CHAPTER II

THE FREE SPIRIT

24. O sancta simplicitiatas! In what strange simplification and falsification man lives! One can never cease wondering when once one has got eyes for beholding this marvel! How we have made everything around us clear and free and easy and simple! how we have been able to give our senses a passport to everything superficial, our thoughts a godlike desire for wanton pranks and wrong inferences!--how from the beginning, we have contrived to retain our ignorance in order to enjoy an almost inconceivable freedom, thoughtlessness, imprudence, heartiness, and gaiety--in order to enjoy life! And only on this solidified, granitelike foundation of ignorance could knowledge rear itself hitherto, the will to knowledge on the foundation of a far more powerful will, the will to ignorance, to the uncertain, to the untrue! Not as its opposite, but--as its refinement! It is to be hoped, indeed, that LANGUAGE, here as elsewhere, will not get over its awkwardness, and that it will continue to talk of opposites where there are only degrees and many refinements of gradation; it is equally to be hoped that the incarnated Tartuffery of morals, which now belongs to our unconquerable "flesh and blood," will turn the words round in the mouths of us discerning ones. Here and there we understand it, and laugh at the way in which precisely the best knowledge seeks most to retain us in this SIMPLIFIED, thoroughly artificial, suitably imagined, and suitably falsified world: at the way in which, whether it will or not, it loves error, because, as living itself, it loves life!

25. After such a cheerful commencement, a serious word would fain be heard; it appeals to the most serious minds. Take care, ye philosophers and friends of knowledge, and beware of martyrdom! Of suffering "for the truth's sake"! even in your own defense! It spoils all the innocence and fine neutrality of your conscience; it makes you headstrong against objections and red rags; it stupefies, animalizes, and brutalizes, when in the struggle with danger, slander, suspicion, expulsion, and even worse consequences of enmity, ye have at last to play your last card as protectors of truth upon earth--as though "the Truth" were such an innocent and incompetent creature as to require protectors! and you of all people, ye knights of the sorrowful countenance, Messrs Loafers and Cobweb-spinners of the spirit! Finally, ye know sufficiently well that it cannot be of any consequence if YE just carry your point; ye know that hitherto no philosopher has carried his point, and that there might be a more laudable truthfulness in every little interrogative mark which you place after your special words and favourite doctrines (and occasionally after yourselves) than in all the solemn pantomime and trumping games before accusers and law-courts! Rather go out of the way! Flee into concealment! And have your masks and your ruses, that ye may be mistaken for what you are, or somewhat feared! And pray, don't forget the garden, the garden with golden trellis-work! And have people around you who are as a garden--or as music on the waters at eventide, when already the day becomes a memory. Choose the GOOD solitude, the free, wanton, lightsome solitude, which also gives you the right still to remain good in any sense whatsoever! How poisonous, how crafty, how bad, does every long war make one, which cannot be waged openly by means of force! How PERSONAL does a long fear make one, a long watching of enemies, of possible enemies! These pariahs of society, these long-pursued, badly-persecuted ones--also the compulsory recluses, the Spinozas or Giordano Brunos--always become in the end, even under the most intellectual masquerade, and perhaps without being themselves aware of it, refined vengeance-seekers and poison-Brewers (just lay bare the foundation of Spinoza's ethics and theology!), not to speak of the stupidity of moral indignation, which is the unfailing sign in a philosopher that the sense of philosophical humour has left him. The martyrdom of the philosopher, his "sacrifice for the sake of truth," forces into the light whatever of the agitator and actor lurks in him; and if one has hitherto contemplated him only with artistic curiosity, with regard to many a philosopher it is easy to understand the dangerous desire to see him also in his deterioration (deteriorated into a "martyr," into a stage-and- tribune-bawler). Only, that it is necessary with such a desire to be clear WHAT spectacle one will see in any case--merely a satyric play, merely an epilogue farce, merely the continued proof that the long, real tragedy IS AT AN END, supposing that every philosophy has been a long tragedy in its origin.

26. Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority-- where he may forget "men who are the rule," as their exception;-- exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception--than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man--and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):--that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so- called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES--sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust-- namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbe Galiani, the profoundest, acutest, and perhaps also filthiest man of his century--he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"--and not even "ill"--of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self- satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

27. It is difficult to be understood, especially when one thinks and lives gangasrotogati [Footnote: Like the river Ganges: presto.] among those only who think and live otherwise--namely, kurmagati [Footnote: Like the tortoise: lento.], or at best "froglike," mandeikagati [Footnote: Like the frog: staccato.] (I do everything to be "difficultly understood" myself!)--and one should be heartily grateful for the good will to some refinement of interpretation. As regards "the good friends," however, who are always too easy-going, and think that as friends they have a right to ease, one does well at the very first to grant them a play-ground and romping-place for misunderstanding--one can thus laugh still; or get rid of them altogether, these good friends-- and laugh then also!

