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1047.

Sexuality, lust of dominion, the pleasure derived from appearance and deception, great and joyful gratitude to Life and its typical conditions—these things are essential to all paganism, and it has a good conscience on its side.—That which is hostile to Nature (already in Greek antiquity) combats paganism in the form of morality and dialectics.

1040.

An anti-metaphysical view of the world—yes, but an artistic one.

1049.

Apollo's misapprehension: the eternity of beautiful forms, the aristocratic prescription, "Thus shall it ever be!"

Dionysus. Sensuality and cruelty. The perishable nature of existence might be interpreted as the joy of procreative and destructive force, as unremitting creation.

1050.

The word "Dionysian" expresses: a constraint to unity, a soaring above personality, the common-place,[Pg 416] society, reality, and above the abyss of the ephemeral, the passionately painful sensation of superabundance, in darker, fuller, and more fluctuating conditions; an ecstatic saying of yea to the collective character of existence, as that which remains the same, and equally mighty and blissful throughout all change, the great pantheistic sympathy with pleasure and pain, which declares even the most terrible and most questionable qualities of existence good, and sanctifies them; the eternal will to procreation, to fruitfulness, and to recurrence; the feeling of unity in regard to the necessity of creating and annihilating.

The word "Apollonian" expresses: the constraint to be absolutely isolated, to the typical "individual," to everything that simplifies, distinguishes, and makes strong, salient, definite, and typical to freedom within the law.

The further development of art is just as necessarily bound up with the antagonism of these two natural art-forces, as the further development of mankind is bound up with the antagonism of the sexes. The plenitude of power and restraint, the highest form of self-affirmation in a cool, noble, and reserved kind of beauty: the Apollonianism of the Hellenic will.

This antagonism of the Dionysian and of the Apollonian in the Greek soul, is one of the great riddles which made me feel drawn to the essence of Hellenism. At bottom, I troubled about nothing save the solution of the question, why precisely Greek Apollonianism should have been forced to grow out of a Dionysian soil: the Dionysian Greek[Pg 417] had need of being Apollonian; that is to say in order to break his will to the titanic, to the complex, to the uncertain, to the horrible by a will to measure, to simplicity, and to submission to rule and concept. Extravagance, wildness, and Asiatic tendencies lie at the root of the Greeks. Their courage consists in their struggle with their Asiatic nature: they were not given beauty, any more than they were given Logic and moral! naturalness: in them these things are victories, they are willed and fought for—they constitute the triumph of the Greeks.

1051.

It is clear that only the rarest and most lucky cases of humanity can attain to the highest and most sublime human joys in which Life celebrates its own glorification; and this only happens when these rare creatures themselves and their forbears have lived a long preparatory life leading to this goal, without, however, having done so consciously. It is then that an overflowing wealth of multifarious forces and the most agile power of "free will" and lordly command exist together in perfect concord in one man; then the intellect is just as much at ease, or at home, in the senses as the senses are at ease or at home in it; and everything that takes place in the latter must give rise to extraordinarily subtle joys in the former. And vice vers: just think of this vice vers for a moment in a man like Hafiz; even Goethe, though to a lesser degree, gives some idea of this process. It[Pg 418] is probable that, in such perfect and well-constituted men, the most sensual functions are finally transfigured by a symbolic elatedness of the highest intellectuality; in themselves they feel a kind of deification of the body and are most remote from the ascetic philosophy of the principle "God is a Spirit": from this principle it is clear that the ascetic is the "botched man" who declares only that to be good and "God" which is absolute, and which judges and condemns.

From that height of joy in which man feels himself completely and utterly a deified form and self-justification of nature, down to the joy of healthy peasants and healthy semi-human beasts, the whole of this long and enormous gradation of the light and colour of happiness was called by the Greek—not without that grateful quivering of one who is initiated into secret, not without much caution and pious silence—by the godlike name: Dionysus. What then do all modern men—the children of a crumbling, multifarious, sick and strange age know of the compass of Greek happiness, how could they know anything about it! Whence would the slaves of "modern ideas" derive their right to Dionysian feasts!

When the Greek body and soul were in full "bloom," and not, as it were, in states of morbid exaltation and madness, there arose the secret symbol of the loftiest affirmation and transfiguration of life and the world that has ever existed. There we have a standard beside which everything that has grown since must seem too short, too poor, too narrow: if we but pronounce the word[Pg 419] "Dionysus" in the presence of the best of more recent names and things, in the presence of Goethe, for instance, or Beethoven, or Shakespeare, or Raphael, in a trice we realise that our best things and moments are condemned. Dionysus is a judge! Am I understood? There can be no doubt that the Greeks sought to interpret, by means of their Dionysian experiences, the final mysteries of the "destiny of the soul" and everything they knew concerning the education and the purification of man, and above all concerning the absolute hierarchy and inequality of value between man and man. There is the deepest experience of all Greeks, which they conceal beneath great silence,—we do not know the Greeks so long as this hidden and sub-terranean access to them remains obstructed. The indiscreet eyes of scholars will never perceive anything in these things, however much learned energy may still have to be expended in the service of this excavation—; even the noble zeal of such friends of antiquity as Goethe and Winckelmann, seems to savour somewhat of bad form and of arrogance, precisely in this respect. To wait and to prepare oneself; to await the appearance of new sources of knowledge; to prepare oneself in solitude for the sight of new faces and the sound of new voices; to cleanse one's soul ever more and more of the dust and noise, as of a country fair, which is peculiar to this age; to overcome everything Christian by something super-Christian, and not only to rid oneself of it,—for the Christian doctrine is the counter-doctrine to the Dionysian; to rediscover the South in oneself, and to stretch a clear, glittering, and[Pg 420] mysterious southern sky above one; to reconquer the southern healthiness and concealed power of the soul, once more for oneself; to increase the compass of one's soul step by step, and to become more supernational, more European, more super-European, more Oriental, and finally more Hellenic—for Hellenism was, as a matter of fact, the first great union and synthesis of everything Oriental, and precisely on that account, the beginning of the European soul, the discovery of our "new world":—he who lives under such imperatives, who knows what he may not encounter some day? Possibly—a new dawn!