The New
Fundamental
Feeling: our
Final Corruptibility.
Final Corruptibility.
Nietzsche - v09 - The Dawn of Day
29.
Actors of Virtue and Sin. —Among the
ancients who became celebrated for their virtue
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36 THE DAWN OF DAY.
there were many, it would seem, who acted to them-
selves, especially the Greeks, who, being actors by
nature, must have acted quite unconsciously, seeing
no reason why they should not do so. In addition,
every one was striving to outdo some one else's
virtue with his own, so why should they not have
made use of every artifice to show off their virtues,
especially among themselves, if only for the sake of
practice! Of what use was a virtue which one could
not display, and which did not know how to display
itself! —Christianity put an end to the career of
these actors of virtue; instead it devised the dis-
gusting ostentation and parading of sins: it brought
into the world a state of mendacious sinfulness (even
at the present day this is considered as bon ton
among orthodox Christians).
30.
Refined Cruelty as Virtue. —Here we have
a morality which is based entirely upon our thirst
for distinction—do not therefore entertain too high
an opinion of it! Indeed, we may well ask what
kind of an impulse it is, and what is its fundamental
signification? It is sought, by our appearance, to
grieve our neighbour, to arouse his envy, and to
awaken his feelings of impotence and degradation;
we endeavour to make him taste the bitterness of
his fate by dropping a little of our honey on his
tongue, and,while conferring thissupposed benefiton
him, looking sharply and triumphantly into his eyes.
Behold such a man, now become humble, and
perfect in his humility—and seek those for whom,
through his humility, he has for a long time been
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THE DAWN OF DAY. 37
preparing a torture; for you are sure to find them!
Here is another man who shows mercy towards
animals, and is admired for doing so—but there
are certain people on whom he wishes to vent his
cruelty by this very means. Look at that great
artist: the pleasure he enjoyed beforehand in con-
ceiving the envy of the rivals he had outstripped,
refused to let his powers lie dormant until he became
a great man—how many bitter moments in the
souls of other men has he asked for as payment foT
his own greatness! The nun's chastity: with what
threatening eyes she looks into the faces of other
women who live differently from her! what a vin-
dictive joy shines in those eyes! The theme is
short, and its variations, though they might well be
innumerable, could not easily become tiresome—for
it is still too paradoxical a novelty, and almost a
painful one, to affirm that the morality of distinction
is nothing, at bottom, but joy in refined cruelty.
When I say "at bottom," I mean here, every time
in the first generation. For, when the habit of some
distinguished action becomes hereditary, its root, so
to speak, is not transmitted, but only its fruits (for
only feelings, and not thoughts, can become heredi-
tary): and, if we presuppose that this root is not
reintroduced by education, in the second generation
the joy in the cruelty is no longer felt: but only
pleasure in the habit as such. This joy, however,
is the first degree of the " good. "
31-
Pride in Shrit. —The pride of man, which
strives to oppose the theory of our owu descent
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38 THE DAWN OF DAY.
from animals and establishes a wide gulf between
nature and man himself—this pride is founded
upon a prejudice as to what the mind is; and this
prejudice is relatively recent. In the long pre-
historical period of humanity it was supposed that
the mind was everywhere, and men did not look
upon it as a particular characteristic of their own.
Since, on the contrary, everything spiritual (includ-
ing all impulses, maliciousness, and inclinations)
was regarded as common property, and conse-
quently accessible to everybody, primitive mankind
was not ashamed of being descended from animals
or trees (the noble races thought themselves
honoured by such legends), and saw in the spiritual
that which unites us with nature, and not that which
severs us from her. Thus man was brought up in
modesty—and this likewise was the result of a
prejudice.
32.
The Brake. —To suffer morally, and then to
learn afterwards that this kind of suffering was
founded upon an error, shocks us. For there is a
unique consolation in acknowledging, by our suffer-
ing, a " deeper world of truth " than any other world,
and we would much rather suffer and feel ourselves
above reality by doing so (through the feeling that,
in this way, we approach nearer to that "deeper
world of truth "), than live without suffering and
hence without this feeling of the sublime. Thus
it is pride, and the habitual fashion of satisfying it,
which opposes this new interpretation of morality.
What power, then, must we bring into operation to
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THE DAWN OF DAY. 39
get rid of this brake? Greater pride? A new
pride?
33-
The Contempt of Causes, Consequences,
AND Reality. —Those unfortunate occurrences
which take place at times in the community, such
as sudden storms, bad harvests, or plagues, lead
members of the community to suspect that offences
against custom have been committed, or that new
customs must be invented to appease a new de-
moniac power and caprice. Suspicion and reason-
ing of this kind, however, evade an inquiry into the
real and natural causes, and take the demoniac cause
for granted. This is one source of the hereditary
perversion of the human intellect; and the other
one follows in its train, for, proceeding on the same
principle, people paid much less attention to the real
and natural consequences of an action than to the
supernatural consequences (the so-called punish-
ments and mercies of the Divinity). It is com-
manded, for instance, that certain baths are to be
taken at certain times: and the baths are taken,
not for the sake of cleanliness, but because the com-
mand has been made. We are not taught to avoid
the real consequences of dirt, but merely the sup-
posed displeasure of the gods because a bath has
been omitted. Under the pressure of superstitious
fear, people began to suspect that these ablutions
were of much greater importance than they seemed;
they ascribed inner and supplementary meanings to
them, gradually lost their sense of and pleasure in
reality, and finally reality is considered as valuable
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40 THE DAWN OF DAY.
only to the extent that it is a symbol. Hence a man
who is under the influence of the morality of
custom comes to despise causes first of all, secondly
consequences, and thirdly reality, and weaves all his
higher feelings (reverence, sublimity, pride, grati-
tude, love) into an imaginary world: the so-called
higher world. And even to-day we can see the
consequences of this: wherever, and in whatever
fashion, man's feelings are raised, that imaginary
world is in evidence. It is sad to have to say it;
but for the time being all higher sentiments must
be looked upon with suspicion by the man of
science, to so great an extent are they intermingled
with illusion and extravagance. Not that they
need necessarily be suspected per se and for ever;
but there is no doubt that, of all the gradual puri-
fications which await humanity, the purification of
the higher feelings will be one of the slowest.
