No More Learning

-
The priest wishes to make it an understood
thing that he is the highest type of man, that he
rules-even over those who wield the power,—that
he is invulnerable and unassailable,—that he is
the strongest power in the community, not by any
means to be replaced or undervalued.
Means thereto: he alone knows; he alone is the
man of virtue ; he alone has sovereign power over
himself: he alone is, in a certain sense, God, and
ultimately goes back to the Godhead; he alone
is the middleman between God and others; the
Godhead administers punishment to every one
who puts the priest at a disadvantage, or who
thinks in opposition to him.
Means thereto: Truth exists. There is only
one way of attaining to it, and that is to become
a priest. Every good in order, nature, or tradition,
is to be traced to the wisdom of the priests. The
Holy Book is their work. The whole of nature is
only a fulfilment of the maxims which it contains,
No other source of goodness exists than the priests.
Every other kind of perfection, even the warrior's,
is different in rank from that of the priests.
Consequence : If the priest is to be the highest
type, then the degrees which lead to his virtues
must be the degrees of value among men. Study,
emancipation from material things, inactivity, im-
passibility, absence of passion, solemnity; - the
opposite of all this is found in the lowest type of
man.


## p. 119 (#143) ############################################

CRITICISM OF RELIGION.
119
The priest has taught a kind of morality which
conduced to his being considered the highest type
of man.
He conceives a type which is the reverse
of his own: the Chandala. By making these as
contemptible as possible, some strength is lent to
the order of castes. The priest's excessive fear of
sensuality also implies that the latter is the most
serious threat to the order of castes (that is to say,
order in general). . . . Every “free tendency” in
puncto puncti overthrows the laws of marriage.
140.
:-
The philosopher considered as the development
of the priestly type :—He has the heritage of the
priest in his blood; even as a rival he is compelled
to fight with the same weapons as the priest of his
time ;-he aspires to the highest authority.
What is it that bestows authority upon men who
have no physical power to wield (no army, no
arms at all . )?
How do such men gain
authority over those who are in possession of
material power, and who represent authority ?
(Philosophers enter the lists against princes, vic-
torious conquerors, and wise statesmen. )
They can do it only by establishing the belief
that they are in possession of a power which is
higher and stronger-God. Nothing is strong
enough: every one is in need of the mediation and
the services of priests. They establish themselves
as indispensable intercessors. The conditions of
their existence are: (1) That people believe in
the absolute superiority of their god, in fact believe
-


## p. 120 (#144) ############################################

I 20
THE WILL TO POWER.
in their god; (2) that there is no other access, no
direct access to god, save through them. The
second condition alone gives rise to the concept
"heterodoxy"; the first to the concept “dis-
"
believers" (that is to say, he who believes in
another god).
141.
A Criticism of the Holy Lie. —That a lie is
allowed in pursuit of holy ends is a principle
which belongs to the theory of all priestcraft,
and the object of this inquiry is to discover to
what extent it belongs to its practice.
But philosophers, too, whenever they intend
taking over the leadership of mankind, with the
ulterior motives of priests in their minds, have
never failed to arrogate to themselves the right to
lie: Plato above all. But the most elaborate of
lies is the double lie, developed by the typically
Arian philosophers of the Vedanta : two systems,
contradicting each other in all their main points,
but interchangeable, complementary, and mutually
expletory, when educational ends were in question.
The lie of the one has to create a condition in
which the truth of the other can alone become
intelligible.
How far does the holy lie of priests and philo-
sophers go ? — The question here is, what hypo-
theses do they advance in regard to education,
and what are the dogmas they are compelled to
invent in order to do justice to these hypotheses ?
First : they must have power, authority, and
absolute credibility on their side.
.


## p. 121 (#145) ############################################

CRITICISM OF RELIGION.
121
Secondly: they must have the direction of the
whole of Nature, so that everything affecting the
individual seems to be determined by their law.
Thirdly : their domain of power must be very
extensive, in order that its control may escape
the notice of those they subject : they must know
the penal code of the life beyond—of the life
"after death,”—and, of course, the means where-
by the road to blessedness may be discovered.
They have to put the notion of a natural course
of things out of sight, but as they are intelligent
and thoughtful people, they are able to promise a
host of effects, which they naturally say are con-
ditioned by prayer or by the strict observance of
their law. They can, moreover, prescribe a large
number of things which are exceedingly reasonable
—only they must not point to experience or
empiricism as the source of this wisdom, but to
revelation or to the fruits of the "most severe
exercises of penance. "
The holy lie, therefore, applies principally to the
purpose of an action (the natural purpose, reason,
is made to vanish: a moral purpose, the observ-
ance of some law, a service to God, seems to be
the purpose): to the consequence of an action (the
natural consequence is interpreted as something
supernatural, and, in order to be on surer ground,
other incontrollable and supernatural consequences
are foretold).
In this way the concepts good and evil are
created, and seem quite divorced from the natural
concepts : "useful,” “harmful,” “life-promoting,"
“ life-reducing,"_indeed, inasmuch as another life


