The most
Influential
Person.
Nietzsche - v10 - The Joyful Wisdom
posing that these rare men—in every religion the
religious man is an exception—know how to help
themselves, the poor in spirit do not know, and
to forbid them the prayer-babbling would mean
to take their religion from them, a fact which
Protestantism brings more and more to light . All
that religion wants with such persons is that they
should keep still with their eyes, hands, legs, and
all their organs: they thereby become temporarily
beautified and—more human-looking!
129.
T/i e Conditions for God. —" God himself cannot
subsist without wise men," said Luther, and with
good reason; but "God can still less subsist with-
out unwise men,"—good Luther did not say that!
130.
A Dangerous Resolution. —The Christian resolu-
tion to find the world ugly and bad has made the
world ugly and bad.
## p. 173 (#229) ############################################
THE JOYFUL WISDOM, III 173
131-
Christianity and Suicide. —Christianity made use
of the excessive longing for suicide at the time of
its origin as a lever for its power: it left only two
forms of suicide, invested them with the highest
dignity and the highest hopes, and forbade all
others in a dreadful manner. But martyrdom and
the slow self-annihilation of the ascetic were
permitted.
132.
Against Christianity. —It is now no longer our
reason, but our taste that decides against
Christianity.
133-
Axioms. —An unavoidable hypothesis on which
mankind must always fall back again, is, in the
long run, more powerful than the most firmly
believed belief in something untrue (like the
Christian belief). In the long run: that means
a hundred thousand years from now.
134-
Pessimists as Victims. —When a profound dislike
of existence gets the upper hand, the after-effect
of a great error in diet of which a people has been
long guilty comes to light. The spread of Buddhism
(not its origin) is thus to a considerable extent
dependent on the excessive and almost exclusive
rice-fare of the Indians, and on the universal
enervation that results therefrom. Perhaps the
modern, European discontentedness is to be looked
## p. 173 (#230) ############################################
172 THE JOYFUL WISDOM, III
without grace) on their fingers; or honour Vishnu
with his thousand names of invocation, Allah with
his ninety-nine; or they may make use of the
prayer-wheels and the rosary: the main thing is
that they are settled down for a time at this
work, and present a tolerable appearance; their
mode of prayer is devised for the advantage of
the pious who have thought and elevation of their
own. But even these have their weary hours when
a series of venerable words and sounds and a
mechanical, pious ritual does them good. But sup-
posing that these rare men—in every religion the
religious man is an exception—know how to help
themselves, the poor in spirit do not know, and
to forbid them the prayer-babbling would mean
to take their religion from them, a fact which
Protestantism brings more and more to light . All
that religion wants with such persons is that they
should keep still with their eyes, hands, legs, and
all their organs: they thereby become temporarily
beautified and—more human-looking!
129.
The Conditions for God. —" God himself cannot
subsist without wise men," said Luther, and with
good reason; but "God can still less subsist with-
out unwise men,"—good Luther did not say that!
130.
A Dangerous Resolution. —The Christian resolu-
tion to find the world ugly and bad has made the
world ugly and bad.
## p. 173 (#231) ############################################
THE JOYFUL WISDOM, III 173
131-
Christianity and Suicide. —Christianity made use
of the excessive longing for suicide at the time of
its origin as a lever for its power: it left only two
forms of suicide, invested them with the highest
dignity and the highest hopes, and forbade all
others in a dreadful manner. But martyrdom and
the slow self-annihilation of the ascetic were
permitted.
132.
Against Christianity. —It is now no longer our
reason, but our taste that decides against
Christianity.
133-
Axioms. —An unavoidable hypothesis on which
mankind must always fall back again, is, in the
long run, more pozverful than the most firmly
believed belief in something untrue (like the
Christian belief). In the long run: that means
a hundred thousand years from now.
