reason has obviously been divorced from modern marriage: but this is no objection to matrimony itself but to modernity. The rational basis of marriage—it lay in the exclusive legal responsibility of the man: by this means some ballast was laid in the ship of matrimony, whereas nowadays it has a list, now on this side, now on that. The rational basis of marriage—it lay in its absolute indissolubleness: in this way it was given a gravity which knew how to make its influence felt, in the face of the accident of sentiment, passion and momentary impulse: it lay also in the fact that the responsibility of choosing the parties to the contract, lay with the families. By showing ever more and more favour to love-marriages, the very foundation of matrimony, that which alone makes it an institution, has been undermined. No institution ever has been nor ever will be built upon an idiosyncrasy; as I say, marriage cannot be based upon “love.” It can be based upon sexual desire; upon the instinct of property (wife and child as possessions); upon the instinct of dominion, which constantly organises for itself the smallest form of dominion,—the family which _requires_ children and heirs in order to hold fast, also in the physiological sense, to a certain quantum of acquired power, influence and wealth, so as to prepare for lasting tasks, and for solidarity in the instincts from one century to another. Marriage as an institution presupposes the affirmation of the greatest and most permanent form of organisation; if society cannot as a whole _stand security_ for itself into the remotest generations, marriage has no meaning whatsoever.—Modern marriage _has lost_ its meaning; consequently it is being abolished.
40 _The question of the Working-man._—The mere fact that there is such a thing as the question of the working-man is due to stupidity, or at bottom to degenerate instincts which are the cause of all the stupidity of modern times. Concerning certain things _no questions ought to be put:_ the first imperative principle of instinct. For the life of me I cannot see what people want to do with the working-man of Europe, now that they have made a question of him. He is far too comfortable to cease from questioning ever more and more, and with ever less modesty. After all, he has the majority on his side. There is now not the slightest hope that an unassuming and contented sort of man, after the style of the Chinaman, will come into being in this quarter: and this would have been the reasonable course, it was even a dire necessity. What has been done? Everything has been done with the view of nipping the very pre-requisite of this accomplishment in the bud, —with the most frivolous thoughtlessness those selfsame instincts by means of which a working-class becomes possible, and _tolerable even_ to its members themselves, have been destroyed root and branch. The working-man has been declared fit for military service; he has been granted the right of combination, and of voting: can it be wondered at that he already regards his condition as one of distress (expressed morally, as an injustice)? But, again I ask, what do people want? If they desire a certain end, then they should desire the means thereto.
If they will have slaves, then it is madness to educate them to be masters.
41 “The kind of freedom I do _not_ mean...”[6]—In an age like the present, it simply adds to one’s perils to be left to one’s instincts.
The instincts contradict, disturb, and destroy each other; I have already defined modernism as physiological self-contradiction. A reasonable system of education would insist upon at least one of these instinct-systems being _paralysed_ beneath an iron pressure, in order to allow others to assert their power, to grow strong, and to dominate. At present, the only conceivable way of making the individual possible would be to _prune_ him:—of making him possible—that is to say, _whole._ The very reverse occurs. Independence, free development, and _laisser aller_ are clamoured for most violently precisely by those for whom no restraint _could be too severe_—this is true _in politics,_ it is true in Art. But this is a symptom of decadence: our modern notion of “freedom” is one proof the more of the degeneration of instinct.
42 _Where faith is necessary._—Nothing is more rare among moralists and saints than uprightness; maybe they say the reverse is true, maybe they even believe it. For, when faith is more useful, more effective, more convincing than _conscious_ hypocrisy, by instinct that hypocrisy forthwith becomes _innocent:_ first principle towards the understanding of great saints. The same holds good of philosophers, that other order of saints; their whole business compels them to concede only certain truths—that is to say, those by means of which their particular trade receives the _public_ sanction,—to speak “Kantingly”: the truths of _practical_ reason. They know what they _must_ prove; in this respect they are practical,—they recognise each other by the fact that they agree upon “certain truths.”—“Thou shalt not lie”—in plain English:—_Beware,_ Mr Philosopher, of speaking the truth...43 _A quiet hint to Conservatives._—That which we did not know formerly, and know now, or might know if we chose,—is the fact that a _retrograde formation,_ a reversion in any sense or degree, is absolutely impossible. We physiologists, at least, are aware of this.