## p. 122 (#146) ############################################

122
THE WILL TO POWER,
is imagined, the former concepts may even be
antagonistic to Nature's concepts of good and evil.
In this way, the proverbial concept “conscience. ”
is created : an inner voice, which, though it makes
itself heard in regard to every action, does not
measure the worth of that action according to its
results, but according to its intention or the con-
formity of this intention to the “law. "
The holy lie therefore invented: (1) a god who
punishes and rewards, who recognises and carefully
observes the law-book of the priests, and who is
particular about sending them into the world as
his mouthpieces and plenipotentiaries; (2) an
After Life, in which, alone, the great penal machine
is supposed to be active to this end the immor-
tality of the soul was invented; (3) a conscience in
man, understood as the knowledge that good and
evil are permanent values-that God himself
speaks through it, whenever its counsels are in
conformity with priestly precepts; (4) Morality as
the denial of all natural processes, as the subjection
of all phenomena to a moral order, as the inter-
pretation of all phenomena as the effects of a
moral order of things (that is to say, the concept
of punishment and reward), as the only power and
only creator of all transformations; (5) Truth as
given, revealed, and identical with the teaching of
the priests: as the condition to all salvation and
happiness in this and the next world.
In short: what is the price paid for the improve-
ment supposed to be due to morality - The
unhinging of reason, the reduction of all motives to
fear and hope (punishment and reward); dependence
-


## p. 123 (#147) ############################################

CRITICISM OF RELIGION,
I 23
upon the tutelage of priests, and upon a formulary
exactitude which is supposed to express a divine
will; the implantation of a "conscience” which
establishes a false science in the place of experience
and experiment: as though all one had to do or
had not to do were predetermined a kind of
castration of the seeking and striving spirit ;-in
short: the worst mutilation of man that can be
imagined, and it is pretended that "the good
man” is the result.
Practically speaking, all reason, the whole heri-
tage of intelligence, subtlety, and caution, the first
condition of the priestly canon, is arbitrarily re-
duced, when it is too late, to a simple mechanical
process : conformity with the law becomes a pur-
pose in itself, it is the highest purpose ; Life no
longer contains any problems;—the whole conception
of the world is polluted by the notion of punish-
ment;-Life itself, owing to the fact that the
priest's life is upheld as the non plus ultra of
perfection, is transformed into a denial and pol-
lution of life;—the concept “God” represents an
aversion to Life, and even a criticism and a con-
temning of it. Truth is transformed in the mind,
into priestly prevarication; the striving after truth,
into the study of the Scriptures, into the way to
become a theologian. .
142.
A criticism of the Law-Book of Manu. The
whole book is founded upon the holy lie. Was
it the well-being of humanity that inspired the
whole of this system? Was this kind of man,


## p. 124 (#148) ############################################

124
THE WILL TO POWER.
1
who believes in the interested nature of every
action, interested or not interested in the success
of this system? The desire to improve mankind
—whence comes the inspiration to this feeling?
Whence is the concept improvement taken?
We find a class of men, the sacerdotal class, who
consider themselves the standard pattern, the
highest example and most perfect expression of
the type man.
The notion of "improving ” man-
kind, to this class of men, means to make man-
kind like themselves. They believe in their own
superiority, they will be superior in practice: the
cause of the holy lie is The Will to Power, . .
Establishment of the dominion: to this end,
ideas which place a non plus ultra of power with
the priesthood are made to prevail. Power ac-
quired by lying was the result of the recognition
of the fact that it was not already possessed
physically, in a military form. . . . Lying as a
supplement to power—this is a new concept of
" truth. ”
It is a mistake to presuppose unconscious and
innocent development in this quarter—a sort of
self-deception. Fanatics are not the discoverers
of such exhaustive systems of oppression. .
Cold-blooded reflection must have been at work
here; the same sort of reflection which Plato
showed when he worked out his "State "_"One
must desire the means when one desires the end. "
Concerning this political maxim, all legislators
have always been quite clear.
We possess the classical model, and it is speci-
fically Arian: we can therefore hold the most
.
.


