Beyond Good and Evil

By Friedrich Nietzsche

Page 109

does not take root in German hearts, as the Bible has
done.

248. There are two kinds of geniuses: one which above all engenders and
seeks to engender, and another which willingly lets itself be fructified
and brings forth. And similarly, among the gifted nations, there are
those on whom the woman's problem of pregnancy has devolved, and the
secret task of forming, maturing, and perfecting--the Greeks, for
instance, were a nation of this kind, and so are the French; and others
which have to fructify and become the cause of new modes of life--like
the Jews, the Romans, and, in all modesty be it asked: like the
Germans?--nations tortured and enraptured by unknown fevers and
irresistibly forced out of themselves, amorous and longing for
foreign races (for such as "let themselves be fructified"), and withal
imperious, like everything conscious of being full of generative force,
and consequently empowered "by the grace of God." These two kinds of
geniuses seek each other like man and woman; but they also misunderstand
each other--like man and woman.

249. Every nation has its own "Tartuffery," and calls that its
virtue.--One does not know--cannot know, the best that is in one.

250. What Europe owes to the Jews?--Many things, good and bad, and above
all one thing of the nature both of the best and the worst: the grand
style in morality, the fearfulness and majesty of infinite demands, of
infinite significations, the whole Romanticism and sublimity of moral
questionableness--and consequently just the most attractive, ensnaring,
and exquisite element in those iridescences and allurements to life,
in the aftersheen of which the sky of our European culture, its evening
sky, now glows--perhaps glows out. For this, we artists among the
spectators and philosophers, are--grateful to the Jews.

251. It must be taken into the bargain, if various clouds and
disturbances--in short, slight attacks of stupidity--pass over the
spirit of a people that suffers and WANTS to suffer from national
nervous fever and political ambition: for instance, among present-day
Germans there is alternately the anti-French folly, the anti-Semitic
folly, the anti-Polish folly, the Christian-romantic folly, the
Wagnerian folly, the Teutonic folly, the Prussian folly (just look at
those poor historians, the Sybels and Treitschkes, and their closely
bandaged heads), and whatever else these little obscurations of the
German spirit and conscience may be called. May it be forgiven me that
I, too, when on a short daring sojourn on very infected ground, did not
remain wholly exempt from the disease, but like every one else, began
to entertain thoughts about matters which did not concern me--the first
symptom of political infection. About the Jews, for instance,

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Text Comparison with The Birth of Tragedy; or, Hellenism and Pessimism

Page 14
" On this account, if for no other reason, it should be treated with some consideration and reserve; yet I shall not altogether conceal how disagreeable it now appears to me, how after sixteen years it stands a total stranger before me,--before an eye which is.
Page 20
.
Page 23
Werk, dass er sein Träumen deut' und merk'.
Page 31
Such is the sphere of beauty, in which, as in a mirror, they saw their images, the Olympians.
Page 35
knowledge of the Dionyso-Apollonian genius and his art-work, or at least an anticipatory understanding of the mystery of the aforesaid union.
Page 39
Likewise,.
Page 43
blasphemy to speak here of the anticipation of a "constitutional representation of the people," from which blasphemy others have not shrunk, however.
Page 46
Knowledge kills action, action requires the veil of illusion--it is this lesson which Hamlet teaches, and not the cheap wisdom of John-a-Dreams who from too much reflection, as it were from a surplus of possibilities, does not arrive at action at all.
Page 51
He involuntarily transferred the entire picture of the god, fluttering magically before his soul, to this masked figure and resolved its reality as it were into a phantasmal unreality.
Page 53
Thus, then, the legal knot of the fable of Œdipus, which to mortal eyes appears indissolubly entangled, is slowly unravelled--and the profoundest human joy comes upon us in the presence of this divine counterpart of dialectics.
Page 58
The haughty Titan Prometheus has announced to his Olympian tormentor that the extremest danger will one day menace his rule, unless he ally with him betimes.
Page 65
Even Euripides was, in a certain sense, only a mask: the deity that spoke through him was neither Dionysus nor Apollo, but an altogether new-born demon, called _Socrates.
Page 74
This perplexity with respect to the chorus first manifests itself in Sophocles--an important sign that the Dionysian basis of tragedy already begins to disintegrate with him.
Page 85
by Haldane and Kemp.
Page 95
For the words, it is argued, are as much nobler than the accompanying harmonic system as the soul is nobler than the body.
Page 97
He who would destroy the opera must join issue with Alexandrine cheerfulness, which expresses itself so naïvely therein concerning its favourite representation; of which in fact it is the specific form of art.
Page 98
Out of the Dionysian root of the German spirit a power has arisen which has nothing in common with the primitive conditions of Socratic culture, and can neither be explained nor excused thereby, but is rather regarded by this culture as something terribly inexplicable and overwhelmingly hostile,--namely, _German music_ as we have to understand it, especially in its vast solar orbit from Bach to Beethoven, from Beethoven to Wagner.
Page 99
To what then does the mystery of this oneness of German music and philosophy point, if not to a new form of existence, concerning the substance of which we can only inform ourselves presentiently from Hellenic analogies? For to us who stand on the boundary line between two different forms of existence, the Hellenic prototype retains the immeasurable value, that therein all these transitions and struggles are imprinted in a classically instructive form: except that we, as it were, experience analogically in _reverse_ order the chief epochs of the Hellenic genius, and seem now, for instance, to pass backwards from the Alexandrine age to the period of tragedy.
Page 101
We understand why so feeble a culture hates true art; it fears destruction thereby.
Page 112
Let us now place alongside thereof the abstract man proceeding independently of myth, the abstract education, the abstract usage, the abstract right, the abstract state: let us picture to ourselves the lawless roving of the artistic imagination, not bridled by any native myth: let us imagine a culture which has no fixed and sacred primitive seat, but is doomed to exhaust all its possibilities, and has to nourish itself wretchedly from the other cultures--such is the Present, as the result of Socratism, which is bent on the destruction of myth.