OF THE FUTURE OF CHRISTIANITY.-We may be allowed to form a conjecture as to the disappearance of Christianity and as to the places where it will be the slowest to retreat, if we consider where and for what reasons Protestantism spread with such startling rapidity. As is well known, Protestantism promised to do far more cheaply all that the old Church did, without costly ma.s.ses, pilgrimages, and priestly pomp and circ.u.mstance. It spread particularly among the Northern nations, which were not so deeply rooted as those of the South in the old Church's symbolism and love of ritual. In the South the more powerful pagan religion survived in Christianity, whereas in the North Christianity meant an opposition to and a break with the old-time creed, and hence was from the first more thoughtful and less sensual, but for that very reason, in times of peril, more fanatical and more obstinate. If from the standpoint of _thought_ we succeed in uprooting Christianity, we can at once know the point where it will begin to disappear-the very point at which it will be most stubborn in defence. In other places it will bend but not break, lose its leaves but burst into leaf afresh, because the senses, and not thought, have gone over to its side. But it is the senses that maintain the belief that with all its expensive outlay the Church is more cheaply and conveniently managed than under the stern conditions of work and wages. Yet what does one hold leisure (or semi-idleness) to be worth, when once one has become accustomed to it? The senses plead against a dechristianised world, saying that there would be too much work to do in it and an insufficient supply of leisure. They take the part of magic-that is, they let G.o.d work himself (_oremus nos, Deus laboret_).

98.

THEATRICALITY AND HONESTY OF UNBELIEVERS.-There is no book that contains in such abundance or expresses so faithfully all that man occasionally finds salutary-ecstatic inward happiness, ready for sacrifice or death in the belief in and contemplation of _his_ truth-as the book that tells of Christ. From that book a clever man may learn all the means whereby a book can be made into a world-book, a vade-mec.u.m for all, and especially that master-means of representing everything as discovered, nothing as future and uncertain. All influential books try to leave the same impression, as if the widest intellectual horizon were circ.u.mscribed here and as if about the sun that shines here every constellation visible at present or in the future must revolve.-Must not then all purely scientific books be poor in influence on the same grounds as such books are rich in influence? Is not the book fated to live humble and among humble folk, in order to be crucified in the end and never resurrected? In relation to what the religious inform us of their "knowledge" and their "holy spirit," are not all upright men of science "poor in spirit"? Can any religion demand more self-denial and draw the selfish out of themselves more inexorably than science?-This and similar things we may say, in any case with a certain theatricality, when we have to defend ourselves against believers, for it is impossible to conduct a defence without a certain amount of theatricality. But between ourselves our language must be more honest, and we employ a freedom that those believers are not even allowed, in their own interests, to understand. Away, then, with the monastic cowl of self-denial, with the appearance of humility! Much more and much better-so rings our truth! If science were not linked with the pleasure of knowledge, the utility of the thing known, what should we care for science? If a little faith, love, and hope did not lead our souls to knowledge, what would attract us to science? And if in science the ego means nothing, still the inventive, happy ego, every upright and industrious ego, means a great deal in the republic of the men of science.

The homage of those who pay homage, the joy of those whom we wish well or honour, in some cases glory and a fair share of immortality, is the personal reward for every suppression of personality: to say nothing here of meaner views and rewards, although it is just on this account that the majority have sworn and always continue to swear fidelity to the laws of the republic and of science. If we had not remained in some degree unscientific, what would science matter to us? Taking everything together and speaking in plain language: "To a purely knowing being knowledge would be indifferent."-Not the quality but the quant.i.ty of faith and devoutness distinguishes us from the pious, the believers. We are content with less.

But should one of them cry out to us: "Be content and show yourselves contented!" we could easily answer: "As a matter of fact, we do not belong to the most discontented cla.s.s. But you, if your faith makes you happy, show yourselves to be happy. Your faces have always done more harm to your faith than our reasons! If that glad message of your Bible were written in your faces, you would not need to demand belief in the authority of that book in such stiff-necked fashion. Your words, your actions should continually make the Bible superfluous-in fact, through you a new Bible should continually come into being. As it is, your apologia for Christianity is rooted in your unchristianity, and with your defence you write your own condemnation. If you, however, should wish to emerge from your dissatisfaction with Christianity, you should ponder over the experience of two thousand years, which, clothed in the modest form of a question, may be voiced as follows: 'If Christ really intended to redeem the world, may he not be said to have failed?' "

99.

