29.

What concerns me is the psychological type of the Saviour. This type might be depicted in the Gospels, in however mutilated a form and however much overladen with extraneous characters--that is, in spite of the Gospels; just as the figure of Francis of Assisi shows itself in his legends in spite of his legends. It is not a question of mere truthful evidence as to what he did, what he said and how he actually died; the question is, whether his type is still conceivable, whether it has been handed down to us.--All the attempts that I know of to read the history of a "soul" in the Gospels seem to me to reveal only a lamentable psychological levity. M. Renan, that mountebank in psychologicus, has contributed the two most unseemly notions to this business of explaining the type of Jesus: the notion of the genius and that of the hero ("heros"). But if there is anything essentially unevangelical, it is surely the concept of the hero. What the Gospels make instinctive is precisely the reverse of all heroic struggle, of all taste for conflict: the very incapacity for resistance is here converted into something moral: ("resist not evil !"--the most profound sentence in the Gospels, perhaps the true key to them), to wit, the blessedness of peace, of gentleness, the inability to be an enemy. What is the meaning of "glad tidings"?--The true life, the life eternal has been found--it is not merely promised, it is here, it is in you; it is the life that lies in love free from all retreats and exclusions, from all keeping of distances. Every one is the child of God--Jesus claims nothing for himself alone--as the child of God each man is the equal of every other man. . . .Imagine making Jesus a hero!--And what a tremendous misunderstanding appears in the word "genius"! Our whole conception of the "spiritual," the whole conception of our civilization, could have had no meaning in the world that Jesus lived in. In the strict sense of the physiologist, a quite different word ought to be used here. . . . We all know that there is a morbid sensibility of the tactile nerves which causes those suffering from it to recoil from every touch, and from every effort to grasp a solid object. Brought to its logical conclusion, such a physiological habitus becomes an instinctive hatred of all reality, a flight into the "intangible," into the "incomprehensible"; a distaste for all formulae, for all conceptions of time and space, for everything established--customs, institutions, the church--; a feeling of being at home in a world in which no sort of reality survives, a merely "inner" world, a "true" world, an "eternal" world. . . . "The Kingdom of God is withinyou". . . .

30.

The instinctive hatred of reality: the consequence of an extreme susceptibility to pain and irritation--so great that merely to be "touched" becomes unendurable, for every sensation is too profound.

The instinctive exclusion of all aversion, all hostility, all bounds and distances in feeling: the consequence of an extreme susceptibility to pain and irritation--so great that it senses all resistance, all compulsion to resistance, as unbearable anguish (--that is to say, as harmful, as prohibited by the instinct of self-preservation), and regards blessedness (joy) as possible only when it is no longer necessary to offer resistance to anybody or anything, however evil or dangerous--love, as the only, as the ultimate possibility of life. . .

These are the two physiological realities upon and out of which the doctrine of salvation has sprung. I call them a sublime super-development of hedonism upon a thoroughly unsalubrious soil. What stands most closely related to them, though with a large admixture of Greek vitality and nerve-force, is epicureanism, the theory of salvation of paganism. Epicurus was a typical decadent: I was the first to recognize him.--The fear of pain, even of infinitely slight pain--the end of this can be nothing save a religion of love. . . .
31.

I have already given my answer to the problem. The prerequisite to it is the assumption that the type of the Saviour has reached us only in a greatly distorted form. This distortion is very probable: there are many reasons why a type of that sort should not be handed down in a pure form, complete and free of additions. The milieu in which this strange figure moved must have left marks upon him, and more must have been imprinted by the history, the destiny, of the early Christian communities; the latter indeed, must have embellished the type retrospectively with characters which can be understood only as serving the purposes of war and of propaganda. That strange and sickly world into which the Gospels lead us--a world apparently out of a Russian novel, in which the scum of society, nervous maladies and "childish" idiocy keep a tryst--must, in any case, have coarsened the type: the first disciples, in particular, must have been forced to translate an existence visible only in symbols and incomprehensibilities into their own crudity, in order to understand it at all--in their sight the type could take on reality only after it had been recast in a familiar mould.... The prophet, the messiah, the future judge, the teacher of morals, the worker of wonders, John the Baptist--all these merely presented chances to misunderstand it . . . . Finally, let us not underrate the proprium of all great, and especially all sectarian veneration: it tends to erase from the venerated objects all its original traits and idiosyncrasies, often so painfully strange--it does not even see them. It is greatly to be regretted that no Dostoyevsky lived in the neighbourhood of this most interesting decadent--I mean some one who would have felt the poignant charm of such a compound of the sublime, the morbid and the childish. In the last analysis, the type, as a type of the decadence, may actually have been peculiarly complex and contradictory: such a possibility is not to be lost sight of. Nevertheless, the probabilities seem to be against it, for in that case tradition would have been particularly accurate and objective, whereas we have reasons for assuming the contrary. Meanwhile, there is a contradiction between the peaceful preacher of the mount, the sea-shore and the fields, who appears like a new Buddha on a soil very unlike India's, and the aggressive fanatic, the mortal enemy of theologians and ecclesiastics, who stands glorified by Renan's malice as "le grand maitre en ironie." I myself haven't any doubt that the greater part of this venom (and no less of esprit) got itself into the concept of the Master only as a result of the excited nature of Christian propaganda: we all know the unscrupulousness of sectarians when they set out to turn their leader into an apologia for themselves. When the early Christians had need of an adroit, contentious, pugnacious and maliciously subtle theologian to tackle other theologians, they created a "god" that met that need, just as they put into his mouth without hesitation certain ideas that were necessary to them but that were utterly at odds with the Gospels--"the second coming," "the last judgment," all sorts of expectations and promises, current at the time.--

32.