134-
Pessimists as Victims. —When a profound dislike
of existence gets the upper hand, the after-effect
of a great error in diet of which a people has been
long guilty comes to light. The spread of Buddhism
(not its origin) is thus to a considerable extent
dependent on the excessive and almost exclusive
rice-fare of the Indians, and on the universal
enervation that results therefrom. Perhaps the
modern, European discontentedness is to be looked
## p. 174 (#232) ############################################
174 THE JOYFUL WISDOM, III
upon as caused by the fact that the world of our
forefathers, the whole Middle Ages, was given to
drink, owing to the influence of German tastes in
Europe: the Middle Ages, that means the alcoholic
poisoning of Europe. —The German dislike of life
(including the influence of the cellar-air and stove-
poison in German dwellings), is essentially a cold-
weather complaint.
135-
Origin of Sin. —Sin, as it is at present felt
wherever Christianity prevails or has prevailed, is
a Jewish feeling and a Jewish invention; and in
respect to this background of all Christian morality,
Christianity has in fact aimed at "Judaising" the
whole world. To what an extent this has suc-
ceeded in Europe is traced most accurately in the
extent of our alienness to Greek antiquity—a world
without the feeling of sin—in our sentiments even
at present; in spite of all the good will to approxi-
mation and assimilation, which whole generations
and many distinguished individuals have not
failed to display. "Only when thou repenttst is
God gracious to thee"—that would arouse the
laughter or the wrath of a Greek: he would say,
"Slaves may have such sentiments. " Here a
mighty being, an almighty being, and yet a re-
vengeful being, is presupposed; his power is so
great that no injury whatever can be done to him,
except in the point of honour. Every sin is an
infringement of respect, a crimen lessee majestatis
divinee—and nothing more! Contrition, degrada-
tion, rolling-in-the-dust,—these are the first and
## p. 175 (#233) ############################################
THE JOYFUL WISDOM, III 175
last conditions on which his favour depends: the
restoration, therefore, of his divine honour! If
injury be caused otherwise by sin, if a profound,
spreading evil be propagated by it, an evil which,
like a disease, attacks and strangles one man after
another—that does not trouble this honour-craving
Oriental in heaven; sin is an offence against him,
not against mankind! —to him on whom he has
bestowed his favour he bestows also this indiffer-
ence to the natural consequences of sin. God
and mankind are here thought of as separated,
as so antithetical that sin against the latter cannot
be at all possible,—all deeds are to be looked upon
solely with respect to their supernatural consequences,
and not with respect to their natural results: it is
thus that the Jewish feeling, to which all that is
natural seems unworthy in itself, would have things.
The Greeks, on the other hand, were more familiar
with the thought that transgression also may have
dignity,—even theft, as in the case of Prometheus,
even the slaughtering of cattle as the expression of
frantic jealousy, as in the case of Ajax; in their
need to attribute dignity to transgression and
embody it therein, they invented tragedy,—an art
and a delight, which in its profoundest essence
has remained alien to the Jew, in spite of all his
poetic endowment and taste for the sublime.
136.
The Chosen People. —The Jews, who regard them-
selves as the chosen people among the nations, and
that too because they are the moral genius among
the nations (in virtue of their capacity for despising
## p. 176 (#234) ############################################
176 THE JOYFUL WISDOM, III
the human in themselves more than any other
people)—the Jews have a pleasure in their divine
monarch and saint similar to that which the French
nobility had in Louis XIV. This nobility had
allowed its power and autocracy to be taken from
it, and had become contemptible: in order not to
feel this, in order to be able to forget it, an un-
equalled royal magnificence, royal authority and
plenitude of power was needed, to which there was
access only for the nobility. As in accordance
with this privilege they raised themselves to the
elevation of the court, and from that elevation saw
everything under them,—saw everything con-
temptible,—they got beyond all uneasiness of con-
science. They thus elevated intentionally the
tower of the royal power more and more into the
clouds, and set the final coping-stone of their own
power thereon.
