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Let this suffice once for all concerning the origin of the “holy God.” The fact that in itself the conception of gods is not bound to lead necessarily to this degradation of the imagination (a temporary representation of whose vagaries we felt bound to give), the fact that there exist nobler methods of utilising the invention of gods than in this self-crucifixion and self-degradation of man, in which the last two thousand years of Europe have been past masters⁠—these facts can fortunately be still perceived from every glance that we cast at the Grecian gods, these mirrors of noble and grandiose men, in which the animal in man felt itself deified, and did not devour itself in subjective frenzy. These Greeks long utilised their gods as simple buffers against the “bad conscience”⁠—so that they could continue to enjoy their freedom of soul: this, of course, is diametrically opposed to Christianity’s theory of its god. They went very far