But all priests and moralists have believed in it,—they wished to drag and screw man back to a former standard of virtue. Morality has always been a Procrustean bed. Even the politicians have imitated the preachers of virtue in this matter. There are parties at the present day whose one aim and dream is to make all things adopt the _crab-march._ But not everyone can be a crab. It cannot be helped: we must go forward,—that is to say step by step further and further into decadence (—this is my definition of modern “progress”). We can hinder this development, and by so doing dam up and accumulate degeneration itself and render it more convulsive, more _volcanic:_ we cannot do more.
44 _My concept of Genius._—Great men, like great ages, are explosive material, in which a stupendous amount of power is accumulated; the first conditions of their existence are always historical and physiological; they are the outcome of the fact that for long ages energy has been collected, hoarded up, saved up and preserved for their use, and that no explosion has taken place. When, the tension in the bulk has become sufficiently excessive, the most fortuitous stimulus suffices in order to call “genius,” “great deeds,” and momentous fate into the world. What then is the good of all environment, historical periods, “_Zeitgeist_” (Spirit of the age) and “public opinion”?—Take the case of Napoleon. France of the Revolution, and still more of the period preceding the Revolution, would have brought forward a type which was the very reverse of Napoleon: it actually _did_ produce such a type. And because Napoleon was something different, the heir of a stronger, more lasting and older civilisation than that which in France was being smashed to atoms he became master there, he was the only master there. Great men are necessary, the age in which they appear is a matter of chance; the fact that they almost invariably master their age is accounted for simply by the fact that they are stronger, that they are older, and that power has been stored longer for them. The relation of a genius to his age is that which exists between strength and weakness and between maturity and youth: the age is relatively always very much younger, thinner, less mature, less resolute and more childish. The fact that the general opinion in France at the present day, is utterly different on this very point (in Germany too, but that is of no consequence); the fact that in that country the theory of environment—a regular neuropathic notion—has become sacrosanct and almost scientific, and finds acceptance even among the physiologists, is a very bad, and exceedingly depressing sign. In England too the same belief prevails: but nobody will be surprised at that. The Englishman knows only two ways of understanding the genius and the “great man”: either _democratically_ in the style of Buckle, or religiously after the manner of Carlyle.—The danger which great men and great ages represent, is simply extraordinary; every kind of exhaustion and of sterility follows in their wake. The great man is an end; the great age—the Renaissance for instance,—is an end. The genius—in work and in deed,—is necessarily a squanderer: the fact that he spends himself constitutes his greatness. The instinct of self-preservation is as it were suspended in him; the overpowering pressure of out-flowing energy in him forbids any such protection and prudence. People call this “self-sacrifice,” they praise his “heroism,” his indifference to his own well-being, his utter devotion to an idea, a great cause, a father-land: All misunderstandings...He flows out, he flows over, he consumes himself, he does not spare himself,—and does all this with fateful necessity, irrevocably, involuntarily, just as a river involuntarily bursts its dams. But, owing to the fact that humanity has been much indebted to such explosives, it has endowed them with many things, for instance, with a kind of _higher morality_...This is indeed the sort of gratitude that humanity is capable of: it _misunderstands_ its benefactors.
