– of geniuses, too – who cannot control themselves, or experience any inward joy, until they have lost themselves completely: while, on the other hand, the criminal often gives a proof of his admirable self-control, sacrifice, and wisdom, and thus maintains these qualities in those who fear him. Through him life's sky may at times seem overcast and threatening, but the atmosphere ever remains brisk and vigorous. – Furthermore, these enthusiasts bring their entire strength to bear on the task of imbuing mankind with belief in inebriation as in life itself: a dreadful belief! As savages are now quickly corrupted and ruined by “fire-water,” so likewise has mankind in general been slowly though thoroughly corrupted by these spiritual “fire-waters” of intoxicating feelings and by those who keep alive the craving for them. It may yet be ruined thereby.
51
Such as we still are. – “Let us be indulgent to the great one-eyed!” said Stuart Mill, as if it were necessary to ask for indulgence when we are willing to believe and almost to worship them. I say: Let us be indulgent towards the two-eyed, both great and small; for, such as we are now, we shall never rise beyond indulgence!
52
Where are the New Physicians of the Soul? – It is the means of consolation which have stamped life with that fundamental melancholy character in which we now believe: the worst disease of mankind has arisen from the struggle against diseases, and apparent remedies have in the long run brought about worse conditions than those which it was intended to remove by their use. Men, in their ignorance, used to believe that the stupefying and intoxicating means, which appeared to act immediately, the so-called “consolations,” were the true healing powers: they even failed to observe that they had often to pay for their immediate relief by a general and profound deterioration in health, that the sick ones had to suffer from the after-effects of the intoxication, then from the absence of the intoxication, and, later on, from a feeling of disquietude, depression, nervous starts, and ill-health. Again, men whose illness had advanced to a certain extent never recovered from it – those physicians of the soul, universally believed in and worshipped as they were, took care of that.
It has been justly said of Schopenhauer that he was one who again took the sufferings of humanity seriously: where is the man who will at length take the antidotes against these sufferings seriously, and who will pillory the unheard-of quackery with which men, even up to our own age, and in the most sublime nomenclature, have been wont to treat the illnesses of their souls?
53
Abuse of the Conscientious Ones. – It is the conscientious, and not the unscrupulous, who have suffered so greatly from exhortations to penitence and the fear of hell, especially if they happened to be men of imagination. In other words, a gloom has been cast over the lives of those who had the greatest need of cheerfulness and agreeable images – not only for the sake of their own consolation and recovery from themselves, but that humanity itself might take delight in them and absorb a ray of their beauty. Alas, how much superfluous cruelty and torment have been brought about by those religions which invented sin! and by those men who, by means of such religions, desired to reach the highest enjoyment of their power!
54
Thoughts on Disease. – To soothe the imagination of the patient, in order that he may at least no longer keep on thinking about his illness, and thus suffer more from such thoughts than from the complaint itself, which has been the case hitherto – that, it seems to me, is something! and it is by no means a trifle! And now do ye understand our task?
55
The “Ways.” – So-called “short cuts” have always led humanity to run great risks: on hearing the “glad tidings” that a “short cut” had been found, they always left the straight path —and lost their way.
56
The Apostate of the Free Spirit. – Is there any one, then, who seriously dislikes pious people who hold formally to their belief? Do we not, on the contrary, regard them with silent esteem and pleasure, deeply regretting at the same time that these excellent people do not share our own feelings? But whence arises that sudden, profound, and unreasonable dislike for the man who, having at one time possessed freedom of spirit, finally becomes a “believer”? In thinking of him we involuntarily experience the sensation of having beheld some loathsome spectacle, which we must quickly efface from our recollection. Should we not turn our backs upon even the most venerated man if we entertained the least suspicion of him in this regard? Not, indeed, from a moral point of view, but because of sudden disgust and horror! Whence comes this sharpness of feeling? Perhaps we shall be given to understand that, at bottom, we are not quite certain of our own selves? Or that, early in life, we build round ourselves hedges of the most pointed contempt, in order that, when old age makes us weak and forgetful, we may not feel inclined to brush our own contempt away from us?
Now, speaking frankly, this suspicion is quite erroneous, and whoever forms it knows nothing of what agitates and determines the free spirit: how little, to him, does the changing of an opinion seem contemptible per se! On the contrary, how highly he prizes the ability to change an opinion as a rare and valuable distinction, especially if he can retain it far into old age! And his pride (not his pusillanimity) even reaches so high as to be able to pluck the fruits of the spernere se sperni and the spernere se ipsum: without his being troubled by the sensation of fear of vain and easy-going men. Furthermore, the doctrine of the innocence of all opinions appears to him to be as certain as the doctrine of the innocence of all actions: how could he act as judge and hangman before the apostate of intellectual liberty! On the contrary, the sight of such a person would disgust him as much as the sight of a nauseous illness disgusts the physician: the physical repulsion caused by everything spongy, soft, and suppurating momentarily overcomes reason and the desire to help. Hence our goodwill is overcome by the conception of the monstrous dishonesty which must have gained the upper hand in the apostate from the free spirit: by the conception of a general gnawing which is eating its way down even to the framework of the character.
57
Other Fears, other Safeties. – Christianity overspread life with a new and unlimited insecurity, thereby creating new safeties, enjoyments and recreations, and new valuations of all things. Our own century denies the existence of this insecurity, and does so with a good conscience, yet it clings to the old habit of Christian certainties, enjoyments, recreations, and valuations! – even in its noblest arts and philosophies. How feeble and worn out must all this now seem, how imperfect and clumsy, how arbitrarily fanatical, and, above all, how uncertain: now that its horrible contrast has been taken away – the ever-present fear of the Christian for his eternal salvation!
58
Christianity and the Emotions. – In Christianity we may see a great popular protest against philosophy: the reasoning of the sages of antiquity had withdrawn men from the influence of the emotions, but Christianity would fain give men their emotions back again. With this aim in view, it denies any moral value to virtue such as philosophers understood it – as a victory of the reason over the passions – generally condemns every kind of goodness, and calls upon the passions to manifest themselves in their full power and glory: as love of God, fear of God, fanatic belief in God, blind hope in God.
59
Error as a Cordial. – Let people say what they will, it is nevertheless certain that it was the aim of Christianity to deliver mankind from the yoke of moral engagements by indicating what it believed to be the shortest way to perfection: exactly in the same manner as a few philosophers thought they could dispense with tedious and laborious dialectics, and the collection of strictly-proved facts, and point out a royal road
