No More Learning

In this respect, I am
sorry to say, my success has been a very poor one.
As an eager missionary, I have naturally asked
myself the reason of my failure. Why is there no
male audience in England willing to listen to a
manly and daring philosophy? Why are there no
eyes to see, no ears to hear, no hearts to feel, no
brains to understand? Why is my trumpet,
which after all I know how to blow pretty well,
unable to shatter the walls of English prejudice
against a teacher whose school cannot possibly be


## p. xiii (#24) ############################################

xii
NIETZSCHE IN ENGLAND.
greatest thinkers in this world. You would never
have crucified Christ, as did the Jews, or driven
Nietzsche into madness, as did the Germans—you
would have made Nietzsche, on account of his
literary faculties, Minister of State in a Whig
Ministry, you would have invited Jesus Christ to
your country houses, where he would have been
worshipped by all the ladies on account of his long
hair and interesting looks, and tolerated by all men
as an amusing, if somewhat romantic, foreigner. I
know that the current opinion is to the contrary,
and that your country is constantly accused, even
by yourselves, of its insularity; but I, for my part,
have found an almost feminine receptivity amongst
you in my endeavour to bring you into contact
with some ideas of my native country—a recep-
tivity which, however, has also this in common
with that of the female mind, that evidently
nothing sticks deeply, but is quickly wiped
out by what any other lecturer, or writer, or
politician has to tell you. I was prepared for
indifference-I was not prepared for receptivity
and that benign lady's smile, behind which ladies,
like all people who are only clever, usually hide
their inward contempt for the foolishness of mere
men! I was prepared for abuse, and even a good
fight-I was not prepared for an extremely faint-
hearted criticism; I did not expect that some of
my opponents would be so utterly inexperienced
in that most necessary work of literary execution.
No, no: give me the Germans or the Jews for
executioners: they can do the hanging properly,
while the English hangman is like the Russian, to


## p. xiii (#25) ############################################

AN INTRODUCTORY ESSAY.
xiii
whom, when the rope broke, the half-hanged revolu-
tionary said : " What a country, where they cannot
hang a man properly! ” What a country, where
they do not hang philosophers properly-which
would be the proper thing to do to them—but smile
at them, drink tea with them, discuss with them,
and ask them to contribute to their newspapers !
To get to the root of the matter : in spite of
many encouraging signs, remarks and criticisms,
adverse or benevolent, I do not think I have been
very successful in my crusade for that European
thought which began with Goethe and has found
so fine a development in Nietzsche. True, I have
made many a convert, but amongst them are very
undesirable ones, as, for instance, some enter-
prising publishers, who used to be the toughest
disbelievers in England, but who have now come
to understand the “value ” of the new gospel—but
as neither this gospel is exactly Christian, nor I,
the importer of it, I am not allowed to count my
success by the conversion of publishers and sinners,
but have to judge it by the more spiritual standard of
the quality of the converted. In this respect, I am
sorry to say, my success has been a very poor one.
As an eager missionary, I have naturally asked
myself the reason of my failure. Why is there no
male audience in England willing to listen to a
manly and daring philosophy? Why are there no
eyes to see, no ears to hear, no hearts to feel, no
brains to understand? Why is my trumpet,
which after all I know how to blow pretty well,
unable to shatter the walls of English prejudice
against a teacher whose school cannot possibly be


## p. xiv (#26) #############################################

XIV NIETZSCHE IN ENGLAND.
avoided by any European with a higher purpose in
his breast? • . . There is plenty of time for thought
nowadays for a man who does not allow himself
to be drawn into that aimless bustle of pleasure,
business or politics, which is called modern life,
because outside that life there is—just as outside
those noisy Oriental cities—a desert, a calmness, a
true and almost majestic leisure, a leisure unpre-
cedented in any age, a leisure in which one may
arrive at several conclusions concerning English
indifference towards the new thought.
First of all, of course, there stands in the way
the terrible abuse which Nietzsche has poured
upon the heads of the innocent Britishers. While
France and the Latin countries, while the Orient
and India, are within the range of his sympathies,
this most outspoken of all philosophers, this
prophet and poet-philosopher, cannot find words
enough to express his disgust at the illogical,
plebeian, shallow, utilitarian Englishman. It must
certainly be disagreeable to be treated like this,
especially when one has a fairly good opinion of
one's self; but why do you take it so very, very
seriously? Did Nietzsche, perchance, spare the
Germans? And aren't you accustomed to criti-
cism on the part of German philosophers? Is it
not the ancient and time-honoured privilege of
the whole range of them from Leibnitz to Hegel
—even of German poets, like Goethe and Heine
—to call you bad names and to use unkind
language towards you? Has there not always
been among the few thinking heads in Germany
a silent consent and an open contempt for you


## p. xv (#27) ##############################################

AN INTRODUCTORY ESSAY. XV
and your ways; the sort of contempt you your-
selves have for the even more Anglo-Saxon
culture of the Americans? I candidly confess
that in my more German moments I have felt
and still feel as the German philosophers do; but
I have also my European turns and moods, and
then I try to understand you and even excuse
you, and take your part against earnest and
thinking Germany. Then I feel like telling the
German philosophers that if you, poor fellows, had
practised everything they preached, they would
have had to renounce the pleasure of abusing you
long ago, for there would now be no more English-
men left to abuse! As it is, you have suffered
enough on account of the wild German ideals
you luckily only partly believed in: for what the
German thinker wrote on patient paper in his
study, you always had to write the whole world
over on tender human skins, black and yellow
skins, enveloping ungrateful beings who some-
times had no very high esteem for the depth and
beauty of German philosophy. And you have
never taken revenge upon the inspired masters
of the European thinking-shop, you have never
reabused them, you have never complained of
their want of worldly wisdom: you have invari-
ably suffered in silence and agony, just as brave
and staunch Sancho Panza used to do. For this
is what you are, dear Englishmen, and however
well you brave, practical, materialistic John Bulls
and Sancho Panzas may know this world, however
much better you may be able to perceive, to count,
to judge, and to weigh things than your ideal
b