45 _The criminal and his like._—The criminal type is the type of the strong man amid unfavourable conditions, a strong man made sick. He lacks the wild and savage state, a form of nature and existence which is freer and more dangerous, in which everything that constitutes the shield and the sword in the instinct of the strong man, takes a place by right. Society puts a ban upon his virtues; the most spirited instincts inherent in him immediately become involved with the depressing passions, with suspicion, fear and dishonour. But this is almost the recipe for physiological degeneration. When a man has to do that which he is best suited to do, which he is most fond of doing, not only clandestinely, but also with long suspense, caution and ruse, he becomes anæmic; and inasmuch as he is always having to pay for his instincts in the form of danger, persecution and fatalities, even his feelings begin to turn against these instincts—he begins to regard them as fatal. It is society, our tame, mediocre, castrated society, in which an untutored son of nature who comes to us from his mountains or from his adventures at sea, must necessarily degenerate into a criminal. Or almost necessarily: for there are cases in which such a man shows himself to be stronger than society: the Corsican Napoleon is the most celebrated case of this. Concerning the problem before us, Dostoiewsky’s testimony is of importance—Dostoiewsky who, incidentally, was the only psychologist from whom I had anything to learn: he belongs to the happiest windfalls of my life, happier even than the discovery of Stendhal. This profound man, who was right ten times over in esteeming the superficial Germans low, found the Siberian convicts among whom he lived for many years,—those thoroughly hopeless criminals for whom no road back to society stood open—very different from what even he had expected,—that is to say carved from about the best, hardest and most valuable material that grows on Russian soil.[7] Let us generalise the case of the criminal; let us imagine creatures who for some reason or other fail to meet with public approval, who know that they are regarded neither as beneficent nor useful,—the feeling of the Chandala, who are aware that they are not looked upon as equal, but as proscribed, unworthy, polluted. The thoughts and actions of all such natures are tainted with a subterranean mouldiness; everything in them is of a paler hue than in those on whose existence the sun shines. But almost all those creatures whom, nowadays, we honour and respect, formerly lived in this semi-sepulchral atmosphere: the man of science, the artist, the genius, the free spirit, the actor, the business man, and the great explorer.
As long as the _priest_ represented the highest type of man, every valuable kind of man was depreciated...The time is coming—this I guarantee—when he will pass as the _lowest_ type, as our Chandala, as the falsest and most disreputable kind of man...I call your attention to the fact that even now, under the sway of the mildest customs and usages which have ever ruled on earth or at least in Europe, every form of standing aside, every kind of prolonged, excessively prolonged concealment, every unaccustomed and obscure form of existence tends to approximate to that type which the criminal exemplifies to perfection.
All pioneers of the spirit have, for a while, the grey and fatalistic mark of the Chandala on their brows: _not_ because they are regarded as Chandala, but because they themselves feel the terrible chasm which separates them from all that is traditional and honourable. Almost every genius knows the “Catilinarian life” as one of the stages in his development, a feeling of hate, revenge and revolt against everything that exists, that has ceased to evolve...Catiline—the early stage of every Cæsar.
46 _Here the outlook is free._—When a philosopher holds his tongue it may be the sign of the loftiness of his soul: when he contradicts himself it may be love; and the very courtesy of a knight of knowledge may force him to lie. It has been said, and not without subtlety:—_il est indigne des grands cœurs de répandre le trouble qu’ils ressentent[8]:_ but it is necessary to add that there may also be _grandeur de cœur_ in not shrinking _from the most undignified proceeding._ A woman who loves sacrifices her honour; a knight of knowledge who “loves,” sacrifices perhaps his humanity; a God who loved, became a Jew...47 _Beauty no accident_—Even the beauty of a race or of a family, the charm and perfection of all its movements, is attained with pains: like genius it is the final result of the accumulated work of generations. Great sacrifices must have been made on the altar ol good taste, for its sake many things must have been done, and much must have been left undone—the seventeenth century in France is admirable for both of these things,—in this century there must have been a principle of selection in respect to company, locality, clothing, the gratification of the instinct of sex; beauty must have been preferred to profit, to habit, to opinion and to indolence. The first rule of all:—nobody must “let himself go,” not even when he is alone.—Good things are exceedingly costly:; and in all cases the law obtains that he who possesses them is a different person from him who is _acquiring_ them. Everything good is an inheritance: that which is not inherited is imperfect, it is simply a beginning. In Athens at the time of Cicero—who expresses his surprise at the fact—the men and youths were by far superior in beauty to the women: but what hard work and exertions the male sex had for centuries imposed upon itself in the service of beauty! We must not be mistaken in regard to the method employed here: the mere discipline of feelings and thoughts is little better than nil (—it is in this that the great error of German culture, which is quite illusory, lies): the _body_ must be persuaded first. The strict maintenance of a distinguished and tasteful demeanour, the obligation of frequenting only those who do not “let themselves go,” is amply sufficient to render one distinguished and tasteful: in two or three generations everything has already _taken deep root._ The fate of a people and of humanity is decided according to whether they begin culture at the _right place—not_ at the “soul” (as the fatal superstition of the priests and half-priests would have it): the right place is the body, demeanour, diet, physiology—the rest follows as the night the day...That is why the Greeks remain the _first event in culture_—they knew and they _did_ what was needful.
