Nietzsche Friedrich - The Antichrist
Nietzsche Friedrich - The Antichrist
Nietzsche Friedrich - The Antichrist
Nietzsche
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Author: F. W. Nietzsche
Translator: H. L. Mencken
Language: English
THE ANTICHRIST
BORZOI POCKET BOOKS
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THE ANTICHRIST
by
F. W. NIETZSCHE
Translated from the German
with an introduction by
H. L. MENCKEN
Publisher logo.
New York
ALFRED A. KNOPF
COPYRIGHT, 1918, BY ALFRED A. KNOPF, INC.
Paper manufactured by W. C. Hamilton & Sons, Miquon, Pa., and furnished
by W. F. Etherington & Co., New York.
2.
What is good?—Whatever augments the feeling of power, the will to
power, power itself, in man.
What is evil?—Whatever springs from weakness.
What is happiness?—The feeling that power increases—that resistance
is overcome.
Not contentment, but more power; not peace at any price, but war; not
virtue, but efficiency (virtue in the Renaissance sense, virtu, virtue free of
moral acid).
The weak and the botched shall perish: first principle of our charity.
And one should help them to it.
What is more harmful than any vice?—Practical sympathy for the
botched and the weak—Christianity....
3.
The problem that I set here is not what shall replace mankind in the
order of living creatures (—man is an end—): but what type of man must be
bred, must be willed, as being the most valuable, the most worthy of life,
the most secure guarantee of the future.
This more valuable type has appeared often enough in the past: but
always as a happy accident, as an exception, never as deliberately willed.
Very often it has been precisely the most feared; hitherto it has been almost
the terror of terrors;—and out of that terror the contrary type has been
willed, cultivated and attained: the domestic animal, the herd animal, the
sick brute-man—the Christian....
4.
5.
We should not deck out and embellish Christianity: it has waged a war
to the death against this higher type of man, it has put all the deepest
instincts of this type under its ban, it has developed its concept of evil, of
the Evil One himself, out of these instincts—the strong man as the typical
reprobate, the “outcast among men.” Christianity has taken the part of all
the weak, the low, the botched; it has made an ideal out of antagonism to all
the self-preservative instincts of sound life; it has corrupted even the
faculties of those natures that are intellectually most vigorous, by
representing the highest intellectual values as sinful, as misleading, as full
of temptation. The most lamentable example: the corruption of Pascal, who
believed that his intellect had been destroyed by original sin, whereas it was
actually destroyed by Christianity!—
6.
It is a painful and tragic spectacle that rises before me: I have drawn
back the curtain from the rottenness of man. This word, in my mouth, is at
least free from one suspicion: that it involves a moral accusation against
humanity. It is used—and I wish to emphasize the fact again—without any
moral significance: and this is so far true that the rottenness I speak of is
most apparent to me precisely in those quarters where there has been most
aspiration, hitherto, toward “virtue” and “godliness.” As you probably
surmise, I understand rottenness in the sense of décadence: my argument is
that all the values on which mankind now fixes its highest aspirations are
décadence-values.
I call an animal, a species, an individual corrupt, when it loses its
instincts, when it chooses, when it prefers, what is injurious to it. A history
of the “higher feelings,” the “ideals of humanity”—and it is possible that
I’ll have to write it—would almost explain why man is so degenerate. Life
itself appears to me as an instinct for growth, for survival, for the
accumulation of forces, for power: whenever the will to power fails there is
disaster. My contention is that all the highest values of humanity have been
emptied of this will—that the values of décadence, of nihilism, now prevail
under the holiest names.
7.
8.
9.
10.
12.
13.
14.
15.
16.
17.
18.
The Christian concept of a god—the god as the patron of the sick, the
god as a spinner of cobwebs, the god as a spirit—is one of the most corrupt
concepts that has ever been set up in the world: it probably touches low-
water mark in the ebbing evolution of the god-type. God degenerated into
the contradiction of life. Instead of being its transfiguration and eternal Yea!
In him war is declared on life, on nature, on the will to live! God becomes
the formula for every slander upon the “here and now,” and for every lie
about the “beyond”! In him nothingness is deified, and the will to
nothingness is made holy!...
19.
The fact that the strong races of northern Europe did not repudiate this
Christian god does little credit to their gift for religion—and not much more
to their taste. They ought to have been able to make an end of such a
moribund and worn-out product of the décadence. A curse lies upon them
because they were not equal to it; they made illness, decrepitude and
contradiction a part of their instincts—and since then they have not
managed to create any more gods. Two thousand years have come and gone
—and not a single new god! Instead, there still exists, and as if by some
intrinsic right,—as if he were the ultimatum and maximum of the power to
create gods, of the creator spiritus in mankind—this pitiful god of Christian
monotono-theism! This hybrid image of decay, conjured up out of
emptiness, contradiction and vain imagining, in which all the instincts of
décadence, all the cowardices and wearinesses of the soul find their
sanction!—
20.
21.
22.
When Christianity departed from its native soil, that of the lowest
orders, the underworld of the ancient world, and began seeking power
among barbarian peoples, it no longer had to deal with exhausted men, but
with men still inwardly savage and capable of self-torture—in brief, strong
men, but bungled men. Here, unlike in the case of the Buddhists, the cause
of discontent with self, suffering through self, is not merely a general
sensitiveness and susceptibility to pain, but, on the contrary, an inordinate
thirst for inflicting pain on others, a tendency to obtain subjective
satisfaction in hostile deeds and ideas. Christianity had to embrace barbaric
concepts and valuations in order to obtain mastery over barbarians: of such
sort, for example, are the sacrifices of the first-born, the drinking of blood
as a sacrament, the disdain of the intellect and of culture; torture in all its
forms, whether bodily or not; the whole pomp of the cult. Buddhism is a
religion for peoples in a further state of development, for races that have
become kind, gentle and over-spiritualized (—Europe is not yet ripe for it
—): it is a summons that takes them back to peace and cheerfulness, to a
careful rationing of the spirit, to a certain hardening of the body.
Christianity aims at mastering beasts of prey; its modus operandi is to make
them ill—to make feeble is the Christian recipe for taming, for “civilizing.”
Buddhism is a religion for the closing, over-wearied stages of civilization.
Christianity appears before civilization has so much as begun—under
certain circumstances it lays the very foundations thereof.
23.
