holy words

1:However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?
~ Buddha,

2:By the purity of the thoughts, of the actions, of holy words one cometh to know Ahura-Mazda. ~ Avesta: Yana, the Eternal Wisdom

1:However, many holy words you read, however many you speak, what good will they do you if you do not act on upon them? ~ buddha, @wisdomtrove

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1:Holy words and pure and goodly deeds ascend unto the heaven of celestial glory. ~ Bah u ll h,

2:By the purity of the thoughts, of the actions, of holy words one cometh to know Ahura-Mazda. ~ Avesta: Yaçna,

3:However many holy words u read, however many u speak, what good will they do u If U do not act on upon them? ~ Buddha,

4:However many holy words you read, However many you speak, What good will they do you If you do not act upon them? ~ Roger Walsh,

5:However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?
~ Buddha,

6:However many holy words you read, However many you speak, What good will they do you If you do not act on upon them? ~ Gautama Buddha,

7:However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? ~ Gautama Buddha,

8:However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? ~ Buddhist proverb,

9:"However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?" ~ Buddhist proverb,

10:Only God can put Scripture inside. But reading sacred text can put it on your hearts, and then when your hearts break, the holy words will fall inside. ~ Anne Lamott,

11:Abortion is the Antichrist's demonic parody of the eucharist. That's why it uses the same holy words, "This is my body," with the blasphemous opposite meaning. ~ Peter Kreeft,

12:idols. it would make us revere the holy words spoken by "godly men of old," but revere still more the word of God spoken through Conscience, Reason, and Faith, as the holiest of all. ~ Anonymous,

13:It is because as we are, our hearts are closed, and we cannot place the holy words in our hearts. So we place them on top of our hearts. And there they stay until, one day, the heart breaks and the words fall in. ~ Parker J Palmer,

14:It cannot countervail the exchange of joy That one short minute gives me in her sight. Do thou but close our hands with holy words, Then love-devouring death do what he dare, It is enough I may but call her mine. ~ William Shakespeare,

15:Amen, amen! but come what sorrow can,
It cannot countervail the exchange of joy
That one short minute gives me in her sight:
Do thou but close our hands with holy words,
Then love-devouring death do what he dare;
It is enough I may but call her mine. ~ William Shakespeare,

16:All the holy words you read and all the holy words you speak are as nothing if you do not act upon them. Even if you read little and say little but live the right way, forsaking craving, hatred and delusion, you will know the truth and find calmness and will show others the path. ~ Gautama Buddha,

17:Prayers carved by monks. With every turn of the wheel, the paddles press into the water, imprinting the holy words onto its surface,” he said. “Just think— once, these prayers were carried from the temple in the mountains all the way to the sea, blessing all those they floated past. ~ Tan Twan Eng,

18:There's a lovely Hasidic story of a rabbi who always told his people that if they studied the Torah, it would put Scripture on their hearts. One of them asked, "Why on our hearts, and not in them?" The rabbi answered, "Only God can put Scripture inside. But reading sacred text can put it on your heart, and then when your hearts break, the holy words will fall inside. ~ Anne Lamott,

19:You shall not steal! You shall not kill! Such words were once called holy; before them people bowrd their knees and heads, and removed their shoes. But I ask you: where have there ever been better thieves and killers in the world than such holy words have been? Is there not in all of life itself - robbing and killing? And when such words were called holy, was not truth itself thereby - killed? ~ Friedrich Nietzsche,

20:If we compare the present state of the New Testament text with that of any other ancient writing, we must... declare it to be marvelously correct. Such has been the care with which the New Testament has been copied - a care which has doubtless grown out of true reverence for its holy words.... The New Testament is unrivaled among ancient writings in the purity of its test as actually transmitted and kept in use. ~ B B Warfield,

21:If a man speaks many holy words but he speaks and does not, this thoughtless man cannot enjoy the life of holiness: he is like a cowherd who counts the cows of his master.

Whereas if a man speaks but a few holy words and yet he lives the life of those words, free from passion and hate and illusion—with right vision and a mind free, craving for nothing both now and hereafter—the life of this man is a life of holiness. ~ Anonymous,

22:If holy words could not offer up an answer to despair, then what good were they? If the truths so revealed did not invite restitution, then their utterance was no more than a curse. And if the restitution is found not in the mortal realm, then we are invited to inaction, and indifference. Will you promise to a soul a reward buried in supposition? Are we to reach throughout our lives but never touch? Are we to dream and to hope, but never know? ~ Steven Erikson,

23:But the Bible says it's wrong." The nail dug into Isaac's palm as he squeezed it. David sighed. "I know. When I try to make sense of things, I always end up there. But isn't the Bible only more words?" "Holy words, though!" Isaac sputtered. "We know everything in the Bible is true." "Do we? It was written by men, wasn't it? If it's all true, then why don't men sell their daughters into slavery anymore? It's in the Bible. So is being able to buy slaves as long as they're foreigners. ~ Keira Andrews,

24:O CHILDREN OF ADAM! Holy words and pure and goodly deeds ascend unto the heaven of celestial glory. Strive that your deeds may be cleansed from the dust of self and hypocrisy and find favor at the court of glory; for ere long the assayers of mankind shall, in the holy presence of the Adored One, accept naught but absolute virtue and deeds of stainless purity. This is the daystar of wisdom and of divine mystery that hath shone above the horizon of the divine will. Blessed are they that turn thereunto. ~ Bah u ll h,

25:So it is no surprise that Jewish teaching includes frequent reminders of the importance of a broken-open heart, as in this Hasidic tale: A disciple asks the rebbe: “Why does Torah tell us to ‘place these words upon your hearts’? Why does it not tell us to place these holy words in our hearts?” The rebbe answers: “It is because as we are, our hearts are closed, and we cannot place the holy words in our hearts. So we place them on top of our hearts. And there they stay until, one day, the heart breaks and the words fall in.”38 ~ Parker J Palmer,

26:From time to time I try to imagine this world of which he spoke--a culture in whose mythology words might be that precious, in which words were conceived as vessels for communications from the heart; a society in which words are holy, and the challenge of life is based upon the quest for gentle words, holy words, gentle truths, holy truths.

I try to imagine for myself a world in which the words one gives one's children are the shell into which they shall grow, so one chooses one's words carefully, like precious gifts, like magnificent gifts, like magnificent inheritances, for they convey an excess of what we have imagined, they bear gifts beyond imagination, they reveal and revisit the wealth of history.

How carefully, how slowly, and how lovingly we might step into our expectations of each other in such a world. ~ Patricia J Williams,

27:From time to time I try to imagine this world of which he spoke--a culture in whose mythology words might be that precious, in which words were conceived as vessels for communications from the heart; a society in which words are holy, and the challenge of life is based upon the quest for gentle words, holy words, gentle truths, holy truths.

I try to imagine for myself a world in which the words one gives one's children are the shell into which they shall grow, so one chooses one's children are the shell into which they shall grow, so one chooses one's words carefully, like precious gifts, like magnificent gifts, like magnificent inheritances, for they convey an excess of what we have imagined, they bear gifts beyond imagination, they reveal and revisit the wealth of history.

