art. All great art shows rather the opposite tendency. Like every man of moral significance, it loves to check emotion on its way and not let it run its course to the very end. This modesty of letting emotion but half appear is most clearly to be observed, for example, in Sophocles. The features of sentiment seem to become beautified when sentiment feigns to be more shy than it really is.
137.
AN EXCUSE FOR THE HEAVY STYLE.—The lightly uttered phrase seldom falls on the ear with the full weight of the subject. This is, however, due to the bad training of the ear, which by education must pass from what has hitherto been called music to the school of the higher harmony—in other words, to conversation.
138.
BIRD’S-EYE VIEWS.—Here torrents rush from every side into a ravine: their movement is so swift and stormy, and carries the eye along so quickly, that the bare or wooded mountain slopes around seem not to sink down but to fly down. We are in an agonised tension at the sight, as if behind all this were hidden some hostile element, before which all must fly, and against which the abyss alone gave protection. This landscape cannot be painted, unless we hover above it like a bird in the open air. Here for once the so-called bird’s-eye view is not an artistic caprice, but the sole possibility.
139.
RASH COMPARISONS.—If rash comparisons are not proofs of the wantonness of the writer, they are proofs of the exhaustion of his imagination. In any case they bear witness to his bad taste.
140.
DANCING IN CHAINS.—In the case of every Greek artist, poet, or writer we must ask: What is the new constraint which he imposes upon himself and makes attractive to his contemporaries, so as to find imitators? For the thing called “invention” (in metre, for example) is always a self-imposed fetter of this kind. “Dancing in chains”—to make that hard for themselves and then to spread a false notion that it is easy—that is the trick that they wish to show us. Even in Homer we may perceive a wealth of inherited formulæ and laws of epic narration, within the circle of which he had to dance, and he himself created new conventions for them that came after.
This was the discipline of the Greek poets: first to impose upon themselves a manifold constraint by means of the earlier poets; then to invent in addition a new constraint, to impose it upon themselves and cheerfully to overcome it, so that constraint and victory are perceived and admired.
141.
AUTHORS’ COPIOUSNESS.—The last quality that a good author acquires is copiousness: whoever has it to begin with will never become a good author.
The noblest racehorses are lean until they are permitted to rest from their victories.
142.
WHEEZING HEROES.—Poets and artists who suffer from a narrow chest of the emotions generally make their heroes wheeze. They do not know what easy breathing means.
143.
THE SHORT-SIGHTED.(22)—The short-sighted are the deadly foes of all authors who let themselves go. These authors should know the wrath with which these people shut the book in which they observe that its creator needs fifty pages to express five ideas. And the cause of their wrath is that they have endangered what remains of their vision almost without compensation. A short-sighted person said, “All authors let themselves go.” “Even the Holy Ghost?” “Even the Holy Ghost.” But he had a right to, for he wrote for those who had lost their sight altogether.
144.
THE STYLE OF IMMORTALITY.—Thucydides and Tacitus both imagined immortal life for their works when they executed them. That might be guessed (if not known otherwise) from their style. The one thought to give permanence to his ideas by salting them, the other by boiling them down; and neither, it seems, made a miscalculation.
145.
AGAINST IMAGES AND SIMILES.—By images and similes we convince, but we do not prove. That is why science has such a horror of images and similes.
Science does not want to convince or make plausible, and rather seeks to provoke cold distrust by its mode of expression, by the bareness of its walls. For distrust is the touchstone for the gold of certainty.
146.
CAUTION.—In Germany, he who lacks thorough knowledge should beware of writing. The good German does not say in that case “he is ignorant,” but “he is of doubtful character.”—This hasty conclusion, by the way, does great credit to the Germans.
147.
PAINTED SKELETONS.—Painted skeletons are those authors who try to make up for their want of flesh by artistic colourings.
148.
THE GRAND STYLE AND SOMETHING BETTER.—It is easier to learn how to write the grand style than how to write easily and simply. The reasons for this are inextricably bound up with morality.
149.
