41. One must subject oneself to one's own tests that one is destined for independence and command, and do so at the right time. One must not avoid one's tests, although they constitute perhaps the most dangerous game one can play, and are in the end tests made only before ourselves and before no other judge. Not to cleave to any person, be it even the dearestevery person is a prison and also a recess. Not to cleave to a fatherland, be it even the most suffering and necessitousit is even less difficult to detach one's heart from a victorious fatherland. Not to cleave to a sympathy, be it even for higher men, into whose peculiar torture and helplessness chance has given us an insight. Not to cleave to a science, though it tempt one with the most valuable discoveries, apparently specially reserved for us. Not to cleave to one's own liberation, to the voluptuous distance and remoteness of the bird, which always flies further aloft in order always to see more under itthe danger of the flier. Not to cleave to our own virtues, nor become as a whole a victim to any of our specialties, to our "hospitality" for instance, which is the danger of dangers for highly developed and wealthy souls, who deal prodigally, almost indifferently with themselves, and push the virtue of liberality so far that it becomes a vice. One must know how TO CONSERVE ONESELFthe best test of independence.
42. A new order of philosophers is appearing; I shall venture to baptize them by a name not without danger. As far as I understand them, as far as they allow themselves to be understoodfor it is their nature to WISH to remain something of a puzzlethese philosophers of the future might rightly, perhaps also wrongly, claim to be designated as "tempters." This name itself is after all only an attempt, or, if it be preferred, a temptation.
43. Will they be new friends of "truth," these coming philosophers? Very probably, for all philosophers hitherto have loved their truths. But assuredly they will not be dogmatists. It must be contrary to their pride, and also contrary to their taste, that their truth should still be truth for every onethat which has hitherto been the secret wish and ultimate purpose of all dogmatic efforts. "My opinion is MY opinion: another person has not easily a right to it"such a philosopher of the future will say, perhaps. One must renounce the bad taste of wishing to agree with many people. "Good" is no longer good when one's neighbour takes it into his mouth. And how could there be a "common good"! The expression contradicts itself; that which can be common is always of small value. In the end things must be as they are and have always beenthe great things remain for the great, the abysses for the profound, the delicacies and thrills for the refined, and, to sum up shortly, everything rare for the rare.
44. Need I say expressly after all this that they will be free, VERY free spirits, these philosophers of the futureas certainly also they will not be merely free spirits, but something more, higher, greater, and fundamentally different, which does not wish to be misunderstood and mistaken? But while I say this, I feel under OBLIGATION almost as much to them as to ourselves (we free spirits who are their heralds and forerunners), to sweep away from ourselves altogether a stupid old prejudice and misunderstanding, which, like a fog, has too long made the conception of "free spirit" obscure. In every country of Europe, and the same in America, there is at present something which makes an abuse of this name a very narrow, prepossessed, enchained class of spirits, who desire almost the opposite of what our intentions and instincts promptnot to mention that in respect to the NEW philosophers who are appearing, they must still more be closed windows and bolted doors. Briefly and regrettably, they belong to the LEVELLERS, these wrongly named "free spirits"as glibtongued and scribefingered slaves of the democratic taste and its "modern ideas" all of them men without solitude, without personal solitude, blunt honest fellows to whom neither courage nor honourable conduct ought to be denied, only, they are not free, and are ludicrously superficial, especially in their innate partiality for seeing the cause of almost ALL human misery and failure in the old forms in which society has hitherto existeda notion which happily inverts the truth entirely! What they would fain attain with all their strength, is the universal, greenmeadow happiness of the herd, together with security, safety, comfort, and alleviation of life for every one, their two most frequently chanted songs and doctrines are called "Equality of Rights" and "Sympathy with All Sufferers"and suffering itself is looked upon by them as something which must be DONE AWAY WITH. We opposite ones, however, who have opened our eye and conscience to the question how and where the plant "man" has hitherto grown most vigorously, believe that this has always taken place under the opposite conditions, that for this end the dangerousness of his situation