Buddhism, I repeat, is a hundred times more austere, more honest,
more objective. It no longer has to justify its pains, its susceptibility to
suffering, by interpreting these things in terms of sin—it simply says, as it
simply thinks, “I suffer.” To the barbarian, however, suffering in itself is
scarcely understandable: what he needs, first of all, is an explanation as to
why he suffers. (His mere instinct prompts him to deny his suffering
altogether, or to endure it in silence.) Here the word “devil” was a blessing:
man had to have an omnipotent and terrible enemy—there was no need to
be ashamed of suffering at the hands of such an enemy.—
At the bottom of Christianity there are several subtleties that belong to
the Orient. In the first place, it knows that it is of very little consequence
whether a thing be true or not, so long as it is believed to be true. Truth and
faith: here we have two wholly distinct worlds of ideas, almost two
diametrically opposite worlds—the road to the one and the road to the other
lie miles apart. To understand that fact thoroughly—this is almost enough,
in the Orient, to make one a sage. The Brahmins knew it, Plato knew it,
every student of the esoteric knows it. When, for example, a man gets any
pleasure out of the notion that he has been saved from sin, it is not
necessary for him to be actually sinful, but merely to feel sinful. But when
faith is thus exalted above everything else, it necessarily follows that
reason, knowledge and patient inquiry have to be discredited: the road to
the truth becomes a forbidden road.—Hope, in its stronger forms, is a great
deal more powerful stimulans to life than any sort of realized joy can ever
be. Man must be sustained in suffering by a hope so high that no conflict
with actuality can dash it—so high, indeed, that no fulfilment can satisfy it:
a hope reaching out beyond this world. (Precisely because of this power that
hope has of making the suffering hold out, the Greeks regarded it as the evil
of evils, as the most malign of evils; it remained behind at the source of all
evil.)[3]—In order that love may be possible, God must become a person; in
order that the lower instincts may take a hand in the matter God must be
young. To satisfy the ardor of the woman a beautiful saint must appear on
the scene, and to satisfy that of the men there must be a virgin. These things
are necessary if Christianity is to assume lordship over a soil on which
some aphrodisiacal or Adonis cult has already established a notion as to
what a cult ought to be. To insist upon chastity greatly strengthens the
vehemence and subjectivity of the religious instinct—it makes the cult
warmer, more enthusiastic, more soulful.—Love is the state in which man
sees things most decidedly as they are not. The force of illusion reaches its
highest here, and so does the capacity for sweetening, for transfiguring.
When a man is in love he endures more than at any other time; he submits
to anything. The problem was to devise a religion which would allow one to
love: by this means the worst that life has to offer is overcome—it is
scarcely even noticed.—So much for the three Christian virtues: faith, hope
and charity: I call them the three Christian ingenuities.—Buddhism is in too
late a stage of development, too full of positivism, to be shrewd in any such
way.—
That
[3] is, in Pandora’s box.
24.
Here I barely touch upon the problem of the origin of Christianity. The
first thing necessary to its solution is this: that Christianity is to be
understood only by examining the soil from which it sprung—it is not a
reaction against Jewish instincts; it is their inevitable product; it is simply
one more step in the awe-inspiring logic of the Jews. In the words of the
Saviour, “salvation is of the Jews.”[4]—The second thing to remember is
this: that the psychological type of the Galilean is still to be recognized, but
it was only in its most degenerate form (which is at once maimed and
overladen with foreign features) that it could serve in the manner in which it
has been used: as a type of the Saviour of mankind.—
John iv,
[4] 22.
The Jews are the most remarkable people in the history of the world,
for when they were confronted with the question, to be or not to be, they
chose, with perfectly unearthly deliberation, to be at any price: this price
involved a radical falsification of all nature, of all naturalness, of all reality,
of the whole inner world, as well as of the outer. They put themselves
against all those conditions under which, hitherto, a people had been able to
live, or had even been permitted to live; out of themselves they evolved an
idea which stood in direct opposition to natural conditions—one by one
they distorted religion, civilization, morality, history and psychology until
each became a contradiction of its natural significance. We meet with the
same phenomenon later on, in an incalculably exaggerated form, but only as
a copy: the Christian church, put beside the “people of God,” shows a
complete lack of any claim to originality. Precisely for this reason the Jews
are the most fateful people in the history of the world: their influence has so
falsified the reasoning of mankind in this matter that today the Christian can
cherish anti-Semitism without realizing that it is no more than the final
consequence of Judaism.
In my “Genealogy of Morals” I give the first psychological
explanation of the concepts underlying those two antithetical things, a noble
morality and a ressentiment morality, the second of which is a mere product
of the denial of the former. The Judaeo-Christian moral system belongs to
the second division, and in every detail. In order to be able to say Nay to
everything representing an ascending evolution of life—that is, to well-
being, to power, to beauty, to self-approval—the instincts of ressentiment,
here become downright genius, had to invent an other world in which the
acceptance of life appeared as the most evil and abominable thing
imaginable. Psychologically, the Jews are a people gifted with the very
strongest vitality, so much so that when they found themselves facing
impossible conditions of life they chose voluntarily, and with a profound
talent for self-preservation, the side of all those instincts which make for
décadence—not as if mastered by them, but as if detecting in them a power
by which “the world” could be defied. The Jews are the very opposite of
décadents: they have simply been forced into appearing in that guise, and
with a degree of skill approaching the non plus ultra of histrionic genius
they have managed to put themselves at the head of all décadent
movements (—for example, the Christianity of Paul—), and so make of
them something stronger than any party frankly saying Yes to life. To the
sort of men who reach out for power under Judaism and Christianity,—that
is to say, to the priestly class—décadence is no more than a means to an
end. Men of this sort have a vital interest in making mankind sick, and in
confusing the values of “good” and “bad,” “true” and “false” in a manner
that is not only dangerous to life, but also slanders it.
25.
26.
27.
28.
29.
30.
The instinctive hatred of reality: the consequence of an extreme
susceptibility to pain and irritation—so great that merely to be “touched”
becomes unendurable, for every sensation is too profound.
The instinctive exclusion of all aversion, all hostility, all bounds and
distances in feeling: the consequence of an extreme susceptibility to pain
and irritation—so great that it senses all resistance, all compulsion to
resistance, as unbearable anguish (—that is to say, as harmful, as prohibited
by the instinct of self-preservation), and regards blessedness (joy) as
possible only when it is no longer necessary to offer resistance to anybody
or anything, however evil or dangerous—love, as the only, as the ultimate
possibility of life....
These are the two physiological realities upon and out of which the
doctrine of salvation has sprung. I call them a sublime super-development
of hedonism upon a thoroughly unsalubrious soil. What stands most closely
related to them, though with a large admixture of Greek vitality and nerve-
force, is epicureanism, the theory of salvation of paganism. Epicurus was a
typical décadent: I was the first to recognize him.—The fear of pain, even
of infinitely slight pain—the end of this can be nothing save a religion of
love....
31.