How carefully, how slowly, and how lovingly we might step into our expectations of each other in such a world. ~ Patricia J Williams,

28:Revelation’s “forehead” and “hand” terminology is actually rooted in the Old Testament. Moses told the Israelites, “You shall lay up these words of mine in your heart and in your soul, and bind them as a sign on your hand, and they shall be as frontlets between your eyes” (Deuteronomy 11:18 , NKJV). What did God mean by this? Did He expect the Israelites to take a ballpoint pen and write tiny paragraphs above their noses? Seriously, how could Israelite faces contain the entire book of Deuteronomy? It has thirty-four chapters! A little bit of enlightened reflection should teach us what this “forehead” and “hand” language really means. Anciently, God wanted His holy words to be on the Israelite’s foreheads. This must mean He wanted them inside their minds. What about His words on their hands? This must apply to their actions. Thus, the forehead represents the mind, and the hand represents the actions. That’s simple enough. Therefore, what the book of Revelation really means when it speaks of a mark in the forehead or in the hand is that someday the masses of humanity will fully yield ~ Steve Wohlberg,

29:Youth's gay springtime scarcely knowing
Went I forth the world to roam
And the dance of youth, the glowing,
Left I in my father's home,
Of my birthright, glad-believing,
Of my world-gear took I none,
Careless as an infant, cleaving
To my pilgrim staff alone.
For I placed my mighty hope in
Dim and holy words of faith,
"Wander forththe way is open,
Ever on the upward path
Till thou gain the golden portal,
Till its gates unclose to thee.
There the earthly and the mortal,
Deathless and divine shall be!"
Night on morning stole, on stealeth,
Never, never stand I still,
And the future yet concealeth,
What I seek, and what I will!
Mount on mount arose before me,
Torrents hemmed me every side,
But I built a bridge that bore me
O'er the roaring tempest-tide.
Towards the east I reached a river,
On its shores I did not rest;
Faith from danger can deliver,
And I trusted to its breast.
Drifted in the whirling motion,
Seas themselves around me roll
Wide and wider spreads the ocean,
Far and farther flies the goal.
While I live is never given
Bridge or wave the goal to near
Earth will never meet the heaven,
Never can the there be here!

~ Friedrich Schiller, The Pilgrim
,

30:The Holy Scripture is called the Book of the Old and of the New Testament. When a notary has drawn a contract or other deed, when a testament is confirmed by the death of the testator, there must not be added, withdrawn, or altered, one single word under penalty of falsification. Are not the Holy Scriptures the true testament of the eternal God, drawn by the notaries deputed for this purpose, duly sealed and signed with his blood, confirmed by death? Being such, how can we alter even the smallest point without impiety? “A testament,” says the great Ulpian, “is a just expression of our will as to what we would have done after our death.”898 Our Lord by the Holy Scriptures shows us what we must believe, hope for, love and do, and this by a true expression of his will; if we add, take away or change, it will no longer be the true expression of God’s will. For Our Lord having duly expressed in Scripture his will, if we add anything of our own we shall make the statement go beyond the will of the testator, if we take anything away we shall make it fall short, if we make changes in it we shall set it awry, and it will no longer correspond to the will of the author, nor be a correct statement. When two things exactly correspond, he who changes the one destroys the equality and the correspondence between them. If it be a true statement, whatever right have we to alter it? Our Lord puts a value on the iotas, yea, the mere little points and accents of his holy words. How jealous then is he of their integrity, and what punishment shall they not deserve who violate this integrity! Brethren, says S. Paul,899 (I speak after the manner of man), yet a man’s testament, if it be confirmed, no man despiseth, nor addeth to it. And to show how important it is to learn the Scripture in its exactness he gives an example. To Abraham were the promisesmade, and to his seed. He says not and to his seeds as of many, but as of one; and to thy seed, who is Christ. See, I beg you, how the change from singular to plural would have spoilt the mysterious meaning of this word. The Ephrathites [Ephraimites] said Sibolleth, not forgetting a single letter, but because they did not pronounce it thickly enough, the Galaadites slew them at the fords of Jordan.900 The simple difference of pronunciation in speaking, and in writing the mere transposition of one single point on the letter scin caused the ambiguity, and changing the janin into semol, instead of an ear of wheat expressed a weight or a burden. Whosoever alters or adds the slightest accent in the Scripture is a sacrilegious man and deserves the death of him who dares to mingle the profane with the sacred. ~ Francis de Sales,

31:The Holy Scripture is called the Book of the Old and of the New Testament. When a notary has drawn a contract or other deed, when a testament is confirmed by the death of the testator, there must not be added, withdrawn, or altered, one single word under penalty of falsification. Are not the Holy Scriptures the true testament of the eternal God, drawn by the notaries deputed for this purpose, duly sealed and signed with his blood, confirmed by death? Being such, how can we alter even the smallest point without impiety? “A testament,” says the great Ulpian, “is a just expression of our will as to what we would have done after our death.”898 Our Lord by the Holy Scriptures shows us what we must believe, hope for, love and do, and this by a true expression of his will; if we add, take away or change, it will no longer be the true expression of God’s will. For Our Lord having duly expressed in Scripture his will, if we add anything of our own we shall make the statement go beyond the will of the testator, if we take anything away we shall make it fall short, if we make changes in it we shall set it awry, and it will no longer correspond to the will of the author, nor be a correct statement. When two things exactly correspond, he who changes the one destroys the equality and the correspondence between them. If it be a true statement, whatever right have we to alter it? Our Lord puts a value on the iotas, yea, the mere little points and accents of his holy words. How jealous then is he of their integrity, and what punishment shall they not deserve who violate this integrity! Brethren, says S. Paul,899 (I speak after the manner of man), yet a man’s testament, if it be confirmed, no man despiseth, nor addeth to it. And to show how important it is to learn the Scripture in its exactness he gives an example. To Abraham were the promisesmade, and to his seed. He says not and to his seeds as of many, but as of one; and to thy seed, who is Christ. See, I beg you, how the change from singular to plural would have spoilt the mysterious meaning of this word. The Ephrathites [Ephraimites] said Sibolleth, not forgetting a single letter, but because they did not pronounce it thickly enough, the Galaadites slew them at the fords of Jordan.900 The simple difference of pronunciation in speaking, and in writing the mere transposition of one single point on the letter scin caused the ambiguity, and changing the janin into semol, instead of an ear of wheat expressed a weight or a burden. Whosoever alters or adds the slightest accent in the Scripture is a sacrilegious man and deserves the death of him who dares to mingle the profane with the sacred. ~ Saint Francis de Sales,

