No More Learning

I4.
The Hades of Homer — From what type of
existence is it really copied ? I think it is the de-
scription of the philologist: it is better to be a day-
labourer than to have such an anaemic recollection of
the past—”
I5
The attitude of the philologist towards antiquity
is apologetic, or else dictated by the view that what
our own age values can likewise be found in anti-
quity. The right attitude to take up, however, is
the reverse one, viz. , to start with an insight into
our modern topsyturviness, and to look back from
antiquity to it—and many things about antiquity
which have hitherto displeased us will then be seen
to have been most profound necessities.
We must make it clear to ourselves that we are
acting in an absurd manner when we try to defend
or to beautify antiquity: who are wel
I6
We are under a false impression when we say
that there is always some caste which governs a
nation's culture, and that therefore savants are
necessary; for savants only possess knowledge con-
cerning culture (and even this only in exceptional
cases). Among learned men themselves there might
be a few, certainly not a caste, but even these would
indeed be rare.
* No doubt a reminiscence of the “Odyssey,” Bk. ix. -TR.


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II. 8 WE PHILOLOGISTS
17
One very great value of antiquity consists in the
fact that its writings are the only ones which modern
men still read carefully.
Overstraining of the memory — very common
among philologists, together with a poor develop-
ment of the judgment.
I8
Busying ourselves with the culture-epochs of the
past: is this gratitude? We should look back-
wards in order to explain to ourselves the present
conditions of culture: we do not become too lauda-
tory in regard to our own circumstances, but perhaps
we should do so in order that we may not be too
severe on ourselves.
I9
He who has no sense for the symbolical has none
for antiquity: let pedantic philologists bear this in
mind.
2O
My aim is to bring about a state of complete
enmity between our present “culture” and antiquity.
Whoever wishes to serve the former must hate the
latter.
2 I
Careful meditation upon the past leads to the
impression that we are a multiplication of many
pasts: so how can we be a final aim P But why
not? In most instances, however, we do not wish
to be this. We take up our positions again in the


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WE PHILOLOGISTS II9
ranks, work in our own little corner, and hope that
what we do may be of some small profit to our
successors. But that is exactly the case of the cask
of the Danae: and this is useless, we must again set
about doing everything for ourselves, and only for
ourselves — measuring science by ourselves, for
example with the question: What is science to us?
not: what are we to science? People really make
life too easy for themselves when they look upon
themselves from such a simple historical point of
view, and make humble servants of themselves.
“Your own salvation above everything”—that is
what you should say; and there are no institutions
which you should prize more highly than your own
soul. —Now, however, man learns to know himself:
he finds himself miserable, despises himself, and is
pleased to find something worthy of respect outside
himself. Therefore he gets rid of himself, so to
speak, makes himself subservient to a cause, does
his duty strictly, and atones for his existence. He
knows that he does not work for himself alone; he
wishes to help those who are daring enough to
exist on account of themselves, like Socrates. The
majority of men are as it were suspended in the air
like toy balloons; every breath of wind moves
them. —As a consequence the savant must be such
out of self-knowledge, that is to say, out of contempt
for himself—in other words he must recognise him-
self to be merely the servant of some higher being
who comes after him. Otherwise he is simply a
sheep.


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I2O WE PHILOLOGISTS
22
It is the duty of the free man to live for his own
sake, and not for others. It was on this account
that the Greeks looked upon handicrafts as unseemly.
As a complete entity Greek antiquity has not yet
been fully valued: I am convinced that if it had not
been surrounded by its traditional glorification, the
men of the present day would shrink from it horror
stricken. This glorification, then, is spurious; gold-
paper.
23
The false enthusiasm for antiquity in which many
philologists live. When antiquity suddenly comes
upon us in our youth, it appears to us to be com-
posed of innumerable trivialities; in particular we
believe ourselves to be above its ethics. And Homer
and Walter Scott—who carries off the palm ? Let
us be honest ! If this enthusiasm were really felt,
people could scarcely seek their life's calling in it.
I mean that what we can obtain from the Greeks
only begins to dawn upon us in later years: only
after we have undergone many experiences, and
thought a great deal.
24
People in general think that philology is at an
end—while I believe that it has not yet begun.
The greatest events in philology are the appear-
ance of Goethe, Schopenhauer, and Wagner; stand-
ing on their shoulders we look far into the distance.
The fifth and sixth centuries have still to be dis-
covered.
i


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WE PHILOLOGISTS I2 I
25
Where do we see the effect of antiquity? Not
in language, not in the imitation of something or
other, and not in perversity and waywardness, to
which uses the French have turned it. Our museums
are gradually becoming filled up: I always experi-
ence a sensation of disgust when I see naked statues
in the Greek style in the presence of this thought-
less philistinism which would fain devour everything.


