life. This
is not a giving up of the supreme quest. It is an opening of another
door; a letting in of a different air; a reversion to a more primitive
level of the mystery.

The way to reduce the tyranny of this proud spirit to its proper
proportion is not to talk about "Love" or "Morality" or "Orthodoxy,"
or "the strength of the vulgar herd"--it is simply to call up in one's
mind the motley procession of gross, simple, quaint, _bulbous,_
irrepressible objects--human and otherwise--whose mere existence
makes it as impossible for Nietzsche to deal with the _massiveness_
of Life, as it is impossible for anyone else to deal with it.

No, we shall not free ourselves from his intellectual predominance
by taking refuge with the Saints. We shall not do this because he
himself was essentially a Saint. A Saint and a Martyr! Is it for me
now to prove that?

It is realized, I suppose, what the history of his spiritual contest
actually was? It was a deliberate self-inflicted Crucifixion of the
Christ in him, as an offering to the Apollo in him. Nietzsche
was--that cannot be denied--an Intellectual Sadist; and his Intellectual
Sadism took the form--as it can (he has himself taught us so) take
many curious forms--of deliberately outraging his own most
sensitive nerves. This is really what broke his reason, in the end. By
a process of spiritual vivisection--the suffering of which one dare
not conceive--he took his natural "sanctity," and carved it, as a dish
fit for the gods, until it assumed an Apollonian shape. We must
visualize Nietzsche not only as the Philosopher with the Hammer;
but as the Philosopher with the Chisel.

We must visualize him, with such a sculptor's tool, standing in the
presence of the crucified figure of himself; and altering one by one,
its natural lineaments! Nietzsche's own lacerated "intellectual
nerves" were the vantage-ground of his spiritual vision. He could
write "the Antichrist" because he had "killed." in his own nature,
"the thing he loved" It was for this reason that he had such a
supernatural insight into the Christian temperament. It was for this
reason that he could pour vitriol upon its "little secrets"; and hunt it
to its last retreats.

Let none think he did not understand the grandeur, and the terrible
intoxicating appeal, of the thing he fought. He understood these only
too well. What vibrating sympathy--as for a kindred spirit--may be
read between the lines of his attack on Pascal--P