## p. xvi (#28) #############################################

XVI NIETZSCHE IN ENGLAND.
German Knight: there is an eternal law in this
world that the Sancho Panzas have to follow the
Don Quixotes; for matter has to follow the spirit,
even the poor spirit of a German philosopher!
So it has been in the past, so it is at present, and
so it will be in the future; and you had better pre-
pare yourselves in time for the eventuality. For
if Nietzsche were nothing else but this customary
type of German philosopher, you would again
have to pay the bill largely; and it would be
very wise on your part to study him: Sancho
Panza may escape a good many sad experiences
by knowing his master's weaknesses. But as
Nietzsche no longer belongs to the Quixotic class,
as Germany seems to emerge with him from her
youthful and cranky nebulosity, you will not even
have the pleasure of being thrashed in the com-
pany of your Master: no, you will be thrashed
all alone, which is an abominable thing for any
right-minded human being. "Solamen miseris
socios habuisse malorum. " *
The second reason for the neglect of Nietzsche
in this country is that you do not need him yet.
And you do not need him yet because you have
always possessed the British virtue of not carry-
ing things to extremes, which, according to the
German version, is an euphemism for the British
want of logic and critical capacity. You have,
for instance, never let your religion have any great
influence upon your politics, which is something
quite abhorrent to the moral German, and makes
* It is a comfort to the afflicted to have companions in their
distress.


## p. xvii (#29) ############################################

AN INTRODUCTORY ESSAY. xvii
him so angry about you. For the German sees
you acting as a moral and law-abiding Christian
at home, and as an unscrupulous and Machia-
vellian conqueror abroad; and if he refrains from
the reproach of hypocrisy, with which the more
stupid continentals invariably charge you, he will
certainly call you a " British muddlehead. " Well,
I myself do not take things so seriously as that,
for I know that men of action have seldom time
to think. It is probably for this reason also that
liberty of thought and speech has been granted to
you, the law-giver knowing very well all the time
that you would be much too busy to use and
abuse such extraordinary freedom. Anyhow, it
might now be time to abuse it just a little bit,
and to consider what an extraordinary amalgama-
tion is a Christian Power with imperialistic ideas.
True, there has once before been another Christian
conquering and colonising empire like yours, that
of Venice—but these Venetians were thinkers com-
pared with you, and smuggled their gospel into
the paw of their lion. . . . Why don't you follow
their example, in order not to be unnecessarily
embarrassed by it in your enterprises abroad?
In this manner you could also reconcile the
proper Germans, who invariably act up to their
theories, their Christianity, their democratic prin-
ciples, although, on the other hand, in so doing
you would, I quite agree, be most unfaithful to
your own traditions, which are of a more demo-
cratic character than those of any other European
nation.
For Democracy, as every schoolboy knows, was


## p. xviii (#30) ###########################################

XVU1 NIETZSCHE IN ENGLAND.
born in an English cradle: individual liberty,
parliamentary institutions, the sovereign rights of
the people, are ideas of British origin, and have
been propagated from this island over the whole
of Europe. But as the prophet and his words are
very often not honoured in his own country, those
ideas have been embraced with much more fervour
by other nations than by that in which they
originated. The Continent of Europe has taken
the desire for liberty and equality much more
seriously than their levelling but also level-headed
inventors, and the fervent imagination of France
has tried to put into practice all that was quite
hidden to the more sober English eye. Every one
nowadays knows the good and the evil conse-
quences of the French Revolution, which swept
over the whole of Europe, throwing it into a state
of unrest, shattering thrones and empires, and
everywhere undermining authority and traditional
institutions. While this was going on in Europe,
the originator of the merry game was quietly
sitting upon his island smiling broadly at the
excitable foreigners across the Channel, fishing as
much as he could out of the water he himself had
so cleverly disturbed, and thus in every way reap-
ing the benefit from the mighty fight for the apple
of Eros which he himself had thrown amongst them.
As I have endeavoured above to draw a parallel
between the Germans and the Jews, I may now
be allowed to follow this up with one between the
Jews and the English. It is a striking parallel,
which will specially appeal to those religious souls
amongst you who consider themselves the lost


## p. xix (#31) #############################################

AN INTRODUCTORY ESSAY. XIX
tribes of our race (and who are perhaps even more
lost than they think),—and it is this: Just as the
Jews have brought Christianity into the world,
but never accepted it themselves, just as they, in
spite of their democratic offspring, have always
remained the most conservative, exclusive, aristo-
cratic, and religious people, so have the English
never allowed themselves to be intoxicated by the
strong drink of the natural equality of men, which
they once kindly offered to all Europe to quaff;
but have, on the contrary, remained the most sober,
the most exclusive, the most feudal, the most con-
servative people of our continent
.
But because the ravages of Democracy have
been less felt here than abroad, because there is a
good deal of the mediaeval building left standing
over here, because things have never been carried
to that excess which invariably brings a reaction
with it — this reaction has not set in in this
country, and no strong desire for the necessity of
it, no craving for the counterbalancing influence
of a Nietzsche, has arisen yet in the British mind.
I cannot help pointing out the grave consequences
of this backwardness of England, which has arisen
from the fact that you have never taken any
ideas or theories, not even your own, seriously.
Democracy, dear Englishmen, is like a stream,
which all the peoples of Europe will have to
cross: they will come out of it cleaner, healthier,
and stronger, but while the others are already in
the water, plunging, puffing, paddling, losing their
ground, trying to swim, and even half-drowned,
you are still standing on the other side of it,


## p. xix (#32) #############################################

xii
NIETZSCHE IN ENGLAND.
greatest thinkers in this world. You would never
have crucified Christ, as did the Jews, or driven
Nietzsche into madness, as did the Germans—you
would have made Nietzsche, on account of his
literary faculties, Minister of State in a Whig
Ministry, you would have invited Jesus Christ to
your country houses, where he would have been
worshipped by all the ladies on account of his long
hair and interesting looks, and tolerated by all men
as an amusing, if somewhat romantic, foreigner. I
know that the current opinion is to the contrary,
and that your country is constantly accused, even
by yourselves, of its insularity; but I, for my part,
have found an almost feminine receptivity amongst
you in my endeavour to bring you into contact
with some ideas of my native country—a recep-
tivity which, however, has also this in common
with that of the female mind, that evidently
nothing sticks deeply, but is quickly wiped
out by what any other lecturer, or writer, or
politician has to tell you. I was prepared for
indifference—I was not prepared for receptivity
and that benign lady's smile, behind which ladies,
like all people who are only clever, usually hide
their inward contempt for the foolishness of mere
men! I was prepared for abuse, and even a good
fight-I was not prepared for an extremely faint-
hearted criticism; I did not expect that some of
my opponents would be so utterly inexperienced
in that most necessary work of literary execution.
No, no: give me the Germans or the Jews for
executioners: they can do the hanging properly,
while the English hangman is like the Russian, to


