The Dawn of Day. Фридрих Вильгельм Ницше

colour of their bodies to that of their surroundings (by means of what is known as the “chromatic function”). Others can simulate death, or adopt the forms and colours of other animals, or of sand, leaves, moss, or fungi (known to English naturalists as “mimicry”).

      It is in this way that an individual conceals himself behind the universality of the generic term “man” or “society,” or adapts and attaches himself to princes, castes, political parties, current opinions of the time, or his surroundings: and we may easily find the animal equivalent of all those subtle means of making ourselves happy, thankful, powerful, and fascinating. Even that sense of truth, which is at bottom merely the sense of security, is possessed by man in common with the animals: we do not wish to be deceived by others or by ourselves; we hear with some suspicion the promptings of our own passions, we control ourselves and remain on the watch against ourselves. Now, the animal does all this as well as man; and in the animal likewise self-control originates in the sense of reality (prudence). In the same way, the animal observes the effects it exercises on the imagination of other beasts: it thus learns to view itself from their position, to consider itself “objectively”; it has its own degree of self-knowledge. The animal judges the movements of its friends and foes, it learns their peculiarities by heart and acts accordingly: it gives up, once and for all, the struggle against individual animals of certain species, and it likewise recognises, in the approach of certain varieties, whether their intentions are agreeable and peaceful. The beginnings of justice, like those of wisdom – in short, everything which we know as the Socratic virtues– are of an animal nature: a consequence of those instincts which teach us to search for food and to avoid our enemies. If we remember that the higher man has merely raised and refined himself in the quality of his food and in the conception of what is contrary to his nature, it may not be going too far to describe the entire moral phenomenon as of an animal origin.

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      The Value of the Belief in Superhuman Passions. – The institution of marriage stubbornly upholds the belief that love, although a passion, is nevertheless capable of duration as such, yea, that lasting, lifelong love may be taken as a general rule. By means of the tenacity of a noble belief, in spite of such frequent and almost customary refutations – thereby becoming a pia fraus– marriage has elevated love to a higher rank. Every institution which has conceded to a passion the belief in the duration of the latter, and responsibility for this duration, in spite of the nature of the passion itself, has raised the passion to a higher level: and he who is thenceforth seized with such a passion does not, as formerly, think himself lowered in the estimation of others or brought into danger on that account, but on the contrary believes himself to be raised, both in the opinion of himself and of his equals. Let us recall institutions and customs which, out of the fiery devotion of a moment, have created eternal fidelity; out of the pleasure of anger, eternal vengeance; out of despair, eternal mourning; out of a single hasty word, eternal obligation. A great deal of hypocrisy and falsehood came into the world as the result of such transformations; but each time, too, at the cost of such disadvantages, a new and superhuman conception which elevates mankind.

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      State of Mind as Argument. – Whence arises within us a cheerful readiness for action? – such is the question which has greatly occupied the attention of men. The most ancient answer, and one which we still hear, is: God is the cause; in this way He gives us to understand that He approves of our actions. When, in former ages, people consulted the oracles, they did so that they might return home strengthened by this cheerful readiness; and every one answered the doubts which came to him, if alternative actions suggested themselves, by saying: “I shall do whatever brings about that feeling.” They did not decide, in other words, for what was most reasonable, but upon some plan the conception of which imbued the soul with courage and hope. A cheerful outlook was placed in the scales as an argument and proved to be heavier than reasonableness; for the state of mind was interpreted in a superstitious manner as the action of a god who promises success; and who, by this argument, lets his reason speak as the highest reasonableness. Now, let the consequences of such a prejudice be considered when shrewd men, thirsting for power, availed themselves of it – and still do so! “Bring about the right state of mind!” – in this way you can do without all arguments and overcome every objection!

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      Actors of Virtue and Sin. – Among the ancients who became celebrated for their virtue there were many, it would seem, who acted to themselves, especially the Greeks, who, being actors by nature, must have acted quite unconsciously, seeing no reason why they should not do so. In addition, every one was striving to outdo some one else's virtue with his own, so why should they not have made use of every artifice to show off their virtues, especially among themselves, if only for the sake of practice! Of what use was a virtue which one could not display, and which did not know how to display itself! – Christianity put an end to the career of these actors of virtue; instead it devised the disgusting ostentation and parading of sins: it brought into the world a state of mendacious sinfulness (even at the present day this is considered as bon ton among orthodox Christians).

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      Refined Cruelty as Virtue. – Here we have a morality which is based entirely upon our thirst for distinction – do not therefore entertain too high an opinion of it! Indeed, we may well ask what kind of an impulse it is, and what is its fundamental signification? It is sought, by our appearance, to grieve our neighbour, to arouse his envy, and to awaken his feelings of impotence and degradation; we endeavour to make him taste the bitterness of his fate by dropping a little of our honey on his tongue, and, while conferring this supposed benefit on him, looking sharply and triumphantly into his eyes.

      Behold such a man, now become humble, and perfect in his humility – and seek those for whom, through his humility, he has for a long time been preparing a torture; for you are sure to find them! Here is another man who shows mercy towards animals, and is admired for doing so – but there are certain people on whom he wishes to vent his cruelty by this very means. Look at that great artist: the pleasure he enjoyed beforehand in conceiving the envy of the rivals he had outstripped, refused to let his powers lie dormant until he became a great man – how many bitter moments in the souls of other men has he asked for as payment for his own greatness! The nun's chastity: with what threatening eyes she looks into the faces of other women who live differently from her! what a vindictive joy shines in those eyes! The theme is short, and its variations, though they might well be innumerable, could not easily become tiresome – for it is still too paradoxical a novelty, and almost a painful one, to affirm that the morality of distinction is nothing, at bottom, but joy in refined cruelty. When I say “at bottom,” I mean here, every time in the first generation. For, when the habit of some distinguished action becomes hereditary, its root, so to speak, is not transmitted, but only its fruits (for only feelings, and not thoughts, can become hereditary): and, if we presuppose that this root is not reintroduced by education, in the second generation the joy in the cruelty is no longer felt: but only pleasure in the habit as such. This joy, however, is the first degree of the “good.”

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      Pride in Spirit. – The pride of man, which strives to oppose the theory of our own descent from animals and establishes a wide gulf between nature and man himself – this pride is founded upon a prejudice as to what the mind is; and this prejudice is relatively recent. In the long prehistorical period of humanity it was supposed that the mind was everywhere, and men did not look upon it as a particular characteristic of their own. Since, on the contrary, everything spiritual (including all impulses, maliciousness, and inclinations) was regarded as common property, and consequently accessible to everybody, primitive mankind was not ashamed of being descended from animals or trees (the noble races thought themselves honoured by such legends), and saw in the spiritual that which unites us with nature, and not that which severs us from her. Thus man was brought up in modesty – and this likewise was the result of a prejudice.

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      The Brake. – To suffer morally, and then to learn afterwards that this kind of suffering was founded upon an error, shocks us. For there is a unique consolation in acknowledging, by our