handling; at least, it eventually _appears_ so to us--never again do we see its original design and beauty. We always lose through too familiar association with women and friends; and sometimes we lose the pearl of our life thereby.
429.
THE GOLDEN CRADLE.--The free spirit will always feel relieved when he has finally resolved to shake off the motherly care and guardianship with which women surround him. What harm will a rough wind, from which he has been so anxiously protected, do him? Of what consequence is a genuine disadvantage, loss, misfortune, sickness, illness, fault, or folly more or less in his life, compared with the bondage of the golden cradle, the peacock's-feather fan, and the oppressive feeling that he must, in addition, be grateful because he is waited on and spoiled like a baby? Hence it is that the milk which is offered him by the motherly disposition of the women about him can so readily turn into gall.
430.
A VOLUNTARY VICTIM.--There is nothing by, which able women can so alleviate the lives of their husbands, should these be great and famous, as by becoming, so to speak, the receptacle for the general disfavour and occasional ill-humour of the rest of mankind.
Contemporaries are usually accustomed to overlook many mistakes, follies, and even flagrant injustices in their great men if only they can find some one to maltreat and kill, as a proper victim for the relief of their feelings. A wife not infrequently has the ambition to present herself for this sacrifice, and then the husband may indeed feel satisfied,--he being enough of an egoist to have such a voluntary storm, rain, and lightning-conductor beside him.
431.
AGREEABLE ADVERSARIES.--The natural inclination, of women towards quiet, regular, happily tuned existences and intercourse, the oil-like and calming effect of their influence upon the sea of life, operates unconsciously against the heroic inner impulse of the free spirit.
Without knowing it, women act as if they were taking away the stones from the path of the wandering mineralogist in order that he might not strike his foot against them--when he has gone out for the very purpose of striking against them.
432.
THE DISCORD OF TWO CONCORDS.--Woman wants to serve, and finds her happiness therein; the free spirit does not want to be served, and therein finds his happiness.
433.
XANTIPPE.--Socrates found a wife such as he required,--but he would not have sought her had he known her sufficiently well; even the heroism of his free spirit would not have gone so far. As a matter of fact, Xantippe forced him more and more into his peculiar profession, inasmuch as she made house and home doleful and dismal to him; she taught him to live in the streets and wherever gossiping and idling went on, and thereby made him the greatest Athenian street-dialectician, who had, at last, to compare himself to a gad-fly which a god had set on the neck of the beautiful horse Athens to prevent it from resting.
434.
BLIND TO THE FUTURE.--Just as mothers have senses and eye only for those pains of their children that are evident to the senses and eye, so the wives of men of high aspirations cannot accustom themselves to see their husbands suffering, starving, or slighted,--although all this is, perhaps, not only the proof that they have rightly chosen their attitude in life, but even the guarantee that their great aims _must_ be achieved some time. Women always intrigue privately against the higher souls of their husbands; they want to cheat them out of their future for the sake of a painless and comfortable present.
435.
AUTHORITY AND FREEDOM.--However highly women may honour their husbands, they honour still more the powers and ideas recognised by society; they have been accustomed for millennia to go along with their hands folded on their breasts, and their heads bent before everything dominant, disapproving of all resistance to public authority. They therefore unintentionally, and as if from instinct, hang themselves as a drag on the wheels of free-spirited, independent endeavour, and in certain circumstances make their husbands highly impatient, especially when the latter persuade themselves that it is really love which prompts the action of their wives. To disapprove of women's methods and generously to honour the motives that prompt them--that is man's nature and often enough his despair.
436.
_CETERUM CENSEO._--It is laughable when a company of paupers decree the abolition of the right of inheritance, and it is not less laughable when childless persons labour for the practical law-giving of a country: they have not enough ballast in their ship to sail safely over the ocean of the future. But it seems equally senseless if a man who has chosen for his mission the widest knowledge and estimation of universal existence, burdens himself with personal considerations for a family, with the support, protection, and care of wife and child, and in front of his telescope hangs that gloomy veil through which hardly a ray from the distant firmament can penetrate. Thus I, too, agree with the opinion that in matters of the highest philosophy all married men are to be suspected.