## p. 125 (#149) ############################################

CRITICISM OF RELIGION.
125
gifted and most reflective type of man responsible
for the most systematic lie that has ever been
told. . . . Everywhere almost the lie was copied,
and thus Arian influence corrupted the world. . .
.
.
143.
>
Much is said to-day about the Semitic spirit of
the New Testament: but the thing referred to is
merely priestcraft,—and in the purest example
of an Arian law-book, in Manu, this kind of
“Semitic spirit "—that is to say, Sacerdotalism, is
worse than anywhere else.
The development of the Jewish hierarchy is not
original : they learnt the scheme in Babylon—it
is Arian. When, later on, the same thing became
dominant in Europe, under the preponderance
of Germanic blood, this was in conformity to the
spirit of the ruling race: a striking case of atavism.
The Germanic middle ages aimed at a revival of
the Arian order of castes.
Mohammedanism in its turn learned from
Christianity the use of a "Beyond” as an instru-
ment of punishment.
The scheme of a permanent community, with
priests at its head—this oldest product of Asia's
great culture in the domain of organisation
naturally provoked reflection and imitation in every
way. —Plato is an example of this, but above all,
the Egyptians.
144.
Moralities and religions are the principal means
by which one can modify men into whatever one


## p. 126 (#150) ############################################

126
THE WILL TO POWER.
likes; provided one is possessed of an overflow
of creative power, and can cause one's will to pre-
vail over long periods of time.
145.
If one wish to see an affirmative Arian religion
which is the product of a ruling class, one should
read the law-book of Manu. (The deification of
the feeling of power in the Brahmin : it is in-
teresting to note that it originated in the warrior-
caste, and was later transferred to the priests. )
If one wish to see an affirmative religion of the
Semitic order, which is the product of the ruling
class, one should read the Koran or the earlier
portions of the Old Testament. (Mohammedan-
ism, as a religion for men, has profound contempt
for the sentimentality and prevarication of Christi-
anity, . . . which, according to Mohammedans,
is a woman's religion. )
If one wish to see a negative religion of the
Semitic order, which is the product of the op-
pressed class, one should read the New Testament
(which, according to Indian and Arian points
of view, is a religion for the Chandala).
If one wish to see a negative Arian religion,
which is the product of the ruling classes, one
should study Buddhism.
It is quite in the nature of things that we have
no Arian religion which is the product of the
oppressed classes; for that would have been a
contradiction: a race of masters is either para-
mount or else it goes to the dogs.
>


## p. 127 (#151) ############################################

CRITICISM OF RELIGION.
127
146.
Religion, per se, has nothing to do with
morality; yet both offshoots of the Jewish religion
are essentially moral religions—which prescribe the
rules of living, and procure obedience to their
principles by means of rewards and punishment.
147.
-
»
Paganism - Christianity. --Paganism is that
which says yea to all that is natural, it is innocence
in being natural, “naturalness. " Christianity is
that which says no to all that is natural, it is a
certain lack of dignity in being natural ; hostility
to Nature,
“ Innocent" :-Petronius is innocent, for in-
stance. Beside this happy man a Christian is
absolutely devoid of innocence. But since even
the Christian status is ultimately only a natural
condition, though it must not be regarded as such,
the term “ Christian” soon begins to mean the
counterfeiting of the psychological interpretation.
148.
The Christian priest is from the root a mortal
enemy of sensuality: one cannot imagine a greater
contrast to his attitude than the guileless, slightly
awed, and solemn attitude, which the religious
rites of the most honourable women in Athens
maintained in the presence of the symbol of sex.
In all non-ascetic religions the procreative act is
the secret per se: a sort of symbol of perfection


## p. 128 (#152) ############################################

128
THE WILL TO POWER.
and of the designs of the future: re-birth, im-
mortality.
149.
Our belief in ourselves is the greatest fetter,
the most telling spur, and the strongest pinion.
Christianity ought to have elevated the innocence
of man to the position of an article of belief-
men would then have become gods : in those
days believing was still possible.
150.
The egregious lie of history: as if it were the
corruption of Paganism that opened the road to
Christianity. As a matter of fact, it was the
enfeeblement and moralisation of the man of
antiquity. The new interpretation of natural
functions, which made them appear like vices, had
already gone before!
151.
Religions are ultimately wrecked by the belief
in morality. The idea of the Christian moral
God becomes untenable,-hence " Atheism," -as
though there could be no other god.
Culture is likewise wrecked by the belief in
morality. For when the necessary and only
possible conditions of its growth are revealed,
nobody will any longer countenance it (Buddh-
ism).