SEBASTIAN BACH.—In so far as we do not hear Bach’s music as perfect and experienced connoisseurs of counterpoint and all the varieties of the fugal style (and accordingly must dispense with real artistic enjoyment), we shall feel in listening to his music—in Goethe’s magnificent phrase—as if “we were present at God’s creation of the world.” In other words, we feel here that something great is in the making but not yet made—our mighty modern music, which by conquering nationalities, the Church, and counterpoint has conquered the world. In Bach there is still too much crude Christianity, crude Germanism, crude scholasticism. He stands on the threshold of modern European music, but turns from thence to look at the Middle Ages.
150.
HÄNDEL.—Händel, who in the invention of his music was bold, original, truthful, powerful, inclined to and akin to all the heroism of which a _nation_ is capable, often proved stiff, cold, nay even weary of himself in composition. He applied a few well-tried methods of execution, wrote copiously and quickly, and was glad when he had finished—but that joy was not the joy of God and other creators in the eventide of their working day.
151.
HAYDN.—So far as genius can exist in a man who is merely _good_, Haydn had genius. He went just as far as the limit which morality sets to intellect, and only wrote music that has “no past.”
152.
BEETHOVEN AND MOZART.—Beethoven’s music often appears like a deeply emotional meditation on unexpectedly hearing once more a piece long thought to be forgotten, “Tonal Innocence”: it is music about music. In the song of the beggar and child in the street, in the monotonous airs of vagrant Italians, in the dance of the village inn or in carnival nights he discovers his melodies. He stores them together like a bee, snatching here and there some notes or a short phrase. To him these are hallowed memories of “the better world,” like the ideas of Plato.—Mozart stands in quite a different relation to his melodies. He finds his inspiration not in hearing music but in gazing at life, at the most stirring life of southern lands. He was always dreaming of Italy, when he was not there.
153.
RECITATIVE.—Formerly recitative was dry, but now we live in the age of moist recitative. It has fallen into the water, and the waves carry it whithersoever they list.
154.
“CHEERFUL” MUSIC.—If for a long time we have heard no music, it then goes like a heavy southern wine all too quickly into the blood and leaves behind it a soul dazed with narcotics, half-awake, longing for sleep. This is particularly the case with cheerful music, which inspires in us bitterness and pain, satiety and home-sickness together, and forces us to sip again and again as at a sweetened draught of poison. The hall of gay, noisy merriment then seems to grow narrow, the light to lose its brightness and become browner. At last we feel as if this music were penetrating to a prison where a poor wretch cannot sleep for home-sickness.
155.
FRANZ SCHUBERT.—Franz Schubert, inferior as an artist to the other great musicians, had nevertheless the largest share of inherited musical wealth.
He spent it with a free hand and a kind heart, so that for a few centuries musicians will continue to _nibble_ at his ideas and inspirations. In his works we find a store of _unused_ inventions; the greatness of others will lie in making use of those inventions. If Beethoven may be called the ideal listener for a troubadour, Schubert has a right to be called the ideal troubadour.
156.
MODERN MUSICAL EXECUTION.—Great tragic or dramatic execution of music acquires its character by imitating the gesture of the great sinner, such as Christianity conceives and desires him: the slow-stepping, passionately brooding man, distracted by the agonies of conscience, now flying in terror, now clutching with delight, now standing still in despair—and all the other marks of great sinfulness. Only on the Christian assumption that all men are great sinners and do nothing but sin could we justify the application of this style of execution to _all_ music. So far, music would be the reflection of all the actions and impulses of man, and would continually have to express by gestures the language of the great sinner.
At such a performance, a listener who was not enough of a Christian to understand this logic might indeed cry out in horror, “For the love of Heaven, how did sin find its way into music?”
157.
FELIX MENDELSSOHN.—Felix Mendelssohn’s music is the music of the good taste that enjoys all the good things that have ever existed. It always points behind. How could it have much “in front,” much of a future?—But did he want it to have a future? He possessed a virtue rare among artists, that of gratitude without _arrière-pensée_. This virtue, too, always points behind.
158.
A MOTHER OF ARTS.—In our sceptical age, real devotion requires almost a brutal heroism of ambition. Fanatical shutting of the eyes and bending of the knee no longer suffice. Would it not be possible for ambition—in its eagerness to be the last devotee of all the ages—to become the begetter of a final church music, as it has been the begetter of the final church architecture? (They call it the Jesuit style.)
