For all things are baptized at the font of eternity, and beyond good and evil; good and evil themselves, however, are but fugitive shadows and damp afflictions and passing clouds.
Verily, it is a blessing and not a blasphemy when I teach that “above all things there standeth the heaven of chance, the heaven of innocence, the heaven of hazard, the heaven of wantonness.”
“Of Hazard”—that is the oldest nobility in the world; that gave I back to all things; I emancipated them from bondage under purpose.
This freedom and celestial serenity did I put like an azure bell above all things, when I taught that over them and through them, no “eternal Will”—willeth.
This wantonness and folly did I put in place of that Will, when I taught that “In everything there is one thing impossible—rationality!”
A LITTLE reason, to be sure, a germ of wisdom scattered from star to star—this leaven is mixed in all things: for the sake of folly, wisdom is mixed in all things!
A little wisdom is indeed possible; but this blessed security have I found in all things, that they prefer—_to dance_ on the feet of chance.
Nietzsche elsewhere
Nietzsche says that the psychological problem of the type is how one who says and does No to everything hitherto affirmed, bears the heaviest destiny and thinks the most abysmal thoughts, can still be a dancer who finds no objection even to the eternal recurrence of existence but becomes himself 'the tremendous and unlimited saying of Yea and Amen'; this is precisely the idea of Dionysus.
Nietzsche says that Zarathustra speaks to his soul in the dithyramb, of which he is the inventor, citing 'Before Sunrise', and presents 'The Night-Song' as the immortal plaint of one condemned by his superabundance of light and power never to love.