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:
That I spake of sacrifices and honey-sacrifices, it was merely a ruse in talking and verily, a useful folly! Here aloft can I now speak freer than in front of mountain-caves and anchorites’ domestic animals.
What to sacrifice! I squander what is given me, a squanderer with a thousand hands: how could I call that—sacrificing?
And when I desired honey I only desired bait, and sweet mucus and mucilage, for which even the mouths of growling bears, and strange, sulky, evil birds, water:
—The best bait, as huntsmen and fishermen require it. For if the world be as a gloomy forest of animals, and a pleasure-ground for all wild huntsmen, it seemeth to me rather—and preferably—a fathomless, rich sea;
—A sea full of many-hued fishes and crabs, for which even the Gods might long, and might be tempted to become fishers in it, and casters of nets,—so rich is the world in wonderful things, great and small!
What the critics said
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.
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.