34-
Moral Feelings and Conceptions. —It is
clear that moral feelings are transmitted in such a
way that children perceive in adults violent pre-
dilections and aversions for certain actions, and
then, like born apes, imitate such likes and dis-
likes. Later on in life, when they are thoroughly
permeated by these acquired and well-practised
feelings, they think it a matter of propriety and
decorum to provide a kind of justification for
these predilections and aversions. These "justifica-
tions," however, are in no way connected with the
origin or the degree of the feeling: people simply
## p. 41 (#67) ##############################################
THE DAWN OF DAY. 41
accommodate themselves to the rule that, as rational
beings, they must give reasons for their pros and
cons, reasons which must be assignable and accept-
able into the bargain. Up to this extent the history
of the moral feelings is entirely different from the
history of moral conceptions. The first-mentioned
are powerful before the action, and the latter
especially after it, in view of the necessity for making
one's self clear in regard to them.
35-
Feelings and their Descent from Judg-
ments. —" Trust in your feelings! " But feelings
comprise nothing final, original; feelings are based
upon the judgments and valuations which are trans-
mitted to us in the shape of feelings (inclinations,
dislikes). The inspiration which springs from a
feeling is the grandchild of a judgment—often an
erroneous judgment! —and certainly not one's own
judgment! Trusting in our feelings simply means
obeying our grandfather and grandmother more
than the gods within ourselves: our reason and
experience.
36.
A Foolish Piety, with Axriere-pensees. —
What! the inventors of ancient civilisations, the
first makers of tools and tape lines, the first builders
of vehicles, ships, and houses, the first observers of
the laws of the heavens and the multiplication tables
—is it contended that they were entirely different
from the inventors and observers of our own time,
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42 THE DAWN OF DAY.
and superior to them? And that the first slow
steps forward were of a value which has not been
equalled by the discoveries we have made with all
our travels and circumnavigations of the earth?
It is the voice of prejudice that speaks thus, and
argues in this way to depreciate the importance of
the modern mind. And yet it is plain to be seen
that, in former times, hazard was the greatest of
all discoverers and observers and the benevolent
prompter of these ingenious ancients, and that, in
the case of the most insignificant invention now
made, a greater intellect, discipline, and scientific
imagination are required than formerly existed
throughout long ages.
37-
Wrong Conclusions from Usefulness. —
When we have demonstrated the highest utility of
a thing, we have nevertheless made no progress
towards an explanation of its origin ; in other words,
we can never explain, by mere utility, the necessity
of existence. But precisely the contrary opinion
has been maintained up to the present time, even
in the domain of the most exact science. In
astronomy, for example, have we not heard it
stated that the (supposed) usefulness of the system
of satellites—(replacing the light which is dimin-
ished in intensity by the greater distance of the
sun, in order that the inhabitants of the various
celestial bodies should not want for light)—was
the final object of this system and explained its
origin? Which may remind us of the conclusions
of Christopher Colombus: The earth has been
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THE DAWN OF DAY. 43
created for man, ergo, if there are countries, they
must be inhabited. "Is it probable that the sun
would throw his rays on nothing, and that the
nocturnal vigils of the stars should be wasted upon
untravelled seas and unpeopled countries? "
38.
Impulses transformed by Moral Judg-
ments. —The same impulse, under the impression
of the blame cast upon it by custom, develops into
the painful feeling of cowardice, or else the plea-
surable feeling of humility, in case a morality, like
that of Christianity, has taken it to its heart and
called it good. In other words, this instinct will
fall under the influence of either a good conscience
or a bad one! In itself, like every instinct, it does
not possess either this or indeed any other moral
character and name, or even a definite accompany-
ing feeling of pleasure or displeasure; it does not
acquire all these qualities as its second nature until
it comes into contact with impulses which have
already been baptized as good and evil, or has been
recognised as the attribute of beings already weighed
and valued by the people from a moral point of
view. Thus the ancient conception of envy differed
entirely from ours. Hesiod reckons it among the
qualities of the good, benevolent Eris, and it was
not considered as offensive to attribute some kind
of envy even to the gods. This is easy to under-
stand in a state of things inspired mainly by emu-
lation, but emulation was looked upon as good,
and valued accordingly.
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44 THE DAWN OF DAY.
The Greeks were likewise different from us in
the value they set upon hope: they conceived it as
blind and deceitful. Hesiod in one of his poems
has made a strong reference to it—a reference so
strong, indeed, that no modern commentator has
quite understood it; for it runs contrary to the
modern mind, which has learnt from Christianity
to look upon hope as a virtue. Among the Greeks,
on the other hand, the portal leading to a know-
ledge of the future seemed only partly closed, and,
in innumerable instances, it was impressed upon
them as a religious obligation to inquire into the
future, in those cases where we remain satisfied with
hope. It thus came about that the Greeks, thanks
to their oracles and seers, held hope in small esteem,
and even lowered it to the level of an evil and a
danger.
