The versus mode level in Super Mario Bros. Console: Nintendo Wii. Clips can be saved as a ringtone, notification sound, alarm sound, or can be shared with your friends. Games downloads - Old Super Mario Bros by softendo. Mario sounds - edhi. We could now use sounds like percussion and timpani, so the music became much richer compared to the original Super Mario Bros. Mario Fans Only. Sound: Music also from Super Mario Bros. Add to Cart. Super Mario Land -.
Star - Mario Developer: Nintendo EAD. A lot of these downloads are in their original midi format and sound exactly like they do in the game! In this collection there is Mario background music as well as sound effects such as Jumping, shooting fireballs etc. Team Fortress 2 Taunts. Mario Sounds. Dec 12th, Bits to Use, Remix, and Share. If the game does not load, upgrade to the latest version of Flash.
Copy For Discord Bot Play, download and share mario bros die sound!!!! I'm arionrashad! Havoc exists as a fun little ode to the Super Mario Franchise with a strong focus on exploring character personalities. Super Mario Sunshine Voiceline. My current plan for this project is to make at least one fully playable level with sub-levels and all details of the original included.
If you are the original creator of material featured on this website and want it removed, please contact the webmaster. Read the loops section of the help area and our terms and conditions for more information on how you can use the loops. The free mario loops, samples and sounds listed here have been kindly uploaded by other users. Super Mario Bros Arcade Marquee Posted , evaluated by djpretzel. Click on the score, paesano. When Mario drops off of the flagpole, he accelerates quicker to the castle, thus activating the timer earlier.
Every frame of Super Mario Bros. Mario Bros Flagpole. Game Flow The main loop tries to render at 60fps. It will be co-produced by Nintendo's Shigeru Miyamoto and D: We would like to show you a description here but the site won't allow us. Wii For Scratch remix by ishtarking. Playing as Logout. Gears of War 2 Soundboard. While not the first of the Mario franchise, Super Mario Bros.
Its A Me, Mario. He is also playable in every Super Smash Bros game to date. That's how Birdo joined the Mario Bros.
I played it on its first launch day in on my then shiny new Wii U. This is a list of games within the Mario franchise and all related series, organized by system. Have fun playing! Retro games like the original Mario Bros online game always inspire fans to create their…. Connect the other side of the 1 k ohm resistor to ground GND pin on the Arduino. Wii 1. However, the large Cork Boxes only have active collision when Mario is extremely close to them.
Broadband Internet access required for online features. Auction ends in: 1 day, 21 hours : StoreInventory : , See demo Create and save drawings at the click of a button. Q2: You went right through the piranha plants, why didn't you die? A2: Super Mario Bros. Gone are the claustrophobic and oppressive levels of dungeon crawlers past—in their place are expansive and evocative open-ended maps that seamlessly weave from one area to the next, each one littered with quests and secrets.
Gone are the random encounters of old—while I personally do not consider random encounters a blight upon role-playing games, seeing the enemies on the map at least facilitates hunting down specific demons for strategic reasons. Gone are the restrictive rules for demon fusing and raising—now there are new alternatives to filling out your ranks besides simply fusing for the best demons. And it's the details that really sell this new SMT.
The music on the world map slowly shifts and changes as you go from area to area, snatches of music coming and going as you progress further and further into the world ruined by Armageddon. These maps are littered with Abscesses, treasures, secrets—all of which are not just notches to put under your belt for completion's sake, but also vital steps that can bring you closer to survival against those new threats lurking just around the corner.
Demons have a variety of personalities and voices, ranging from grotesque and feral to charming and witty. The inscrutable chanting in the music haunts your ears as it's blended with intense drum and bass.
The unique skills of certain demons feel weighty, making each of them certainly feel special even if they have to be spammed just to survive against bosses. The min-maxer inside of me was utterly delighted at the new options present for raising demons.
Demons can grant you Essences that can be fused with other demons, or even your own player character. This grants an incredible amount of flexibility, being that this can not only pass on skills but also elemental resistances. And because Essences are relatively easy to acquire, there's little reason not to indulge in mixing and matching to strengthen your party. The series reputation for merciless combat is still present, and I can think of no small number of encounters that I won by the skin of my teeth.