## p. xix (#33) #############################################

AN INTRODUCTORY ESSAY.
xiii
whom, when the rope broke, the half-hanged revolu-
tionary said: “What a country, where they cannot
hang a man properly! ” What a country, where
they do not hang philosophers properly—which
would be the proper thing to do to them—but smile
at them, drink tea with them, discuss with them,
and ask them to contribute to their newspapers !
To get to the root of the matter : in spite of
many encouraging signs, remarks and criticisms,
adverse or benevolent, I do not think I have been
very successful in my crusade for that European
thought which began with Goethe and has found
so fine a development in Nietzsche. True, I have
made many a convert, but amongst them are very
undesirable ones, as, for instance, some enter-
prising publishers, who used to be the toughest
disbelievers in England, but who have now come
to understand the “value” of the new gospel—but
as neither this gospel is exactly Christian, nor I,
the importer of it, I am not allowed to count my
success by the conversion of publishers and sinners,
but have to judge it by the more spiritual standard of
the quality of the converted. In this respect, I am
sorry to say, my success has been a very poor one.
As an eager missionary, I have naturally asked
myself the reason of my failure. Why is there no
male audience in England willing to listen to a
manly and daring philosophy? Why are there no
eyes to see, no ears to hear, no hearts to feel, no
brains to understand? Why is my trumpet,
which after all I know how to blow pretty well,
unable to shatter the walls of English prejudice
against a teacher whose school cannot possibly be


## p. xix (#34) #############################################

xiv
NIETZSCHE IN ENGLAND.
avoided by any European with a higher purpose in
his breast? . . . There is plenty of time for thought
nowadays for a man who does not allow himself
to be drawn into that aimless bustle of pleasure,
business or politics, which is called modern life,
because outside that life there is just as outside
those noisy Oriental cities—a desert, a calmness, a
true and almost majestic leisure, a leisure unpre-
cedented in any age, a leisure in which one may
arrive at several conclusions concerning English
indifference towards the new thought.
First of all, of course, there stands in the way
the terrible abuse which Nietzsche has poured
upon the heads of the innocent Britishers. While
France and the Latin countries, while the Orient
and India, are within the range of his sympathies,
this most outspoken of all philosophers, this
prophet and poet-philosopher, cannot find words
enough to express his disgust at the illogical,
plebeian, shallow, utilitarian Englishman. It must
certainly be disagreeable to be treated like this,
especially when one has a fairly good opinion of
one's self; but why do you take it so very, very
seriously? Did Nietzsche, perchance, spare the
Germans? And aren't you accustomed to criti-
cism on the part of German philosophers? Is it
not the ancient and time-honoured privilege of
the whole range of them from Leibnitz to Hegel
—even of German poets, like Goethe and Heine
—to call you bad names and to use unkind
language towards you? Has there not always
been among the few thinking heads in Germany
a silent consent and an open contempt for you
-
-
-


## p. xix (#35) #############################################

AN INTRODUCTORY ESSAY.
XV
and your ways; the sort of contempt you your-
selves have for the even more Anglo-Saxon
culture of the Americans ? I candidly confess
that in my more German moments I have felt
and still feel as the German philosophers do; but
I have also my European turns and moods, and
then I try to understand you and even excuse
you, and take your part against earnest and
thinking Germany. Then I feel like telling the
German philosophers that if you, poor fellows, had
practised everything they preached, they would
have had to renounce the pleasure of abusing you
long ago, for there would now be no more English-
men left to abuse! As it is, you have suffered
enough on account of the wild German ideals
you luckily only partly believed in: for what the
German thinker wrote on patient paper in his
study, you always had to write the whole world
over on tender human skins, black and yellow
skins, enveloping ungrateful beings who some-
times had no very high esteem for the depth and
beauty of German philosophy. And you have
never taken revenge upon the inspired masters
of the European thinking-shop, you have never
reabused them, you have never complained of
their want of worldly wisdom: you have invari-
ably suffered in silence and agony, just as brave
and staunch Sancho Panza used to do. For this
is what you are, dear Englishmen, and however
well you brave, practical, materialistic John Bulls
and Sancho Panzas may know this world, however
much better you may be able to perceive, to count,
to judge, and to weigh things than your ideal


## p. xix (#36) #############################################

xvi
NIETZSCHE IN ENGLAND.
German Knight: there is an eternal law in this
world that the Sancho Panzas have to follow the
Don Quixotes; for matter has to follow the spirit,
even the poor spirit of a German philosopher !
So it has been in the past, so it is at present, and
so it will be in the future; and you had better pre-
pare yourselves in time for the eventuality. For
if Nietzsche were nothing else but this customary
type of German philosopher, you would again
have to pay the bill largely; and it would be
very wise on your part to study him: Sancho
Panza may escape a good many sad experiences
by knowing his master's weaknesses. But as
Nietzsche no longer belongs to the Quixotic class,
as Germany seems to emerge with him from her
youthful and cranky nebulosity, you will not even
have the pleasure of being thrashed in the com-
pany of your Master: no, you will be thrashed
all alone, which is an abominable thing for any
right-minded human being. “Solamen miseris
socios habuisse malorum. "*
The second reason for the neglect of Nietzsche
in this country is that you do not need him yet.
And you do not need him yet because you have
always possessed the British virtue of not carry-
ing things to extremes, which, according to the
German version, is an euphemism for the British
want of logic and critical capacity. You have,
for instance, never let your religion have any great
influence upon your politics, which is something
quite abhorrent to the moral German, and makes
* It is a comfort to the afflicted to have companions in their
distress.