The Jews, again, took a different view of anger
from that held by us, and sanctified it: hence they
have placed the sombre majesty of the wrathful
man at an elevation so high that a European can-
not conceive it. They moulded their wrathful and
holy Jehovah after the images of their wrathful
and holy prophets. Compared with them, all the
Europeans who have exhibited the greatest wrath
are, so to speak, only second-hand creatures.
39-
The Prejudice concerning " Pure Spirit. "
—Wherever the doctrine of pure spirituality has
prevailed, its excesses have resulted in the destruc-
tion of the tone of the nerves: it taught that the
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THE DAWN OF DAY. 45
body should be despised, neglected, or tormented,
and that, on account of his impulses, man himself
should be tortured and regarded with contempt.
It gave rise to gloomy, strained, and downcast
souls—who, besides, thought they knew the reason
of their misery and how it might possibly be re-
lieved ! " It must be in the body! For it still
thrives too well! "—such was their conclusion,
whilst the fact was that the body, through its
agonies, protested time after time against this
never-ending mockery. Finally, a universal and
chronic hyper-nervousness seized upon those
virtuous representatives of the pure spirit: they
learned to recognise joy only in the shape of
ecstasies and other preliminary symptoms of in-
sanity—and their system reached its climax when
it came to look upon ecstasy as the highest aim
of life, and as the standard by which all earthly
things must be condemned.
40.
Meditations upon Observances. —
Numerous moral precepts, carelessly drawn from
a single event, quickly became incomprehensible;
it was as difficult a matter to deduce their in-
tentions with any degree of certainty as it was to
recognise the punishment which was to follow the
breaking of the rule. Doubts were even held re-
garding the order of the ceremonies; but, while
people guessed at random about such matters,
the object of their investigations increased in im-
portance, it was precisely the greatest absurdity
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46 THE DAWN OF DAY.
of an observance that developed into a holy of
holies. Let us not think too little of the energy
wasted by man in this regard throughout thou-
sands of years, and least of all of the effects of
such meditations upon observances! Here we find
ourselves on the wide training-ground of the in-
tellect—not only do religions develop and con-
tinue to increase within its boundaries: but here
also is the venerable, though dreadful, primeval
world of science; here grow up the poet, the
thinker, the physician, the lawgiver. The dread
of the unintelligible, which, in an ambiguous
fashion, demanded ceremonies from us, gradually
assumed the charm of the intricate, and where
man could not unravel he learnt to create.
41.
TO DETERMINE THE ValUE OF THE ViTA
Contemplativa. —Let us not forget, as men lead-
ing a contemplative life, what kind of evil and
misfortunes have overtaken the men of the vita
activa as the result of contemplation—in short,
what sort of contra-account the vita activa has to
offer us, if we exhibit too much boastfulness before
it with respect to our good deeds. It would show
us, in the first place, those so-called religious
natures, who predominate among the lovers of
contemplation and consequently represent their
commonest type. They have at all times acted in
such a manner as to render life difficult to practical
men, and tried to make them disgusted with it,
if possible: to darken the sky, to obliterate the
## p. 47 (#73) ##############################################
THE DAWN OF DAY. 47
sun, to cast suspicion upon joy, to depreciate hope,
to paralyse the active hand—all this they knew
how to do, just as, for miserable times and feelings,
they had their consolations, alms, blessings, and
benedictions. In the second place, it can show us
the artists, a species of men leading the vita con-
templativa, rarer than the religious element, but
still often to be met with. As beings, these people
are usually intolerable, capricious, jealous, violent,
quarrelsome: this, however, must be deduced
from the joyous and exalting effects of their
works.
Thirdly, we have the philosophers, men who
unite religious and artistic qualities, combined,
however, with a third element, namely, dialectics
and the love of controversy. They are the authors
of evil in the same sense as the religious men and
artists, in addition to which they have wearied many
of their fellow-men with their passion for dialectics,
though their number has always been very small.
Fourthly, the thinkers and scientific workers.
They but rarely strove after effects, and contented
themselves with silently sticking to their own
groove. Thus they brought about little envy and
discomfort, and often, as objects of mockery and
derision, they served, without wishing to do so, to
make life easier for the men of the vita activa.
Lastly, science ended by becoming of much advan-
tage to all; and if, on account of this utility, many
of the men who were destined for the vita activa
are now slowly making their way along the road
to science in the sweat of their brow, and not with-
out brain-racking and maledictions, this is not the
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48 THE DAWN OF DAY.
fault of the crowd of thinkers and scientific workers:
it is " self-wrought pain. " *
42.
Origin of the Vita Contemplativa. —Dur-
ing barbarous ages, when pessimistic judgments
held sway over men and the world, the individual,
in the consciousness of his full power, always en-
deavoured to act in conformity with such judg-
ments, that is to say, he put his ideas into action
by means of hunting, robbery, surprise attacks,
brutality, and murder: including the weaker forms
of such acts, as far as they are tolerated within the
community. When his strength declines, however,
and he feels tired, ill, melancholy, or satiated—
consequently becoming temporarily void of wishes
or desires—he is a relatively better man, that is
to say, less dangerous; and his pessimistic ideas
will now discharge themselves only in words and
reflections—upon his companions, for example, or
his wife, his life, his gods,—his judgments will be
evil ones. In this frame of mind he develops into
a thinker and prophet, or he adds to his super-
stitions and invents new observances, or mocks his
enemies. Whatever he may devise, however, all
the productions of his brain will necessarily reflect
his frame of mind, such as the increase of fear and
weariness, and the lower value he attributes to
action and enjoyment. The substance of these
productions must correspond to the substance of
* M. Henri Albert points out that this refers to a line of Paul
Gerhardt's well-known song: "Befiel du deine Wege. " Tr.