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PLANS AND THOUGHTS RELATING TO
A WORK ON PHILOLOGY
(1875)
26
OF all sciences philology at present is the most
favoured: its progress having been furthered for
centuries by the greatest number of scholars in
every nation who have had charge of the noblest
pupils. Philology has thus had one of the best of
all opportunities to be propagated from generation
to generation, and to make itself respected. How
has it acquired this power?
Calculations of the different prejudices in its
favour.
How then if these were to be frankly recognised
as prejudices? Would not philology be superfluous
if we reckoned up the interests of a position in life
or the earning of a livelihood? What if the truth
were told about antiquity, and its qualifications for
training people to live in the present?
In order that the questions set forth above may be
answered let us consider the training of the philo-
logist, his genesis: he no longer comes into being
where these interests are lacking.
If the world in general came to know what an
unseasonable thing for us antiquity really is, philo-
122


## p. 123 (#159) ############################################

WE PHILOLOGISTS I23
logists would no longer be called in as the educators
of our youth.
Effect of antiquity on the non-philologist likewise
nothing. If they showed themselves to be imperative
and contradictory, oh, with what hatred would they
be pursued But they always humble themselves.
Philology now derives its power only from the
union between the philologists who will not, or
cannot, understand antiquity and public opinion,
which is misled by prejudices in regard to it.
The real Greeks, and their “watering down”
through the philologists.
The future commanding philologist sceptical in
regard to our entire culture, and therefore also the
destroyer of philology as a profession.
THE PREFERENCE FOR ANTIQUITY
27
If a man approves of the investigation of the past
he will also approve and even praise the fact—and
will above all easily understand it—that there are
scholars who are exclusively occupied with the
investigation of Greek and Roman antiquity: but
that these scholars are at the same time the teachers
of the children of the nobility and gentry is not
equally easy of comprehension—here lies a problem.
Why philologists precisely? This is not altogether
such a matter of course as the case of a professor of
medicine, who is also a practical physician and
surgeon. For, if the cases were identical, preoccu-
pation with Greek and Roman antiquity would be


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I24 WE PHILOLOGISTS
identical with the “science of education. ” In short,
the relationship between theory and practice in the
philologist cannot be so quickly conceived. Whence
comes his pretension to be a teacher in the higher
sense, not only of all scientific men, but more
especially of all cultured men? This educational
power must be taken by the philologist from anti-
quity; and in such a case people will ask with
astonishment: how does it come that we attach
such value to a far-off past that we can only become
cultured men with the aid of its knowledge?
These questions, however, are not asked as a rule:
The sway of philology over our means of instruction
remains practically unquestioned; and antiquity
has the importance assigned to it. To this extent
the position of the philologist is more favourable
than that of any other follower of science. True,
he has not at his disposal that great mass of men
who stand in need of him—the doctor, for example,
has far more than the philologist. But he can in-
fluence picked men, or youths, to be more accurate,
at a time when all their mental faculties are begin-
ning to blossom forth—people who can afford to
devote both time and money to their higher develop-
ment. In all those places where European culture
has found its way, people have accepted secondary
schools based upon a foundation of Latin and
Greek as the first and highest means of instruction.
In this way philology has found its best opportunity
of transmitting itself, and commanding respect: no
other science has been so well favoured. As a
general rule all those who have passed through such
institutions have afterwards borne testimony to the


## p. 125 (#161) ############################################

WE PHILOLOGISTS 125
excellence of their organisation and curriculum, and
such people are, of course, unconscious witnesses in
favour of philology. If any who have not passed
through these institutions should happen to utter a
word in disparagement of this education, an unani-
mous and yet calm repudiation of the statement at
once follows, as if classical education were a kind of
witchcraft, blessing its followers, and demonstrating
itself to them by this blessing. There is no attempt
at polemics: “We have been through it all. ” “We
know it has done us good. ”
Now there are so many things to which men have
become so accustomed that they look upon them as
quite appropriate and suitable, for habit intermixes
all things with sweetness; and men as a rule judge
the value of a thing in accordance with their own
desires. The desire for classical antiquity as it is
now felt should be tested, and, as it were, taken to
pieces and analysed with a view to seeing how much
of this desire is due to habit, and how much to mere
love of adventure—I refer to that inward and active
desire, new and strange, which gives rise to a pro-
ductive conviction from day to day, the desire for a
higher goal, and also the means thereto; as the
result of which people advance step by step from
one unfamiliar thing to "another, like an Alpine
climber.
What is the foundation on which the high value
attached to antiquity at the present time is based,
to such an extent indeed that our whole modern
culture is founded on it? Where must we look for
the origin of this delight in antiquity, and the pre-
ference shown for it?