I can only repeat that I set myself against all efforts to intrude the
fanatic into the figure of the Saviour: the very word impérieux, used by
Renan, is alone enough to annul the type. What the “glad tidings” tell us is
simply that there are no more contradictions; the kingdom of heaven
belongs to children; the faith that is voiced here is no more an embattled
faith—it is at hand, it has been from the beginning, it is a sort of
recrudescent childishness of the spirit. The physiologists, at all events, are
familiar with such a delayed and incomplete puberty in the living organism,
the result of degeneration. A faith of this sort is not furious, it does not
denounce, it does not defend itself: it does not come with “the sword”—it
does not realize how it will one day set man against man. It does not
manifest itself either by miracles, or by rewards and promises, or by
“scriptures”: it is itself, first and last, its own miracle, its own reward, its
own promise, its own “kingdom of God.” This faith does not formulate
itself—it simply lives, and so guards itself against formulae. To be sure, the
accident of environment, of educational background gives prominence to
concepts of a certain sort: in primitive Christianity one finds only concepts
of a Judaeo-Semitic character (—that of eating and drinking at the last
supper belongs to this category—an idea which, like everything else
Jewish, has been badly mauled by the church). But let us be careful not to
see in all this anything more than symbolical language, semantics[6] an
opportunity to speak in parables. It is only on the theory that no work is to
be taken literally that this anti-realist is able to speak at all. Set down among
Hindus he would have made use of the concepts of Sankhya,[7] and among
Chinese he would have employed those of Lao-tse[8]—and in neither case
would it have made any difference to him.—With a little freedom in the use
of words, one might actually call Jesus a “free spirit”[9]—he cares nothing
for what is established: the word killeth,[10] whatever is established killeth.
The idea of “life” as an experience, as he alone conceives it, stands opposed
to his mind to every sort of word, formula, law, belief and dogma. He
speaks only of inner things: “life” or “truth” or “light” is his word for the
innermost—in his sight everything else, the whole of reality, all nature,
even language, has significance only as sign, as allegory.—Here it is of
paramount importance to be led into no error by the temptations lying in
Christian, or rather ecclesiastical prejudices: such a symbolism par
excellence stands outside all religion, all notions of worship, all history, all
natural science, all worldly experience, all knowledge, all politics, all
psychology, all books, all art—his “wisdom” is precisely a pure
ignorance[11] of all such things. He has never heard of culture; he doesn’t
have to make war on it—he doesn’t even deny it.... The same thing may be
said of the state, of the whole bourgeoise social order, of labour, of war—he
has no ground for denying “the world,” for he knows nothing of the
ecclesiastical concept of “the world”.... Denial is precisely the thing that is
impossible to him.—In the same way he lacks argumentative capacity, and
has no belief that an article of faith, a “truth,” may be established by proofs
(—his proofs are inner “lights,” subjective sensations of happiness and self-
approval, simple “proofs of power”—). Such a doctrine cannot contradict:
it doesn’t know that other doctrines exist, or can exist, and is wholly
incapable of imagining anything opposed to it.... If anything of the sort is
ever encountered, it laments the “blindness” with sincere sympathy—for it
alone has “light”—but it does not offer objections....
The
[6] word Semiotik is in the text, but it is probable that Semantik is what
Nietzsche had in mind.
One
[7] of the six great systems of Hindu philosophy.
The
[8] reputed founder of Taoism.
Nietzsche’s
[9] name for one accepting his own philosophy.
That
[10] is, the strict letter of the law—the chief target of Jesus’s early preaching.
A
[11]
reference to the “pure ignorance” (reine Thorheit) of Parsifal.
33.
The life of the Saviour was simply a carrying out of this way of life—
and so was his death.... He no longer needed any formula or ritual in his
relations with God—not even prayer. He had rejected the whole of the
Jewish doctrine of repentance and atonement; he knew that it was only by a
way of life that one could feel one’s self “divine,” “blessed,” “evangelical,”
a “child of God.” Not by “repentance,” not by “prayer and forgiveness” is
the way to God: only the Gospel way leads to God—it is itself “God!”—
What the Gospels abolished was the Judaism in the concepts of “sin,”
“forgiveness of sin,” “faith,” “salvation through faith”—the whole
ecclesiastical dogma of the Jews was denied by the “glad tidings.”
The deep instinct which prompts the Christian how to live so that he
will feel that he is “in heaven” and is “immortal,” despite many reasons for
feeling that he is not “in heaven”: this is the only psychological reality in
“salvation.”—A new way of life, not a new faith....
34.
If I understand anything at all about this great symbolist, it is this: that
he regarded only subjective realities as realities, as “truths”—that he saw
everything else, everything natural, temporal, spatial and historical, merely
as signs, as materials for parables. The concept of “the Son of God” does
not connote a concrete person in history, an isolated and definite individual,
but an “eternal” fact, a psychological symbol set free from the concept of
time. The same thing is true, and in the highest sense, of the God of this
typical symbolist, of the “kingdom of God,” and of the “sonship of God.”
Nothing could be more un-Christian than the crude ecclesiastical notions of
God as a person, of a “kingdom of God” that is to come, of a “kingdom of
heaven” beyond, and of a “son of God” as the second person of the Trinity.
All this—if I may be forgiven the phrase—is like thrusting one’s fist into
the eye (and what an eye!) of the Gospels: a disrespect for symbols
amounting to world-historical cynicism.... But it is nevertheless obvious
enough what is meant by the symbols “Father” and “Son”—not, of course,
to every one—: the word “Son” expresses entrance into the feeling that
there is a general transformation of all things (beatitude), and “Father”
expresses that feeling itself—the sensation of eternity and of perfection.—I
am ashamed to remind you of what the church has made of this symbolism:
has it not set an Amphitryon story[13] at the threshold of the Christian
“faith”? And a dogma of “immaculate conception” for good measure?...
And thereby it has robbed conception of its immaculateness—
Amphitryon
[13] was the son of Alcaeus, King of Tiryns. His wife was Alcmene.
During his absence she was visited by Zeus, and bore Heracles.
35.
36.
—We free spirits—we are the first to have the necessary prerequisite
to understanding what nineteen centuries have misunderstood—that instinct
and passion for integrity which makes war upon the “holy lie” even more
than upon all other lies.... Mankind was unspeakably far from our
benevolent and cautious neutrality, from that discipline of the spirit which
alone makes possible the solution of such strange and subtle things: what
men always sought, with shameless egoism, was their own advantage
therein; they created the church out of denial of the Gospels....
Whoever sought for signs of an ironical divinity’s hand in the great
drama of existence would find no small indication thereof in the stupendous
question-mark that is called Christianity. That mankind should be on its
knees before the very antithesis of what was the origin, the meaning and the
law of the Gospels—that in the concept of the “church” the very things
should be pronounced holy that the “bearer of glad tidings” regards as
beneath him and behind him—it would be impossible to surpass this as a
grand example of world-historical irony—
37.