32:At The Gate Of The Convent
Beside the Convent Gate I stood,
Lingering to take farewell of those
To whom I owed the simple good
Of three days' peace, three nights' repose.
My sumpter-mule did blink and blink;
Was nothing more to munch or quaff;
Antonio, far too wise to think,
Leaned vacantly upon his staff.
It was the childhood of the year:
Bright was the morning, blithe the air;
And in the choir I plain could hear
The monks still chanting matin prayer.
The throstle and the blackbird shrilled,
Loudly as in an English copse,
Fountain-like note that, still refilled,
Rises and falls, but never stops.
As lush as in an English chase,
The hawthorn, guessed by its perfume,
With folds on folds of snowy lace
Blindfolded all its leaves with bloom.
Scarce seen, and only faintly heard,
A torrent, 'mid far snow-peaks born,
Sang kindred with the gurgling bird,
Flowed kindred with the foaming thorn.
The chanting ceased, and soon instead
Came shuffling sound of sandalled shoon;
Each to his cell and narrow bed
Withdrew, to pray and muse till noon.
Only the Prior-for such their RuleInto the morning sunshine came.
Antonio bared his locks; the mule
Kept blinking, blinking, just the same.
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I thanked him with a faltering tongue;
I thanked him with a flowing heart.
``This for the poor.'' His hand I wrung,
And gave the signal to depart.
But still in his he held my hand,
As though averse that I should go.
His brow was grave, his look was bland,
His beard was white as Alpine snow.
And in his eye a light there shone,
A soft, subdued, but steadfast ray,
Like to those lamps that still burn on
In shrines where no one comes to pray.
And in his voice I seemed to hear
The hymns that novice-sisters sing,
When only anguished Christ is near,
And earth and life seem vanishing.
``Why do you leave us, dear my son?
Why from calm cloisters backward wend,
Where moil is much and peace is none,
And journeying hath nor bourne nor end?
``Read I your inmost soul aright,
Heaven hath to you been strangely kind;
Gave gentle cradle, boyhood bright,
A fostered soul, a tutored mind.
``Nor wealth did lure, nor penury cramp,
Your ripening soul; it lived and throve,
Nightly beside the lettered lamp,
Daily in field, and glade, and grove.
``And when the dawn of manhood brought
The hour to choose to be of those
Who serve for gold, or sway by thought,
You doubted not, and rightly chose.
``Loving your Land, you face the strife;
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Loved by the Muse, you shun the throng;
And blend within your dual life
The patriot's pen, the poet's song.
``Hence now, in gaze mature and wise,
Dwells scorn of praise, dwells scorn of blame;
Calm consciousness of surer prize
Than dying noise of living fame.
``Have you not loved, been loved, as few
Love, or are loved, on loveless earth?
How often have you felt its dew?
Say, have you ever known its dearth?
``I speak of love divorced from pelf,
I speak of love unyoked and free,
Of love that deadens sense of self,
Of love that loveth utterly.
``And this along your life hath flowed
In full and never-failing stream,
Fresh from its source, unbought, unowed,
Beyond your boyhood's fondest dream.''
He paused. The cuckoo called. I thought
Of English voices, English trees.
The far-off fancy instant brought
The tears; and he, misled by these,
With hand upon my shoulder, said,
``You own 'tis true. The richest years
Bequeath the beggared heart, when fled,
Only this legacy of tears.
``Why is it that all raptures cloy?
Though men extol, though women bless,
Why are we still chagrined with joy,
Dissatisfied with happiness?
``Yes, the care-flouting cuckoo calls,
And yet your smile betokens grief,
Like meditative light that falls
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Through branches fringed with autumn leaf.
``Whence comes this shadow? You are now
In the full summer of the soul.
The answer darkens on your brow:
`Winter the end, and death the goal.'
``Yes, vain the fires of pride and lust
Fierce in meridian pulses burn:
Remember, Man, that thou art dust,
And unto dust thou shalt return.
``Rude are our walls, our beds are rough,
But use is hardship's subtle friend.
He hath got all that hath enough;
And rough feels softest, in the end.
``While luxury hath this disease,
It ever craves and pushes on.
Pleasures, repeated, cease to please,
And rapture, once 'tis reaped, is gone.
``My flesh hath long since ceased to creep,
Although the hairshirt pricketh oft.
A plank my couch; withal, I sleep
Soundly as he that lieth soft.
``And meagre though may be the meal
That decks the simple board you see,
At least, my son, we never feel
The hunger of satiety.
``You have perhaps discreetly drunk:
O, then, discreetly, drink no more!
Which is the happier, worldling, monk,
When youth is past, and manhood o'er?
``Of life beyond I speak not yet.
'Tis solitude alone can e'er,
By hushing controversy, let
Man catch earth's undertone of prayer.
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``Your soul which Heaven at last must reap,
From too much noise hath barren grown;
Long fallow silence must it keep,
Ere faith revive, and grace be sown.
``Let guide and mule alone return.
For you I will prepare a cell,
In whose calm silence you will learn,
Living or dying, All is well!''
Again the cuckoo called; again
The merle and mavis shook their throats;
The torrent rambled down the glen,
The ringdove cooed in sylvan cotes.
The hawthorn moved not, but still kept
As fixedly white as far cascade;
The russet squirrel frisked and leapt
From breadth of sheen to breadth of shade.
I did not know the words had ceased,
I thought that he was speaking still,
Nor had distinguished sacred priest
From pagan thorn, from pagan rill.
Not that I had not harked and heard;
But all he bade me shun or do,
Seemed just as sweet as warbling bird,
But not more grave and not more true.
So deep yet indistinct my bliss,
That when his counsels ceased to sound,
That one sweet note I did not miss
From other sweet notes all around.
But he, misreading my delight,
Again with urging accents spoke.
Then I, like one that's touched at night,
From the deep swoon of sweetness woke.
And just as one that, waking, can
Recall the thing he dreamed, but knows
179
'Twas of the phantom world that man
Visits in languors of repose;
So, though I straight repictured plain
All he had said, it seemed to me,
Recalled from slumber, to retain
No kinship with reality.
``Father, forgive!'' I said; ``and look!
Who taught its carolling to the merle?
Who wed the music to the brook?
Who decked the thorn with flakes of pearl?
``'Twas He, you answer, that did make
Earth, sea, and sky: He maketh all;
The gleeful notes that flood the brake,
The sad notes wailed in Convent stall.
``And my poor voice He also made;
And like the brook, and like the bird,
And like your brethren mute and staid,
I too can but fulfil His word.
``Were I about my loins to tie
A girdle, and to hold in scorn
Beauty and Love, what then were I
But songless stream, but flowerless thorn?
``Why do our senses love to list
When distant cataracts murmur thus?
Why stealeth o'er your eyes a mist
When belfries toll the Angelus?
``It is that every tender sound
Art can evoke, or Nature yield,
Betokens something more profound,
Hinted, but never quite revealed.
``And though it be the self-same Hand
That doth the complex concert strike,
The notes, to those that understand,
Are individual, and unlike.
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``Allow my nature. All things are,
If true to instinct, well and wise.
The dewdrop hinders not the star;
The waves do not rebuke the skies.
``So leave me free, good Father dear,
While you on humbler, holier chord
Chant your secluded Vespers here,
To fling my matin notes abroad.
``While you with sacred sandals wend
To trim the lamp, to deck the shrine,
Let me my country's altar tend,
Nor deem such worship less divine.
``Mine earthly, yours celestial love:
Each hath its harvest; both are sweet.
You wait to reap your Heaven, above;
I reap the Heaven about my feet.
``And what if I-forgive your guest
Who feels, so frankly speaks, his qualmThough calm amid the world's unrest,
Should restless be amid your calm?
``But though we two be severed quite,
Your holy words will sound between
Our lives, like stream one hears at night,
Louder, because it is not seen.
``Father, farewell! Be not distressed;
And take my vow, ere I depart,
To found a Convent in my breast,
And keep a cloister in my heart.''
The mule from off his ribs a fly
Flicked, and then zigzagged down the road.
Antonio lit his pipe, and I
Behind them somewhat sadly strode.
Just ere the Convent dipped from view,
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Backward I glanced: he was not there.
Within the chapel, well I knew,
His lips were now composed in prayer.
But I have kept my vow. And when
The cuckoo chuckleth o'er his theft,
When throstles sing, again, again,
And runnels gambol down the cleft,
With these I roam, I sing with those,
And should the world with smiles or jeers
Provoke or lure, my lids I close,
And draw a cowl about my ears.
~ Alfred Austin,

