In the passages quoted, in which, in the most used-up style of Rousseau, he glorifies the masses, speaks of ‘unnatural culture,’ and calls ‘modern civilization’ ‘the cruel oppressor of human nature,’ Wagner betrays that mental condition which the degenerate share with enlightened reformers, born criminals with the martyrs of human progress, namely, deep, devouring discontent with existing facts. This certainly shows itself otherwise in the degenerate than in reformers. The latter grow angry over real evils only, and make rational proposals for their remedy which are in advance of the time: these remedies may presuppose a better and wiser humanity than actually exists, but, at least, they are capable of being defended on reasonable grounds. The degenerate subject, on the other hand, selects among the arrangements of civilization such as are either immaterial or distinctly suitable, in order to rebel against them. His fury has either ridiculously insignificant aims or simply beats the air. He either gives no earnest thought to improvement, or hatches astoundingly mad projects for making the world happy. His fundamental frame of mind is persistent rage against everything and everyone, which he displays in venomous phrases, savage threats, and the destructive mania of wild beasts. Wagner is a good specimen of this species. He would like to crush ‘political and criminal civilization,’ as he expresses it. In what, however, does the corruption of society and the untenableness of the condition of everything reveal themselves to him? In the fact that operas are played with tripping airs, and ballets are performed! And how shall humanity attain its salvation! By performing the musical drama of the future! It is to be hoped that no criticism of this universal plan of salvation will be demanded of me.
Wagner is a declared anarchist. He distinctly develops the teaching of this faction in the _Art-work of the Future_ (p. 217): ‘_All_ men have but _one_ common _need_ ... the need of _living_ and _being happy_. Herein lies the natural bond between all men.... It is only the special needs which, according to time, place, and individuality, make themselves known and increase, which in the rational condition of future humanity can serve as a basis for special associations.... These associations will change, will take another form, dissolve and reconstitute themselves according as those needs change and reappear.’[191] He does not conceal the fact that this ‘rational condition of future humanity’ ‘can be brought about only by force’ (p. 228). ‘Necessity must force us, too, through the Red Sea if we, purged of our shame, are to reach the Promised Land. We shall not be drowned in it; it is destructive only to the _Pharaohs_ of this world, who have once already been swallowed up--man and horse ... the arrogant, proud Pharaohs who then forgot that once a poor shepherd’s son with his shrewd advice had saved their land from starvation.’