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

By Friedrich Nietzsche

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over this very book of hate it wrote the name
of the Disciple of Love, that self-same disciple to whom it attributed
that impassioned and ecstatic Gospel--therein lurks a portion of
truth, however much literary forging may have been necessary for
this purpose.) The Romans were the strong and aristocratic; a nation
stronger and more aristocratic has never existed in the world, has
never even been dreamed of; every relic of them, every inscription
enraptures, granted that one can divine _what_ it is that writes the
inscription. The Jews, conversely, were that priestly nation of
resentment par excellence, possessed by a unique genius for popular
morals: just compare with the Jews the nations with analogous gifts,
such as the Chinese or the Germans, so as to realise afterwards what is
first rate, and what is fifth rate.

Which of them has been provisionally victorious, Rome or Judæa? but
there is not a shadow of doubt; just consider to whom in Rome itself
nowadays you bow down, as though before the quintessence of all the
highest values--and not only in Rome, but almost over half the world,
everywhere where man has been tamed or is about to be tamed--to _three
Jews_, as we know, and _one Jewess_ (to Jesus of Nazareth, to Peter
the fisher, to Paul the tent-maker, and to the mother of the aforesaid
Jesus, named Mary). This is very remarkable: Rome is undoubtedly
defeated. At any rate there took place in the Renaissance a brilliantly
sinister revival of the classical ideal, of the aristocratic valuation
of all things: Rome herself, like a man waking up from a trance,
stirred beneath the burden of the new Judaised Rome that had been built
over her, which presented the appearance of an œcumenical synagogue
and was called the "Church": but immediately Judæa triumphed again,
thanks to that fundamentally popular (German and English) movement
of revenge, which is called the Reformation, and taking also into
account its inevitable corollary, the restoration of the Church--the
restoration also of the ancient graveyard peace of classical Rome.
Judæa proved yet once more victorious over the classical ideal in the
French Revolution, and in a sense which was even more crucial and even
more profound: the last political aristocracy that existed in Europe,
that of the _French_ seventeenth and eighteenth centuries, broke into
pieces beneath the instincts of a resentful populace--never had the
world heard a greater jubilation, a more uproarious enthusiasm: indeed,
there took place in the midst of it the most monstrous and unexpected
phenomenon; the ancient ideal _itself_ swept before the eyes and
conscience of humanity with all its life and with

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Text Comparison with Homer and Classical Philology

Page 0
, J.
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Life is worth living, says art, the beautiful temptress; life is worth knowing, says science.
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Think it not crime in any way: Youth's fervent adoration Leads us to know the verity, And feel the poet's unity.
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Let us talk as we will about the unattainability of this goal, and even designate the goal itself as an illogical pretension--the aspiration for it is very real; and I should like to try to make it clear by an example that the most significant steps of classical philology never lead away from the ideal antiquity, but to it; and that, just when people are speaking unwarrantably of the overthrow of sacred shrines, new and more worthy altars are being erected.
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of Homeric criticism, take his stand upon the question of personality as being the really fruitful oasis in the desert of the whole argument.
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At a certain given date, about the time of Pisistratus, the poems which had been repeated orally were said to have been collected in manuscript form; but the scribes, it is added, allowed themselves to take some liberties with the text by transposing some lines and adding extraneous matter here and there.
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As it is difficult for us at the present day, and necessitates a serious effort on our part, to understand the law of gravitation clearly--that the earth alters its form of motion when another heavenly body changes its position in space, although no material connection unites one to the other--it likewise costs us some trouble to obtain a clear impression of that wonderful problem which, like a coin long passed from hand to hand, has lost its original and highly conspicuous stamp.
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Could it be possible that that same Nature who so sparingly distributed her rarest and most precious production--genius--should suddenly take the notion of lavishing her gifts in one sole direction? And here the thorny question again made its appearance: Could we not get along with one genius only, and explain the present existence of that unattainable excellence? And now eyes were keenly on the lookout for whatever that excellence and singularity might consist of.
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The people now understood for the first time that the long-felt power of greater individualities and wills was larger than the pitifully small will of an individual man;[1] they now saw that everything truly great in the kingdom of the will could not have its deepest root in the inefficacious and ephemeral individual will; and, finally, they now discovered the powerful instincts of the masses, and diagnosed those unconscious impulses to be the foundations and supports of the so-called universal history.
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It was imagined that new shells were forming round a small kernel, so to speak, and that those pieces of popular poetry originated like avalanches, in the drift and flow of tradition.
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The less there is known about the life and times of the poet, the less applicable is this mechanism.
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Where, however, a poet is unable to observe artistically with a single glance,.
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The _Iliad_ is not a garland, but a bunch of flowers.
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In the first place, those "great" conceptions--such, for example, as that of the indivisible and inviolable poetic genius, Homer--were during the pre-Wolfian period only too great, and hence inwardly altogether empty and elusive when we now try to grasp them.
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" By this I wish to signify that all philological activities should be enclosed and surrounded by a philosophical view of things, in which everything individual and isolated is evaporated as something detestable, and in which.
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great homogeneous views alone remain.