We Philologists Part 11

162

It is almost laughable to see how nearly all the sciences and arts of modern times grow from the scattered seeds which have been wafted towards us from antiquity, and how Christianity seems to us here to be merely the evil chill of a long night, a night during which one is almost inclined to believe that all is over with reason and honesty among men. The battle waged against the natural man has given rise to the unnatural man.

163

With the dissolution of Christianity a great part of antiquity has become incomprehensible to us, for instance, the entire religious basis of life. On this account an imitation of antiquity is a false tendency .

the betrayers or the betrayed are the philologists who still think of such a thing. We live in a period when many different conceptions of life are to be found: hence the present age is instructive to an unusual degree; and hence also the reason why it is so ill, since it suffers from the evils of all its tendencies at once. The man of the future .

the European man.

164

The German Reformation widened the gap between us and antiquity: was it necessary for it to do so? It once again introduced the old contrast of "Paganism" and "Christianity"; and it was at the same time a protest against the decorative culture of the Renaissance--it was a victory gained over the same culture as had formerly been conquered by early Christianity.

In regard to "worldly things," Christianity preserved the grosser views of the ancients. All the n.o.bler elements in marriage, slavery, and the State are unchristian. It _required_ the distorting characteristics of worldliness to prove itself.

165

The connection between humanism and religious rationalism was emphasised as a Saxonian trait by Kochly: the type of this philologist is Gottfried Hermann.[13]

166

I understand religions as narcotics: but when they are given to such nations as the Germans, I think they are simply rank poison.

167

All religions are, in the end, based upon certain physical a.s.sumptions, which are already in existence and adapt the religions to their needs .

for example, in Christianity, the contrast between body and soul, the unlimited importance of the earth as the "world," the marvellous occurrences in nature. If once the opposite views gain the mastery--for instance, a strict law of nature, the helplessness and superfluousness of all G.o.ds, the strict conception of the soul as a bodily process--all is over. But all Greek culture is based upon such views.

168

When we look from the character and culture of the Catholic Middle Ages back to the Greeks, we see them resplendent indeed in the rays of higher humanity; for, if we have anything to reproach these Greeks with, we must reproach the Middle Ages with it also to a much greater extent. The worship of the ancients at the time of the Renaissance was therefore quite honest and proper. We have carried matters further in one particular point, precisely in connection with that dawning ray of light. We have outstripped the Greeks in the clarifying of the world by our studies of nature and men. Our knowledge is much greater, and our judgments are more moderate and just.

In addition to this, a more gentle spirit has become widespread, thanks to the period of illumination which has weakened mankind--but this weakness, when turned into morality, leads to good results and honours us. Man has now a great deal of freedom: it is his own fault if he does not make more use of it than he does; the fanaticism of opinions has become much milder. Finally, that we would much rather live in the present age than in any other is due to science, and certainly no other race in the history of mankind has had such a wide choice of n.o.ble enjoyments as ours--even if our race has not the palate and stomach to experience a great deal of joy. But one can live comfortably amid all this "freedom" only when one merely understands it and does not wish to partic.i.p.ate in it--that is the modern crux. The partic.i.p.ants appear to be less attractive than ever how stupid they must be!

Thus the danger arises that knowledge may avenge itself on us, just as ignorance avenged itself on us during the Middle Ages. It is all over with those religions which place their trust in G.o.ds, Providences, rational orders of the universe, miracles, and sacraments, as is also the case with certain types of holy lives, such as ascetics; for we only too easily conclude that such people are the effects of sickness and an aberrant brain. There is no doubt that the contrast between a pure, incorporeal soul and a body has been almost set aside. Who now believes in the immortality of the soul! Everything connected with blessedness or d.a.m.nation, which was based upon certain erroneous physiological a.s.sumptions, falls to the ground as soon as these a.s.sumptions are recognised to be errors. Our scientific a.s.sumptions admit just as much of an interpretation and utilisation in favour of a besotting philistinism--yea, in favour of b.e.s.t.i.a.lity--as also in favour of "blessedness" and soul-inspiration. As compared with all previous ages, we are now standing on a new foundation, so that something may still be expected from the human race.

As regards culture, we have hitherto been acquainted with only one complete form of it, _i.e._, the city-culture of the Greeks, based as it was on their mythical and social foundations; and one incomplete form, the Roman, which acted as an adornment of life, derived from the Greek.

Now all these bases, the mythical and the politico-social, have changed; our alleged culture has no stability, because it has been erected upon insecure conditions and opinions which are even now almost ready to collapse.--When we thoroughly grasp Greek culture, then, we see that it is all over with it. The philologist is thus a great sceptic in the present conditions of our culture and training that is his mission.