159.
FREEDOM IN FETTERS—A PRINCELY FREEDOM.—Chopin, the last of the modern musicians, who gazed at and worshipped beauty, like Leopardi; Chopin, the Pole, the inimitable (none that came before or after him has a right to this name)—Chopin had the same princely punctilio in convention that Raphael shows in the use of the simplest traditional colours. The only difference is that Chopin applies them not to colour but to melodic and rhythmic traditions. He admitted the validity of these traditions because he was born under the sway of etiquette. But in these fetters he plays and dances as the freest and daintiest of spirits, and, be it observed, he does not spurn the chain.
160.
CHOPIN’S BARCAROLLE.—Almost all states and modes of life have a moment of rapture, and good artists know how to discover that moment. Such a moment there is even in life by the seashore—that dreary, sordid, unhealthy existence, dragged out in the neighbourhood of a noisy and covetous rabble. This moment of rapture Chopin in his Barcarolle expressed in sound so supremely that Gods themselves, when they heard it, might yearn to lie long summer evenings in a boat.
161.
ROBERT SCHUMANN.—“The Stripling,” as the romantic songsters of Germany and France of the first three decades of this century imagined him—this stripling was completely translated into song and melody by Robert Schumann, the eternal youth, so long as he felt himself in full possession of his powers. There are indeed moments when his music reminds one of the eternal “old maid.”
162.
DRAMATIC SINGERS.—“Why does this beggar sing?” “Probably he does not know how to wail.” “Then he does right.” But our dramatic singers, who wail because they do not know how to sing—are they also in the right?
163.
DRAMATIC MUSIC.—For him who does not see what is happening on the stage, dramatic music is a monstrosity, just as the running commentary to a lost text is a monstrosity. Such music requires us to have ears where our eyes are. This, however, is doing violence to Euterpe, who, poor Muse, wants to have her eyes and ears where the other Muses have theirs.
164.
VICTORY AND REASONABLENESS.—Unfortunately in the æsthetic wars, which artists provoke by their works and apologias for their works, just as is the case in real war, it is might and not reason that decides. All the world now assumes as a historical fact that, in his dispute with Piccini, Gluck was in the right. At any rate, he was victorious, and had might on his side.
165.
OF THE PRINCIPLE OF MUSICAL EXECUTION.—Do the modern musical performers really believe that the supreme law of their art is to give every piece as much high-relief as is possible, and to make it speak at all costs a dramatic language? Is not this principle, when applied for example to Mozart, a veritable sin against the spirit—the gay, sunny, airy, delicate spirit—of Mozart, whose seriousness was of a kindly and not awe-inspiring order, whose pictures do not try to leap from the wall and drive away the beholder in panic? Or do you think that all Mozart’s music is identical with the statue-music in _Don Juan_? And not only Mozart’s, but all music?—You reply that the advantage of your principle lies in its greater _effect_. You would be right if there did not remain the counter-question, “_On whom_ has the effect operated, and _on whom_ should an artist of the first rank desire to produce his effect?” Never on the populace! Never on the immature! Never on the morbidly sensitive! Never on the diseased! And above all—never on the _blasé_!
166.
THE MUSIC OF TO-DAY.—This ultra-modern music, with its strong lungs and weak nerves, is frightened above all things of itself.
167.
WHERE MUSIC IS AT HOME.—Music reaches its high-water mark only among men who have not the ability or the right to argue. Accordingly, its chief promoters are princes, whose aim is that there should be not much criticism nor even much thought in their neighbourhood. Next come societies which, under some pressure or other (political or religious), are forced to become habituated to silence, and so feel all the greater need of spells to charm away emotional ennui—these spells being generally eternal love-making and eternal music. Thirdly, we must reckon whole nations in which there is no “society,” but all the greater number of individuals with a bent towards solitude, mystical thinking, and a reverence for all that is inexpressible; these are the genuine “musical souls.” The Greeks, as a nation delighting in talking and argument, accordingly put up with music only as an _hors d’œuvre_ to those arts which really admit of discussion and dispute. About music one can hardly even _think_ clearly. The Pythagoreans, who in so many respects were exceptional Greeks, are said to have been great musicians. This was the school that invented a five-years’ silence,(23) but did not invent a dialectic.