## p. 126 (#162) ############################################

J26 WE PHILOLOGISTS
I think I have recognised in my examination of
the question that all our philology—that is, all its
present existence and power—is based on the same
foundation as that on which our view of antiquity
as the most important of all means of training is
based. Philology as a means of instruction is the
clear expression of a predominating conception
regarding the value of antiquity, and the best
methods of education. Two propositions are con-
tained in this statement: In the first place all higher
education must be a historical one; and secondly,
Greek and Roman history differs from all others in
that it is classical. Thus the scholar who knows
this history becomes a teacher. We are not here
going into the question as to whether higher educa-
tion ought to be historical or not; but we may
examine the second and ask: in how far is it
classic?
On this point there are many widespread pre-
judices. In the first place there is the prejudice
expressed in the synonymous concept, “The study
of the humanities”: antiquity is classic because it
is the school of the humane.
Secondly: “Antiquity is classic because it is
enlightened— —”
28
It is the task of all education to change certain
conscious actions and habits into more or less
unconscious ones; and the history of mankind is
in this sense its education. The philologist now
practises unconsciously a number of such occupa-
tions and habits. It is my object to ascertain how


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WE PHILOLOGISTS 127
2.
his power, that is, his instinctive methods of work,
is the result of activities which were formerly con-
scious, but which he has gradually come to feel as
such no longer: but that consciousness consisted of
prejudices. The present power of philologists is
based upon these prejudices, for example the value
attached to the ratio as in the cases of Bentley and
Hermann. Prejudices are, as Lichtenberg says, the
art impulses of men.
29
It is difficult to justify the preference for antiquity
since it has arisen from prejudices:
I. From ignorance of all non-classical antiquity.
2. From a false idealisation of humanitarianism,
whilst Hindoos and Chinese are at all events more
humane.
3. From the pretensions of school-teachers.
4. From the traditional admiration which eman-
ated from antiquity itself.
5. From opposition to the Christian church; or
as a support for this church.
6. From the impression created by the century-
long work of the philologists, and the nature of
this work: it must be a gold mine, thinks the
spectator.
7. The acquirement of knowledge attained as the
result of the study. The preparatory school of
science.
In short, partly from ignorance, wrong impres-
sions, and misleading conclusions; and also from
the interest which philologists have in raising their
science to a high level in the estimation of laymen.


## p. 128 (#164) ############################################

128 WE PHILOLOGISTS
Also the preference for antiquity on the part of
the artists, who involuntarily assume proportion
and moderation to be the property of all antiquity.
Purity of form. Authors likewise.
The preference for antiquity as an abbreviation
of the history of the human race, as if there were
an autochthonous creation here by which all becom-
ing might be studied.
The fact actually is that the foundations of this
preference are being removed one by one, and if
this is not remarked by philologists themselves, it
is certainly being remarked as much as it can
possibly be by people outside their circle. First
of all history had its effect, and then linguistics
brought about the greatest diversion among philo-
logists themselves, and even the desertion of many
of them. They have still the schools in their hands:
but for how long ! In the form in which it has
existed up to the present philology is dying out;
the ground has been swept from under its feet.
Whether philologists may still hope to maintain
their status is doubtful; in any case they are a
dying race.
3O
The peculiarly significant situation of philolo-
gists: a class of people to whom we entrust our
youth, and who have to investigate quite a special
antiquity. The highest value is obviously attached
to this antiquity. But if this antiquity has been
wrongly valued, then the whole foundation upon
which the high position of the philologist is based
suddenly collapses. In any case this antiquity has
.


## p. 129 (#165) ############################################

WE PHILOLOGISTS I29
been very differently valued; and our appreciation
of the philologists has constantly been guided by
it. These people have borrowed their power from
the strong prejudices in favour of antiquity, this
must be made clear.
Philologists now feel that when these prejudices
are at last refuted, and antiquity depicted in its true
colours, the favourable prejudices towards them will
diminish considerably. It is thus to the interest of
their profession not to let a clear impression of anti-
quity come to light: in particular the impression that
antiquity in its highest sense renders one “out of
season,” i. e. , an enemy to one's own time.
It is also to the interest of philologists as a class
not to let their calling as teachers be regarded from
a higher standpoint than that to which they them-
selves can correspond.
3 I
It is to be hoped that there are a few people who
look upon it as a problem why philologists should
be the teachers of our noblest youths. Perhaps the
case will not be always so—It would be much more
natural per se if our children were instructed in the
elements of geography, natural Science, political
economy, and sociology, if they were gradually led
to a consideration of life itself, and if finally, but
much later, the most noteworthy events of the past
were brought to their knowledge. A knowledge of
antiquity should be among the last subjects which
a student would take up ; and would not this posi-
tion of antiquity in the curriculum of a school be
more honourable for it than the present one? —

9


## p. 130 (#166) ############################################

I 30 WE PHILOLOGISTS
Antiquity is now used merely as a propaedeutic for
thinking, speaking, and writing; but there was a
time when it was the essence of earthly knowledge,
and people at that time wished to acquire by means
of practical learning what they now seek to acquire
merely by means of a detailed plan of study—a
plan which, corresponding to the more advanced
knowledge of the age, has entirely changed,
Thus the inner purpose of philological teaching
has been entirely altered; it was at one time material
teaching, a teaching that taught how to live; but
now it is merely formal. ”
32
If it were the task of the philologist to impart
formal education, it would be necessary for him to
teach walking, dancing, speaking, singing, acting, or
arguing: and the so-called formal teachers did im-
part their instruction this way in the second and
third centuries. But only the training of a scien-
tific man is taken into account, which results in
“formal” thinking and writing, and hardly any
speaking at all.
33
If the gymnasium is to train young men for
science, people now say there can be no more pre-
* Formal education is that which tends to develop the
critical and logical faculties, as opposed to material educa-
tion, which is intended to deal with the acquisition of know-
ledge and its valuation, e. g. , history, mathematics, &c.
“Material” education, of course, has nothing to do with
materialism. —TR.