437.
FINALLY.--There are many kinds of hemlock, and fate generally finds an opportunity to put a cup of this poison to the lips of the free spirit,--in order to "punish" him, as every one then says. What do the women do about him then? They cry and lament, and perhaps disturb the sunset-calm of the thinker, as they did in the prison at Athens. "Oh Crito, bid some one take those women away!" said Socrates at last.
[Footnote 1: The opposite of this aphorism also holds good.--J.M.K.]
[Footnote 2: It may be remarked that Nietzsche changed his view on this subject later on, and ascribed more importance to woman's intuition. Cf. also Disraeli's reference to the "High Priestesses of EIGHTH DIVISION.
A GLANCE AT THE STATE.
438.
ASKING TO BE HEARD.--The demagogic disposition and the intention of working upon the masses is at present common to all political parties; on this account they are all obliged to change their principles into great _al fresco_ follies and thus make a show of them. In this matter there is no further alteration to be made: indeed, it is superfluous even to raise a finger against it; for here Voltaire's saying applies: "_Quand la populace se mêle de raisonner, tout est perdu."_ Since this has happened we have to accommodate ourselves to the new conditions, as we have to accommodate ourselves when an earthquake has displaced the old boundaries and the contour of the land and altered the value of property. Moreover, when it is once for all a question in the politics of all parties to make life endurable to the greatest possible majority, this majority may always decide what they understand by an endurable life; if they believe their intellect capable of finding the right means to this end why should we doubt about it? They _want,_ once for all, to be the architects of their own good or ill fortune; and if their feeling of free choice and their pride in the five or six ideas that their brain conceals and brings to light, really makes life so agreeable to them that they gladly put up with the fatal consequences of their narrow-mindedness, there is little to object to, provided that their narrow-mindedness does not go so far as to demand that _everything_ shall become politics in this sense, that _all_ shall live and act according to this standard. For, in the first place, it must be more than ever permissible for some people to keep aloof from politics and to stand somewhat aside. To this they are also impelled by the pleasure of free choice, and connected with this there may even be some little pride in keeping silence when too many, and only the many, are speaking. Then this small group must be excused if they do not attach such great importance to the happiness of the majority (nations or strata of population may be understood thereby), and are occasionally guilty of an ironical grimace; for their seriousness lies elsewhere, their conception of happiness is quite different, and their aim cannot be encompassed by every clumsy hand that has just five fingers. Finally, there comes from time to time--what is certainly most difficult to concede to them, but must also be conceded--a moment when they emerge from their silent solitariness and try once more the strength of their lungs; they then call to each other like people lost in a wood, to make themselves known and for mutual encouragement; whereby, to be sure, much becomes audible that sounds evil to ears for which it is not intended. Soon, however, silence again prevails in the wood, such silence that the buzzing, humming, and fluttering of the countless insects that live in, above, and beneath it, are again plainly heard.
439.
CULTURE AND CASTE.--A higher culture can only originate where there are two distinct castes of society: that of the working class, and that of the leisured class who are capable of true leisure; or, more strongly expressed, the caste of compulsory labour and the caste of free labour.
The point of view of the division of happiness is not essential when it is a question of the production of a higher culture; in any case, however, the leisured caste is more susceptible to suffering and suffer more, their pleasure in existence is less and their task is greater. Now supposing there should be quite an interchange between the two castes, so that on the one hand the duller and less intelligent families and individuals are lowered from the higher caste into the lower, and, on the other hand, the freer men of the lower caste obtain access to the higher, a condition of things would be attained beyond which one can only perceive the open sea of vague wishes. Thus speaks to us the vanishing voice of the olden time; but where are there still ears to hear it?
440.