168.
SENTIMENTALITY IN MUSIC.—We may be ever so much in sympathy with serious and profound music, yet nevertheless, or perhaps all the more for that reason, we shall at occasional moments be overpowered, entranced, and almost melted away by its opposite—I mean, by those simple Italian operatic airs which, in spite of all their monotony of rhythm and childishness of harmony, seem at times to sing to us like the very soul of music. Admit this or not as you please, you Pharisees of good taste, it is so, and it is my present task to propound the riddle that it is so, and to nibble a little myself at the solution.—In childhood’s days we tasted the honey of many things for the first time. Never was honey so good as then; it seduced us to life, into abundant life, in the guise of the first spring, the first flower, the first butterfly, the first friendship.
Then—perhaps in our ninth year or so—we heard our first music, and this was the first that we understood; thus the simplest and most childish tunes, that were not much more than a sequel to the nurse’s lullaby and the strolling fiddler’s tune, were our first experience. (For even the most trifling “revelations” of art need preparation and study; there is no “immediate” effect of art, whatever charming fables the philosophers may tell.) Our sensation on hearing these Italian airs is associated with those first musical raptures, the strongest of our lives. The bliss of childhood and its flight, the feeling that our most precious possession can never be brought back, all this moves the chords of the soul more strongly than the most serious and profound music can move them.—This mingling of æsthetic pleasure with moral pain, which nowadays it is customary to call (rather too haughtily, I think) “sentimentality”—it is the mood of Faust at the end of the first scene—this “sentimentality” of the listener is all to the advantage of Italian music. It is a feeling which the experienced connoisseurs in art, the pure “æsthetes,” like to ignore.—Moreover, almost all music has a magical effect only when we hear it speak the language of our own _past_. Accordingly, it seems to the layman that all the old music is continually growing better, and that all the latest is of little value. For the latter arouses no “sentimentality,” that most essential element of happiness, as aforesaid, for every man who cannot approach this art with pure æsthetic enjoyment.
169.
AS FRIENDS OF MUSIC.—Ultimately we are and remain good friends with music, as we are with the light of the moon. Neither, after all, tries to supplant the sun: they only want to illumine our nights to the best of their powers. Yet we may jest and laugh at them, may we not? Just a little, at least, and from time to time? At the man in the moon, at the woman in the music?
170.
ART IN AN AGE OF WORK.—We have the conscience of an industrious epoch.
This debars us from devoting our best hours and the best part of our days to art, even though that art be the greatest and worthiest. Art is for us a matter of leisure, of recreation, and we consecrate to it the _residue_ of our time and strength. This is the cardinal fact that has altered the relation of art to life. When art makes its great demands of time and strength upon its recipients, it has to battle against the conscience of the industrious and efficient, it is relegated to the idle and conscienceless, who, by their very nature, are not exactly suited to great art, and consider its claims arrogant. It might, therefore, be all over with art, since it lacks air and the power to breathe. But perhaps the great art attempts, by a sort of coarsening and disguising, to make itself at home in that other atmosphere, or at least to put up with it—an atmosphere which is really a natural element only for petty art, the art of recreation, of pleasant distraction. This happens nowadays almost everywhere. Even the exponents of great art promise recreation and distraction; even they address themselves to the exhausted; even they demand from him the evening hours of his working-day—just like the artists of the entertaining school, who are content to smooth the furrowed brow and brighten the lack-lustre eye. What, then, are the devices of their mightier brethren? These have in their medicine-chests the most powerful excitants, which might give a shock even to a man half-dead: they can deafen you, intoxicate you, make you shudder, or bring tears to your eyes.
By this means they overpower the exhausted man and stimulate him for one night to an over-lively condition, to an ecstasy of terror and delight.
