyone has their own opinion and judgment about everything.
The book fell into my hands by accident. I am categorically not a supporter of the teachings of Friedrich Wilhelm Nietzsche. I don’t call the work “Thus Spoke Zarathustra” a Bible, even if it’s Nietzsche’s. Because the Bible has no analogues. The teaching of F. W. Nietzsche, which he preaches through the lips of the sage Zarathustra, tired of life, caused me a storm of contradictions, a pun of emotional unrest inspired by the wild stream of Zarathustra's speeches about the subtle matter of the soul, about life, about death. Emotions changed one after another, the explosion of protest did not fade away in my soul while reading this story. Propaganda thoughts poured by Zarathustra into the ears and hearts of casual passers-by, inexperienced in the simplicity of their townspeople about the Superman, involuntarily made my mouth open in a wide smile, and a slight irony was observed in my eyes.
Irony concerning the "Truth of Zarathustra". Truly, this proud Zarathustra does not want to acknowledge the fact that the Superman already lived on earth and sacrificed himself. Voluntarily gave himself
The most to torture the executioners. He sacrificed himself, in the name of saving the human soul.
His mother was a pious Jew, His Father is our Creator. Can this holy man be called a Jew? Oh no! He is the Messiah! He is the Savior of our souls!
He was conceived from the Holy Spirit, born from a Holy woman, lived among people, died a martyr's death, rose again as a Saint, ascended to heaven as the Lord!
Zarathustra preaches contempt for the weak, rejection of morality and a negative attitude towards all moral principles.
Jesus Christ is the image of the perfect man. An eternal example, an undeniable ideal of morality, kindness, love, mercy, compassion. High values ​​will never become obsolete.
If you look at the Savior only as a person, then he has no equal among us. Because no one has surpassed him yet.
In the ancient world, only the Atlanteans were likened to gods - they, by the right of their perfection, bore the status of the Superman.
I am not an atheist. I am a believer, and I say what I think, I say how I feel.
Friedrich Nietzsche created a truly brilliant story, but fortunately for me it did not find an echo in my heart. Our souls walk different paths of eternity! Of the writings of Friedrich Nietzsche, I read two, because his philosophical thoughts are at odds with my own convictions, and in particular, for this reason, reading Nietzsche became emotionally difficult for me. And here it is not only a matter of agreement or disagreement, there is something more, something that cannot be described in words.
In my ideal view, Superhumans resemble hobbits: good-natured, cheerful, hospitable, mild-mannered, peaceful, sociable people :-)

Grade 4 out of 5 stars from modus_2005 12/26/2015 01:16

Very difficult to read.
More precisely, just reading (as fiction) is easy, but then what's the point?
And thoughtfully, slowly, living and associating each line with the previously experienced, it is difficult.
It is even more difficult when the line is not associated with anything - this is confusing.
I read it line by line, I liked it. Until the end (unfortunately) did not master, there was not enough life experience.
Of the minuses - reading in this way (living) takes a lot of time and a certain life baggage is needed to understand the essence.

I bring to your attention a review of the book "Thus Spoke Zarathustra" by Friedrich Nietzsche. Perhaps it can even be called impressions and reflections on this book, but you know better.

World of Zarathustra

"When Zarathustra was thirty years old, he left
he his homeland and the lake of his homeland and went to the mountains".

The main character of the book is the ancient sage Zarathustra. The action takes place somewhere in antiquity, you can, for example, imagine that in Ancient Greece (Nietzsche himself lived in the nineteenth century). The world surrounding Zarathustra is simple and attractive - mountains, seas, forests and small towns. Wildlife, inhabited by various animals, creates a special background for the story that unfolds around the sage and his teachings. Zarathustra himself expresses himself in simple and understandable images taken from his immediate environment. Modern problems sound very unusual and even threatening in such an ancient context. I have often wanted to imagine how the teachings of Zarathustra would have been received in the real ancient world. However, for all the outward archaism, the world of Zarathustra implicitly contains some fatigue, dead end and other features characteristic of the nineteenth century.

Place in society

"My mouth is the mouth of the people; too rude and hearty
I say for silky rabbits".

One of the topics covered in the book is the opposition between the philosopher and society. Zarathustra lives alone on a mountain, in a cave, among wild animals who take care of him and with whom he talks a lot. The book begins with the fact that Zarathustra announces the beginning of his "decline", and descends from his mountain to the people, but after that the loneliness of the sage only intensifies - the people in their mass do not hear and do not understand Zarathustra. On several occasions he despaired of his mission and returned to the mountain, although he made disciples and friends in the process. Gaining strength and silence, he again descended to the people in order to continue to carry his teachings.

Images and metaphors

"And there are those who sit in their swamp and say so
from a reed: "Virtue is to sit
quietly in the swamp".

I would like to pay special attention to how the author uses the language. On the one hand, Zarathustra speaks in accordance with his surroundings, using in his speech all those objects and phenomena that are usually encountered by his contemporaries. On the other hand, his speech is so figurative and metaphorical, so immersing the listener into the magical world of images and allegories that it allows him to move from simple objects of the environment to a deep description of the problems of the era of the end of the New Age.
In general, the book is written very harmoniously, the metaphor of Zarathustra's speeches is complemented by a deep metaphor of the protagonist himself: his lifestyle, environment, actions and events reveal the idea even more fully and brighter. It can be said that both the words and deeds of Zarathustra and all other characters are different levels of one metaphor, very skillfully brought together.
Of particular charm is the interweaving of metaphor and reality, creating the feeling of a metaphor coming to life, as, for example, in this statement: " And when I saw my demon, I found it serious, solid, deep, solemn: it was the spirit of gravity, because of it all things fall". The last words, as it were, bring the spirit of gravity out of the space of metaphor into our everyday world, in which things fall.

