Part 5 (1/2)

XIII.-JUDGMENT ON THE HOHENZOLLERN STATE.

In 1807, after the crus.h.i.+ng defeat inflicted by Napoleon on the Prussian armies at Jena, when the Military Monarchy crumbled to pieces in one day like a house of cards, Joseph de Maistre, the most profound and the most prophetic political thinker of his age, wrote the following significant lines from St. Petersburg. To realize the full significance of the judgment, one must remember that Count de Maistre was a fanatic supporter of the old monarchic order. He hated Napoleon with a bitter hatred, but he hated Prussia more:

”Ever since I have started to reason, I have felt a special aversion for Frederick II., whom a frenzied generation has been in a hurry to proclaim a great man, but who was really no more than a _great Prussian_. Posterity will consider this Prince as one of the greatest enemies of the human species that has ever lived. His monarchy, which had inherited his spirit, had become an argument against Providence.

To-day that argument has been converted into a tangible proof of eternal justice. This famous structure built with blood and mud, with debased coin and base libels, has crumbled in the twinkle of an eye.”[12]

[12] De Maistre, ”Lettres et Opuscules.”

Those words were written exactly one hundred and ten years ago, and the world is once more anxiously looking forward to another Jena which will deal a final blow to the Hohenzollern monarchy. When that catastrophe comes, Europe, enlightened by the awful experiences of the last hundred years, and delivered from the black magic of the political necromancers of Potsdam, will unanimously echo the prophetic judgment p.r.o.nounced by Joseph de Maistre. For to-day, even more than in 1807, Prussia has become an ”argument against Providence.” Even more than in 1807 the Prussia of 1917 ”is built with blood and mud.”

Even more than in 1807 the chastis.e.m.e.nt of Prussia is demanded by ”eternal justice.” The whole civilized world will breathe more freely when the sinister and diabolical power will be broken for ever and will oppress and degrade humanity no more.

CHAPTER IV

THE GERMAN WAR-TRIUMVIRATE

I.-NIETZSCHE.

The English reader is now in possession of a complete translation of Nietzsche, in the admirable edition published by T. N. Foulis, and edited by Oscar Levy, of which the eighteenth and concluding volume has just appeared. To the uninitiated I would recommend as an introductory study: (1) Professor Lichtenberger's volume; (2) Ludovici, ”Nietzsche” (1s., Constable), with a suggestive preface by Dr. Levy; (3) the very useful summary of Mr. Mugge-an excellent number in an excellent series (Messrs. Jack's ”People's Books”); (4) Dr. Barry's chapter in the ”Heralds of Revolt,” giving the Catholic point of view; (5) Mrs. Forster-Nietzsche, ”The Young Nietzsche”; and (6) an essay by the present writer, published as far back as 1897, and which, therefore, may at least claim the distinction of having been one of the first to draw attention in Great Britain to the great German writer. But a searching estimate of Nietzsche in English still remains to be written. And there is only one man that could write it, and that man is Mr. Gilbert K. Chesterton. I confidently prophesy that a study of Nietzsche, if he has the courage to undertake it, will be Mr. Chesterton's greatest book. He will find in the German heretic a foe worthy of his steel.

I.

Like the history of most great thinkers, like the history of Kant and Schopenhauer, the biography of Nietzsche is totally barren of incident, and can be disposed of in a few lines. Born in 1844, apparently of n.o.ble Polish extraction (”Nizky” in Polish means humble), the son of a clergyman, and the descendant on both sides of a long line of clergymen, the future ”Anti-Christ” spent an exemplary, studious, and strenuous youth. After serving his time in the army-he was considered one of the best riders of his regiment-and after a brilliant University career at Bonn and Leipzig, he was appointed, at twenty-four years of age, Professor of Greek in the University of Bale. His academic activity extended over eleven years, and was only interrupted in 1870 by a few months' service in the Ambulance Corps, during the Franco-German War.

His first book, ”The Birth of Tragedy,” appeared in 1871. Like most of his books, it was published at his own expense, and, like most of his books, it did not find a public. The three first parts of his masterpiece, ”Thus Spake Zarathustra,” were such a desperate failure that Nietzsche only ventured to print fifty copies of the fourth and concluding part, and he printed them merely for private circulation amongst his friends, but he only disposed of seven copies!

