—Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself?
him who wants to move the multitude to give a
stage representation of himself?
Nietzsche - v10 - The Joyful Wisdom
—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.
204.
Beggars and Courtesy. —" One is not discourteous
when one knocks at a door with a stone when the
bell-pull is awanting"—so think all beggars and
necessitous persons, but no one thinks they are in
the right.
205.
Need. —Need is supposed to be the cause of
things; but in truth it is often only the effect of
the things themselves.
## p. 197 (#255) ############################################
THE JOYFUL WISDOM, III 197
206.
During the Rain. —It rains, and I think of the
poor people who now crowd together with their
many cares, which they are unaccustomed to con-
ceal; all of them, therefore, ready and anxious to
give pain to one another, and thus provide them-
selves with a pitiable kind of comfort, even in bad
weather. This, this only, is the poverty of the
poor!
207.
The Envious Man. —That is an envious man—
it is not desirable that he should have children;
he would be envious of them, because he can no
longer be a child.
208.
A Great Man ! —Because a person is "a great
man," we are not authorised to infer that he is a
man. Perhaps he is only a boy, or a chameleon
of all ages, or a bewitched girl.
209.
A Mode of Asking for Reasons. —There is a mode
of asking for our reasons which not only makes us
forget our best reasons, but also arouses in us a
spite and repugnance against reason generally:—
a very stupefying mode of questioning, and properly
an artifice of tyrannical men!
210.
Moderation in Diligence. —One must not be
anxious to surpass the diligence of one's father—
that would make one ill.
## p. 198 (#256) ############################################
198 THE JOYFUL WISDOM, III
211.
Secret Enemies. —To be able to keep a secret
enemy—that is a luxury which the morality even
of the highest-minded persons can rarely afford.
212.
Not Letting oneself be Deluded. —His spirit has
bad manners, it is hasty and always stutters with
impatience; so that one would hardly suspect the
deep breathing and the large chest of the soul in
which it resides.
213.
The Way to Happiness. —A sage asked of a fool
the way to happiness. The fool answered without
delay, like one who had been asked the way to the
next town: "Admire yourself, and live on the
street! " "Hold," cried the sage, " you require too
much; it suffices to admire oneself! " The fool
replied: "But how can one constantly admire
without constantly despising? "
214.
Faith Saves. —Virtue gives happiness and a state
of blessedness only to those who have a strong
faith in their virtue:—not, however, to the more
refined souls whose virtue consists of a profound
distrust of themselves and of all virtue. After all,
therefore, it is " faith that saves" here also ! —and
be it well observed, not virtue!
## p. 199 (#257) ############################################
THE JOYFUL WISDOM, III 199
215.
The Ideal and the Material. —You have a noble
ideal before your eyes: but are you also such a
noble stone that such a divine image could be
formed out of you? And without that—is not all
your labour barbaric sculpturing? A blasphemy
of your ideal?
216.
Danger in the Voice. —With a very loud voice
a person is almost incapable of reflecting on
subtle matters.
217.
Cause and Effect. —Before the effect one believes
in other causes than after the effect.
218.
My Antipathy. —I do not like those people who,
in order to produce an effect, have to burst like
bombs, and in whose neighbourhood one is always
in danger of suddenly losing one's hearing—or
even something more.
219.
The Object of Punishment. —The object of punish-
ment is to improve him who punishes,—that is the
ultimate appeal of those who justify punishment.
220.
Sacrifice. —The victims think otherwise than the
spectators about sacrifice and sacrificing: but they
have never been allowed to express their opinion.
## p. 200 (#258) ############################################
2CO THE JOYFUL WISDOM, III
221.
Consideration. —Fathers and sons are much more
considerate of one another than mothers and
daughters.
222.
Poet and Liar. —The poet sees in the liar his
foster-brother whose milk he has drunk up; the
latter has thus remained wretched, and has not
even attained to a good conscience.
223.
Vicariousness of the Senses. —" We have also eyes
in order to hear with them,"—said an old confessor
who had grown deaf; "and among the blind he
that has the longest ears is king. "
224.
Animal Criticism. —I fear the animals regard
man as a being like themselves, very seriously
endangered by a loss of sound animal understand-
ing ; — they regard him perhaps as the absurd
animal, the laughing animal, the crying animal,
the unfortunate animal.
225.