33:The Monk
In Nino's chamber not a sound intrudes
Upon the midnight's tingling silentness,
Where Nino sits before his book and broods,
Thin and brow-burdened with some fine distress,
Some gloom that hangs about his mournful moods
His weary bearing and neglected dress:
So sad he sits, nor ever turns a leafSorrow's pale miser o'er his hoard of grief.
II
Young Nino and Leonora, they had met
Once at a revel by some lover's chance,
And they were young with hearts already set
To tender thoughts, attuned to romance;
Wherefore it seemed they never could forget
That winning touch, that one bewildering glance:
But found at last a shelter safe and sweet,
Where trembling hearts and longing hands might meet.
III
Ah, sweet their dreams, and sweet, the life they led
With that great love that was their bosoms' all,
Yet ever shadowed by some circling dread
It gloomed at moments deep and tragical,
And so for many a month they seemed to tread
With fluttering hearts, whatever might befall,
Half glad, half sad, their sweet and secret way
To the soft tune of some old lover's lay.
IV
But she is gone, alas he knows not where,
Or how his life that tender gift should lose:
Indeed his love was ever full of care,
The hasty joys and griefs of him who woos,
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Where sweet success is neighbour to despair,
With stolen looks and dangerous interviews:
But one long week she came not, nor the next,
And so he wandered here and there perplext;
Nor evermore she came. Full many days
He sought her at their trysts, devised deep schemes
To lure her back, and fell on subtle ways
To win some word of her; but all his dreams
Vanished like smoke, and then in sore amaze
From town to town, as one that crazed seems,
He wandered, following in unhappy quest
Uncertain clues that ended like the rest.
VI
And now this midnight, as he sits forlorn,
The printed page for him no meaning bears;
With every word some torturing dream is born;
And every thought is like a step that scares
Old memories up to make him weep and mourn,
He cannot turn but from their latchless lairs,
The weary shadows of his lost delight.
Rise up like dusk birds through the lonely night.
VII
And still with questions vain he probes his grief,
Till thought is wearied out, and dreams grow dim.
What bitter chance, what woe beyond belief
Could keep his lady's heart so hid from him?
Or was her love indeed but light and brief,
A passing thought, a moment's dreamy whim?
Aye there it stings, the woe that never sleeps:
Poor Nino leans upon his book, and weeps.
VIII
Until at length the sudden grief that shook
His pierced bosom like a gust is past,
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And laid full weary on the wide-spread book,
His eyes grow dim with slumber light and fast;
But scarcely have his dreams had time to look
On lands of kindlier promise, when aghast
He starts up softly, and in wondering wise
Listens atremble with wide open eyes.
IX
What sound was that? Who knocks like one in dread
With such swift hands upon his outer door?
Perhaps some beggar driven from his bed
By gnawing hunger he can bear no more,
Or questing traveller with confused tread,
Straying, bewildered in the midnight hoar.
Nino uprises, scared, he knows not how,
The dreams still pale about his burdened brow.
The heavy bolt he draws, and unawares
A stranger enters with slow steps, unsought,
A long robed monk, and in his hand he bears,
A jewelled goblet curiously wrought;
But of his face beneath the cowl he wears
For all his searching Nino seeth nought;
And slowly past him with long stride he hies,
While Nino follows with bewildered eyes.
XI
Straight on he goes with dusky rustling gown
His steps are soft, his hands are white and fine;
And still he bears the goblet on whose crown
A hundred jewels in the lamplight shine;
And ever from its edges dripping down
Falls with dark stain the rich and lustrous wine,
Wherefrom through all the chamber's shadowy deeps
A deadly perfume like a vapour creeps.
XII
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And now he sets it down with careful hands
On the slim table's polished ebony;
And for a space as if in dreams he stands,
Close hidden in his sombre drapery.
'Oh lover, by thy lady's last commands,
I bid thee hearken, for I bear with me
A gift to give thee and a tale to tell
From her who loved thee, while she lived too well.'
XIII
The stranger's voice falls slow and solemnly.
Tis soft, and rich, and wondrous deep of tone;
And Nino's face grows white as ivory,
Listening fast-rooted like a shape of stone.
Ah, blessed saints, can such a dark thing be?
And was it death, and is Leonora gone?
Oh, love is harsh, and life is frail indeed,
That gives men joy, and then so makes them bleed.
XIV
'There is the gift I bring'; the stranger's head
Turns to the cup that glitters at his side;
'And now my tongue draws back for very dread,
Unhappy youth, from what it must not hide.
The saddest tale that ever lips have said;
Yet thou must know how sweet Lenora died,
A broken martyr for love's weary sake,
And left this gift for thee to leave or take.'
XV
Poor Nino listens with that marble face,
And eyes that move not, strangely wide and set.
The monk continues with his mournful grace:
'She told me, Nino, how you often met
In secret, and your plighted loves kept pace,
Together, tangled in the self-same net;
Your dream's dark danger and its dread you knew,
And still you met, and still your passion grew.
199
XVI
'And aye with that luxurious fire you fed
Your dangerous longing daily, crumb by crumb;
Nor ever cared that still above your head
The shadow grew; for that your lips were dumb.
You knew full keenly you could never wed:
'Twas all a dream: the end must surely come;
For not on thee her father's eyes were turned
To find a son, when mighty lords were spurned.
XVII
'Thou knowest that new-sprung prince, that proud up-start,
Pisa's new tyrant with his armed thralls,
Who bends of late to take the people's part,
Yet plays the king among his marble halls,
Whose gloomy palace in our city's heart,
Frowns like a fortress with its loop-holed walls.
'Twas him he sought for fair Leonora's hand,
That so his own declining house might stand.
XVIII
'The end came soon; 'twas never known to thee;
But, when your love was scarce a six months old,
She sat one day beside her father's knee,
And in her ears the dreadful thing was told.
Within one month her bridal hour should be
With Messer Gianni for his power and gold;
And as she sat with whitened lips the while,
The old man kissed her, with his crafty smile.
XIX
'Poor pallid lady, all the woe she felt
Thou, wretched Nino, thou alone canst know,
Down at his feet with many a moan she knelt,
And prayed that he would never wound her so.
Ah, tender saints! it was a sight to melt
The flintiest heart; but his could never glow.
He sat with clenched hands and straightened head,
200
And frowned, and glared, and turned from white to red.
XX
'And still with cries about his knees she clung,
Her tender bosom broken with her care.
His words were brief, with bitter fury flung:
'The father's will the child must meekly bear;
I am thy father, thou a girl and young.'
Then to her feet she rose in her despair,
And cried with tightened lips and eyes aglow,
One daring word, a straight and simple, 'No!'
XXI
'Her father left her with wild words, and sent
Rough men, who dragged her to a dungeon deep,
Where many a weary soul in darkness pent
For many a year had watched the slow days creep,
And there he left her for his dark intent,
Where madness breeds and sorrows never sleep.
Coarse robes he gave her, and her lips he fed
With bitter water and a crust of bread.
XXII
'And day by day still following out his plan,
He came to her, and with determined spite
Strove with soft words and then with curse and ban
To bend her heart so wearied to his might,
And aye she bode his bitter pleasure's span,
As one that hears, but hath not sense or sight.
Ah, Nino, still her breaking heart held true:
Poor lady sad, she had no thought but you.
XXIII
'The father tired at last and came no more,
But in his settled anger bade prepare
The marriage feast with all luxurious store,
With pomps and shows and splendors rich and rare;
And so in toil another fortnight wore,
201
Nor knew she aught what things were in the air,
Till came the old lord's message brief and coarse:
Within three days she should be wed by force.
XXIV
'And all that noon and weary night she lay,
Poor child, like death upon her prison stone,