THE POET AS GUIDE TO THE FUTURE.-All the surplus poetical force that still exists in modern humanity, but is not used under our conditions of life, should (without any deduction) be devoted to a definite goal-not to depicting the present nor to reviving and summarising the past, but to pointing the way to the future. Nor should this be so done as if the poet, like an imaginative political economist, had to antic.i.p.ate a more favourable national and social state of things and picture their realisation. Rather will he, just as the earlier poets portrayed the images of the G.o.ds, portray the fair images of men. He will divine those cases where, in the midst of our modern world and reality (which will not be shirked or repudiated in the usual poetic fashion), a great, n.o.ble soul is still possible, where it may be embodied in harmonious, equable conditions, where it may become permanent, visible, and representative of a type, and so, by the stimulus to imitation and envy, help to create the future. The poems of such a poet would be distinguished by appearing secluded and protected from the heated atmosphere of the pa.s.sions. The irremediable failure, the shattering of all the strings of the human instrument, the scornful laughter and gnashing of teeth, and all tragedy and comedy in the usual old sense, would appear by the side of this new art as mere archaic lumber, a blurring of the outlines of the world-picture. Strength, kindness, gentleness, purity, and an unsought, innate moderation in the personalities and their action: a levelled soil, giving rest and pleasure to the foot: a shining heaven mirrored in faces and events: science and art welded into a new unity: the mind living together with her sister, the soul, without arrogance or jealousy, and enticing from contrasts the grace of seriousness, not the impatience of discord-all this would be the general environment, the background on which the delicate differences of the embodied ideals would make the real picture, that of ever-growing human majesty. Many roads to this poetry of the future start from Goethe, but the quest needs good pathfinders and above all a far greater strength than is possessed by modern poets, who unscrupulously represent the half-animal and the immaturity and intemperance that are mistaken by them for power and naturalness.

100.

THE MUSE AS PENTHESILEA.(9)-"Better to rot than to be a woman without charm." When once the Muse thinks thus, the end of her art is again at hand. But it can be a tragic and also a comic finale.

101.

THE CIRCUITOUS PATH TO THE BEAUTIFUL.-If the beautiful is to be identified with that which gives pleasure-and thus sang the Muses once-the useful is often the necessary circuitous path to the beautiful, and has a perfect right to spurn the short-sighted censure of men who live for the moment, who will not wait, and who think that they can reach all good things without ever taking a circuitous path.

102.

AN EXCUSE FOR MANY A TRANSGRESSION.-The ceaseless desire to create, the eternal looking outward of the artist, hinders him from becoming better and more beautiful as a personality: unless his craving for glory be great enough to compel him to exhibit in his relations with other men a growth corresponding to the growing beauty and greatness of his works. In any case he has but a limited measure of strength, and how could the proportion of strength that he spends on himself be of any benefit to his work-or _vice versa_?

103.

SATISFYING THE BEST PEOPLE.-If we have satisfied the best people of our time with our art, it is a sign that we shall not satisfy the best people of the succeeding period. We have indeed "lived for all time," and the applause of the best people ensures our fame.(10)

104.

OF ONE SUBSTANCE.-If we are of one substance with a book or a work of art, we think in our heart of hearts that it must be excellent, and are offended if others find it ugly, over-spiced, or pretentious.

105.

SPEECH AND EMOTION.-That speech is not given to us to communicate our emotions may be seen from the fact that all simple men are ashamed to seek for words to express their deeper feelings. These feelings are expressed only in actions, and even here such men blush if others seem to divine their motives. After all, among poets, to whom G.o.d generally denies this shame, the more n.o.ble are more monosyllabic in the language of emotion, and evince a certain constraint: whereas the real poets of emotion are for the most part shameless in practical life.

106.

A MISTAKE ABOUT A PRIVATION.-He that has not for a long time been completely weaned from an art, and is still always at home in it, has no idea how small a privation it is to live without that art.

107.

THREE-QUARTER STRENGTH.-A work that is meant to give an impression of health should be produced with three-quarters, at the most, of the strength of its creator. If he has gone to his farthest limit, the work excites the observer and disconcerts him by its tension. All good things have something lazy about them and lie like cows in the meadow.

108.

REFUSING TO HAVE HUNGER AS A GUEST.-As refined fare serves a hungry man as well as and no better than coa.r.s.er food, the more pretentious artist will not dream of inviting the hungry man to his meal.

109.

LIVING WITHOUT ART AND WINE.-It is with works of art as with wine-it is better if one can do without both and keep to water, and if from the inner fire and inner sweetness of the soul the water spontaneously changes again into wine.