I can only repeat that I set myself against all efforts to intrude the fanatic into the figure of the Saviour: the very word imperieux, used by Renan, is alone enough to annul the type. What the "glad tidings" tell us is simply that there are no more contradictions; the kingdom of heaven belongs to children; the faith that is voiced here is no more an embattled faith--it is at hand, it has been from the beginning, it is a sort of recrudescent childishness of the spirit. The physiologists, at all events, are familiar with such a delayed and incomplete puberty in the living organism, the result of degeneration. A faith of this sort is not furious, it does not denounce, it does not defend itself: it does not come with "the sword"--it does not realize how it will one day set man against man. It does not manifest itself either by miracles, or by rewards and promises, or by "scriptures": it is itself, first and last, its own miracle, its own reward, its own promise, its own "kingdom of God." This faith does not formulate itself--it simply lives, and so guards itself against formulae. To be sure, the accident of environment, of educational background gives prominence to concepts of a certain sort: in primitive Christianity one finds only concepts of a Judaeo--Semitic character (--that of eating and drinking at the last supper belongs to this category--an idea which, like everything else Jewish, has been badly mauled by the church). But let us be careful not to see in all this anything more than symbolical language, semantics6 an opportunity to speak in parables. It is only on the theory that no work is to be taken literally that this anti-realist is able to speak at all. Set down among Hindus he would have made use of the concepts of Sankhya,7and among Chinese he would have employed those of Lao-tse 8--and in neither case would it have made any difference to him.--With a little freedom in the use of words, one might actually call Jesus a "free spirit"9--he cares nothing for what is established: the word killeth,10 a whatever is established killeth. 'The idea of "life" as an experience, as he alone conceives it, stands opposed to his mind to every sort of word, formula, law, belief and dogma. He speaks only of inner things: "life" or "truth" or "light" is his word for the innermost--in his sight everything else, the whole of reality, all nature, even language, has significance only as sign, as allegory. --Here it is of paramount importance to be led into no error by the temptations lying in Christian, or rather ecclesiastical prejudices: such a symbolism par excellence stands outside all religion, all notions of worship, all history, all natural science, all worldly experience, all knowledge, all politics, all psychology, all books, all art--his "wisdom" is precisely a pure ignorance11 of all such things. He has never heard of culture; he doesn't have to make war on it--he doesn't even deny it. . . The same thing may be said of the state, of the whole bourgeoise social order, of labour, of war--he has no ground for denying" the world," for he knows nothing of the ecclesiastical concept of "the world" . . . Denial is precisely the thing that is impossible to him.--In the same way he lacks argumentative capacity, and has no belief that an article of faith, a "truth," may be established by proofs (--his proofs are inner "lights," subjective sensations of happiness and self-approval, simple "proofs of power"--). Such a doctrine cannot contradict: it doesn't know that other doctrines exist, or can exist, and is wholly incapable of imagining anything opposed to it. . . If anything of the sort is ever encountered, it laments the "blindness" with sincere sympathy--for it alone has "light"--but it does not offer objections . . .


33.

In the whole psychology of the "Gospels" the concepts of guilt and punishment are lacking, and so is that of reward. "Sin," which means anything that puts a distance between God and man, is abolished--this is precisely the "glad tidings." Eternal bliss is not merely promised, nor is it bound up with conditions: it is conceived as the only reality--what remains consists merely of signs useful in speaking of it.

The results of such a point of view project themselves into a new way of life, the special evangelical way of life. It is not a "belief" that marks off the Christian; he is distinguished by a different mode of action; he acts differently. He offers no resistance, either by word or in his heart, to those who stand against him. He draws no distinction between strangers and countrymen, Jews and Gentiles ("neighbour," of course, means fellow-believer, Jew). He is angry with no one, and he despises no one. He neither appeals to the courts of justice nor heeds their mandates ("Swear not at all") .12 He never under any circumstances divorces his wife, even when he has proofs of her infidelity.--And under all of this is one principle; all of it arises from one instinct.--

The life of the Saviour was simply a carrying out of this way of life--and so was his death. . . He no longer needed any formula or ritual in his relations with God--not even prayer. He had rejected the whole of the Jewish doctrine of repentance and atonement; he knew that it was only by a way of life that one could feel one's self "divine," "blessed," "evangelical," a "child of God."Not by "repentance,"not by "prayer and forgiveness" is the way to God: only the Gospel way leads to God--it is itself "God!"--What the Gospels abolished was the Judaism in the concepts of "sin," "forgiveness of sin," "faith," "salvation through faith"--the wholeecclesiastical dogma of the Jews was denied by the "glad tidings."

