LITMIR.BIZ

      Supplement to Chapter VIII. Peoples and Countries

       Table of Contents

      Translated by J. M. KENNEDY.

      [The following twenty-seven fragments were intended by Nietzsche to form a supplement to Chapter VIII. of Beyond Good and Evil, dealing with Peoples and Countries.]

      1.

      The Europeans now imagine themselves as representing, in the main, the highest types of men on earth.

      2.

      A characteristic of Europeans: inconsistency between word and deed; the Oriental is true to himself in daily life. How the European has established colonies is explained by his nature, which resembles that of a beast of prey.

      This inconsistency is explained by the fact that Christianity has abandoned the class from which it sprang.

      This is the difference between us and the Hellenes: their morals grew up among the governing castes. Thucydides' morals are the same as those that exploded everywhere with Plato.

      Attempts towards honesty at the Renaissance, for example: always for the benefit of the arts. Michael Angelo's conception of God as the "Tyrant of the World" was an honest one.

      3.

      I rate Michael Angelo higher than Raphael, because, through all the Christian clouds and prejudices of his time, he saw the ideal of a culture nobler than the Christo-Raphaelian: whilst Raphael truly and modestly glorified only the values handed down to him, and did not carry within himself any inquiring, yearning instincts. Michael Angelo, on the other hand, saw and felt the problem of the law-giver of new values: the problem of the conqueror made perfect, who first had to subdue the "hero within himself," the man exalted to his highest pedestal, master even of his pity, who mercilessly shatters and annihilates everything that does not bear his own stamp, shining in Olympian divinity. Michael Angelo was naturally only at certain moments so high and so far beyond his age and Christian Europe: for the most part he adopted a condescending attitude towards the eternal feminine in Christianity; it would seem, indeed, that in the end he broke down before her, and gave up the ideal of his most inspired hours. It was an ideal which only a man in the strongest and highest vigour of life could bear; but not a man advanced in years! Indeed, he would have had to demolish Christianity with his ideal! But he was not thinker and philosopher enough for that Perhaps Leonardo da Vinci alone of those artists had a really super-Christian outlook. He knows the East, the "land of dawn," within himself as well as without himself. There is something super-European and silent in him: a characteristic of every one who has seen too wide a circle of things good and bad.

      4.

      How much we have learnt and learnt anew in fifty years! The whole Romantic School with its belief in "the people" is refuted! No Homeric poetry as "popular" poetry! No deification of the great powers of Nature! No deduction from language-relationship to race-relationship! No "intellectual contemplations" of the supernatural! No truth enshrouded in religion!

      The problem of truthfulness is quite a new one. I am astonished. From this standpoint we regard such natures as Bismarck as culpable out of carelessness, such as Richard Wagner out of want of modesty; we would condemn Plato for his pia fraus, Kant for the derivation of his Categorical Imperative, his own belief certainly not having come to him from this source.

      Finally, even doubt turns against itself: doubt in doubt. And the question as to the value of truthfulness and its extent lies there.

      5.

      What I observe with pleasure in the German is his Mephistophelian nature; but, to tell the truth, one must have a higher conception of Mephistopheles than Goethe had, who found it necessary to diminish his Mephistopheles in order to magnify his "inner Faust." The true German Mephistopheles is much more dangerous, bold, wicked, and cunning, and consequently more open-hearted: remember the nature of Frederick the Great, or of that much greater Frederick, the Hohenstaufen, Frederick II.

      The real German Mephistopheles crosses the Alps, and believes that everything there belongs to him. Then he recovers himself, like Winckelmann, like Mozart. He looks upon Faust and Hamlet as caricatures, invented to be laughed at, and upon Luther also. Goethe had his good German moments, when he laughed inwardly at all these things. But then he fell back again into his cloudy moods.

      6.

      Perhaps the Germans have only grown up in a wrong climate! There is something in them that might be Hellenic!—something that is awakened when they are brought into touch with the South—Winckelmann, Goethe, Mozart. We should not forget, however, that we are still young. Luther is still our last event; our last book is still the Bible. The Germans have never yet "moralised." Also, the very food of the Germans was their doom: its consequence, Philistinism.

      7.

      The Germans are a dangerous people: they are experts at inventing intoxicants. Gothic, rococo (according to Semper), the historical sense and exoticism, Hegel, Richard Wagner—Leibniz, too (dangerous at the present day)—(they even idealised the serving soul as the virtue of scholars and soldiers, also as the simple mind). The Germans may well be the most composite people on earth.

      "The people of the Middle," the inventors of porcelain, and of a kind of Chinese breed of Privy Councillor.

      8.

      The smallness and baseness of the German soul were not and are not consequences of the system of small states; for it is well known that the inhabitants of much smaller states were proud and independent: and it is not a large state per se that makes souls freer and more manly. The man whose soul obeys the slavish command: "Thou shalt and must kneel!" in whose body there is an involuntary bowing and scraping to titles, orders, gracious glances from above—well, such a man in an "Empire" will only bow all the more deeply and lick the dust more fervently in the presence of the greater sovereign than in the presence of the lesser: this cannot be doubted. We can still see in the lower classes of Italians that aristocratic self-sufficiency; manly discipline and self-confidence still form a part of the long history of their country: these are virtues which once manifested themselves before their eyes. A poor Venetian gondolier makes a far better figure than a Privy Councillor from Berlin, and is even a better man in the end—any one can see this. Just ask the women.

      9.

      Most artists, even some of the greatest (including the historians) have up to the present belonged to the serving classes (whether they serve people of high position or princes or women or "the masses"), not to speak of their dependence upon the Church and upon moral law. Thus Rubens portrayed the nobility of his age; but only according to their vague conception of taste, not according to his own measure of beauty on the whole, therefore, against his own taste. Van Dyck was nobler in this respect: who in all those whom he painted added a certain amount of what he himself most highly valued: he did not descend from himself, but rather lifted up others to himself when

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