Christianity with its contempt of the body is the greatest mishap that has ever befallen mankind.
48 _Progress in my sense._—I also speak of a “return to nature,” although it is not a process of going back but of going up—up into lofty, free and even terrible nature and naturalness; such a nature as can play with great tasks and _may_ play with them...To speak in a _parable._ Napoleon was an example of a “return to nature,” as I understand it (for instance _in rebus tacticis,_ and still more, as military experts know, in strategy). But Rousseau—whither did he want to return?
Rousseau this first modern man, idealist and _canaille_ in one person; who was in need of moral “dignity,” in order even to endure the sight of his own person,—ill with unbridled vanity and wanton self-contempt; this abortion, who planted his tent on the threshold of modernity, also wanted a “return to nature”; but, I ask once more, whither did he wish to return? I hate Rousseau, even _in_ the Revolution itself: the latter was the historical expression of this hybrid of idealist and _canaille._ The bloody farce which this Revolution ultimately became, its “immorality,” concerns me but slightly; what I loathe however is its Rousseauesque _morality_—the so-called “truths” of the Revolution, by means of which it still exercises power and draws all flat and mediocre things over to its side. The doctrine of equality!...But there is no more deadly poison than this; for it _seems_ to proceed from the very lips of justice, whereas in reality it draws the curtain down on all justice...“To equals equality, to unequals inequality”—that would be the real speech of justice and that which follows from it “Never make unequal things equal.” The fact that so much horror and blood are associated with this doctrine of equality, has lent this “modern idea” _par excellence_ such a halo of fire and glory, that the Revolution as a drama has misled even the most noble minds.—That after all is no reason for honouring it the more.—I can see only one who regarded it as it should be regarded—that is to say, with _loathing;_ I speak of Goethe.
49 _Goethe_.—No mere German, but a European event: a magnificent attempt to overcome the eighteenth century by means of a return to nature, by means of an ascent to the naturalness of the Renaissance, a kind of self-overcoming on the part of the century in question.—He bore the strongest instincts of this century in his breast: its sentimentality, and idolatry of nature, its anti-historic, idealistic, unreal, and revolutionary spirit (—the latter is only a form of the unreal). He enlisted history, natural science, antiquity, as well as Spinoza, and above all practical activity, in his service. He drew a host of very definite horizons around him; far from liberating himself from life, he plunged right into it; he did not give in; he took as much as he could on his own shoulders, and into his heart. That to which he aspired was _totality_; he was opposed to the sundering of reason, sensuality, feeling and will (as preached with most repulsive scholasticism by Kant, the antipodes of Goethe); he disciplined himself into a harmonious whole, he _created_ himself. Goethe in the midst of an age of unreal sentiment, was a convinced realist: he said yea to everything that was like him in this regard,—there was no greater event in his life than that _ens realissimum_, surnamed Napoleon. Goethe conceived a strong, highly-cultured man, skilful in all bodily accomplishments, able to keep himself in check, having a feeling of reverence for himself, and so constituted as to be able to risk the full enjoyment of naturalness in all its rich profusion and be strong enough for this freedom; a man of tolerance, not out of weakness but out of strength, because he knows how to turn to his own profit that which would ruin the mediocre nature; a man unto whom nothing is any longer forbidden, unless it be weakness either as a vice or as a virtue. Such a spirit, _become free_, appears in the middle of the universe with a feeling of cheerful and confident fatalism; he believes that only individual things are bad, and that as a whole the universe justifies and, affirms itself—_He no longer denies_...But such a faith is the highest Of all faiths: I christened it with the name of Dionysus.