The deep instinct which prompts the Christian how to live so that he will feel that he is "in heaven" and is "immortal," despite many reasons for feeling that he isnot "in heaven": this is the only psychological reality in "salvation."--A new way of life, not a new faith.

34.

If I understand anything at all about this great symbolist, it is this: that he regarded only subjective realities as realities, as "truths"--hat he saw everything else, everything natural, temporal, spatial and historical, merely as signs, as materials for parables. The concept of "the Son of God" does not connote a concrete person in history, an isolated and definite individual, but an "eternal" fact, a psychological symbol set free from the concept of time. The same thing is true, and in the highest sense, of the God of this typical symbolist, of the "kingdom of God," and of the "sonship of God." Nothing could he more un-Christian than the crude ecclesiastical notions of God as a person, of a "kingdom of God" that is to come, of a "kingdom of heaven" beyond, and of a "son of God" as the second person of the Trinity. All this--if I may be forgiven the phrase--is like thrusting one's fist into the eye (and what an eye!) of the Gospels: a disrespect for symbols amounting to world-historical cynicism. . . .But it is nevertheless obvious enough what is meant by the symbols "Father" and "Son"--not, of course, to every one--: the word "Son" expresses entrance into the feeling that there is a general transformation of all things (beatitude), and "Father" expresses that feeling itself--the sensation of eternity and of perfection.--I am ashamed to remind you of what the church has made of this symbolism: has it not set an Amphitryon story13 at the threshold of the Christian "faith"? And a dogma of "immaculate conception" for good measure? . . --And thereby it has robbed conception of its immaculateness--

The "kingdom of heaven" is a state of the heart--not something to come "beyond the world" or "after death." The whole idea of natural death is absent from the Gospels: death is not a bridge, not a passing; it is absent because it belongs to a quite different, a merely apparent world, useful only as a symbol. The "hour of death" isnot a Christian idea--"hours," time, the physical life and its crises have no existence for the bearer of "glad tidings." . . .

The "kingdom of God" is not something that men wait for: it had no yesterday and no day after tomorrow, it is not going to come at a "millennium"--it is an experience of the heart, it is everywhere and it is nowhere. . . .

35.

This "bearer of glad tidings" died as he lived and taught--not to "save mankind," but to show mankind how to live. It was a way of life that he bequeathed to man: his demeanour before the judges, before the officers, before his accusers--his demeanour on the cross. He does not resist; he does not defend his rights; he makes no effort to ward off the most extreme penalty--more, he invites it. . . And he prays, suffers and loves with those, in those, who do him evil . . . Not to defend one's self, not to show anger, not to lay blames. . . On the contrary, to submit even to the Evil One--to love him. . . .

36.

--We free spirits--we are the first to have the necessary prerequisite to understanding what nineteen centuries have misunderstood--that instinct and passion for integrity which makes war upon the "holy lie" even more than upon all other lies. . . Mankind was unspeakably far from our benevolent and cautious neutrality, from that discipline of the spirit which alone makes possible the solution of such strange and subtle things: what men always sought, with shameless egoism, was their own advantage therein; they created the church out of denial of the Gospels. . . .

Whoever sought for signs of an ironical divinity's hand in the great drama of existence would find no small indication thereof in the stupendous question-mark that is called Christianity. That mankind should be on its knees before the very antithesis of what was the origin, the meaning and the law of the Gospels--that in the concept of the "church" the very things should be pronounced holy that the "bearer of glad tidings" regards as beneath him and behind him--it would be impossible to surpass this as a grand example of world-historical irony--

37.

--Our age is proud of its historical sense: how, then, could it delude itself into believing that the crude fable of the wonder-worker and Saviour constituted the beginnings of Christianity--and that everything spiritual and symbolical in it only came later? Quite to the contrary, the whole history of Christianity--from the death on the cross onward--is the history of a progressively clumsier misunderstanding of an original symbolism. With every extension of Christianity among larger and ruder masses, even less capable of grasping the principles that gave birth to it, the need arose to make it more and more vulgar and barbarous--it absorbed the teachings and rites of all the subterranean cults of the imperium Romanum, and the absurdities engendered by all sorts of sickly reasoning. It was the fate of Christianity that its faith had to become as sickly, as low and as vulgar as the needs were sickly, low and vulgar to which it had to administer. A sickly barbarism finally lifts itself to power as the church--the church, that incarnation of deadly hostility to all honesty, to all loftiness of soul, to all discipline of the spirit, to all spontaneous and kindly humanity.--Christian values--noble values: it is only we, we free spirits, who have re-established this greatest of all antitheses in values!. . . .