That demons are now limited by proficiency and can be inherently better or worse at using certain skills than other demons adds plenty of strategy to combat, especially with the series' trademark Press Turn system goading you to abuse enemy weaknesses no matter the cost. But now there are also more tools to your own player character than just spells and abilities: now you can invest resources into learning Miracles that can customize your character.
Miracles can increase your own proficiency with certain elements, increase the rate or methods you can increase your Magatsuhi for using limit breaks in battle, or change how demons interact with you in battle.
Learning Miracles is gated by how much Glory you have, which is found by exploring. Likewise, finding new Miracles to purchase is gated by you finding and destroying demonic Abscesses, further encouraging exploration.
The result is a game where, in the face of great challenge, you have more options than just rote level grinding. Going back to earlier areas and exploring can find you the resources you need to get vital abilities that can make later fights lean more in your favor. In a series like Shin Megami Tensei , where the game will not stop punching your face until you make it, this is refreshing.
Shin Megami Tensei V also upholds the series' standard for artistic direction. It's free and easy to join. Hide Ads Login Sign Up. Edit What would you like to edit? Add to My List. Add to Favorites. English: Rurouni Kenshin. Spanish: Kenshin, el Guerrero Samurai.
Type: TV. Premiered: Winter Broadcast: Wednesdays at JST. Licensors: Media Blasters , Aniplex of America. Studios: Gallop , Studio Deen. Themes: Historical Historical , Samurai Samurai.
Demographic: Shounen Shounen. Score: 8. Ranked: 2 2 based on the top anime page. Rurouni Kenshin: Meiji Kenkaku Ranked Popularity Members , Visit MALxJapan. More characters. More staff. Edit Opening Theme. Edit Ending Theme. Everything that is profound loves the mask: the profoundest things have a hatred even of figure and likeness. A question worth asking! There are proceedings of such a delicate nature that it is well to overwhelm them with coarseness and make them unrecognizable; there are actions of love and of an extravagant magnanimity after which nothing can be wiser than to take a stick and thrash the witness soundly: one thereby obscures his recollection.
Many a one is able to obscure and abuse his own memory, in order at least to have vengeance on this sole party in the secret: shame is inventive. They are not the worst things of which one is most ashamed: there is not only deceit behind a mask—there is so much goodness in craft. I could imagine that a man with something costly and fragile to conceal, would roll through life clumsily and rotundly like an old, green, heavily-hooped wine-cask: the refinement of his shame requiring it to be so.
A man who has depths in his shame meets his destiny and his delicate decisions upon paths which few ever reach, and with regard to the existence of which his nearest and most intimate friends may be ignorant; his mortal danger conceals itself from their eyes, and equally so his regained security. Such a hidden nature, which instinctively employs speech for silence and concealment, and is inexhaustible in evasion of communication, DESIRES and insists that a mask of himself shall occupy his place in the hearts and heads of his friends; and supposing he does not desire it, his eyes will some day be opened to the fact that there is nevertheless a mask of him there—and that it is well to be so.
One must subject oneself to one's own tests that one is destined for independence and command, and do so at the right time. One must not avoid one's tests, although they constitute perhaps the most dangerous game one can play, and are in the end tests made only before ourselves and before no other judge.
Not to cleave to any person, be it even the dearest—every person is a prison and also a recess. Not to cleave to a fatherland, be it even the most suffering and necessitous—it is even less difficult to detach one's heart from a victorious fatherland. Not to cleave to a sympathy, be it even for higher men, into whose peculiar torture and helplessness chance has given us an insight. Not to cleave to a science, though it tempt one with the most valuable discoveries, apparently specially reserved for us.
Not to cleave to one's own liberation, to the voluptuous distance and remoteness of the bird, which always flies further aloft in order always to see more under it—the danger of the flier. Not to cleave to our own virtues, nor become as a whole a victim to any of our specialties, to our "hospitality" for instance, which is the danger of dangers for highly developed and wealthy souls, who deal prodigally, almost indifferently with themselves, and push the virtue of liberality so far that it becomes a vice.