50 It might be said that, in a certain sense, the nineteenth century also strove after all that Goethe himself aspired to: catholicity in understanding, in approving; a certain reserve towards everything, daring realism, and a reverence for every fact. How is it that the total result of this is not a Goethe, but a state of chaos, a nihilistic groan, an inability to discover where one is, an instinct of fatigue which _in praxi_ is persistently driving Europe _to hark back to the eighteenth century_? (—For instance in the form of maudlin romanticism, altruism, hyper-sentimentality, pessimism in taste, and socialism in politics). Is not the nineteenth century, at least in its closing years, merely an accentuated, brutalised eighteenth century,—that is to say a century of decadence? And has not Goethe been—not alone for Germany, but also for the whole of Europe,—merely an episode, a beautiful “in vain”? But great men are misunderstood when they are regarded from the wretched standpoint of public utility. The fact that no advantage can be derived from them—_this in itself may perhaps be peculiar to greatness._ 51 Goethe is the last German whom I respect: he had understood three things as I understand them. We also agree as to the “cross.”[9] People often ask me why on earth I write in _German:_ nowhere am I less read than in the Fatherland. But who knows whether I even _desire_ to be read at present?—To create things on which time may try its teeth in vain; to be concerned both in the form and the substance of my writing, about a certain degree of immortality—never have I been modest enough to demand less of myself. The aphorism, the sentence, in both of which I, as the first among Germans, am a master, are the forms of “eternity”; it is my ambition to say in ten sentences what everyone else says in a whole book,—what everyone else does _not_ say in a whole book.
I have given mankind the deepest book it possesses, my _Zarathustra;_ before long I shall give it the most independent one.
[1] The German word _Rausch_ as used by Nietzsche here, suggests a blend of our two English words “intoxication” and “elation.”—TR.
[2] An allusion to a verse in Luther’s hymn: “_Lass fahren dahin_..._das Reich muss uns doch bleiben,_” which Nietzsche applies to the German Empire.—TR.
[3] A disciple of Schopenhauer who blunted the sharpness of his master’s Pessimism and who watered it down for modern requirements.—TR.
[4] Quotation from the Libretto of Mozart’s “Magic Flute” Act I, Sc.
3.—TR.
[5] This alludes to Parsifal. See my note on p. 96, vol. i., “The Will to Power.”—TR.
[6] This is a playful adaptation of Max von Schenkendorfs poem “_Freiheit_” The proper line reads: “_Freiheit die ich meine_” (The freedom that I do mean).—TR.
[7] See “Memoirs of a House of the Dead,” by Dostoiewsky (translation by Marie von Thilo: “Buried Alive”).—TR.
[8] Clothilde de Veaux.—TR.
[9] See my note on p. 147 of Vol. I. of the _Will to Power._—TR.
THINGS I OWE TO THE ANCIENTS 1 In conclusion I will just say a word concerning that world to which I have sought new means of access, to which I may perhaps have found a new passage—the ancient world. My taste, which is perhaps the reverse of tolerant, is very far from saying yea through and through even to this world: on the whole it is not over eager to say _Yea,_ it would prefer to say _Nay,_ and better still nothing whatever...This is true of whole cultures; it is true of books,—it is also true of places and of landscapes. Truth to tell, the number of ancient books that count for something in my life is but small; and the most famous are not of that number. My sense of style, for the epigram as style, was awakened almost spontaneously upon my acquaintance with Sallust. I have not forgotten the astonishment of my respected teacher Corssen, when he was forced to give his worst Latin pupil the highest marks,—at one stroke I had learned all there was to learn. Condensed, severe, with as much substance as possible in the background, and with cold but roguish hostility towards all “beautiful words” and “beautiful feelings”—in these things I found my own particular bent. In my writings up to my “Zarathustra,” there will be found a very earnest ambition to attain to the _Roman_ style, to the “_ære perennius_” in style.—The same thing happened on my first acquaintance with Horace. Up to the present no poet has given me the same artistic raptures as those which from the first I received from an Horatian ode. In certain languages it would be absurd even to aspire to what is accomplished by this poet.