38.

--I cannot, at this place, avoid a sigh. There are days when I am visited by a feeling blacker than the blackest melancholy--contempt of man. Let me leave no doubt as to what I despise, whom I despise: it is the man of today, the man with whom I am unhappily contemporaneous. The man of today--I am suffocated by his foul breath! . . . Toward the past, like all who understand, I am full of tolerance, which is to say, generous self-control: with gloomy caution I pass through whole millenniums of this mad house of a world, call it "Christianity," "Christian faith" or the "Christian church," as you will--I take care not to hold mankind responsible for its lunacies. But my feeling changes and breaks out irresistibly the moment I enter modern times,our times. Our age knows better. . . What was formerly merely sickly now becomes indecent--it is indecent to be a Christian today. And here my disgust begins.--I look about me: not a word survives of what was once called "truth"; we can no longer bear to hear a priest pronounce the word. Even a man who makes the most modest pretensions to integrity must know that a theologian, a priest, a pope of today not only errs when he speaks, but actually lies--and that he no longer escapes blame for his lie through "innocence" or "ignorance." The priest knows, as every one knows, that there is no longer any "God," or any "sinner," or any "Saviour"--that "free will" and the "moral order of the world" are lies--: serious reflection, the profound self-conquest of the spirit,allow no man to pretend that he does not know it. . . All the ideas of the church are now recognized for what they are--as the worst counterfeits in existence, invented to debase nature and all natural values; the priest himself is seen as he actually is--as the most dangerous form of parasite, as the venomous spider of creation. . - - We know, our conscience now knows--just what the real value of all those sinister inventions of priest and church has been and what ends they have served, with their debasement of humanity to a state of self-pollution, the very sight of which excites loathing,--the concepts "the other world," "the last judgment," "the immortality of the soul," the "soul" itself: they are all merely so many in instruments of torture, systems of cruelty, whereby the priest becomes master and remains master. . .Every one knows this,but nevertheless things remain as before. What has become of the last trace of decent feeling, of self-respect, when our statesmen, otherwise an unconventional class of men and thoroughly anti-Christian in their acts, now call themselves Christians and go to the communion table? . . . A prince at the head of his armies, magnificent as the expression of the egoism and arrogance of his people--and yet acknowledging, without any shame, that he is a Christian! . . . Whom, then, does Christianity deny? what does it call "the world"? To be a soldier, to be a judge, to be a patriot; to defend one's self; to be careful of one's honour; to desire one's own advantage; to be proud . . . every act of everyday, every instinct, every valuation that shows itself in a deed, is now anti-Christian: what a monster of falsehood the modern man must be to call himself nevertheless, and without shame, a Christian!--

39.

--I shall go back a bit, and tell you the authentic history of Christianity.--The very word "Christianity" is a misunderstanding--at bottom there was only one Christian, and he died on the cross. The "Gospels" died on the cross. What, from that moment onward, was called the "Gospels" was the very reverse of what he had lived: "bad tidings," a Dysangelium.14It is an error amounting to nonsensicality to see in "faith," and particularly in faith in salvation through Christ, the distinguishing mark of the Christian: only the Christian way of life, the life lived by him who died on the cross, is Christian. . . To this day such a life is still possible, and for certain men even necessary: genuine, primitive Christianity will remain possible in all ages. . . . Not faith, but acts; above all, an avoidance of acts, a different state of being. . . . States of consciousness, faith of a sort, the acceptance, for example, of anything as true--as every psychologist knows, the value of these things is perfectly indifferent and fifth-rate compared to that of the instincts: strictly speaking, the whole concept of intellectual causality is false. To reduce being a Christian, the state of Christianity, to an acceptance of truth, to a mere phenomenon of consciousness, is to formulate the negation of Christianity. In fact, there are no Christians. The "Christian"--he who for two thousand years has passed as a Christian--is simply a psychological self-delusion. Closely examined, it appears that, despite all his "faith," he has been ruled only by his instincts--and what instincts!--In all ages--for example, in the case of Luther--"faith" has been no more than a cloak, a pretense, a curtain behind which the instincts have played their game--a shrewd blindness to the domination of certain of the instincts . . .I have already called "faith" the specially Christian form of shrewdness--people always talk of their "faith" and act according to their instincts. . . In the world of ideas of the Christian there is nothing that so much as touches reality: on the contrary, one recognizes an instinctive hatred of reality as the motive power, the only motive power at the bottom of Christianity. What follows therefrom? That even here, in psychologicis, there is a radical error, which is to say one conditioning fundamentals, which is to say, one in substance. Take away one idea and put a genuine reality in its place--and the whole of Christianity crumbles to nothingness !--Viewed calmly, this strangest of all phenomena, a religion not only depending on errors, but inventive and ingenious only in devising injurious errors, poisonous to life and to the heart--this remains a spectacle for the gods--for those gods who are also philosophers, and whom I have encountered, for example, in the celebrated dialogues at Naxos. At the moment when their disgust leaves them (--and us!) they will be thankful for the spectacle afforded by the Christians: perhaps because of this curious exhibition alone the wretched little planet called the earth deserves a glance from omnipotence, a show of divine interest. . . . Therefore, let us not underestimate the Christians: the Christian, false to the point of innocence, is far above the ape--in its application to the Christians a well--known theory of descent becomes a mere piece of politeness. . . .

