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

By Friedrich Nietzsche

Page 93

is only the actual suffering, the discomfort of the
sufferer, which he combats, _not_ its cause, not the actual state of
sickness--this needs must constitute our most radical objection to
priestly medication. But just once put yourself into that point of
view, of which the priests have a monopoly, you will find it hard to
exhaust your amazement, at what from that standpoint he has completely
seen, sought, and found. The _mitigation_ of suffering, every kind of
"consoling"--all this manifests itself as his very genius: with what
ingenuity has he interpreted his mission of consoler, with what aplomb
and audacity has he chosen weapons necessary for the part. Christianity
in particular should be dubbed a great treasure-chamber of ingenious
consolations,--such a store of refreshing, soothing, deadening drugs
has it accumulated within itself; so many of the most dangerous and
daring expedients has it hazarded; with such subtlety, refinement,
Oriental refinement, has it divined what emotional stimulants can
conquer, at any rate for a time, the deep depression, the leaden
fatigue, the black melancholy of physiological cripples--for, speaking
generally, all religions are mainly concerned with fighting a certain
fatigue and heaviness that has infected everything. You can regard it
as _prima facie_ probable that in certain places in the world there
was almost bound to prevail from time to time among large masses of
the population a _sense of physiological depression_, which, however,
owing to their lack of physiological knowledge, did not appear to their
consciousness as such, so that consequently its "cause" and its _cure_
can only be sought and essayed in the science of moral psychology
(this, in fact, is my most general formula for what is generally called
a "_religion_"). Such a feeling of depression can have the most diverse
origins; it may be the result of the crossing of too heterogeneous
races (or of classes--genealogical and racial differences are also
brought out in the classes: the European "Weltschmerz," the "Pessimism"
of the nineteenth century, is really the result of an absurd and sudden
class-mixture); it may be brought about by a mistaken emigration--a
race falling into a climate for which its power of adaptation is
insufficient (the case of the Indians in India); it may be the effect
of old age and fatigue (the Parisian pessimism from 1850 onwards); it
may be a wrong diet (the alcoholism of the Middle Ages, the nonsense
of vegetarianism--which, however, have in their favour the authority
of Sir Christopher in Shakespeare); it may be blood-deterioration,
malaria, syphilis, and the like (German depression after the Thirty
Years' War, which infected half Germany with evil diseases, and
thereby paved the way for German

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XLI.
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5, and LXXIII.
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What follows is clear enough.