The Philosophy of Friedrich Nietzsche. H. L. Mencken
as he might, seemed to throw no light, and of which mothers and grandmothers and maiden aunts did not discourse. "One day," says Elisabeth, "when he was yet very young, he said to me: 'You mustn't expect me to believe those silly stories about storks bringing babies. Man is a mammal and a mammal must get his own children for himself.'" Every child, perhaps, ponders such problems, but in the vast majority knowledge must wait until it may enter fortuitously and from without. Nietzsche did not belong to the majority. To him ideas were ever things to be sought out eagerly, to be weighed calmly, to be tried in the fire. For weal or for woe, the cornerstones of his faith were brought forth, with sweat and pain, from the quarry of his own mind.
Nietzsche went to various village schools—public and private—until he was ten, dutifully trudging away each morning with knapsack and lunch-basket. He kissed his mother at the gate when he departed and she was waiting for him, with another kiss, when he returned. As happiness goes, his was probably a happy childhood. The fierce joy of boyish combat—of fighting, of robbing, of slaying—was never his, but to a child so athirst for knowledge, each fresh discovery—about the sayings of Luther, the lions of Africa, the properties of an inverted fraction—must have brought its thrill. But as he came to the last year of his first decade, unanswerable questions brought their discontent and disquiet—as they do to all of us. There is a feeling of oppression and poignant pain in facing problems that defy solution and facts that refuse to fit into ordered chains. It is only when mastery follows that the fine stimulation of conscious efficiency drowns out all moody vapors.
When Nietzsche went to the gymnasium his whole world was overturned. Here boys were no longer mute and hollow vessels, to be stuffed with predigested learning, but human beings whose approach to separate entity was recognized. It was possible to ask questions and to argue moot points, and teaching became less the administration of a necessary medicine and more the sharing of a delightful meal. Your German school-master is commonly a martinet, and his birch is never idle, but he has the saving grace of loving his trade and of readily recognizing true diligence in his pupils. History does not record the name of the pedagogue who taught Nietzsche at the Naumburg gymnasium, but he must have been one who ill deserved his oblivion. He fed the eager, inquiring mind of his little student and made a new boy of him. The old unhealthy, uncanny embodiment of a fond household's impossible dreams became more likeable and more human. His exclusiveness and fastidiousness were native and ineradicable, perhaps, for they remained with him, in some degree, his whole life long, but his thirst for knowledge and yearning for disputation soon led him to the discovery that there were other boys worth cultivating: other boys whose thoughts, like his own, rose above misdemeanor and horse-play. With two such he formed a quick friendship, and they were destined to influence him greatly to the end of his youth. They organized a club for mutual culture, gave it the sonorous name of "Der litterarischen Vereinigung Germania" ("The German Literary Association") and drew up an elaborate scheme of study. Once a week there was a meeting, at which each of the three submitted an essay or a musical composition to the critical scrutiny of the others. They waded out into the deep water. One week they discussed "The Infancy of Nations," and after that, "The Dæmonic Element in Music," "Napoleon III" and "Fatalism in History." Despite its praiseworthy earnestness, this program causes a smile—and so does the transformation of the retiring and well-scrubbed little Nietzsche we have been observing into the long, gaunt Nietzsche of 14, with a yearning for the companionship of his fellows, and a voice beginning to grow comically harsh and deep, and a mind awhirl with unutterable things.
Nietzsche was a brilliant and spectacular pupil and soon won a scholarship at Pforta, a famous and ancient preparatory academy not far away. Pforta, in those days, was of a dignity comparable to Eton's or Harrow's. It was a great school, but tradition overpowered it. Violent combats between amateur sages were not encouraged: it was a place for gentlemen to acquire Euclid and the languages in a decent, gentlemanly way, and not an arena for gawky country philosophers to prance about in. But Nietzsche, by this time, had already become a frank rebel and delighted in elaborating and controverting the doctrines of the learned doctors. He drew up a series of epigrams under the head of "Ideen" and thought so well of them that he sent them home, to astonish and alarm his mother. Some of them exhibited a quite remarkable faculty for pithy utterance—as, for example, "War begets poverty and poverty begets peace"—while others were merely opaque renderings of thoughts half formed. He began to believe in his own mental cunning, with a sincerity which never left him, and, as a triumphant proof of it, he drew up a series of syllogisms designed to make homesickness wither and die. Thus he wrestled with life's problems as his boy's eyes saw them.