137-
Spoken in Parable. —A Jesus Christ was only
possible in a Jewish landscape—I mean in one
over which the gloomy and sublime thunder-cloud
of the angry Jehovah hung continually. Here only
was the rare, sudden flashing of a single sunbeam
through the dreadful, universal and continuous
nocturnal-day regarded as a miracle of "love,"
as a beam of the most unmerited "grace. " Here
only could Christ dream of his rainbow and
celestial ladder on which God descended to man;
everywhere else the clear weather and the sun
were considered the rule and the commonplace.
## p. 177 (#235) ############################################
THE JOYFUL WISDOM, III 177
138.
The Error of Christ. —The founder of Christianity
thought there was nothing from which men suffered
so much as from their sins:—it was his error, the
error of him who felt himself without sin, to whom
experience was lacking in this respect! It was
thus that his soul filled with that marvellous,
fantastic pity which had reference to a trouble that
even among his own people, the inventors of sin,
was rarely a great trouble! But Christians under-
stood subsequently how to do justice to their master,
and to sanctify his error into a "truth. "
139-
Colour of the Passions. —Natures such as the
apostle Paul, have an evil eye for the passions;
they learn to know only the filthy, the distorting,
and the heart-breaking in them,—their ideal aim,
therefore, is the annihilation of the passions; in the
divine they see complete purification from passion.
The Greeks, quite otherwise than Paul and the
Jews, directed their ideal aim precisely to the
passions, and loved, elevated,embellished and deified
them: in passion they evidently not only felt them-
selves happier, but also purer and diviner than
otherwise. —And now the Christians? Have they
wished to become Jews in this respect? Have
they perhaps become Jews?
140.
Too Jewish. —If God had wanted to become an
object of love, he would first of all have had to
12
## p. 178 (#236) ############################################
178 THE JOYFUL WISDOM, III
forgo judging and justice:—a judge, and even a
gracious judge, is no object of love. The founder
of Christianity showed too little of the finer feelings
in this respect—being a Jew.
141.
Too Oriental. —What? A God who loves men,
provided that they believe in him, and who hurls
frightful glances and threatenings at him who does
not believe in this love! What? A conditioned
love as the feeling of an almighty God! A love
which has not even become master of the sentiment
of honour and of the irritable desire for vengeance!
How Oriental is all that! " If I love thee, what does
it concern thee ? " * is already a sufficient criticism
of the whole of Christianity.
142.
Frankincense. —Buddha says: "Do not flatter
thy benefactor! " Let one repeat this saying in a
Christian church:—it immediately purifies the air
of all Christianity.
H3-
The Greatest Utility of Polytheism. —For the
individual to set up his own ideal and derive from
it his laws, his pleasures and his rights—that has
perhaps been hitherto regarded as the most mon-
strous of all human aberrations, and as idolatry in
itself; in fact, the few who have ventured to do this
have always needed to apologise to themselves,
* This means that true love does not look for reciprocity.
—Tr.
N
## p. 179 (#237) ############################################
THE JOYFUL WISDOM, III 179
usually in this wise: "Not I! not I! but a God,
through my instrumentality! " It was in the mar-
vellous art and capacity for creating Gods—in poly-
theism—that this impulse was permitted todischarge
itself, it was here that it became purified, perfected,
and ennobled; for it was originally a commonplace
and unimportant impulse, akin to stubbornness, dis-
obedience and envy. To be hostile to this impulse
towards the individual ideal,—that was formerly the
law of every morality. There was then only one
norm, "the man "—and every people believed that
it had this one and ultimate norm. But above
himself, and outside of himself, in a distant over-
world, a person could see a multitude of norms: the
one God was not the denial or blasphemy of the
other Gods! It was here that individuals were first
permitted, it was here that the right of individuals
was first respected. The inventing of Gods, heroes
and supermen of all kinds, as well as co-ordinate
men and undermen—dwarfs, fairies, centaurs,
satyrs, demons, devils—was the inestimable pre-
liminary to the justification of the selfishness
and sovereignty of the individual: the freedom
which was granted to one God in respect to other
Gods, was at last given to the individual himself
in respect to laws, customs and neighbours.
