The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

By Friedrich Nietzsche

Page 28

the
mother of Jesus from the Talmud, Tertullian is henceforth referring to
the Jews), "_sabbati destructor, Samarites et dæmonium habens. Hic est
quem a Juda redemistis, hic est ille arundine et colaphis diverberatus,
sputamentis de decoratus, felle et acete potatus. Hic est, quem
clam discentes subripuerunt, ut resurrexisse dicatur vel hortulanus
detraxit, ne lactucæ suæ frequentia commeantium laderentur. Ut talia
species, ut talibus exultes, quis tibi prætor aut consul aut sacerdos
de sua liberalitate prastabit? Et tamen hæc jam habemus quodammodo per
fidem spiritu imaginante repræsentata. Ceterum qualia illa sunt, quæ
nec oculus vidit nec auris audivit nec in cor hominis ascenderunt?_" (I
Cor. ii. 9.) "_Credo circo et utraque cavea_" (first and fourth row,
or, according to others, the comic and the tragic stage) "_et omni
studio gratiora._" _Per fidem_: so stands it written.


16.

Let us come to a conclusion. The two _opposing values_, "good and bad,"
"good and evil," have fought a dreadful, thousand-year fight in the
world, and though indubitably the second value has been for a long time
in the preponderance, there are not wanting places where the fortune
of the fight is still undecisive. It can almost be said that in the
meanwhile the fight reaches a higher and higher level, and that in the
meanwhile it has become more and more intense, and always more and more
psychological; so that nowadays there is perhaps no more decisive mark
of the _higher nature_, of the more psychological nature, than to be in
that sense self-contradictory, and to be actually still a battleground
for those two opposites. The symbol of this fight, written in a writing
which has remained worthy of perusal throughout the course of history
up to the present time, is called "Rome against Judæa, Judæa against
Rome." Hitherto there has been no greater event than _that_ fight,
the putting of _that_ question, _that_ deadly antagonism. Rome found
in the Jew the incarnation of the unnatural, as though it were its
diametrically opposed monstrosity, and in Rome the Jew was held to
be _convicted of hatred_ of the whole human race: and rightly so, in
so far as it is right to link the well-being and the future of the
human race to the unconditional mastery of the aristocratic values, of
the Roman values. What, conversely, did the Jews feel against Rome?
One can surmise it from a thousand symptoms, but it is sufficient to
carry one's mind back to the Johannian Apocalypse, that most obscene
of all the written outbursts, which has revenge on its conscience.
(One should also appraise at its full value the profound logic of the
Christian instinct, when

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