## p. xix (#37) #############################################

AN INTRODUCTORY ESSAY.
xvii
him so angry about you. For the German sees
you acting as a moral and law-abiding Christian
at home, and as an unscrupulous and Machia-
vellian conqueror abroad; and if he refrains from
the reproach of hypocrisy, with which the more
stupid continentals invariably charge you, he will
certainly call you a “ British muddlehead. ” Well,
I myself do not take things so seriously as that,
for I know that men of action have seldom time
to think. It is probably for this reason also that
liberty of thought and speech has been granted to
you, the law-giver knowing very well all the time
that you would be much too busy to use and
abuse such extraordinary freedom. Anyhow, it
might now be time to abuse it just a little bit,
and to consider what an extraordinary amalgama-
tion is a Christian Power with imperialistic ideas.
True, there has once before been another Christian
conquering and colonising empire like yours, that
of Venice—but these Venetians were thinkers com-
pared with you, and smuggled their gospel into
the paw of their lion. . . . Why don't you follow
their example, in order not to be unnecessarily
embarrassed by it in your enterprises abroad?
In this manner you could also reconcile the
proper Germans, who invariably act up to their
theories, their Christianity, their democratic prin-
ciples, although, on the other hand, in so doing
you would, I quite agree, be most unfaithful to
your own traditions, which are of a more demo-
cratic character than those of any other European
nation.
For Democracy, as every schoolboy knows, was


## p. xix (#38) #############################################

xviii
NIETZSCHE IN ENGLAND.
born in an English cradle: individual liberty,
parliamentary institutions, the sovereign rights of
the people, are ideas of British origin, and have
been propagated from this island over the whole
of Europe. But as the prophet and his words are
very often not honoured in his own country, those
ideas have been embraced with much more fervour
by other nations than by that in which they
originated. The Continent of Europe has taken
the desire for liberty and equality much more
seriously than their levelling but also level-headed
inventors, and the fervent imagination of France
has tried to put into practice all that was quite
hidden to the more sober English eye. Every one
nowadays knows the good and the evil conse-
quences of the French Revolution, which swept
over the whole of Europe, throwing it into a state
of unrest, shattering thrones and empires, and
everywhere undermining authority and traditional
institutions. While this was going on in Europe,
the originator of the merry game was quietly
sitting upon his island smiling broadly at the
excitable foreigners across the Channel, fishing as
much as he could out of the water he himself had
so cleverly disturbed, and thus in every way reap-
ing the benefit from the mighty fight for the apple
of Eros which he himself had thrown amongst them.
As I have endeavoured above to draw a parallel
between the Germans and the Jews, I may now
be allowed to follow this up with one between the
Jews and the English. It is a striking parallel,
which will specially appeal to those religious souls
amongst you who consider themselves the lost


## p. xix (#39) #############################################

AN INTRODUCTORY ESSAY.
xix
tribes of our race (and who are perhaps even more
lost than they think),—and it is this: Just as the
Jews have brought Christianity into the world,
but never accepted it themselves, just as they, in
spite of their democratic offspring, have always
remained the most conservative, exclusive, aristo-
cratic, and religious people, so have the English
never allowed themselves to be intoxicated by the
strong drink of the natural equality of men, which
they once kindly offered to all Europe to quaff;
but have, on the contrary, remained the most sober,
the most exclusive, the most feudal, the most con-
servative people of our continent.
But because the ravages of Democracy have
been less felt here than abroad, because there is a
good deal of the mediæval building left standing
over here, because things have never been carried
to that excess which invariably brings a reaction
with it — this reaction has not set in in this
country, and no strong desire for the necessity of
it, no craving for the counterbalancing influence
of a Nietzsche, has arisen yet in the British mind.
I cannot help pointing out the grave consequences
of this backwardness of England, which has arisen
from the fact that you have never taken any
ideas or theories, not even your own, seriously.
Democracy, dear Englishmen, is like a stream,
which all the peoples of Europe will have to
cross: they will come out of it cleaner, healthier,
and stronger, but while the others are already in
the water, plunging, puffing, paddling, losing their
ground, trying to swim, and even half-drowned,
you are still standing on the other side of it,


## p. xx (#40) ##############################################

XX NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn!
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this; France her Stendhal; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation; while in Spain, on the other
hand, wehave an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind,—but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who" wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,


## p. xxi (#41) #############################################

AN INTRODUCTORY ESSAY. XXI
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
—advice for which both doctors have been


## p. xxi (#42) #############################################

XX
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn!
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this, France her Stendhal ; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind,—but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p. xxi (#43) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced “shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxi (#44) #############################################

xx
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn!
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this; France her Stendhal ; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind,—but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p. xxi (#45) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxi (#46) #############################################

Xx
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn!
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him, Germany has had
her Goethe to do this, France her Stendhal ; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation ; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind,—but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p. xxi (#47) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxi (#48) #############################################

XX
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn!
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this; France her Stendhal ; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind, but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p.
xxi (#49) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxi (#50) #############################################

XX
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn !
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know-no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this; France her Stendhal ; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind, but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p. xxi (#51) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxi (#52) #############################################

XX
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn!
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this; France her Stendhal ; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind, but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p. xxi (#53) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxi (#54) #############################################

XX
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn !
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this, France her Stendhal ; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind,—but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p. xxi (#55) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxi (#56) #############################################

XX
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn!
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this; France her Stendhal ; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation ; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind,—but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p. xxi (#57) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxi (#58) #############################################

xx
NIETZSCHE IN ENGLAND.
roaring unmercifully about the poor swimmers,
screamers, and fighters below,—but one day you
will have to cross this same river too, and when
you enter it the others will just be out of it, and
will laugh at the poor English straggler in their
turn !
The third and last reason for the icy silence
which has greeted Nietzsche in this country is due
to the fact that he has—as far as I know—no
literary ancestor over here whose teachings could
have prepared you for him. Germany has had
her Goethe to do this; France her Stendhal; in
Russia we find that fearless curiosity for all
problems, which is the sign of a youthful, perhaps
too youthful nation; while in Spain, on the other
hand, we have an old and experienced people, with
a long training away from Christianity under the
dominion of the Semitic Arabs, who undoubtedly
left some of their blood behind,—but I find great
difficulty in pointing out any man over here who
could serve as a useful guide to the heights of the
Nietzschean thought, except one, who was not a
Britisher. I am alluding to a man whose politics
you used to consider and whose writings you even
now consider as fantastic, but who, like another
fantast of his race, may possess the wonderful gift
of resurrection, and come again to life amongst
you—to Benjamin Disraeli.
The Disraelian Novels are in my opinion the
best and only preparation for those amongst you
who wish gradually to become acquainted with
the Nietzschean spirit. There, and nowhere else,
will you find the true heroes of coming times,



