The Genealogy of Morals/Peoples and Countries
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Peoples and Countries
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PEOPLES AND COUNTRIES.
Translated by J. M. KENNEDY.
(The following twenty-seven fragments were intended by Nietzsche to form a supplement to Chapter VIII of Beyond Good and Evil, dealing with Peoples and Countries.)
The Europeans now imagine themselves as representing, in the main, the highest types of men on earth.
A characteristic of Europeans: inconsistency between word and deed; the Oriental is true to himself in daily life. How the European has established colonies is explained by his nature, which resembles that of a beast of prey.
This inconsistency is explained by the fact that Christianity has abandoned the class from which it sprang.
This is the difference between us and the Hellenes: their morals grew up among the governing castes. Thucydides' morals are the same as those that exploded everywhere with Plato. Attempts towards honesty at the Renaissance, for example: always for the benefit of the arts. Michael Angelo's conception of God as the "Tyrant of the World" was an honest one.
I rate Michael Angelo higher than Raphael, because, through all the Christian clouds and prejudices of his time, he saw the ideal of a culture nobler than the Christo-Raphaelian: whilst Raphael truly and modestly glorified only the values handed down to him, and did not carry within himself any inquiring, yearning instincts. Michael Angelo, on the other hand, saw and felt the problem of the law-giver of new values: the problem of the conqueror made perfect, who first had to subdue the "hero within himself," the man exalted to his highest pedestal, master even of his pity, who mercilessly shatters and annihilates everything that does not bear his own stamp, shining in Olympian divinity. Michael Angelo was naturally only at certain moments so high and so far beyond his age and Christian Europe; for the most part he adopted a condescending attitude towards the eternal feminine in Christianity; it would seem, indeed, that in the end he broke down before her, and gave up the ideal of his most inspired hours. It was an ideal which only a man in the strongest and highest vigour of life could bear; but not a man advanced in years! Indeed, he would have had to demolish Christianity with his ideal! But he was not thinker and philosopher enough for that. Perhaps Leonardo da Vinci alone of those artists had a really super- Christian outlook. He knows the East, the "land of dawn," within himself as well as without himself. There is something super-European and silent in him: a characteristic of every one who has seen too wide a circle of things good and bad.
How much we have learnt and learnt anew in fifty years! The whole Romantic School with its belief in "the people" is refuted! No Homeric poetry as "popular" poetry! No deification of the great powers of Nature! No deduction from language-relationship to race-relationship! No "intellectual contemplations" of the supernatural! No truth enshrouded in religion!
The problem of truthfulness is quite a new one. I am astonished. From this standpoint we regard such natures as Bismarck as culpable out of carelessness, such as Richard Wagner out of want of modesty; we would condemn Plato for his pia fraus, Kant for the derivation of his Categorical Imperative, his own belief certainly not having come to him from this source.
Finally, even doubt turns against itself: doubt in doubt. And the question as to the value of truthfulness and its extent lies there.
What I observe with pleasure in the German is his Mephistophelian nature; but, to tell the truth, one must have a higher conception of Mephistopheles than Goethe had, who found it necessary to diminish his Mephistopheles in order to magnify his "inner Faust." The true German Mephistopheles is much more dangerous, bold, wicked, and cunning, and consequently more open-hearted: remember the nature of Frederick the Great, or of that much greater Frederick, the Hohenstaufen, Frederick II.
The real German Mephistopheles crosses the Alps, and believes that everything there belongs to him. Then he recovers himself, like Winckelmann, like Mozart. He looks upon Faust and Hamlet as caricatures, invented to be laughed at, and upon Luther also. Goethe had his good German moments, when he laughed inwardly at all these things. But then he fell back again into his cloudy moods.
Perhaps the Germans have only grown up in a wrong climate! There is something in them that might be Hellenic!—something that is awakened when they are brought into touch with the South—Winckelmann, Goethe, Mozart. We should not forget, however, that we are still young. Luther is still our last event; our last book is still the Bible. The Germans have never yet "moralised." Also, the very food of the Germans was their doom: its consequence, Philistinism.
The Germans are a dangerous people: they are experts at inventing intoxicants. Gothic, rococo (according to Semper), the historical sense and exoticism, Hegel, Richard Wagner—Leibniz, too (dangerous at the present day)—(they even idealised the serving soul as the virtue of scholars and soldiers, also as the simple mind). The Germans may well be the most composite people on earth.
"The people of the Middle," the inventors of porcelain, and of a kind of Chinese breed of Privy Councillor.
The smallness and baseness of the German soul were not and are not consequences of the system of small states; for it is well known that the inhabitants of much smaller states were proud and independent: and it is not a large state per se that makes souls freer and more manly. The man whose soul obeys the slavish command: "Thou shalt and must kneel!" in whose body there is an involuntary bowing and scraping to titles, orders, gracious glances from above—well, such a man in an "Empire" will only bow all the more deeply and lick the dust more fervently in the presence of the greater sovereign than in the presence of the lesser: this cannot be doubted. We can still see in the lower classes of Italians that aristocratic self-sufficiency; manly discipline and self-confidence still form a part of the long history of their country: these are virtues which once manifested themselves before their eyes. A poor Venetian gondolier makes a far better figure than a Privy Councillor from Berlin, and is even a better man in the end—any one can see this. Just ask the women.