This great art, as it now lives in opera, tragedy, and music—have we a right to be angry with it, because of its perilous fascination, as we should be angry with a cunning courtesan? Certainly not. It would far rather live in the pure element of morning calm, and would far rather make its appeal to the fresh, expectant, vigorous morning-soul of the beholder or listener. Let us be thankful that it prefers living thus to vanishing altogether. But let us also confess that an era that once more introduces free and complete high-days and holidays into life will have no use for _our_ great art.
171.
THE EMPLOYEES OF SCIENCE AND THE OTHERS.—Really efficient and successful men of science might be collectively called “The Employees.” If in youth their acumen is sufficiently practised, their memory is full, and hand and eye have acquired sureness, they are appointed by an older fellow-craftsman to a scientific position where their qualities may prove useful. Later on, when they have themselves gained an eye for the gaps and defects in their science, they place themselves in whatever position they are needed. These persons all exist for the sake of science. But there are rarer spirits, spirits that seldom succeed or fully mature—“for whose sake science exists”—at least, in their view. They are often unpleasant, conceited, or cross-grained men, but almost always prodigies to a certain extent. They are neither employees nor employers; they make use of what those others have worked out and established, with a certain princely carelessness and with little and rare praise—just as if the others belonged to a lower order of beings. Yet they possess the same qualities as their fellow-workers, and that sometimes in a less developed form.
Moreover, they have a peculiar limitation, from which the others are free; this makes it impossible to put them into a place and to see in them useful tools. They can only live in their own air and on their own soil.
This limitation suggests to them what elements of a science “are theirs”—in other words, what they can carry home into their house and atmosphere: they think that they are always collecting their scattered “property.” If they are prevented from building at their own nest, they perish like shelterless birds. The loss of freedom causes them to wilt away. If they show, like their colleagues, a fondness for certain regions of science, it is always only regions where the fruits and seeds necessary to them can thrive. What do they care whether science, taken as a whole, has untilled or badly tilled regions? They lack all impersonal interest in a scientific problem. As they are themselves personal through and through, all their knowledge and ideas are remoulded into a person, into a living complexity, with its parts interdependent, overlapping, jointly nurtured, and with a peculiar atmosphere and scent as a whole.—Such natures, with their system of personal knowledge, produce the illusion that a science (or even the whole of philosophy) is finished and has reached its goal.
The life in their system works this magic, which at times has been fatal to science and deceptive to the really efficient workers above described, and at other times, when drought and exhaustion prevailed, has acted as a kind of restorative, as if it were the air of a cool, refreshing resting-place.—These men are usually called _philosophers_.
172.
RECOGNITION OF TALENT.—As I went through the village of S., a boy began to crack his whip with all his might—he had made great progress in this art, and he knew it. I threw him a look of recognition—in reality it hurt me cruelly. We do the same in our recognition of many of the talents. We do good to them when they hurt us.
173.
LAUGHING AND SMILING.—The more joyful and assured the mind becomes, the more man loses the habit of loud laughter. In compensation, there is an intellectual smile continually bubbling up in him, a sign of his astonishment at the innumerable concealed delights of a good existence.
174.
THE TALK OF INVALIDS.—Just as in spiritual grief we tear our hair, strike our foreheads, lacerate our cheeks or even (like Œdipus) gouge our eyes out, so against violent physical pain we call to our aid a bitter, violent emotion, through the recollection of slanderous and malignant people, through the denigration of our future, through the sword-pricks and acts of malice which we mentally direct against the absent. And at times it is true that one devil drives out another—but then we have the other.—Hence a different sort of talk, tending to alleviate pain, should be recommended invalids: reflections upon the kindnesses and courtesies that can be performed towards friend and foe.
175.
MEDIOCRITY AS A MASK.—Mediocrity is the happiest mask which the superior mind can wear, because it does not lead the great majority—that is, the mediocre—to think that there is any disguise. Yet the superior mind assumes the mask just for their sake—so as not to irritate them, nay, often from a feeling of pity and kindness.
176.
THE PATIENT.—The pine tree seems to listen, the fir tree to wait, and both without impatience. They do not give a thought to the petty human being below who is consumed by his impatience and his curiosity.
177.
THE BEST JOKER.—My favourite joke is the one that takes the place of a heavy and rather hesitating idea, and that at once beckons with its finger and winks its eye.
