Part 12

This was a historical fact, and it was thus thought that no harm could come of any dealings with antiquity. Yes; it is so plausible to say that we find Christian ethics "deeper" than Socrates! Plato was easier to compete with! We are at the present time, so to speak, merely chewing the cud of the very battle which was fought in the first centuries of the Christian era--with the exception of the fact that now, instead of the clearly perceptible antiquity which then existed, we have merely its pale ghost; and, indeed, even Christianity itself has become rather ghostlike. It is a battle fought _after_ the decisive battle, a post-vibration. In the end, all the forces of which antiquity consisted have reappeared in Christianity in the crudest possible form: it is nothing new, only quantitatively extraordinary.

160

What severs us for ever from the culture of antiquity is the fact that its foundations have become too shaky for us. A criticism of the Greeks is at the same time a criticism of Christianity; for the bases of the spirit of belief, the religious cult, and witchcraft, are the same in both.--There are many rudimentary stages still remaining; but they are by this time almost ready to collapse.

This would be a task: to characterise Greek antiquity as irretrievably lost, and with it Christianity also and the foundations upon which, up to the present time, our society and politics have been based.

161

Christianity has conquered antiquity--yes; that is easily said. In the first place, it is itself a piece of antiquity; in the second place, it has preserved antiquity; in the third place, it has never been in combat with the pure ages of antiquity. Or rather: in order that Christianity itself might remain, it had to let itself be overcome by the spirit of antiquity--for example, the idea of empire, the community, and so forth. We are suffering from the uncommon want of clearness and uncleanliness of human things; from the ingenious mendacity which Christianity has brought among men.

162

It is almost laughable to see how nearly all the sciences and arts of modern times grow from the scattered seeds which have been wafted towards us from antiquity, and how Christianity seems to us here to be merely the evil chill of a long night, a night during which one is almost inclined to believe that all is over with reason and honesty among men. The battle waged against the natural man has given rise to the unnatural man.

163

With the dissolution of Christianity a great part of antiquity has become incomprehensible to us, for instance, the entire religious basis of life. On this account an imitation of antiquity is a false tendency: the betrayers or the betrayed are the philologists who still think of such a thing. We live in a period when many different conceptions of life are to be found: hence the present age is instructive to an unusual degree; and hence also the reason why it is so ill, since it suffers from the evils of all its tendencies at once. The man of the future: the European man.

164

The German Reformation widened the gap between us and antiquity: was it necessary for it to do so? It once again introduced the old contrast of "Paganism" and "Christianity"; and it was at the same time a protest against the decorative culture of the Renaissance--it was a victory gained over the same culture as had formerly been conquered by early Christianity.

In regard to "worldly things," Christianity preserved the grosser views of the ancients. All the nobler elements in marriage, slavery, and the State are unchristian. It _required_ the distorting characteristics of worldliness to prove itself.

165

The connection between humanism and religious rationalism was emphasised as a Saxonian trait by Köchly: the type of this philologist is Gottfried Hermann.[14]

[Footnote 14: Johann Gottfried Jakob Hermann (1772-1848), noted for his works on metre and Greek grammar.--TR.]

166

I understand religions as narcotics: but when they are given to such nations as the Germans, I think they are simply rank poison.

167

All religions are, in the end, based upon certain physical assumptions, which are already in existence and adapt the religions to their needs: for example, in Christianity, the contrast between body and soul, the unlimited importance of the earth as the "world," the marvellous occurrences in nature. If once the opposite views gain the mastery--for instance, a strict law of nature, the helplessness and superfluousness of all gods, the strict conception of the soul as a bodily process--all is over. But all Greek culture is based upon such views.

168

When we look from the character and culture of the Catholic Middle Ages back to the Greeks, we see them resplendent indeed in the rays of higher humanity; for, if we have anything to reproach these Greeks with, we must reproach the Middle Ages with it also to a much greater extent. The worship of the ancients at the time of the Renaissance was therefore quite honest and proper. We have carried matters further in one particular point, precisely in connection with that dawning ray of light. We have outstripped the Greeks in the clarifying of the world by our studies of nature and men. Our knowledge is much greater, and our judgments are more moderate and just.

In addition to this, a more gentle spirit has become widespread, thanks to the period of illumination which has weakened mankind--but this weakness, when turned into morality, leads to good results and honours us. Man has now a great deal of freedom: it is his own fault if he does not make more use of it than he does; the fanaticism of opinions has become much milder. Finally, that we would much rather live in the present age than in any other is due to science; and certainly no other race in the history of mankind has had such a wide choice of noble enjoyments as ours--even if our race has not the palate and stomach to experience a great deal of joy. But one can live comfortably amid all this "freedom" only when one merely understands it and does not wish to participate in it--that is the modern crux. The participants appear to be less attractive than ever: how stupid they must be!