40.

--The fate of the Gospels was decided by death--it hung on the "cross.". . . It was only death, that unexpected and shameful death; it was only the cross, which was usually reserved for the canaille only--it was only this appalling paradox which brought the disciples face to face with the real riddle: "Who was it? what was it?"--The feeling of dismay, of profound affront and injury; the suspicion that such a death might involve a refutation of their cause; the terrible question, "Why just in this way?"--this state of mind is only too easy to understand. Here everything must be accounted for as necessary; everything must have a meaning, a reason, the highest sort of reason; the love of a disciple excludes all chance. Only then did the chasm of doubt yawn: "Who put him to death? who was his natural enemy?"--this question flashed like a lightning-stroke. Answer: dominant Judaism, its ruling class. From that moment, one found one's self in revolt against the established order, and began to understand Jesus as in revolt against the established order. Until then this militant, this nay-saying, nay-doing element in his character had been lacking; what is more, he had appeared to present its opposite. Obviously, the little community had not understood what was precisely the most important thing of all: the example offered by this way of dying, the freedom from and superiority to every feeling of ressentiment--a plain indication of how little he was understood at all! All that Jesus could hope to accomplish by his death, in itself, was to offer the strongest possible proof, or example, of his teachings in the most public manner. But his disciples were very far from forgiving his death--though to have done so would have accorded with the Gospels in the highest degree; and neither were they prepared to offer themselves, with gentle and serene calmness of heart, for a similar death. . . . On the contrary, it was precisely the most unevangelical of feelings, revenge, that now possessed them. It seemed impossible that the cause should perish with his death: "recompense" and "judgment" became necessary (--yet what could be less evangelical than "recompense," "punishment," and "sitting in judgment"!) --Once more the popular belief in the coming of a messiah appeared in the foreground; attention was riveted upon an historical moment: the "kingdom of God" is to come, with judgment upon his enemies. . . But in all this there was a wholesale misunderstanding: imagine the "kingdom of God" as a last act, as a mere promise! The Gospels had been, in fact, the incarnation, the fulfillment, therealization of this "kingdom of God." It was only now that all the familiar contempt for and bitterness against Pharisees and theologians began to appear in the character of the Master was thereby turned into a Pharisee and theologian himself! On the other hand, the savage veneration of these completely unbalanced souls could no longer endure the Gospel doctrine, taught by Jesus, of the equal right of all men to be children of God: their revenge took the form of elevating Jesus in an extravagant fashion, and thus separating him from themselves: just as, in earlier times, the Jews, to revenge themselves upon their enemies, separated themselves from their God, and placed him on a great height. The One God and the Only Son of God: both were products of resentment . . . .

41.

--And from that time onward an absurd problem offered itself: "how could God allow it!" To which the deranged reason of the little community formulated an answer that was terrifying in its absurdity: God gave his son as a sacrifice for the forgiveness of sins. At once there was an end of the gospels! Sacrifice for sin, and in its most obnoxious and barbarous form: sacrifice of the innocent for the sins of the guilty! What appalling paganism !--Jesus himself had done away with the very concept of "guilt," he denied that there was any gulf fixed between God and man; he lived this unity between God and man, and that was precisely his "glad tidings". . . And not as a mere privilege!--From this time forward the type of the Saviour was corrupted, bit by bit, by the doctrine of judgment and of the second coming, the doctrine of death as a sacrifice, the doctrine of the resurrection, by means of which the entire concept of "blessedness," the whole and only reality of the gospels, is juggled away--in favour of a state of existence after death! . . . St. Paul, with that rabbinical impudence which shows itself in all his doings, gave a logical quality to that conception, that indecent conception, in this way: "If Christ did not rise from the dead, then all our faith is in vain!"--And at once there sprang from the Gospels the most contemptible of all unfulfillable promises, the shameless doctrine of personal immortality. . . Paul even preached it as a reward . . .

42.

