We Philologists Complete Works of Friedrich Nietzsche, Volume 8

By Friedrich Nietzsche

Page 32

his
pages, which we admire.


149

In Socrates we have as it were lying open before us a specimen of the
consciousness out of which, later on, the instincts of the theoretic man
originated: that one would rather die than grow old and weak in mind.


150

At the twilight of antiquity there were still wholly unchristian
figures, which were more beautiful, harmonious, and pure than those of
any Christians: _e.g._, Proclus. His mysticism and syncretism were
things that precisely Christianity cannot reproach him with. In any
case, it would be my desire to live together with such people. In
comparison with them Christianity looks like some crude brutalisation,
organised for the benefit of the mob and the criminal classes.

Proclus, who solemnly invokes the rising moon.


151

With the advent of Christianity a religion attained the mastery which
corresponded to a pre-Greek condition of mankind: belief in witchcraft
in connection with all and everything, bloody sacrifices, superstitious
fear of demoniacal punishments, despair in one's self, ecstatic brooding
and hallucination, man's self become the arena of good and evil spirits
and their struggles.


152

All branches of history have experimented with antiquity . critical
consideration alone remains. By this term I do not mean conjectural and
literary-historical criticism.


153

Antiquity has been treated by all kinds of historians and their methods.
We have now had enough experience, however, to turn the history of
antiquity to account without being shipwrecked on antiquity itself.


154

We can now look back over a fairly long period of human existence . what
will the humanity be like which is able to look back at us from an
equally long distance? which finds us lying intoxicated among the debris
of old culture! which finds its only consolation in "being good" and in
holding out the "helping hand," and turns away from all other
consolations!--Does beauty, too, grow out of the ancient culture? I
think that our ugliness arises from our metaphysical remnants . our
confused morals, the worthlessness of our marriages, and so on, are the
cause. The beautiful man, the healthy, moderate, and enterprising man,
moulds the objects around him into beautiful shapes after his own image.


155

Up to the present time all history has been written from the standpoint
of success, and, indeed, with the assumption of a certain reason in this
success. This remark applies also to Greek history: so far we do not
possess any. It is the same all round, however: where are the historians
who can survey things and events without being humbugged by stupid
theories? I know of only one, Burckhardt. Everywhere the widest possible
optimism prevails in science. The question: "What would have been

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Text Comparison with Dionysos: Valikoima runoja

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Nopeammin kuin muulloin jyrkänteeltä puro kuiluihin syöksyy kuin tervehtäin ja hetkeksi, valkean pilarin lailla, jää kaipuusta värjyen seisomaan.
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SYKSY Tää syksy on: se vielä särkee sydämesi Sa pois pakene! -- Päivä hiipii vuorten taa, se nousemistansa nousee ja lepää askeleen astuttuaan.
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KERRAN -- ARMON VUONNA ENSIMÄISENÄ KAI -- Kerran -- armon vuonna ensimäisenä kai -- Sibylla, viinittä juopuin, sanoiksi sai: "Nyt käy nurin päin! Ei matalassa viel' ollut maailma näin! Voi, Rooma suur' on nyt naurava porttolan nainen, ja Caesar elukka, jumala -- juutalainen!" JUOPUNUT LAULU Inehmo, oi! Yön kellot mitä sulle soi? "Unt' untelon ma nukuin --, väistyi uni pois: Syv' elo on, mitata päivän miel' ei vois.
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kiiti orhisi ja vaunus liiti niinkuin tuli pitkäisen, salamana ruoskas siima orhiin iski, niinkuin viima lensit rataas myrskyten, -- Alas syöksyit vaunuistasi, lyhentyen lennossasi viuhuvaksi nuoleksi syöksyit suoraan syvyyksihin, niinkuin rusko-uutimihin aamun säteet syöksyvi.
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kotkan ja pantterin autuus, runoniekan ja narrin autuus!.
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Ihaninta särpien ilmaa, auki sieraimet kuin kupu maljan, vailla vastaisuutta, vailla muisteloita, niin istun ma tässä, ystävättäret armahimmat, ja katselen palmua, kuinka, kuin tanssijatar, se keijuu ja leijuu ja lanteilta keinuu -- niin tekee sen myötä, jos kauemmin katsoo.
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Pysy lujana, urhea sydämeni! Älä utele: miksi? -- 2.
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Osu syvempään! Osu vielä kerran! Sydän lävistä, särje tää! Miksi kidutat näin väkätylsin nuolin? Miksi katsot jälleen, sa ikiahne inehmotuskan, pahansuovin jumal- salama- silmin? Et tappaa tahdo, vain kiduttaa, kiduttaa? Mitä _minusta_ kidutat, sa pahansuopa, tuntematon jumala? -- Hahaa! Sa hiivit luo, tulet keskellä sydänyön?.
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