One finds, in Zarathustra’s incantation, something like an appeal to an insurrection of images—those images that the human soul is able to form, in its phantasms, from its own obscure forces. These phantasms testify to the soul’s aptitude for an always-inexhaustible metamorphosis, its need for an unappeasable and universal investment, in which various diverse extrahuman forms of existence are offered to the soul as so many possibilities of being—stone, plant, animal, star—but precisely insofar as the would always be possibilities for the life of the soul itself. This aptitude for metamorphosis (which, under the regime of an exclusive normative principle, is one of the major temptations that man has had to struggle against for millenia in order to conquer and define himself) has not itself contributed to the eliminatory formation that had to lead to man. The proof of this can be found in the delimitation of the divine and the human, and in that admirable compensation by which man—to the extent that he renounces bestiality, vegetality, and minerality, and hierarchizes his desires and passions according to always-variable criteria—reveals within himself an analogous hierarchy in regions that are supra- or infraworldly. The universe is populated by many divinities, by various divinities of both sexes, and thus divinities that are capable of pursuing, fleeing from, and uniting with each other.