One now begins to see just what it was that came to an end with the death on the cross: a new and thoroughly original effort to found a Buddhistic peace movement, and so establish happiness on earth--real, not merely promised. For this remains--as I have already pointed out--the essential difference between the two religions of decadence: Buddhism promises nothing, but actually fulfills; Christianity promises everything, but fulfills nothing.--Hard upon the heels of the "glad tidings" came the worst imaginable: those of Paul. In Paul is incarnated the very opposite of the "bearer of glad tidings"; he represents the genius for hatred, the vision of hatred, the relentless logic of hatred. What, indeed, has not this dysangelist sacrificed to hatred! Above all, the Saviour: he nailed him to his own cross. The life, the example, the teaching, the death of Christ, the meaning and the law of the whole gospels--nothing was left of all this after that counterfeiter in hatred had reduced it to his uses. Surely not reality; surely not historical truth! . . . Once more the priestly instinct of the Jew perpetrated the same old master crime against history--he simply struck out the yesterday and the day before yesterday of Christianity, and invented his own history of  Christian beginnings. Going further, he treated the history of Israel to another falsification, so that it became a mere prologue to his achievement: all the prophets, it now appeared, had referred to his "Saviour." . . . Later on the church even falsified the history of man in order to make it a prologue to Christianity . . . The figure of the Saviour, his teaching, his way of life, his death, the meaning of his death, even the consequences of his death--nothing remained untouched, nothing remained in even remote contact with reality. Paul simply shifted the centre of gravity of that whole life to a place behind this existence--in the lie of the "risen" Jesus. At bottom, he had no use for the life of the Saviour--what he needed was the death on the cross, and something more. To see anything honest in such a man as Paul, whose home was at the centre of the Stoical enlightenment, when he converts an hallucination into a proof of the resurrection of the Saviour, or even to believe his tale that he suffered from this hallucination himself--this would be a genuine niaiserie in a psychologist. Paul willed the end; therefore he also willed the means. --What he himself didn't believe was swallowed readily enough by the idiots among whom he spread his teaching.--What he wanted was power; in Paul the priest once more reached out for power--he had use only for such concepts, teachings and symbols as served the purpose of tyrannizing over the masses and organizing mobs. What was the only part of Christianity that Mohammed borrowed later on? Paul's invention, his device for establishing priestly tyranny and organizing the mob: the belief in the immortality of the soul--that is to say, the doctrine of "judgment".

43.

When the centre of gravity of life is placed, not in life itself, but in "the beyond"--in nothingness--then one has taken away its centre of gravity altogether. The vast lie of personal immortality destroys all reason, all natural instinct--henceforth, everything in the instincts that is beneficial, that fosters life and that safeguards the future is a cause of suspicion. So to live that life no longer has any meaning: this is now the "meaning" of life. . . . Why be public-spirited? Why take any pride in descent and forefathers? Why labour together, trust one another, or concern one's self about the common welfare, and try to serve it? . . .  Merely so many "temptations," so many strayings from the "straight path."--"One thing only is necessary". . . That every man, because he has an "immortal soul," is as good as every other man; that in an infinite universe of things the "salvation" of every individual may lay claim to eternal importance; that insignificant bigots and the three-fourths insane may assume that the laws of nature are constantly suspended in their behalf--it is impossible to lavish too much contempt upon such a magnification of every sort of selfishness to infinity, to insolence. And yet Christianity has to thank precisely this miserable flattery of personal vanity for its triumph--it was thus that it lured all the botched, the dissatisfied, the fallen upon evil days, the whole refuse and off-scouring of humanity to its side. The "salvation of the soul"--in plain English: "the world revolves around me." . . . The poisonous doctrine, "equal rights for all," has been propagated as a Christian principle: out of the secret nooks and crannies of bad instinct Christianity has waged a deadly war upon all feelings of reverence and distance between man and man, which is to say, upon the first prerequisite to every step upward, to every development of civilization--out of the ressentiment of the masses it has forged its chief weapons against us, against everything noble, joyous and high spirited on earth, against our happiness on earth . . .  To allow "immortality" to every Peter and Paul was the greatest, the most vicious outrage upon noble humanity ever perpetrated.--And let us not underestimate the fatal influence that Christianity has had, even upon politics! Nowadays no one has courage any more for special rights, for the right of dominion, for feelings of honourable pride in himself and his equals--for the pathos of distance. . . Our politics is sick with this lack of courage!--The aristocratic attitude of mind has been undermined by the lie of the equality of souls; and if belief in the "privileges of the majority" makes and will continue to make revolution--it is Christianity, let us not doubt, and Christian valuations, which convert every revolution into a carnival of blood and crime! Christianity is a revolt of all creatures that creep on the ground against everything that is lofty: the gospel of the "lowly" lowers . . .

44.