OF GOOD BLOOD.--That which men and women of good blood possess much more than others, and which gives them an undoubted right to be more highly appreciated, are two arts which are always increased by inheritance: the art of being able to command, and the art of proud obedience. Now wherever commanding is the business of the day (as in the great world of commerce and industry), there results something similar to these families of good blood, only the noble bearing in obedience is lacking which is an inheritance from feudal conditions and hardly grows any longer in the climate of our culture.
441.
SUBORDINATION.--The subordination which is so highly valued in military and official ranks will soon become as incredible to us as the secret tactics of the Jesuits have already become; and when this subordination is no longer possible a multitude of astonishing results will no longer be attained, and the world will be all the poorer. It must disappear, for its foundation is disappearing, the belief in unconditional authority, in ultimate truth; even in military ranks physical compulsion is not sufficient to produce it, but only the inherited adoration of the princely as of something superhuman. In _freer_ circumstances people subordinate themselves only on conditions, in compliance with a mutual contract, consequently with all the provisos of self-interest.
442.
THE NATIONAL ARMY.--The greatest disadvantage of the national army, now so much glorified, lies in the squandering of men of the highest civilisation; it is only by the favourableness of all circumstances that there are such men at all; how carefully and anxiously should we deal with them, since long periods are required to create the chance conditions for the production of such delicately organised brains! But as the Greeks wallowed in the blood of Greeks, so do Europeans now in the blood of Europeans: and indeed, taken relatively, it is mostly the highly cultivated who are sacrificed, those who promise an abundant and excellent posterity; for such stand in the front of the battle as commanders, and also expose themselves to most danger, by reason of their higher ambition. At present, when quite other and higher tasks are assigned than _patria_ and _honor,_ the rough Roman patriotism is either something dishonourable or a sign of being behind the times.
443.
HOPE AS PRESUMPTION.--Our social order will slowly melt away, as all former orders have done, as soon as the suns of new opinions have shone upon mankind with a new glow. We can only _wish_ this melting away in the hope thereof, and we are only reasonably entitled to hope when we believe that we and our equals have more strength in heart and head than the representatives of the existing state of things. As a rule, therefore, this hope will be a presumption, an _over-estimation._ 444.
WAR.--Against war it may be said that it makes the victor stupid and the vanquished revengeful. In favour of war it may be said that it barbarises in both its above-named results, and thereby makes more natural; it is the sleep or the winter period of culture; man emerges from it with greater strength for good and for evil.
445.
IN THE PRINCE'S SERVICE.--To be able to act quite regardlessly it is best for a statesman to carry out his work not for himself but for a prince. The eye of the spectator is dazzled by the splendour of this general disinterestedness, so that it does not see the malignancy and severity which the work of a statesman brings with it.[1] 446.
A QUESTION OF POWER, NOT OF RIGHT.--As regards Socialism, in the eyes of those who always consider higher utility, if it is _really_ a rising against their oppressors of those who for centuries have been oppressed and downtrodden, there is no problem of _right_ involved (notwithstanding the ridiculous, effeminate question," How far _ought_ we to grant its demands?") but only a problem of _power_; the same, therefore, as in the case of a natural force,--steam, for instance,--which is either forced by man into his service, as a machine-god, or which, in case of defects of the machine, that is to say, defects of human calculation in its construction, destroys it and man together. In order to solve this question of power we must know how strong Socialism is, in what modification it may yet be employed as a powerful lever in the present mechanism of political forces; under certain circumstances we should do all we can to strengthen it. With every great force--be it the most dangerous--men have to think how they can make of it an instrument for their purposes. Socialism acquires a _right_ only if war seems to have taken place between the two powers, the representatives of the old and the new, when, however, a wise calculation of the greatest possible preservation and advantageousness to both sides gives rise to a desire for a treaty. Without treaty no right. So far, however, there is neither war nor treaty on the ground in question, therefore no rights, no "ought."
447.