All this was good training for the philosopher, but to the Pforta professors it gave disquiet. Nietzsche became a bit too sure of himself and a bit too arrogant for discipline. It seemed to him a waste of time to wrestle with the studies that every oafish baron's son and future guardsman sought to master. He neglected mathematics and gave himself up to the hair-splitting of the Eleatics and the Pythagoreans, the Sophists and the Skeptics. He pronounced his high curse and anathema upon geography and would have none of it. The result was that when he went up for final examination he writhed and floundered miserably and came within an ace of being set down for further and more diligent labor with his books. Only his remarkable mastery of the German language and his vast knowledge of Christian doctrine—a legacy from his pious childhood—saved him. The old Nietzsche—the shrinking mother's darling of Naumburg—was now but a memory. The Nietzsche that went up to Bonn was a young man with a touch of cynicism and one not a little disposed to pit his sneer against the jurisprudence of the world: a young man with a swagger, a budding moustache and a head full of violently novel ideas about everything under the sun.
Nietzsche entered Bonn in October, 1864, when he was just 20 years old. He was enrolled as a student of philology and theology, but the latter was a mere concession to family faith and tradition, made grudgingly, and after the first semester, the reverend doctors of exegetics knew him no more. At the start he thought the university a delightful place and its people charming. The classrooms and beer gardens were full of young Germans like himself, who debated the doings of Bismarck, composed eulogies of Darwin, sang Rabelaisian songs in bad Latin, kept dogs, wore ribbons on their walking sticks, fought duels, and drank unlimited steins of pale beer. In the youth of every man there comes over him a sudden yearning to be a good fellow: to be "Bill" or "Jim" to multitudes, and to go down into legend with Sir John Falstaff and Tom Jones. This melancholy madness seized upon Nietzsche during his first year at Bonn. He frequented the theatres and posed as a connoisseur of opera bouffe, malt liquor and the female form divine. He went upon students' walking tours and carved his name upon the mutilated tables of country inns. He joined a student corps, bought him a little cap and set up shop as a devil of a fellow. His mother was not poor, but she could not afford the outlays that these ambitious enterprises required. Friedrich overdrew his allowance and the good woman, no doubt, wept about it, as mothers will, and wondered that learning came so dear.
But the inevitable reaction followed. Nietzsche was not designed by nature for a hero of pot-houses and duelling sheds. The old fastidiousness asserted itself—that queer, unhealthy fastidiousness which, in his childhood, had set him apart from other boys, and was destined, all his life long, to make him shrink from too intimate contact with his fellow-men. The touch of the crowd disgusted him: he had an almost insane fear of demeaning himself. All of this feeling had been obscured for awhile, by the strange charm of new delights and new companions, but in the end, the gloomy spinner of fancies triumphed over the university buck. Nietzsche resigned from his student corps, burned his walking sticks, foreswore smoking and roistering, and bade farewell to Johann Strauss and Offenbach forever. The days of his youth—of his carefree, merry gamboling—were over. Hereafter he was all solemnity and all seriousness.
"From these early experiences," says his sister, "there remained with him a life-long aversion to smoking, beer-drinking and the whole biergemüthlichkeit. He maintained that people who drank beer and smoked pipes were absolutely incapable of understanding him. Such people, he thought, lacked the delicacy and clearness of perception necessary to grasp profound and subtle problems."
[1] "Das Leben Friedrich Nietzsche's," 3 vols. Leipsic, 1895–7-9.
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