## p. 131 (#167) ############################################

WE PHILOLOGISTS I31
liminary preparation for any particular science, so
comprehensive have all the sciences become. As a
consequence teachers have to train their students
generally, that is to say for all the sciences—for
scientificality in other words; and for that classical
studies are necessary! What a wonderful jump 1 a
most despairing justification! Whatever is, is right,”
even when it is clearly seen that the “right” on
which it has been based has turned to wrong.
34
It is accomplishments which are expected from
us after a study of the ancients: formerly, for ex-
ample, the ability to write and speak. But what is
expected now ! Thinking and deduction: but these
things are not learnt from the ancients, but at best
through the ancients, by means of science. More-
over, all historical deduction is very limited and
unsafe; natural science should be preferred.
35
It is the same with the simplicity of antiquity as
it is with the simplicity of style: it is the highest
thing which we recognise and must imitate; but it
is also the last. Let it be remembered that the
classic prose of the Greeks is also a late result.
36
What a mockery of the study of the “humanities”
lies in the fact that they were also called “belles
lettres” (bellas litteras)!
* The reference is not to Pope, but to Hegel. -TR.



## p. 132 (#168) ############################################

I32 WE PHILOLOGISTS
37
Wolf's" reasons why the Egyptians, Hebrews,
Persians, and other Oriental nations were not to be
set on the same plane with the Greeks and Romans:
“The former have either not raised themselves, or
have raised themselves only to a slight extent,
above that type of culture which should be called
a mere civilisation and bourgeois acquirement, as
opposed to the higher and true culture of the mind. ”
He then explains that this culture is spiritual and
literary: “In a well-organised nation this may be
begun earlier than order and peacefulness in the
outward life of the people (enlightenment). ”
He then contrasts the inhabitants of easternmost
Asia (“like such individuals, who are not wanting
in clean, decent, and comfortable dwellings, clothing,
and surroundings; but who never feel the necessity
for a higher enlightenment”) with the Greeks (“in
the case of the Greeks, even among the most edu-
cated inhabitants of Attica, the contrary often
happens to an astonishing degree; and the people
neglect as insignificant factors that which we,
thanks to our love of order, are in the habit of
looking upon as the foundations of mental culture
itself”).
38
Our terminology already shows how prone we
are to judge the ancients wrongly: the exaggerated
sense of literature, for example; or, as Wolf, when
* Friedrich August Wolf (1759-1824), the well-known classi-
cal scholar, now chiefly remembered by his “Prolegomena
ad Homerum. ”—TR.


## p. 133 (#169) ############################################

WE PHILOLOGISTS I33
*
speaking of the “inner history of ancient erudition,”
calls it, “the history of learned enlightenment. ”
39
According to Goethe, the ancients are “the
despair of the emulator. ” Voltaire said: “If the
admirers of Homer were honest, they would ac-
knowledge the boredom which their favourite often
causes them. ”
4O
The position we have taken up towards classical
antiquity is at bottom the profound cause of the
sterility of modern culture; for we have taken all
this modern conception of culture from the Hellen-
ised Romans. We must distinguish within the
domain of antiquity itself: when we come to
appreciate its purely productive period, we condemn
at the same time the entire Romano-Alexandrian
culture. But at the same time also we condemn
our own attitude towards antiquity, and likewise
our philology.
4 I
There has been an age-long battle between the
Germans and antiquity, i. e. , a battle against the old
culture: it is certain that precisely what is best and
deepest in the German resists it. The main point,
however, is that such resistance is only justifiable in
the case of the Romanised culture; for this culture,
even at that time, was a falling-off from something
more profound and noble. It is this latter that the
Germans are wrong in resisting.


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I34 WE PHILOLOGISTS
42
Everything classic was thoroughly cultivated by
Charles the Great, whilst he combated everything
heathen with the severest possible measures of
coercion. Ancient mythology was developed, but
German mythology was treated as a crime. The
feeling underlying all this, in my opinion, was that
Christianity had already overcome the old religion:
people no longer feared it, but availed themselves of
the culture that rested upon it. But the old German
gods were feared.
A great superficiality in the conception of anti-
quity—little else than an appreciation of its formal
accomplishments and its knowledge—must thereby
have been brought about. We must find out the
forces that stood in the way of increasing our in-
sight into antiquity. First of all, the culture of
antiquity is utilised as an incitement towards the
acceptance of Christianity: it became, as it were,
the premium for conversion, the gilt with which the
poisonous pill was coated before being swallowed.
Secondly, the help of ancient culture was found to
be necessary as a weapon for the intellectual pro-
tection of Christianity. Even the Reformation could
not dispense with classical studies for this purpose.
The Renaissance, on the other hand, now begins,
with a clearer sense of classical studies, which, how-
ever, are likewise looked upon from an anti-Christian
standpoint: the Renaissance shows an awakening
of honesty in the south, like the Reformation in the
north. They could not but clash; for a sincere
leaning towards antiquity renders one unchristian.


