The Twilight of the Idols - The Antichrist Complete Works, Volume Sixteen

By Friedrich Nietzsche

Page 111

in word and pose
which in this book is elevated to an _Art,_ is not the accident of
any individual gift, of any exceptional nature. These qualities are
a matter of _race._ With Christianity, the art of telling holy lies,
which constitutes the whole of Judaism, reaches its final mastership,
thanks to many centuries of Jewish and most thoroughly serious training
and practice. The Christian, this _ultima ratio_ of falsehood, is the
Jew over again--he is even three times a Jew.... The fundamental will
only to make use of concepts, symbols and poses, which are demonstrated
by the practice of the priests, the instinctive repudiation of every
other kind of practice, every other standpoint of valuation and of
utility--all this is not only tradition, it is _hereditary;_ only as
an inheritance is it able to work like nature. The whole of mankind,
the best brains, and even the best ages--(one man only excepted who
is perhaps only a monster)--have allowed themselves to be deceived.
The gospels were read as the _book of innocence ..._ this is no
insignificant sign of the virtuosity with which deception has been
practised here.--Of course, if we could only succeed in seeing all
these amazing bigots and pretended saints, even for a moment, all
would be at an end--and it is precisely because _I_ can read no
single word of theirs, without seeing their pretentious poses, _that
I have made an end of them_.... I cannot endure a certain way they
have of casting their eyes heavenwards.--Fortunately for Christianity,
books are for the greatest number, merely literature. We must not let
ourselves be led away: "judge not!" they say, but they dispatch all
those to hell who stand in their way. Inasmuch as they let God do the
judging, they themselves, judge; inasmuch as they glorify God, they
glorify themselves; inasmuch as they exact those virtues of which
they themselves happen to be capable--nay more, of which they are in
need in order to be able to remain on top at all;--they assume the
grand airs of struggling for virtue, of struggling for the dominion of
virtue. "We live, we die, we sacrifice ourselves for the good" (--"the
Truth," "the Light," "the Kingdom of God"): as a matter of fact they
do only what they cannot help doing. Like sneaks they have to play a
humble part; sit away in corners, and remain obscurely in the shade,
and they make all this appear a duty; their humble life now appears as
a duty, and their humility is one proof the more of their piety!...
Oh, what a humble, chaste and compassionate kind

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

Page 2
at the boyish age of thirteen the problem of the origin of Evil already haunted me: at an age "when games and God divide one's heart," I devoted to that problem my first childish attempt at the literary game, my first philosophic essay--and as regards my infantile solution of the problem, well, I gave quite properly the honour to God, and made him the _father_ of evil.
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Those English psychologists, who up to the present are the only philosophers who are to be thanked for any endeavour to get as far as a history of the origin of morality--these men, I say, offer us in their own personalities no paltry problem;--they even have, if I am to be quite frank about it, in their capacity of living riddles, an advantage over their books--_they themselves are interesting!_ These English psychologists--what do they really mean? We always find them voluntarily or involuntarily at the same task of pushing to the front the _partie honteuse_ of our inner world, and looking for the efficient, governing, and decisive principle in that precise quarter where the intellectual self-respect of the race would be the most reluctant to find it (for example, in the _vis inertiæ_ of habit, or in forgetfulness, or in a blind and fortuitous mechanism and association of ideas, or in some factor that is purely passive, reflex, molecular, or fundamentally stupid)--what is the real motive power which always impels these psychologists in precisely _this_ direction? Is it an instinct for human disparagement somewhat sinister, vulgar, and malignant, or perhaps incomprehensible even to itself? or perhaps a touch of pessimistic jealousy, the mistrust of disillusioned idealists who have become gloomy, poisoned, and bitter? or a petty subconscious enmity and rancour against Christianity (and Plato), that has conceivably never crossed the threshold of consciousness? or just a vicious taste for those elements of life which are bizarre, painfully paradoxical, mystical, and illogical? or, as a final alternative, a dash of each of these motives--a little vulgarity, a little gloominess, a little anti-Christianity, a little craving for the necessary piquancy? But I am told that it is simply a case of old frigid and tedious frogs crawling and hopping around men and inside men, as if they were as thoroughly at home there, as they would be in a _swamp_.
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g.
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" The profound, icy mistrust which the German provokes, as soon as he arrives at power,--even at the present time,--is always still an aftermath of that inextinguishable horror with which for whole centuries Europe has regarded the wrath of the blonde Teuton beast (although between the old Germans and ourselves there exists scarcely a psychological, let alone a physical, relationship).
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I cannot refrain at this juncture from uttering a sigh and one last hope.
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_substratum_, there is no "being" behind doing, working, becoming; "the doer" is a mere appanage to the action.
Page 32
This is simply the long history of the origin of _responsibility_.
Page 38
It is then in _this_ sphere of the law of contract that we find the cradle of the whole moral world of the ideas of "guilt," "conscience," "duty," the "sacredness of duty,"--their commencement, like the commencement of all great things in the world, is thoroughly and continuously saturated with blood.
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B.
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Oh what a tragic grunting and eagerness! You can just think of it--they worship that painful and superfluous contrast, which Richard Wagner in his latter days undoubtedly wished to set to music, and to place on the stage! "_For what purpose, forsooth?_" as we may reasonably ask.
Page 71
In fact, one is tempted to ask if his fundamental conception of Will and Idea, the thought that there can only exist freedom from the "will" by means of "idea," did not originate in a generalisation from this sexual experience.
Page 73
They think _of themselves_ --what is the "saint" to them? They think of that which to them personally is most indispensable; of freedom from compulsion, disturbance, noise: freedom from business, duties, cares; of clear head; of the dance, spring, and.
Page 77
But this by no means excludes the possibility of that particular sweetness and fulness, which is peculiar to the æsthetic state, springing directly from the ingredient of sensuality (just as that "idealism" which is peculiar to girls at puberty originates in the same source)--it may be, consequently, that sensuality is not removed by the approach of the æsthetic state, as Schopenhauer believed, but merely becomes transfigured, and ceases to enter into the consciousness as sexual excitement.
Page 84
To put briefly the facts against its being real: _the ascetic ideal springs from the prophylactic and self-preservative instincts which mark a decadent life_, which seeks by every means in its power to maintain its position and fight for its existence; it points to a partial physiological depression and exhaustion, against which the most profound and intact life-instincts fight ceaselessly with new weapons and discoveries.
Page 89
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.
Page 93
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.
Page 102
This grand old wizard of an ascetic priest fighting with depression--he had clearly triumphed, _his_ kingdom had come: men no longer grumbled at pain, men _panted_ after pain: "_More pain!_ More pain!" So for centuries on end shrieked the demand of his acolytes and initiates.
Page 117
In that ideal suffering _found an explanation_; the tremendous gap seemed filled; the door to all suicidal Nihilism was closed.
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S.
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