Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

By Friedrich Nietzsche

Page 67

can use the most direct compulsion against him
(through refusal of sacrificial food, scourging, binding in fetters,
and so on). In order to obtain by force the missing favour of their
god the lower classes in China wind cords round the image of the one
who has left them in the lurch, pull it down and drag it through the
streets in the dust and the dirt: "You dog of a spirit," they say, "we
gave you a magnificent temple to live in, we gilded you prettily, we
fed you well, we offered you sacrifice, and yet you are so ungrateful."
Similar forcible measures against pictures of the Saints and Virgin
when they refused to do their duty in pestilence or drought, have
been witnessed even during the present century in Catholic countries.
Through all these magic relations to nature, countless ceremonies
have been called into life; and at last, when the confusion has
grown too great, an endeavour has been made to order and systematise
them, in order that the favourable course of the whole progress of
nature, _i.e._ of the great succession of the seasons, may seem to
be guaranteed by a corresponding course of a system of procedure.
The essence of the religious cult is to determine and confine nature
to human advantage, _to impress it with a legality, therefore, which
it did not originally possess_; while at the present time we wish to
recognise the legality of nature in order to adapt ourselves to it.
In short, then, the religious cult is based upon the representations
of sorcery between man and man,--and the sorcerer is older than the
priest. But it is likewise based upon other and nobler representations;
it premises the sympathetic relation of man to man, the presence of
goodwill, gratitude, the hearing of pleaders, of treaties between
enemies, the granting of pledges, and the claim to the protection of
property. In very low stages of civilisation man does not stand in the
relation of a helpless slave to nature, he is _not_ necessarily its
involuntary, bondsman. In the _Greek_ grade of religion, particularly
in relation to the Olympian gods, there may even be imagined a common
life between two castes, a nobler and more powerful one, and one less
noble; but in their origin both belong to each other somehow, and
are of one kind; they need not be ashamed of each other. That is the
nobility of the Greek religion.


how many feelings are lost to us may be seen, for instance, in the
mingling of the _droll,_ even

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Text Comparison with Dityrambeja

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Page 1
Mitä maastansa hän, mitä tuhansista noista, välikappaleita käsissä luovan ne vain! Hän juhlivi tänään, jo huomenna nostaa tuhosäihkyvän säilän ja polkevi lain.
Page 2
[1] Verihuurut ne peittävi Ranskan, tuli roihuvi valloillaan, viha vihreenä lieskana loimuu, punahurmeella huuhtovi maan, se allensa tallaa ja ruhjoo, mitä vuossadat suurinta loi, se pirstoo ja syöksevi surmaan, tuhokellot kun turmion soi.
Page 3
Ei uuvu voima, joka hautaa kaivaa hyveille, jotka lailla iltaruskon kultaavat vielä maita, uuden uskon syttyissä niinkuin syttyy tähdet yöhön.
Page 4
Pyhä Rooma on vallattu, jällehen aika, korkea, ankara urhojen aika, valtikan ottaa.
Page 5
Heelmät kypsyy, putoo puista kesän riemuinneista, heilineistä, konsa elo kuohui, kiehui, täytti nesteillänsä syämet, juuret, heelmiin kypsytti ja heitti kylmän, kolkon syksyn hyiseen helmaan.
Page 6
Paahtoi polttaen ylläni päivä: terve, te äkkiä tulevat tuulet, terve, te iltaiset viileät henget! Humisee oudon raikkaana ilma.