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درباره کتاب Thus Spake Zarathustra
Thus Spoke Zarathustra (German: Also sprach Zarathustra, sometimes translated Thus Spake Zarathustra), subtitled A Book for All and None (Ein Buch für Alle und Keinen), is a written work by German philosopher Friedrich Nietzsche, composed in four parts between 1883 and 1885. Much of the work deals with ideas such as the "eternal recurrence of the same", the parable on the "death of God", and the "prophecy" of the Overman, which were first introduced in The Gay Science. Described by Nietzsche himself as "the deepest ever written", the book is a dense and esoteric treatise on philosophy and morality, featuring as protagonist a fictionalized Zarathustra. A central irony of the text is that the style of the Bible is used by Nietzsche to present ideas of his which fundamentally oppose Judaeo-Christian morality and tradition.
بخشی از کتاب Thus Spake Zarathustra
WHEN Zarathustra was thirty years old, he left his home and the lake of his home, and went into the mountains. There he enjoyed his spirit and his solitude, and for ten years did not weary of it. But finally he had a change of heart - and rising one morning with the dawn, he went before the sun, and spoke thus to it:
"Oh great star! What would your happiness be if you did not have us to shine for?
"For ten years you have climbed here to my cave: you would have become weary of shining and of the journey, had it not been for me, my eagle, and my serpent.
"But we waited for you every morning, took from you your overflow, and blessed you for it.
"Behold! I am weary of my wisdom, like the bee that has gathered too much honey; I need hands outstretched to take it from me. I wish to spread it and bestow it, until the wise have once more become joyous in their folly, and the poor happy in their riches.
"For that I must descend into the depths, as you do in the evening when you go below the sea and bring light also to the underworld, you superabundant star!
"Like you, I must descend - as the men, to whom I shall go, call it.
"So bless me then, you tranquil eye that can behold even the greatest happiness without envy!
"Bless the cup that is about to overflow, that the water may flow golden out of it, and carry everywhere the reflection of your bliss!
"Behold! This cup wants to become empty again, and Zarathustra wants to be a man again.
Thus began Zarathustra's descent.
Zarathustra came down from the mountains alone, meeting no one. Eventually he entered a forest, and there suddenly stood before him an old man, who had left his hermitage to dig for roots. And the old man spoke to Zarathustra:
"This wanderer is no stranger to me! Many years ago he passed this way; Zarathustra he was called, but he has changed. Then you carried your ashes into the mountains: will you now carry your fire into the valleys? Do you not fear to be punished for arson?
"Yes, I recognize Zarathustra. His eyes are clear now, no longer does he sneer with loathing. Just see how he dances along!
"How changed Zarathustra is! Zarathustra has become a child, an awakened one. What do you plan to do in the land of the sleepers? You have been floating in a sea of solitude, and the sea has borne you up. At long last, are you ready for dry land? Are you ready to drag yourself ashore?"
Zarathustra answered: "I love mankind."
"Why," said the saint, "did I go into the forest and the desert? Was it not because I loved mankind far too well? Now I love God! Mankind I do not love; mankind is a thing too imperfect for me. Love of mankind would be fatal to me."
Zarathustra answered: "Did I speak of love? I am bringing a gift for mankind."
"Give them nothing!" said the saint. "Take rather part of their load, and carry it along for them - that will be most agreeable to them, if only it be agreeable to you. If, however, you want to give them something, give no more than alms, and let them beg for that!"
"No," replied Zarathustra, "I will give no alms. I am not poor enough for that."
The saint laughed at Zarathustra, and spoke: "Then see to it that they accept your treasures! They are mistrustful of hermits, and do not believe that we come to give. The fall of our footsteps rings hollow through their streets. And what if at at night, when they are sleeping in their beds, they hear a man walking abroad long before sunrise? Will they not ask themselves: 'Where goes the thief?'
"Go not to mankind, but stay in the forest! Go rather even to the animals! Do you not 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 hymns and I sing them; and in making hymns I laugh and I weep and I hum: thus do I praise God. By singing, weeping, laughing, and humming I praise the God who is my God. So, do you bring us a gift?"
When Zarathustra had heard these words, he bowed to the saint and said: "What could I have to give to you? I should leave now lest I take something away from you!" - And thus they parted, the old man and Zarathustra, laughing like two schoolboys.
But when Zarathustra was alone, he spoke to his heart: "Could it be possible? This old saint in the forest has not yet heard the news, that God is dead!"
When Zarathustra arrived at the edge of the forest, he came upon a town. Many people had gathered there in the marketplace to see a tightrope walker who had promised a performance. The crowd, believing that Zarathustra was the ringmaster come to introduce the tightrope walker, gathered around to listen. And Zarathustra spoke to the people:
"I bring you the Superman! Mankind is something to be surpassed. What have you done to surpass mankind?