Monotheism, on the contrary, the rigid consequence
of the doctrine of one normal human being—con-
sequently the belief in a normal God, beside whom
there are only false, spurious Gods—has perhaps
been the greatest danger of mankind in the past:
man was then threatened by that premature state
of inertia, which, so far (as we can see, most of the
## p. 180 (#238) ############################################
180 THE JOYFUL WISDOM, III
other species of animals reached long ago, as
creatures who all believe in one normal animal
and ideal in their species, and definitely trans-
lated their morality of custom into flesh and blood.
In polytheism man's free-thinking and many-sided
thinking had a prototype set up: the power to
create for himself new and individual eyes, always
newer and more individualised: so that it is for
man alone, of all the animals, that there are no
eternal horizons and perspectives.
144.
Religious Wars. —The greatest advance of the
masses hitherto has been religious war, for it proves
that the masses have begun to deal reverently with
conceptions of things. Religious wars only result,
when human reason generally has been refined by
the subtle disputes of sects; so that even the popu-
lace becomes punctilious and regards trifles as
important, actually thinking it possible that the
"eternal salvation of the soul" may depend upon
minute distinctions of concepts.
145.
Danger of Vegetarians. — The immense pre-
valence of rice-eating impels to the use of opium
and narcotics, in like manner as the immense
prevalence of potato - eating impels to the use
of brandy:—it also impels, however, in its more
subtle after-effects to modes of thought and feeling
which operate narcotically. This is in accord with
the fact that those who promote narcotic modes of
thought and feeling, like those Indian teachers,
## p. 181 (#239) ############################################
THE JOYFUL WISDOM, III l8l
praise a purely vegetable diet, and would like to
make it a law for the masses: they want thereby
to call forth and augment the need which they are
in a position to satisfy.
146.
German Hopes. — Do not let us forget that
the names of peoples are generally names of
reproach. The Tartars, for example, according
to their name, are "the dogs"; they were
so christened by the Chinese. "Deutschen"
(Germans) means originally "heathen ": it is thus
that the Goths after their conversion named
the great mass of their unbaptized fellow-tribes,
according to the indication in their translation
of the Septuagint, in which the heathen are
designated by the word which in Greek signifies
"the nations. " (See Ulfilas. )—It might still be pos-
sible for the Germans to make an honourable name
ultimately out of their old name of reproach, by
becoming the first non-Christian nation of Europe;
for which purpose Schopenhauer, to their honour,
regarded them as highly qualified. The work of
Luther would thus be consummated,—he who
taught them to be anti-Roman and to say: "Here
/ stand! / cannot do otherwise! "—
147-
Question and Answer. —What do savage tribes
at present accept first of all from Europeans?
Brandy and Christianity, the European narcotics. —
And by what means are they fastest ruined ? —By
the European narcotics.
## p. 182 (#240) ############################################
182 THE JOYFUL WISDOM, III
148.
Where Reformations Originate. —At the time of
the great corruption of the church it was least of
all corrupt in Germany: it was on that account
that the Reformation originated here, as a sign
that even the beginnings of corruption were felt to
be unendurable. For, comparatively speaking, no
people was ever more Christian than the Germans
at the time of Luther; their Christian culture was
just about to burst into bloom with a hundred-fold
splendour,—one night only was still lacking; but
that night brought the storm which put an end
to all.
149.