178.
THE ACCESSARIES OF ALL REVERENCE.—Wherever the past is revered, the over-cleanly and over-tidy people should not be admitted. Piety does not feel content without a little dust, dirt, and dross.
179.
THE GREAT DANGER OF SAVANTS.—It is just the most thorough and profound savants who are in peril of seeing their life’s goal set ever lower and lower, and, with a feeling of this in their minds, to become ever more discouraged and more unendurable in the latter half of their lives. At first they plunge into their science with spacious hopes and set themselves daring tasks, the ends of which are already anticipated by their imaginations. Then there are moments as in the lives of the great maritime discoverers—knowledge, presentiment, and power raise each other higher and higher, until a new shore first dawns upon the eye in the far distance. But now the stern man recognises more and more how important it is that the individual task of the inquirer should be limited as far as possible, so that it may be entirely accomplished and the intolerable waste of force from which earlier periods of science suffered may be avoided. In those days everything was done ten times over, and then the eleventh always had the last and best word. Yet the more the savant learns and practises this art of solving riddles in their entirety, the more pleasure he finds in so doing. But at the same time his demands upon what is here called “entirety” grow more exacting. He sets aside everything that must remain in this sense incomplete, he acquires a disgust and an acute scent for the half-soluble—for all that can only give a kind of certainty in a general and indefinite form. His youthful plans crumble away before his eyes. There remains scarcely anything but a few little knots, in untying which the master now takes his pleasure and shows his strength. Then, in the midst of all this useful, restless activity, he, now grown old, is suddenly then often overcome by a deep misgiving, a sort of torment of conscience. He looks upon himself as one changed, as if he were diminished, humbled, transformed into a dexterous _dwarf_; he grows anxious as to whether mastery in small matters be not a convenience, an escape from the summons to greatness in life and form. But he cannot pass _beyond_ any longer—the time for that has gone by.
180.
TEACHERS IN THE AGE OF BOOKS.—Now that self-education and mutual education are becoming more widespread, the teacher in his usual form must become almost unnecessary. Friends eager to learn, who wish to master some branch of knowledge together, find in our age of books a shorter and more natural way than “school” and “teachers.”
181.
VANITY AS THE GREATEST UTILITY.—Originally the strong individual uses not only Nature but even societies and weaker individuals as objects of rapine. He exploits them, so far as he can, and then passes on. As he lives from hand to mouth, alternating between hunger and superfluity, he kills more animals than he can eat, and robs and maltreats men more than is necessary. His manifestation of power is at the same time one of revenge against his cramped and worried existence. Furthermore, he wishes to be held more powerful than he is, and thus misuses opportunities; the accretion of fear that he begets being an accretion of power. He soon observes that he stands or falls not by what he _is_ but by what he is _thought_ to be. Herein lies the origin of vanity. The man of power seeks by every means to increase others’ faith in his power.—The thralls who tremble before him and serve him know, for their part, that they are worth just so much as they appear to him to be worth, and so they work with an eye to this valuation rather than to their own self-satisfaction. We know vanity only in its most weakened forms, in its idealisations and its small doses, because we live in a late and very emasculated state of society.
Originally vanity is the great utility, the strongest means of preservation. And indeed vanity will be greater, the cleverer the individual, because an increase in the belief in power is easier than an increase in the power itself, but only for him who has intellect or (as must be the case under primitive conditions) who is cunning and crafty.
182.
WEATHER-SIGNS OF CULTURE.—There are so few decisive weather-signs of culture that we must be glad to have at least one unfailing sign at hand for use in house and garden. To test whether a man belongs to us (I mean to the free spirits) or not, we must test his sentiments regarding Christianity. If he looks upon Christianity with other than a critical eye, we turn our backs to him, for he brings us impure air and bad weather.—It is no longer our task to teach such men what a sirocco wind is. They have Moses and the prophets of weather and of enlightenment.(24) If they will not listen to these, then—— 183.
THERE IS A PROPER TIME FOR WRATH AND PUNISHMENT.—Wrath and punishment are our inheritance from the animals. Man does not become of age until he has restored to the animals this gift of the cradle.—Herein lies buried one of the mightiest ideas that men can have, the idea of a progress of all progresses.—Let us go forward together a few millenniums, my friends!
