The Essential Works of Friedrich Nietzsche. Friedrich NietzscheЧитать онлайн книгу.
delicate artistry is as it were SQUANDERED on the deaf.—These were my thoughts when I noticed how clumsily and unintuitively two masters in the art of prose-writing have been confounded: one, whose words drop down hesitatingly and coldly, as from the roof of a damp cave—he counts on their dull sound and echo; and another who manipulates his language like a flexible sword, and from his arm down into his toes feels the dangerous bliss of the quivering, over-sharp blade, which wishes to bite, hiss, and cut.
247. How little the German style has to do with harmony and with the ear, is shown by the fact that precisely our good musicians themselves write badly. The German does not read aloud, he does not read for the ear, but only with his eyes; he has put his ears away in the drawer for the time. In antiquity when a man read—which was seldom enough—he read something to himself, and in a loud voice; they were surprised when any one read silently, and sought secretly the reason of it. In a loud voice: that is to say, with all the swellings, inflections, and variations of key and changes of TEMPO, in which the ancient PUBLIC world took delight. The laws of the written style were then the same as those of the spoken style; and these laws depended partly on the surprising development and refined requirements of the ear and larynx; partly on the strength, endurance, and power of the ancient lungs. In the ancient sense, a period is above all a physiological whole, inasmuch as it is comprised in one breath. Such periods as occur in Demosthenes and Cicero, swelling twice and sinking twice, and all in one breath, were pleasures to the men of ANTIQUITY, who knew by their own schooling how to appreciate the virtue therein, the rareness and the difficulty in the deliverance of such a period;—WE have really no right to the BIG period, we modern men, who are short of breath in every sense! Those ancients, indeed, were all of them dilettanti in speaking, consequently connoisseurs, consequently critics—they thus brought their orators to the highest pitch; in the same manner as in the last century, when all Italian ladies and gentlemen knew how to sing, the virtuosoship of song (and with it also the art of melody) reached its elevation. In Germany, however (until quite recently when a kind of platform eloquence began shyly and awkwardly enough to flutter its young wings), there was properly speaking only one kind of public and APPROXIMATELY artistical discourse—that delivered from the pulpit. The preacher was the only one in Germany who knew the weight of a syllable or a word, in what manner a sentence strikes, springs, rushes, flows, and comes to a close; he alone had a conscience in his ears, often enough a bad conscience: for reasons are not lacking why proficiency in oratory should be especially seldom attained by a German, or almost always too late. The masterpiece of German prose is therefore with good reason the masterpiece of its greatest preacher: the BIBLE has hitherto been the best German book. Compared with Luther's Bible, almost everything else is merely "literature"—something which has not grown in Germany, and therefore has not taken and does not take root in German hearts, as the Bible has done.
248. There are two kinds of geniuses: one which above all engenders and seeks to engender, and another which willingly lets itself be fructified and brings forth. And similarly, among the gifted nations, there are those on whom the woman's problem of pregnancy has devolved, and the secret task of forming, maturing, and perfecting—the Greeks, for instance, were a nation of this kind, and so are the French; and others which have to fructify and become the cause of new modes of life—like the Jews, the Romans, and, in all modesty be it asked: like the Germans?—nations tortured and enraptured by unknown fevers and irresistibly forced out of themselves, amorous and longing for foreign races (for such as "let themselves be fructified"), and withal imperious, like everything conscious of being full of generative force, and consequently empowered "by the grace of God." These two kinds of geniuses seek each other like man and woman; but they also misunderstand each other—like man and woman.
249. Every nation has its own "Tartuffery," and calls that its virtue.—One does not know—cannot know, the best that is in one.
250. What Europe owes to the Jews?—Many things, good and bad, and above all one thing of the nature both of the best and the worst: the grand style in morality, the fearfulness and majesty of infinite demands, of infinite significations, the whole Romanticism and sublimity of moral questionableness—and consequently just the most attractive, ensnaring, and exquisite element in those iridescences and allurements to life, in the aftersheen of which the sky of our European culture, its evening sky, now glows—perhaps glows out. For this, we artists among the spectators and philosophers, are—grateful to the Jews.
