there is a surplus of defective, diseased, degenerating, infirm, and necessarily suffering individuals; the successful cases, among men also, are always the exception; and in view of the fact that man is THE ANIMAL NOT YET PROPERLY ADAPTED TO HIS ENVIRONMENT, the rare exception. But worse still. The higher the type a man represents, the greater is the improbability that he will SUCCEED; the accidental, the law of irrationality in the general constitution of mankind, manifests itself most terribly in its destructive effect on the higher orders of men, the conditions of whose lives are delicate, diverse, and difficult to determine. What, then, is the attitude of the two greatest religions above-mentioned to the SURPLUS of failures in life? They endeavour to preserve and keep alive whatever can be preserved; in fact, as the religions FOR SUFFERERS, they take the part of these upon principle; they are always in favour of those who suffer from life as from a disease, and they would fain treat every other experience of life as false and impossible. However highly we may esteem this indulgent and preservative care (inasmuch as in applying to others, it has applied, and applies also to the highest and usually the most suffering type of man), the hitherto PARAMOUNT religions—to give a general appreciation of them—are among the principal causes which have kept the type of "man" upon a lower level—they have preserved too much THAT WHICH SHOULD HAVE PERISHED. One has to thank them for invaluable services; and who is sufficiently rich in gratitude not to feel poor at the contemplation of all that the "spiritual men" of Christianity have done for Europe hitherto! But when they had given comfort to the sufferers, courage to the oppressed and despairing, a staff and support to the helpless, and when they had allured from society into convents and spiritual penitentiaries the broken-hearted and distracted: what else had they to do in order to work systematically in that fashion, and with a good conscience, for the preservation of all the sick and suffering, which means, in deed and in truth, to work for the DETERIORATION OF THE EUROPEAN RACE? To REVERSE all estimates of value—THAT is what they had to do! And to shatter the strong, to spoil great hopes, to cast suspicion on the delight in beauty, to break down everything autonomous, manly, conquering, and imperious—all instincts which are natural to the highest and most successful type of "man"—into uncertainty, distress of conscience, and self-destruction; forsooth, to invert all love of the earthly and of supremacy over the earth, into hatred of the earth and earthly things—THAT is the task the Church imposed on itself, and was obliged to impose, until, according to its standard of value, "unworldliness," "unsensuousness," and "higher man" fused into one sentiment. If one could observe the strangely painful, equally coarse and refined comedy of European Christianity with the derisive and impartial eye of an Epicurean god, I should think one would never cease marvelling and laughing; does it not actually seem that some single will has ruled over Europe for eighteen centuries in order to make a SUBLIME ABORTION of man? He, however, who, with opposite requirements (no longer Epicurean) and with some divine hammer in his hand, could approach this almost voluntary degeneration and stunting of mankind, as exemplified in the European Christian (Pascal, for instance), would he not have to cry aloud with rage, pity, and horror: "Oh, you bunglers, presumptuous pitiful bunglers, what have you done! Was that a work for your hands? How you have hacked and botched my finest stone! What have you presumed to do!"—I should say that Christianity has hitherto been the most portentous of presumptions. Men, not great enough, nor hard enough, to be entitled as artists to take part in fashioning MAN; men, not sufficiently strong and far-sighted to ALLOW, with sublime self-constraint, the obvious law of the thousandfold failures and perishings to prevail; men, not sufficiently noble to see the radically different grades of rank and intervals of rank that separate man from man:—SUCH men, with their "equality before God," have hitherto swayed the destiny of Europe; until at last a dwarfed, almost ludicrous species has been produced, a gregarious animal, something obliging, sickly, mediocre, the European of the present day.
Chapter IV.
Apophthegms and Interludes
Table of Contents
63. He who is a thorough teacher takes things seriously—and even himself—only in relation to his pupils.
64. "Knowledge for its own sake"—that is the last snare laid by morality: we are thereby completely entangled in morals once more.
65. The charm of knowledge would be small, were it not so much shame has to be overcome on the way to it.
65A. We are most dishonourable towards our God: he is not PERMITTED to sin.
66. The tendency of a person to allow himself to be degraded, robbed, deceived, and exploited might be the diffidence of a God among men.
67. Love to one only is a barbarity, for it is exercised at the expense of all others. Love to God also!
68. "I did that," says my memory. "I could not have done that," says my pride, and remains inexorable. Eventually—the memory yields.
69. One has regarded life carelessly, if one has failed to see the hand that—kills with leniency.
70. If a man has character, he has also his typical experience, which always recurs.
71. THE SAGE AS ASTRONOMER.—So long as thou feelest the stars as an "above thee," thou lackest the eye of the discerning one.
72. It is not the strength, but the duration of great sentiments that makes great men.
73. He who attains his ideal, precisely thereby surpasses it.
73A. Many a peacock hides his tail from every eye—and calls it his pride.
74. A man of genius is unbearable, unless he possess at least two things besides: gratitude and purity.
75. The degree and nature of a man's sensuality extends to the highest altitudes of his spirit.
76. Under peaceful conditions the militant man attacks himself.
77. With his principles a man seeks either to dominate, or justify, or honour, or reproach, or conceal his habits: two men with the same principles probably seek fundamentally different ends therewith.
78. He who despises himself, nevertheless esteems himself thereby, as a despiser.
79. A soul which knows that it is loved, but does not itself love, betrays its sediment: its dregs come up.
80. A thing that is explained ceases to concern us—What did the God mean who gave the advice, "Know thyself!" Did it perhaps imply "Cease to be concerned about thyself! become objective!"—And Socrates?—And the "scientific man"?
81. It is terrible to die of thirst at sea. Is it necessary that you should so salt your truth that it will no longer—quench thirst?
82. "Sympathy for all"—would be harshness and tyranny for THEE, my good neighbour.
83. INSTINCT—When the house is on fire one forgets even the dinner—Yes, but one recovers it from among the ashes.
84. Woman learns how to hate in proportion as she—forgets how to charm.
85. The same emotions are in man and woman, but in different TEMPO, on that account man and woman never cease to misunderstand each other.
86. In the background of all their personal vanity, women themselves have still their impersonal scorn—for "woman".
87. FETTERED HEART, FREE SPIRIT—When one firmly fetters one's heart and keeps it prisoner, one can allow one's spirit many liberties: I said this once before But people do not believe it when I say so, unless they know it already.
88. One begins to distrust very clever persons when they become embarrassed.
89. Dreadful experiences raise the question whether he who experiences them is not something dreadful also.
90. Heavy, melancholy men turn lighter, and come temporarily to their surface, precisely by that which makes others heavy—by hatred and love.
91. So cold, so icy, that one burns one's finger at the touch of him! Every hand that lays hold of him shrinks back!—And for that very reason many think him red-hot.
92.