## p. 129 (#153) ############################################

CRITICISM OF RELIGION.
129
152.
The physiology of Nihilistic religions. -All in
all, the Nihilistic religions are systematised histories
of sickness described in religious and moral ter-
minology.
In pagan cultures it is around the interpretation
of the great annual cycles that the religious cult
turns; in Christianity it is around a cycle of
paralytic phenomena.
153
This Nihilistic religion gathers together all the
decadent elements and things of like order which
it can find in antiquity, viz. :-
(a) The weak and the botched (the refuse of the
ancient world, and that of which it rid itself with
most violence).
(6) Those who are morally obsessed and anti-
pagan.
(c) Those who are weary of politics and in-
different (the blasé Romans), the denationalised,
who know not what they are.
(d) Those who are tired of themselves—who
are happy to be party to a subterranean conspiracy.
154.
Buddha versus Christ. -Among the Nihilistic
religions, Christianity and Buddhism may always
be sharply distinguished. Buddhism is the ex-
pression of a fine evening, perfectly sweet and
mild-it is a sort of gratitude towards all that
I
VOL. I.


## p. 130 (#154) ############################################

130
THE WILL TO POWER.
>
lies hidden, including that which it entirely
lacks, viz. , bitterness, disillusionment, and resent-
ment. Finally it possesses lofty intellectual love ;
it has got over all the subtlety of philosophical
contradictions, and is even resting after it, though
it is precisely from that source that it derives its
intellectual glory and its glow as of a sunset
(it originated in the higher classes).
Christianity is a degenerative movement, con-
sisting of all kinds of decaying and excremental
elements: it is not the expression of the downfall
of a race, it is, from the root, an agglomeration
of all the morbid elements which are mutually
attractive and which gravitate to one another.
It is therefore not a national religion, not
determined by race: it appeals to the disinherited
everywhere ; it consists of a foundation of resent-
ment against all that is successful and dominant:
it is in need of a symbol which represents the
damnation of everything successful and dominant.
It is opposed to every form of intellectual move-
ment, to all philosophy: it takes up the cudgels
for idiots, and utters a curse upon all intellect.
Resentment against those who are gifted, learned,
intellectually independent: in all these it suspects
the element of success and domination.
155.
In Buddhism this thought prevails : “All
passions, everything which creates emotions and
leads to blood, is a call to action "_to this extent
alone are its believers warned against evil. For
»


## p. 131 (#155) ############################################

CRITICISM OF RELIGION.
131
action has no sense, it merely binds one to
existence. All existence, however, has no sense.
Evil is interpreted as that which leads to irration-
alism: to the affirmation of means whose end is
denied. A road to nonentity is the desideratum,
hence all emotional impulses are regarded with
horror. For instance: “ On no account seek after
revenge! Be the enemy of no one! ”—The
Hedonism of the weary finds its highest expression
here. Nothing is more utterly foreign to Buddhism
than the Jewish fanaticism of St. Paul: nothing
could be more contrary to its instinct than the
tension, fire, and unrest of the religious man, and,
above all, that form of sensuality which sanctifies
Christianity with the name “Love. " Moreover,
it is the cultured and very intellectual classes who
find blessedness in Buddhism: a race wearied and
besotted by centuries of philosophical quarrels,
but not beneath all culture as those classes
were from which Christianity sprang. . . In the
Buddhistic ideal, there is essentially an emancipa-
tion from good and evil: a very subtle suggestion
of a Beyond to all morality is thought out in its
teaching, and this Beyond is supposed to be
compatible with perfection,—the condition being,
that even good actions are only needed pro tem. ,
merely as a means,—that is to say, in order to be
free from all action.
.
156.
How very curious it is to see a Nihilistic religion
such as Christianity, sprung from, and in keeping
with, a decrepit and worn-out people, who have


## p. 132 (#156) ############################################

132
THE WILL TO POWER.
outlived all strong instincts, being transferred step
by step to another environment—that is to say,
to a land of young people, who have not yet lived
at all. The joy of the final chapter, of the fold
and of the evening, preached to barbarians and
Germans ! How thoroughly all of it must first
have been barbarised, Germanised! To those
who had dreamed of a Walhalla: who found
happiness only in war ! A supernational religion
preached in the midst of chaos, where no nations
yet existed even.
157.
The only way to refute priests and religions is
this : to show that their errors are no longer
beneficent—that they are rather harmful; in short,
that their own “proof of power” no longer holds
good.
2. CONCERNING THE HISTORY OF CHRISTIANITY.
158.
Christianity as an historical reality should not
be confounded with that one root which its name
recalls. The other roots, from which it has
sprung, are by far the more important. It is an
unprecedented abuse of names to identify such
manifestations of decay and such abortions as
the “Christian Church," “Christian belief,” and
“Christian life," with that Holy Name. What
did Christ deny ? Everything which to-day is
called Christian.


