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The Gay Science THE GAY SCIENCE ....... with a prelude in rhymes and an appendix of songs Friedrich Nietzsche Translated, with Commentary, by WALTER KAUFMANN v1NTAGE BOOKS A Division of Random House NEW YORK VINTAGE BOOKS EDITION, March 1974 Copyright© 1974 by Random House, Inc. All rights reserved under International and Pan-American Copyright Conventions. Published in the United States by Random House, Inc., New York, and simultaneously in Canada by Random House of Canda Limited, Toronto. Originally published by Random House, Inc., in 1974. Library of Congress Cataloging in Publication Data Nietzsche, Friedrich Wilhelm, 1844-1900. The gay science. 'This translation is based on the second edition of Die jrohliche Wissenschajt, published in 1887." 1. Philosophy. 2. Man. 3. Religion-Philosophy. 4. Power (Philosophy) 5. Ethics. l. Kaufmann, Walter Arnold, tr. II. Title. [B331.3.F72E5 1974b] 193 ISBN 0-394-71985-9 Manufactured in the United States of America 9C8 BOOK THREE 181 homesick for the land a~ if it had offered more freedom-and there is no longer any "land.,. 125 The madman.- Have you not heard of that madman who Iit a lantern in the bright morning hours, ran to the market place, and cried incessantly: "I seek God! I seek God!" -As many of those who did not believe in . God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated?-Thus they yelled and laughed. The madman jo;nped into their midst and pierced them with his eyes. "Whither, •s 1 God?" he cried; "I will tell you. We have killed him-you Jand I .. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward, forward, in all directions? Is there still any up or down? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too, decom­ pose. God is dead. God remains dead. And we have killed him. "How shall we comfort ourselves, the murderers of all mur­ derers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves?· What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourseives not ·become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us-.for the sake of this deed he will belong to a higher histor_y than all history hitherto." 182 THE GAY SCIENCE Here the madman fell silent and looked again at his listeners; and they, too, were silen~ and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. HI have come too early," he said then; umy time is not yet. This tremend_ous event is still on its way, still wandering; it has not yet reached the ears of men. Light­ ning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and­ heard. This deed is still more distant from them than the most distant stars-and yet they have done it themselves." It has been related further that on the same day the madman forced his way into several churches and there struck up his requiem aeternam deo. Led ·out and called to account, he -is' said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God?"20 126 Mystical explanations.- Mystical explanations are considered deep. The truth is that they are not even superficial.21 20 This is one of the most famous sections in this book. See the first note on section 108 above, which calls attention to other passages in Nietzsche that use the same, or similar, imagery. Above all, however, it should be noted how this section fits into its immediate context, and how the de-deification in section 109 and all of the intermediate sec­ tions build up to the parable of the madman. It has often been asked what Nietzsche means by saying that "God is dead/' One might fairly answer: what he means is what he says in sections 108 through 125- and in the sections after that. The problem is created in large measure by tearing a section out of its context, on the false assumption that what we are offered is merely a random collection of "aphorisms" that are intended for browsing. 21 Cf. Twilight of the Idols, Chapter I, section 27 (VPN, 470)-which is· an aphorism, and a poor one at that. But although the wording is almost the same,- section 126 has its place between 125 an.d 127 as a meaningful transition, and it makes a point: Mystical explanations are :not even supemcial explanations-because they are not explanations at all. They only seem to explain something. .
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