## p.
135 (#171) ############################################

WE PHILOLOGISTS I35
On the whole, however, the Church succeeded in
turning classical studies into a harmless direction:
the philologist was invented, representing a type
of learned man who was at the same time a priest or
something similar. Even in the period of the Refor-
mation people succeeded in emasculating scholar-
ship. It is on this account that Friedrich August
Wolf is noteworthy: he freed his profession from
the bonds of theology. This action of his, however,
was not fully understood; for an aggressive, active
element, such as was manifested by the poet-philo-
logists of the Renaissance, was not developed. The
freedom obtained benefited science, but not man.
43
It is truethat both humanism and rationalism have
brought antiquity into the field as an ally; and it
is therefore quite comprehensible that the opponents
of humanism should direct their attacks against
antiquity also. Antiquity, however, has been mis-
understood and falsified by humanism: it must
rather be considered as a testimony against human-
ism, against the benign nature of man, &c. The
opponents of humanism are wrong to combat anti-
quity as well; for in antiquity they have a strong
ally.
44
It is so difficult to understand the ancients.
We must wait patiently until the spirit moves us.
The human element which antiquity shows us must
not be confused with humanitarianism. This con-
trast must be strongly emphasised: philology suffers
by endeavouring to substitute the humanitarian ;


## p. 136 (#172) ############################################

136 WE PHILOLOGISTS
young men are brought forward as students of
philology in order that they may thereby become
humanitarians. A good deal of history, in my
opinion, is quite sufficient for that purpose. The
brutal and self-conscious man will be humbled when
he sees things and values changing to such an extent.
The human element among the Greeks lies with-
in a certain naïveté, through which man himself is
to be seen—state, art, society, military and civil law,
sexual relations, education, party. It is precisely
the human element which may be seen everywhere
and among all peoples; but among the Greeks it is
seen in a state of nakedness and inhumanity which
cannot be dispensed with for purposes of instruction.
In addition to this, the Greeks have created the
greatest number of individuals; and thus they give
us so much insight into men, a Greek cook is more
of a cook than any other.
45
I deplore a system of education which does not
enable people to understand Wagner, and as the
result of which Schopenhauer sounds harsh and dis-
cordant in our ears: such a system of education has
missed its aim.
46
(THE FINAL DRAFT OF THE FIRST CHAPTER. )
Il faut dire la vérité et s'immoler. —WoLTAIRE.
Let us suppose that there were freer and more
superior spirits who were dissatisfied with the educa-
tion now in vogue, and that they summoned it to
their tribunal, what would the defendant say to


## p. 137 (#173) ############################################

WE PHILOLOGISTS 137
them P In all probability something like this:
“Whether you have a right to summon anyone here
or not, I am at all events not the proper person to
be called. It is my educators to whom you should
apply. It is their duty to defend me, and I have
a right to keep silent. I am merely what they have
made me. ”
These educators would now be haled before the
tribunal, and among them an entire profession would
be observed : the philologists. This profession con-
sists in the first place of those men who make use of
their knowledge of Greek and Roman antiquity to
bring up youths of thirteen to twenty years of age,
and secondly of those men whose task it is to train
specially-gifted pupils to act as future teachers—
i. e. , as the educators of educators. Philologists of
the first type are teachers at the public schools;
those of the second are professors at the universities.
The first-named philologists are entrusted with
the care of certain specially-chosen youths, those
who, early in life, show signs of talent and a sense
of what is noble, and whose parents are prepared
to allow plenty of time and money for their educa-
tion. If other boys, who do not fulfil these three
conditions, are presented to the teachers, the teachers
have the right to refuse them. Those forming the
second class, the university professors, receive the
young men who feel themselves fitted for the highest
and most responsible of callings, that of teachers and
moulders of mankind; and these professors, too,
may refuse to have anything to do with young men
who are not adequately equipped or gifted for the
task.