UTILISING THE MOST TRIVIAL DISHONESTY.--The power of the press consists in the fact that every individual who ministers to it only feels himself bound and constrained to a very small extent. He usually expresses _his_ opinion, but sometimes also does _not_ express it in order to serve his party or the politics of his country, or even himself. Such little faults of dishonesty, or perhaps only of a dishonest silence, are not hard to bear by the individual, but the consequences are extraordinary, because these little faults are committed by many at the same time. Each one says to himself: "For such small concessions I live better and can make my income; by the want of such little compliances I make myself impossible." Because it seems almost morally indifferent to write a line more (perhaps even without signature), or not to write it, a person who has money and influence can make any opinion a public one. He who knows that most people are weak in trifles, and wishes to attain his own ends thereby, is always dangerous.
448.
Too LOUD A TONE IN GRIEVANCES.--Through the fact that an account of a bad state of things (for instance, the crimes of an administration, bribery and arbitrary favour in political or learned bodies) is greatly exaggerated, it fails in its effect on intelligent people, but has all the greater effect on the unintelligent (who would have remained indifferent to an accurate and moderate account). But as these latter are considerably in the majority, and harbour in themselves stronger will-power and more impatient desire for action, the exaggeration becomes the cause of investigations, punishments, promises, and reorganisations. In so far it is useful to exaggerate the accounts of bad states of things.
449.
THE APPARENT WEATHER--MAKERS OF POLITICS.--Just as people tacitly assume that he who understands the weather, and foretells it about a day in advance, makes the weather, so even the educated and learned, with a display of superstitious faith, ascribe to great statesmen as their most special work all the important changes and conjunctures that have taken place during their administration, when it is only evident that they knew something thereof a little earlier than other people and made their calculations accordingly,--thus they are also looked upon as weather-makers--and this belief is not the least important instrument of their power.
450.
NEW AND OLD CONCEPTIONS OF GOVERNMENT.--To draw such a distinction between Government and people as if two separate spheres of power, a stronger and higher, and a weaker and lower, negotiated and came to terms with each other, is a remnant of transmitted political sentiment, which still accurately represents the historic establishment of the conditions of power in _most_ States. When Bismarck, for instance, describes the constitutional system as a compromise between Government and people, he speaks in accordance with a principle which has its reason in history (from whence, to be sure, it also derives its admixture of folly, without which nothing human can exist). On the other hand, we must now learn--in accordance with a principle which has originated only in the _brain_ and has still to _make_ history--that Government is nothing but an organ of the people,--not an attentive, honourable "higher" in relation to a "lower" accustomed to modesty. Before we accept this hitherto unhistorical and arbitrary, although logical, formulation of the conception of Government, let us but consider its consequences, for the relation between people and Government is the strongest typical relation, after the pattern of which the relationship between teacher and pupil, master and servants, father and family, leader and soldier, master and apprentice, is unconsciously formed. At present, under the influence of the prevailing constitutional system of government, all these relationships are changing a little,--they are becoming compromises. But how they will have to be reversed and shifted, and change name and nature, when that newest of all conceptions has got the upper hand everywhere in people's minds!--to achieve which, however, a century may yet be required. In this matter there is nothing _further_ to be wished for except caution and slow development.
451.
JUSTICE AS THE DECOY-CRY OF PARTIES.--Well may noble (if not exactly very intelligent) representatives of the governing classes asseverate: "We will treat men equally and grant them equal rights"; so far a socialistic mode of thought which is based on _justice_ is possible; but, as has been said, only within the ranks of the governing class, which in this case _practises_ justice with sacrifices and abnegations.
On the other hand, to _demand_ equality of rights, as do the Socialists of the subject caste, is by no means the outcome of justice, but of covetousness. If you expose bloody pieces of flesh to a beast, and withdraw them again, until it finally begins to roar, do you think that roaring implies justice?
452.