The Natural. —" Evil has always had the great
effect! And Nature is evil! Let us therefore be
natural! "—so reason secretly the great aspirants
after effect, who are too often counted among great
men.
## p. 201 (#259) ############################################
THE JOYFUL WISDOM, III 201
226.
The Distrustful and their Style. —We say the
strongest things simply, provided people are about
us who believe in our strength:—such an environ-
ment educates to "simplicity of style. " The
distrustful, on the other hand, speak emphatically;
they make things emphatic.
227.
Fallacy, Fallacy. — He cannot rule himself;
therefore that woman concludes that it will be
easy to rule him, and throws out her lines to
catch him ;—the poor creature, who in a short
time will be his slave.
228.
Against Mediators. —He who attempts to mediate
between two decided thinkers is rightly called
mediocre: he has not an eye for seeing the unique;
similarising and equalising are signs of weak eyes.
229.
Obstinacy and Loyalty. —Out of obstinacy he
holds fast to a cause of which the questionableness
has become obvious,—he calls that, however, his
"loyalty. "
230.
Lack of Reserve. —His whole nature fails to
convince—that results from the fact that he has
never been reticent about a good action he has
performed.
## p. 202 (#260) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders"—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion:—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —" Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235-
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
\
## p. 203 (#261) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#262) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion :—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235.
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#263) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude.
—Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#264) ############################################
202 THE JOYFUL WISDOM, III
231-
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion:—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
tltat is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
23S.
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#265) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#266) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion :—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235.
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#267) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239.
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#268) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion:—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235-
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#269) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#270) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion:—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235-
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#271) ############################################
THE JOYFUL WISDOM, III 203
.
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 204 (#272) ############################################
204 THE JOYFUL WISDOM, III
into the sea,—I should like to have some secrets
in common with that beautiful monster.
241.
Work and Artist. —This artist is ambitious and
nothing more; ultimately, however, his work is
only a magnifying glass, which he offers to every
one who looks in his direction.
242.
Suum cuique. —However great be my greed of
knowledge, I cannot appropriate aught of things
but what already belongs to me,—the property of
others still remains in the things. How is it
possible for a man to be a thief or a robber?
243-
Origin of "Good" and "Bad. "—He only will
devise an improvement who can feel that " this is
not good. "
244.
Thoughts and Words. —Even our thoughts we
are unable to render completely in words.
245.
Praise in Choice. —The artist chooses his subjects;
that is his mode of praising.
246.
Mathematics. —We want to carry the refinement
and rigour of mathematics into all the sciences, as
far as it is in any way possible, not in the belief that
## p. 205 (#273) ############################################
THE JOYFUL WISDOM, III 205
we shall apprehend things in this way, but in order
thereby to assert our human relation to things.
Mathematics is only a means to general and
ultimate human knowledge.
247.
Habits. —All habits make our hand wittier and
our wit unhandier.
248.
Books. —Of what account is a book that never
carries us away beyond all books?
249.
The Sigh of the Seeker of Knowledge. —" Oh, my
covetousness! In this soul there is no disinterested-
ness—but an all-desiring self, which, by means of
many individuals, would fain see as with its own
eyes, and grasp as with its own hands—a self
bringing back even the entire past, and wanting
to lose nothing that could in any way belong to it!
Oh, this flame of my covetousness! Oh, that I
were reincarnated in a hundred individuals! "—He
who does not know this sigh by experience, does
not know the passion of the seeker of knowledge
either.
250.
Guilt. —Although the most intelligent judges of
the witches, and even the witches themselves, were
convinced of the guilt of witchcraft, the guilt,
nevertheless, was not there. So it is with all
guilt.
## p. 206 (#274) ############################################
206 THE JOYFUL WISDOM, III
251.
Misunderstood Sufferers. —Great natures suffer
otherwise than their worshippers imagine; they
suffer most severely from the ignoble, petty emo-
tions of certain evil moments; in short, from doubt
of their own greatness;—not however from the
sacrifices and martyrdoms which their tasks require
of them. As long as Prometheus sympathises
with men and sacrifices himself for them, he is
happy and proud in himself; but on becoming
envious of Zeus and of the homage which mortals
pay him—then Prometheus suffers!
252.
Better to be in Debt. —" Better to remain in debt
than to pay with money which does not bear our
stamp!
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.
204.
Beggars and Courtesy. —" One is not discourteous
when one knocks at a door with a stone when the
bell-pull is awanting"—so think all beggars and
necessitous persons, but no one thinks they are in
the right.