251. It must be taken into the bargain, if various clouds and disturbances—in short, slight attacks of stupidity—pass over the spirit of a people that suffers and WANTS to suffer from national nervous fever and political ambition: for instance, among present-day Germans there is alternately the anti-French folly, the anti-Semitic folly, the anti-Polish folly, the Christian-romantic folly, the Wagnerian folly, the Teutonic folly, the Prussian folly (just look at those poor historians, the Sybels and Treitschkes, and their closely bandaged heads), and whatever else these little obscurations of the German spirit and conscience may be called. May it be forgiven me that I, too, when on a short daring sojourn on very infected ground, did not remain wholly exempt from the disease, but like every one else, began to entertain thoughts about matters which did not concern me—the first symptom of political infection. About the Jews, for instance, listen to the following:—I have never yet met a German who was favourably inclined to the Jews; and however decided the repudiation of actual anti-Semitism may be on the part of all prudent and political men, this prudence and policy is not perhaps directed against the nature of the sentiment itself, but only against its dangerous excess, and especially against the distasteful and infamous expression of this excess of sentiment;—on this point we must not deceive ourselves. That Germany has amply SUFFICIENT Jews, that the German stomach, the German blood, has difficulty (and will long have difficulty) in disposing only of this quantity of "Jew"—as the Italian, the Frenchman, and the Englishman have done by means of a stronger digestion:—that is the unmistakable declaration and language of a general instinct, to which one must listen and according to which one must act. "Let no more Jews come in! And shut the doors, especially towards the East (also towards Austria)!"—thus commands the instinct of a people whose nature is still feeble and uncertain, so that it could be easily wiped out, easily extinguished, by a stronger race. The Jews, however, are beyond all doubt the strongest, toughest, and purest race at present living in Europe, they know how to succeed even under the worst conditions (in fact better than under favourable ones), by means of virtues of some sort, which one would like nowadays to label as vices—owing above all to a resolute faith which does not need to be ashamed before "modern ideas", they alter only, WHEN they do alter, in the same way that the Russian Empire makes its conquest—as an empire that has plenty of time and is not of yesterday—namely, according to the principle, "as slowly as possible"! A thinker who has the future of Europe at heart, will, in all his perspectives concerning the future, calculate upon the Jews, as he will calculate upon the Russians, as above all the surest and likeliest factors in the great play and battle of forces. That which is at present called a "nation" in Europe, and is really rather a RES FACTA than NATA (indeed, sometimes confusingly similar to a RES FICTA ET PICTA), is in every case something evolving, young, easily displaced, and not yet a race, much less such a race AERE PERENNUS, as the Jews are such "nations" should most carefully avoid all hot-headed rivalry and hostility! It is certain that the Jews, if they desired—or if they were driven to it, as the anti-Semites seem to wish—COULD now have the ascendancy, nay, literally the supremacy, over Europe, that they are NOT working and planning for that end is equally certain. Meanwhile, they rather wish and desire, even somewhat importunely, to be insorbed and absorbed by Europe, they long to be finally settled, authorized, and respected somewhere, and wish to put an end to the nomadic life, to the "wandering Jew",—and one should certainly take account of this impulse and tendency, and MAKE ADVANCES to it (it possibly betokens a mitigation of the Jewish instincts) for which purpose it would perhaps be useful and fair to banish the anti-Semitic bawlers out of the country. One should make advances with all prudence, and with selection, pretty much as the English nobility do It stands to reason that the more powerful and strongly marked types of new Germanism could enter into relation with the Jews with the least hesitation, for instance, the nobleman officer from the Prussian border it would be interesting in many ways to see whether the genius for money and patience (and especially some intellect and intellectuality—sadly lacking in the place referred to) could not in addition be annexed and trained to the hereditary art