This mosaic of words, in which every unit spreads its power to the left and to the right over the whole, by its sound, by its place in the sentence, and by its meaning, this _minimum_ in the compass and number of the signs, and the _maximum_ of energy in the signs which is thereby achieved—all this is Roman, and, if you will believe me, noble _par excellence._ By the side of this all the rest of poetry becomes something popular,—nothing more than senseless sentimental twaddle.
2 I am not indebted to the Greeks for anything like such strong impressions; and, to speak frankly, they cannot be to us what the Romans are. One cannot _learn_ from the Greeks—their style is too strange, it is also too fluid, to be imperative or to have the effect of a classic. Who would ever have learnt writing from a Greek! Who would ever have learned it without the Romans!...Do not let anyone suggest Plato to me. In regard to Plato I am a thorough sceptic, and have never been able to agree to the admiration of Plato the _artist,_ which is traditional among scholars. And after all, in this matter, the most refined judges of taste in antiquity are on my side. In my opinion Plato bundles all the forms of style pell-mell together, in this respect he is one of the first decadents of style: he has something similar on his conscience to that which the Cynics had who invented the _satura Menippea._ For the Platonic dialogue—this revoltingly self-complacent and childish kind of dialectics—to exercise any charm over you, you must never have read any good French authors,—Fontenelle for instance. Plato is boring. In reality my distrust of Plato is fundamental. I find him so very much astray from all the deepest instincts of the Hellenes, so steeped in moral prejudices, so pre-existently Christian—the concept “good” is already the highest value with him,—that rather than use any other expression I would prefer to designate the whole phenomenon Plato with the hard word “superior bunkum,” or, if you would like it better, “idealism.”
Humanity has had to pay dearly for this Athenian having gone to school among the Egyptians (—or among the Jews in Egypt?...) In the great fatality of Christianity, Plato is that double-faced fascination called the “ideal,” which made it possible for the more noble natures of antiquity to misunderstand themselves and to tread the _bridge_ which led to the “cross.” And what an amount of Plato is still to be found in the concept “church,” and in the construction, the system and the practice of the church!—My recreation, my predilection, my cure, after all Platonism, has always been Thucydides. Thucydides and perhaps Machiavelli’s _principe_ are most closely related to me owing to the absolute determination which they show of refusing to deceive themselves and of seeing reason in _reality,_—not in “rationality,” and still less in “morality.” There is no more radical cure than Thucydides for the lamentably rose-coloured idealisation of the Greeks which the “classically-cultured” stripling bears with him into life, as a reward for his public school training. His writings must be carefully studied line by line, and his unuttered thoughts must be read as distinctly as what he actually says. There are few thinkers so rich in unuttered thoughts. In him the culture “of the Sophists”—that is to say, the culture of realism, receives its most perfect expression: this inestimable movement in the midst of the moral and idealistic knavery of the Socratic Schools which was then breaking out in all directions.
Greek philosophy is the decadence of the Greek instinct: Thucydides is the great summing up, the final manifestation of that strong, severe positivism which lay in the instincts of the ancient Hellene. After all, it is courage in the face of reality that distinguishes such natures as Thucydides from Plato: Plato is a coward in the face of reality—consequently he takes refuge in the ideal: Thucydides is master of himself,—consequently he is able to master life.