The Failure of Reformations. —It testifies to the
higher culture of the Greeks, even in rather early
ages, that attempts to establish new Grecian
religions frequently failed; it testifies that quite
early there must have been a multitude of dis-
similar individuals in Greece, whose dissimilar
troubles were not cured by a single recipe of faith
and hope. Pythagoras and Plato, perhaps also
Empedocles, and already much earlier the Orphic
enthusiasts, aimed at founding new religions; and
the two first-named were so endowed with the
qualifications for founding religions, that one can-
not be sufficiently astonished at their failure: they
just reached the point of founding sects. Every
time that the Reformation of an entire people
fails and only sects raise their heads, one may
conclude that the people already contains many
types, and has begun to free itself from the gross
## p. 183 (#241) ############################################
THE JOYFUL WISDOM, III 183
herding instincts and the morality of custom,—a
momentous state of suspense, which one is accus-
tomed to disparage as decay of morals and
corruption, while it announces the maturing of
the egg and the early rupture of the shell. That
Luther's Reformation succeeded in the north, is a
sign that the north had remained backward in com-
parison with the south of Europe, and still had
requirements tolerably uniform in colour and kind;
and there would have been no Christianising of
Europe at all, if the culture of the old world of the
south had not been gradually barbarized by an
excessive admixture of the blood of German
barbarians, and thus lost its ascendency. The
more universally and unconditionally an individual,
or the thought of an individual, can operate, so
much more homogeneous and so much lower must
be the mass that is there operated upon; while
counter-strivings betray internal counter-require-
ments, which also want to gratify and realise them-
selves. Reversely, one may always conclude with
regard to an actual elevation of culture, when
powerful and ambitious natures only produce a
limited and sectarian effect: this is true also for the
separate arts, and for the provinces of knowledge.
Where there is ruling there are masses: where
there are masses there is need of slavery. Where
there is slavery the individuals are but few, and
have the instincts and conscience of the herd
opposed to them.
150.
Criticism of Saints. —Must one then, in order to
have a virtue, be desirous of having it precisely
## p. 184 (#242) ############################################
184 THE JOYFUL WISDOM, III
in its most brutal form ? —as the Christian saints
desired and needed ;—those who only endured life
with the thought that at the sight of their virtue
self-contempt might seize every man. A virtue
with such an effect I call brutal.
151.
The Origin of Religion. — The metaphysical
requirement is not the origin of religions, as
Schopenhauer claims, but only a later sprout from
them. Under the dominance of religious thoughts
we have accustomed ourselves to the idea of
"another (back, under, or upper) world," and feel
an uncomfortable void and privation through the
annihilation of the religious illusion;—and then
"another world" grows out of this feeling once
more,, but now it is only a metaphysical world, and
no longer a religious one. That however which in
general led to the assumption of " another world,"
in primitive times, was not an impulse or require-:
ment, but an error in the interpretation of certain
natural phenomena, a difficulty of the intellect.
152.
The greatest Change. —The lustre and the hues
of all things have changed! We no longer quite
understand how earlier men conceived of the most
familiar and frequent things,—for example, of the
day, and the awakening in the morning: owing to
their belief in dreams the waking state seemed to
them differently illuminated. And similarly of the
whole of life, with its reflection of death and its
significance: our "death" is an entirely different
## p. 185 (#243) ############################################
THE JOYFUL WISDOM, III 185
death. All events were of a different lustre, for
a God shone forth in them; and similarly of all
resolutions and peeps into the distant future:
for people had oracles, and secret hints, and be-
lieved in prognostication. "Truth " was conceived
in quite a different manner, for the insane could
formerly be regarded as its mouthpiece—a thing
which makes us shudder, or laugh. Injustice made
a different impression on the feelings: for people
were afraid of divine retribution, and not only of
legal punishment and disgrace. What joy was
there in an age when men believed in the devil
and tempter! What passion was there when
people saw demons lurking close at hand! What
philosophy was there when doubt was regarded as
sinfulness of the most dangerous kind, and in fact
as an outrage on eternal love, as distrust of every-
thing good, high, pure, and compassionate! —We
have coloured things anew, we paint them over
continually,—but what have we been able to do
hitherto in comparison with the splendid colouring
of that old master! —I mean ancient humanity.