"All beings so far have created something beyond themselves. Do you want to be the ebb of that great tide, and revert back to the beast rather than surpass mankind? What is the ape to a man? A laughing-stock, a thing of shame. And just so shall a man be to the Superman: a laughing-stock, a thing of shame. You have evolved from worm to man, but much within you is still worm. Once you were apes, yet even now man is more of an ape than any of the apes.
"Even the wisest among you is only a confusion and hybrid of plant and phantom. But do I ask you to become phantoms or plants?
"Behold, I bring you the Superman! The Superman is the meaning of the earth. Let your will say: The Superman shall be the meaning of the earth! I beg of you my brothers, remain true to the earth, and believe not those who speak to you of otherworldly hopes! Poisoners are they, whether they know it or not. Despisers of life are they, decaying ones and poisoned ones themselves, of whom the earth is weary: so away with them!
"Once blasphemy against God was the greatest blasphemy; but God died, and those blasphemers died along with him. Now to blaspheme against the earth is the greatest sin, and to rank love for the Unknowable higher than the meaning of the earth!
"Once the soul looked contemptuously upon the body, and then that contempt was the supreme thing: - the soul wished the body lean, monstrous, and famished. Thus it thought to escape from the body and the earth. But that soul was itself lean, monstrous, and famished; and cruelty was the delight of this soul! So my brothers, tell me: What does your body say about your soul? Is not your soul poverty and filth and miserable self-complacency?
"In truth, man is a polluted river. One must be a sea to receive a polluted river without becoming defiled. I bring you the Superman! He is that sea; in him your great contempt can be submerged.
"What is the greatest thing you can experience? It is the hour of your greatest contempt. The hour in which even your happiness becomes loathsome to you, and so also your reason and virtue.
"The hour when you say: 'What good is my happiness? It is poverty and filth and miserable self-complacency. But my happiness should justify existence itself!'
"The hour when you say: 'What good is my reason? Does it long for knowledge as the lion for his prey? It is poverty and filth and miserable self-complacency!'
"The hour when you say: 'What good is my virtue? It has not yet driven me mad! How weary I am of my good and my evil! It is all poverty and filth and miserable self-complacency!'
"The hour when you say: 'What good is my justice? I do not see that I am filled with fire and burning coals. But the just are filled with fire and burning coals!'
"The hour when you say: 'What good is my pity? Is not pity the cross on which he is nailed who loves man? But my pity is no crucifixion!'
"Have you ever spoken like this? Have you ever cried like this? Ah! If only I had heard you cry this way!
"It is not your sin - it is your moderation that cries to heaven; your very sparingness in sin cries to heaven!
"Where is the lightning to lick you with its tongue? Where is the madness with which you should be cleansed?
"Behold, I bring you the Superman! He is that lightning, he is that madness!
And while Zarathustra was speaking in this way, someone in the crowd interrupted: "We've heard enough about the tightrope walker; now it's time to see him!" And while the crowd laughed at Zarathustra, the tightrope walker, believing that he had been given his cue, began his performance.
Zarathustra, however, looked at the people and wondered. Then he spoke thus:
Man is a rope stretched between the animal and the Superman- a rope over an abyss.
A dangerous crossing, a dangerous wayfaring, a dangerous looking-back, a dangerous trembling and halting.
What is great in man is that he is a bridge and not a goal: what is lovable in man is that he is an over-going and a down-going.
I love those that know not how to live except as down-goers, for they are the over-goers.
I love the great despisers, because they are the great adorers, and arrows of longing for the other shore.
I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth may become the Superman's.
I love him who lives in order to know, and seeks to know in order that the Superman may hereafter live. Thus he seeks his own down-going.
I love him who labors and invents, that he may build the house for the Superman, and prepare for him earth, animal, and plant: for thus he seeks his own down-going.
I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing.
I love him who reserves no share of spirit for himself, but wants to be wholly the spirit of his virtue: thus he walks as spirit over the bridge.
I love him who makes his virtue his inclination and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more.
I love him who desires not too many virtues. One virtue is more of a virtue than two, because it is more of a knot for one's destiny to cling to.
I love him whose soul is lavish, who wants no thanks and does not give back: for he always gives, and desires not to keep for himself.
I love him who is ashamed when the dice fall in his favor, and who then asks: "Am I a cheat?"- for he wants to perish.
I love him who scatters golden words in advance of his deeds, and always does more than he promises: for he seeks his own down-going.
I love him who justifies the future ones, and redeems the past ones: for he is willing to perish through the present ones.
I love him who chastens his God, because he loves his God: for he must perish through the wrath of his God.
I love him whose soul is deep even in the wounding, and may perish through a small matter: thus he goes willingly over the bridge.
I love him whose soul is so overfull that he forgets himself, and all things are in him: thus all things become his down-going.
I love him who is of a free spirit and a free heart: thus is his head only the bowels of his heart; his heart, however, causes his down-going.
I love all who are like heavy drops falling one by one out of the dark cloud that lowers over man: they herald the coming of the lightning, and perish as heralds.
Lo, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is Superman! "