And none that came to her but crept away,
Sickened at heart to see her lips so moan,
Her eyes so dim within their sockets grey,
Her tender cheeks so thin and ghastly grown;
But when the next morn's light began to stir,
She sent and prayed that I might be with her.
XXV
'This boon he gave: perchance he deemed that I,
The chaplain of his house, her childhood's friend,
With patient tones and holy words, might try
To soothe her purpose to his gainful end.
I bowed full low before his crafty eye,
But knew my heart had no base help to lend.
That night with many a silent prayer I came
To poor Leonora in her grief and shame.
XXVI
'But she was strange to me: I could not speak
For glad amazement, mixed with some dark fear;
I saw her stand no longer pale and weak,
But a proud maiden, queenly and most clear,
With flashing eyes and vermeil in her cheek:
And on the little table, set anear,
I marked two goblets of rare workmanship
With some strange liquor crowned to the lip.
XXVII
'And then she ran to me and caught my hand,
Tightly imprisoned in her meagre twain,
And like the ghost of sorrow she did stand,
202
And eyed me softly with a liquid pain:
'Oh father, grant, I pray thee, I command,
One boon to me, I'll never ask again,
One boon to me and to my love, to both;
Dear father, grant, and bind it with an oath.'
XXVIII
'This granted I, and then with many a wail
She told me all the story of your woe,
And when she finished, lightly but most pale,
To those two brimming goblets she did go,
And one she took within her fingers frail,
And looked down smiling in its crimson glow:
'And now thine oath I'll tell; God grant to thee
No rest in grave, if thou be false to me.
XXIX
''Alas, poor me! whom cruel hearts would wed
On the sad morrow to that wicked lord;
But I'll not go; nay, rather I'll be dead,
Safe from their frown and from their bitter word.
Without my Nino life indeed were sped;
And sith we two can never more accord
In this drear world, so weary and perplext,
We'll die, and win sweet pleasure in the next.
XXX
''Oh father, God will never give thee rest,
If thou be false to what thy lips have sworn,
And false to love, and false to me distressed,
A helpless maid, so broken and outworn.
This cup-she put it softly to her breastI pray thee carry, ere the morrow morn,
To Nino's hand, and tell him all my pain;
This other with mine own lips I will drain.'
XXXI
'Slowly she raised it to her lips, the while
203
I darted forward, madly fain to seize
Her dreadful hands, but with a sudden wile
She twisted and sprang from me with bent knees,
And rising turned upon me with a smile,
And drained her goblet to the very lees.
'Oh priest, remember, keep thine oath,' she cried,
And the spent goblet fell against her side.
XXXII
'And then she moaned and murmured like a bell:
'My Nino, my sweet Nino!' and no more
She said, but fluttered like a bird and fell
Lifeless as marble to the footworn floor;
And there she lies even now in lonely cell,
Poor lady, pale with all the grief she bore,
She could not live, and still be true to thee,
And so she's gone where no rude hands can be.'
XXXIII
The monk's voice pauses like some mournful flute,
Whose pondered closes for sheer sorrow fail,
And then with hand that seems as it would suit
A soft girl best, it is so light and frail,
He turns half round, and for a moment mute
Points to the goblet, and so ends his tale:
'Mine oath is kept, thy lady's last command;
'Tis but a short hour since it left her hand.'
XXXIV
So ends the stranger: surely no man's tongue
Was e'er so soft, or half so sweet, as his.
Oft as he listened, Nino's heart had sprung
With sudden start as from a spectre's kiss;
For deep in many a word he deemed had rung
The liquid fall of some loved emphasis;
And so it pierced his sorrow to the core,
The ghost of tones that he should hear no more.
XXXV
204
But now the tale is ended, and still keeps
The stranger hidden in dusky weed;
And Nino stands, wide-eyed, as one that sleeps,
And dimly wonders how his heart doth bleed.
Anon he bends, yet neither moans nor weeps,
But hangs atremble, like a broken reed;
'Ah! bitter fate, that lured and sold us so,
Poor lady mine; alas for all our woe!'
XXXVI
But even as he moans in such dark mood,
His wandering eyes upon the goblet fall.
Oh, dreaming heart! Oh, strange ingratitude!
So to forget his lady's lingering call,
Her parting gift, so rich, so crimson-hued,
The lover's draught, that shall be cure for all.
He lifts the goblet lightly from its place,
And smiles, and rears it with his courtly grace.
XXXVII
'Oh, lady sweet, I shall not long delay:
This gift of thine shall bring me to thine eyes.
Sure God will send on no unpardoned way
The faithful soul, that at such bidding dies.
When thou art gone, I cannot longer stay
To brave this world with all its wrath and lies,
Where hands of stone and tongues of dragon's breath
Have bruised mine angel to her piteous death.'
XXXVIII
And now the gleaming goblet hath scarce dyed
His lips' thin pallor with its deathly red,
When Nino starts in wonder, fearful-eyed,
For, lo! the stranger with outstretched head
Springs at his face one soft and sudden stride,
And from his hand the deadly cup hath sped,
Dashed to the ground, and all its seeded store
Runs out like blood upon the marble floor.
205
XXXIX
'Oh, Nino, my sweet Nino! speak to me,
Nor stand so strange, nor look so deathly pale.
'Twas all to prove thy heart's dear constancy
I brought that cup and told that piteous tale.
Ah! chains and cells and cruel treachery
Are weak indeed when women's hearts assail.
Art angry, Nino?' 'Tis no monk that cries,
But sweet Leonora with her love-lit eyes.
XL
She dashes from her brow the pented hood;
The dusky robe falls rustling to her feet;
And there she stands, as aye in dreams she stood.
Ah, Nino, see! Sure man did never meet
So warm a flower from such a sombre bud,
So trembling fair, so wan, so pallid sweet.
Aye, Nino, down like saint upon thy knee,
And soothe her hands with kisses warm and free.
XLI
And now with broken laughter on her lips,
And now with moans remembering of her care,
She weeps, and smiles, and like a child she slips
Her lily fingers through his curly hair,
The while her head with all it's sweet she dips,
Close to his ear, to soothe and murmur there;
'Oh, Nino, I was hid so long from thee,
That much I doubted what thy love might be.
XLII
'And though 'twas cruel hard of me to try
Thy faithful heart with such a fearful test,
Yet now thou canst be happy, sweet, as I
Am wondrous happy in thy truth confessed.
To haggard death indeed thou needst not fly
To find the softness of thy lady's breast;
206
For such a gift was never death's to give,
But thou shalt have me for thy love, and live.
XLIII
'Dost see these cheeks, my Nino? they're so thin,
Not round and soft, as when thou touched them last:
So long with bitter rage they pent me in,
Like some poor thief in lonely dungeons cast;
Only this night through every bolt and gin
By cunning stealth I wrought my way at last.
Straight to thine heart I fled, unfaltering,
Like homeward pigeon with uncaged wing.
XLIV
'Nay, Nino, kneel not; let me hear thee speak.
We must not tarry long; the dawn is nigh.'
So rises he, for very gladness weak;
But half in fear that yet the dream may fly,
He touches mutely mouth and brow and cheek;
Till in his ear she 'gins to plead and sigh:
'Dear love, forgive me for that cruel tale,
That stung thine heart and made thy lips so pale.'
XLV
And so he folds her softly with quick sighs,
And both with murmurs warm and musical
Talk and retalk, with dim or smiling eyes,
Of old delights and sweeter days to fall:
And yet not long, for, ere the starlit skies,
Grow pale above the city's eastern wall,
They rise, with lips and happy hands withdrawn,
And pass out softly into the dawn.
XLVI
For Nino knows the captain of a ship,
The friend of many journeys, who may be
This very morn will let his cables slip
For the warm coast of Sicily.
207
There in Palermo, at the harbour's lip,
A brother lives, of tried fidelity:
So to the quays by hidden ways they wend
In the pale morn, nor do they miss their friend.
XLVII
And ere the shadow off another night
Hath darkened Pisa, many a foe shall stray
Through Nino's home, with eyes malignly bright
In wolfish quest, but shall not find his prey:
The while those lovers in their white-winged flight
Shall see far out upon the twilight grey,
Behind, the glimmer of the sea, before,
The dusky outlines of a kindlier shore.
~ Archibald Lampman,