28. What is most difficult to render from one language into another is the TEMPO of its style, which has its basis in the character of the race, or to speak more physiologically, in the average TEMPO of the assimilation of its nutriment. There are honestly meant translations, which, as involuntary vulgarizations, are almost falsifications of the original, merely because its lively and merry TEMPO (which overleaps and obviates all dangers in word and expression) could not also be rendered. A German is almost incapacitated for PRESTO in his language; consequently also, as may be reasonably inferred, for many of the most delightful and daring NUANCES of free, free-spirited thought. And just as the buffoon and satyr are foreign to him in body and conscience, so Aristophanes and Petronius are untranslatable for him. Everything ponderous, viscous, and pompously clumsy, all long-winded and wearying species of style, are developed in profuse variety among Germans--pardon me for stating the fact that even Goethe's prose, in its mixture of stiffness and elegance, is no exception, as a reflection of the "good old time" to which it belongs, and as an expression of German taste at a time when there was still a "German taste," which was a rococo-taste in moribus et artibus. Lessing is an exception, owing to his histrionic nature, which understood much, and was versed in many things; he who was not the translator of Bayle to no purpose, who took refuge willingly in the shadow of Diderot and Voltaire, and still more willingly among the Roman comedy-writers--Lessing loved also free-spiritism in the TEMPO, and flight out of Germany. But how could the German language, even in the prose of Lessing, imitate the TEMPO of Machiavelli, who in his "Principe" makes us breathe the dry, fine air of Florence, and cannot help presenting the most serious events in a boisterous allegrissimo, perhaps not without a malicious artistic sense of the contrast he ventures to present--long, heavy, difficult, dangerous thoughts, and a TEMPO of the gallop, and of the best, wantonest humour? Finally, who would venture on a German translation of Petronius, who, more than any great musician hitherto, was a master of PRESTO in invention, ideas, and words? What matter in the end about the swamps of the sick, evil world, or of the "ancient world," when like him, one has the feet of a wind, the rush, the breath, the emancipating scorn of a wind, which makes everything healthy, by making everything RUN! And with regard to Aristophanes--that transfiguring, complementary genius, for whose sake one PARDONS all Hellenism for having existed, provided one has understood in its full profundity ALL that there requires pardon and transfiguration; there is nothing that has caused me to meditate more on PLATO'S secrecy and sphinx-like nature, than the happily preserved petit fait that under the pillow of his death-bed there was found no "Bible," nor anything Egyptian, Pythagorean, or Platonic--but a book of Aristophanes. How could even Plato have endured life--a Greek life which he repudiated--without an Aristophanes!

29. It is the business of the very few to be independent; it is a privilege of the strong. And whoever attempts it, even with the best right, but without being OBLIGED to do so, proves that he is probably not only strong, but also daring beyond measure. He enters into a labyrinth, he multiplies a thousandfold the dangers which life in itself already brings with it; not the least of which is that no one can see how and where he loses his way, becomes isolated, and is torn piecemeal by some minotaur of conscience. Supposing such a one comes to grief, it is so far from the comprehension of men that they neither feel it, nor sympathize with it. And he cannot any longer go back! He cannot even go back again to the sympathy of men!

30. Our deepest insights must--and should--appear as follies, and under certain circumstances as crimes, when they come unauthorizedly to the ears of those who are not disposed and predestined for them. The exoteric and the esoteric, as they were formerly distinguished by philosophers--among the Indians, as among the Greeks, Persians, and Mussulmans, in short, wherever people believed in gradations of rank and NOT in equality and equal rights--are not so much in contradistinction to one another in respect to the exoteric class, standing without, and viewing, estimating, measuring, and judging from the outside, and not from the inside; the more essential distinction is that the class in question views things from below upwards--while the esoteric class views things FROM ABOVE DOWNWARDS. There are heights of the soul from which tragedy itself no longer appears to operate tragically; and if all the woe in the world were taken together, who would dare to decide whether the sight of it would NECESSARILY seduce and constrain to sympathy, and thus to a doubling of the woe? . . . That which serves the higher class of men for nourishment or refreshment, must be almost poison to an entirely different and lower order of human beings. The virtues of the common man would perhaps mean vice and weakness in a philosopher; it might be possible for a highly developed man, supposing him to degenerate and go to ruin, to acquire qualities thereby alone, for the sake of which he would have to be honoured as a saint in the lower world into which he had sunk. There are books which have an inverse value for the soul and the health according as the inferior soul and the lower vitality, or the higher and more powerful, make use of them. In the former case they are dangerous, disturbing, unsettling books, in the latter case they are herald-calls which summon the bravest to THEIR bravery. Books for the general reader are always ill-smelling books, the odour of paltry people clings to them. Where the populace eat and drink, and even where they reverence, it is accustomed to stink. One should not go into churches if one wishes to breathe PURE air.