A new order of philosophers is appearing; I shall venture to baptize them by a name not without danger. As far as I understand them, as far as they allow themselves to be understood—for it is their nature to WISH to remain something of a puzzle—these philosophers of the future might rightly, perhaps also wrongly, claim to be designated as "tempters.
Will they be new friends of "truth," these coming philosophers? Very probably, for all philosophers hitherto have loved their truths. But assuredly they will not be dogmatists. It must be contrary to their pride, and also contrary to their taste, that their truth should still be truth for every one—that which has hitherto been the secret wish and ultimate purpose of all dogmatic efforts.
One must renounce the bad taste of wishing to agree with many people. And how could there be a "common good"! The expression contradicts itself; that which can be common is always of small value.
In the end things must be as they are and have always been—the great things remain for the great, the abysses for the profound, the delicacies and thrills for the refined, and, to sum up shortly, everything rare for the rare. Need I say expressly after all this that they will be free, VERY free spirits, these philosophers of the future—as certainly also they will not be merely free spirits, but something more, higher, greater, and fundamentally different, which does not wish to be misunderstood and mistaken?
In every country of Europe, and the same in America, there is at present something which makes an abuse of this name a very narrow, prepossessed, enchained class of spirits, who desire almost the opposite of what our intentions and instincts prompt—not to mention that in respect to the NEW philosophers who are appearing, they must still more be closed windows and bolted doors.
Briefly and regrettably, they belong to the LEVELLERS, these wrongly named "free spirits"—as glib-tongued and scribe-fingered slaves of the democratic taste and its "modern ideas" all of them men without solitude, without personal solitude, blunt honest fellows to whom neither courage nor honourable conduct ought to be denied, only, they are not free, and are ludicrously superficial, especially in their innate partiality for seeing the cause of almost ALL human misery and failure in the old forms in which society has hitherto existed—a notion which happily inverts the truth entirely!
What they would fain attain with all their strength, is the universal, green-meadow happiness of the herd, together with security, safety, comfort, and alleviation of life for every one, their two most frequently chanted songs and doctrines are called "Equality of Rights" and "Sympathy with All Sufferers"—and suffering itself is looked upon by them as something which must be DONE AWAY WITH.
What wonder that we "free spirits" are not exactly the most communicative spirits? And as to the import of the dangerous formula, "Beyond Good and Evil," with which we at least avoid confusion, we ARE something else than "libres-penseurs," "liben pensatori" "free-thinkers," and whatever these honest advocates of "modern ideas" like to call themselves. And perhaps ye are also something of the same kind, ye coming ones?
The human soul and its limits, the range of man's inner experiences hitherto attained, the heights, depths, and distances of these experiences, the entire history of the soul UP TO THE PRESENT TIME, and its still unexhausted possibilities: this is the preordained hunting-domain for a born psychologist and lover of a "big hunt". But how often must he say despairingly to himself: "A single individual!
In vain: again and again he experiences, profoundly and bitterly, how difficult it is to find assistants and dogs for all the things that directly excite his curiosity. The evil of sending scholars into new and dangerous hunting-domains, where courage, sagacity, and subtlety in every sense are required, is that they are no longer serviceable just when the "BIG hunt," and also the great danger commences,—it is precisely then that they lose their keen eye and nose.
And who would have time to wait for such servants! I mean to say that the love of truth has its reward in heaven, and already upon earth. Faith, such as early Christianity desired, and not infrequently achieved in the midst of a skeptical and southernly free-spirited world, which had centuries of struggle between philosophical schools behind it and in it, counting besides the education in tolerance which the Imperium Romanum gave—this faith is NOT that sincere, austere slave-faith by which perhaps a Luther or a Cromwell, or some other northern barbarian of the spirit remained attached to his God and Christianity, it is much rather the faith of Pascal, which resembles in a terrible manner a continuous suicide of reason—a tough, long-lived, worm-like reason, which is not to be slain at once and with a single blow.
