Punishment follows crime. If crime falls because the sacred vanishes, punishment must not less be drawn into its fall; for it too has significance only over against something sacred. Ecclesiastical punishments have been abolished. Why? Because how one behaves toward the "holy God" is his own affair. But, as this one punishment, _ecclesiastical punishment_, has fallen, so all _punishments_ must fall. As sin against the so-called God is a man's own affair, so that against every kind of the so-called sacred. According to our theories of penal law, with whose "improvement in conformity to the times" people are tormenting themselves in vain, they want to _punish_ men for this or that "inhumanity"; and therein they make the silliness of these theories especially plain by their consistency, hanging the little thieves and letting the big ones run. For injury to property they have the house of correction, and for "violence to thought," suppression of "natural rights of man," only--representations and petitions. The criminal code has continued existence only through the sacred, and perishes of itself if punishment is given up. Now they want to create everywhere a new penal law, without indulging in a misgiving about punishment itself. But it is exactly punishment that must make room for satisfaction, which, again, cannot aim at satisfying right or justice, but at procuring _us_ a satisfactory outcome. If one does to us what we _will not put up with_, we break his power and bring our own to bear: we satisfy _ourselves_ on him, and do not fall into the folly of wanting to satisfy right (the spook). It is not the _sacred_ that is to defend itself against man, but man against man; as _God_ too, you know, no longer defends himself against man, God to whom formerly (and in part, indeed, even now) all the "servants of God" offered their hands to punish the blasphemer, as they still at this very day lend their hands to the sacred. This devotion to the sacred brings it to pass also that, without lively participation of one's own, one only delivers misdoers into the hands of the police and courts: a non-participating making over to the authorities, "who, of course, will best administer sacred matters." The people is quite crazy for hounding the police on against everything that seems to it to be immoral, often only unseemly, and this popular rage for the moral protects the police institution more than the government could in any way protect it. In crime the egoist has hitherto asserted himself and mocked at the sacred; the break with the sacred, or rather of the sacred, may become general. A revolution never returns, but a mighty, reckless, shameless, conscienceless, proud--_crime_, does it not rumble in distant thunders, and do you not see how the sky grows presciently silent and gloomy? * * * * *