We Philologists Part 6

79

Do the philologists know the present time? Their judgments on it as Periclean, their mistaken judgments when they speak of Freytag's[7]

genius as resembling that of Homer, and so on; their following in the lead of the litterateurs, their abandonment of the pagan sense, which was exactly the cla.s.sical element that Goethe discovered in Winckelmann.

80

The condition of the philologists may be seen by their indifference at the appearance of Wagner. They should have learnt even more through him than through Goethe, and they did not even glance in his direction. That shows that they are not actuated by any strong need, or else they would have an instinct to tell them where their food was to be found.

81

Wagner prizes his art too highly to go and sit in a corner with it, like Schumann. He either surrenders himself to the public ("Rienzi") or he makes the public surrender itself to him. He educates it up to his music. Minor artists, too, want their public, but they try to get it by inartistic means, such as through the Press, Hanslick,[8] &c.

82

Wagner perfected the inner fancy of man . later generations will see a renaissance in sculpture. Poetry must precede the plastic art.

83

I observe in philologists

1. Want of respect for antiquity.

2. Tenderness and flowery oratory; even an apologetic tone.

3. Simplicity in their historical comments.

4. Self-conceit.

5. Under-estimation of the talented philologists.

84

Philologists appear to me to be a secret society who wish to train our youth by means of the culture of antiquity I could well understand this society and their views being criticised from all sides. A great deal would depend upon knowing what these philologists understood by the term "culture of antiquity"--If I saw, for example, that they were training their pupils against German philosophy and German music, I should either set about combating them or combating the culture of antiquity, perhaps the former, by showing that these philologists had not understood the culture of antiquity. Now I observe:

1. A great indecision in the valuation of the culture of antiquity on the part of philologists.

2. Something very non-ancient in themselves; something non-free.

3. Want of clearness in regard to the particular type of ancient culture they mean.

4. Want of judgment in their methods of instruction, _e.g._, scholarship.

5. Cla.s.sical education is served out mixed up with Christianity.

85

It is now no longer a matter of surprise to me that, with such teachers, the education of our time should be worthless. I can never avoid depicting this want of education in its true colours, especially in regard to those things which ought to be learnt from antiquity if possible, for example, writing, speaking, and so on.

86

The transmission of the emotions is hereditary: let that be recollected when we observe the effect of the Greeks upon philologists.

87

Even in the best of cases, philologists seek for no more than mere "rationalism" and Alexandrian culture--not h.e.l.lenism.

88

Very little can be gained by mere diligence, if the head is dull.

Philologist after philologist has swooped down on Homer in the mistaken belief that something of him can be obtained by force. Antiquity speaks to us when it feels a desire to do so, not when we do.

89

The inherited characteristic of our present-day philologists a certain sterility of insight has resulted, for they promote the science, but not the philologist.

90

The following is one way of carrying on cla.s.sical studies, and a frequent one: a man throws himself thoughtlessly, or is thrown, into some special branch or other, whence he looks to the right and left and sees a great deal that is good and new. Then, in some unguarded moment, he asks himself: "But what the devil has all this to do with me?" In the meantime he has grown old and has become accustomed to it all; and therefore he continues in his rut--just as in the case of marriage.

91

In connection with the training of the modern philologist the influence of the science of linguistics should be mentioned and judged; a philologist should rather turn aside from it . the question of the early beginnings of the Greeks and Romans should be nothing to him . how can they spoil their own subject in such a way?

92

A morbid pa.s.sion often makes its appearance from time to time in connection with the oppressive uncertainty of divination, a pa.s.sion for believing and feeling sure at all costs: for example, when dealing with Aristotle, or in the discovery of magic numbers, which, in Lachmann's case, is almost an illness.

93

The consistency which is prized in a savant is pedantry if applied to the Greeks.

94