## p. 133 (#157) ############################################

CRITICISM OF RELIGION.
133
159.
"
The whole of the Christian creed-all Christian
truth,” is idle falsehood and deception, and is
precisely the reverse of that which was at the
bottom of the first Christian movement.
All that which in the ecclesiastical sense is
Christian, is just exactly what is most radically
anti-Christian: crowds of things and people appear
instead of symbols, history takes the place of
eternal facts, it is all forms, rites, and dogmas
instead of a “practice” of life. To be really
Christian would mean to be absolutely indifferent
to dogmas, cults, priests, church, and theology.
The practice of Christianity is no more an im-
possible phantasy than the practice of Buddhism
is: it is merely a means to happiness.
160.
"
Jesus goes straight to the point, the “ Kingdom
of Heaven" in the heart, and He does not find the
means in duty to the Jewish Church; He even
regards the reality of Judaism (its need to main-
tain itself) as nothing; He is concerned purely
with the inner man.
Neither does He make anything of all the
coarse forms relating to man's intercourse with
God: He is opposed to the whole of the teaching
of repentance and atonement; He points out how
man ought to live in order to feel himself“ deified,”.
and how futile it is on his part to hope to live
properly by showing repentance and contrition
"


## p. 134 (#158) ############################################

134
THE WILL TO POWER.
y for his sins
. “Sin is of no account” is practically
s to
his chief standpoint.
Sin, repentance, forgiveness,- all this does not
Christianity . . . it is Judaism or
Paganism which has become mixed up with Christ's
teaching
161.
The Kingdom of Heaven is a state of the heart
(of children it is written, “for theirs is the
Kingdom of Heaven”): it has nothing to do with
superterrestrial things. The Kingdom of God
cometh,” not chronologically or historically, not
on a certain day in the calendar; it is not something
which one day appears and was not previously
there; it is a “change of feeling in the individual,"
it is something which may come at any time and
which may be absent at any time.
162.
The thief on the cross :- -When the criminal him-
self, who endures a painful death, declares: “the
way this Jesus suffers and dies, without a murmur
of revolt or enmity, graciously and resignedly, is
the only right way,” he assents to the gospel; and
by this very fact he is in Paradise.
163
Jesus bids us :--not to resist, either by deeds or
in our heart, him who ill-treats us;
He bids us admit of no grounds for separating
ourselves from our wives;


## p. 135 (#159) ############################################

CRITICISM OF RELIGION.
135
L
He bids
us
make no distinction between
foreigners and fellow-countrymen, strangers and
familiars;
He bids us show anger to no one, and treat no
one with contempt ;-give alms secretly; not to
desire to become rich; not to swear not to
stand in judgment;-become reconciled with our
enemies and forgive offences ;—not to worship L.
in public.
“Blessedness" is nothing promised: it is here,
with us, if we only wish to live and act in a par-
ticular way.
164.
Subsequent Additions ; – The whole of the
prophet- and thaumaturgist-attitudes and the
bad temper; while the conjuring-up of a supreme
tribunal of justice is an abominable corruption
(see Mark vi. II: “And whosoever shall not
receive you.
Verily I say unto you, It shall
be more tolerable for Sodom and Gomorrha,” etc. ).
The “fig tree” (Matt. xxi. 18, 19): “Now in the
morning as he returned into the city, he hungered.
And when he saw a fig tree in the way, he came
to it, and found nothing thereon, but leaves only,
and said unto it, Let no fruit grow on thee hence-
forward for ever. And presently the fig tree
withered away
165.
The teaching of rewards and punishments has
become mixed up with Christianity in a way
which is quite absurd; everything is thereby spoilt.


## p. 136 (#160) ############################################

136
THE WILL TO POWER.
In the same way, the practice of the first ecclesia
militans, of the Apostle Paul and his attitude, is
put forward as if it had been commanded or pre-
determined.
The subsequent glorification of the actual life
and teaching of the first Christians: as if every-
thing had been prescribed beforehand and had been
only a matter of following directions And
as for the fulfilment of scriptural prophecies : how
much of all that is more than forgery and cooking ?
166.
Jesus opposed a real life, a life in truth, to
ordinary life: nothing could have been more
foreign to His mind than the somewhat heavy
nonsense of an "eternal Peter,”—of the eternal
duration of a single person.
Precisely what He
combats is the exaggerated importance of the
“person": how can He wish to immortalise it?
He likewise combats the hierarchy within the
community ; He never promises a certain propor-
tion of reward for a certain proportion of deserts :
how can He have meant to teach the doctrine of
punishment and reward in a Beyond ?
167.
Christianity is an ingenuous attempt at bringing
about a Buddhistic movement in favour of peace,
sprung from the very heart of the resenting masses
but transformed by Paul into a mysterious
pagan cult, which was ultimately able to accord