## p. xxi (#59) #############################################

AN INTRODUCTORY ESSAY.
xxi
men of moral courage, men whose failures and
successes are alike admirable, men whose noble
passions have altogether superseded the ordinary
vulgarities and moralities of lower beings, men
endowed with an extraordinary imagination,
which, however, is balanced by an equal power of
reason, men already anointed with a drop of that
sacred and noble oil, without which the High
Priest-Philosopher of Modern Germany would not
have crowned his Royal Race of the Future.
Both Disraeli and Nietzsche you perceive start-
ing from the same pessimistic diagnosis of the
wild anarchy, the growing melancholy, the threat-
ening Nihilism of Modern Europe, for both
recognised the danger of the age behind its loud
and forced "shipwreck gaiety," behind its big-
mouthed talk about progress and evolution, behind
that veil of business-bustle, which hides its fear
and utter despair—but for all that black outlook
they are not weaklings enough to mourn and let
things go, nor do they belong to that cheap class
of society doctors who mistake the present
wretchedness of Humanity for sinfulness, and
wish to make their patient less sinful and still
more wretched. Both Nietzsche and Disraeli have
clearly recognised that this patient of theirs is
suffering from weakness and not from sinfulness,
for which latter some kind of strength may still be
required; both are therefore entirely opposed to a
further dieting him down to complete moral ema-
ciation, but are, on the contrary, prescribing a
tonic, a roborating, a natural regime for him
-advice for which both doctors have been


## p. xxii (#60) ############################################

xxil NIETZSCHE IN ENGLAND.
reproached with Immorality by their contemporaries
as well as by posterity. But the younger doctor
has turned the tables upon their accusers, and has
openly reproached his Nazarene colleagues with
the Immorality of endangering life itself, he has
clearly demonstrated to the world that their
trustful and believing patient was shrinking
beneath their very fingers, he has candidly foretold
these Christian quacks that one day they would
be in the position of the quack skin-specialist at
the fair, who, as a proof of his medical skill, used
to show to the peasants around him the skin of
a completly cured patient of his. Both Nietzsche
and Disraeli know the way to health, for they
have had the disease of the age themselves, but
they have—the one partly, the other entirely—
cured themselves of it, they have resisted the spirit
of their time, they have escaped the fate of their
contemporaries; they therefore, and they alone,
know their danger. This is the reason why they
both speak so violently, why they both attack
with such bitter fervour the utilitarian and mat-
erialistic attitude of English Science, why they
both so ironically brush aside the airy and fantastic
ideals of German Philosophy—this is why they
both loudly declare (to use Disraeli's words) "that
we are the slaves of false knowledge; that our
memories are filled with ideas that have no origin
in truth; that we believe what our fathers
credited, who were convinced without a cause;
that we study human nature in a charnel house,
and, like the nations of the East, pay divine
honours to the maniac and the fool. " But if these


## p. xxiii (#61) ###########################################

AN INTRODUCTORY ESSAY. XXlli
two great men cannot refrain from such outspoken
vituperation—they also lead the way: they both
teach the divinity of ideas and the vileness of
action without principle; they both exalt the value
of personality and character; they both deprecate
the influence of society and socialisation; they
both intensely praise and love life, but they both
pour contempt and irony upon the shallow
optimist, who thinks it delightful, and the quietist,
who wishes it to be calm, sweet, and peaceful.
They thus both preach a life of danger, in opposi-
tion to that of pleasure, of comfort, of happiness,
and they do not only preach this noble life, they
also act it: for both have with equal determination
staked even their lives on the fulfilment of their
ideal.
It is astonishing—but only astonishing to your
superficial student of the Jewish character—that
in Disraeli also we find an almost Nietzschean
appreciation of that eternal foe of the Jewish race,
the Hellenist, which makes Disraeli, just like
Nietzsche, confess that the Greek and the Hebrew
are both amongst the highest types of the human
kind. It is not less astonishing—but likewise
easily intelligible for one who knows something
of the great Jews of the Middle Ages—that in
Disraeli we discover that furious enmity against
the doctrine of the natural equality of men which
Nietzsche combated all his life. It was certainly
the great Maimonides himself, that spiritual father
of Spinoza, who guided the pen of his Sephardic
descendant, when he thus wrote in his Tancred:
"It is to be noted, although the Omnipotent


## p. xxiv (#62) ############################################

XXIV NIETZSCHE IN ENGLAND.
Creator might have formed, had it pleased him, in
the humblest of his creations, an efficient agent
for his purpose that Divine Majesty has never
thought fit to communicate except with human
beings of the very highest order. "
But what about Christianity, to which Disraeli
was sincerely attached, and whose creation he
always considered as one of the eternal glories of
his race? Did not the Divine Majesty think it
fit then to communicate with the most humble of
its creatures, with the fishermen of Galilee, with
the rabble of Corinth, with the slaves, the women,
the criminals of the Roman Empire? As I wish
to be honest about Disraeli, I must point out here,
that his genius, although the most prominent
in England during his lifetime, and although
violently opposed to its current superstitions, still
partly belongs to his age—and for this very
pardonable reason, that in his Jewish pride he
overrated and even misunderstood Christianity.
He all but overlooked the narrow connection
between Christianity and Democracy. He did
not see that in fighting Liberalism and Noncon-
formity all his life, he was really fighting Christi-
anity, the Protestant Form of which is at the root
of British Liberalism and Individualism to this
very day. And when later in his life Disraeli
complained that the disturbance in the mind of
nations has been occasioned by "the powerful
assault on the Divinity of the Semitic Literature
by the Germans," he overlooked likewise the
connection of this German movement with the
same Protestantism, from the narrow and vulgar