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138 WE PHILOLOGISTS
If, then, the educational system of a period is con-
demned, a heavy censure on philologists is thereby
implied: either, as the consequence of their wrong-
headed view, they insist on giving bad education in
the belief that it is good; or they do not wish to
give this bad education, but are unable to carry the
day in favour of education which they recognise to
be better. In other words, their fault is either due
to their lack of insight or to their lack of will. In
answer to the first charge they would say that they
knew no better, and in answer to the second that
they could do no better. As, however, these philo-
logists bring up their pupils chiefly with the aid of
Greek and Roman antiquity, their want of insight in
the first case may be attributed to the fact that they
do not understand antiquity; and again to the fact
that they bring forward antiquity into the presentage
as if it were the most important of all aids to instruc-
tion, while antiquity, generally speaking, does not
assist in training, or at all events no longer does so.
On the other hand, if we reproach our professors
with their lack of will, they would be quite right in
attributing educational significance and power to
antiquity; but they themselves could not be said to
be the proper instruments by means of which anti-
quity could exhibit such power. In other words, the
professors would not be real teachers and would be
living under false colours: but how, then, could they
have reached such an irregular position? Through
a misunderstanding of themselves and their quali-
fications. In order, then, that we may ascribe to
philologists their shareinthis bad educational system
of the present time, we may sum up the different


## p. 139 (#175) ############################################

WE PHILOLOGISTS I 39
factors of their innocence and guilt in the following
sentence: the philologist, if he wishes for a verdict
of acquittal, must understand three things: antiquity, ,
the present time, and himself: his fault lies in the
fact that he either does not understand antiquity, or
the present time, or himself.
47
It is not true to say that we can attain culture
through antiquity alone. We may learn something
from it, certainly ; but not culture as the word is
now understood. Our present culture is based on
an emasculated and mendacious study of antiquity.
In order to understand how ineffectual this study
is, just look at our philologists: they, trained upon
antiquity, should be the most cultured men. Are
they P
48
Origin of the philologist. When a great work of
art is exhibited there is always some one who not
only feels its influence but wishes to perpetuate it.
The same remark applies to a great state—to every-
thing, in short, that man produces. Philologists
wish to perpetuate the influence of antiquity: and
they can set about it only as imitative artists. Why -
not as men who form their lives after antiquity?
49
The decline of the poet-scholars is due in great
part to their own corruption: their type is con-
tinually arising again; Goethe and #. - /
example, belong to it. Behind them plod the philo-
logist-savants. This type has its origin in the
sophisticism of the second century.


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I4O WE PHILOLOGISTS
5O
Ah, it is a sad story, the story of philology. The
disgusting erudition, the lazy, inactive passivity, the
timid submission. —Who was ever free?
5 I
When we examine the history of philology it is
borne in upon us how few really talented men have
taken part in it. Among the most celebrated philo-
logists are a few who ruined their intellect by
acquiring a smattering of many subjects, and
among the most enlightened of them were several
who could use their intellect only for childish tasks.
It is a sad story: no science, I think, has ever been
so poor in talented followers. Those whom we
might call the intellectually crippled found a suit-
able hobby in all this hair-splitting.
52
The teacher of reading and writing, and the re-
viser, were the first types of the philologist.
53
Friedrich August Wolf reminds us how appre-
hensive and feeble were the first steps taken by our
ancestors in moulding scholarship—how even the
Latin classics, for example, had to be smuggled
into the university market under all sorts of pre-
texts, as if they had been contraband goods. In
the “Göttingen Lexicon. ” of 1737, J. M. Gesner tells
us of the Odes of Horace: “ut imprimis, quid pro-
desse in severioribus studiis possint, ostendat. ”


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WE PHILOLOGISTS I4 I
54
I was pleased to read of Bentley: “non tam
grande pretium emendatiunculis meis statuere
soleo, ut singularem aliquam gratiam inde sperem
aut exigam. ”
Newton was surprised that men like Bentley and
Hare should quarrel about a book of ancient
comedies, since they were both theological digni-
taries.
55 -
Horace was summoned by Bentley as before a
judgment seat, the authority of which he would
have been the first to repudiate. The admiration
which a discriminating man acquires as a philologist
is in proportion to the rarity of the discrimination
to be found in philologists. Bentley's treatment of
Horace has something of the schoolmaster about it.
It would appear at first sight as if Horace himself
were not the object of discussion, but rather the
various scribes and commentators who have handed
down the text: in reality, however, it is actually
Horace who is being dealt with. It is my firm con-
viction that to have written a single line which is
deemed worthy of being commented upon by scho-
lars of a later time, far outweighs the merits of the
greatest critic. There is a profound modesty about
philologists. The improving of texts is an enter-
taining piece of work for scholars, it is a kind of
riddle-solving; but it should not be looked upon as
a very important task. It would be an argument
against antiquity if it should speak less clearly to
us because a million words stood in the way!