Thus the danger arises that knowledge may avenge itself on us, just as ignorance avenged itself on us during the Middle Ages. It is all over with those religions which place their trust in gods, Providences, rational orders of the universe, miracles, and sacraments; as is also the case with certain types of holy lives, such as ascetics; for we only too easily conclude that such people are the effects of sickness and an aberrant brain. There is no doubt that the contrast between a pure, incorporeal soul and a body has been almost set aside. Who now believes in the immortality of the soul! Everything connected with blessedness or damnation, which was based upon certain erroneous physiological assumptions, falls to the ground as soon as these assumptions are recognised to be errors. Our scientific assumptions admit just as much of an interpretation and utilisation in favour of a besotting philistinism--yea, in favour of bestiality--as also in favour of "blessedness" and soul-inspiration. As compared with all previous ages, we are now standing on a new foundation, so that something may still be expected from the human race.

As regards culture, we have hitherto been acquainted with only one complete form of it, _i.e.,_ the city-culture of the Greeks, based as it was on their mythical and social foundations; and one incomplete form, the Roman, which acted as an adornment of life, derived from the Greek. Now all these bases, the mythical and the politico-social, have changed; our alleged culture has no stability, because it has been erected upon insecure conditions and opinions which are even now almost ready to collapse.--When we thoroughly grasp Greek culture, then, we see that it is all over with it. The philologist is thus a great sceptic in the present conditions of our culture and training: that is his mission. Happy is he if, like Wagner and Schopenhauer, he has a dim presentiment of those auspicious powers amid which a new culture is stirring.

169

Those who say: "But antiquity nevertheless remains as a subject of consideration for pure science, even though all its educational purposes may be disowned," must be answered by the words, What is pure science here! Actions and characteristics must be judged; and those who judge them must stand above them: so you must first devote your attention to overcoming antiquity. If you do not do that, your science is not pure, but impure and limited: as may now be perceived.

170

To overcome Greek antiquity through our own deeds: this would be the right task. But before we can do this we must first _know_ it!--There is a thoroughness which is merely an excuse for inaction. Let it be recollected how much Goethe knew of antiquity: certainly not so much as a philologist, and yet sufficient to contend with it in such a way as to bring about fruitful results. One _should_ not even know more about a thing than one could create. Moreover, the only time when we can actually _recognise_ something is when we endeavour to _make_ it. Let people but attempt to live after the manner of antiquity; and they will at once come hundreds of miles nearer to antiquity than they can do with all their erudition.--Our philologists never show that they strive to emulate antiquity in any way, and thus _their_ antiquity remains without any effect on the schools.

The study of the spirit of emulation (Renaissance, Goethe), and the study of despair.

The non-popular element in the new culture of the Renaissance: a frightful fact!

171

The worship of classical antiquity, as it was to be seen in Italy, maybe interpreted as the only earnest, disinterested, and fecund worship which has yet fallen to the lot of antiquity. It is a splendid example of Don Quixotism; and philology at best is such Don Quixotism. Already at the time of the Alexandrian savants, as with all the sophists of the first and second centuries, the Atticists, &c., the scholars are imitating something purely and simply chimerical and pursuing a world that never existed. The same trait is seen throughout antiquity: the manner in which the Homeric heroes were copied, and all the intercourse held with the myths, show traces of it. Gradually all Greek antiquity has become an object of Don Quixotism. It is impossible to understand our modern world if we do not take into account the enormous influence of the purely fantastic. This is now confronted by the principle: there can be no imitation. Imitation, however, is merely an artistic phenomenon, _i.e.,_ it is based on appearance: we can accept manners, thoughts, and so on through imitation; but imitation can create nothing. True, the creator can borrow from all sides and nourish himself in that way. And it is only as creators that we shall be able to take anything from the Greeks. But in what respect can philologists be said to be creators! There must be a few dirty jobs, such as knackers' men, and also text-revisers: are the philologists to carry out tasks of this nature?

172

What, then, is antiquity _now,_ in the face of modern art, science, and philosophy? It is no longer the treasure-chamber of all knowledge; for in natural and historical science we have advanced greatly beyond it. Oppression by the church has been stopped. A _pure_ knowledge of antiquity is now possible, but perhaps also a more ineffective and weaker knowledge.--This is right enough, if effect is known only as effect on the masses; but for the breeding of higher minds antiquity is more powerful than ever.

Goethe as a German poet-philologist; Wagner as a still higher stage: his clear glance for the only worthy position of art. No ancient work has ever had so powerful an effect as the "Orestes" had on Wagner. The objective, emasculated philologist, who is but a philistine of culture and a worker in "pure science," is, however, a sad spectacle.