--The gospels are invaluable as evidence of the corruption that was already persistent within the primitive community. That which Paul, with the cynical logic of a rabbi, later developed to a conclusion was at bottom merely a process of decay that had begun with the death of the Saviour.--These gospels cannot be read too carefully; difficulties lurk behind every word. I confess--I hope it will not be held against me--that it is precisely for this reason that they offer first-rate joy to a psychologist--as the opposite of all merely naive corruption, as refinement par excellence, as an artistic triumph in psychological corruption. The gospels, in fact, stand alone. The Bible as a whole is not to be compared to them. Here we are among Jews: this is the first thing to be borne in mind if we are not to lose the thread of the matter. This positive genius for conjuring up a delusion of personal "holiness" unmatched anywhere else, either in books or by men; this elevation of fraud in word and attitude to the level of an art--all this is not an accident due to the chance talents of an individual, or to any violation of nature. The thing responsible is race. The whole of Judaism appears in Christianity as the art of concocting holy lies, and there, after many centuries of earnest Jewish training and hard practice of Jewish technic, the business comes to the stage of mastery. The Christian, that ultima ratio of lying, is the Jew all over again--he is threefold the Jew. . . The underlying will to make use only of such concepts, symbols and attitudes as fit into priestly practice, the instinctive repudiation of every other mode of thought, and every other method of estimating values and utilities--this is not only tradition, it is inheritance: only as an inheritance is it able to operate with the force of nature. The whole of mankind, even the best minds of the best ages (with one exception, perhaps hardly human--), have permitted themselves to be deceived. The gospels have been read as a book of innocence. . . surely no small indication of the high skill with which the trick has been done.--Of course, if we could actually see these astounding bigots and bogus saints, even if only for an instant, the farce would come to an end,--and it is precisely because I cannot read a word of theirs without seeing their attitudinizing that I have made am end of them. . . . I simply cannot endure the way they have of rolling up their eyes.--For the majority, happily enough, books are mere literature.--Let us not be led astray: they say "judge not," and yet they condemn to hell whoever stands in their way. In letting God sit in judgment they judge themselves; in glorifying God they glorify themselves; in demanding that every one show the virtues which they themselves happen to be capable of--still more, which they must have in order to remain on top--they assume the grand air of men struggling for virtue, of men engaging in a war that virtue may prevail. "We live, we die, we sacrifice ourselves for the good" (--"the truth," "the light," "the kingdom of God"): in point of fact, they simply do what they cannot help doing. Forced, like hypocrites, to be sneaky, to hide in corners, to slink along in the shadows, they convert their necessity into aduty: it is on grounds of duty that they account for their lives of humility, and that humility becomes merely one more proof of their piety. . . Ah, that humble, chaste, charitable brand of fraud! "Virtue itself shall bear witness for us.". . . . One may read the gospels as books of moral seduction: these petty folks fasten themselves to morality--they know the uses of morality! Morality is the best of all devices for leading mankind by the nose!--The fact is that the conscious conceit of the chosen here disguises itself as modesty: it is in this way that they, the "community," the "good and just," range themselves, once and for always, on one side, the side of "the truth"--and the rest of mankind, "the world," on the other. . . In that we observe the most fatal sort of megalomania that the earth has ever seen: little abortions of bigots and liars began to claim exclusive rights in the concepts of "God," "the truth," "the light," "the spirit," "love," "wisdom" and "life," as if these things were synonyms of themselves and thereby they sought to fence themselves off from the "world"; little super-Jews, ripe for some sort of madhouse, turned values upside down in order to meet their notions, just as if the Christian were the meaning, the salt, the standard and even thelast judgment of all the rest. . . . The whole disaster was only made possible by the fact that there already existed in the world a similar megalomania, allied to this one in race, to wit, the Jewish: once a chasm began to yawn between Jews and Judaeo-Christians, the latter had no choice but to employ the self-preservative measures that the Jewish instinct had devised, even against the Jews themselves, whereas the Jews had employed them only against non-Jews. The Christian is simply a Jew of the "reformed" confession.--

45.

--I offer a few examples of the sort of thing these petty people have got into their heads--what they have put into the mouth of the Master: the unalloyed creed of "beautiful souls."--

"And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city" (Mark vi, 11)--How evangelical!

"And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea" (Mark ix, 42) .--How  evangelical! --

"And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; Where the worm dieth not, and the fire is not quenched." (Mark ix, 47)15--It is not exactly the eye that is meant.

"Verily I say unto you, That there be some of them that stand here, which shall not taste death, till they have seen the kingdom of God come with power." (Mark ix, 1.)--Well lied, lion!16 . . . .

"Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For . . ." (Note of a psychologist. Christian morality is refuted by its fors: its reasons are against it,--this makes it Christian.) Mark viii, 34.--

"Judge not, that ye be not judged. With what measure ye mete, it shall be measured to you again." (Matthew vii, l.)17--What a notion of justice, of a "just" judge! . . .

"For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?" (Matthew V, 46.)18--Principle of "Christian love": it insists upon being well paid in the end. . . .

"But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matthew vi, 15.)--Very compromising for the said "father."

"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." (Matthew vi, 33.)--All these things: namely, food, clothing, all the necessities of life. An error, to put it mildly. . . . A bit before this God appears as a tailor, at least in certain cases.

"Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets." (Luke vi, 23.)--Impudent rabble! It compares itself to the prophets. . .

"Know yea not that yea are the temple of God, and that the spirit of God dwelt in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple yea are." (Paul, 1 Corinthians iii, 16.)19--For that sort of thing one cannot have enough contempt. . . .

"Do yea not know that the saints shall judge the world? and if the world shall be judged by you, are yea unworthy to judge the smallest matters?" (Paul, 1 Corinthians vi, 2.)--Unfortunately, not merely the speech of a lunatic. . .

This frightful impostor then proceeds: "Know yea not that we shall judge angels? how much more things that pertain to this life?". . .