153.
Homo poeta. —" I myself who have made this
tragedy of tragedies altogether independently, in
so far as it is completed; I who have first entwined
the perplexities of morality about existence, and
have tightened them so that only a God could
unravel them — so Horace demands ! — I have
already in the fourth act killed all the Gods—
for the sake of morality! What is now to be
done about the fifth act? Where shall I get the
## p. 186 (#244) ############################################
186 THE JOYFUL WISDOM, III
tragic denouement! Must I now think about
a comic denouement? "
154.
Differences in the Dangerousness of Life. —You
don't know at all what you experience; you run
through life as if intoxicated, and now and then
fall down a stair. Thanks however to your intoxi-
cation you still do not break your limbs: your
muscles are too languid and your head too confused
to find the stones of the staircase as hard as we
others do! For us life is a greater danger: we are
made of glass—alas, if we should strike against
anything! And all is lost if we should fall!
155-
What we Lack. —We love the grandeur of Nature
and have discovered it; that is because human
grandeur is lacking in our minds. It was the
reverse with the Greeks: their feeling towards
Nature was quite different from ours.
156.
The most Influential Person. —The fact that a
person resists the whole spirit of his age, stops it
at the door, and calls it to account, must exert an
influence! It is indifferent whether he wishes to
exert an influence; the point is that he can.
157.
Mentiri. —Take care! — he reflects: he will
have a lie ready immediately. This is a stage in
## p. 187 (#245) ############################################
THE JOYFUL WISDOM, III 187
the civilisation of whole nations. Consider only
what the Romans expressed by mentiri!
iS8.
An Inconvenient Peculiarity. —To find everything
deep is an inconvenient peculiarity: it makes one
constantly strain one's eyes, so that in the end
one always finds more than one wishes.
159-
Every Virtue has its Time. — The honesty of
him who is at present inflexible often causes
him remorse; for inflexibility is the virtue of a time
different from that in which honesty prevails.
160.
In Intercourse with Virtues. —One can also be
undignified and flattering towards a virtue.
161.
To the Admirers of the Age. —The runaway priest
and the liberated criminal are continually making
grimaces; what they want is a look without a past.
—But have you ever seen men who know that their
looks reflect the future, and who are so courteous to
you, the admirers of the "age," that they assume a
look without a future.
162.
Egoism. —Egoism is the perspective law of our
sentiment, according to which the near appears
large and momentous, while in the distance the
magnitude and importance of all things diminish.
## p. 188 (#246) ############################################
188 THE JOYFUL WISDOM, III
163.
After a Great Victory. —The best thing in a great
victory is that it deprives the conqueror of the fear
of defeat. "Why should I not be worsted for
once? " he says to himself, " I am now rich enough
to stand it. "
164.
Those who Seek Repose. —I recognise the minds
that seek repose by the many dark objects with
which they surround themselves: those who want
to sleep darken their chambers, or creep into
caverns. A hint to those who do not know what
they really seek most, and would like to know!
165.
The Happiness of Renunciation. —He who has
absolutely dispensed with something for a long
time will almost imagine, when he accidentally
meets with it again, that he has discovered it,—and
what happiness every discoverer has! Let us be
wiser than the serpents that lie too long in the
same sunshine.
166.
Always in our own Society. —All that is akin to
me in nature and history speaks to me, praises me,
urges me forward and comforts me—: other things
are unheard by me, or immediately forgotten. We
are only in our own society always.
167.
Misanthropy and Philanthropy. —We only speak
about being sick of men when we can no longer
## p. 189 (#247) ############################################
THE JOYFUL WISDOM, III 189
digest them, and yet have the stomach full of
them. Misanthropy is the result of a far too eager
philanthropy and "cannibalism," — but who ever
bade you swallow men like oysters, my Prince
Hamlet?
168.
