a millionaire, bequeath "my sword to him that shall succeed me in my
pilgrimage, and my courage and skill to him that can get it." This
is the true joy in life, the being used for a purpose recognized by
yourself as a mighty one; the being thoroughly worn out before you
are thrown on the scrap heap; the being a force of Nature instead of a
feverish selfish little clod of ailments and grievances complaining that
the world will not devote itself to making you happy. And also the only
real tragedy in life is the being used by personally minded men for
purposes which you recognize to be base. All the rest is at worst mere
misfortune or mortality: this alone is misery, slavery, hell on earth;
and the revolt against it is the only force that offers a man's work
to the poor artist, whom our personally minded rich people would so
willingly employ as pandar, buffoon, beauty monger, sentimentalizer and
the like.

It may seem a long step from Bunyan to Nietzsche; but the difference
between their conclusions is purely formal. Bunyan's perception that
righteousness is filthy rags, his scorn for Mr Legality in the village
of Morality, his defiance of the Church as the supplanter of religion,
his insistence on courage as the virtue of virtues, his estimate of the
career of the conventionally respectable and sensible Worldly Wiseman
as no better at bottom than the life and death of Mr Badman: all
this, expressed by Bunyan in the terms of a tinker's theology, is what
Nietzsche has expressed in terms of post-Darwinian, post-Schopenhaurian
philosophy; Wagner in terms of polytheistic mythology; and Ibsen in
terms of mid-XIX century Parisian dramaturgy. Nothing is new in these
matters except their novelties: for instance, it is a novelty to
call Justification by Faith "Wille," and Justification by Works
"Vorstellung." The sole use of the novelty is that you and I buy and
read Schopenhaur's treatise on Will and Representation when we should