—Our age is proud of its historical sense: how, then, could it delude
itself into believing that the crude fable of the wonder-worker and Saviour
constituted the beginnings of Christianity—and that everything spiritual and
symbolical in it only came later? Quite to the contrary, the whole history of
Christianity—from the death on the cross onward—is the history of a
progressively clumsier misunderstanding of an original symbolism. With
every extension of Christianity among larger and ruder masses, even less
capable of grasping the principles that gave birth to it, the need arose to
make it more and more vulgar and barbarous—it absorbed the teachings
and rites of all the subterranean cults of the imperium Romanum, and the
absurdities engendered by all sorts of sickly reasoning. It was the fate of
Christianity that its faith had to become as sickly, as low and as vulgar as
the needs were sickly, low and vulgar to which it had to administer. A sickly
barbarism finally lifts itself to power as the church—the church, that
incarnation of deadly hostility to all honesty, to all loftiness of soul, to all
discipline of the spirit, to all spontaneous and kindly humanity.—Christian
values—noble values: it is only we, we free spirits, who have re-established
this greatest of all antitheses in values!...
38.
39.
40.
41.
—And from that time onward an absurd problem offered itself: “how
could God allow it!” To which the deranged reason of the little community
formulated an answer that was terrifying in its absurdity: God gave his son
as a sacrifice for the forgiveness of sins. At once there was an end of the
gospels! Sacrifice for sin, and in its most obnoxious and barbarous form:
sacrifice of the innocent for the sins of the guilty! What appalling
paganism!—Jesus himself had done away with the very concept of “guilt,”
he denied that there was any gulf fixed between God and man; he lived this
unity between God and man, and that was precisely his “glad tidings”....
And not as a mere privilege!—From this time forward the type of the
Saviour was corrupted, bit by bit, by the doctrine of judgment and of the
second coming, the doctrine of death as a sacrifice, the doctrine of the
resurrection, by means of which the entire concept of “blessedness,” the
whole and only reality of the gospels, is juggled away—in favour of a state
of existence after death!... St. Paul, with that rabbinical impudence which
shows itself in all his doings, gave a logical quality to that conception, that
indecent conception, in this way: “If Christ did not rise from the dead, then
all our faith is in vain!”—And at once there sprang from the Gospels the
most contemptible of all unfulfillable promises, the shameless doctrine of
personal immortality.... Paul even preached it as a reward....
42.
One now begins to see just what it was that came to an end with the
death on the cross: a new and thoroughly original effort to found a
Buddhistic peace movement, and so establish happiness on earth—real, not
merely promised. For this remains—as I have already pointed out—the
essential difference between the two religions of décadence: Buddhism
promises nothing, but actually fulfils; Christianity promises everything, but
fulfils nothing.—Hard upon the heels of the “glad tidings” came the worst
imaginable: those of Paul. In Paul is incarnated the very opposite of the
“bearer of glad tidings”; he represents the genius for hatred, the vision of
hatred, the relentless logic of hatred. What, indeed, has not this dysangelist
sacrificed to hatred! Above all, the Saviour: he nailed him to his own cross.
The life, the example, the teaching, the death of Christ, the meaning and the
law of the whole gospels—nothing was left of all this after that
counterfeiter in hatred had reduced it to his uses. Surely not reality; surely
not historical truth!... Once more the priestly instinct of the Jew perpetrated
the same old master crime against history—he simply struck out the
yesterday and the day before yesterday of Christianity, and invented his own
history of Christian beginnings. Going further, he treated the history of
Israel to another falsification, so that it became a mere prologue to his
achievement: all the prophets, it now appeared, had referred to his
“Saviour.”... Later on the church even falsified the history of man in order
to make it a prologue to Christianity.... The figure of the Saviour, his
teaching, his way of life, his death, the meaning of his death, even the
consequences of his death—nothing remained untouched, nothing remained
in even remote contact with reality. Paul simply shifted the centre of gravity
of that whole life to a place behind this existence—in the lie of the “risen”
Jesus. At bottom, he had no use for the life of the Saviour—what he needed
was the death on the cross, and something more. To see anything honest in
such a man as Paul, whose home was at the centre of the Stoical
enlightenment, when he converts an hallucination into a proof of the
resurrection of the Saviour, or even to believe his tale that he suffered from
this hallucination himself—this would be a genuine niaiserie in a
psychologist. Paul willed the end; therefore he also willed the means....
What he himself didn’t believe was swallowed readily enough by the idiots
among whom he spread his teaching.—What he wanted was power; in Paul
the priest once more reached out for power—he had use only for such
concepts, teachings and symbols as served the purpose of tyrannizing over
the masses and organizing mobs. What was the only part of Christianity that
Mohammed borrowed later on? Paul’s invention, his device for establishing
priestly tyranny and organizing the mob: the belief in the immortality of the
soul—that is to say, the doctrine of “judgment”....
43.
When the centre of gravity of life is placed, not in life itself, but in “the
beyond”—in nothingness—then one has taken away its centre of gravity
altogether. The vast lie of personal immortality destroys all reason, all
natural instinct—henceforth, everything in the instincts that is beneficial,
that fosters life and that safeguards the future is a cause of suspicion. So to
live that life no longer has any meaning: this is now the “meaning” of life....
Why be public-spirited? Why take any pride in descent and forefathers?
Why labour together, trust one another, or concern one’s self about the
common welfare, and try to serve it?... Merely so many “temptations,” so
many strayings from the “straight path.”—“One thing only is necessary”....
That every man, because he has an “immortal soul,” is as good as every
other man; that in an infinite universe of things the “salvation” of every
individual may lay claim to eternal importance; that insignificant bigots and
the three-fourths insane may assume that the laws of nature are constantly
suspended in their behalf—it is impossible to lavish too much contempt
upon such a magnification of every sort of selfishness to infinity, to
insolence. And yet Christianity has to thank precisely this miserable flattery
of personal vanity for its triumph—it was thus that it lured all the botched,
the dissatisfied, the fallen upon evil days, the whole refuse and off-scouring
of humanity to its side. The “salvation of the soul”—in plain English: “the
world revolves around me.”... The poisonous doctrine, “equal rights for
all,” has been propagated as a Christian principle: out of the secret nooks
and crannies of bad instinct Christianity has waged a deadly war upon all
feelings of reverence and distance between man and man, which is to say,
upon the first prerequisite to every step upward, to every development of
civilization—out of the ressentiment of the masses it has forged its chief
weapons against us, against everything noble, joyous and high-spirited on
earth, against our happiness on earth.... To allow “immortality” to every
Peter and Paul was the greatest, the most vicious outrage upon noble
humanity ever perpetrated.—And let us not underestimate the fatal
influence that Christianity has had, even upon politics! Nowadays no one
has courage any more for special rights, for the right of dominion, for
feelings of honourable pride in himself and his equals—for the pathos of
distance.... Our politics is sick with this lack of courage!—The aristocratic
attitude of mind has been undermined by the lie of the equality of souls; and
if belief in the “privileges of the majority” makes and will continue to make
revolutions—it is Christianity, let us not doubt, and Christian valuations,
which convert every revolution into a carnival of blood and crime!