## p. xxv (#63) #############################################

AN INTRODUCTORY ESSAY. XXV
middle-class of which have sprung all those
rationalising, unimaginative, and merely clever
professors, who have so successfully undermined
the ancient and venerable lore. And thirdly, and
worst of all, Disraeli never suspected that the
French Revolution, which in the same breath he
once contemptuously denounced as "the Celtic
Rebellion against Semitic laws," was, in spite of
its professed attack against religion, really a pro-
foundly Christian, because a democratic and
revolutionary movement. What a pity he did
not know all this! What a shower of splendid
additional sarcasms he would have poured over
those flat-nosed Franks, had he known what I
know now, that it is the eternal way of the Chris-
tian to be a rebel, and that just as he has once
rebelled against us, he has never ceased pestering
and rebelling against any one else either of his own
or any other creed.
But it is so easy for me to be carried away by
that favourite sport of mine, of which I am the
first inventor among the Jews—Christian baiting.
You must forgive this, however, in a Jew, who,
while he has been baited for two thousand years
by you, likes to turn round now that the oppor-
tunity has come, and tries to indulge on his part
also in a little bit of that genial pastime. I
candidly confess it is delightful, and I now quite
understand your ancestors hunting mine as much
as they could—had I been a Christian, I would,
probably, have done the same; perhaps have done
it even better, for no one would now be left to
write any such impudent truisms against me—


## p. xxvi (#64) ############################################

XXVI NIETZSCHE IN ENGLAND.
rest assured of that! But as I am a Jew, and
have had too much experience of the other side
of the question, I must try to control myself in
the midst of victory; I must judge things calmly;
I must state fact honestly; I must not allow my-
self to be unjust towards you. First of all, then,
this rebelling faculty of yours is a Jewish in-
heritance, an inheritance, however, of which you
have made a more than generous, a truly Christian
use, because you did not keep it niggardly for
yourselves, but have distributed it all over the earth,
from Nazareth to Nishni-Novgorod, from Jerusalem
to Jamaica, from Palestine to Pimlico, so that
every one is a rebel and an anarchist nowadays.
But, secondly, I must not forget that in every
Anarchist, and therefore in every Christian, there
is also, or may be, an aristocrat—a man who,
just like the anarchist, but with a perfectly holy
right, wishes to obey no laws but those of his own
conscience; a man who thinks too highly of his
own faith and persuasion, to convert other people
to it; a man who, therefore, would never carry it
to Caffres and Coolis; a man, in short, with whom
even the noblest and exclusive Hebrew could shake
hands. In Friedrich Nietzsche this aristocratic
element which may be hidden in a Christian has
been brought to light, in him the Christian's
eternal claim for freedom of conscience, for his
own priesthood, for justification by his own faith,
is no longer used for purposes of destruction and
rebellion, but for those of command and creation;
in him—and this is the key to the character of
this extraordinary man, who both on his father's


## p. xxvii (#65) ###########################################

AN INTRODUCTORY ESSAY. XXVII
and mother's side was the descendant of a long line
of Protestant Parsons—the Christian and Protes-
tant spirit of anarchy became so strong that he
rebelled even against his own fellow-Anarchists,
and told them that Anarchy was a low and con-
temptible thing, and that Revolution was an
occupation fit only for superior slaves. But with
this event the circle of Christianity has become
closed, and the exclusive House of Israel is now
under the delightful obligation to make its peace
with its once lost and now reforming son.
The venerable Owner of this old house is still
standing on its threshold: his face is pale, his
expression careworn, his eyes apparently scanning
something far in the distance. The wind—for
there is a terrible wind blowing just now—is
playing havoc with his long white Jew-beard, but
this white Jew-beard of his is growing black again
at the end, and even the sad eyes are still capable
of quite youthful flashes, as may be noticed at
this very moment. For the eyes of the old Jew,
apparently so dreamy and so far away, have
suddenly become fixed upon something in the
distance yonder. The old Jew looks and looks—
and then he rubs his eyes—and then he eagerly
looks again. And now he is sure of himself.
His old and haggard face is lighting up, his
stooped figure suddenly becomes more erect, and
a tear of joy is seen running over his pale cheek
into that long beard of his. For the old Jew has
recognised some one coming from afar—some one
whom he had missed, but never mentioned, for
his Law forbade him to do this—some one, how-


## p. xxviii (#66) ##########################################

XXVlii NIETZSCHE IN ENGLAND.
ever, for whom he had secretly always mourned,
as only the race of the psalmists and the prophets
can mourn—and he rushes toward him, and he
falls on his neck and he kisses him, and he says
to his servants: "Bring forth the best robe and
put it on him, and put a ring on his hand and
shoes on his feet. And bring hither the fatted
calf, and kill it and let us eat and be merry! "
AMEN.
OSCAR LEVY.
London,
January 1909.


## p. xxix (#67) ############################################

TRANSLATOR'S PREFACE.
To the reader who knows Nietzsche, who has
studied his Zarathustra and understood it, and
who, in addition, has digested the works entitled
Beyond Good and Evil, The Genealogy of Morals,
The Twilight of the Idols, and The Antichrist,—
to such a reader everything in this volume will
be perfectly clear and comprehensible. In the
attack on Strauss he will immediately detect the
germ of the whole of Nietzsche's subsequent
attitude towards too hasty contentment and the
foolish beatitude of the "easily pleased"; in the
paper on Wagner he will recognise Nietzsche the
indefatigable borer, miner and underminer, seeking
to define his ideals, striving after self-knowledge
above all, and availing himself of any contemporary
approximation to his ideal man, in order to press
it forward as the incarnation of his thoughts.
Wagner the reformer of mankind! Wagner the
dithyrambic dramatist! —The reader who knows
Nietzsche will not be misled by these expressions.
To the uninitiated reader, however, some words
of explanation are due, not only in regard to the
two papers before us, but in regard to Nietzsche
himself. So much in our time is learnt from hear-
say concerning prominent figures in science, art