had to be increased enormously, his inventive faculty and dissembling power (his "spirit") had to develop into subtlety and daring under long oppression and compulsion, and his Will to Life had to be increased to the unconditioned Will to Powerwe believe that severity, violence, slavery, danger in the street and in the heart, secrecy, stoicism, tempter's art and devilry of every kind,that everything wicked, terrible, tyrannical, predatory, and serpentine in man, serves as well for the elevation of the human species as its oppositewe do not even say enough when we only say THIS MUCH, and in any case we find ourselves here, both with our speech and our silence, at the OTHER extreme of all modern ideology and gregarious desirability, as their antipodes perhaps? What wonder that we "free spirits" are not exactly the most communicative spirits? that we do not wish to betray in every respect WHAT a spirit can free itself from, and WHERE perhaps it will then be driven? And as to the import of the dangerous formula, "Beyond Good and Evil," with which we at least avoid confusion, we ARE something else than "librespenseurs," "liben pensatori" "freethinkers," and whatever these honest advocates of "modern ideas" like to call themselves. Having been at home, or at least guests, in many realms of the spirit, having escaped again and again from the gloomy, agreeable nooks in which preferences and prejudices, youth, origin, the accident of men and books, or even the weariness of travel seemed to confine us, full of malice against the seductions of dependency which he concealed in honours, money, positions, or exaltation of the senses, grateful even for distress and the vicissitudes of illness, because they always free us from some rule, and its "prejudice," grateful to the God, devil, sheep, and worm in us, inquisitive to a fault, investigators to the point of cruelty, with unhesitating fingers for the intangible, with teeth and stomachs for the most indigestible, ready for any business that requires sagacity and acute senses, ready for every adventure, owing to an excess of "free will", with anterior and posterior souls, into the ultimate intentions of which it is difficult to pry, with foregrounds and backgrounds to the end of which no foot may run, hidden ones under the mantles of light, appropriators, although we resemble heirs and spendthrifts, arrangers and collectors from morning till night, misers of our wealth and our fullcrammed drawers, economical in learning and forgetting, inventive in scheming, sometimes proud of tables of categories, sometimes pedants, sometimes nightowls of work even in full day, yea, if necessary, even scarecrowsand it is necessary nowadays, that is to say, inasmuch as we are the born, sworn, jealous friends of SOLITUDE, of our own profoundest midnight and midday solitudesuch kind of men are we, we free spirits! And perhaps ye are also something of the same kind, ye coming ones? ye NEW philosophers?
Chapter III.
The Religious Mood
45. The human soul and its limits, the range of man's inner experiences hitherto attained, the heights, depths, and distances of these experiences, the entire history of the soul UP TO THE PRESENT TIME, and its still unexhausted possibilities: this is the preordained huntingdomain for a born psychologist and lover of a "big hunt". But how often must he say despairingly to himself: "A single individual! alas, only a single individual! and this great forest, this virgin forest!" So he would like to have some hundreds of hunting assistants, and fine trained hounds, that he could send into the history of the human soul, to drive HIS game together. In vain: again and again he experiences, profoundly and bitterly, how difficult it is to find assistants and dogs for all the things that directly excite his curiosity. The evil of sending scholars into new and dangerous huntingdomains, where courage, sagacity, and subtlety in every sense are required, is that they are no longer serviceable just when the "BIG hunt," and also the great danger commences,it is precisely then that they lose their keen eye and nose. In order, for instance, to divine and determine what sort of history the problem of KNOWLEDGE AND CONSCIENCE has hitherto had in the souls of homines religiosi, a person would perhaps himself have to possess as profound, as bruised, as immense an experience as the intellectual conscience of Pascal; and then he would still require that widespread heaven of clear, wicked spirituality, which, from above, would be able to oversee, arrange, and effectively formulize this mass of dangerous and painful experiences.But who could do me this service! And who would have time to wait for such servants!they evidently appear too rarely, they are so improbable at all times! Eventually one must do everything ONESELF in order to know something; which means that one has MUCH to do!But a curiosity like mine is once for all the most agreeable of vicespardon me! I mean to say that the love of truth has its reward in heaven, and already upon earth.