Christianity is a revolt of all creatures that creep on the ground against
everything that is lofty: the gospel of the “lowly” lowers....
44.
45.
—I offer a few examples of the sort of thing these petty people have
got into their heads—what they have put into the mouth of the Master: the
unalloyed creed of “beautiful souls.”—
“And whosoever shall not receive you, nor hear you, when ye depart
thence, shake off the dust under your feet for a testimony against them.
Verily I say unto you, it shall be more tolerable for Sodom and Gomorrha in
the day of judgment, than for that city” (Mark vi, 11)—How evangelical!...
“And whosoever shall offend one of these little ones that believe in
me, it is better for him that a millstone were hanged about his neck, and he
were cast into the sea” (Mark ix, 42).—How evangelical!...
“And if thine eye offend thee, pluck it out: it is better for thee to enter
into the kingdom of God with one eye, than having two eyes to be cast into
hell fire; Where the worm dieth not, and the fire is not quenched.” (Mark ix,
47.[15])—It is not exactly the eye that is meant....
To
[15]which, without mentioning it, Nietzsche adds verse 48.
“Verily I say unto you, That there be some of them that stand here,
which shall not taste of death, till they have seen the kingdom of God come
with power.” (Mark ix, 1.)—Well lied, lion![16]....
A
[16]paraphrase of Demetrius’ “Well roar’d, Lion!” in act v, scene 1 of “A
Midsummer Night’s Dream.” The lion, of course, is the familiar Christian
symbol for Mark.
“Whosoever will come after me, let him deny himself, and take up his
cross, and follow me. For...” (Note of a psychologist. Christian morality is
refuted by its fors: its reasons are against it,—this makes it Christian.) Mark
viii, 34.—
“Judge not, that ye be not judged. With what measure ye mete, it shall
be measured to you again.” (Matthew vii, 1.[17])—What a notion of justice,
of a “just” judge!...
Nietzsche
[17] also quotes part of verse 2.
“For if ye love them which love you, what reward have ye? do not
even the publicans the same? And if ye salute your brethren only, what do
ye more than others? do not even the publicans so?” (Matthew v, 46.[18])—
Principle of “Christian love”: it insists upon being well paid in the end....
The
[18] quotation also includes verse 47.
“But if ye forgive not men their trespasses, neither will your Father
forgive your trespasses.” (Matthew vi, 15.)—Very compromising for the
said “father.”...
“But seek ye first the kingdom of God, and his righteousness; and all
these things shall be added unto you.” (Matthew vi, 33.)—All these things:
namely, food, clothing, all the necessities of life. An error, to put it
mildly.... A bit before this God appears as a tailor, at least in certain cases....
“Rejoice ye in that day, and leap for joy: for, behold, your reward is
great in heaven: for in the like manner did their fathers unto the prophets.”
(Luke vi, 23.)—Impudent rabble! It compares itself to the prophets....
“Know ye not that ye are the temple of God, and that the spirit of God
dwelleth in you? If any man defile the temple of God, him shall God
destroy; for the temple of God is holy, which temple ye are.” (Paul,
1 Corinthians iii, 16.[19])—For that sort of thing one cannot have enough
contempt....
And
[19] 17.
“Do ye not know that the saints shall judge the world? and if the world
shall be judged by you, are ye unworthy to judge the smallest matters?”
(Paul, 1 Corinthians vi, 2.)—Unfortunately, not merely the speech of a
lunatic.... This frightful impostor then proceeds: “Know ye not that we shall
judge angels? how much more things that pertain to this life?”...
“Hath not God made foolish the wisdom of this world? For after that in
the wisdom of God the world by wisdom knew not God, it pleased God by
the foolishness of preaching to save them that believe.... Not many wise
men after the flesh, not men mighty, not many noble are called: But God
hath chosen the foolish things of the world to confound the wise; and God
hath chosen the weak things of the world to confound the things which are
mighty; And base things of the world, and things which are despised, hath
God chosen, yea, and things which are not, to bring to nought things that
are: That no flesh should glory in his presence.” (Paul, 1 Corinthians i, 20ff.
[20])—In order to understand this passage, a first-rate example of the
46.
—What follows, then? That one had better put on gloves before
reading the New Testament. The presence of so much filth makes it very
advisable. One would as little choose “early Christians” for companions as
Polish Jews: not that one need seek out an objection to them.... Neither has
a pleasant smell.—I have searched the New Testament in vain for a single
sympathetic touch; nothing is there that is free, kindly, open-hearted or
upright. In it humanity does not even make the first step upward—the
instinct for cleanliness is lacking.... Only evil instincts are there, and there is
not even the courage of these evil instincts. It is all cowardice; it is all a
shutting of the eyes, a self-deception. Every other book becomes clean,
once one has read the New Testament: for example, immediately after
reading Paul I took up with delight that most charming and wanton of
scoffers, Petronius, of whom one may say what Domenico Boccaccio wrote
of Cæsar Borgia to the Duke of Parma: “è tutto festo”—immortally healthy,
immortally cheerful and sound.... These petty bigots make a capital
miscalculation. They attack, but everything they attack is thereby
distinguished. Whoever is attacked by an “early Christian” is surely not
befouled.... On the contrary, it is an honour to have an “early Christian” as
an opponent. One cannot read the New Testament without acquired
admiration for whatever it abuses—not to speak of the “wisdom of this
world,” which an impudent wind-bag tries to dispose of “by the foolishness
of preaching.”... Even the scribes and pharisees are benefitted by such
opposition: they must certainly have been worth something to have been
hated in such an indecent manner. Hypocrisy—as if this were a charge that
the “early Christians” dared to make!—After all, they were the privileged,
and that was enough: the hatred of the Chandala needed no other excuse.
The “early Christian”—and also, I fear, the “last Christian,” whom I may
perhaps live to see—is a rebel against all privilege by profound instinct—he
lives and makes war for ever for “equal rights.”... Strictly speaking, he has
no alternative. When a man proposes to represent, in his own person, the
“chosen of God”—or to be a “temple of God,” or a “judge of the angels”—
then every other criterion, whether based upon honesty, upon intellect, upon
manliness and pride, or upon beauty and freedom of the heart, becomes
simply “worldly”—evil in itself.... Moral: every word that comes from the
lips of an “early Christian” is a lie, and his every act is instinctively
dishonest—all his values, all his aims are noxious, but whoever he hates,
whatever he hates, has real value.... The Christian, and particularly the
Christian priest, is thus a criterion of values.