POSSESSION AND JUSTICE.--When the Socialists point out that the division of property at the present day is the consequence of countless deeds of injustice and violence, and, _in summa,_ repudiate obligation to anything with so unrighteous a basis, they only perceive something isolated. The entire past of ancient civilisation is built up on violence, slavery, deception, and error; we, however, cannot annul ourselves, the heirs of all these conditions, nay, the concrescences of all this past, and are not entitled to demand the withdrawal of a single fragment thereof. The unjust disposition lurks also in the souls of non-possessors; they are not better than the possessors and have no moral prerogative; for at one time or another their ancestors have been possessors. Not forcible new distributions, but gradual transformations of opinion are necessary; justice in all matters must become greater, the instinct of violence weaker.
453.
THE HELMSMAN OF THE PASSIONS.--The statesman excites public passions in order to have the advantage of the counter-passions thereby aroused. To give an example: a German statesman knows quite well that the Catholic Church will never have the same plans as Russia; indeed, that it would far rather be allied with the Turk than with the former country; he likewise knows that Germany is threatened with great danger from an alliance between France and Russia. If he can succeed, therefore, in making France the focus and fortress of the Catholic Church, he has averted this danger for a lengthy period. He has, accordingly, an interest in showing hatred against the Catholics in transforming, by all kinds of hostility, the supporters of the Pope's authority into an impassioned political power which is opposed to German politics, and must, as a matter of course, coalesce with France as the adversary of Germany; his aim is the catholicising of France, just as necessarily as Mirabeau saw the salvation of his native land in de-catholicising it. The one State, therefore, desires to muddle millions of minds of another State in order to gain advantage thereby. It is the same disposition which supports the republican form of government of a neighbouring State--_le désordre organisé,_ as Mérimée says--for the sole reason that it assumes that this form of government makes the nation weaker, more distracted, less fit for war.
454.
THE DANGEROUS REVOLUTIONARY SPIRITS.--Those who are bent on revolutionising society may be divided into those who seek something for themselves thereby and those who seek something for their children and grandchildren. The latter are the more dangerous, for they have the belief and the good conscience of disinterestedness. The others can be appeased by favours: those in power are still sufficiently rich and wise to adopt that expedient. The danger begins as soon as the aims become impersonal; revolutionists seeking impersonal interests may consider all defenders of the present state of things as personally interested, and may therefore feel themselves superior to their opponents.
455.
THE POLITICAL VALUE OF PATERNITY.--When a man has no sons he has not a full right to join in a discussion concerning the needs of a particular community. A person must himself have staked his dearest object along with the others: that alone binds him fast to the State; he must have in view the well-being of his descendants, and must, therefore, above all, have descendants in order to take a right and natural share in all institutions and the changes thereof. The development of higher morality depends on a person's having sons; it disposes him to be un-egoistic, or, more correctly, it extends his egoism in its duration and permits him earnestly to strive after goals which lie beyond his individual lifetime.
456.
PRIDE OF DESCENT.--A man may be justly proud of an unbroken line of _good_ ancestors down to his father,--not however of the line itself, for every one has that. Descent from good ancestors constitutes the real nobility of birth; a single break in the chain, one bad ancestor, therefore, destroys the nobility of birth. Every one who talks about his nobility should be asked: "Have you no violent, avaricious, dissolute, wicked, cruel man amongst your ancestors?" If with good cognisance and conscience he can answer No, then let his friendship be sought.
457.
SLAVES AND LABOURERS.--The fact that we regard the gratification of vanity as of more account than all other forms of well-being (security, position, and pleasures of all sorts), is shown to a ludicrous extent by every one wishing for the abolition of slavery and utterly abhorring to put any one into this position (apart altogether from political reasons), while every one must acknowledge to himself that in all respects slaves live more securely and more happily than modern labourers, and that slave labour is very easy labour compared with that of the "labourer." We protest in the name of the "dignity of man"; but, expressed more simply, that is just our darling vanity which feels non-equality, and inferiority in public estimation, to be the hardest lot of all. The cynic thinks differently concerning the matter, because he despises honour:--and so Diogenes was for some time a slave and tutor.
458.
