No More Learning

340.
GOLD. —All that is gold does not glitter. A soft
sheen characterises the most precious metal.
341-
Wheel AND Drag. —The wheel and the drag
have different duties, but also one in common—that
of hurting each other.


## p. 361 (#409) ############################################

THE WANDERER. AND HIS SHADOW. 361
342.
Disturbances of the Thinker. —All that in-
terrupts the thinker in his thoughts (disturbs him,
as people say) must be regarded by him calmly, as
a new model who comes in by the door to offer
himself to the artist. Interruptions are the ravens
which bring food to the recluse.
343-
Being very Clever. —Being very clever keeps
men young, but they must put up with being con-
sidered, for that very reason, older than they are.
For men read the handwriting of the intellect as
signs of experience—that is, of having lived much and
evilly, of suffering, error, and repentance. Hence, if
we are very clever and show it, we appear to them
older and wickeder than we are.
344-
How we must Conquer. —We ought not to
desire victory if we only have the prospect of over-
coming our opponent by a hair's breadth. A good
victory makes the vanquished rejoice, and must have
about it something divine which spares humiliation.
345-
An Illusion of Superior Minds. —Superior
minds find it difficult to free themselves from an
illusion; for they imagine that they excite envy
among the mediocre and are looked upon as ex-


## p. 362 (#410) ############################################

362
HUMAN, ALL-TOO-HUMAN.
ceptions. As a matter of fact, however, they are
looked upon as superfluous, as something that would
not be missed if it did not exist.
346.
DEMANDED BY CLEANLINESS. -Changing opin-
ions is in some natures as much demanded by clean-
liness as changing clothes. In the case of other
natures it is only demanded by vanity.
347.
ALSO WORTHY OF A HERO. —Here is a hero who
did nothing but shake the tree as soon as the fruits
were ripe. Do you think that too small a thing?
Well, just look at the tree that he shook.
348.
A GAUGE FOR WISDOM. —The growth of wisdom
may be gauged exactly by the diminution of ill-
temper.
349.
EXPRESSING AN ERROR DISAGREEABLY. —It is
not to every one's taste to hear truth pleasantly ex-
pressed. But let no one at least believe that error
will become truth if it is disagreeably expressed.
350.
THE GOLDEN MAXIM. — Man has been bound
with many chains, in order that he may forget to


## p. 363 (#411) ############################################

THE WANDERER AND HIS SHADOW. 363
comport himself like an animal. And indeed he
has become more gentle, more intellectual, more
joyous, more meditative than any animal. But now
he still suffers from having carried his chains so long,
from having been so long without pure air and free
movement—these chains, however, are, as I repeat
again and again, the ponderous and significant
errors of moral, religious, and metaphysical ideas.
Only when the disease of chains is overcome is the
first great goal reached—the separation of man from
the brute. At present we stand in the midst of our
work of removing the chains, and in doing so we
need the strictest precautions. Only the ennobled
man may be granted freedom of spirit; to him
alone comes the alleviation of life and heals his
wounds; he is the first who can say that he lives
for the sake of joy, with no other aim; in any other
mouth, his motto of " Peace around me and good-
will towards all the most familiar things," would be
dangerous. —In this motto for single individuals he
is thinking of an ancient saying, magnificent and
pathetic, which applied to all, and has remained
standing above all mankind, as a motto and a
beacon whereby shall perish all who adorn their
banner too early—the rock on which Christianity
foundered. It is not even yet time, it seems, for all
men to have the lot of those shepherds who saw the
heavens lit up above them and heard the words:
"Peace on earth and goodwill to one another among
men. "—It is still the age of the individual.


## p. 364 (#412) ############################################

364 HUMAN, ALL-TOO-HUMAN.
The Shadow: Of all that you have enunciated,
nothing pleased me more than one promise: "Ye
want again to be good neighbours to the most
familiar things. " This will be to the advantage of
us poor shadows too. For do but confess that you
have hitherto been only too fond of reviling us.
The Wanderer: Reviling? But why did you
never defend yourselves? After all, you were very
close to our ears.
The Shadow: It seemed to us that we were too
near you to have a right to talk of ourselves.
The Wanderer: What delicacy! Ah, you shadows
are "better men " * than we, I can see that.
The Shadow: And yet you called us "importu-
nate "—us, who know one thing at least extremely
well: how to be silent and to wait—no Englishman
knows it better. It is true we are very, very often
in the retinue of men, but never as their bondsmen.
When man shuns light, we shun man—so far, at least,
we are free.
The Wanderer: Ah, light shuns man far oftener,
and then also you abandon him.
The Shadow: It has often pained me to leave you.
I am eager for knowledge, and much in man has re-
mained obscure to me, because I cannot always be in
his company. At the price of complete knowledge
of man I would gladly be your slave.
The Wanderer: Do you know, do I know, whether
you would not then unwittingly become master in-
* An allusion to the poem " Der Wilde " (The Savage) by
Saume, which ends with the line," Sehet, wir wilden sind doch
bessere Menschen " (Behold, after all, we savages are better
men). —Tr.


