Beyond Good and Evil

By Friedrich Nietzsche

Page 44

in the
case of the unique natures of noble origin, if by virtue of superior
spirituality they should incline to a more retired and contemplative
life, reserving to themselves only the more refined forms of government
(over chosen disciples or members of an order), religion itself may
be used as a means for obtaining peace from the noise and trouble of
managing GROSSER affairs, and for securing immunity from the UNAVOIDABLE
filth of all political agitation. The Brahmins, for instance, understood
this fact. With the help of a religious organization, they secured to
themselves the power of nominating kings for the people, while their
sentiments prompted them to keep apart and outside, as men with a higher
and super-regal mission. At the same time religion gives inducement and
opportunity to some of the subjects to qualify themselves for future
ruling and commanding the slowly ascending ranks and classes, in which,
through fortunate marriage customs, volitional power and delight in
self-control are on the increase. To them religion offers sufficient
incentives and temptations to aspire to higher intellectuality, and to
experience the sentiments of authoritative self-control, of silence, and
of solitude. Asceticism and Puritanism are almost indispensable means of
educating and ennobling a race which seeks to rise above its hereditary
baseness and work itself upwards to future supremacy. And finally, to
ordinary men, to the majority of the people, who exist for service and
general utility, and are only so far entitled to exist, religion gives
invaluable contentedness with their lot and condition, peace of heart,
ennoblement of obedience, additional social happiness and sympathy,
with something of transfiguration and embellishment, something of
justification of all the commonplaceness, all the meanness, all
the semi-animal poverty of their souls. Religion, together with the
religious significance of life, sheds sunshine over such perpetually
harassed men, and makes even their own aspect endurable to them, it
operates upon them as the Epicurean philosophy usually operates upon
sufferers of a higher order, in a refreshing and refining manner,
almost TURNING suffering TO ACCOUNT, and in the end even hallowing and
vindicating it. There is perhaps nothing so admirable in Christianity
and Buddhism as their art of teaching even the lowest to elevate
themselves by piety to a seemingly higher order of things, and thereby
to retain their satisfaction with the actual world in which they find it
difficult enough to live--this very difficulty being necessary.

62. To be sure--to make also the bad counter-reckoning against such
religions, and to bring to light their secret dangers--the cost is
always excessive and terrible when religions do NOT operate as an
educational and disciplinary medium in the hands of

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

Page 13
Förster-Nietzsche, which appears in the front of the first volume of Naumann's Pocket Edition of Nietzsche, has been translated and arranged by Mr.
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of _Faust.
Page 31
Such is the sphere of beauty, in which, as in a mirror, they saw their images, the Olympians.
Page 34
But it is quite as certain that, where the first assault was successfully withstood, the authority and majesty of the Delphic god exhibited itself as more rigid and menacing than ever.
Page 49
This enchantment is the prerequisite of all dramatic art.
Page 54
especially Dionysian wisdom, is an unnatural abomination, and that whoever, through his knowledge, plunges nature into an abyss of annihilation, must also experience the dissolution of nature in himself.
Page 56
Accordingly crime[11] is understood by the Aryans to be a man, sin[12] by the Semites a woman; as also, the original crime is committed by man, the original sin by woman.
Page 61
In general it may be said that through this revolution of the popular language he made the New Comedy possible.
Page 62
And we must ascribe it to its influence that the conception of Greek antiquity, which lived on for centuries, preserved with almost enduring persistency that peculiar hectic colour of cheerfulness--as if there had never been a Sixth Century with its birth of tragedy, its Mysteries, its Pythagoras and Heraclitus, indeed as if the art-works of that great period did not at all exist, which in fact--each by itself--can in no wise be explained as having sprung from the soil of such a decrepit and slavish love of existence and cheerfulness, and point to an altogether different conception of things as their source.
Page 71
To refute him here was really as impossible as to approve.
Page 72
Let us now imagine the one great Cyclopean eye of Socrates fixed on tragedy, that eye in which the fine frenzy of artistic enthusiasm had never glowed--let us think how it was denied to this eye to gaze with pleasure into the Dionysian abysses--what could it not but see in the "sublime and greatly lauded" tragic art, as Plato called it? Something very absurd, with causes that seemed to be without effects, and effects apparently without causes; the whole, moreover, so motley and diversified that it could not but be repugnant to a thoughtful mind, a dangerous incentive, however, to sensitive and irritable souls.
Page 79
For the periphery of the circle of science has an infinite number of points, and while there is still no telling how this circle can ever be completely measured, yet the noble and gifted man, even before the middle of his career, inevitably comes into contact with those extreme points of the periphery where he stares at the inexplicable.
Page 85
We are really for brief moments Primordial Being itself, and feel its indomitable desire for being and joy in existence; the struggle, the pain, the destruction of phenomena, now appear to us as something necessary, considering the surplus of innumerable forms of existence which throng and push one another into life, considering the exuberant fertility of the universal will.
Page 86
If ancient tragedy was driven from its course by the dialectical desire for knowledge and the optimism of science, it might be inferred that there is an eternal conflict between _the theoretic_ and _the tragic view of things,_ and only after the spirit of science has been led to its boundaries, and its claim to universal validity has been destroyed by the evidence of these boundaries, can we hope for a.
Page 90
All that we call culture is made up of these stimulants; and, according to the proportion of the ingredients, we have either a specially _Socratic_ or _artistic_ or _tragic culture_: or, if historical exemplifications are wanted, there is either an Alexandrine or a Hellenic or a Buddhistic culture.
Page 91
While this optimism, resting on apparently unobjectionable _æterna veritates,_ believed.
Page 104
Relying upon this noble illusion, she can now move her limbs for the dithyrambic dance, and abandon herself unhesitatingly to an orgiastic feeling of freedom, in which she could not venture to indulge as music itself, without this illusion.
Page 107
Music, however, speaks out of this heart; and though countless phenomena of the kind might be passing manifestations of this music, they could never exhaust its essence, but would always be merely its externalised copies.
Page 109
At one time fear and pity are supposed to be forced to an alleviating discharge through the serious procedure, at another time we are expected to feel elevated and inspired at the triumph of good and noble principles, at the sacrifice of the hero in the interest of a moral conception of things; and however certainly I believe that for countless men precisely this, and only this, is the effect of tragedy, it as obviously follows therefrom that all these, together with their interpreting æsthetes, have had no experience of tragedy as the highest _art.
Page 113
It is from this abyss that the German Reformation came forth: in the choral-hymn of which the future melody of German music first resounded.