There is still reserved for mankind a great deal of joy, the very scent of which has not yet been wafted to the men of our day! Indeed, we may promise ourselves this joy, nay summon and conjure it up as a necessary thing, so long as the development of human reason does not stand still.
Some day we shall no longer be reconciled to the logical sin that lurks in all wrath and punishment, whether exercised by the individual or by society—some day, when head and heart have learnt to live as near together as they now are far apart. That they no longer stand so far apart as they did originally is fairly palpable from a glance at the whole course of humanity. The individual who can review a life of introspective work will become conscious of the _rapprochement_ arrived at, with a proud delight at the distance he has bridged, in order that he may thereupon venture upon more ample hopes.
184.
ORIGIN OF PESSIMISTS.—A snack of good food often decides whether we are to look to the future with hollow eye or in hopeful mood. The same influence extends to the very highest and most intellectual states. Discontent and reviling of the world are for the present generation an inheritance from starveling ancestors. Even in our artists and poets we often notice that, however exuberant their life, they are not of good birth, and have often, from oppressed and ill-nourished ancestors, inherited in their blood and brain much that comes out as the subject and even the conscious colouring of their work. The culture of the Greeks is a culture of men of wealth, in fact, inherited wealth. For a few centuries they lived better than we do (better in every sense, in particular far more simply in food and drink).
Then the brain finally became so well-stored and subtle, and the blood flowed so quickly, like a joyous, clear wine, that the best in them came to light no longer as gloomy, distorted, and violent, but full of beauty and sunshine.
185.
OF REASONABLE DEATH.—Which is more reasonable, to stop the machine when the works have done the task demanded of them, or to let it run on until it stands still of its own accord—in other words, is destroyed? Is not the latter a waste of the cost of upkeep, a misuse of the strength and care of those who serve? Are men not here throwing away that which would be sorely needed elsewhere? Is not a kind of contempt of the machines propagated, in that many of them are so uselessly tended and kept up?—I am speaking of involuntary (natural) and voluntary (reasonable) death. Natural death is independent of all reason and is really an irrational death, in which the pitiable substance of the shell determines how long the kernel is to exist or not; in which, accordingly, the stunted, diseased and dull-witted jailer is lord, and indicates the moment at which his distinguished prisoner shall die. Natural death is the suicide of nature—in other words, the annihilation of the most rational being through the most irrational element that is attached thereto. Only through religious illumination can the reverse appear; for then, as is equitable, the higher reason (God) issues its orders, which the lower reason has to obey. Outside religious thought natural death is not worth glorifying. The wise dispensation and disposal of death belongs to that now quite incomprehensible and immoral-sounding morality of the future, the dawn of which it will be an ineffable delight to behold.
186.
RETROGRADE INFLUENCES.—All criminals force society back to earlier stages of culture than that in which they are placed for the time being. Their influence is retrograde. Let us consider the tools that society must forge and maintain for its defence: the cunning detectives, the jailers, the hangmen. Nor should we forget the public counsel for prosecution and defence. Finally we may ask ourselves whether the judge himself and punishment and the whole legal procedure are not oppressive rather than elevating in their reaction upon all who are not law-breakers. For we shall never succeed in arraying self-defence and revenge in the garb of innocence, and so long as men are used and sacrificed as a means to the end of society, all loftier humanity will deplore this necessity.
187.
WAR AS A REMEDY.—For nations that are growing weak and contemptible war may be prescribed as a remedy, if indeed they really want to go on living.
National consumption as well as individual admits of a brutal cure. The eternal will to live and inability to die is, however, in itself already a sign of senility of emotion. The more fully and thoroughly we live, the more ready we are to sacrifice life for a single pleasurable emotion. A people that lives and feels in this wise has no need of war.
188.
INTELLECTUAL AND PHYSICAL TRANSPLANTATION AS REMEDIES.—The different cultures are so many intellectual climates, every one of which is peculiarly harmful or beneficial to this or that organism. History as a whole, as the knowledge of different cultures, is the science of remedies,