3 To rout up cases of “beautiful souls,” “golden means” and other perfections among the Greeks, to admire, say, their calm grandeur, their ideal attitude of mind, their exalted simplicity—from this “exalted simplicity,” which after all is a piece of _niaiserie allemande,_ I was preserved by the psychologist within me. I saw their strongest instinct, the Will to Power, I saw them quivering with the fierce violence of this instinct,—I saw all their institutions grow out of measures of security calculated to preserve each member of their society from the inner _explosive material_ that lay in his neighbour’s breast This enormous internal tension thus discharged itself in terrible and reckless hostility outside the state: the various states mutually tore each other to bits, in order that each individual state could remain at peace with itself. It was then necessary to be strong; for danger lay close at hand,—it lurked in ambush everywhere. The superb suppleness of their bodies, the daring realism and immorality which is peculiar to the Hellenes, was a necessity not an inherent quality. It was a result, it had not been there from the beginning. Even their festivals and their arts were but means in producing a feeling of superiority, and of showing it: they are measures of self-glorification; and in certain circumstances of making one’s self terrible...Fancy judging the Greeks in the German style, from their philosophers; fancy using the suburban respectability of the Socratic schools as a key to what is fundamentally Hellenic!...The philosophers are of course the decadents of Hellas, the counter-movement directed against the old and noble taste—(against the agonal instinct, against the _Polls,_ against the value of the race, against the authority of tradition), Socratic virtues were preached to the Greeks, _because_ the Greeks had lost virtue: irritable, cowardly, unsteady, and all turned to play-actors, they had more than sufficient reason to submit to having morality preached to them. Not that it helped them in any way; but great words and attitudes are so becoming to decadents.
4 I was the first who, in order to understand the ancient, still rich and even superabundant Hellenic instinct, took that marvellous phenomenon, which bears the name of Dionysus, seriously: it can be explained only as a manifestation of excessive energy. Whoever had studied the Greeks, as that most profound of modern connoisseurs of their culture, Jakob Burckhardt of Bâle, had done, knew at once that something had been achieved by means of this interpretation. And in his “_Cultur der Griechen_” Burckhardt inserted a special chapter on the phenomenon in question. If you would like a glimpse of the other side, you have only to refer to the almost laughable poverty of instinct among German philologists when they approach the Dionysian question. The celebrated Lobeck, especially, who with the venerable assurance of a worm dried up between books, crawled into this world of mysterious states, succeeded inconvincing himself that he was scientific, whereas he was simply revoltingly superficial and childish,—Lobeck, with all the pomp of profound erudition, gave us to understand that, as a matter of fact, there was nothing at all in all these curiosities. Truth to tell, the priests may well have communicated not a few things of value to the participators in such orgies; for instance, the fact that wine provokes desire, that man in certain circumstances lives on fruit, that plants bloom in the spring and fade in the autumn. As regards the astounding wealth of rites, symbols and myths which take their origin in the orgy, and with which the world of antiquity is literally smothered, Lobeck finds that it prompts him to a feat of even greater ingenuity than the foregoing phenomenon did. “The Greeks,” he says, (_Aglaophamus,_ I. p. 672), “when they had nothing better to do, laughed, sprang and romped about, or, inasmuch as men also like a change at times, they would sit down, weep and bewail their lot Others then came up who tried to discover some reason for this strange behaviour; and thus, as an explanation of these habits, there arose an incalculable number of festivals, legends, and myths. On the other hand it was believed that the _farcical performances_ which then perchance began to take place on festival days, necessarily formed part of the celebrations, and they were retained as an indispensable part of the ritual.”—This is contemptible nonsense, and no one will take a man like Lobeck seriously for a moment We are very differently affected when we examine the notion “Hellenic,” as Winckelmann and Goethe conceived it, and find it incompatible with that element out of which Dionysian art springs—I speak of orgiasm. In reality I do not doubt that Goethe would have completely excluded any such thing from the potentialities of the Greek soul. _Consequently Goethe did not understand the Greeks._ For it is only in the Dionysian mysteries, in the psychology of the Dionysian state, that the _fundamental fact_ of the Hellenic instinct—its “will to life”—is expressed. What did the Hellene secure himself with these mysteries? _Eternal_ life, the eternal recurrence of life; the future promised and hallowed in the past; the triumphant Yea to life despite death and change; real life conceived as the collective prolongation of life through procreation, through the mysteries of sexuality.
To the Greeks, the symbol of sex was the most venerated of symbols, the really deep significance of all the piety of antiquity. All the details of the act of procreation, pregnancy and birth gave rise to the loftiest and most solemn feelings. In the doctrine of mysteries, _pain_ was pronounced holy: the “pains of childbirth” sanctify pain in general,—all becoming and all growth, everything that guarantees the future _involves_ pain...In order that there may be eternal joy in creating, in order that the will to life may say Yea to itself in all eternity, the “pains of childbirth” must also be eternal. All this is