## p. 49 (#75) ##############################################
THE DAWN OF DAY. 49
these poetic, thoughtful, and priestly moods; the
evil judgment must be supreme.
In later years, all those who acted continuously
as this man did in those special circumstances—
i. e. those who gave out pessimistic judgments, and
lived a melancholy life, poor in action—were called
poets, thinkers, priests, or "medicine-men. " The
general body of men would have liked to disregard
such people, because they were not active enough,
and to turn them out of the community; but there
was a certain risk in doing so: these inactive men
had found out and were following the tracks of
superstition and divine power, and no one doubted
that they had unknown means of power at their
disposal. This was the value which was set upon
the ancient race of contemplative natures—despised
as they were in just the same degree as they were
not dreaded! In such a masked form, in such an
ambiguous aspect, with an evil heart and often with
a troubled head, did Contemplation make its first
appearance on earth: both weak and terrible at
the same time, despised in secret, and covered in
public with every mark of superstitious veneration.
Here, as always, we must say: pudenda origo I
43-
How many Forces must now be united
IN A Thinker. —To rise superior to considerations
of the senses, to raise one's self to abstract con-
templations: this is what was formerly regarded
as elevation; but now it is not practicable for us
to share the same feelings. Luxuriating in the
D
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50 THE DAWN OF DAY.
most shadowy images of words and things; play-
ing with those invisible, inaudible, imperceptible
beings, was considered as existence in another
and higJter world, a world that sprang from the deep
contempt felt for the world which was percep-
tible to the senses, this seductive and wicked world
of ours. "These abstracta no longer mislead us,
but they may lead us"—with such words men
soared aloft. It was not the substance of these
intellectual sports, but the sports themselves, which
was looked upon as "the higher thing" in the
primeval ages of science. Hence we have Plato's
admiration for dialectics, and his enthusiastic belief
in the necessary relationship of dialectics to the
good man who has risen superior to the considera-
tions of his senses. It was not only knowledge
that was discovered little by little, but also the
different means of acquiring it, the conditions and
operations which precede knowledge in man. And
it always seemed as if the newly-discovered opera-
tion or the newly-experienced condition were not
a means of acquiring knowledge, but was even the
substance, goal, and sum-total of everything that
was worth knowing. What does the thinker re-
quire? ■— imagination, inspiration, abstraction,
spirituality, invention, presentiment, induction,
dialectics, deduction, criticism, ability to collect
materials, an impersonal mode of thinking, con-
templation, comprehensiveness, and lastly, but not
least, justice, and love for everything that exists—
but each one of these means was at one time con-
sidered, in the history of the vita contemplatrva, as
a goal and final purpose, and they all secured for
## p. 51 (#77) ##############################################
THE DAWN OF DAY. SI
their inventors that perfect happiness which fills
the human soul when its final purpose dawns upon
it.
44-
Origin and Meaning. — Why does this
thought come into my mind again and again,
always in more and more vivid colours ? —that, in
former times, investigators, in the course of their
search for the origin of things, always thought that
they found something which would be of the highest
importance for all kinds of action and judgment:
yea, that they even invariably postulated that the
salvation of mankind depended upon insight into
the origin of things—whereas now, on the other
hand, the more we examine into origins, the less
do they concern our interests: on the contrary,
all the valuations and interestedness which we
have placed upon things begin to lose their mean-
ing, the more we retrogress where knowledge is
concerned and approach the things themselves.
The origin becomes of less significance in proportion
as we acquire insight into it; whilst things nearest
to ourselves, around and within us, gradually begin
to manifest their wealth of colours, beauties,
enigmas, and diversity of meaning, of which earlier
humanity never dreamed. In former ages thinkers
used to move furiously about, like wild animals in
cages, steadily glaring at the bars which hemmed
them in, and at times springing up against them
in a vain endeavour to break through them: and
happy indeed was he who could look through a
gap to the outer world and could fancy that
## p. 52 (#78) ##############################################
52 THE DAWN OF DAY.
he saw something of what lay beyond and afar
off.
45-
A Tragic Termination to Knowledge. —
Of all the means of exaltation, human sacrifices
have at times done most to elevate man. And
perhaps the one powerful thought—the idea of
self-sacrificing humanity—might be made to pre-
vail over every other aspiration, and thus to prove
the victor over even the most victorious. But to
whom should the sacrifice be made? We may
already swear that, if ever the constellation of such
an idea appeared on the horizon, the knowledge of
truth would remain the single but enormous object
with which a sacrifice of such a nature would be
commensurate—because no sacrifice is too great
for it . In the meantime the problem has never
been expounded as to how far humanity, con-
sidered as a whole, could take steps to encourage
the advancement of knowledge; and even less as
to what thirst for knowledge could impel humanity
to the point of sacrificing itself with the light of an
anticipated wisdom in its eyes. When,perhaps, with
a view to the advancement of knowledge, we are
able to enter into communication with the inhabi-
tants of other stars, and when, during thousands of
years, wisdom will have been carried from star to
star, the enthusiasm of knowledge may rise to such
a dizzy height!
46.
Doubt in Doubt. —" What a good pillow doubt
is for a well-balanced head! " This saying of
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THE DAWN OF DAY. 53
Montaigne always made Pascal angry, for nobody
ever wanted a good pillow so much as he did.
Whatever was the matter with him?
47-
Words block up OUR Path. —Wherever
primitive men put down a word, they thought they
had made a discovery. How different the case
really was ! —they had come upon a problem, and,
while they thought they had solved it, they had in
reality placed an obstacle in the way of its solution.