34:ON OLD AND NEW TABLETS
I

Here I sit and wait, surrounded by broken old
tablets and new tablets half covered with writing. When
will my hour come? The hour of my going down and
going under; for I want to go among men once more.
For that I am waiting now, for first the signs must
come to me that my hour has come: the laughing lion
with the flock of doves. Meanwhile I talk to myself as
one who has time. Nobody tells me anything new: so
I tell myself-myself.
2

When I came to men I found them sitting on an old
conceit: the conceit that they have long known what
is good and evil for man. All talk of virtue seemed an
old and weary matter to man; and whoever wanted to
sleep well still talked of good and evil before going to
sleep.
I disturbed this sleepiness when I taught: what is
good and evil no one knows yet, unless it be he who
creates. He, however, creates man's goal and gives the
earth its meaning and its future. That anything at all
is good and evil-that is his creation.
And I bade them overthrow their old academic
chairs and wherever that old conceit had sat; I bade
them laugh at their great masters of virtue and saints
and poets and world-redeemers. I bade them laugh at
their gloomy sages and at whoever had at any time sat
on the tree of life like a black scarecrow. I sat down by
their great tomb road among cadavers and vultures,
and I laughed at all their past and its rotting, decaying
glory.
197
Verily, like preachers of repentance and fools, I
raised a hue and cry of wrath over what among them
is great and small, and that their best is still so small.
And that their greatest evil too is still so small-at
that I laughed.
My wise longing cried and laughed thus out of me
-born in the mountains, verily, a wild wisdom-my
great broad-winged longing! And often it swept me
away and up and far, in the middle of my laughter; and
I flew, quivering, an arrow, through sun-drunken delight, away into distant futures which no dream had yet
seen, into hotter souths than artists ever dreamed of,
where gods in their dances are ashamed of all clothesto speak in parables and to limp and stammer like
poets; and verily, I am ashamed that I must still be a
poet.
Where all becoming seemed to me the dance of gods
and the prankishness of gods, and the world seemed
free and frolicsome and as if fleeing back to itself-as
an eternal fleeing and seeking each other again of many
gods, as the happy controverting of each other, conversing again with each other, and converging again
of many gods.
Where all time seemed to me a happy mockery of
moments, where necessity was freedom itself playing
happily with the sting of freedom.
Where I also found again my old devil and archenemy, the spirit of gravity, and all that he created:
constraint, statute, necessity and consequence and purpose and will and good and evil.
For must there not be that over which one dances
and dances away? For the sake of the light and the
lightest, must there not be moles and grave dwarfs?
198
3
There it was too that I picked up the word "overman" by the way, and that man is something that must
be overcome-that man is a bridge and no end: proclaiming himself blessed in view of his noon and
evening, as the way to new dawns-Zarathustra's word
of the great noon, and whatever else I hung up over
man like the last crimson light of evening.
Verily, I also let them see new stars along with new
nights; and over clouds and day and night I still spread
out laughter as a colorful tent.
I taught them all my creating and striving, to create
and carry together into One what in man is fragment
and riddle and dreadful accident; as creator, guesser of
riddles, and redeemer of accidents, I taught them to
work on the future and to redeem with their creation
all that has been. To redeem what is past in man and
to re-create all "it was" until the will says, "Thus I
willed itl Thus I shall will it"-this I called redemption
and this alone I taught them to call redemption.
Now I wait for my own redemption-that I may go
to them for the last time. For I want to go to men
once more; under their eyes I want to go under; dying,
I want to give them my richest gift. From the sun I
learned this: when he goes down, overrich; he pours
gold into the sea out of inexhaustible riches, so that
even the poorest fisherman still rows with golden oars.
For this I once saw and I did not tire of my tears as I
watched it.
Like the sun, Zarathustra too wants to go under; now
he sits here and waits, surrounded by broken old tablets
and new tablets half covered with writing.
199

4
Behold, here is a new tablet; but where are my
brothers to carry it down with me to the valley and
into hearts of flesh?
Thus my great love of the farthest demands it: do
not spare your neighbor! Man is something that must
be overcome.
There are many ways of overcoming: see to that
yourself! But only a jester thinks: "Man can also be
skipped over.'
Overcome yourself even in your neighbor: and a
right that you can rob you should not accept as a gift.
What you do, nobody can do to you in turn. Behold,
there is no retri bution.
He who cannot comm and himself should obey. And
many can comm and themselves, but much is still lacking before they also obey themselves.
5
This is the manner of noble souls: they do not want
to have anything for nothing; least of all, life. Whoever
is of the mob wants to live for nothing; we others,
however, to whom life gave itself, we always think
about what we might best give in return. And verily,
that is a noble speech which says, "What life promises
us, we ourselves want to keep to life."
One shall not wish to enjoy where one does not give
joy. And one shall not wish to enjoy For enjoyment and
innocence are the most bashful things: both do not want
to be sought. One shall possess them-but rather seek
even guilt and suffering.
200
6
My brothers, the firstling is always sacrificed. We,
however, are firstlings. All of us bleed at secret sacrificial altars; all of us burn and roast in honor of old
idols. What is best in us is still young: that attracts old
palates. Our flesh is tender, our hide is a mere lambskin: how could we fail to attract old idol-priests? Even
in ourselves the old idol-priest still lives who roasts
what is best in us for his feast. Alas, my brothers, how
could firstlings fail to be sacrifices?
But thus our kind wants it; and I love those who do
not want to preserve themselves. Those who are going
under I love with my whole love: for they cross over.
7

To be true-only a few are able! And those who are
still lack the will. But the good have this ability least
of all. Oh, these good men! Good men never speak the
truth; for the spirit, to be good in this way is a disease.
They give in, these good men; they give themselves up;
their heart repeats and their ground obeys: but whoever
heeds commands does not heed himself.
Everything that the good call evil must come together
so that one truth may be born. 0 my brothers, are you
evil enough for this truth? The audacious daring, the
long mistrust, the cruel No, the disgust, the cutting into
the living-how rarely does all this come together. But
from such seed is truth begotten.
Alongside the bad conscience, all science has grown
so far. Break, break, you lovers of knowledge, the old
tablets
201
8
When the water is spanned by planks, when bridges
and railings leap over the river, verily, those are not
believed who say, "Everything is in flux." Even the
blockheads contradict them. "How now?" say the blockheads. "Everything should be in flux? After all, planks
and railings are over the river. Whatever is over the
river is firm; all the values of things, the bridges, the
concepts, all 'good' and 'evil'-all that is firm."
But when the hard winter comes, the river-animal
tamer, then even the most quick-witted learn mistrust;
and verily, not only the blockheads then say, "Does not
everything stand still?"
"At bottom everything stands still"-that is truly a
winter doctrine, a good thing for sterile times, a fine
comfort for hibernators and hearth-squatters.
"At bottom everything stands still"-against this the
thawing wind preaches. The thawing wind, a bull
that is no plowing bull, a raging bull, a destroyer who
breaks the ice with wrathful horns. Ice, however, breaks
bridges

O my brothers, is not everything in flux now? Have
not all railings and bridges fallen into the water? Who
could still cling to "good" and "evil"?
"Woe to us! Hail to usl The thawing wind blows!"thus preach in every street, my brothers.
9

There is an old illusion, which is called good and evil.
So far the wheel of this illusion has revolved around
soothsayers and stargazers. Once man believed in soothsayers and stargazers, and therefore believed: "All is
destiny: you ought to, for you must."
Then man again mistrusted all soothsayers and star-
202
gazers, and therefore believed: "All is freedom: you
can, for you will."
0 my brothers, so far there have been only illusions
about stars and the future, not knowledge; and therefore there have been only illusions so far, not knowledge, about good and evil.
10

"Thou shalt not rob! Thou shalt not kill" Such words
were once called holy; one bent the knee and head and
took off one's shoes before them. But I ask you: where
have there ever been better robbers and killers in this
world than such holy words?
Is there not in all life itself robbing and killing? And
that such words were called holy-was not truth itself
killed thereby? Or was it the preaching of death that
was called holy, which contradicted and contravened all
life? 0 my brothers, break, break the old tablets!
11

This is my pity for all that is past: I see how all of
it is abandoned-abandoned to the pleasure, the spirit,
the madness: of every generation, which comes along
and reinterprets all that has been as a bridge to itself.
A great despot might come along, a shrewd monster
who, according to his pleasure and displeasure, might
constrain and strain all that is past till it becomes a
bridge to him, a harbinger and herald and cockcrow.
This, however, is the other danger and what prompts
my further pity: whoever is of the rabble, thinks back
as far as the grandfa ther; with the grandfa ther, however, time ends.
Thus all that is past is abandoned: for one day the
rabble might become master and drown all time in
shallow waters.
203
Therefore, my brothers, a new nobility is needed to
be the adversary of all rabble and of all that is despotic
and to write anew upon new tablets the word "noble."
For many who are noble are needed, and noble men
of many kinds, that there may be a nobility. Or as I
once said in a parable: "Precisely this is godlike that
there are gods, but no God."
12