173

Between our highest art and philosophy and that which is recognised to be truly the oldest antiquity, there is no contradiction: they support and harmonise with one another. It is in this that I place my hopes.

174

The main standpoints from which to consider the importance of antiquity:

1. There is nothing about it for young people; for it exhibits man with an entire freedom from shame.

2. It is not for direct imitation, but it teaches by which means art has hitherto been perfected in the highest degree.

3. It is accessible only to a few, and there should be a _police des mœurs_ in charge of it--as there should be also in charge of bad pianists who play Beethoven.

4. These few apply this antiquity to the judgment of our own time, as critics of it; and they judge antiquity by their own ideals and are thus critics of antiquity.

5. The contrast between the Hellenic and the Roman should be studied, and also the contrast between the early Hellenic and the late Hellenic. ---Explanation of the different types of culture.

175

The advancement of science at the expense of man is one of the most pernicious things in the world. The stunted man is a retrogression in the human race: he throws a shadow over all succeeding generations. The tendencies and natural purpose of the individual science become degenerate, and science itself is finally shipwrecked: it has made progress, but has either no effect at all on life or else an immoral one.

176

Men not to be used like things!

From the former very incomplete philology and knowledge of antiquity there flowed out a stream of freedom, while our own highly developed knowledge produces slaves and serves the idol of the State.

177

There will perhaps come a time when scientific work will be carried on by women, while the men will have to _create,_ using the word in a spiritual sense: states, laws, works of art, &c.

People should study typical antiquity just as they do typical men: _i.e.,_ imitating what they understand of it, and, when the pattern seems to lie far in the distance, considering ways and means and preliminary preparations, and devising stepping-stones.

178

The whole feature of study lies in this: that we should study only what we feel we should like to imitate; what we gladly take up and have the desire to multiply. What is really wanted is a progressive canon of the _ideal_ model, suited to boys, youths, and men.

179

Goethe grasped antiquity in the right way: invariably with an emulative soul. But who else did so? One sees nothing of a well-thought-out pedagogics of this nature: who knows that there is a certain knowledge of antiquity which cannot be imparted to youths!

The puerile character of philology: devised by teachers for pupils.

180

The ever more and more common form of the ideal: first men, then institutions, finally tendencies, purposes, or the want of them. The highest form: the conquest of the ideal by a backward movement from tendencies to institutions, and from institutions to men.

181

I will set down in writing what I no longer believe--and also what I do believe. Man stands in the midst of the great whirlpool of forces, and imagines that this whirlpool is rational and has a rational aim in view: error! The only rationality that we know is the small reason of man: he must exert it to the utmost, and it invariably leaves him in the lurch if he tries to place himself in the hands of "Providence."

Our only happiness lies in reason; all the remainder of the world is dreary. The highest reason, however, is seen by me in the work of the artist, and he can feel it to be such: there may be something which, when it can be consciously brought forward, may afford an even greater feeling of reason and happiness: for example, the course of the solar system, the breeding and education of a man.

Happiness lies in rapidity of feeling and thinking: everything else is slow, gradual, and stupid. The man who could feel the progress of a ray of light would be greatly enraptured, for it is very rapid.

Thinking of one's self affords little happiness. But when we do experience happiness therein the reason is that we are not thinking of ourselves, but of our ideal. This lies far off; and only the rapid man attains it and rejoices.

An amalgamation of a great centre of men for the breeding of better men is the task of the future. The individual must become familiarised with claims that, when he says Yea to his own will, he also says Yea to the will of that centre--for example, in reference to a choice, as among women for marriage, and likewise as to the manner in which his child shall be brought up. Until now no single individuality, or only the very rarest, have been free: they were influenced by these conceptions, but likewise by the bad and contradictory organisation of the individual purposes.

182

Education is in the first place instruction in what is necessary, and then in what is changing and in-constant. The youth is introduced to nature, and the sway of laws is everywhere pointed out to him; followed by an explanation of the laws of ordinary society. Even at this early stage the question will arise: was it absolutely necessary that this should have been so? He gradually comes to need history to ascertain how these things have been brought about. He learns at the same time, however, that they may be changed into something else. What is the extent of man's power over things? This is the question in connection with all education. To show how things may become other than what they are we may, for example, point to the Greeks. We need the Romans to show how things became what they were.

183

If, then, the Romans had spurned the Greek culture, they would perhaps have gone to pieces completely. When could this culture have once again arisen? Christianity and Romans and barbarians: this would have been an onslaught: it would have entirely wiped out culture. We see the danger amid which genius lives. Cicero was one of the greatest benefactors of humanity, even in his own time.

