[408] ‘A Greek life, to which he said, No.’ ‘A pessimist who not merely says, No, wishes No [!] but who ... does No’ [!!]. ‘An inward saying No to this or that thing.’ ‘Free for death, and free in death, a holy No-sayer.’ Then as a complementary counterpart: ‘Pregnant with lightnings, who say, Yes! laugh Yes!’ ‘While all noble morality grows to itself out of a triumphant saying Yea.’ (He feels himself to be something) ‘at least saying Yea to life.’ ‘To be able to say Yea to yourself, that is ... a ripe fruit.’ (Disinterested wickedness is felt by primitive humanity to be something) ‘to which conscience valiantly says Yea.’ We see what use Nietzsche makes of his saying ‘Nay’ and ‘Yea.’ It stands in the place of nearly all verbs joining subject with predicate. The thought ‘I am thirsty’ would, by Nietzsche, be thus expressed, ‘I say Yes to water.’ Instead of ‘I am sleepy,’ he would say, ‘I say Nay to wakefulness,’ or, ‘I say Yes to bed,’ etc. This is the way in which invalids in incomplete aphasia are in the habit of paraphrasing their thoughts.
[409] Dr. Hermann Türck, Fr. Nietzsche und seine philosophischen Irrwege, Zweite Auflage. Dresden, 1891, p. 7.
[410] B. Ball, La Folie érotique, Paris, 1888, p. 50: ‘I have sketched for you the picture of chaste love (amorous lunacy, or the erotomania of Esquirol), where the greatest excesses remain enclosed within the limits of feeling, and are never polluted by the intervention of the senses. I have shown you some examples of this delirium pushed to the extreme bounds of insanity, without the intermixture of a single idea foreign to the domain of platonic affection.’
[411] In one passage of Zur Genealogie der Moral, p. 132, Nietzsche speaks of the ‘species of moral onanists and self-indulgers.’ He does not apply the expression to himself; but it was unquestionably suggested by an obscure suspicion of his own state of mind.
[412] Dr. R. von Krafft-Ebing, Neue Forschungen, u. s. w., p. 45 ff.: ‘The complete contrary of masochism is Sadism. While in the former the subject desires to suffer sorrows, and to feel himself in subjection to violence, in the latter his aim is to cause sorrows, and to exercise violence.... All the acts and situations carried out in the active part played by Sadism constitute, for masochism, the object of longing, to be attained passively. In both perversions these acts form a progression from purely symbolic events to grievous misdeeds.... Both are to be considered as original psychopathies of mentally abnormal individuals, afflicted in particular with psychic Hyperæsthesia sexualis, but also, as a rule, with other anomalies.... The pleasure of causing sorrow and the pleasure of experiencing sorrow appear only as two different sides of the same psychic event, the primary and essential principle in which is the consciousness of active and passive subjection respectively.’ See Nietzsche, Also sprach Zarathustra, pt. i., p. 95: ‘Thou art going to women? Forget not the whip!’ Jenseits von Gut und Böse, p. 186: ‘Woman unlearns the fear of man,’ and thus ‘exposes her most womanly instincts.’
[413] Krafft-Ebing, Neue Forschungen, u. s. w., p. 108. (A sexual-psychopath thus writes): ‘I take great interest in art and literature. Among poets and authors, those attract me most who describe refined feelings, peculiar passions, choice impressions: an artificial (or ultra-artificial) style pleases me. In music, again, the nervous, stimulating music of a Chopin, a Schumann, a Schubert[!], a Wagner, etc., appeal to me most. In art, all that is not only original, but bizarre, attracts me.’ P. 128 (another patient): ‘I am passionately fond of music, and am an enthusiastic partisan of Richard Wagner, for whom I have remarked a predilection in most of us [sufferers from contrary-sexual-feeling]; I find that this music accords so very much with our nature,’ etc.
[414] See, in Paradoxe, the chapter on ‘Evolutionistische Æsthetik.’
[415] Dr. Max Zerbst, Nein und Ja! Leipzig, 1892, p. vii.: ‘It is not impossible that this little book may fall into the hands of some who are nearly connected with the invalid ... whom every indelicate treatment of his affliction must wound most deeply.’ The very last person having the right to complain of indelicate treatment, and to demand consideration, is surely a partisan of Nietzsche’s, who claims for himself the ‘joy in wishing to cause woe,’ and ‘grand unscrupulousness’ as the ‘privilege of the over-man’! Zerbst calls his book a reply to that by Dr. Hermann Türck; but it is nothing but a childishly obstinate and insolent repetition of all Nietzsche’s assertions, the insanity of which has been proved by Dr. Türck. It is exceedingly droll that Zerbst, appealing to a feeble compilation by Ziehen, wishes to demonstrate to Türck that there are no such things as psychoses of the will. Now, Türck has not said a single word about a psychosis of the will in Nietzsche; but Nietzsche, indeed, in Fröhliche Wissenschaft, p. 270, does speak of ‘monstrous disease of the will,’ and of a ‘will-disease.’ Zerbst’s objection, therefore, applies, not to Türck, but to his own master—Nietzsche.
[416] Dr. Hugo Kaatz, op. cit., pt. i., p. 6.
[417] Ola Hansson, Das junge Skandinavien. Vier Essays. Dresden und Leipzig, 1891, p. 12.