capture, and lordship in its own wilderness.

  Its last Lord it here seeketh: hostile will it be to him, and to its
last God; for victory will it struggle with the great dragon.

  What is the great dragon which the spirit is no longer inclined to
call Lord and God? "Thou-shalt," is the great dragon called. But the
spirit of the lion saith, "I will."

  "Thou-shalt," lieth in its path, sparkling with gold- a
scale-covered beast; and on every scale glittereth golden, "Thou
shalt!"

  The values of a thousand years glitter on those scales, and thus
speaketh the mightiest of all dragons: "All the values of things-
glitter on me.

  All values have already been created, and all created values- do I
represent. Verily, there shall be no 'I will' any more. Thus
speaketh the dragon.

  My brethren, wherefore is there need of the lion in the spirit?
Why sufficeth not the beast of burden, which renounceth and is
reverent?

  To create new values- that, even the lion cannot yet accomplish: but
to create itself freedom for new creating- that can the might of the
lion do.

  To create itself freedom, and give a holy Nay even unto duty: for
that, my brethren, there is need of the lion.

  To assume the ride to new values- that is the most formidable
assumption for a load-bearing and reverent spirit. Verily, unto such a
spirit it is preying, and the work of a beast of prey.

  As its holiest, it once loved "Thou-shalt": now is it forced to find
illusion and arbitrariness even in the holiest things, that it may
capture freedom from its love: the lion is needed for this capture.

  But tell me, my brethren, what the child can do, which even the lion
could not do? Why hath the preying lion still to become a child?

  Innocence is the child, and forgetfulness, a new beginning, a
game, a self-rolling wheel, a first movement, a holy Yea.

  Aye, for the game of creating, my brethren, there is needed a holy
Yea unto life: its own will, willeth now the spirit; his own world
winneth the world's outcast.

  Three metamorphoses of the spirit have I designated to you: how
the spirit became a camel, the camel a lion, and the lion at last a
child.-

  Thus spake Zarathustra. And at that time he abode in the town
which is called The Pied Cow.

              2. The Academic Chairs of Virtue

  PEOPLE commended unto Zarathustra a wise man, as one who could
discourse well about sleep and virtue: greatly was he honoured and
rewarded for it, and all the youths sat before his chair. To him
went Zarathustra, and sat among the youths before his chair. And
thus spake the wise man:

  Respect and modesty in presence of sleep! That is the first thing!
And to go out of the way of all who sleep badly and keep awake at
night!

  Modest is even the thief in presence of sleep: he always stealeth
softly through the night. Immodest, however, is the night-watchman;
immodestly he carrieth his horn.

  No small art is it to sleep: it is necessary for that purpose to
keep awake all day.

  Ten times a day must thou overcome thyself: that causeth wholesome
weariness, and is poppy to the soul.

  Ten times must thou reconcile again with thyself; for overcoming
is bitterness, and badly sleep the unreconciled.

  Ten truths must thou find during the day; otherwise wilt thou seek
truth during the night, and thy soul will have been hungry.

  Ten times must thou laugh during the day, and be cheerful; otherwise
thy stomach, the father of affliction, will disturb thee in the night.

  Few people know it, but one must have all the virtues in order to
sleep well. Shall I bear false witness? Shall I commit adultery?

  Shall I covet my neighbour's maidservant? All that would ill
accord with good sleep.

  And even if one have all the virtues, there is still one thing
needful: to send the virtues themselves to sleep at the right time.

  That they may not quarrel with one another, the good females! And
about thee, thou unhappy one!