## p. 137 (#161) ############################################

CRITICISM OF RELIGION.
137
.
}
with the whole of State organisation . . . and
which carries on war, condemns, tortures, conjures,
and hates.
Paul bases his teaching upon the need of
mystery felt by the great masses capable of
religious emotions: he seeks a victim, a bloody
phantasmagoria, which may be equal to a contest
with the images of a secret cult: God on the
cross, the drinking of blood, the unio mystica with
the “ victim. ”
He seeks the prolongation of life after death
(the blessed and atoned after-life of the individual
soul) which he puts in causal relation with the
victim already referred to (according to the type
of Dionysos, Mithras, Osiris).
He feels the necessity of bringing notions of
guilt and sin into the foreground, not a new
practice of life (as Jesus Himself demonstrated and
taught), but a new cult, a new belief, a beliefin a mira-
culous metamorphosis (“Salvation " through belief).
He understood the great needs of the pagan
world, and he gave quite an absolutely arbitrary
picture of those two plain facts, Christ's life and
death. He gave the whole a new accent, altering
the equilibrium everywhere . . . he was one of
the most active destroyers of primitive Christianity.
The attempt made on the life of priests and theo-
logians culminated, thanks to Paul, in a new priest-
hood and theology—a ruling caste and a Church.
The attempt made to suppress the fussy im-
portance of the "person," culminated in the belief
in the eternal " personality” (and in the anxiety
concerning "eternal salvation" . . . ), and in the
a


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138
THE WILL TO POWER.
most paradoxical exaggeration of individual
egoism.
This is the humorous side of the question-
tragic humour: Paul again set up on a large scale
precisely what Jesus had overthrown by His life.
At last, when the Church edifice was complete, it
even sanctioned the existence of the State.
168.
C
The Church is precisely that against which
Jesus inveighed—and against which He taught
His disciples to fight.
169.
A God who died for our sins, salvation through
faith, resurrection after death——all these things
are the counterfeit coins of real Christianity, for
which that pernicious blockhead Paul must be
held responsible.
The life which must serve as an example consists
in love and humility; in the abundance of hearty
emotion which does not even exclude the lowliest;
in the formal renunciation of all desire of making
its rights felt, of all defence; of conquest, in the
sense of personal triumph; in the belief in salva-
tion in this world, despite all sorrow, opposition, and
death; in forgiveness and the absence of anger and
contempt; in the absence of a desire to be rewarded;
in the refusal to be bound to anybody; abandon-
ment to all that is most spiritual and intellectual;
a


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CRITICISM OF RELIGION.
139
-in fact, a very proud life controlled by the will
of a servile and poor life.
Once the Church had allowed itself to take
over all the Christian practice, and had formally
sanctioned the State,—that kind of life which Jesus
combats and condemns,
it was obliged to lay
the sense of Christianity in other things than early
Christian ideals—that is to say, in the faith in
incredible things, in the ceremonial of prayers,
worship, feasts, etc. etc. The notions "sin," " for-
giveness,” “punishment,"
“punishment,” “reward”—everything,
in fact, which had nothing in common with, and
was quite absent from, primitive Christianity, now
comes into the foreground.
An appalling stew of Greek philosophy and
Judaism; asceticism ; continual judgments and
condemnations; the order of rank, etc.
170.
Christianity has, from the first, always trans-
formed the symbolical into crude realities :
(1) The antitheses “true life" and "false life"
were misunderstood and changed into “life here"
and "life beyond. "
(2) The notion "eternal life,” as opposed to
the personal life which is ephemeral, is translated
into “personal immortality”;
(3) The process of fraternising by means of
sharing the same food and drink, after the Hebrew-
Arabian manner, is interpreted as the "miracle of
transubstantiation. ”
(4) "Resurrection” which was intended to


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140
THE WILL TO POWER.
mean the entrance to the “true life," in the sense
of being intellectually “ born again,” becomes an
"
historical contingency, supposed to take place at
some moment after death;
(5) The teaching of the Son of man as the
“Son of God,"—that is to say, the life-relationship
between man and God, becomes the “second
person of the Trinity," and thus the filial relation-
ship of every man-even the lowest-to God, is
done away with;
(6) Salvation through faith (that is to say, that
there is no other way to this filial relationship to
God, save through the practice of life taught by
Christ) becomes transformed into the belief that
there is a miraculous way of atoning for all sin;
though not through our own endeavours, but by
means of Christ :
For all these purposes, “Christ on the Cross'
had to be interpreted afresh. The death itself
would certainly not be the principal feature of the
event . . . it was only another sign pointing to
the way in which one should behave towards the
authorities and the laws of the world that one
was not to defend oneself-this was the exemplary
life.
99
171.
Concerning the psychology of Paul. —The im-
portant fact is Christ's death. This remains to
be explained. . . . That there may be truth or
error in an explanation never entered these
people's heads: one day a sublime possibility
strikes them, “ His death might mean so and so
>