## p. 365 (#413) ############################################

THE WANDERER AND HIS SHADOW. 365
stead of slave? Or would remain a slave indeed, but
would lead a life of humiliation and disgust because
you despised your master? Let us both be content
with freedom such as you have enjoyed up to now—
you and I! For the sight of a being not free would
embitter my greatest joys; all that is best would be
repugnant to me if any one had to share it with me
—I will not hear of any slaves about me. That is
why I do not care for the dog, that lazy, tail-
wagging parasite, who first became " doggish" as the
slave of man, and of whom they still say that he is
loyal to his master and follows him like
The Shadow: Like his shadow, they say. Per-
haps I have already followed you too long to-day?
It has been the longest day, but we are nearing the
end; be patient a little more! The grass is damp;
I am feeling chilly.
The Wanderer: Oh, is it already time to part?
And I had to hurt you in the end—I saw you be-
came darker.
The Shadow: I blushed the only colour I have at
command. I remembered that I had often lain at
your feet like a dog, and that you then
The Wanderer: Can I not with all speed do some-
thing to please you? Have you no wish?
The Shadow: None, except perhaps the wish that
the philosophic " dog " * expressed to Alexander the
Great—just move a little out of my light; I feel
cold.
The Wanderer: What am I to do?
* Diogenes, founder of the Cynic school, which derived its
name from kvwv (dog). —Tr.


## p. 366 (#414) ############################################

366
HUMAN, ALL-TOO-HUMAN.
The Shadow: Walk under those fir-trees and look
around you towards the mountains; the sun is
sinking.
The Wanderer: Where are you? Where are
you?
FER?
1916


## p. (#415) ################################################

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## p. (#416) ################################################

OTHER NIETZSCHEAN LITERATURE
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## p. (#417) ################################################

OTHER NIETZSCHE AN LITERATURE
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A


## p. (#418) ################################################

OTHER NIETZSCHEAN LITERATURE
WHO IS TO BE MASTER OF
THE WORLD?
An Introduction to the Philosophy of Friedrich Nietzsche,
By A. M. LUDOVICI.
With a Preface by Dr Oscar Levy.
Crown 8vo, 216 pages, 25. 6d. net.
(T. N. Foulis. )
In this book the author has made a plain and lucid
statement of Nietzsche's views. The work embodies the
Three Lectures recently given at University College,
London, and other matter besides-together with copious
references to the numerous philosophers, historians, and
scientists who may be said to have led up to Friedrich
Nietzsche's position.
“The lectures are well worth reading, as showing what Nietzsche.
anism really means. ”—Glasgow Herald.
“If this little book does not impel some young and gallant spirits
to the works of the philosopher, I shall be surprised. . . Mr
Ludovici shows such clearness, method, constructive art, as belong
to a master of exposition. ”- Westminster Gazette.
THE REVIVAL OF ARISTOCRACY.
By Dr OSCAR LEVY.
35. 6d. net.
(PROBSTHAIN. )
A fierce indictment of the philosophy of the nineteenth
century, and of the events which led to it. Special chapters
are devoted to Napoleon, Stendhal, Goethe, and Nietzsche.
“The ablest exposition of Nietzscheanism that has yet appeared. ”
- Manchester Guardian.
“Here we see the philosophy of Nietzsche put into a concentrated
form, and set forth by a clever and biting pen. ”—Glasgow Herald.


## p. (#419) ################################################

OTHER NIETZSCHEAN LITERATURE
ON THE TRACKS OF LIFE:
THE IMMORALITY OF MORALITY.
Translated from the Italian of LEO G. Sera by
J. M. KENNEDY.
With an Introduction by Dr OSCAR LEVY.
75. 6d. net.
(JOHN LANE. )
Dr Sera is a physician who has deeply studied literature
and historical science, and the object of his book is, in the
opening words of the preface : “To establish our conception
of social life on its original basis. " The author adduces
many new and startling theories in regard to the questions he
treats of in support of his views. He holds that the diffusion
of democratic principles is vulgarising science and art, and
that present social conditions, especially work and Christian
teaching, are leading to the intellectual and moral degen-
eration of the race. Stimulating chapters on Stendhal,
Nietzsche, Goethe, The Origin of Society, Work, and the
Aristocratic Ideal, show current opinions of Genius, Aristo-
cracy, Democracy, Sport, and Sexuality in a new light.
Scientific thought is put upon a new basis more in conformity
with modern Continental views. The audacity of Dr
Sera's theories has evoked much discussion in England and
on the Continent; and his work is certain to appeal to all
serious thinkers, and to students of modern moral problems.
“There are a host of points which Dr Sera makes which it would
be well if our social conventionalists would consider. For one
thing, his philosophy is based on what men really do and think, as
apart from their professions. ”—Sunday Times.
“Written with a vigour and freshness rarely met with in works of
this character, few readers could peruse the volume without intel-
lectual quickening and expansion. ”—Western Morning News.
“A vigorously written bit of work, packed full of shrewd
thinking. ”-Birmingham Post.
“ The volume contains many obiter dicta of great shrewdness,
and of particular value to our own race. ”—Globe.


## p. (#420) ################################################

OTHER NIETZSCHEAN LITERATURE
WHO IS TO BE MASTER OF
THE WORLD?
An Introduction to the Philosophy of Friedrich Nietzsche,
By A. M. LUDOVICI.
With a Preface by Dr OSCAR LEVY.
Crown 8vo, 216 pages, 25. 6d. net.
(T. N. Foulis. )
In this book the author has made a plain and lucid
statement of Nietzsche's views. The work embodies the
Three Lectures recently given at University College,
London, and other matter besides—together with copious
references to the numerous philosophers, historians, and
scientists who may be said to have led up to Friedrich
Nietzsche's position.
“The lectures are well worth reading, as showing what Nietzsche.
anism really means. ”—Glasgow Herald.
“If this little book does not impel some young and gallant spirits
to the works of the philosopher, I shall be surprised. . . Mr
Ludovici shows such clearness, method, constructive art, as belong
to a master of exposition. ”- Westminster Gazette.
THE REVIVAL OF ARISTOCRACY.
By Dr OSCAR LEVY.
35. 6d. net.
(PROBSTHAIN.