Now, with every new piece of knowledge, we stumble
over petrified words and mummified conceptions,and
would rather break a leg than a word in doing so.
48.
"Know Thyself" is the Whole of Science.
-—Only when man shall have acquired a knowledge
of all things will he be able to know himself. For
things are but the boundaries of man.
49.
The New Fundamental Feeling: our
Final Corruptibility. —In former times people
sought to show the feeling of man's greatness by
pointing to his divine descent. This, however, has
now become a forbidden path, for the ape stands at
its entrance, and likewise other fearsome animals,
showing their teeth in a knowing fashion, as if to
say, No further this way! Hence people now try the
opposite direction: the road along which humanity
is proceeding shall stand as an indication of their
## p. 53 (#80) ##############################################
52
THE DAWN OF DAY.
he saw something of what lay beyond and afar
off.
45.
A TRAGIC TERMINATION TO KNOWLEDGE. —
Of all the means of exaltation, human sacrifices
have at times done most to elevate man. And
perhaps the one powerful thought—the idea of
self-sacrificing humanity-might be made to pre-
vail over every other aspiration, and thus to prove
the victor over even the most victorious. But to
whom should the sacrifice be made? We may
already swear that, if ever the constellation of such
an idea appeared on the horizon, the knowledge of
truth would remain the single but enormous object
with which a sacrifice of such a nature would be
commensurate--because no sacrifice is too great
for it. In the meantime the problem has never
been expounded as to how far humanity, con-
sidered as a whole, could take steps to encourage
the advancement of knowledge; and even less as
to what thirst for knowledge could impel humanity
to the point of sacrificing itself with the light of an
anticipated wisdom in its eyes. When, perhaps, with
a view to the advancement of knowledge, we are
able to enter into communication with the inhabi-
tants of other stars, and when, during thousands of
years, wisdom will have been carried from star to
star, the enthusiasm of knowledge may rise to such
a dizzy height!
46.
DOUBT IN DOUBT. —“What a good pillow doubt
is for a well-balanced head ! ” This saying of
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THE DAWN OF DAY.
53
Montaigne always made Pascal angry, for nobody
ever wanted a good pillow so much as he did.
Whatever was the matter with him?
47.
WORDS BLOCK UP OUR PATH. Wherever
primitive men put down a word, they thought they
had made a discovery. How different the case
really was ! - they had come upon a problem, and,
while they thought they had solved it, they had in
reality placed an obstacle in the way of its solution.
Now, with every new piece of knowledge, we stumble
over petrified words and mummified conceptions, and
would rather break a leg than a word in doing so.
48.
“KNOW THYSELF” IS THE WHOLE OF SCIENCE.
Only when man shall have acquired a knowledge
of all things will he be able to know himself. For
things are but the boundaries of man.
49.
THE NEW FUNDAMENTAL FEELING: OUR
FINAL CORRUPTIBILITY. —In former times people
sought to show the feeling of man's greatness by
pointing to his divine descent. This, however, has
now become a forbidden path, for the ape stands at
its entrance, and likewise other fearsome animals,
showing their teeth in a knowing fashion, as if to
say, No further this way! Hence people now try the
opposite direction : the road along which humanity
is proceeding shall stand as an indication of their
## p. 54 (#82) ##############################################
54 THE DAWN OF DAY.
greatness and their relationship to God. But alas!
this, too, is useless! At the far end of this path
stands the funeral urn of the last man and grave-
digger (with the inscription, Nihil humani a vie
alicnum putd). To whatever height mankind may
have developed—and perhaps in the end it will not
be so high as when they began ! —there is as little
prospect of their attaining to a higher order as there
is for the ant and the earwig to enter into kinship
with God and eternity at the end of their career on
earth. What is to come will drag behind it that
which has passed: why should any little star, or
even any little species on that star, form an excep-
tion to that eternal drama? Away with such senti-
mentalities!
50.
Belief in Inebriation. —Those men who have
moments of sublime ecstasy, and who, on ordinary
occasions, on account of the contrast and the exces-
sive wearing away of their nervous forces, usually
feel miserable and desolate, come to consider such
moments as the true manifestation of their real
selves, of their " ego," and their misery and dejec-
tion, on the other hand, as the effect of the " non-
ego" This is why they think of their environment,
the age in which they live, and the whole world in
which they have their being, with feelings of
vindictiveness. This intoxication appears to them
as their true life, their actual ego; and everywhere
else they see only those who strive to oppose and
^prevent this intoxication, whether of an intellectual,
moral, religious, or artistic nature.
## p. 55 (#83) ##############################################
THE DAWN OF DAY. 55
Humanity owes no small part of its evils to these
fantastic enthusiasts; for they are the insatiable
sowers of the weed of discontent with one's self and
one's neighbour, of contempt for the world and the
age, and, above all, of world-lassitude. An entire
hell of criminals could not, perhaps, bring about
such unfortunate and far-reaching consequences,
such heavy and disquieting effects that corrupt
earth and sky, as are brought about by that
"noble" little community of unbridled, fantastic,
half-mad people—of geniuses, too—who cannot
control themselves, or experience any inward joy,
until they have lost themselves completely: while,
on the other hand, the criminal often gives a proof
of his admirable self-control, sacrifice, and wisdom,
and thus maintains these qualities in those who fear
him. Through him life's sky may at times seem
overcast and threatening, but the atmosphere ever
remains brisk and vigorous. —Furthermore, these
enthusiasts bring their entire strength to bear on
the task of imbuing mankind with belief in inebria-
tion as in life itself: a dreadful belief! As savages
are now quickly corrupted and ruined by "fire-
water," so likewise has mankind in general been
slowly though thoroughly corrupted by these
spiritual " fire-waters " of intoxicating feelings and
by those who keep alive the craving for them. It
may yet be ruined thereby.