Most artists, even some of the greatest (including the historians) have up to the present belonged to the serving classes (whether they serve people of high position or princes or women or "the masses"), not to speak of their dependence upon the Church and upon moral law. Thus Rubens portrayed the nobility of his age; but only according to their vague conception of taste, not according to his own measure of beauty—on the whole, therefore, against his own taste. Van Dyck was nobler in this respect: who in all those whom he painted added a certain amount of what he himself most highly valued: he did not descend from himself, but rather lifted up others to himself when he "rendered."
The slavish humility of the artist to his public (as Sebastian Bach has testified in undying and outrageous words in the dedication of his High Mass) is perhaps more difficult to perceive in music; but it is all the more deeply engrained. A hearing would be refused me if I endeavoured to impart my views on this subject. Chopin possesses distinction, like Van Dyck. The disposition of Beethoven is that of a proud peasant; of Haydn, that of a proud servant. Mendelssohn, too, possesses distinction—like Goethe, in the most natural way in the world.
We could at any time have counted on the fingers of one hand those German learned men who possessed wit: the remainder have understanding, and a few of them, happily, that famous "childlike character" which divines. . . . It is our privilege: with this "divination" German science has discovered some things which we can hardly conceive of, and which, after all, do not exist, perhaps. It is only the Jews among the Germans who do not "divine" like them.
As Frenchmen reflect the politeness and esprit of French society, so do Germans reflect something of the deep, pensive earnestness of their mystics and musicians, and also of their silly childishness, The Italian exhibits a great deal of republican distinction and art, and can show himself to be noble and proud without vanity.
A larger number of the higher and better-endowed men will, I hope, have in the end so much self-restraint as to be able to get rid of their bad taste for affectation and sentimental darkness, and to turn against Richard Wagner as much as against Schopenhauer. These two Germans are leading us to ruin; they flatter our dangerous qualities. A stronger future is prepared for us in Goethe, Beethoven, and Bismarck than in these racial aberrations. We have had no philosophers yet.
The peasant is the commonest type of noblesse, for he is dependent upon himself most of all. Peasant blood is still the best blood in Germany—for example, Luther, Niebuhr, Bismarck.
Bismarck a Slav. Let any one look upon the face of Germans. Everything that had manly, exuberant blood in it went abroad. Over the smug populace remaining, the slave-souled people, there came an improvement from abroad, especially by a mixture of Slavonic blood.
The Brandenburg nobility and the Prussian nobility in general (and the peasant of certain North German districts), comprise at present the most manly natures in Germany.
That the manliest men shall rule: this is only the natural order of things.
The future of German culture rests with the sons of the Prussian officers.
There has always been a want of wit in Germany, and mediocre heads attain there to the highest honours, because even they are rare. What is most highly prized is diligence and perseverance and a certain cold-blooded, critical outlook, and, for the sake of such Qualities, German scholarship and the German military system have become paramount in Europe.
Parrliaments may be very useful to a strong and versatile statesman: he has something there to rely upon (every such thing must, however, be able to resist!)—upon which he can throw a great deal of responsibility. On the whole, however, I could wish that the counting mania and the superstitious belief in majorities were not established in Germany, as with the Latin races, and that one could finally invent something new even in politics! It is senseless and dangerous to let the custom of universal suffrage—which is still but a short time under cultivation, and could easily be uprooted—take a deeper root: whilst, of course, its introduction was merely an expedient to steer clear of temporary difficulties.
Can any one interest himself in this German Empire? Where is the new thought? Is it only a new combination of power? All the worse, if it does not know its own mind. Peace and laisser alter are not types of politics for which I have any respect. Ruling, and helping the highest thoughts to victory—the only things that can make me interested in Germany. England's small-mindedness is the great danger now on earth. I observe more inclination towards greatness in the feelings of the Russian Nihilists than in those of the English Utilitarians. We require an intergrowth of the German and Slav races, and we require, too, the cleverest financiers, the Jews, for us to become masters of the world.:(a) The sense of reality.:(b) A giving-up of the English principle of the people's right of representation. We require the representation of the great interests.
- (c) We require an unconditional union with Russia, together with a mutual plan of action which shall not permit any English schemata to obtain the mastery in Russia. No American future!
- (d) A national system of politics is untenable, and embarrassment by Christian views is a very great evil. In Europe all sensible people are sceptics, whether they say so or not.
I see over and beyond all these national wars, new "empires," and whatever else lies in the foreground. What I am concerned with—for I see it preparing itself slowly and hesitatingly—is the United Europe. It was the only real work, the one impulse in the souls, of all the broad-minded and deep-thinking men of this century—this reparation of a new synthesis, and the tentative effort to anticipate the future of "the European." Only in their weaker moments, or when they grew old, did they fall back again into the national narrowness of the "Fatherlanders"—then they were once more "patriots." I am thinking of men like Napoleon, Heinrich Heine, Goethe, Beethoven, Stendhal, Schopenhauer. Perhaps Richard Wagner likewise belongs to their number, concerning whom, as a successful type of German obscurity, nothing can be said without some such "perhaps."