LEADING MINDS AND THEIR INSTRUMENTS.--We see that great statesmen, and in general all who have to employ many people to carry out their plans, sometimes proceed one way and sometimes another; they either choose with great skill and care the people suitable for their plans, and then leave them a comparatively large amount of liberty, because they know that the nature of the persons selected impels them precisely to the point where they themselves would have them go; or else they choose badly, in fact take whatever comes to hand, but out of every piece of clay they form something useful for their purpose. These latter minds are the more high-handed; they also desire more submissive instruments; their knowledge of mankind is usually much smaller, their contempt of mankind greater than in the case of the first mentioned class, but the machines they construct generally work better than the machines from the workshops of the former.
459.
ARBITRARY LAW NECESSARY.--Jurists dispute whether the most perfectly thought-out law or that which is most easily understood should prevail in a nation. The former, the best model of which is Roman Law, seems incomprehensible to the layman, and is therefore not the expression of his sense of justice. Popular laws, the Germanic, for instance, have been rude, superstitious, illogical, and in part idiotic, but they represented very definite, inherited national morals and sentiments.
But where, as with us, law i no longer custom, it can only _command_ and be compulsion; none of us any longer possesses a traditional sense of justice; we must therefore content ourselves with _arbitrary laws,_ which are the expressions of the necessity that there _must be_ law.
The most logical is then in any case the most acceptable, because it is the most _impartial,_ granting even that in every case the smallest unit of measure in the relation of crime and punishment is arbitrarily fixed.
460.
THE GREAT MAN OF THE MASSES.--The recipe for what the masses call a great man is easily given. In all circumstances let a person provide them with something very pleasant, or first let him put it into their heads that this or that would be very pleasant, and then let him give it to them. On no account give it _immediately,_ however: but let him acquire it by the greatest exertions, or seem thus to acquire it. The masses must have the impression that there is a powerful, nay indomitable strength of will operating; at least it must seem to be there operating. Everybody admires a strong will, because nobody possesses it, and everybody says to himself that if he did possess it there would no longer be any bounds for him and his egoism. If, then, it becomes evident that such a strong will effects something very agreeable to the masses, instead of hearkening to the wishes of covetousness, people admire once more, and wish good luck to themselves. Moreover, if he has all the qualities of the masses, they are the less ashamed before him, and he is all the more popular.
Consequently, he may be violent, envious, rapacious, intriguing, flattering, fawning, inflated, and, according to circumstances, anything whatsoever.
461.
PRINCE AND GOD.--People frequently commune with their princes in the same way as with their God, as indeed the prince himself was frequently the Deity's representative, or at least His high priest. This almost uncanny disposition of veneration, disquiet, and shame, grew, and has grown, much weaker, but occasionally it flares up again, and fastens upon powerful persons generally. The cult of genius is an echo of this veneration of Gods and Princes. Wherever an effort is made to exalt particular men to the superhuman, there is also a tendency to regard whole grades of the population as coarser and baser than they really are.
462.
MY UTOPIA.--In a better arranged society the heavy work and trouble of life will be assigned to those who suffer least through it, to the most obtuse, therefore; and so step by step up to those who are most sensitive to the highest and sublimest kinds of suffering, and who therefore still suffer notwithstanding the greatest alleviations of life.
463.
A DELUSION IN SUBVERSIVE DOCTRINES.--There are political and social dreamers who ardently and eloquently call for the overthrow of all order, in the belief that the proudest fane of beautiful humanity will then rear itself immediately, almost of its own accord. In these dangerous dreams there is still an echo of Rousseau's superstition, which believes in a marvellous primordial goodness of human nature, buried up, as it were; and lays all the blame of that burying-up on the institutions of civilisation, on society, State, and education.