5i-
SUCH AS WE STILL ARE. —" Let us be indulgent
to the great one-eyed! " said Stuart Mill, as if it
## p. 56 (#84) ##############################################
56 THE DAWN OF DAY.
were necessary to ask for indulgence when we are
willing to believe and almost to worship them. I
say: Let us be indulgent towards the two-eyed,
both great and small; for, such as we are now, we
shall never rise beyond indulgence!
52.
Where are the New Physicians of the
SOul? —It is the means of consolation which have
stamped life with that fundamental melancholy
character in which we now believe: the worst
disease of mankind has arisen from the struggle
against diseases, and apparent remedies have in the
long run brought about worse conditions than those
which it was intended to remove by their use. Men,
in their ignorance, used to believe that the stupefy-
ing and intoxicating means, which appeared to act
immediately, the so-called "consolations," were the
true healing powers: they even failed to observe
that they had often to pay for their immediate relief
by a general and profound deterioration in health,
that the sick ones had to suffer from the after-effects
of the intoxication, then from the absence of the
intoxication, and, later on, from a feeling of dis-
quietude, depression, nervous starts, and ill-health.
Again, men whose illness had advanced to a certain
extent never recovered from it—those physicians
of the soul, universally believed in and worshipped
as they were, took care of that.
It has been justly said of Schopenhauer that he
was one who again took the sufferings of humanity
seriously: where is the man who will at length take
## p. 57 (#85) ##############################################
THE DAWN OF DAY. 57
the antidotes against these sufferings seriously, and
who will pillory the unheard-of quackery with which
men, even up to our own age, and in the most
sublime nomenclature, have been wont to treat
the illnesses of their souls?
53-
Abuse of the Conscientious Ones. —It is
the conscientious, and not the unscrupulous, who
have suffered so greatly from exhortations to
penitence and the fear of hell, especially if they
happened to be men of imagination. In other words,
a gloom has been cast over the lives of those who
had the greatest need of cheerfulness and agreeable
images—not only for the sake of their own con-
solation and recovery from themselves, but that
humanity itself might take delight in them and
absorb a ray of their beauty. Alas, how much
superfluous cruelty and torment have been brought
about by those religions which invented sin! and
by those men who, by means of such religions,
desired to reach the highest enjoyment of their
power!
54-
Thoughts ON Disease. —To soothe the im-
agination of the patient, in order that he may at
least no longer keep on thinking about his illness,
and thus suffer more from such thoughts than from
the complaint itself, which has been the case
hitherto—that, it seems to me, is something! and
it is by no means a trifle! And now do ye under-
stand our task?
## p. 58 (#86) ##############################################
58 THE DAWN OF DAY.
55-
The "Ways. "—So-called "short cuts" have
always led humanity to run great risks: on hearing
the " glad tidings" that a "short cut" had been
found, they always left the straight path—and lost
their way.
56.
The Apostate of the Free Spirit. —Is
there any one, then, who seriously dislikes pious
people who hold formally to their belief? Do we
not, on the contrary, regard them with silent esteem
and pleasure, deeply regretting at the same time
that these excellent people do not share our own
feelings? But whence arises that sudden, profound,
and unreasonable dislike for the man who, having
at one time possessed freedom of spirit, finally
becomes a "believer"? In thinking of him we
involuntarily experience the sensation of having
beheld some loathsome spectacle, which we must
quickly efface from our recollection. Should we
not turn our backs upon even the most venerated
man if we entertained the least suspicion of him
in this regard? Not, indeed, from a moral point
of view, but because of sudden disgust and horror!
Whence comes this sharpness of feeling? Perhaps
we shall be given to understand that, at bottom,
we are not quite certain of our own selves? Or
that, early in life, we build round ourselves hedges
of the most pointed contempt, in order that, when
old age makes us weak and forgetful, we may not
feel inclined to brush our own contempt away from
us?
S
## p. 59 (#87) ##############################################
THE DAWN OF DAY. 59
Now, speaking frankly, this suspicion is quite
erroneous, and whoever forms it knows nothing of
what agitates and determines the free spirit: how
little, to him, does the cltanging of an opinion seem
contemptible per se! On the contrary, how highly
he prizes the ability to change an opinion as a rare
and valuable distinction, especially if he can retain
it far into old age! And his pride (not his pusil-
lanimity) even reaches so high as to be able to
pluck the fruits of the spernere se sperni and the
spernere se ipsum: without his being troubled by
the sensation of fear of vain and easy-going men.
Furthermore, the doctrine of the innocence of all
opinions appears to him to be as certain as the
doctrine of the innocence of all actions: how could
he act as judge and hangman before the apostate
of intellectual liberty! On the contrary, the sight
of such a person would disgust him as much as
the sight of a nauseous illness disgusts the physi-
cian: the physical repulsion caused by everything
spongy, soft, and suppurating momentarily over-
comes reason and the desire to help. Hence our
goodwill is overcome by the conception of the
monstrous dishonesty which must have gained the
upper hand in the apostate from the free spirit:
by the conception of a general gnawing which is
eating its way down even to the framework of the
character.
57-
Other Fears, other Safeties. — Chris-
tianity overspread life with a new and unlimited
insecurity, thereby creating new safeties, enjoy-
## p. 59 (#88) ##############################################
58
THE DAWN OF DAY.