The Christian faith from the beginning, is sacrifice the sacrifice of all freedom, all pride, all self-confidence of spirit, it is at the same time subjection, self-derision, and self-mutilation. There is cruelty and religious Phoenicianism in this faith, which is adapted to a tender, many-sided, and very fastidious conscience, it takes for granted that the subjection of the spirit is indescribably PAINFUL, that all the past and all the habits of such a spirit resist the absurdissimum, in the form of which "faith" comes to it.
Modern men, with their obtuseness as regards all Christian nomenclature, have no longer the sense for the terribly superlative conception which was implied to an antique taste by the paradox of the formula, "God on the Cross". Hitherto there had never and nowhere been such boldness in inversion, nor anything at once so dreadful, questioning, and questionable as this formula: it promised a transvaluation of all ancient values—It was the Orient, the PROFOUND Orient, it was the Oriental slave who thus took revenge on Rome and its noble, light-minded toleration, on the Roman "Catholicism" of non-faith, and it was always not the faith, but the freedom from the faith, the half-stoical and smiling indifference to the seriousness of the faith, which made the slaves indignant at their masters and revolt against them.
The skepticism with regard to suffering, fundamentally only an attitude of aristocratic morality, was not the least of the causes, also, of the last great slave-insurrection which began with the French Revolution. Wherever the religious neurosis has appeared on the earth so far, we find it connected with three dangerous prescriptions as to regimen: solitude, fasting, and sexual abstinence—but without its being possible to determine with certainty which is cause and which is effect, or IF any relation at all of cause and effect exists there.
This latter doubt is justified by the fact that one of the most regular symptoms among savage as well as among civilized peoples is the most sudden and excessive sensuality, which then with equal suddenness transforms into penitential paroxysms, world-renunciation, and will-renunciation, both symptoms perhaps explainable as disguised epilepsy?
But nowhere is it MORE obligatory to put aside explanations around no other type has there grown such a mass of absurdity and superstition, no other type seems to have been more interesting to men and even to philosophers—perhaps it is time to become just a little indifferent here, to learn caution, or, better still, to look AWAY, TO GO AWAY—Yet in the background of the most recent philosophy, that of Schopenhauer, we find almost as the problem in itself, this terrible note of interrogation of the religious crisis and awakening.
A lack of philology? It seems that the Latin races are far more deeply attached to their Catholicism than we Northerners are to Christianity generally, and that consequently unbelief in Catholic countries means something quite different from what it does among Protestants—namely, a sort of revolt against the spirit of the race, while with us it is rather a return to the spirit or non-spirit of the race. We Northerners undoubtedly derive our origin from barbarous races, even as regards our talents for religion—we have POOR talents for it.
One may make an exception in the case of the Celts, who have theretofore furnished also the best soil for Christian infection in the North: the Christian ideal blossomed forth in France as much as ever the pale sun of the north would allow it. How strangely pious for our taste are still these later French skeptics, whenever there is any Celtic blood in their origin! How Jesuitical, that amiable and shrewd cicerone of Port Royal, Sainte-Beuve, in spite of all his hostility to Jesuits!
And even Ernest Renan: how inaccessible to us Northerners does the language of such a Renan appear, in whom every instant the merest touch of religious thrill throws his refined voluptuous and comfortably couching soul off its balance! Let us repeat after him these fine sentences—and what wickedness and haughtiness is immediately aroused by way of answer in our probably less beautiful but harder souls, that is to say, in our more German souls! It is so nice and such a distinction to have one's own antipodes!
There is an Oriental exaltation of the mind in it, like that of an undeservedly favoured or elevated slave, as in the case of St.
Augustine, for instance, who lacks in an offensive manner, all nobility in bearing and desires. In many cases it appears, curiously enough, as the disguise of a girl's or youth's puberty; here and there even as the hysteria of an old maid, also as her last ambition. The Church has frequently canonized the woman in such a case. The mightiest men have hitherto always bowed reverently before the saint, as the enigma of self-subjugation and utter voluntary privation—why did they thus bow?