There is no "Providence" for genius; it is only for the ordinary run of people and their wants that such a thing exists: they find their satisfaction, and later on their justification.

184

Thesis: the death of ancient culture inevitable. Greek culture must be distinguished as the archetype; and it must be shown how all culture rests upon shaky conceptions.

The dangerous meaning of art: as the protectress and galvanisation of dead and dying conceptions; history, in so far as it wishes to restore to us feelings which we have overcome. To feel "historically" or "just" towards what is already past, is only possible when we have risen above it. But the danger in the adoption of the feelings necessary for this is very great: let the dead bury their dead, so that we ourselves may not come under the influence of the smell of the corpses.

THE DEATH OF THE OLD CULTURE.

1. The signification of the studies of antiquity hitherto pursued: obscure; mendacious.

2. As soon as they recognise the goal they condemn themselves to death: for their goal is to describe ancient culture itself as one to be demolished.

3. The collection of all the conceptions out of which Hellenic culture has grown up. Criticism of religion, art, society, state, morals.

4. Christianity is likewise denied.

5. Art and history--dangerous.

6. The replacing of the study of antiquity which has become superfluous for the training of our youth.

Thus the task of the science of history is completed, and it itself has become superfluous, if the entire inward continuous circle of past efforts has been condemned. Its place must be taken by the science of the _future._

185

"Signs" and "miracles" are not believed; only a "Providence" stands in need of such things. There is no help to be found either in prayer or asceticism or in "vision." If all these things constitute religion, then there is no more religion for me.

My religion, if I can still apply this name to something, lies in the work of breeding genius: from such training everything is to be hoped. All consolation comes from art. Education is love for the offspring; an excess of love over and beyond our self-love. Religion is "love beyond ourselves." The work of art is the model of such a love beyond ourselves, and a perfect model at that

186

The stupidity of the will is Schopenhauer's greatest thought, if thoughts be judged from the standpoint of power. We can see in Hartmann how he juggled away this thought. Nobody will ever call something stupid--God.

187

This, then, is the new feature of all the future progress of the world: men must never again be ruled over by religious conceptions. Will they be any _worse?_ It is not my experience that they behave well and morally under the yoke of religion; I am not on the side of Demopheles.[15] The fear of a beyond, and then again the fear of divine punishments will hardly have made men better.

[Footnote 15: A type in Schopenhauer's Essay "On Religion." See "Parerga and Paralipomena."--TR.]

188

Where something great makes its appearance and lasts for a relatively long time, we may premise a careful breeding, as in the case of the Greeks. How did so many men become free among them? Educate educators! But the first educators must educate themselves! And it is for these that I write.

189

The denial of life is no longer an easy matter: a man may become a hermit or a monk--and what is thereby denied! This conception has now become deeper: it is above all a discerning denial, a denial based upon the will to be just; not an indiscriminate and wholesale denial.

190

The seer must be affectionate, otherwise men will have no confidence in him: Cassandra.

191

The man who to-day wishes to be good and saintly has a more difficult task than formerly: in order to be "good," he must not be so unjust to knowledge as earlier saints were. He would have to be a knowledge-saint: a man who would link love with knowledge, and who would have nothing to do with gods or demigods or "Providence," as the Indian saints likewise had nothing to do with them. He should also be healthy, and should keep himself so, otherwise he would necessarily become distrustful of himself. And perhaps he would not bear the slightest resemblance to the ascetic saint, but would be much more like a man of the world.

192

The better the state is organised, the duller will humanity be.

To make the individual uncomfortable is my task!

The great pleasure experienced by the man who liberates himself by fighting.

Spiritual heights have had their age in history; inherited energy belongs to them. In the ideal state all would be over with them.

193

The highest judgment on life only arising from the highest energy of life. The mind must be removed as far as possible from exhaustion.

In the centre of the world-history judgment will be the most accurate; for it was there that the greatest geniuses existed.

The breeding of the genius as the only man who can truly value and deny life.

Save your genius! shall be shouted unto the people: set him free! Do all you can to unshackle him.

The feeble and poor in spirit must not be allowed to judge life.

194

_I dream of a combination of men who shall make no concessions, who shall show no consideration, and who shall be willing to be called "destroyers": they apply the standard of their criticism to everything and sacrifice themselves to truth. The bad and the false shall be brought to light! We will not build prematurely we do not know, indeed, whether we shall ever be able to build, or if it would not be better not to build at all There are lazy pessimists and resigned ones in this world--and it is to their number that we refuse to belong!_

FINIS.

End of Project Gutenberg's The Case of Wagner, by Friedrich Wilhelm Nietzsche