:
55.
THE “Ways. ”—So-called “short cuts” have
always led humanity to run great risks : on hearing
the “glad tidings” that a “short cut” had been
found, they always left the straight path—and lost
their way.
56.
THE APOSTATE OF THE FREE SPIRIT. - Is
there any one, then, who seriously dislikes pious
people who hold formally to their belief? Do we
not, on the contrary, regard them with silent esteem
and pleasure, deeply regretting at the same time
that these excellent people do not share our own
feelings? But whence arises that sudden, profound,
and unreasonable dislike for the man who, having
at one time possessed freedom of spirit, finally
becomes a “believer"? In thinking of him we
involuntarily experience the sensation of having
beheld some loathsome spectacle, which we must
quickly efface from our recollection. Should we
not turn our backs upon even the most venerated
man if we entertained the least suspicion of him
in this regard? Not, indeed, from a moral point
of view, but because of sudden disgust and horror!
Whence comes this sharpness of feeling? Perhaps
we shall be given to understand that, at bottom,
we are not quite certain of our own selves? Or
that, early in life, we build round ourselves hedges
of the most pointed contempt, in order that, when
old age makes us weak and forgetful, we may not
feel inclined to brush our own contempt away from
us ?
## p. 59 (#89) ##############################################
THE DAWN OF DAY.
59
Now, speaking frankly, this suspicion is quite
erroneous, and whoever forms it knows nothing of
what agitates and determines the free spirit: how
little, to him, does the changing of an opinion seem
contemptible per se! On the contrary, how highly
he prizes the ability to change an opinion as a rare
and valuable distinction, especially if he can retain
it far into old age! And his pride (not his pusil-
lanimity) even reaches so high as to be able to
pluck the fruits of the spernere se sperni and the
spernere se ipsum: without his being troubled by
the sensation of fear of vain and easy-going men.
Furthermore, the doctrine of the innocence of all
opinions appears to him to be as certain as the
doctrine of the innocence of all actions : how could
he act as judge and hangman before the apostate
of intellectual liberty! On the contrary, the sight
of such a person would disgust him as much as
the sight of a nauseous illness disgusts the physi-
cian: the physical repulsion caused by everything
spongy, soft, and suppurating momentarily over-
comes reason and the desire to help. Hence our
goodwill is overcome by the conception of the
monstrous dishonesty which must have gained the
upper hand in the apostate from the free spirit:
by the conception of a general gnawing which is
eating its way down even to the framework of the
character.
57.
OTHER FEARS, OTHER SAFETIES. — Chris-
tianity overspread life with a new and unlimited
insecurity, thereby creating new safeties, enjoy-
## p. 59 (#90) ##############################################
60 THE DAWN OF DAY.
ments and recreations, and new valuations of all
things. Our own century denies the existence of
this insecurity, and does so with a good con-
science, yet it clings to the old habit of Christian
certainties, enjoyments, recreations, and valuations!
—even in its noblest arts and philosophies. How
feeble and worn out must all this now seem, how
imperfect and clumsy, how arbitrarily fanatical,
and, above all, how uncertain: now that its horrible
contrast has been taken away—the ever-present
fear of the Christian for his eternal salvation!
S8.
Christianity and the Emotions. —In Chris-
tianity we may see a great popular protest against
philosophy: the reasoning of the sages of antiquity
had withdrawn men from the influence of the
emotions, but Christianity would fain give men
their emotions back again. With this aim in view,
it denies any moral value to virtue such as phil-
osophers understood it—as a victory of the reason
over the passions—generally condemns every kind
of goodness, and calls upon the passions to manifest
themselves in their full power and glory : as love of
God,/«w* of God, fanatic belief'in God, blind hope
in God.
59-
Error as a Cordial. —Let people say what
they will, it is nevertheless certain that it was the
aim of Christianity to deliver mankind from the
yoke of moral engagements by indicating what it
## p. 59 (#91) ##############################################
THE DAWN OF DAY.
61
believed to be the shortest way to perfection : exactly
in the same manner as a few philosophers thought
they could dispense with tedious and laborious
dialectics, and the collection of strictly proved
facts, and point out a royal road to truth. It
was an error in both cases, but nevertheless a great
cordial for those who were worn out and despairing
in the wilderness.
60.
Offronore viver Pets
ALL SPIRIT FINALLY BECOMES VISIBLE. —
Christianity has assimilated the entire spirituality
of an incalculable number of men who were by
nature submissive, all those enthusiasts of humilia-
tion and reverence, both refined and coarse. It has
in this way freed itself from its own original rustic
coarseness—of which we are vividly reminded when
we look at the oldest image of St. Peter the Apostle
—and has become a very intellectual religion,
with thousands of wrinkles, arrière-pensées, and
masks on its face. It has made European humanity
more clever, and not only cunning from a theo-
logical standpoint. By the spirit which it has thus
given to European humanity—in conjunction with
the power of abnegation, and very often in con-
junction with the profound conviction and loyalty of
thatabnegation—ithas perhaps chiselled and shaped
the most subtle individualities which have ever
existed in human society : the individualities of the
higher ranks of the Catholic clergy, especially when
these priests have sprung from a noble family, and
have brought to their work, from the very beginning,
the innate grace of gesture, the dominating glance
## p. 60 (#92) ##############################################
62
THE DAWN OF DAY.
of the eye, and beautiful hands and feet. Here the
human face acquires that spiritualisation brought
about by the continual ebb and flow of two kinds
of happiness (the feeling of power and the feeling
of submission) after a carefully-planned manner
of living has conquered the beast in man. Here
an activity, which consists in blessing, forgiving
sins, and representing the Almighty, ever keeps
alive in the soul, and even in the body, the conscious-
ness of a supreme mission; here we find that noble
contempt concerning the perishable nature of the
body, of well-being, and of happiness, peculiar to
born soldiers: their pride lies in obedience, a dis-
tinctly aristocratic trait; their excuse and their
idealism arise from the enormous impossibility of
their task. The surpassing beauty and subtleties
of these princes of the Church have always proved
to the people the truth of the Church; a momentary
brutalisation of the clergy (such as came about in
Luther's time) always tended to encourage the con-
trary belief. And would it be maintained that this
result of beauty and human subtlety, shown in
harmony of figure, intellect, and task, would come
to an end with religions ? and that nothing higher
could be obtained, or even conceived ?