They divined in him—and as it were behind the questionableness of his frail and wretched appearance—the superior force which wished to test itself by such a subjugation; the strength of will, in which they recognized their own strength and love of power, and knew how to honour it: they honoured something in themselves when they honoured the saint. In addition to this, the contemplation of the saint suggested to them a suspicion: such an enormity of self-negation and anti-naturalness will not have been coveted for nothing—they have said, inquiringly.
There is perhaps a reason for it, some very great danger, about which the ascetic might wish to be more accurately informed through his secret interlocutors and visitors? In a word, the mighty ones of the world learned to have a new fear before him, they divined a new power, a strange, still unconquered enemy:—it was the "Will to Power" which obliged them to halt before the saint. They had to question him. In the Jewish "Old Testament," the book of divine justice, there are men, things, and sayings on such an immense scale, that Greek and Indian literature has nothing to compare with it.
One stands with fear and reverence before those stupendous remains of what man was formerly, and one has sad thoughts about old Asia and its little out-pushed peninsula Europe, which would like, by all means, to figure before Asia as the "Progress of Mankind.
Why Atheism nowadays? The worst is that he seems incapable of communicating himself clearly; is he uncertain? What does all modern philosophy mainly do? Since Descartes—and indeed more in defiance of him than on the basis of his procedure—an ATTENTAT has been made on the part of all philosophers on the old conception of the soul, under the guise of a criticism of the subject and predicate conception—that is to say, an ATTENTAT on the fundamental presupposition of Christian doctrine.
Formerly, in effect, one believed in "the soul" as one believed in grammar and the grammatical subject: one said, "I" is the condition, "think" is the predicate and is conditioned—to think is an activity for which one MUST suppose a subject as cause. The attempt was then made, with marvelous tenacity and subtlety, to see if one could not get out of this net,—to see if the opposite was not perhaps true: "think" the condition, and "I" the conditioned; "I," therefore, only a synthesis which has been MADE by thinking itself.
There is a great ladder of religious cruelty, with many rounds; but three of these are the most important. Once on a time men sacrificed human beings to their God, and perhaps just those they loved the best—to this category belong the firstling sacrifices of all primitive religions, and also the sacrifice of the Emperor Tiberius in the Mithra-Grotto on the Island of Capri, that most terrible of all Roman anachronisms.
Then, during the moral epoch of mankind, they sacrificed to their God the strongest instincts they possessed, their "nature"; THIS festal joy shines in the cruel glances of ascetics and "anti-natural" fanatics. Finally, what still remained to be sacrificed? Was it not necessary in the end for men to sacrifice everything comforting, holy, healing, all hope, all faith in hidden harmonies, in future blessedness and justice?
Was it not necessary to sacrifice God himself, and out of cruelty to themselves to worship stone, stupidity, gravity, fate, nothingness? To sacrifice God for nothingness—this paradoxical mystery of the ultimate cruelty has been reserved for the rising generation; we all know something thereof already. And this would not be—circulus vitiosus deus? The distance, and as it were the space around man, grows with the strength of his intellectual vision and insight: his world becomes profounder; new stars, new enigmas, and notions are ever coming into view.
Perhaps everything on which the intellectual eye has exercised its acuteness and profundity has just been an occasion for its exercise, something of a game, something for children and childish minds. Perhaps the most solemn conceptions that have caused the most fighting and suffering, the conceptions "God" and "sin," will one day seem to us of no more importance than a child's plaything or a child's pain seems to an old man;—and perhaps another plaything and another pain will then be necessary once more for "the old man"—always childish enough, an eternal child!
And that consequently the modern, noisy, time-engrossing, conceited, foolishly proud laboriousness educates and prepares for "unbelief" more than anything else? Among these, for instance, who are at present living apart from religion in Germany, I find "free-thinkers" of diversified species and origin, but above all a majority of those in whom laboriousness from generation to generation has dissolved the religious instincts; so that they no longer know what purpose religions serve, and only note their existence in the world with a kind of dull astonishment.
They feel themselves already fully occupied, these good people, be it by their business or by their pleasures, not to mention the "Fatherland," and the newspapers, and their "family duties"; it seems that they have no time whatever left for religion; and above all, it is not obvious to them whether it is a question of a new business or a new pleasure—for it is impossible, they say to themselves, that people should go to church merely to spoil their tempers.
