Of course, the Apollonian light-picture did not, precisely with this inner illumination through music, attain10 the peculiar effect of the weaker grades of Apollonian art. What the epos and the animated12 stone can do—constrain the contemplating13 eye to calm delight in the world of the individuatio—could not be realised here, notwithstanding the greater animation14 and distinctness. We contemplated15 the drama and penetrated16 with piercing glance into its inner agitated17 world of motives18—and yet it seemed as if only a symbolic19 picture passed before us, the profoundest significance of which we almost believed we had divined, and which we desired to put aside like a curtain in order to behold20 the original behind it. The greatest distinctness of the picture did not suffice us: for it seemed to reveal as well as veil something; and while it seemed, with its symbolic[Pg 181] revelation, to invite the rending21 of the veil for the disclosure of the mysterious background, this illumined all-conspicuousness itself enthralled22 the eye and prevented it from penetrating23 more deeply He who has not experienced this,—to have to view, and at the same time to have a longing24 beyond the viewing,—will hardly be able to conceive how clearly and definitely these two processes coexist in the contemplation of tragic25 myth and are felt to be conjoined; while the truly ?sthetic spectators will confirm my assertion that among the peculiar effects of tragedy this conjunction is the most noteworthy. Now let this phenomenon of the ?sthetic spectator be transferred to an analogous26 process in the tragic artist, and the genesis of tragic myth will have been understood. It shares with the Apollonian sphere of art the full delight in appearance and contemplation, and at the same time it denies this delight and finds a still higher satisfaction in the annihilation of the visible world of appearance. The substance of tragic myth is first of all an epic27 event involving the glorification28 of the fighting hero: but whence originates the essentially29 enigmatical trait, that the suffering in the fate of the hero, the most painful victories, the most agonising contrasts of motives, in short, the exemplification of the wisdom of Silenus, or, ?sthetically expressed, the Ugly and Discordant30, is always represented anew in such countless31 forms with such predilection32, and precisely in the most youthful and exuberant33 age of a people, unless there is really a higher delight experienced in all this?
[Pg 182]
For the fact that things actually take such a tragic course would least of all explain the origin of a form of art; provided that art is not merely an imitation of the reality of nature, but in truth a metaphysical supplement to the reality of nature, placed alongside thereof for its conquest. Tragic myth, in so far as it really belongs to art, also fully34 participates in this transfiguring metaphysical purpose of art in general: What does it transfigure, however, when it presents the phenomenal world in the guise35 of the suffering hero? Least of all the "reality" of this phenomenal world, for it says to us: "Look at this! Look carefully! It is your life! It is the hour-hand of your clock of existence!"
And myth has displayed this life, in order thereby to transfigure it to us? If not, how shall we account for the ?sthetic pleasure with which we make even these representations pass before us? I am inquiring concerning the ?sthetic pleasure, and am well aware that many of these representations may moreover occasionally create even a moral delectation, say under the form of pity or of a moral triumph. But he who would derive36 the effect of the tragic exclusively from these moral sources, as was usually the case far too long in ?sthetics, let him not think that he has done anything for Art thereby; for Art must above all insist on purity in her domain. For the explanation of tragic myth the very first requirement is that the pleasure which characterises it must be sought in the purely37 ?sthetic sphere, without encroaching on the domain of pity, fear, or the morally-sublime.[Pg 183] How can the ugly and the discordant, the substance of tragic myth, excite an ?sthetic pleasure?
Here it is necessary to raise ourselves with a daring bound into a metaphysics of Art. I repeat, therefore, my former proposition, that it is only as an ?sthetic phenomenon that existence and the world, appear justified38: and in this sense it is precisely the function of tragic myth to convince us that even the Ugly and Discordant is an artistic game which the will, in the eternal fulness of its joy, plays with itself. But this not easily comprehensible proto-phenomenon of Dionysian Art becomes, in a direct way, singularly intelligible, and is immediately apprehended39 in the wonderful significance of musical dissonance: just as in general it is music alone, placed in contrast to the world, which can give us an idea as to what is meant by the justification40 of the world as an ?sthetic phenomenon. The joy that the tragic myth excites has the same origin as the joyful41 sensation of dissonance in music. The Dionysian, with its primitive42 joy experienced in pain itself, is the common source of music and tragic myth.
Is it not possible that by calling to our aid the musical relation of dissonance, the difficult problem of tragic effect may have meanwhile been materially facilitated? For we now understand what it means to wish to view tragedy and at the same time to have a longing beyond the viewing: a frame of mind, which, as regards the artistically43 employed dissonance, we should simply have to characterise by saying that we desire to hear and at the same time have a longing beyond the hearing. That striving[Pg 184] for the infinite, the pinion-flapping of longing, accompanying the highest delight in the clearly-perceived reality, remind one that in both states we have to recognise a Dionysian phenomenon, which again and again reveals to us anew the playful up-building and demolishing44 of the world of individuals as the efflux of a primitive delight, in like manner as when Heraclitus the Obscure compares the world-building power to a playing child which places stones here and there and builds sandhills only to overthrow45 them again.