61.
THE NEEDFUL SACRIFICE. —Those earnest,
able, and just men of profound feelings, who
are still Christians at heart, owe it to themselves
to make one attempt to live for a certain space
of time without Christianity! they owe it to their
faith that they should thus for once take up their
## p. 61 (#93) ##############################################
THE DAWN OF DAY. 6i
believed to be the shortest way to perfection : exactly
in the same manner as a few philosophers thought
they could dispense with tedious and laborious
dialectics, and the collection of strictly-proved
facts, and point out a royal road to truth. It
was an error in both cases, but nevertheless a great
cordial for those who were worn out and despairing
in the wilderness.
60.
All Spirit finally becomes Visible. —
Christianity has assimilated the entire spirituality
of an incalculable number of men who were by
nature submissive, all those enthusiasts of humilia-
tion and reverence, both refined and coarse. It has
in this way freed itself from its own original rustic
coarseness—of which we are vividly reminded when
we look at the oldest image of St. Peter the Apostle
—and has become a very intellectual religion,
with thousands of wrinkles, arriere-pense'es, and
masks on its face. It has made European humanity
more clever, and not only cunning from a theo-
logical standpoint. By the spirit which it has thus
given to European humanity—in conjunction with
the power of abnegation, and very often in con-
junction with the profound conviction and loyalty of
that abnegation—it has perhaps chiselled and shaped
the most subtle individualities which have ever
existed in human society : the individualities of the
higher ranks of the Catholic clergy, especially when
these priests have sprung from a noble family, and
have brought to their work, from the very beginning,
the innate grace of gesture, the dominating glance
## p. 62 (#94) ##############################################
62 THE DAWN OF DAY.
of the eye, and beautiful hands and feet. Here the
human face acquires that spiritualisation brought
about by the continual ebb and flow of two kinds
of happiness (the feeling of power and the feeling
of submission) after a carefully-planned manner
of living has conquered the beast in man. Here
an activity, which consists in blessing, forgiving
sins, and representing the Almighty, ever keeps
alive in the soul, and even in the body, the conscious-
ness of a supreme mission; here we find that noble
contempt concerning the perishable nature of the
body, of well-being, and of happiness, peculiar to
born soldiers: their pride lies in obedience, a dis-
tinctly aristocratic trait; their excuse and their
idealism arise from the enormous impossibility of
their task. The surpassing beauty and subtleties
of these princes of the Church have always proved
to the people the truth of the Church; a momentary
brutalisation of the clergy (such as came about in
Luther's time) always tended to encourage the con-
trary belief. And would it be maintained that this
result of beauty and human subtlety, shown in
harmony of figure, intellect, and task, would come
to an end with religions? and that nothing higher
could be obtained, or even conceived?
61.
The Needful Sacrifice. —Those earnest,
able, and just men of profound feelings, who
are still Christians at heart, owe it to themselves
to make one attempt to live for a certain space
of time without Christianity! they owe it to their
faith that they should thus for once take up their
## p. 63 (#95) ##############################################
THE DAWN OF DAY. 63
abode "in the wilderness "—if for no other reason
than that of being able to pronounce on the question
as to whether Christianity is needful. So far,
however, they have confined themselves to their
own narrow domain and insulted every one who
happened to be outside of it: yea, they even be-
come highly irritated when it is suggested to them
that beyond this little domain of theirs lies the great
world, and that Christianity is, after all,only a corner
of it! No; your evidence on the question will be
valueless until you have lived year after year with-
out Christianity, and with the inmost desire to
continue to exist without it: until, indeed, you have
withdrawn far, far away from it. It is not when
your nostalgia urges you back again, but when your
judgment, based on a strict comparison, drives you
back, that your homecoming has any significance!
—Men of coming generations will deal in this
manner with all the valuations of the past; they
must be voluntarily lived over again, together with
their contraries, in order that such men may finally
acquire the right of shifting them.
62.
On the Origin of Religions. —How can
any one regard his own opinion of things as a re-
velation? This is the problem of the formation
of religions: there has always been some man in
whom this phenomenon was possible. A postulate
is that such a man already believed in revelations.
Suddenly, however, a new idea occurs to him one
day, his idea; and the entire blessedness of a great
## p. 64 (#96) ##############################################
64 THE DAWN OF DAY.
personal hypothesis, which embraces all existence
and the whole world, penetrates with such force
into his conscience that he dare not think himself
the creator of such blessedness, and he therefore
attributes to his God the cause of this new idea and
likewise the cause of the cause, believing it to be
the revelation of his God. How could a man be
the author of so great a happiness? ask his pessi-
mistic doubts. But other levers are secretly at
work: an opinion may be strengthened by one's
self if it be considered as a revelation; and in this
way all its hypothetic nature is removed; the matter
is set beyond criticism and even beyond doubt: it
is sanctified.
