189.  Industrious races find it a great hardship to be idle:  it was a master stroke of English instinct to hallow and begloom Sunday to such an extent that the Englishman unconsciously hankers for his week—­and work-day again:—­as a kind of cleverly devised, cleverly intercalated fast, such as is also frequently found in the ancient world (although, as is appropriate in southern nations, not precisely with respect to work).  Many kinds of fasts are necessary; and wherever powerful influences and habits prevail, legislators have to see that intercalary days are appointed, on which such impulses are fettered, and learn to hunger anew.  Viewed from a higher standpoint, whole generations and epochs, when they show themselves infected with any moral fanaticism, seem like those intercalated periods of restraint and fasting, during which an impulse learns to humble and submit itself—­at the same time also to purify and sharpen itself; certain philosophical sects likewise admit of a similar interpretation (for instance, the Stoa, in the midst of Hellenic culture, with the atmosphere rank and overcharged with Aphrodisiacal odours).—­Here also is a hint for the explanation of the paradox, why it was precisely in the most Christian period of European history, and in general only under the pressure of Christian sentiments, that the sexual impulse sublimated into love (amour-passion).

190.  There is something in the morality of Plato which does not really belong to Plato, but which only appears in his philosophy, one might say, in spite of him:  namely, Socratism, for which he himself was too noble.  “No one desires to injure himself, hence all evil is done unwittingly.  The evil man inflicts injury on himself; he would not do so, however, if he knew that evil is evil.  The evil man, therefore, is only evil through error; if one free him from error one will necessarily make him—­good.”—­This mode of reasoning savours of the populace, who perceive only the unpleasant consequences of evil-doing, and practically judge that “it is stupid to do wrong”; while they accept “good” as identical with “useful and pleasant,” without further thought.  As regards every system of utilitarianism, one may at once assume that it has the same origin, and follow the scent:  one will seldom err.—­ Plato did all he could to interpret something refined and noble into the tenets of his teacher, and above all to interpret himself into them—­he, the most daring of all interpreters, who lifted the entire Socrates out of the street, as a popular theme and song, to exhibit him in endless and impossible modifications —­namely, in all his own disguises and multiplicities.  In jest, and in Homeric language as well, what is the Platonic Socrates, if not—­ [Greek words inserted here.]