—Must I add that, in the whole New Testament, there appears but a
solitary figure worthy of honour? Pilate, the Roman viceroy. To regard a
Jewish imbroglio seriously—that was quite beyond him. One Jew more or
less—what did it matter?... The noble scorn of a Roman, before whom the
word “truth” was shamelessly mishandled, enriched the New Testament
with the only saying that has any value—and that is at once its criticism
and its destruction: “What is truth?...”
47.
—The thing that sets us apart is not that we are unable to find God,
either in history, or in nature, or behind nature—but that we regard what has
been honoured as God, not as “divine,” but as pitiable, as absurd, as
injurious; not as a mere error, but as a crime against life.... We deny that
God is God.... If any one were to show us this Christian God, we’d be still
less inclined to believe in him.—In a formula: deus, qualem Paulus creavit,
dei negatio.—Such a religion as Christianity, which does not touch reality
at a single point and which goes to pieces the moment reality asserts its
rights at any point, must be inevitably the deadly enemy of the “wisdom of
this world,” which is to say, of science—and it will give the name of good
to whatever means serve to poison, calumniate and cry down all intellectual
discipline, all lucidity and strictness in matters of intellectual conscience,
and all noble coolness and freedom of the mind. “Faith,” as an imperative,
vetoes science—in praxi, lying at any price.... Paul well knew that lying—
that “faith”—was necessary; later on the church borrowed the fact from
Paul.—The God that Paul invented for himself, a God who “reduced to
absurdity” “the wisdom of this world” (especially the two great enemies of
superstition, philology and medicine), is in truth only an indication of Paul’s
resolute determination to accomplish that very thing himself: to give one’s
own will the name of God, thora—that is essentially Jewish. Paul wants to
dispose of the “wisdom of this world”: his enemies are the good
philologians and physicians of the Alexandrine school—on them he makes
his war. As a matter of fact no man can be a philologian or a physician
without being also Antichrist. That is to say, as a philologian a man sees
behind the “holy books,” and as a physician he sees behind the
physiological degeneration of the typical Christian. The physician says
“incurable”; the philologian says “fraud.”...
48.
—Has any one ever clearly understood the celebrated story at the
beginning of the Bible—of God’s mortal terror of science?... No one, in
fact, has understood it. This priest-book par excellence opens, as is fitting,
with the great inner difficulty of the priest: he faces only one great danger;
ergo, “God” faces only one great danger.—
The old God, wholly “spirit,” wholly the high-priest, wholly perfect, is
promenading his garden: he is bored and trying to kill time. Against
boredom even gods struggle in vain.[21] What does he do? He creates man
—man is entertaining.... But then he notices that man is also bored. God’s
pity for the only form of distress that invades all paradises knows no
bounds: so he forthwith creates other animals. God’s first mistake: to man
these other animals were not entertaining—he sought dominion over them;
he did not want to be an “animal” himself.—So God created woman. In the
act he brought boredom to an end—and also many other things! Woman
was the second mistake of God.—“Woman, at bottom, is a serpent,
Heva”—every priest knows that; “from woman comes every evil in the
world”—every priest knows that, too. Ergo, she is also to blame for
science.... It was through woman that man learned to taste of the tree of
knowledge.—What happened? The old God was seized by mortal terror.
Man himself had been his greatest blunder; he had created a rival to
himself; science makes men godlike—it is all up with priests and gods
when man becomes scientific!—Moral: science is the forbidden per se; it
alone is forbidden. Science is the first of sins, the germ of all sins, the
original sin. This is all there is of morality.—“Thou shall not know”:—the
rest follows from that.—God’s mortal terror, however, did not hinder him
from being shrewd. How is one to protect one’s self against science? For a
long while this was the capital problem. Answer: Out of paradise with man!
Happiness, leisure, foster thought—and all thoughts are bad thoughts!—
Man must not think.—And so the priest invents distress, death, the mortal
dangers of childbirth, all sorts of misery, old age, decrepitude, above all,
sickness—nothing but devices for making war on science! The troubles of
man don’t allow him to think.... Nevertheless—how terrible!—, the edifice
of knowledge begins to tower aloft, invading heaven, shadowing the gods—
what is to be done?—The old God invents war; he separates the peoples; he
makes men destroy one another (—the priests have always had need of
war....). War—among other things, a great disturber of science!—
Incredible! Knowledge, deliverance from the priests, prospers in spite of
war.—So the old God comes to his final resolution: “Man has become
scientific—there is no help for it: he must be drowned!”...
A
[21]
paraphrase of Schiller’s “Against stupidity even gods struggle in vain.”
49.
50.
51.
The fact that faith, under certain circumstances, may work for
blessedness, but that this blessedness produced by an idée fixe by no means
makes the idea itself true, and the fact that faith actually moves no
mountains, but instead raises them up where there were none before: all this
is made sufficiently clear by a walk through a lunatic asylum. Not, of
course, to a priest: for his instincts prompt him to the lie that sickness is not
sickness and lunatic asylums not lunatic asylums. Christianity finds
sickness necessary, just as the Greek spirit had need of a superabundance of
health—the actual ulterior purpose of the whole system of salvation of the
church is to make people ill. And the church itself—doesn’t it set up a
Catholic lunatic asylum as the ultimate ideal?—The whole earth as a
madhouse?—The sort of religious man that the church wants is a typical
décadent; the moment at which a religious crisis dominates a people is
always marked by epidemics of nervous disorder; the “inner world” of the
religious man is so much like the “inner world” of the overstrung and
exhausted that it is difficult to distinguish between them; the “highest”
states of mind, held up before mankind by Christianity as of supreme worth,
are actually epileptoid in form—the church has granted the name of holy
only to lunatics or to gigantic frauds in majorem dei honorem.... Once I
ventured to designate the whole Christian system of training[22] in penance
and salvation (now best studied in England) as a method of producing a
folie circulaire upon a soil already prepared for it, which is to say, a soil
thoroughly unhealthy. Not every one may be a Christian: one is not
“converted” to Christianity—one must first be sick enough for it.... We
others, who have the courage for health and likewise for contempt,—we
may well despise a religion that teaches misunderstanding of the body! that
refuses to rid itself of the superstition about the soul! that makes a “virtue”
of insufficient nourishment! that combats health as a sort of enemy, devil,
temptation! that persuades itself that it is possible to carry about a “perfect
soul” in a cadaver of a body, and that, to this end, had to devise for itself a
new concept of “perfection,” a pale, sickly, idiotically ecstatic state of
existence, so-called “holiness”—a holiness that is itself merely a series of
symptoms of an impoverished, enervated and incurably disordered body!...