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CRITICISM OF RELIGION.
141
and it forthwith becomes so and so.
An hypo-
thesis is proved by the sublime ardour it lends to
its discoverer.
“The proof of strength": i. e. , a thought is
demonstrated by its effects (“by their fruits,” as
the Bible ingenuously says); that which fires en-
thusiasm must be true, what one loses one's
blood for must be true-
In every department of this world of thought,
the sudden feeling of power which an idea imparts
to him who is responsible for it, is placed to the
credit of that idea :and as there seems no other
way of honouring an idea than by calling it true,
the first epithet it is honoured with is the word
true. . . . How could it have any effect other-
wise? It was imagined by some power : if that
?
power were not real, it could not be the cause of
anything. The thought is then understood
as inspired: the effect it causes has something of
the violent nature of a demoniacal influence-
A thought which a decadent like Paul could
not resist and to which he completely yields, is
thus "proved" true! ! !
All these holy epileptics and visionaries did
not possess a thousandth part of the honesty in
self-criticism with which a philologist, nowadays,
reads a text, or tests the truth of an historical
event. Beside us, such people were moral
cretins.
.
a
172.
It matters little whether a thing be true,
provided it be effective : total absence of intellectual


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142
THE WILL TO POWER.
uprightness. Everything is good, whether it be
lying, slander, or shameless "cooking,” provided
it serve to heighten the degree of heat to the
point at which people believe. "
We are face to face with an actual school for
the teaching of the means wherewith men are
seduced to a belief: we see systematic contempt for
those spheres whence contradiction might come
(that is to say, for reason, philosophy, wisdom,
doubt, and caution); a shameless praising and
glorification of the teaching, with continual refer-
ences to the fact that it was God who presented
us with it-that the apostle signifies nothing-
that no criticism is brooked, but only faith, ac-
ceptance; that it is the greatest blessing and
favour to receive such a doctrine of salvation;
that the state in which one should receive it,
ought to be one of the profoundest thankfulness
and humility. .
The resentment which the lowly feel against all
those in high places, is continually turned to
account: the fact that this teaching is revealed to
them as the reverse of the wisdom of the world,
against the power of the world, seduces them to
it. This teaching convinces the outcasts and the
botched of all sorts and conditions; it promises
blessedness, advantages, and privileges to the most
insignificant and most humble men; it fanaticises
the poor, the small, and the foolish, and fills them
with insane vanity, as though they were the mean-
ing and salt of the earth.
Again, I say, all this cannot be sufficiently
contemned, we spare ourselves a criticism of the


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CRITICISM OF RELIGION.
143
teaching; it is sufficient to take note of the means
it uses in order to be aware of the nature of the
phenomenon one is examining. It identified itself
with virtue, it appropriated the whole of the fasci-
nating power of virtue, shamelessly, for its own
purposes
it availed itself of the power of
paradox, and of the need, manifested by old
civilisations, for pepper and absurdity; it amazed
and revolted at the same time; it provoked per-
secutions and ill-treatment.
It is the same kind of well-thought-out meanness
with which the Jewish priesthood established their
power and built up their Church. .
One must be able to discern: (1) that warmth
of passion "love" (resting on a base of ardent
sensuality);(2) the thoroughly ignoble character of
Christianity the continual exaggeration and
verbosity ;—the lack of cool intellectuality and
irony ;—the unmilitary character of all its instincts;
—the priestly prejudices against manly pride,
sensuality, the sciences, the arts.
173.
.
Paul: seeks power against ruling Judaism,-
his attempt is too weak. . . . Transvaluation of
the notion“ Jew”: the “race” is put aside: but that
means denying the very basis of the whole struc-
ture. The “martyr," the “fanatic," the value of
all strong belief. ' Christianity is the form of decay
of the old world, after the latter's collapse, and is
characterised by the fact that it brings all the most
sickly and unhealthy elements and needs to the top.