31. In our youthful years we still venerate and despise without the art of NUANCE, which is the best gain of life, and we have rightly to do hard penance for having fallen upon men and things with Yea and Nay. Everything is so arranged that the worst of all tastes, THE TASTE FOR THE UNCONDITIONAL, is cruelly befooled and abused, until a man learns to introduce a little art into his sentiments, and prefers to try conclusions with the artificial, as do the real artists of life. The angry and reverent spirit peculiar to youth appears to allow itself no peace, until it has suitably falsified men and things, to be able to vent its passion upon them: youth in itself even, is something falsifying and deceptive. Later on, when the young soul, tortured by continual disillusions, finally turns suspiciously against itself--still ardent and savage even in its suspicion and remorse of conscience: how it upbraids itself, how impatiently it tears itself, how it revenges itself for its long self-blinding, as though it had been a voluntary blindness! In this transition one punishes oneself by distrust of one's sentiments; one tortures one's enthusiasm with doubt, one feels even the good conscience to be a danger, as if it were the self-concealment and lassitude of a more refined uprightness; and above all, one espouses upon principle the cause AGAINST "youth."--A decade later, and one comprehends that all this was also still--youth!

32. Throughout the longest period of human history--one calls it the prehistoric period--the value or non-value of an action was inferred from its CONSEQUENCES; the action in itself was not taken into consideration, any more than its origin; but pretty much as in China at present, where the distinction or disgrace of a child redounds to its parents, the retro-operating power of success or failure was what induced men to think well or ill of an action. Let us call this period the PRE-MORAL period of mankind; the imperative, "Know thyself!" was then still unknown. --In the last ten thousand years, on the other hand, on certain large portions of the earth, one has gradually got so far, that one no longer lets the consequences of an action, but its origin, decide with regard to its worth: a great achievement as a whole, an important refinement of vision and of criterion, the unconscious effect of the supremacy of aristocratic values and of the belief in "origin," the mark of a period which may be designated in the narrower sense as the MORAL one: the first attempt at self-knowledge is thereby made. Instead of the consequences, the origin--what an inversion of perspective! And assuredly an inversion effected only after long struggle and wavering! To be sure, an ominous new superstition, a peculiar narrowness of interpretation, attained supremacy precisely thereby: the origin of an action was interpreted in the most definite sense possible, as origin out of an INTENTION; people were agreed in the belief that the value of an action lay in the value of its intention. The intention as the sole origin and antecedent history of an action: under the influence of this prejudice moral praise and blame have been bestowed, and men have judged and even philosophized almost up to the present day.--Is it not possible, however, that the necessity may now have arisen of again making up our minds with regard to the reversing and fundamental shifting of values, owing to a new self-consciousness and acuteness in man--is it not possible that we may be standing on the threshold of a period which to begin with, would be distinguished negatively as ULTRA-MORAL: nowadays when, at least among us immoralists, the suspicion arises that the decisive value of an action lies precisely in that which is NOT INTENTIONAL, and that all its intentionalness, all that is seen, sensible, or "sensed" in it, belongs to its surface or skin-- which, like every skin, betrays something, but CONCEALS still more? In short, we believe that the intention is only a sign or symptom, which first requires an explanation--a sign, moreover, which has too many interpretations, and consequently hardly any meaning in itself alone: that morality, in the sense in which it has been understood hitherto, as intention-morality, has been a prejudice, perhaps a prematureness or preliminariness, probably something of the same rank as astrology and alchemy, but in any case something which must be surmounted. The surmounting of morality, in a certain sense even the self-mounting of morality-- let that be the name for the long-secret labour which has been reserved for the most refined, the most upright, and also the most wicked consciences of today, as the living touchstones of the soul.