But to the help of such minds as feel the need of a new unity there comes a great explanatory economic fact: the small States of Europe—I refer to all our present kingdoms and "empires"— will in a short time become economically untenable, owing to the mad, uncontrolled struggle for the possession of local and international trade. Money is even now compelling European nations to amalgamate into one Power. In order, however, that Europe may enter into the battle for the mastery of the world with good prospects of victory (it is easy to perceive against whom this battle will be waged), she must probably "come to an understanding" with England. The English colonies are needed for this struggle, just as much as modern Germany, to play her new role of broker and middleman, requires the colonial possessions of Holland. For no one any longer believes that England alone is strong enough to continue to act her old part for fifty years more; the impossibility of shutting out homines novi from the government will ruin her, and her continual change of political parties is a fatal obstacle to the carrying out of any tasks which require to be spread out over a long period of time. A man must to-day be a soldier first and foremost that he may not afterwards lose his credit as a merchant. Enough; here, as in other matters, the coming century will be found following in the footsteps of Napoleon—the first man, and the man of greatest initiative and advanced views, of modern times. For the tasks of the next century, the methods of popular representation and parliaments are the most inappropriate imaginable.
The condition of Europe in the next century will once again lead to the breeding of manly virtues, because men will live in continual danger. Universal military service is already the curious antidote which we possess for the effeminacy of democratic ideas, and it has grown up out of the struggle of the nations. (Nation—men who speak one language and read the same newspapers. These men call themselves "nations," and would far too readily trace their descent from the same source and through the same history; which, however, even with the assistance of the most malignant lying in the past, they have not succeeded in doing.)
What quagmires and mendacity must there be about if it is possible, in the modern European hotch-potch, to raise questions of "race"! (It being premised that the origin of such writers is not in Horneo and Borneo.)
Maxim: To associate with no man who takes any part in the mendacious race swindle.
With the freedom of travel now existing, groups of men of the same kindred can join together and establish communal habits and customs. The overcoming of "nations."
To make Europe a centre of culture, national stupidities should not make us blind to the fact that in the higher regions there is already a continuous reciprocal dependence. France and German philosophy. Richard Wagner and Paris (1830-50). Goethe and Greece. All things are impelled towards a synthesis of the European past in the highest types of mind.
Mankind has still much before it—how, generally speaking, could the ideal be taken from the past? Perhaps merely in relation to the present, which latter is possibly a lower region.
This is our distrust, which recurs again and again; our care, which never lets us sleep; our question, which no one listens to or wishes to listen to; our Sphinx, near which there is more than one precipice: we believe that the men of present-day Europe are deceived in regard to the things which we love best, and a pitiless demon (no, not pitiless, only indifferent and puerile)—plays with our hearts and their enthusiasm, as it may perhaps have already played with everything that lived and loved; I believe that everything which we Europeans of to-day are in the habit of admiring as the values of all these respected things called "humanity," "mankind," "sympathy," "pity," may be of some value as the debilitation and moderating of certain powerful and dangerous primitive impulses. Nevertheless, in the long run all these things are nothing else than the belittlement of the entire type "man," his mediocrisation, if in such a desperate situation I may make use of such a desperate expression. I think that the commedia umana for an epicurean spectator-god must consist in this: that the Europeans, by virtue of their growing morality, believe in all their innocence and vanity that they are rising higher and higher, whereas the truth is that they are sinking lower and lower—i.e., through the cultivation of all the virtues which are useful to a herd, and through the repression of the other and contrary virtues which give rise to a new, higher, stronger, masterful race of men—the first-named virtues merely develop the herd-animal in man and stabilitate the animal "man," for until now man has been "the animal as yet unstabilitated."
Genius and Epoch.—Heroism is no form of selfishness, for one is shipwrecked by it. . . . The direction of power is often conditioned by the state of the period in which the great man happens to be born; and this fact brings about the superstition that he is the expression of his time. But this same power could be applied in several different ways; and between him and his time there is always this difference: that public opinion always worships the herd instinct,—i.e.,the instinct of the weak,—while he, the strong man, fights for strong ideals.
The fate now overhanging Europe is simply this: that it is exactly her strongest sons that come rarely and late to the spring-time of their existence; that, as a rule, when they are already in their early youth they perish, saddened, disgusted, darkened in mind, just because they have already, with the entire passion of their strength, drained to the dregs the cup of disillusionment, which in our days means the cup of knowledge, and they would not have been the strongest had they not also been the most disillusioned. For that is the test of their power—they must first of all rise out of the illness of their epoch to reach their own health. A late spring-time is their mark of distinction; also, let us add, late merriment, late folly, the late exuberance of joy! For this is the danger of to-day: everything that we loved when we were young has betrayed us. Our last love—the love which makes us acknowledge her, our love for Truth—let us take care that she, too, does not betray us!