Unfortunately, it is well known by historical experiences that every such overthrow reawakens into new life the wildest energies, the long-buried horrors and extravagances of remotest ages; that an overthrow, therefore, may possibly be a source of strength to a deteriorated humanity, but never a regulator, architect, artist, or perfecter of human nature. It was not _Voltaire's_ moderate nature, inclined towards regulating, purifying, and reconstructing, but _Rousseau's_ passionate follies and half-lies that aroused the optimistic spirit of the Revolution, against which I cry, "_Écrasez l'infâme!_" Owing to this _the Spirit of enlightenment and progressive development_ has been long scared away; let us see--each of us individually--if it is not possible to recall it!
464.
MODERATION.--When perfect resoluteness in thinking and investigating, that is to say, freedom of spirit, has become a feature of character, it produces moderation of conduct; for it weakens avidity, attracts much extant energy for the furtherance of intellectual aims, and shows the semi-usefulness, or uselessness and danger, of all sudden changes.
465.
THE RESURRECTION OF THE SPIRIT.--A nation usually renews its youth on a political sick-bed, and there finds again the spirit which it had gradually lost in seeking and maintaining power. Culture is indebted most of all to politically weakened periods.
466.
NEW OPINIONS IN THE OLD HOME.--The overthrow of opinions is not immediately followed by the overthrow of institutions; on the contrary, the new opinions dwell for a long time in the desolate and haunted house of their predecessors, and conserve it even for want of a habitation.
467.
PUBLIC EDUCATION.--In large States public education will always be extremely mediocre, for the same reason that in large kitchens the cooking is at best only mediocre.
468.
INNOCENT CORRUPTION.--In all institutions into which the sharp breeze of public criticism does not penetrate an innocent corruption grows up like a fungus (for instance, in learned bodies and senates).
469.
SCHOLARS AS POLITICIANS.--To scholars who become politicians the comic role is usually assigned; they have to be the good conscience of a state policy.
470.
THE WOLF HIDDEN BEHIND THE SHEEP.--Almost every politician, in certain circumstances, has such need of an honest man that he breaks into the sheep-fold like a famished wolf; not, however, to devour a stolen sheep, but to hide himself behind its woolly back.
471.
HAPPY TIMES.--A happy age is no longer possible, because men only wish for it but do not desire to have it; and each individual, when good days come for him, learns positively to pray for disquiet and misery.
The destiny of mankind is arranged for _happy moments_--every life has such--but not for happy times. Nevertheless, such times will continue to exist in man's imagination as "over the hills and far away," an heirloom of his earliest ancestors; for the idea of the happy age, from the earliest times to the present, has no doubt been derived from the state in which man, after violent exertions in hunting and warfare, gives himself over to repose, stretches out his limbs, and hears the wings of sleep rustle around him. It is a false conclusion when, in accordance with that old habit, man imagines that after _whole periods_ of distress and trouble he will be able also to enjoy the state of happiness in _proportionate increase and duration._ 472.
RELIGION AND GOVERNMENT.--So long as the State, or, more properly, the Government, regards itself as the appointed guardian of a number of minors, and on their account considers the question whether religion should be preserved or abolished, it is highly probable that it will always decide for the preservation thereof. For religion satisfies the nature of the individual in times of loss, destitution, terror, and distrust, in cases, therefore, where the Government feels itself incapable of doing anything directly for the mitigation of the spiritual sufferings of the individual; indeed, even in general unavoidable and next to inevitable evils (famines, financial crises, and wars) religion gives to the masses an attitude of tranquillity and confiding expectancy. Whenever the necessary or accidental deficiencies of the State Government, or the dangerous consequences of dynastic interests, strike the eyes of the intelligent and make them refractory, the unintelligent will only think they see the finger of God therein and will submit with patience to the dispensations from _on high_ (a conception in which divine and human modes of government usually coalesce); thus internal civil peace and continuity of development will be preserved. The power, which lies in the unity of popular feeling, in the existence of the same opinions and aims for all, is protected and confirmed by religion,--the rare cases excepted in which a priesthood cannot agree with the State about the price, and therefore comes into conflict with it. As a rule the State will know how to win over the priests, because it needs their most private and secret system for educating souls, and knows how to value servants who apparently, and outwardly, represent quite other interests. Even at