The Christian movement, as a European movement, was from the start no
more than a general uprising of all sorts of outcast and refuse elements (—
who now, under cover of Christianity, aspire to power). It does not represent
the decay of a race; it represents, on the contrary, a conglomeration of
décadence products from all directions, crowding together and seeking one
another out. It was not, as has been thought, the corruption of antiquity, of
noble antiquity, which made Christianity possible; one cannot too sharply
challenge the learned imbecility which today maintains that theory. At the
time when the sick and rotten Chandala classes in the whole imperium were
Christianized, the contrary type, the nobility, reached its finest and ripest
development. The majority became master; democracy, with its Christian
instincts, triumphed.... Christianity was not “national,” it was not based on
race—it appealed to all the varieties of men disinherited by life, it had its
allies everywhere. Christianity has the rancour of the sick at its very core—
the instinct against the healthy, against health. Everything that is well-
constituted, proud, gallant and, above all, beautiful gives offence to its ears
and eyes. Again I remind you of Paul’s priceless saying: “And God hath
chosen the weak things of the world, the foolish things of the world, the
base things of the world, and things which are despised”:[23] this was the
formula; in hoc signo the décadence triumphed.—God on the cross—is
man always to miss the frightful inner significance of this symbol?—
Everything that suffers, everything that hangs on the cross, is divine.... We
all hang on the cross, consequently we are divine.... We alone are divine....
Christianity was thus a victory: a nobler attitude of mind was destroyed by
it—Christianity remains to this day the greatest misfortune of humanity.—
The
[22] word training is in English in the text.
1 Corinthians i,
[23] 27, 28.
52.
A
[25]
reference to the University of Tübingen and its famous school of Biblical
criticism. The leader of this school was F. C. Baur, and one of the men greatly
influenced by it was Nietzsche’s pet abomination, David F. Strauss, himself a
Suabian. Vide § 10 and § 28.
53.
—It is so little true that martyrs offer any support to the truth of a
cause that I am inclined to deny that any martyr has ever had anything to do
with the truth at all. In the very tone in which a martyr flings what he
fancies to be true at the head of the world there appears so low a grade of
intellectual honesty and such insensibility to the problem of “truth,” that it
is never necessary to refute him. Truth is not something that one man has
and another man has not: at best, only peasants, or peasant-apostles like
Luther, can think of truth in any such way. One may rest assured that the
greater the degree of a man’s intellectual conscience the greater will be his
modesty, his discretion, on this point. To know in five cases, and to refuse,
with delicacy, to know anything further.... “Truth,” as the word is
understood by every prophet, every sectarian, every free-thinker, every
Socialist and every churchman, is simply a complete proof that not even a
beginning has been made in the intellectual discipline and self-control that
are necessary to the unearthing of even the smallest truth.—The deaths of
the martyrs, it may be said in passing, have been misfortunes of history:
they have misled.... The conclusion that all idiots, women and plebeians
come to, that there must be something in a cause for which any one goes to
his death (or which, as under primitive Christianity, sets off epidemics of
death-seeking)—this conclusion has been an unspeakable drag upon the
testing of facts, upon the whole spirit of inquiry and investigation. The
martyrs have damaged the truth.... Even to this day the crude fact of
persecution is enough to give an honourable name to the most empty sort of
sectarianism.—But why? Is the worth of a cause altered by the fact that
some one had laid down his life for it?—An error that becomes honourable
is simply an error that has acquired one seductive charm the more: do you
suppose, Messrs. Theologians, that we shall give you the chance to be
martyred for your lies?—One best disposes of a cause by respectfully
putting it on ice—that is also the best way to dispose of theologians.... This
was precisely the world-historical stupidity of all the persecutors: that they
gave the appearance of honour to the cause they opposed—that they made it
a present of the fascination of martyrdom.... Women are still on their knees
before an error because they have been told that some one died on the cross
for it. Is the cross, then, an argument?—But about all these things there is
one, and one only, who has said what has been needed for thousands of
years—Zarathustra.
They made signs in blood along the way that they went, and their folly taught them that the truth is
proved by blood.
But blood is the worst of all testimonies to the truth; blood poisoneth even the purest teaching and
turneth it into madness and hatred in the heart.
And when one goeth through fire for his teaching—what doth that prove? Verily, it is more when
one’s teaching cometh out of one’s own burning![26]
The
[26] quotations are from “Also sprach Zarathustra” ii, 24: “Of Priests.”
54.
A
[28]
reference, of course, to Kant’s “Kritik der praktischen Vernunft” (Critique of
Practical Reason).
56.
—In the last analysis it comes to this: what is the end of lying? The
fact that, in Christianity, “holy” ends are not visible is my objection to the
means it employs. Only bad ends appear: the poisoning, the calumniation,
the denial of life, the despising of the body, the degradation and self-
contamination of man by the concept of sin—therefore, its means are also
bad.—I have a contrary feeling when I read the Code of Manu, an
incomparably more intellectual and superior work, which it would be a sin
against the intelligence to so much as name in the same breath with the
Bible. It is easy to see why: there is a genuine philosophy behind it, in it,
not merely an evil-smelling mess of Jewish rabbinism and superstition,—it
gives even the most fastidious psychologist something to sink his teeth into.
And, not to forget what is most important, it differs fundamentally from
every kind of Bible: by means of it the nobles, the philosophers and the
warriors keep the whip-hand over the majority; it is full of noble valuations,
it shows a feeling of perfection, an acceptance of life, and triumphant
feeling toward self and life—the sun shines upon the whole book.—All the
things on which Christianity vents its fathomless vulgarity—for example,
procreation, women and marriage—are here handled earnestly, with
reverence and with love and confidence. How can any one really put into
the hands of children and ladies a book which contains such vile things as
this: “to avoid fornication, let every man have his own wife, and let every
woman have her own husband; ... it is better to marry than to burn”?[29]
And is it possible to be a Christian so long as the origin of man is
Christianized, which is to say, befouled, by the doctrine of the immaculata
conceptio?... I know of no book in which so many delicate and kindly
things are said of women as in the Code of Manu; these old grey-beards and
saints have a way of being gallant to women that it would be impossible,
perhaps, to surpass. “The mouth of a woman,” it says in one place, “the
breasts of a maiden, the prayer of a child and the smoke of sacrifice are
always pure.” In another place: “there is nothing purer than the light of the
sun, the shadow cast by a cow, air, water, fire and the breath of a maiden.”
Finally, in still another place—perhaps this is also a holy lie—: “all the
orifices of the body above the navel are pure, and all below are impure.
Only in the maiden is the whole body pure.”
1 Corinthians vii,
[29] 2, 9.
57.
58.