They are by no means enemies of religious customs; should certain circumstances, State affairs perhaps, require their participation in such customs, they do what is required, as so many things are done—with a patient and unassuming seriousness, and without much curiosity or discomfort;—they live too much apart and outside to feel even the necessity for a FOR or AGAINST in such matters.
Among those indifferent persons may be reckoned nowadays the majority of German Protestants of the middle classes, especially in the great laborious centres of trade and commerce; also the majority of laborious scholars, and the entire University personnel with the exception of the theologians, whose existence and possibility there always gives psychologists new and more subtle puzzles to solve. On the part of pious, or merely church-going people, there is seldom any idea of HOW MUCH good-will, one might say arbitrary will, is now necessary for a German scholar to take the problem of religion seriously; his whole profession and as I have said, his whole workmanlike laboriousness, to which he is compelled by his modern conscience inclines him to a lofty and almost charitable serenity as regards religion, with which is occasionally mingled a slight disdain for the "uncleanliness" of spirit which he takes for granted wherever any one still professes to belong to the Church.
It is only with the help of history NOT through his own personal experience, therefore that the scholar succeeds in bringing himself to a respectful seriousness, and to a certain timid deference in presence of religions; but even when his sentiments have reached the stage of gratitude towards them, he has not personally advanced one step nearer to that which still maintains itself as Church or as piety; perhaps even the contrary.
The practical indifference to religious matters in the midst of which he has been born and brought up, usually sublimates itself in his case into circumspection and cleanliness, which shuns contact with religious men and things; and it may be just the depth of his tolerance and humanity which prompts him to avoid the delicate trouble which tolerance itself brings with it.
Whoever has seen deeply into the world has doubtless divined what wisdom there is in the fact that men are superficial. It is their preservative instinct which teaches them to be flighty, lightsome, and false. Here and there one finds a passionate and exaggerated adoration of "pure forms" in philosophers as well as in artists: it is not to be doubted that whoever has NEED of the cult of the superficial to that extent, has at one time or another made an unlucky dive BENEATH it.
Perhaps there is even an order of rank with respect to those burnt children, the born artists who find the enjoyment of life only in trying to FALSIFY its image as if taking wearisome revenge on it , one might guess to what degree life has disgusted them, by the extent to which they wish to see its image falsified, attenuated, ultrified, and deified,—one might reckon the homines religiosi among the artists, as their HIGHEST rank. It is the profound, suspicious fear of an incurable pessimism which compels whole centuries to fasten their teeth into a religious interpretation of existence: the fear of the instinct which divines that truth might be attained TOO soon, before man has become strong enough, hard enough, artist enough Piety, the "Life in God," regarded in this light, would appear as the most elaborate and ultimate product of the FEAR of truth, as artist-adoration and artist-intoxication in presence of the most logical of all falsifications, as the will to the inversion of truth, to untruth at any price.
Perhaps there has hitherto been no more effective means of beautifying man than piety, by means of it man can become so artful, so superficial, so iridescent, and so good, that his appearance no longer offends. The philosopher, as WE free spirits understand him—as the man of the greatest responsibility, who has the conscience for the general development of mankind,—will use religion for his disciplining and educating work, just as he will use the contemporary political and economic conditions.
The selecting and disciplining influence—destructive, as well as creative and fashioning—which can be exercised by means of religion is manifold and varied, according to the sort of people placed under its spell and protection.
For those who are strong and independent, destined and trained to command, in whom the judgment and skill of a ruling race is incorporated, religion is an additional means for overcoming resistance in the exercise of authority—as a bond which binds rulers and subjects in common, betraying and surrendering to the former the conscience of the latter, their inmost heart, which would fain escape obedience.
The Brahmins, for instance, understood this fact. With the help of a religious organization, they secured to themselves the power of nominating kings for the people, while their sentiments prompted them to keep apart and outside, as men with a higher and super-regal mission. At the same time religion gives inducement and opportunity to some of the subjects to qualify themselves for future ruling and commanding the slowly ascending ranks and classes, in which, through fortunate marriage customs, volitional power and delight in self-control are on the increase.