Happy is he if, like Wagner and Schopenhauer, he has a dim presentiment of those auspicious powers amid which a new culture is stirring.

169

Those who say: "But antiquity nevertheless remains as a subject of consideration for pure science, even though all its educational purposes may be disowned," must be answered by the words, What is pure science here! Actions and characteristics must be judged; and those who judge them must stand above them: so you must first devote your attention to overcoming antiquity. If you do not do that, your science is not pure, but impure and limited . as may now be perceived.

170

To overcome Greek antiquity through our own deeds: this would be the right task. But before we can do this we must first _know_ it!--There is a thoroughness which is merely an excuse for inaction. Let it be recollected how much Goethe knew of antiquity: certainly not so much as a philologist, and yet sufficient to contend with it in such a way as to bring about fruitful results. One _should_ not even know more about a thing than one could create. Moreover, the only time when we can actually _recognise_ something is when we endeavour to _make_ it. Let people but attempt to live after the manner of antiquity, and they will at once come hundreds of miles nearer to antiquity than they can do with all their erudition.--Our philologists never show that they strive to emulate antiquity in any way, and thus _their_ antiquity remains without any effect on the schools.

The study of the spirit of emulation (Renaissance, Goethe), and the study of despair.

The non-popular element in the new culture of the Renaissance: a frightful fact!

171

The worship of cla.s.sical antiquity, as it was to be seen in Italy, may be interpreted as the only earnest, disinterested, and fecund worship which has yet fallen to the lot of antiquity. It is a splendid example of Don Quixotism; and philology at best is such Don Quixotism. Already at the time of the Alexandrian savants, as with all the sophists of the first and second centuries, the Atticists, &c., the scholars are imitating something purely and simply chimerical and pursuing a world that never existed. The same trait is seen throughout antiquity the manner in which the Homeric heroes were copied, and all the intercourse held with the myths, show traces of it. Gradually all Greek antiquity has become an object of Don Quixotism. It is impossible to understand our modern world if we do not take into account the enormous influence of the purely fantastic. This is now confronted by the principle there can be no imitation. Imitation, however, is merely an artistic phenomenon, _i.e._, it is based on appearance . we can accept manners, thoughts, and so on through imitation; but imitation can create nothing.

True, the creator can borrow from all sides and nourish himself in that way. And it is only as creators that we shall be able to take anything from the Greeks. But in what respect can philologists be said to be creators! There must be a few dirty jobs, such as knackers' men, and also text-revisers: are the philologists to carry out tasks of this nature?

172

What, then, is antiquity _now_, in the face of modern art, science, and philosophy? It is no longer the treasure-chamber of all knowledge; for in natural and historical science we have advanced greatly beyond it.

Oppression by the church has been stopped. A _pure_ knowledge of antiquity is now possible, but perhaps also a more ineffective and weaker knowledge.--This is right enough, if effect is known only as effect on the ma.s.ses; but for the breeding of higher minds antiquity is more powerful than ever.

Goethe as a German poet-philologist; Wagner as a still higher stage: his clear glance for the only worthy position of art. No ancient work has ever had so powerful an effect as the "Orestes" had on Wagner. The objective, emasculated philologist, who is but a philistine of culture and a worker in "pure science," is, however, a sad spectacle.

173

Between our highest art and philosophy and that which is recognised to be truly the oldest antiquity, there is no contradiction: they support and harmonise with one another. It is in this that I place my hopes.

174

The main standpoints from which to consider the importance of antiquity:

1. There is nothing about it for young people, for it exhibits man with an entire freedom from shame.

2. It is not for direct imitation, but it teaches by which means art has. .h.i.therto been perfected in the highest degree.

3. It is accessible only to a few, and there should be a _police des moeurs,_ in charge of it--as there should be also in charge of bad pianists who play Beethoven.

4. These few apply this antiquity to the judgment of our own time, as critics of it; and they judge antiquity by their own ideals and are thus critics of antiquity.

5. The contract between the h.e.l.lenic and the Roman should be studied, and also the contrast between the early h.e.l.lenic and the late h.e.l.lenic.--Explanation of the different types of culture.

175

The advancement of science at the expense of man is one of the most pernicious things in the world. The stunted man is a retrogression in the human race: he throws a shadow over all succeeding generations The tendencies and natural purpose of the individual science become degenerate, and science itself is finally shipwrecked: it has made progress, but has either no effect at all on life or else an immoral one.