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144
THE WILL TO POWER.
Consequently other instincts had to step into the
foreground, in order to constitute an entity, a power
able to stand alone-in short, a condition of tense
sorrow was necessary, like that out of which the
Jews had derived their instinct of self-preserva-
tion.
The persecution of Christians was invaluable for
this purpose.
Unity in the face of danger; the conversion of
the masses becomes the only means of putting an
end to the persecution of the individual. (The
notion “conversion” is therefore made as elastic
as possible. )
174.
The Christian Judaic life: here resentment did
not prevail. The great persecutions alone could
have driven out the passions to that extent-as
also the ardour of love and hate.
When the creatures a man most loves are
sacrificed before his eyes for the sake of his faith,
that man becomes aggressive; the triumph of
Christianity is due to its persecutors.
Asceticism is not specifically Christian : this is
what Schopenhauer misunderstood. It only shoots
up in Christianity, wherever it would have existed
without that religion.
Melancholy Christianity, the torture and tor-
ment of the conscience, is also only a peculiarity of
a particular soil, where Christian values have taken
root : it is not Christianity properly speaking.
Christianity has absorbed all the different kinds
of diseases which grow from morbid soil : one could


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CRITICISM OF RELIGION.
145
reproach it simply with the fact that it did not
know how to resist any contagion. But that
precisely is the essential feature of it. Christi-
anity is a type of decadence.
175
The reality on which Christianity was able to
build up its power consisted of the small dispersed
Jewish families, with their warmth, tenderness, and
peculiar readiness to help, which, to the whole of
the Roman Empire, was perhaps the most incom-
prehensible and least familiar of their character-
istics; they were also united by their pride at
being a "chosen people," concealed beneath a
cloak of humility, and by their secret denial of all
that was uppermost and that possessed power
and splendour, although there was no shade of
envy in their denial.
To have recognised this as a
power, to have regarded this blessed state as com-
municable, seductive, and infectious even where
pagans were concernedthis constituted Paul's
genius : to use up the treasure of latent energy
and cautious happiness for the purposes of "a
Jewish Church of free confession," and to avail
himself of all the Jewish experience, their propa-
ganda, and their expertness in the preservation of
a community under a foreign power—this is what
he conceived to be his duty. He it was who
discovered that absolutely unpolitical and isolated
body of paltry people, and their art of asserting
themselves and pushing themselves to the front,
by means of a host of acquired virtues which are
K
VOL. I.


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146
THE WILL TO POWER.
made to represent the only forms of virtue (“the
self-preservative measure and weapon of success
of a certain class of man").
The principle of love comes from the small
community of Jewish people: a very passionate
soul glows here, beneath the ashes of humility and
wretchedness : it is neither Greek, Indian, nor
German. The song in praise of love which Paul
wrote is not Christian; it is the Jewish flare of that
eternal flame which is Semitic. If Christianity has
done anything essentially new in a psychological
sense, it is this, that it has increased the temperature
of the soul among those cooler and more noble
races who were at that time at the head of affairs;
it discovered that the most wretched life could be
made rich and invaluable, by means of an eleva-
tion of the temperature of the soul. . . .
It is easily understood that a transfer of this sort
could not take place among the ruling classes: the
Jews and Christians were at a disadvantage owing
to their bad manners-spiritual strength and
passion, when accompanied by bad manners, only
provoke loathing (I become aware of these bad
manners while reading the New Testament). It
was necessary to be related both in baseness and
sorrow with this type of lower manhood in order
to feel anything attractive in him. . . . The atti-
tude a man maintains towards the New Testament
is a test of the amount of classical taste he may
have in him (see Tacitus); he who is not revolted
by it, he who does not feel honestly and deeply
that he is in the presence of a sort of fæda
superstitio when reading it, and who does not draw


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CRITICISM OF RELIGION.
147
his hand back so as not to soil his fingers such a
man does not know what is classical.
must feel about “ the cross as Goethe did. *
A man
))
176.
The reaction of paltry people :-Love provides
the feeling of highest power.
It should be under-
stood to what extent, not man in general, but only
a certain kind of man is speaking here.
“ We are godly in love, we shall be 'the children
of God'; God loves us and wants nothing from
us save love"; that is to say: all morality, obedi-
ence, and action, do not produce the same feeling
of
power and freedom as love does ;-a man does
nothing wicked from sheer love, but he does much
more than if he were prompted by obedience and
virtue alone.
Here is the happiness of the herd, the communal
feeling in big things as in small, the living senti-
ment of unity felt as the sum of the feeling of life.
Helping, caring for, and being useful, constantly
kindle the feeling of power; visible success, the
* Vieles kann ich ertragen. Die meisten beschwerlichen
Dinge
Duld' ich mit ruhigem Mut, wie es ein Gott mir gebeut.
Wenige sind mir jedoch wie Gift und Schlange zuwider ;
Viere : Rauch des Tabaks, Wanzen, und Knoblauch und to
Goethe's Venetian Epigrams, No. 67.