The Religious Mood : Part 2

Beyond Good and Evil
by Friedrich Nietzsche, Helen Zimmern (Translator)

(Page 4 of 12)

48. It seems that the Latin races are far more deeply attached to their Catholicism than we Northerners are to Christianity generally, and that consequently unbelief in Catholic countries means something quite different from what it does among Protestants - namely, a sort of revolt against the spirit of the race, while with us it is rather a return to the spirit (or non- spirit) of the race.

We Northerners undoubtedly derive our origin from barbarous races, even as regards our talents for religion - we have POOR talents for it. One may make an exception in the case of the Celts, who have theretofore furnished also the best soil for Christian infection in the North: the Christian ideal blossomed forth in France as much as ever the pale sun of the north would allow it. How strangely pious for our taste are still these later French skeptics, whenever there is any Celtic blood in their origin! How Catholic, how un-German does Auguste Comte's Sociology seem to us, with the Roman logic of its instincts! How Jesuitical, that amiable and shrewd cicerone of Port Royal, Sainte-Beuve, in spite of all his hostility to Jesuits! And even Ernest Renan: how inaccessible to us Northerners does the language of such a Renan appear, in whom every instant the merest touch of religious thrill throws his refined voluptuous and comfortably couching soul off its balance! Let us repeat after him these fine sentences - and what wickedness and haughtiness is immediately aroused by way of answer in our probably less beautiful but harder souls, that is to say, in our more German souls! - "DISONS DONC HARDIMENT QUE LA RELIGION EST UN PRODUIT DE L'HOMME NORMAL, QUE L'HOMME EST LE PLUS DANS LE VRAI QUANT IL EST LE PLUS RELIGIEUX ET LE PLUS ASSURE D'UNE DESTINEE INFINIE... . C'EST QUAND IL EST BON QU'IL VEUT QUE LA VIRTU CORRESPONDE A UN ORDER ETERNAL, C'EST QUAND IL CONTEMPLE LES CHOSES D'UNE MANIERE DESINTERESSEE QU'IL TROUVE LA MORT REVOLTANTE ET ABSURDE. COMMENT NE PAS SUPPOSER QUE C'EST DANS CES MOMENTS-LA, QUE L'HOMME VOIT LE MIEUX?" ... These sentences are so extremely ANTIPODAL to my ears and habits of thought, that in my first impulse of rage on finding them, I wrote on the margin, "LA NIAISERIE RELIGIEUSE PAR EXCELLENCE!" - until in my later rage I even took a fancy to them, these sentences with their truth absolutely inverted! It is so nice and such a distinction to have one's own antipodes!

49. That which is so astonishing in the religious life of the ancient Greeks is the irrestrainable stream of GRATITUDE which it pours forth - it is a very superior kind of man who takes SUCH an attitude towards nature and life. - Later on, when the populace got the upper hand in Greece, FEAR became rampant also in religion; and Christianity was preparing itself.

50. The passion for God: there are churlish, honest-hearted, and importunate kinds of it, like that of Luther - the whole of Protestantism lacks the southern DELICATEZZA. There is an Oriental exaltation of the mind in it, like that of an undeservedly favoured or elevated slave, as in the case of St. Augustine, for instance, who lacks in an offensive manner, all nobility in bearing and desires. There is a feminine tenderness and sensuality in it, which modestly and unconsciously longs for a UNIO MYSTICA ET PHYSICA, as in the case of Madame de Guyon. In many cases it appears, curiously enough, as the disguise of a girl's or youth's puberty; here and there even as the hysteria of an old maid, also as her last ambition. The Church has frequently canonized the woman in such a case.

51. The mightiest men have hitherto always bowed reverently before the saint, as the enigma of self-subjugation and utter voluntary privation - why did they thus bow? They divined in him - and as it were behind the questionableness of his frail and wretched appearance - the superior force which wished to test itself by such a subjugation; the strength of will, in which they recognized their own strength and love of power, and knew how to honour it: they honoured something in themselves when they honoured the saint. In addition to this, the contemplation of the saint suggested to them a suspicion: such an enormity of self- negation and anti-naturalness will not have been coveted for nothing - they have said, inquiringly. There is perhaps a reason for it, some very great danger, about which the ascetic might wish to be more accurately informed through his secret interlocutors and visitors? In a word, the mighty ones of the world learned to have a new fear before him, they divined a new power, a strange, still unconquered enemy: - it was the "Will to Power" which obliged them to halt before the saint. They had to question him.

52. In the Jewish "Old Testament," the book of divine justice, there are men, things, and sayings on such an immense scale, that Greek and Indian literature has nothing to compare with it. One stands with fear and reverence before those stupendous remains of what man was formerly, and one has sad thoughts about old Asia and its little out-pushed peninsula Europe, which would like, by all means, to figure before Asia as the "Progress of Mankind." To be sure, he who is himself only a slender, tame house-animal, and knows only the wants of a house-animal (like our cultured people of today, including the Christians of "cultured" Christianity), need neither be amazed nor even sad amid those ruins - the taste for the Old Testament is a touchstone with respect to "great" and "small": perhaps he will find that the New Testament, the book of grace, still appeals more to his heart (there is much of the odour of the genuine, tender, stupid beadsman and petty soul in it). To have bound up this New Testament (a kind of ROCOCO of taste in every respect) along with the Old Testament into one book, as the "Bible," as "The Book in Itself," is perhaps the greatest audacity and "sin against the Spirit" which literary Europe has upon its conscience.

Source: "Beyond Good and Evil," as published in The Complete Works of Friedrich Nietzsche (1909-1913).

About the Author

Friedrich Wilhelm Nietzsche (October 15, 1844 - August 25, 1900) was a German philosopher. His writing included critiques of religion, morality, contemporary culture, philosophy, and science. His style of writing was distinctive, displaying a fondness for aphorism and paradox. Nietzsche's influence remains substantial within and beyond philosophy, notably in existentialism and postmodernism.