In point of fact, the end for which one lies makes a great difference:
whether one preserves thereby or destroys. There is a perfect likeness
between Christian and anarchist: their object, their instinct, points only
toward destruction. One need only turn to history for a proof of this: there it
appears with appalling distinctness. We have just studied a code of religious
legislation whose object it was to convert the conditions which cause life to
flourish into an “eternal” social organization,—Christianity found its
mission in putting an end to such an organization, because life flourished
under it. There the benefits that reason had produced during long ages of
experiment and insecurity were applied to the most remote uses, and an
effort was made to bring in a harvest that should be as large, as rich and as
complete as possible; here, on the contrary, the harvest is blighted
overnight.... That which stood there aere perennis, the imperium Romanum,
the most magnificent form of organization under difficult conditions that
has ever been achieved, and compared to which everything before it and
after it appears as patchwork, bungling, dilletantism—those holy anarchists
made it a matter of “piety” to destroy “the world,” which is to say, the
imperium Romanum, so that in the end not a stone stood upon another—and
even Germans and other such louts were able to become its masters.... The
Christian and the anarchist: both are décadents; both are incapable of any
act that is not disintegrating, poisonous, degenerating, blood-sucking; both
have an instinct of mortal hatred of everything that stands up, and is great,
and has durability, and promises life a future.... Christianity was the
vampire of the imperium Romanum,—overnight it destroyed the vast
achievement of the Romans: the conquest of the soil for a great culture that
could await its time. Can it be that this fact is not yet understood? The
imperium Romanum that we know, and that the history of the Roman
provinces teaches us to know better and better,—this most admirable of all
works of art in the grand manner was merely the beginning, and the
structure to follow was not to prove its worth for thousands of years. To this
day, nothing on a like scale sub specie aeterni has been brought into being,
or even dreamed of!—This organization was strong enough to withstand
bad emperors: the accident of personality has nothing to do with such things
—the first principle of all genuinely great architecture. But it was not strong
enough to stand up against the corruptest of all forms of corruption—
against Christians.... These stealthy worms, which under the cover of night,
mist and duplicity, crept upon every individual, sucking him dry of all
earnest interest in real things, of all instinct for reality—this cowardly,
effeminate and sugar-coated gang gradually alienated all “souls,” step by
step, from that colossal edifice, turning against it all the meritorious, manly
and noble natures that had found in the cause of Rome their own cause,
their own serious purpose, their own pride. The sneakishness of hypocrisy,
the secrecy of the conventicle, concepts as black as hell, such as the
sacrifice of the innocent, the unio mystica in the drinking of blood, above
all, the slowly rekindled fire of revenge, of Chandala revenge—all that sort
of thing became master of Rome: the same kind of religion which, in a pre-
existent form, Epicurus had combatted. One has but to read Lucretius to
know what Epicurus made war upon—not paganism, but “Christianity,”
which is to say, the corruption of souls by means of the concepts of guilt,
punishment and immortality.—He combatted the subterranean cults, the
whole of latent Christianity—to deny immortality was already a form of
genuine salvation.—Epicurus had triumphed, and every respectable
intellect in Rome was Epicurean—when Paul appeared ... Paul, the
Chandala hatred of Rome, of “the world,” in the flesh and inspired by
genius—the Jew, the eternal Jew par excellence.... What he saw was how,
with the aid of the small sectarian Christian movement that stood apart from
Judaism, a “world conflagration” might be kindled; how, with the symbol of
“God on the cross,” all secret seditions, all the fruits of anarchistic intrigues
in the empire, might be amalgamated into one immense power. “Salvation
is of the Jews.”—Christianity is the formula for exceeding and summing up
the subterranean cults of all varieties, that of Osiris, that of the Great
Mother, that of Mithras, for instance: in his discernment of this fact the
genius of Paul showed itself. His instinct was here so sure that, with
reckless violence to the truth, he put the ideas which lent fascination to
every sort of Chandala religion into the mouth of the “Saviour” as his own
inventions, and not only into the mouth—he made out of him something
that even a priest of Mithras could understand.... This was his revelation at
Damascus: he grasped the fact that he needed the belief in immortality in
order to rob “the world” of its value, that the concept of “hell” would
master Rome—that the notion of a “beyond” is the death of life.... Nihilist
and Christian: they rhyme in German, and they do more than rhyme....
59.
The whole labour of the ancient world gone for naught: I have no word
to describe the feelings that such an enormity arouses in me.—And,
considering the fact that its labour was merely preparatory, that with
adamantine self-consciousness it laid only the foundations for a work to go
on for thousands of years, the whole meaning of antiquity disappears!... To
what end the Greeks? to what end the Romans?—All the prerequisites to a
learned culture, all the methods of science, were already there; man had
already perfected the great and incomparable art of reading profitably—that
first necessity to the tradition of culture, the unity of the sciences; the
natural sciences, in alliance with mathematics and mechanics, were on the
right road,—the sense of fact, the last and more valuable of all the senses,
had its schools, and its traditions were already centuries old! Is all this
properly understood? Every essential to the beginning of the work was
ready:—and the most essential, it cannot be said too often, are methods, and
also the most difficult to develop, and the longest opposed by habit and
laziness. What we have today reconquered, with unspeakable self-
discipline, for ourselves—for certain bad instincts, certain Christian
instincts, still lurk in our bodies—that is to say, the keen eye for reality, the
cautious hand, patience and seriousness in the smallest things, the whole
integrity of knowledge—all these things were already there, and had been
there for two thousand years! More, there was also a refined and excellent
tact and taste! Not as mere brain-drilling! Not as “German” culture, with its
loutish manners! But as body, as bearing, as instinct—in short, as reality....
All gone for naught! Overnight it became merely a memory!—The Greeks!
The Romans! Instinctive nobility, taste, methodical inquiry, genius for
organization and administration, faith in and the will to secure the future of
man, a great yes to everything entering into the imperium Romanum and
palpable to all the senses, a grand style that was beyond mere art, but had
become reality, truth, life....—All overwhelmed in a night, but not by a
convulsion of nature! Not trampled to death by Teutons and others of heavy
hoof! But brought to shame by crafty, sneaking, invisible, anæmic
vampires! Not conquered,—only sucked dry!... Hidden vengefulness, petty
envy, became master! Everything wretched, intrinsically ailing, and invaded
by bad feelings, the whole ghetto-world of the soul, was at once on top!—
One needs but read any of the Christian agitators, for example, St.
Augustine, in order to realize, in order to smell, what filthy fellows came to
the top. It would be an error, however, to assume that there was any lack of
understanding in the leaders of the Christian movement:—ah, but they were
clever, clever to the point of holiness, these fathers of the church! What they
lacked was something quite different. Nature neglected—perhaps forgot—
to give them even the most modest endowment of respectable, of upright, of
cleanly instincts.... Between ourselves, they are not even men.... If Islam
despises Christianity, it has a thousandfold right to do so: Islam at least
assumes that it is dealing with men....
60.
61.
62.
THE END
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