Hence, in order to form a true estimate of the Dionysian capacity of a people, it would seem that we must think not only of their music, but just as much of their tragic myth, the second witness of this capacity. Considering this most intimate relationship between music and myth, we may now in like manner suppose that a degeneration and depravation of the one involves a deterioration46 of the other: if it be true at all that the weakening of the myth is generally expressive47 of a debilitation48 of the Dionysian capacity. Concerning both, however, a glance at the development of the German genius should not leave us in any doubt; in the opera just as in the abstract character of our myth-less existence, in an art sunk to pastime just as in a life guided by concepts, the inartistic as well as life-consuming nature of Socratic optimism had revealed itself to us. Yet there have been indications to console us that nevertheless in some inaccessible49 abyss the German spirit still rests and dreams, undestroyed, in glorious health, profundity50, and Dionysian strength, like a knight51 sunk in[Pg 185] slumber52: from which abyss the Dionysian song rises to us to let us know that this German knight even still dreams his primitive Dionysian myth in blissfully earnest visions. Let no one believe that the German spirit has for ever lost its mythical53 home when it still understands so obviously the voices of the birds which tell of that home. Some day it will find itself awake in all the morning freshness of a deep sleep: then it will slay54 the dragons, destroy the malignant55 dwarfs56, and waken Brünnhilde—and Wotan's spear itself will be unable to obstruct57 its course!
My friends, ye who believe in Dionysian music, ye know also what tragedy means to us. There we have tragic myth, born anew from music,—and in this latest birth ye can hope for everything and forget what is most afflicting58. What is most afflicting to all of us, however, is—the prolonged degradation59 in which the German genius has lived estranged60 from house and home in the service of malignant dwarfs. Ye understand my allusion—as ye will also, in conclusion, understand my hopes.
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1 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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2 artistic | |
adj.艺术(家)的,美术(家)的;善于艺术创作的 | |
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3 emphasise | |
vt.加强...的语气,强调,着重 | |
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4 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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5 domain | |
n.(活动等)领域,范围;领地,势力范围 | |
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6 thereby | |
adv.因此,从而 | |
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7 precisely | |
adv.恰好,正好,精确地,细致地 | |
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8 theatrical | |
adj.剧场的,演戏的;做戏似的,做作的 | |
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9 intelligible | |
adj.可理解的,明白易懂的,清楚的 | |
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10 attain | |
vt.达到,获得,完成 | |
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11 climax | |
n.顶点;高潮;v.(使)达到顶点 | |
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12 animated | |
adj.生气勃勃的,活跃的,愉快的 | |
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13 contemplating | |
深思,细想,仔细考虑( contemplate的现在分词 ); 注视,凝视; 考虑接受(发生某事的可能性); 深思熟虑,沉思,苦思冥想 | |
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14 animation | |
n.活泼,兴奋,卡通片/动画片的制作 | |
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15 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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16 penetrated | |
adj. 击穿的,鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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17 agitated | |
adj.被鼓动的,不安的 | |
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18 motives | |
n.动机,目的( motive的名词复数 ) | |
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19 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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20 behold | |
v.看,注视,看到 | |
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21 rending | |
v.撕碎( rend的现在分词 );分裂;(因愤怒、痛苦等而)揪扯(衣服或头发等);(声音等)刺破 | |
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22 enthralled | |
迷住,吸引住( enthrall的过去式和过去分词 ); 使感到非常愉快 | |
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23 penetrating | |
adj.(声音)响亮的,尖锐的adj.(气味)刺激的adj.(思想)敏锐的,有洞察力的 | |
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24 longing | |
n.(for)渴望 | |
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25 tragic | |
adj.悲剧的,悲剧性的,悲惨的 | |
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26 analogous | |
adj.相似的;类似的 | |
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27 epic | |
n.史诗,叙事诗;adj.史诗般的,壮丽的 | |
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28 glorification | |
n.赞颂 | |
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29 essentially | |
adv.本质上,实质上,基本上 | |
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30 discordant | |
adj.不调和的 | |
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31 countless | |
adj.无数的,多得不计其数的 | |
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32 predilection | |
n.偏好 | |
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33 exuberant | |
adj.充满活力的;(植物)繁茂的 | |
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34 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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35 guise | |
n.外表,伪装的姿态 | |
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36 derive | |
v.取得;导出;引申;来自;源自;出自 | |
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37 purely | |
adv.纯粹地,完全地 | |
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38 justified | |
a.正当的,有理的 | |
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39 apprehended | |
逮捕,拘押( apprehend的过去式和过去分词 ); 理解 | |
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40 justification | |
n.正当的理由;辩解的理由 | |
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41 joyful | |
adj.欢乐的,令人欢欣的 | |
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42 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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43 artistically | |
adv.艺术性地 | |
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44 demolishing | |
v.摧毁( demolish的现在分词 );推翻;拆毁(尤指大建筑物);吃光 | |
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45 overthrow | |
v.推翻,打倒,颠覆;n.推翻,瓦解,颠覆 | |
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46 deterioration | |
n.退化;恶化;变坏 | |
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47 expressive | |
adj.表现的,表达…的,富于表情的 | |
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48 debilitation | |
[医]虚弱,无力,乏力 | |
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49 inaccessible | |
adj.达不到的,难接近的 | |
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50 profundity | |
n.渊博;深奥,深刻 | |
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51 knight | |
n.骑士,武士;爵士 | |
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52 slumber | |
n.睡眠,沉睡状态 | |
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53 mythical | |
adj.神话的;虚构的;想像的 | |
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54 slay | |
v.杀死,宰杀,杀戮 | |
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55 malignant | |
adj.恶性的,致命的;恶意的,恶毒的 | |
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56 dwarfs | |
n.侏儒,矮子(dwarf的复数形式)vt.(使)显得矮小(dwarf的第三人称单数形式) | |
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57 obstruct | |
v.阻隔,阻塞(道路、通道等);n.阻碍物,障碍物 | |
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58 afflicting | |
痛苦的 | |
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59 degradation | |
n.降级;低落;退化;陵削;降解;衰变 | |
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60 estranged | |
adj.疏远的,分离的 | |
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