## p. xxx (#68) #############################################

XXX translator's preface.
religion, or philosophy, that it is hardly possible
for anybody to-day, however badly informed he
may be, to begin the study of any great writer or
scientist with a perfectly open mind. It were well,
therefore, to begin the study of Nietzsche with some
definite idea as to his unaltered purpose, if he ever
possessed such a thing; as to his lifelong ideal, if
he ever kept one so long; and as to the one direc-
tion in which he always travelled, despite apparent
deviations and windings. Had he such a purpose,
such an ideal, such a direction? We have no wish
to open a controversy here, neither do we think
that in replying to this question in the affirmative
we shall give rise to one; for every careful student
of Nietzsche, we know, will uphold us in our view.
Nietzsche had one very definite and unaltered
purpose, ideal and direction, and this was "the
elevation of the type man. " He tells us in The
Will to Power: "All is truth to me that tends to
elevate man! " To this principle he was already
pledged as a student at Leipzig; we owe every line
that he ever wrote to his devotion to it, and it is the
key to all his complexities, blasphemies, prolixities,
and terrible earnestness. All was good to Nietzsche
that tended to elevate man; all was bad that kept
man stationary or sent him backwards. Hence he
wrote David Strauss, the Confessor and Writer
(i873).
The Franco-German War had only just come
to an end, and the keynote of this polemical
pamphlet is," Beware of the intoxication of success. "
When the whole of Germany was delirious with
joy over her victory, at a time when the unques-


## p. xxxi (#69) ############################################

TRANSLATORS PREFACE. XXXI
tioned triumph of her arms tended rather to reflect
unearned glory upon every department of her social
organisation, it required both courage and discern-
ment to raise the warning voice and to apply the
wet blanket. But Nietzsche did both, and with
spirit, because his worst fears were aroused. Smug
content {erbdrmliches Behageii) was threatening to
thwart his one purpose — the elevation of man;
smug content personified in the German scholar
was giving itself airs of omniscience, omnipotence,
and ubiquity, and all the while it was a mere cover
for hidden rottenness and jejune pedantry.
Nietzsche's attack on Hegelian optimism alone
(pp. 46, 53-54), in the first paper, fully reveals the
fundamental idea underlying this essay; and if the
personal attack on Strauss seems sometimes to
throw the main theme into the background, we
must remember the author's own attitude towards
this aspect of the case. Nietzsche, as a matter of
fact, had neither the spite nor the meanness re-
quisite for the purely personal attack. In his Ecce
Homo, he tells us most emphatically: "I have no
desire to attack particular persons—I do but use a
personality as a magnifying glass; I place it over
the subject to which I wish to call attention, merely
that the appeal may be stronger. " David Strauss,
in a letter to a friend, soon after the publication of
the first Thought out of Season, expresses his utter
astonishment that a total stranger should have
made such a dead set at him. The same problem
may possibly face the reader on every page of this
essay: if, however, we realise Nietzsche's purpose,
if we understand his struggle to be one against
c


## p. xxxii (#70) ###########################################

XXX11 TRANSLATORS PREFACE.
"Culture-Philistinism" in general, as a stemming,
stultifying and therefore degenerate factor, and
regard David Strauss—as the author himself did,
that is to say, simply as a glass, focusing the whole
light of our understanding upon the main theme—
then the Strauss paper is seen to be one of such
enormous power, and its aim appears to us so lofty,
that, whatever our views may be concerning the
nature of the person assailed, we are forced to con-
clude that, to Nietzsche at least, he was but the
incarnation and concrete example of the evil and
danger then threatening to overtake his country,
which it was the object of this essay to expose.
When we read that at the time of Strauss's death
(February 7th, 1874) Nietzsche was greatly tor-
mented by the fear that the old scholar might have
been hastened to his end by the use that had been
made of his personality in the first Unzeitgemasse
Betrachtung; when we remember that in the midst
of this torment he ejaculated, "I was indeed not
made to hate and have enemies ! "—we are then in
a better position to judge of the motives which,
throughout his life, led him to engage such formid-
able opponents and to undertake such relentless
attacks. It was merely his ruling principle that
all is true and good that tends to elevate man;
everything is bad and false that keeps man station-
ary or sends him backwards.
Those who may think that his attacks were often
unwarrantable and ill-judged will do well, there-
fore, to bear this in mind, that whatever his value
or merits may have been as an iconoclast, at least
the aim he had was sufficiently lofty and honour-


## p. xxxiii (#71) ##########################################

translator's preface. XXXlii
able, and that he never shirked the duties which
he rightly or wrongly imagined would help him to
achieve it.
In the Wagner paper (1875-1876) we are faced
by a somewhat different problem. Most readers
who will have heard of Nietzsche's subsequent de-
nunciation of Wagner's music will probably stand
aghast before this panegyric of him; those who,
like Professor Saintsbury, will fail to discover the
internal evidence in this essay which points so
infallibly to Nietzsche's real but still subconscious
opinion of his hero, may even be content to regard
his later attitude as the result of a complete volte-
face, and at any rate a flat contradiction of the one
revealed in this paper. Let us, however, examine
the internal evidence we speak of, and let us also
discuss the purpose and spirit of the essay.
We have said that Nietzsche was a man with a
very fixed and powerful ideal, and we have heard
what this ideal was. Can we picture him, then,—a
young and enthusiastic scholar with a cultured
love of music, and particularly of Wagner's music,
eagerly scanning all his circle, the whole city and
country in which he lived—yea, even the whole
continent on which he lived—for something or
some one that would set his doubts at rest concern-
ing the feasibility of his ideal? Can we now picture
this young man coming face to face with probably
one of the greatest geniuses of his age—with a man
whose very presence must have been electric, whose
every word or movement must have imparted some
power to his surroundings—with Richard Wagner?
If we can conceive of what the mere attention,