"Hat not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. . . . Not many wise men after the flesh, not men mighty, not many noble are called: But God hat chosen the foolish things of the world to confound the wise; and God hat chosen the weak things of the world confound the things which are mighty; And base things of the world, and things which are despised, hat God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence." (Paul, 1 Corinthians i, 20ff.)20 --In order to understand this passage, a first rate example of the psychology underlying every Chandala-morality, one should read the first part of my "Genealogy of Morals": there, for the first time, the antagonism between a noble morality and a morality born of ressentiment and impotent vengefulness is exhibited. Paul was the greatest of all apostles of revenge. . . .

46.

--What follows, then? That one had better put on gloves before reading the New Testament. The presence of so much filth makes it very advisable. One would as little choose "early Christians" for companions as Polish Jews: not that one need seek out an objection to them . . . Neither has a pleasant smell.--I have searched the New Testament in vain for a single sympathetic touch; nothing is there that is free, kindly, open-hearted or upright. In it humanity does not even make the first step upward--the instinct for cleanliness is lacking. . . . Only evil instincts are there, and there is not even the courage of these evil instincts. It is all cowardice; it is all a shutting of the eyes, a self-deception. Every other book becomes clean, once one has read the New Testament: for example, immediately after reading Paul I took up with delight that most charming and wanton of scoffers, Petronius, of whom one may say what Domenico Boccaccio wrote of Ceasar Borgia to the Duke of Parma: "e  tutto Iesto"--immortally healthy, immortally cheerful and sound. . . .These petty bigots make a capital miscalculation. They attack, but everything they attack is thereby distinguished. Whoever is attacked by an "early Christian" is surely not befouled . . . On the contrary, it is an honour to have an "early Christian" as an opponent. One cannot read the New Testament without acquired admiration for whatever it abuses--not to speak of the "wisdom of this world," which an impudent wind bag tries to dispose of "by the foolishness of preaching." . . . Even the scribes and pharisees are benefitted by such opposition: they must certainly have been worth something to have been hated in such an indecent manner. Hypocrisy--as if this were a charge that the "early Christians" dared to make!--After all, they were the privileged, and that was enough: the hatred of the Chandala needed no other excuse. The "early Christian"--and also, I fear, the "last Christian," whom I may perhaps live to see--is a rebel against all privilege by profound instinct--he lives and makes war for ever for "equal rights." . . .Strictly speaking, he has no alternative. When a man proposes to represent, in his own person, the "chosen of God"--or to be a "temple of God," or a "judge of the angels"--then every other criterion, whether based upon honesty, upon intellect, upon manliness and pride, or upon beauty and freedom of the heart, becomes simply "worldly"--evil in itself. . . Moral: every word that comes from the lips of an "early Christian" is a lie, and his every act is instinctively dishonest--all his values, all his aims are noxious, but whoever he hates, whatever he hates, has real value . . . The Christian, and particularly the Christian priest, is thus a criterion of values.

--Must I add that, in the whole New Testament, there appears but a solitary figure worthy of honour? Pilate, the Roman viceroy. To regard a Jewish imbroglio seriously--that was quite beyond him. One Jew more or less-- what did it matter? . . . The noble scorn of a Roman, before whom the word "truth" was shamelessly mishandled, enriched the New Testament with the only saying that has any value--and that is at once its criticism and its destruction: "What is truth?". . .

47.

--The thing that sets us apart is not that we are unable to find God, either in history, or in nature, or behind nature--but that we regard what has been honoured as God, not as "divine," but as pitiable, as absurd, as injurious; not as a mere error, but as acrime against life. . . We deny that God is God . . . If any one were to show us this Christian God, we'd be still less inclined to believe in him.--In a formula: deus, qualem Paulus creavit, dei negatio.--Such a religion as Christianity, which does not touch reality at a single point and which goes to pieces the moment reality asserts its rights at any point, must be inevitably the deadly enemy of the "wisdom of this world," which is to say, of science--and it will give the name of good to whatever means serve to poison, calumniate and cry down all intellectual discipline, all lucidity and strictness in matters of intellectual conscience, and all noble coolness and freedom of the mind. "Faith," as an imperative, vetoes science--in praxi, lying at any price. . . . Paul well knew that lying--that "faith"--was necessary; later on the church borrowed the fact from Paul.--The God that Paul invented for himself, a God who "reduced to absurdity" "the wisdom of this world" (especially the two great enemies of superstition, philology and medicine), is in truth only an indication of Paul's resolute determination to accomplish that very thing himself: to give one's own will the name of God, thora--that is essentially Jewish. Paul wants to dispose of the "wisdom of this world": his enemies are the good philologians and physicians of the Alexandrine school--on them he makes his war. As a matter of fact no man can be a philologian or a physician without being also Antichrist. That is to say, as a philologian a man sees behind the "holy books," and as a physician he sees behind the physiological degeneration of the typical Christian. The physician says "incurable"; the philologian says "fraud.". . .