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

By Friedrich Nietzsche

Page 79

man formerly paid a fine
for the insolence of claiming one woman to himself (to this phase
belongs, for instance, the _jus primæ noctis_, to-day still in Cambodia
the privilege of the priest, that guardian of the "good old customs").

The soft, benevolent, yielding, sympathetic feelings--eventually valued
so highly that they almost became "intrinsic values," were for a very
long time actually despised by their possessors: gentleness was then
a subject for shame, just as hardness is now (compare _Beyond Good
and Evil_, Aph. 260). The submission to law: oh, with what qualms of
conscience was it that the noble races throughout the world renounced
the _vendetta_ and gave the law power over themselves! Law was long a
_vetitum_, a blasphemy, an innovation; it was introduced with force,
like a force, to which men only submitted with a sense of personal
shame. Every tiny step forward in the world was formerly made at
the cost of mental and physical torture. Nowadays the whole of this
point of view--"that not only stepping forward, nay, stepping at all,
movement, change, all needed their countless martyrs," rings in our
ears quite strangely. I have put it forward in the _Dawn of Day_, Aph.
18. "Nothing is purchased more dearly," says the same book a little
later, "than the modicum of human reason and freedom which is now our
pride. But that pride is the reason why it is now almost impossible
for us to feel in sympathy with those immense periods of the 'Morality
of Custom,' which lie at the beginning of the 'world's history,'
constituting as they do the real decisive historical principle which
has fixed the character of humanity; those periods, I repeat, when
throughout the world suffering passed for virtue, cruelty for virtue,
deceit for virtue, revenge for virtue, repudiation of the reason for
virtue; and when, conversely, well-being passed current for danger, the
desire for knowledge for danger, pity for danger, peace for danger,
being pitied for shame, work for shame, madness for divinity, and
_change_ for immorality and incarnate corruption!"


There is in the same book, Aph. 12, an explanation of the _burden_
of unpopularity under which the earliest race of contemplative men
had to live--despised almost as widely as they were first feared!
Contemplation first appeared on earth in a disguised shape, in an
ambiguous form, with an evil heart and often with an uneasy head:
there is no doubt about it. The inactive, brooding, unwarlike element
in the instincts of contemplative men long invested them with a cloud
of suspicion: the only way to combat this was to excite a definite
_fear_. And the old

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Text Comparison with Human, All Too Human: A Book for Free Spirits

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1 It is often enough, and always with great surprise, intimated to me that there is something both ordinary and unusual in all my writings, from the "Birth of Tragedy" to the recently published "Prelude to a Philosophy of the Future": they all contain, I have been told, snares and nets for short sighted birds, and something that is almost a constant, subtle, incitement to an overturning of habitual opinions and of approved customs.
Page 14
Dreams carry us back to the earlier stages of human culture and afford us a means of understanding it more clearly.
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to us as the accumulated treasure of all the past--as the _treasure_, for whatever is worth anything in our humanity rests upon it.
Page 20
In both cases the historical question, with regard to an unmetaphysical disposition in mankind, remains the same.
Page 23
There is much science in his teaching although the science does not dominate, but, instead of it, the old, trite "metaphysical necessity.
Page 27
Consequently the value of life for the generality of mankind consists simply in the fact that the individual attaches more importance to himself than he does to the world.
Page 36
With such a predisposition in individuals, a feeling in common can scarcely arise at all, at most only the rudest form of it: so that everywhere that this conception of good and evil prevails, the destruction of the individuals, their race and nation, is imminent.
Page 37
The cheerfulness, friendliness and kindness of a heart are unfailing sources of unegoistic impulse and have made far more for civilization than those other more noised manifestations of it that are styled sympathy, benevolence and sacrifice.
Page 38
Let note be taken of children who cry and scream in order to be compassionated and who, therefore, await the moment when their condition will be observed; come into contact with the sick and the oppressed in spirit and try to ascertain if the wailing and sighing, the posturing and posing of misfortune do not have as end and aim the causing of pain to the beholder: the sympathy which each beholder manifests is a consolation to the weak and suffering only in as much as they are made to perceive that at least they have the power, notwithstanding all their weakness, to inflict pain.
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No one knows to what lengths circumstances (sympathy, emotion) may lead him.
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=--If virtue goes to sleep, it will be more vigorous when it awakes.
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The law goes originally only so far as the one party may appear to the other potent, invincible, stable, and the like.
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This conception of the customary as a condition of existence is carried into the slightest detail of morality.
Page 69
=--As soon as a religion rules, it has for its opponents those who were.
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He can do nothing else.
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=--All the visions, fears, exhaustions and delights of the saint are well known symptoms of sickness, which in him, owing to deep rooted religious and psychological delusions, are explained quite differently, that is not as symptoms of sickness.
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Man is conscious of certain acts which are very firmly implanted in the general course of conduct: indeed he discovers in himself a predisposition to such acts that seems to him to be as unalterable as his very being.
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Hence he readily, to relieve his tension, grasps the darts of the enemy and buries them in his own breast.
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means whereby such natures may resist the general exhaustion of their will to live (their nerves).
Page 81
They set themselves before the eyes of all not alone as models for imitation to many, but as fearful and yet delightful spectacles on the boundary line between this world and the next world, where in that period everyone thought he saw at one time rays of heavenly light, at another fearful, threatening tongues of flame.