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

By Friedrich Nietzsche

Page 89

pity for man_!


If you have understood in all their depths--and I demand that you
should _grasp them profoundly_ and understand them profoundly--the
reasons for the impossibility of its being the business of the healthy
to nurse the sick, to make the sick healthy, it follows that you have
grasped this further necessity--the necessity of doctors and nurses
_who themselves are sick_. And now we have and hold with both our hands
the essence of the ascetic priest. The ascetic priest must be accepted
by us as the predestined saviour, herdsman, and champion of the sick
herd: thereby do we first understand his awful historic mission. The
_lordship over sufferers_ is his kingdom, to that points his instinct,
in that he finds his own special art, his master-skill, his kind of
happiness. He must himself be sick, he must be kith and kin to the
sick and the abortions so as to understand them, so as to arrive at an
understanding with them; but he must also be strong, even more master
of himself than of others, impregnable, forsooth, in his will for
power, so as to acquire the trust and the awe of the weak, so that he
can be their hold, bulwark, prop, compulsion, overseer, tyrant, god.
He has to protect them, protect his herds--_against_ whom? Against
the healthy, doubtless also against the envy towards the healthy. He
must be the natural adversary and _scorner_ of every rough, stormy,
reinless, hard, violently-predatory health and power. The priest is
the first form of the more delicate animal that scorns more easily
than it hates. He will not be spared the waging of war with the beasts
of prey, a war of guile (of "spirit") rather than of force, as is
self-evident--he will in certain cases find it necessary to conjure up
out of himself, or at any rate to represent practically a new type of
the beast of prey--a new animal monstrosity in which the polar bear,
the supple, cold, crouching panther, and, not least important, the fox,
are joined together in a trinity as fascinating as it is fearsome.
If necessity exacts it, then will he come on the scene with bearish
seriousness, venerable, wise, cold, full of treacherous superiority, as
the herald and mouthpiece of mysterious powers, sometimes going among
even the other kind of beasts of prey, determined as he is to sow on
their soil, wherever he can, suffering, discord, self-contradiction,
and only too sure of his art, always to be lord of _sufferers_ at all
times. He brings with him, doubtless, salve and balsam; but before he
can play the physician

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Text Comparison with Homer and Classical Philology

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Page 1
And philology has a great many such enemies.
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From the circles upon whose help we must place the most implicit reliance--the artistic friends of antiquity, the warm supporters of Hellenic beauty and noble simplicity--we hear harsh voices crying out that it is precisely the philologists themselves who are the real opponents and destroyers of the ideals of antiquity.
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" It may be added that, for a given period--such as our present philological period, for example--the centre of discussion may be removed from the problem of the poet's personality; for even now a painstaking experiment is being made to reconstruct the Homeric poems without the aid of personality, treating them as the work of several different persons.
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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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But even this distinguishing characteristic, in place of wishing to recognise the supernatural existence of a tangible personality, ascends likewise through all the stages that lead to that zenith, with ever-increasing energy and clearness.
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And then we meet with the weighty question: What lies before this period? Has Homer's personality, because it cannot be grasped, gradually faded away into an empty name? Or had all the Homeric poems been gathered together in a body, the nation naively representing itself by the figure of Homer? _Was the person created out of a conception, or the conception out of a person?_ This is the real "Homeric question," the central problem of the personality.
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to have become active; the happiest people, in the happiest period of its existence, in the highest activity of fantasy and formative power, was said to have created those immeasurable poems.
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This is the reaction, or, if you will, the superstition, which followed upon the most momentous discovery of historico-philological science, the discovery and appreciation of the _soul of the people_.
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Homer as the composer of the _Iliad_ and the _Odyssey_ is not a historical tradition, but an _aesthetic judgment_.
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The infinite profusion of images and incidents in the Homeric epic must force us to admit that such a wide range of vision is next to impossible.
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he usually piles conception on conception, and endeavours to adjust his characters according to a comprehensive scheme.
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But I have also, I imagine, recalled two facts to those friends of antiquity who take such delight in accusing us philologists of lack of piety for great conceptions and an unproductive zeal for destruction.
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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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