Concerning an Invalid. —" Things go badly with
him ! "—What is wrong ? —" He suffers from the
longing to be praised, and finds no sustenance for
it. "—Inconceivable! All the world does honour
to him, and he is reverenced not only in deed but
in word! —" Certainly, but he is dull of hearing for
the praise. When a friend praises him it sounds to
him as if the friend praised himself; when an enemy
praises him, it sounds to him as if the enemy wanted
to be praised for it; when, finally, some one else
praises him—there are by no means so many of
these, he is so famous! —he is offended because
they neither want him for a friend nor for an enemy;
he is accustomed to say: 'What do I care for those
who can still pose as the all-righteous towards
me! '"
169.
Avowed Enemies. —Bravery in presence of an
enemy is a thing by itself: a person may possess
it and still be a coward and an irresolute num-
skull. That was Napoleon's opinion concerning
the "bravest man" he knew, Murat:—whence it
follows that avowed enemies are indispensable to
some men, if they are to attain to their virtue, to
their manliness, to their cheerfulness.
## p. 190 (#248) ############################################
190
THE JOYFUL WISDOM, III
170.
With the Multitude. He has hitherto gone with
the multitude and is its panegyrist; but one day be
will be its opponent! For he follows it in the
belief that his laziness will find its advantage
thereby: he has not yet learned that the multitude
is not lazy enough for him! that it always presses
forward! that it does not allow any one to stand
still ! -And he likes so well to stand still !
171.
Fame. —When the gratitude of many to one
casts aside all shame, then fame originates.
172.
The Perverter of Taste. -A: “You are a perverter
of taste—they say so everywhere! ” B: “Certainly!
I pervert every one's taste for his party :-no party
forgives me for that. ”
173.
To be Profound and to Appear Profound. —He
who knows that he is profound strives for clearness;
he who would like to appear profound to the multi-
tude strives for obscurity. The multitude thinks
everything profound of which it cannot see the
bottom ; it is so timid and goes so unwillingly into
the water.
174.
Apart. -Parliamentarism, that is to say, the pub-
lic permission to choose between five main political
## p. 191 (#249) ############################################
THE JOYFUL WISDOM, III 191
opinions, insinuates itself into the favour of the
numerous class who would fain appear independent
and individual, and like to fight for their opinions.
After all, however, it is a matter of indifference
whether one opinion is imposed upon the herd, or
five opinions are permitted to it. —He who diverges
from the five public opinions and goes apart, has
always the whole herd against him.
175-
Concerning Eloquence. —What has hitherto had
the most convincing eloquence? The rolling of
the drum: and as long as kings have this at their
command, they will always be the best orators and
popular leaders.
176.
Compassion,—The poor, ruling princes! All their
rights now change unexpectedly into claims, and
all these claims immediately sound like preten-
sions! And if they but say " we," or " my people,"
wicked old Europe begins laughing. Verily, a
chief-master-of-ceremonies of the modern world
would make little ceremony with them; perhaps
he would decree that "les souverains rangent aux
parvenus"
177.
On "Educational Matters? —In Germany an
important educational means is lacking for higher
men; namely, the laughter of higher men; these
men do not laugh in Germany.
## p. 192 (#250) ############################################
192 THE JOYFUL WISDOM, III
I78.
For Moral Enlightenment. —The Germans must
be talked out of their Mephistopheles—and out of
their Faust also. These are two moral prejudices
against the value of knowledge.
179.
Thoughts. —Thoughts are the shadows of our
sentiments — always, however, obscurer, emptier,
and simpler.
180.
The Good Time for Free Spirits. —Free Spirits
take liberties even with regard to Science—and
meanwhile they are allowed to do so,—while the
Church still remains! —In so far they have now
their good time.
181.
Following and Leading. —A: "Of the two, the
one will always follow, the other will always lead,
whatever be the course of their destiny. And yet
the former is superior to the other in virtue and
intellect. " B: "And yet? And yet? That is
spoken for the others; not for me, not for us!