0 my brothers, I dedicate and direct you to a new
nobility: you shall become procreators and cultivators
and sowers of the future-verily, not to a nobility that
you might buy like shopkeepers and with shopkeepers'
gold: for whatever has its price has little value.
Not whence you come shall henceforth constitute
your honor, but whither you are going Your will and
your foot which has a will to go over and beyond yourselves-that shall constitute your new honor.
Verily, not that you have served a prince-what do
princes matter now?-or that you became a bulwark
for what stands that it might stand more firmly.
Not that your tribe has become courtly at court and
that you have learned, like a flamingo, to stand for long
hours in a colorful costume in shallow ponds-for the
ability to stand is meritorious among courtiers; and all
courtiers believe that blessedness after death must comprise permission to sit.
Nor that a spirit which they call holy led your ancestors into promised lands, which I do not praise-for
where the worst of all trees grew, the cross, that land
deserves no praise. And verily, wherever this "Holy
Spirit" led his knights, on all such crusades goose aids
goat in leading the way, and the contrary and crude
sailed foremost.
0 my brothers, your nobility should not look back-
204
ward but ahead! Exiles shall you be from all father- and
forefa ther-landsl Your children's land shall you love:
this love shall be your new nobility-the undiscovered
land in the most distant sea. For that I bid your sails
search and search.
In your children you shall make up for being the
children of your fathers: thus shall you redeem all that
is past. This new tablet I place over you.
13

"Why live? All is vanity Living-that is threshing
straw; living-that is consuming oneself in flames without becoming warm." Such antiquarian babbling is still
considered "wisdom"; it is honored all the more for
being old and musty. Mustiness too ennobles.
Children might speak thus: they fear the fire because it burned them. There is much childishness in
the old books of wisdom. And why should those who
always "thresh straw" be allowed to blaspheme threshing? Such oxen should be muzzled after all.
Such men sit down to the table and bring nothing
along, not even a good appetite; and then they blaspheme: "All is vanity." But eating and drinking well, 0
my brothers, is verily no vain art. Break, break the old
tablets of the never gay!
14

"To the clean all is clean," the people say. But I say
unto you, "To the mean all becomes mean."
Therefore the swooners and head-hangers, whose
hearts also hang limply, preach, "The world itself is a
filthy monster." For all these have an unclean spirit but especially those who have neither rest nor repose
except when they see the world from abaft, the afterworldly. To these I say to their faces, even though it
205

may not sound nice: the world is like man in having
a backside abaft; that much is true. There is much
filth in the world; that much is true. But that does not
make the world itself a filthy monster.
There is wisdom in this, that there is much in the
world that smells foul: nausea itself creates wings and
water-divining powers. Even in the best there is still
something that nauseates; and even the best is something that must be overcome. 0 my brothers, there is
much wisdom in this, that there is much filth in the
world.
15
Such maxims I heard pious afterworldly people
speak to their conscience-verily, without treachery or
falseness, although there is nothing falser in the whole
world, nothing more treacherous:
'Let the world go its wayl Do not raise one finger
against it't
"Let him who wants to, strangle and stab and fleece
and flay the people. Do not raise one finger against itl
Thus will they learn to renounce the world."
"And your own reason-you yourself should stifle
and strangle it; for it is a reason of this world; thus
will you yourself learn to renounce the world."
Break, break, 0 my brothers, these old tablets of the
pious. Break the maxims of those who slander the
world.
i6

"Whoever learns much will unlearn all violent desire"
-that is whispered today in all the dark lanes.
"Wisdom makes weary; worth while is-nothing;
thou shalt not desire!"-this new tablet I found hanging even in the open market places.
206
Break, 0 my brothers, break this new tablet too.
The world-weary hung it up, and the preachers of
death, and also the jailers; for behold, it is also an
exhortation to bondage. Because they learned badly,
and the best things not at all, and everything too early
and everything too hastily; because they ate badly,
therefore they got upset stomachs; for their spirit is an
upset stomach which counsels death. For verily, my
brothers, the spirit is a stomach. Life is a well of joy;
but for those out of whom an upset stomach speaks,
which is the father of melancholy, all wells are poisoned.
To gain knowledge is a joy for the lion-willedl But
those who have become weary are themselves merely
being "willed," and all the billows play with them. And
this is always the manner of the weak: they get lost on
the way. And in the end their weariness still asks, "Why
did we ever pursue any way at all? It is all the same."
Their ears appreciate the preaching, "Nothing is worth
while! You shall not will!" Yet this is an exhortation to
bondage.
o my brothers, like a fresh roaring wind Zarathustra
comes to all who are weary of the way; many noses he
will yet make sneeze. Through walls too, my free breath
blows, and into prisons and imprisoned spirits. To will
liberates, for to will is to create: thus I teach. And you
shall learn solely in order to create.
And you shall first learn from me how to lear-how
to learn well. He that has ears to hear, let him hear
17

There stands the bark; over there perhaps the great
nothing lies. But who would embark on this "perhaps"?
No one of you wants to embark on the bark of death.
Why then do you want to be world-weary? Worldwearyl And you are not even removed from the earth.
207
Lusting after the earth I have always found you, in
love even with your own earth-weariness. Not for
nothing is your lip hanging; a little earthly wish still
sits on it. And in your eyes-does not a little cloud of
unforgotten earthly joy float there?
There are many good inventions on earth, some useful, some pleasing: for their sake, the earth is to be
loved. And there is such a variety of well-invented
things that the earth is like the breasts of a woman:
useful as well as pleasing.
But you who are world-weary, you who are earthlazy, you should be lashed with switches: with lashes
one should make your legs sprightly again. For when
you are not invalids and decrepit wretches of whom the
earth is weary, you are shrewd sloths or sweet-toothed,
sneaky pleasure-cats. And if you do not want to run
again with pleasure, then you should pass away. To
the incurable, one should not try to be a physicianthus Zarathustra teaches-so you shall pass awayl
But it takes more courage to make an end than to
make a new verse: all physicians and poets know that.

18

o my brothers, there are tablets created by weariness
and tablets created by rotten, rotting sloth; but though
they speak alike, they must be understood differently.
Behold this man languishing here He is but one span
from his goal, but out of weariness he has defiantly
lain down in the dust-this courageous man! Out of
weariness he yawns at the way and the earth and the
goal and himself: not one step farther will he go-this
courageous man! Now the sun glows on him and the
dogs lick his sweat; but he lies there in his defiance
and would sooner die of thirst-die of thirst one span
away from his goal Verily, you will yet have to drag
208
him by the hair into his heaven-this herol Better yet,
let him lie where he lay down, and let sleep, the comforter, come to him with cooling, rushing rain. Let him
lie till he awakes by himself, till he renounces by himself all weariness and whatever weariness taught through
him. Only, my brothers, drive the dogs away from him,
the lazy creepers, and all the ravenous vermin-all the
raving vermin of the "educated," who feast on every
hero's sweat.
19

I draw circles around me and sacred boundaries;
fewer and fewer men climb with me on ever higher
mountains: I am building a mountain range out of ever
more sacred mountains. But wherever you may climb
with me, 0 my brothers, see to it that no parasite
climbs with you. Parasites: creeping, cringing worms
which would batten on your secret sores. And this is
their art, that they find where climbing souls are weary;
in your grief and discouragement, in your tender parts,
they build their nauseating nests. Where the strong are
weak and the noble all-too-soft-there they build their
nauseating nests: the parasites live where the great have
little secret sores.
What is the highest species of all being and what is
the lowest? The parasite is the lowest species; but whoever is of the highest species will nourish the most
parasites. For the soul that has the longest ladder and
reaches down deepest-how should the most parasites
not sit on that? The most comprehensive soul, which
can run and stray and roam farthest within itself; the
most necessary soul, which out of sheer joy plunges itself into chance; the soul which, having being, dives
into becoming; the soul which has, but wants to want
and will; the soul which flees itself and catches up with
209
itself in the widest circle; the wisest soul, which folly
exhorts most sweetly; the soul which loves itself most,
in which all things have their sweep and countersweep
and ebb and flood-oh, how should the highest soul
not have the worst parasites?
20