## p. xxxiv (#72) ###########################################

XXXIV TRANSLATORS PREFACE.
even, of a man like Wagner must have meant to
Nietzsche in his twenties, if we can form any idea
of the intoxicating effect produced upon him when
this attention developed into friendship, we almost
refuse to believe that Nietzsche could have been
critical at all at first. In Wagner, as was but
natural, he soon began to see the ideal, or at least
the means to the ideal, which was his one obsession.
All his hope for the future of Germany and Europe
cleaved, as it were, to this highest manifestation of
their people's life, and gradually he began to invest
his already great friend with all the extra greatness
which he himself drew from the depths of his own
soul.
The friendship which grew between them was of
that rare order in which neither can tell who in-
fluences the other more. Wagner would often
declare that the beautiful music in the third act of
Siegfried was to be ascribed to Nietzsche's influence
over him; he also adopted the young man's ter-
minology in art matters, and the concepts implied
by the words " Dionysian " and " Apollonian " were
borrowed by him from his friend's discourses. How
much Nietzsche owed to Wagner may perhaps
never be definitely known; to those who are suffici-
ently interested to undertake the investigation of
this matter, we would recommend Hans B^lart's
book, Nietzsche's Ethik; in it references will be
found which give some clue as to the probable
sources from which the necessary information may
be derived. In any case, however, the reciprocal
effects of their conversations will never be exactly
known; and although it would be ridiculous to


## p. xxxv (#73) ############################################

TRANSLATOR'S PREFACE. XXXV
assume that Nietzsche was essentially the same
when he left as when he met him, what the real
nature of the change was it is now difficult to say.
For some years their friendship continued firm,
and grew ever more and more intimate. The Birth
of Tragedy was one of the first public declarations
of it, and after its publication many were led to
consider that Wagner's art was a sort of resurrec-
tion of the Dionysian Grecian art. Enemies of
Nietzsche began to whisper that he was merely
Wagner's " literary lackey "; many friends frowned
upon the promising young philologist, and
questioned the exaggerated importance he was
beginning to ascribe to the art of music and to art
in general, in their influence upon the world; and
all the while Nietzsche's one thought and one aim
was to help the cause and further the prospects of
the man who he earnestly believed was destined
to be the salvation of European culture.
Every great ideal coined in his own brain he
imagined to be the ideal of his hero; all his
sublimest hopes for society were presented gratis,
in his writings, to Wagner, as though products of
the latter's own mind; and just as the prophet
of old never possessed the requisite assurance to
suppose that his noblest ideas were his own, but
attributed them to some higher and supernatural
power, whom he thereby learnt to worship for its
fancied nobility of sentiment, so Nietzsche, still
doubting his own powers, created a fetich out of
his most distinguished friend, and was ultimately
wounded and well-nigh wrecked with disappoint-
ment when he found that the Wagner of the


## p. xxxvi (#74) ###########################################

xxxvi translator's preface.
Gotterdammerung and Parsifal was not the Wagner
of his own mind.
While writing Ecce Homo, he was so well aware
of the extent to which he had gone in idealising
his friend, that he even felt able to say: " Wagner
in Bayreuth is a vision of my own future. . . . Now
that I can look back upon this work, I would not
like to deny that, at bottom, it speaks only of
myself" (p. 74). And on another page of the
same book we read: ". . . What I heard, as a
young man, in Wagnerian music, had absolutely
nothing to do with Wagner: when I described
Dionysian music, I only described what / had
heard, and I thus translated and transfigured all
that I bore in my own soul into the spirit of the
new art. The strongest proof of this is my essay,
Wagner in Bayreuth: in all decidedly psychological
passages of this book the reader may simply read
my name, or the name ' Zarathustra,' wherever the
text contains the name 'Wagner'" (p. 68).
As we have already hinted, there are evidences
of his having subconsciously discerned the real
Wagner, even in the heyday of their friendship,
behind the ideal he had formed of him; for his
eyes were too intelligent to be deceived, even
though his understanding refused at first to heed
the messages they sent it: both the Birth of
Tragedy and Wagner in Bayreuth are with us to
prove this, and not merely when we read these
works between the lines, but when we take such
passages as those found on pp. 115, 149, 150, 151,
156, 158, 159 of this book quite literally.
Nietzsche's infatuation we have explained; the


## p. xxxvii (#75) ##########################################

translator's preface. xxxvii
consequent idealisation of the object of his infatua-
tion he himself has confessed; we have also pointed
to certain passages which we believe show beyond
a doubt that almost everything to be found in The
Case of Wagner and Nietzsche contra Wagner was
already subconscious in our author, long before he
had begun to feel even a coolness towards his hero:
let those who think our interpretation of the
said passages is either strained or unjustified turn
to the literature to which we have referred and
judge for themselves. It seems to us that those
distinguished critics who complain of Nietzsche's
complete volte-face and his uncontrollable recanta-
tions and revulsions of feeling have completely
overlooked this aspect of the question.
It were well for us to bear in mind that we are
not altogether free to dispose of Nietzsche's attitude
to Wagner, at any given period in their relation-
ship, with a single sentence of praise or of blame.
After all, we are faced by a problem which no
objectivity or dispassionate detachment on our
parts can solve. Nietzsche endowed both Schopen-
hauer and Wagner with qualities and aspirations
so utterly foreign to them both, that neither of
them would have recognised himself in the images
he painted of them. His love for them was un-
usual; perhaps it can only be fully understood
emotionally by us: like all men who are capable
of very great love, Nietzsche lent the objects of his
affection anything they might happen to lack in
the way of greatness, and when at last his eyes
were opened, genuine pain, not malice, was the
motive of even the most bitter of his diatribes.


## p. xxxviii (#76) #########################################

xxxviii translator's preface.
Finally, we should, just like to give one more
passage from Ecce Homo bearing upon the subject
under discussion. It is particularly interesting
from an autobiographical standpoint, and will
perhaps afford the best possible conclusion to this
preface.
Nietzsche is writing about Wagner's music, and
he says: "The world must indeed be empty for
him who has never been unhealthy enough for this
'infernal voluptuousness'; it is allowable and yet
almost forbidden to use a mystical expression in
this behalf. I suppose I know better than any one
the prodigies Wagner was capable of, the fifty
worlds of strange raptures to which no one save
him could soar; and as I stand to-day—strong
enough to convert even the most suspicious and
dangerous phenomenon to my own use and be the
stronger for it—I declare Wagner to be the great
benefactor of my life. Something will always keep
our names associated in the minds of men, and
that is, that we are two who have suffered more
excruciatingly—even at each other's hands—than
most men are able to suffer nowadays. And just
as Wagner is merely a misunderstanding among
Germans, so am I and ever will be.