The teaching of eternal recurrence—it is at first oppressive to the more noble souls and apparently a means of weeding them out,—then the inferior and less sensitive natures would remain over! “This doctrine must be suppressed and Zarathustra killed.” 64 The hesitation of the disciples. “We are already able to bear with this doctrine, but we should destroy the many by means of it!” Zarathustra laughs: “Ye shall be the hammer: I laid this hammer in your hands.” 65 I do not speak to you as I speak to the people. The highest thing for them would be to despise and to annihilate themselves: the next highest thing would be for them to despise and annihilate each other. 66 “My will to do good compels me to remain silent. But my will to the Superman bids me speak and sacrifice even my friends.” “I would fain form and transform you, how could I endure things otherwise!” 67 The history of higher man. The rearing of the better man is incalculably more painful. The ideal of the necessary sacrifice which it involves, as in the case of Zarathustra, should be demonstrated: A man should leave his home, his family and his native land. Live under the scorn of the prevailing morality. The anguish of experiments and errors. The solution of all the joys offered by the older ideals (they are now felt to be partly hostile and partly strange). 68 What is it which gives a meaning, a value, an importance to things? It is the creative heart which yearns and which created out of this yearning. It created joy and woe. It wanted to sate itself also with woe. Every kind of pain that man or beast has suffered, we must take upon ourselves and bless, and have a goal whereby such suffering would acquire some meaning. 69 Principal doctrine: the transfiguration of pain into a blessing, and of poison into food, lies in our power. The will to suffering. 70 Concerning heroic greatness as the only state of pioneers. (A yearning for utter ruin as a means of enduring one’s existence.) We must not desire one state only; we must rather desire to be periodical creatures—like existence. Absolute indifference to other people’s opinions (because we know their weights and measures), but their opinions of themselves should be the subject of pity. 71 Disciples must unite three qualities in themselves: they must be true, they must be able and willing to be communicative, they must have profound insight into each other. 72 All kinds of higher men and their oppression and blighting (as a case in point, Duhring, who was ruined by isolation)—on the whole, this is the fate of higher men to-day, they seem to be a species that is condemned to die out: this fact seems to come to Zarathustra’s ears like a great cry for help. All kinds of insane degenerations of higher natures seem to approach him (nihilism for instance). 73 _Higher Men who come to Zarathustra in Despair._ Temptations to return prematurely to the world—thanks to the provocation of one’s sympathies.