Produced by Thierry Alberto, Martin Pettit and the Online Distributed Proofreading Team at http://www.pgdp.net THE COMPLETE WORKS OF FRIEDRICH NIETZSCHE _First Complete and Authorised English translation in Eighteen Volumes_ EDITED BY DR OSCAR LEVY [Illustration: Nietzsche.] VOLUME EIGHT * * * * * THIRD EDITION WE PHILOLOGISTS TRANSLATED BY J. M. KENNEDY * * * * * T. N. FOULIS 13 & 15 FREDERICK STREET EDINBURGH . AND LONDON 1911 CONTENTS TRANSLATOR'S PREFACE TO "WE PHILOLOGISTS" 105 WE PHILOLOGISTS 109 WE PHILOLOGISTS AUTUMN 1874 (PUBLISHED POSTHUMOUSLY) TRANSLATED BY J. M. KENNEDY AUTHOR OF "THE QUINTESSENCE OF NIETZSCHE," "RELIGIONS AND PHILOSOPHIES OF THE EAST," &C. The mussel is crooked inside and rough outside . it is only when we hear its deep note after blowing into it that we can begin to esteem it at its true value.--(Ind. Spruche, ed Bothlingk, 1 335) An ugly-looking-wind instrument . but we must first blow into it. TRANSLATOR'S INTRODUCTION The subject of education was one to which Nietzsche, especially during his residence in Basel, paid considerable attention, and his insight into it was very much deeper than that of, say, Herbert Spencer or even Johann Friedrich Herbart, the latter of whom has in late years exercised considerable influence in scholastic circles. Nietzsche clearly saw that the "philologists" (using the word chiefly in reference to the teachers of the classics in German colleges and universities) were absolutely unfitted for their high task, since they were one and all incapable of entering into the spirit of antiquity. Although at the first reading, therefore, this book may seem to be rather fragmentary, there are two main lines of thought running through it: an incisive criticism of German professors, and a number of constructive ideas as to what classical culture really should be. These scattered aphorisms, indeed, are significant as showing how far Nietzsche had travelled along the road over which humanity had been travelling from remote ages, and how greatly he was imbued with the pagan spirit which he recognised in Goethe and valued in Burckhardt. Even at this early period of his life Nietzsche was convinced that Christianity was the real danger to culture; and not merely modern Christianity, but also the Alexandrian culture, the last gasp of Greek antiquity, which had helped to bring Christianity about. When, in the later aphorisms of "We Philologists," Nietzsche appears to be throwing over the Greeks, it should be remembered that he does not refer to the Greeks of the era of Homer or AEschylus, or even of Aristotle, but to the much later Greeks of the era of Longinus.