## p. 142 (#178) ############################################

I42 WE PHILOLOGISTS
56
A school-teacher said to Bentley: “Sir, I will
make your grandchild as great a scholar as you
are yourself. ” “How can you do that,” replied
Bentley, “when I have forgotten more than you
ever knew P”
57
Bentley's clever daughter Joanna once lamented
to her father that he had devoted his time and talents
to the criticism of the works of others instead of
writing something original. Bentley remained silent
for some time as if he were turning the matter over
in his mind. At last he said that her remark was
quite right: he himself felt that he might have
directed his gifts in some other channel. Earlier
in life, nevertheless, he had done something for the
glory of God and the improvement of his fellow-
men (referring to his “Confutation of Atheism”),
but afterwards the genius of the pagans had attracted
him, and, despairing of attaining their level in any
other way, he had mounted upon their shoulders so
that he might thus be able to look over their heads.
58
Bentley, says Wolf, both as man of letters and
individual, was misunderstood and persecuted
during the greater part of his life, or else praised
maliciously.
Markland, towards the end of his life—as was
the case with so many others like him—became
imbued with a repugnance for all scholarly reputa-
tion, to such an extent, indeed, that he partly tore


## p. 143 (#179) ############################################

WE PHILOLOGISTS I43
up and partly burnt several works which he had
long had in hand.
Wolf says: “The amount of intellectual food that
can be got from well-digested scholarship is a very
insignificant item. ”
In Winckelmann's youth there were no philologi-
cal studies apart from the ordinary bread-winning
branches of the science—people read and explained
the ancients in order to prepare themselves for the
better interpretation of the Bible and the Corpus
Juris.
59
In Wolf's estimation, a man has reached the
highest point of historical research when he is able
to take a wide and general view of the whole and
of the profoundly conceived distinctions in the de-
velopments in art and the different styles of art.
Wolf acknowledges, however, that Winckelmann
was lacking in the more common talent of philo-
logical criticism, or else he could not use it properly:
“A rare mixture of a cool head and a minute and
restless solicitude for hundreds of things which, in-
significant in themselves, were combined in his case
with a fire that swallowed up those little things, and
with a gift of divination which is a vexation and an
annoyance to the uninitiated. ”
6O
Wolf draws our attention to the fact that anti-
quity was acquainted only with theories of oratory
and poetry which facilitated production, réxval and
artes that formed real orators and poets, “while at
the present day we shall soon have theories upon


## p. 144 (#180) ############################################

I44 WE PHILOLOGISTS
which it would be as impossible to build up a speech
or a poem as it would be to form a thunderstorm
upon a brontological treatise. ”
6I
Wolf's judgment on the amateurs of philological
knowledge is noteworthy: “If they found them-
selves provided by nature with a mind correspond-
ing to that of the ancients, or if they were capable
of adapting themselves to other points of view and
other circumstances of life, then, with even a nod-
ding acquaintance with the best writers, they cer-
tainly acquired more from those vigorous natures,
those splendid examples of thinking and acting, than
most of those did who during their whole life merely
offered themselves to them as interpreters. ”
62
Says Wolf again: “In the end, only those few
ought to attain really complete knowledge who are
born with artistic talent and furnished with scholar-
ship, and who make use of the best opportunities
of securing, both theoretically and practically, the
necessary technical knowledge. ” True !
63
Instead of forming our students on the Latin
models I recommend the Greek, especially Demos-
thenes: simplicity This may be seen by a refer-
ence to Leopardi, who is perhaps the greatest stylist
of the century.
64
“Classical education”: what do people see in it?
Something that is useless beyond rendering a period


## p. 145 (#181) ############################################

WE PHILOLOGISTS I45
of military service unnecessary and securing a
degree | *
65
When I observe how all countries are now pro-
moting the advancement of classical literature I
say to myself, “How harmless it must bel" and
then, “How useful it must be l’” It brings these
countries the reputation of promoting “free culture. ”
In order that this “freedom” may be rightly esti-
mated, just look at the philologists |
66
Classical education 1 Yea, if there were only as
much paganism as Goethe found and glorified in
Winckelmann, even that would not be much.
Now, however, that the lying Christendom of our
time has taken hold of it, the thing becomes over-
powering, and I cannot help expressing my disgust
on the point. —People firmly believe in witchcraft
where this “classical education” is concerned. They,
however, who possess the greatest knowledge of anti-
quity should likewise possess the greatest amount
of culture, viz. , our philologists; but what is classical
about them P
67
Classical philology is the basis of the most shallow
rationalism: always having been dishonestly applied,
it has gradually become quite ineffective. Its effect
is one more illusion of the modern man. Philolo-
gists are nothing but a guild of sky-pilots who are
* Students who pass certain examinations need only serve
one year in the German Army instead of the usual two or
three. —TR.
IO


## p. 146 (#182) ############################################

146 WE PHILOLOGISTS
|
not known as such : this is why the State takes an
interest in them. The utility of classical education
is completely used up, whilst, for example, the
history of Christianity still shows its power.
68
Philologists, when discussing their science, never
get down to the root of the subject: they never set
forth philology itself as a problem. Bad conscience 2
or merely thoughtlessness?
69
We learn nothing from what philologists say
about philology: it is all mere tittle-tattle—for
example, Jahn's. " “The Meaning and Place of the
Study of Antiquity in Germany. ” There is no
feeling for what should be protected and defended :
thus speak people who have not even thought of
the possibility that any one could attack them.
7O
Philologists are people who exploit the vaguely-
felt dissatisfaction of modern man, and his desire
for “something better,” in order that they may earn
their bread and butter.
I know them—I myself am one of them.
71
Our philologists stand in the same relation to
true educators as the medicine-men of the wild
Indians do to true physicians. What astonishment
will be felt by a later age
* Otto Jahn (1813-69), who is probably best remembered
in philological circles by his edition of Juvenal. —TR.