0 my brothers, am I cruel? But I say: what is falling,
we should still push. Everything today falls and decays:
who would check it? But I-I even want to push it.
Do you know the voluptuous delight which rolls
stones into steep depths? These human beings of today-look at them, how they roll into my depth!
I am a prelude of better players, 0 my brothers! A
precedent! Follow my precedent
And he whom you cannot teach to fly, teach to fall
faster!
21

I love the valiant; but it is not enough to wield a
broadsword, one must also know against whom. And
often there is more valor when one refrains and passes
by, in order to save oneself for the worthier enemy.
You shall have only enemies who are to be hated,
but not enemies to be despised: you must be proud of
your enemy; thus I taught once before. For the worthier
enemy, 0 my friends, you shall save yourselves; therefore you must pass by much-especially much rabble
who raise a din in your ears about the people and about
peoples. Keep your eyes undefiled by their pro and
conl There is much justice, much injustice; and whoever
looks on becomes angry. Sighting and smiting here
become one; therefore go away into the woods and lay
your sword to sleep.
Go your own ways And let the people and peoples
210
go theirs-dark ways, verily, on which not a single hope
flashes any more. Let the shopkeeper rule where all that
still glitters is-shopkeepers' gold. The time of kings is
past: what calls itself a people today deserves no kings.
Look how these peoples are now like shopkeepers: they
pick up the smallest advantages from any rubbish. They
lie around lurking and spy around smirking-and call
that "being good neighbors." 0 blessed remote time
when a people would say to itself, "I want to be master
-over peoples." For, my brothers, the best should rule,
the best also want to rule. And where the doctrine is
different, there the best is lacking.
22

If those got free bread, alas! For what would they
clamor? Their sustenance-that is what sustains their
attention; and it should be hard for them. They are
beasts of prey: in their "work" there is still an element
of preying, in their "earning" still an element of overreaching. Therefore it should be hard for them. Thus
they should become better beasts of prey, subtler, more
prudent, more human; for man is the best beast of prey.
Man has already robbed all the beasts of their virtues,
for of all beasts man has had the hardest time. Only the
birds are still over and above him. And if man were to
learn to fly-woe, to what heights would his rapaciousness fly?
23

Thus I want man and woman: the one fit for war, the
other fit to give birth, but both fit to dance with head
and limbs. And we should consider every day lost on
which we have not danced at least once. And we should
call every truth false which was not accompanied by at
least one laugh.
211
24

Your wedlock: see to it that it not be a bad lock. If
you lock it too quickly, there follows wedlock-breaking:
adultery. And better even such wedlock-breaking than
wedlock-picking, wedlock-tricking. Thus said a woman
to me: "Indeed I committed adultery and broke my
wedlock, but first my wedlock broke me!"
The worst among the vengeful I always found to be
the ill-matched: they would make all the world pay fox
it that they no longer live singly.
Therefore I would have those who are honest say to
each other, "We love each other; let us see to it that we
remain in love. Or shall our promise be a mistake?"
"Give us a probation and a little marriage, so that we
may see whether we are fit for a big marriage. It is a
big thing always to be two."
Thus I counsel all who are honest; and what would
my love for the overman and for all who shall yet come
amount to if I counseled and spoke differently? Not
merely to reproduce, but to produce something higher
-toward that, my brothers, the garden of marriage
should help you.
25

Whoever has gained wisdom concerning ancient
origins will eventually look for wells of the future and
for new origins. 0 my brothers, it will not be overlong
before new peoples originate and new wells roar down
into new depths. For earthquakes bury many wells and
leave many languishing, but they also bring to light
inner powers and secrets. Earthquakes reveal new
wells. In earthquakes that strike ancient peoples, new
wells break open.
And whoever shouts, "Behold, a well for many who
212
are thirsty, a heart for many who are longing, a will for
many instruments"-around that man there will gather
a people; that is: many triers.
Who can command, who must obey-that is tried out
there. Alas, with what long trials and surmises and unpleasant surprises and learning and retrials!
Human society is a trial: thus I teach it-a long trial;
and what it tries to find is the commander. A trial, 0 my
brothers, and not a "contract." Break, break this word
of the softhearted and half-and-halfl
26

o

my brothers, who represents the greatest danger
for all of man's future? Is it not the good and the just?
Inasmuch as they say and feel in their hearts, "We already know what is good and just, and we have it too;
woe unto those who still seek here" And whatever harm
the evil may do, the harm done by the good is the most
harmful harm. And whatever harm those do who slander the world, the harm done by the good is the most
harmful harm.
o my brothers, one man once saw into the hearts of
the good and the just and said, "They are the pharisees." But he was not understood. The good and the
just themselves were not permitted to understand him:
their spirit is imprisoned in their good conscience. The
stupidity of the good is unfathomably shrewd. This,
however, is the truth: the good must be pharisees they have no choice. The good must crucify him who
invents his own virtue. That is the truth
The second one, however, who discovered their land
-the land, heart, and soil of the good and the justwas he who asked, "Whom do they hate most?" The
creator they hate most: he breaks tablets and old values.
He is a breaker, they call him lawbreaker. For the good
are unable to create; they are always the beginning of
the end: they crucify him who writes new values on
new tablets; they sacrifice the future to themselves they crucify all man's future.
The good have always been the beginning of the end.
27

O my brothers, have you really understood this word?
And what I once said concerning the 'last man"? Who
represents the greatest danger for all of man's future?
Is it not the good and the just? Break, break the good
and the just! 0 my brothers, have you really understood
this word?
28
You flee from me? You are frightened? You tremble
at this word?
o my brothers, when I bade you break the good and
the tablets of the good, only then did I embark man on
his high sea. And only now does there come to him the
great fright, the great looking-around, the great sickness, the great nausea, the great seasickness.
False coasts and false assurances the good have
taught you; in the lies of the good you were hatched
and huddled. Everything has been made fraudulent and
has been twisted through and through by the good.
But he who discovered the land "man," also discovered the land "man's future." Now you shall be seafarers, valiant and patient. Walk upright betimes, 0 my
brothers; learn to walk upright. The sea is raging; many
want to right themselves again with your help. The sea
is raging; everything is in the sea. Well then, old sea
dogs What of fatherland? Our helm steers us toward
our children's land Out there, stormier than the sea,
storms our great longingly
214
29

"Why so hard?" the kitchen coal once said to the
diamond. "After all, are we not close kin?"
Why so soft? 0 my brothers, thus I ask you: are you
not after all my brothers?
Why so soft, so pliant and yielding? Why is there so
much denial, self-denial, in your hearts? So little destiny
in your eyes?
And if you do not want to be destinies and inexorable
ones, how can you triumph with me?
And if your hardness does not wish to flash and cut
and cut through, how can you one day create with me?
For creators are hard. And it must seem blessedness
to you to impress your hand on millennia as on wax,
Blessedness to write on the will of millennia as on
bronze-harder than bronze, nobler than bronze. Only
the noblest is altoge ther hard.
This new tablet, 0 my brothers, I place over you:

become hard!
30
0 thou my will Thou cessation of all need, my own
necessity Keep me from all small victories! Thou destination of my soul, which I call destiny! Thou in-mel
Over-mel Keep me and save me for a great destiny
And thy last greatness, my will, save up for thy last
feat that thou mayest be inexorable in thy victory. Alas,
who was not vanquished in his victory? Alas, whose
eye would not darken in this drunken twilight? Alas,
whose foot would not reel in victory and forget how to
stand?
That I may one day be ready and ripe in the great
noon: as ready and ripe as glowing bronze, clouds
pregnant with lightning, and swelling milk udders-
215
ready for myself and my most hidden will: a bow lusting for its arrow, an arrow lusting for its star-a star
ready and ripe in its noon, glowing, pierced, enraptured
by annihilating sun arrows-a sun itself and an inexorable solar will, ready to annihilate in victory
O will, cessation of all need, my own necessity Save
me for a great victory!
Thus spoke Zarathustra.
~ Friedrich Nietzsche, ON OLD AND NEW TABLETS
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