Christianity

"Many who wanted to exorcise their devil themselves
entered at the same time into the pigs".

It is surprising how many allusions to the Bible and Christianity are in the book. Here and there there are phrases, allusions, events, on the one hand referring to the Holy Scriptures, and on the other hand, received a completely different meaning from the author's lips. Nietzsche was well acquainted with both the Bible and the practical side of Christianity, since he was born in the family of a Lutheran priest, and he studied theology himself. However, it is obvious that he could not resist on the Christian path, and even began to call himself "Antichrist". At the very beginning of the book, having met the holy hermit who praised God, Zarathustra is surprised: " Maybe whether it?! This holy man v my forest has not yet heard O volume, what God is dead! ". The author reveals this rather deep metaphor throughout the book. The old foundations, the foundation of the former world are no longer able to keep morality and morality from falling. This is what Zarathustra teaches: " When there are supports on the water, ... they won’t believe if someone says then: “Everything flows” ... “Everything is strong above the stream, all the values ​​\u200b\u200bof things, bridges, concepts, all “good” and “evil” - all this is strong !" - And when a harsh winter comes ... then they say: "Isn't everything - motionless?" ... "In essence, everything is motionless" - but contrary to this, a moist warm wind teaches! ... And the ice - breaks bridges! O my brothers, does not everything now flow in a stream? Didn't all the railings and walkways fall into the water? Who will still hold on to "good" and "evil"?".
Having seen enough of people who call themselves Christians, the author writes off not only the foundations of ethics, but also ethics itself. What is the use of all this if no one really lives up to their ideals? Why try to become a saint if it is impossible? " “A person must become better and angrier,” is how I teach. The most evil is necessary for the good of the superman". Not finding an answer in Christianity, the author offered his own answers to eternal questions, although, of course, most of the criticism of how many representatives of Christianity behaved is completely justified.

Joy and sadness

"And let the day be lost for us when
we never danced! And let it be called false
we have every truth in which there was no laughter!"

Zarathustra is very emotional, he loves life, nature, animals and even some people very much. Some of the most used words in the book are "laugh" and "dance". However, quite often he is also comprehended by horror, disgust, depression. At the beginning of the book, the reasons for this are not entirely clear, but later on the reason is revealed. Zarathustra describes the following situation: a heavy snake crawled down the throat of a man and began to choke him, but the man bit off her head and spat it out. Later, Zarasthustra confesses that this man is himself, and what exactly choked him: " The great satiation of man - it choked me and crawled down my throat". It can be said that the reason for the strong emotional swings of Zarathustra is the realization of the depth of the fall of man and an attempt to cope with it. Despair and disappointment in man haunt Zarathustra everywhere, but he struggles to overcome them and find a way out, sacrificing in the process many very important things for many people with things such as goodness, holiness, justice, and so on.

Man and Superman

"I am teaching you about the superman. Man is something that must

surpass. What did you do to surpass him?...

You have made the journey from a worm to a man, but much in you is still from a worm".

Disappointed in man, the author creates a theory that one should not look too harshly at human shortcomings, because he is only an intermediate link in the evolutionary chain. The final point of evolution is the superman. He is strong, stubborn, cheerful, but not burdened with moral and ethical problems and other similar "excesses". For the arrival of the superman, it is necessary to give way to him, therefore death and departure are welcome. However, I was surprised that in connection with the advent of the superman, the author put the institution of the family in a rather high place, and spoke relatively much about marital relations and even the upbringing of children, although this did not sound very convincing against the background of his other statements.

Higher people (summary)

"Tell me, my animals: these higher people are all together - perhaps they smell bad? O pure scent that surrounds me! Now I only know and feel how much I love you, my animals. And Zarathustra repeated once more: "I love you, my animals!" The eagle and the snake approached him when he spoke these words, and raised their eyes to him. So the three of them stood quietly and inhaled and drew in the clean air. For the air here outside was better than that of higher men"

The path to the superman, apparently, lies through the higher people whom Zarathustra managed to educate at the end of the journey. And what do we see? A variety of rabble gathered in Zarathustra's cave and spoiled the air there, and one of their highest achievements is described in the scene of worship of the donkey, which says "I-a" to everything (similar to the German "yes"). To all appearances, the transition to the superman is expected to be long and painful. After reading the book, the impression remains that Zarathustra (and Nietzsche with him) does not really believe in his plan for the development of mankind.
Despite this rather sad result, the impressions from the book remained very good - primarily from the style of presentation and from the depth of penetration into the problems. There was an impression of a beautiful, but rather sad world, which is confused in its bold statements. Reading the book helped me better understand the problems that are now relevant for me and for society, we can say that it was approximately from this book that special disappointment in man and culture, which still pervades our society, came from. Thus I managed to look into the "origins" of this disappointment. It took me quite a long time to read the book, but as Zarathustra says: " what is the use of time, which has "no time" for Zarathustra?".