## p. 147 (#183) ############################################

WE PHILOLOGISTS I47
72
What they lack is a real taste for the strong and
powerful characteristics of the ancients. They turn
into mere panegyrists, and thus become ridiculous.
73
They have forgotten how to address other men;
and, as they cannot speak to the older people, they
cannot do so to the young.
74
When we bring the Greeks to the knowledge of
our young students, we are treating the latter as if
they were well-informed and matured men. What,
indeed, is there about the Greeks and their ways
which is suitable for the young P In the end we
shall find that we can do nothing for them beyond
giving them isolated details. Are these observa-
tions for young people? What we actually do,
however, is to introduce our young scholars to
the collective wisdom of antiquity. Or do we
not? The reading of the ancients is emphasised
in this way.
My belief is that we are forced to concern our-
selves with antiquity at a wrong period of our lives.
At the end of the twenties its meaning begins to
dawn on one.
75
There is something disrespectful about the way
in which we make our young students known to
the ancients: what is worse, it is unpedagogical;
for what can result from a mere acquaintance with


## p. 148 (#184) ############################################

148 WE PHILOLOGISTS
things which a youth cannot consciously esteem!
Perhaps he must learn to “believe,” and this is why
I object to it.
76
There are matters regarding which antiquity in-
structs us, and about which I should hardly care to
express myself publicly.
77
All the difficulties of historical study to be eluci-
dated by great examples. *
Why our young students are not suited to the
Greeks.
The consequences of philology:
Arrogant expectation.
Culture-philistinism.
Superficiality.
Too high an esteem for reading and writing.
Estrangement from the nation and its needs.
The philologists themselves, the historians, philo-
sophers, and jurists all end in smoke.
Our young students should be brought into con-
tact with real sciences.
Likewise with real art.
In consequence, when they grew older, a desire
for real history would be shown.
78
Inhumanity: even in the “Antigone,” even in
Goethe's “Iphigenia. ”
The want of “rationalism" in the Greeks.
Young people cannot understand the political
affairs of antiquity.
The poetic element: a bad expectation.


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WE PHILOLOGISTS I49
79
Do the philologists know the present time?
Their judgments on it as Periclean; their mistaken
judgments when they speak of Freytag's" genius as
resembling that of Homer, and so on; their fol-
lowing in the lead of the littérateurs; their abandon-
ment of the pagan sense, which was exactly the
classical element that Goethe discovered in Winckel-
mann.
8O
The condition of the philologists may be seen
by their indifference at the appearance of Wagner.
They should have learnt even more through him
than through Goethe, and they did not even glance
in his direction. That shows that they are not
actuated by any strong need, or else they would
have an instinct to tell them where their food was
to be found.
8I
Wagner prizes his art too highly to go and sit in
a corner with it, like Schumann. He either sur-
renders himself to the public (“Rienzi”) or he
makes the public surrender itself to him. He edu-
cates it up to his music. Minor artists, too, want
their public, but they try to get it by inartistic
means, such as through the Press, Hanslick, &c.
82
Wagner perfected the inner fancy of man: later
generations will see a renaissance in sculpture.
Poetry must precede the plastic art.
* Gustav Freytag : at one time a famous German novelist.
—TR.
+ A well-known anti-Wagnerian musical critic of Vienna.
—TR.


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I 50 WE PHILOLOGISTS
83
I observe in philologists:
1. Want of respect for antiquity.
2. Tenderness and flowery oratory; even an
apologetic tone.
3. Simplicity in their historical comments.
4. Self-conceit.
5. Under-estimation of the talented philologists.
84
Philologists appear to me to be a secret society
who wish to train our youth by means of the cul-
ture of antiquity: I could well understand this
society and their views being criticised from all
sides. A great deal would depend upon knowing
what these philologists understood by the term
“culture of antiquity. ”—If I saw, for example, that
they were training their pupils against German philo-
sophy and German music, I should either set about
combating them or combating the culture of anti-
quity, perhaps the former, by showing that these
philologists had not understood the culture of anti-
quity. Now I observe:
1. A great indecision in the valuation of the
culture of antiquity on the part of philologists.
2. Something very non-ancient in themselves;
something non-free.
3. Want of clearness in regard to the particular
type of ancient culture they mean.
4. Want of judgment in their methods of instruc-
tion, e. g. , scholarship.
5. Classical education is served out mixed up with
Christianity.


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WE PHILOLOGISTS I5 I
85
It is now no longer a matter of surprise to me
that, with such teachers, the education of our time
should be worthless.