In 1879 he resigned, owing to ill-health, with a pension of 120.

After his retirement he spent a nomadic life wandering from Nice to Venice, and from the Engadine to Sicily, ever in quest of health and suns.h.i.+ne, racked by neuralgia and insomnia, still preaching in the desert, still plunging deeper and deeper into solitude. And as the world refused to listen to him, Nietzsche became more and more convinced of the value of his message. His last book, ”Ecce h.o.m.o,” an autobiography, contains all the premonitory symptoms of the threatening tragedy. It is mainly composed of such headings as the following: ”Why I am so Wise,” ”Why I am so Clever,” ”Why I write such Excellent Books,” and ”Why I am a Fatalist.”

Alas! fatality was soon to shatter the wise and clever man who wrote those excellent books. In 1889 Nietzsche went mad. For eleven years he lingered on in private inst.i.tutions and in the house of his old mother at Naumburg. He died in 1900, when his name and fame had radiated over the civilized world, and when the young generation in Germany was hailing him as the herald of a new age. England, as usually happens in the case of Continental thinkers, was the last European country to feel his influence; but in recent years that influence has been rapidly gaining ground, even in England, a fact abundantly proved by the great and startling success of the complete edition of his works.

II.

Most writers on Nietzsche-and they are legion-begin with extolling him as a prophet or abusing him as a lunatic. I submit that before we extol or abuse, our first duty is to understand. And we can no longer evade that duty. We cannot afford any longer to ignore or dismiss the most powerful force in Continental literature, on the vain pretence that the author was mad, as if the greatest French thinker of the eighteenth century, Rousseau, and the greatest thinker of the nineteenth century, Auguste Comte, had not fallen victims to the same disease.

And, on the whole, Nietzsche is not difficult to understand, although there has arisen a host of commentators to obscure his meaning, although Nietzsche himself delights in expressing himself in the form of cryptic and mystic aphorism, although he continuously contradicts himself. But apart from those difficulties, his message is strikingly simple and his personality is singularly transparent. And his message and his personality are one. He is a convincing ill.u.s.tration of Fichte's dictum, that any great system of philosophy is the outcome, not of the intellect, but of a man's character. Nietzsche is not a metaphysician like Hegel, whom he abhorred. He is not a ”logic-grinder,” like Mill, whom he despised. He is a moralist, like the French, whom he loved. His culture and learning were French even more than German. He was steeped in Montaigne, to whom he has paid a glowing tribute in ”Schopenhauer as Educationalist.” He was a careful student of the great French cla.s.sics of the seventeenth and eighteenth centuries. He read and annotated Guyau, with whom he had many points in common. By a curious coincidence, a few years before the advent of Nietzsche, a great French thinker had antic.i.p.ated every one of Nietzsche's doctrines, and had expressed them in one of the most striking books of the French language. And by an even more curious paradox, whilst every European critic devotes himself to-day to the interpretation of Nietzsche's philosophy, they systematically ignore-as Nietzsche himself ignored-the masterpiece of the Frenchman.

III.

Let us, then, first keep in mind that Nietzsche is not a metaphysician or a logician, but he is pre-eminently a moralist. His one aim is to revise our moral values and to establish new values in their place.

For Nietzsche does both. There are two poles to his thought. He is an iconoclast, but he is also a hero-wors.h.i.+pper. He is a herald of revolt, but he is also a constructive thinker. Even in his earliest work, ”Thoughts out of Season,” whilst he destroys the two popular idols of the day, the theologian and the historian, he sets up two new heroes, Schopenhauer and Wagner.

IV.

We have said that Nietzsche's philosophy is strikingly simple. Its whole kernel can be expressed in two words. He is a systematic pagan, and he is an uncompromising aristocrat. As a pagan, he is a consistent enemy of Christianity. As an aristocrat, he is a bitter opponent of democracy. He proclaims that Anti-Christ has appeared in his own person. He hails the advent of the Superman.