—Fit secundum regulam. "
182.
In Solitude. —When one lives alone one does
not speak too loudly, ar1d one does not write too
loudly either, for one fears the hollow reverberation
—the criticism of the nymph Echo. —And all voices
sound differently in solitude!
## p. 193 (#251) ############################################
THE JOYFUL WISDOM, III 193
183.
The Music of the Best Future. —The first musician
for me would be he who knew only the sorrow of
the profoundest happiness, and no other sorrow:
there has not hitherto been such a musician.
184.
Justice. —Better allow oneself to be robbed than
have scarecrows around one—that is my taste.
And under all circumstances it is just a matter
of taste—and nothing more!
185.
Poor. —He is now poor, but not because every-
thing has been taken from him, but because he has
thrown everything away:—what does he care?
He is accustomed to find new things. —It is the
poor who misunderstand his voluntary poverty.
186.
Bad Conscience. —All that he now does is ex-
cellent and proper—and yet he has a bad con-
science with it all. For the exceptional is his task.
187.
Offensiveness in Expression. —This artist offends
me by the way in which he expresses his ideas,
his very excellent ideas: so diffusely and forcibly,
and with such gross rhetorical artifices, as if
he were speaking to the mob. We feel always as
if "in bad company" when devoting some time
to his art.
T3
## p. 194 (#252) ############################################
194 THE JOYFUL WISDOM, III
188.
Work. —How close work and the workers now
stand even to the most leisurely of us! The
royal courtesy in the words: "We are all workers,"
would have been a cynicism and an indecency
even under Louis XIV.
189.
The Thinker. —He is a thinker: that is to say,
he knows how to take things more simply than
they are.
190.
Against Eulogisers. —A: "One is only praised
by one's equals! " B: "Yes! And he who praises
you says: 'You are my equal! '"
191.
Against many a Vindication. —The most per-
fidious manner of injuring a cause is to vindicate it
intentionally with fallacious arguments.
192.
The Good-natured. —What is it that distinguishes
the good-natured, whose countenances beam kind-
ness, from other people? They feel quite at ease
in presence of a new person, and are quickly
enamoured of him; they therefore wish him well;
their first opinion is: "He pleases me. " With
them there follow in succession the wish to
appropriate (they make little scruple about the
person's worth), rapid appropriation, joy in the
possession, and actions in favour of the person
possessed.
## p. 195 (#253) ############################################
THE JOYFUL WISDOM, III 195
193-
Kant's Joke. —Kant tried to prove, in a way that
dismayed "everybody," that "everybody"was in
the right:—that was his secret joke. He wrote
against the learned, in favour of popular prejudice;
he wrote, however, for the learned and not for the
people.
194.
The " Open-hearted" Man. —That man acts prob-
ably always from concealed motives; for he has
always communicable motives on his tongue, and
almost in his open hand.
195.
Laughable ! —See! See! He runs away from
men—: they follow him, however, because he runs
before them,—they are such a gregarious lot!
196.
The Limits of our Sense of Hearing. —We hear
only the questions to which we are capable of finding
an answer.
197.
Caution therefore! —There is nothing we are
fonder of communicating to others than the seal
of secrecy—together with what is under it.
198.
Vexation of the Proud Man. —The proud man is
vexed even with those who help him forward: he
looks angrily at his carriage-horses!
## p. 196 (#254) ############################################
196 THE JOYFUL WISDOM, III
I
199.
Liberality. —Liberality is often only a form of
timidity in the rich.
200.
Laughing. —To laugh means to love mischief,
but with a good conscience.
201.
In Applause. —In applause there is always some
kind of noise: even in self-applause.
202.
A Spendthrift. —He has not yet the poverty of
the rich man who has counted all his treasure,—he
squanders his spirit with the irrationalness of the
spendthrift Nature.
203.
Hic niger est. —Usually he has no thoughts,—but
in exceptional cases bad thoughts come to him.
