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Thus Spake ZarathustraIdeasLibrary
Fourth and Last Part

LXI. The Honey Sacrifice

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7 passages

Honey in the veins, not pitchLXI. The Honey Sacrifice
—And again passed moons and years over Zarathustra’s soul, and he heeded it not; his hair, however, became white. One day when he sat on a stone in front of his cave, and gazed calmly into the distance—one there gazeth…

The animals ask whether he looks out for happiness. He says he strives for his work, and that his happiness is heavy like pitch. He then takes it back: he is ripening like a fruit, with honey in his veins. He decides to climb a high mountain and make a honey sacrifice.

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The honey sacrifice as a ruseLXI. The Honey Sacrifice
When Zarathustra, however, was aloft on the summit, he sent his animals home that had accompanied him, and found that he was now alone:—then he laughed from the bottom of his heart, looked around him, and spake thus:…

Alone, he laughs and admits that the 'honey sacrifice' was only a ruse. The honey is really bait, and the world is a rich sea full of wonders.

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Fishing for men with his happinessLXI. The Honey Sacrifice
Especially the human world, the human sea:—towards IT do I now throw out my golden angle-rod and say: Open up, thou human abyss! Open up, and throw unto me thy fish and shining crabs! With my best bait shall I allure to…

He casts his golden angle-rod into the human sea. He wants to lure the strangest, motleyest men up to his height with hidden hooks. He describes himself as a drawer and trainer.

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Waiting without impatience for his fateLXI. The Honey Sacrifice
Thus may men now come UP to me; for as yet do I await the signs that it is time for my down-going; as yet do I not myself go down, as I must do, amongst men. Therefore do I here wait, crafty and scornful upon high…

He awaits the sign for his going down. He is not impatient and has unlearnt patience, because he no longer suffers. He is glad his fate gives him time and is not like the wrath-snorting preachers who shout down into the valleys.

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What must one day come and may not pass by? Our great Hazar, that is to say, our great, remote human-kingdom, the Zarathustra-kingdom of a thousand years— How remote may such “remoteness” be? What doth it concern me?…

What must come is the great Hazar, the Zarathustra-kingdom of a thousand years. He stands secure on the hard primary rock, where all the winds ask Where, Whence and Whither.

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Cast out, hook! Look out, eye!LXI. The Honey Sacrifice
Here laugh, laugh, my hearty, healthy wickedness! From high mountains cast down thy glittering scorn-laughter! Allure for me with thy glittering the finest human fish! And whatever belongeth unto ME in all seas, my…

He urges his laughter, his hook and his honey to bring up what is his from the seas. He looks out over many seas and dawning human futures, under a rosy stillness.

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What the critics said

'Become what thou art' is esotericAnthony M. Ludovici · Notes on Thus Spake Zarathustra, 1909interpretation

Ludovici defends the maxim 'Become what thou art' by insisting that Nietzsche's teaching is esoteric, a law only for his own: applied to all it would be vicious, but humanity needs its highest individuals to attain full development, since only through its heroes is the race led upward.

The Hazar taken seriouslyAnthony M. Ludovici · Notes on Thus Spake Zarathustra, 1909judgement

Ludovici defends the prophetic seriousness of Zarathustra's thousand-year kingdom against English readers inclined to laugh, arguing that without such earnest belief in their Hazar higher men would have become pessimists, suicides or merchants.