Zarathustra’s mood is not one of mad impatience for Superman! It is peaceful, it can wait: but all action has derived some purpose from being the road and means thither,—and must be done well and perfectly. The repose of the great stream! Consecration of the smallest thing. All unrest, and violent longing, all loathing should be presented in the third part and be overcome! The gentleness, and mildness, &c, in the first and second parts are both signs of a power which is not yet self-reliant! With the recovery of Zarathustra, Cæsar stands there inexorable and kind:—the gulf separating creation, goodness, and wisdom is annihilated. Clearness, peace, no exaggerated craving, happiness in the moment which is properly occupied and immortalised! 77 Zarathustra, Part III.: “I myself am happy.”—When he had taken leave of mankind he returned unto himself. Like a cloud it vanishes from him. The manner in which Superman must live: like an Epicurean God. Divine suffering is the substance of the third part of Zarathustra. The human state of the legislator is only brought forward as an example. His intense love for his friends seems to him a disease,—once more he becomes peaceful. When the invitations come he gently evades them. 78 In the fourth part it is necessary to say precisely why it is that the time of the great noon has come: It is really a description of the age given by means of visits, but interpreted by Zarathustra. In the fourth part it is necessary to say precisely why “a chosen people” has first to be created:—they are the lucky cases of nature as opposed to the unlucky (exemplified by the visitors): only to them —the lucky cases—is Zarathustra able to express himself concerning ultimate problems, them alone is he able to inspire with activity on behalf of this theory. They are strong, healthy, hard and above all noble enough for him to give them the hammer with which to remould the whole world. 79 The unity in power of the creator, the lover and the knight of knowledge. 80 Love alone shall judge—(the creative love which forgets itself in its work). 81 Zarathustra can only dispense happiness once the order of rank is established. Therefore this doctrine must be taught first. The order of rank develops into a system of earthly dominion: the lords of the earth come last, a new ruling caste. Here and there there arises from them a perfectly Epicurean God, a Superman, a transfigurer of existence. The Superhuman’s notion of the world. Dionysus. Returning from these most strange of all pursuits Zarathustra comes back with love to the narrowest and smallest things,—he blesses all his experiences and dies with a blessing on his lips. 82 From people who merely pray we must become people who bless.