We Philologists, Volume 8 | Page 9

the German resists it. The main point, however, is
that such resistance is only justifiable in the case of the Romanised
culture; for this culture, even at that time, was a falling-off from
something more profound and noble. It is this latter that the Germans
are wrong in resisting.
42
Everything classic was thoroughly cultivated by Charles the Great,
whilst he combated everything heathen with the severest possible
measures of coercion. Ancient mythology was developed, but German
mythology was treated as a crime. The feeling underlying all this, in
my opinion, was that Christianity had already overcome the old
religion · people no longer feared it, but availed themselves of the
culture that rested upon it. But the old German gods were feared.
A great superficiality in the conception of antiquity--little else than an
appreciation of its formal accomplishments and its knowledge--must
thereby have been brought about. We must find out the forces that
stood in the way of increasing our insight into antiquity. First of all, the
culture of antiquity is utilised as an incitement towards the acceptance
of Christianity · it became, as it were, the premium for conversion, the
gilt with which the poisonous pill was coated before being swallowed.
Secondly, the help of ancient culture was found to be necessary as a
weapon for the intellectual protection of Christianity. Even the
Reformation could not dispense with classical studies for this purpose.
The Renaissance, on the other hand, now begins, with a clearer sense of
classical studies, which, however, are likewise looked upon from an
anti-Christian standpoint: the Renaissance shows an awakening of
honesty in the south, like the Reformation in the north. They could not

but clash; for a sincere leaning towards antiquity renders one
unchristian.
On the whole, however, the Church succeeded in turning classical
studies into a harmless direction . the philologist was invented,
representing a type of learned man who was at the same time a priest or
something similar. Even in the period of the Reformation people
succeeded in emasculating scholarship. It is on this account that
Friedrich August Wolf is noteworthy he freed his profession from the
bonds of theology. This action of his, however, was not fully
understood; for an aggressive, active element, such as was manifested
by the poet-philologists of the Renaissance, was not developed. The
freedom obtained benefited science, but not man.
43
It is true that both humanism and rationalism have brought antiquity
into the field as an ally; and it is therefore quite comprehensible that the
opponents of humanism should direct their attacks against antiquity
also. Antiquity, however, has been misunderstood and falsified by
humanism · it must rather be considered as a testimony against
humanism, against the benign nature of man, &c. The opponents of
humanism are wrong to combat antiquity as well; for in antiquity they
have a strong ally.
44
It is so difficult to understand the ancients. We must wait patiently until
the spirit moves us. The human element which antiquity shows us must
not be confused with humanitarianism. This contrast must be strongly
emphasised: philology suffers by endeavouring to substitute the
humanitarian, young men are brought forward as students of philology
in order that they may thereby become humanitarians. A good deal of
history, in my opinion, is quite sufficient for that purpose. The brutal
and self-conscious man will be humbled when he sees things and
values changing to such an extent.
The human element among the Greeks lies within a certain naiveté,

through which man himself is to be seen--state, art, society, military
and civil law, sexual relations, education, party. It is precisely the
human element which may be seen everywhere and among all peoples,
but among the Greeks it is seen in a state of nakedness and inhumanity
which cannot be dispensed with for purposes of instruction. In addition
to this, the Greeks have created the greatest number of individuals, and
thus they give us so much insight into men,--a Greek cook is more of a
cook than any other.
45
I deplore a system of education which does not enable people to
understand Wagner, and as the result of which Schopenhauer sounds
harsh and discordant in our ears . such a system of education has
missed its aim.
46
(THE FINAL DRAFT OF THE FIRST CHAPTER.)
Il faut dire la vérité et s'immoler--VOLTAIRE.
Let us suppose that there were freer and more superior spirits who were
dissatisfied with the education now in vogue, and that they summoned
it to their tribunal, what would the defendant say to them? In all
probability something like this: "Whether you have a right to summon
anyone here or not, I am at all events not the proper person to be called.
It is my educators to whom you should apply. It is their duty