46. Faith, such as early Christianity desired, and not infrequently achieved in the midst of a skeptical and southernly freespirited world, which had centuries of struggle between philosophical schools behind it and in it, counting besides the education in tolerance which the Imperium Romanum gavethis faith is NOT that sincere, austere slavefaith by which perhaps a Luther or a Cromwell, or some other northern barbarian of the spirit remained attached to his God and Christianity, it is much rather the faith of Pascal, which resembles in a terrible manner a continuous suicide of reasona tough, longlived, wormlike reason, which is not to be slain at once and with a single blow. The Christian faith from the beginning, is sacrifice the sacrifice of all freedom, all pride, all selfconfidence of spirit, it is at the same time subjection, selfderision, and selfmutilation. There is cruelty and religious Phoenicianism in this faith, which is adapted to a tender, manysided, and very fastidious conscience, it takes for granted that the subjection of the spirit is indescribably PAINFUL, that all the past and all the habits of such a spirit resist the absurdissimum, in the form of which "faith" comes to it. Modern men, with their obtuseness as regards all Christian nomenclature, have no longer the sense for the terribly superlative conception which was implied to an antique taste by the paradox of the formula, "God on the Cross". Hitherto there had never and nowhere been such boldness in inversion, nor anything at once so dreadful, questioning, and questionable as this formula: it promised a transvaluation of all ancient valuesIt was the Orient, the PROFOUND Orient, it was the Oriental slave who thus took revenge on Rome and its noble, lightminded toleration, on the Roman "Catholicism" of nonfaith, and it was always not the faith, but the freedom from the faith, the halfstoical and smiling indifference to the seriousness of the faith, which made the slaves indignant at their masters and revolt against them. "Enlightenment" causes revolt, for the slave desires the unconditioned, he understands nothing but the tyrannous, even in morals, he loves as he hates, without NUANCE, to the very depths, to the point of pain, to the point of sicknesshis many HIDDEN sufferings make him revolt against the noble taste which seems to DENY suffering. The skepticism with regard to suffering, fundamentally only an attitude of aristocratic morality, was not the least of the causes, also, of the last great slaveinsurrection which began with the French Revolution.
47. Wherever the religious neurosis has appeared on the earth so far, we find it connected with three dangerous prescriptions as to regimen: solitude, fasting, and sexual abstinencebut without its being possible to determine with certainty which is cause and which is effect, or IF any relation at all of cause and effect exists there. This latter doubt is justified by the fact that one of the most regular symptoms among savage as well as among civilized peoples is the most sudden and excessive sensuality, which then with equal suddenness transforms into penitential paroxysms, worldrenunciation, and willrenunciation, both symptoms perhaps explainable as disguised epilepsy? But nowhere is it MORE obligatory to put aside explanations around no other type has there grown such a mass of absurdity and superstition, no other type seems to have been more interesting to men and even to philosophersperhaps it is time to become just a little indifferent here, to learn caution, or, better still, to look AWAY, TO GO AWAYYet in the background of the most recent philosophy, that of Schopenhauer, we find almost as the problem in itself, this terrible note of interrogation of the religious crisis and awakening. How is the negation of will POSSIBLE? how is the saint possible?that seems to have been the very question with which Schopenhauer made a start and became a philosopher. And thus it was a genuine Schopenhauerian consequence, that his most convinced adherent (perhaps also his last, as far as Germany is concerned), namely, Richard Wagner, should bring his own lifework to an end just here, and should finally put that terrible and eternal type upon the stage as Kundry, type vecu, and as it loved and lived, at the very time that the maddoctors in almost all European countries had an opportunity to study the type close at hand, wherever the religious neurosisor as I call it, "the religious mood"made its latest epidemical outbreak and display as the "Salvation Army"If it be a question, however, as to what has been so extremely interesting to men of all sorts in all ages, and even to philosophers, in the whole phenomenon of the saint, it is undoubtedly the appearance of the miraculous thereinnamely, the immediate SUCCESSION OF OPPOSITES, of states of the soul regarded as morally antithetical: it was believed here to be selfevident that a "bad man" was all at once turned into a "saint," a good man. The hitherto existing psychology was wrecked at this point, is it not possible it may have happened principally because psychology had placed itself under the dominion of morals, because it BELIEVED in oppositions of moral values, and saw, read, and INTERPRETED these oppositions into the text and facts of the case? What? "Miracle" only an error of interpretation? A lack of philology?