To them religion offers sufficient incentives and temptations to aspire to higher intellectuality, and to experience the sentiments of authoritative self-control, of silence, and of solitude.
Asceticism and Puritanism are almost indispensable means of educating and ennobling a race which seeks to rise above its hereditary baseness and work itself upwards to future supremacy.
And finally, to ordinary men, to the majority of the people, who exist for service and general utility, and are only so far entitled to exist, religion gives invaluable contentedness with their lot and condition, peace of heart, ennoblement of obedience, additional social happiness and sympathy, with something of transfiguration and embellishment, something of justification of all the commonplaceness, all the meanness, all the semi-animal poverty of their souls. Religion, together with the religious significance of life, sheds sunshine over such perpetually harassed men, and makes even their own aspect endurable to them, it operates upon them as the Epicurean philosophy usually operates upon sufferers of a higher order, in a refreshing and refining manner, almost TURNING suffering TO ACCOUNT, and in the end even hallowing and vindicating it.
There is perhaps nothing so admirable in Christianity and Buddhism as their art of teaching even the lowest to elevate themselves by piety to a seemingly higher order of things, and thereby to retain their satisfaction with the actual world in which they find it difficult enough to live—this very difficulty being necessary.
But worse still. The higher the type a man represents, the greater is the improbability that he will SUCCEED; the accidental, the law of irrationality in the general constitution of mankind, manifests itself most terribly in its destructive effect on the higher orders of men, the conditions of whose lives are delicate, diverse, and difficult to determine.
They endeavour to preserve and keep alive whatever can be preserved; in fact, as the religions FOR SUFFERERS, they take the part of these upon principle; they are always in favour of those who suffer from life as from a disease, and they would fain treat every other experience of life as false and impossible. One has to thank them for invaluable services; and who is sufficiently rich in gratitude not to feel poor at the contemplation of all that the "spiritual men" of Christianity have done for Europe hitherto!
And to shatter the strong, to spoil great hopes, to cast suspicion on the delight in beauty, to break down everything autonomous, manly, conquering, and imperious—all instincts which are natural to the highest and most successful type of "man"—into uncertainty, distress of conscience, and self-destruction; forsooth, to invert all love of the earthly and of supremacy over the earth, into hatred of the earth and earthly things—THAT is the task the Church imposed on itself, and was obliged to impose, until, according to its standard of value, "unworldliness," "unsensuousness," and "higher man" fused into one sentiment.
If one could observe the strangely painful, equally coarse and refined comedy of European Christianity with the derisive and impartial eye of an Epicurean god, I should think one would never cease marvelling and laughing; does it not actually seem that some single will has ruled over Europe for eighteen centuries in order to make a SUBLIME ABORTION of man?
He, however, who, with opposite requirements no longer Epicurean and with some divine hammer in his hand, could approach this almost voluntary degeneration and stunting of mankind, as exemplified in the European Christian Pascal, for instance , would he not have to cry aloud with rage, pity, and horror: "Oh, you bunglers, presumptuous pitiful bunglers, what have you done! Was that a work for your hands? How you have hacked and botched my finest stone!
What have you presumed to do! Men, not great enough, nor hard enough, to be entitled as artists to take part in fashioning MAN; men, not sufficiently strong and far-sighted to ALLOW, with sublime self-constraint, the obvious law of the thousandfold failures and perishings to prevail; men, not sufficiently noble to see the radically different grades of rank and intervals of rank that separate man from man:—SUCH men, with their "equality before God," have hitherto swayed the destiny of Europe; until at last a dwarfed, almost ludicrous species has been produced, a gregarious animal, something obliging, sickly, mediocre, the European of the present day.
He who is a thorough teacher takes things seriously—and even himself—only in relation to his pupils. The charm of knowledge would be small, were it not so much shame has to be overcome on the way to it. The tendency of a person to allow himself to be degraded, robbed, deceived, and exploited might be the diffidence of a God among men.
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