205.
Need. —Need is supposed to be the cause of
things; but in truth it is often only the effect of
the things themselves.
## p. 197 (#255) ############################################
THE JOYFUL WISDOM, III 197
206.
During the Rain. —It rains, and I think of the
poor people who now crowd together with their
many cares, which they are unaccustomed to con-
ceal; all of them, therefore, ready and anxious to
give pain to one another, and thus provide them-
selves with a pitiable kind of comfort, even in bad
weather. This, this only, is the poverty of the
poor!
207.
The Envious Man. —That is an envious man—
it is not desirable that he should have children;
he would be envious of them, because he can no
longer be a child.
208.
A Great Man ! —Because a person is "a great
man," we are not authorised to infer that he is a
man. Perhaps he is only a boy, or a chameleon
of all ages, or a bewitched girl.
209.
A Mode of Asking for Reasons. —There is a mode
of asking for our reasons which not only makes us
forget our best reasons, but also arouses in us a
spite and repugnance against reason generally:—
a very stupefying mode of questioning, and properly
an artifice of tyrannical men!
210.
Moderation in Diligence. —One must not be
anxious to surpass the diligence of one's father—
that would make one ill.
## p. 198 (#256) ############################################
198 THE JOYFUL WISDOM, III
211.
Secret Enemies. —To be able to keep a secret
enemy—that is a luxury which the morality even
of the highest-minded persons can rarely afford.
212.
Not Letting oneself be Deluded. —His spirit has
bad manners, it is hasty and always stutters with
impatience; so that one would hardly suspect the
deep breathing and the large chest of the soul in
which it resides.
213.
The Way to Happiness. —A sage asked of a fool
the way to happiness. The fool answered without
delay, like one who had been asked the way to the
next town: "Admire yourself, and live on the
street! " "Hold," cried the sage, " you require too
much; it suffices to admire oneself! " The fool
replied: "But how can one constantly admire
without constantly despising? "
214.
Faith Saves. —Virtue gives happiness and a state
of blessedness only to those who have a strong
faith in their virtue:—not, however, to the more
refined souls whose virtue consists of a profound
distrust of themselves and of all virtue. After all,
therefore, it is " faith that saves" here also ! —and
be it well observed, not virtue!
## p. 199 (#257) ############################################
THE JOYFUL WISDOM, III 199
215.
The Ideal and the Material. —You have a noble
ideal before your eyes: but are you also such a
noble stone that such a divine image could be
formed out of you? And without that—is not all
your labour barbaric sculpturing? A blasphemy
of your ideal?
216.
Danger in the Voice. —With a very loud voice
a person is almost incapable of reflecting on
subtle matters.
217.
Cause and Effect. —Before the effect one believes
in other causes than after the effect.
218.
My Antipathy. —I do not like those people who,
in order to produce an effect, have to burst like
bombs, and in whose neighbourhood one is always
in danger of suddenly losing one's hearing—or
even something more.
219.
The Object of Punishment. —The object of punish-
ment is to improve him who punishes,—that is the
ultimate appeal of those who justify punishment.
220.
Sacrifice. —The victims think otherwise than the
spectators about sacrifice and sacrificing: but they
have never been allowed to express their opinion.
## p. 200 (#258) ############################################
2CO THE JOYFUL WISDOM, III
221.
Consideration. —Fathers and sons are much more
considerate of one another than mothers and
daughters.
222.
Poet and Liar. —The poet sees in the liar his
foster-brother whose milk he has drunk up; the
latter has thus remained wretched, and has not
even attained to a good conscience.
223.
Vicariousness of the Senses. —" We have also eyes
in order to hear with them,"—said an old confessor
who had grown deaf; "and among the blind he
that has the longest ears is king. "
224.
Animal Criticism. —I fear the animals regard
man as a being like themselves, very seriously
endangered by a loss of sound animal understand-
ing ; — they regard him perhaps as the absurd
animal, the laughing animal, the crying animal,
the unfortunate animal.
225.
The Natural. —" Evil has always had the great
effect! And Nature is evil! Let us therefore be
natural! "—so reason secretly the great aspirants
after effect, who are too often counted among great
men.
## p. 201 (#259) ############################################
THE JOYFUL WISDOM, III 201
226.
The Distrustful and their Style. —We say the
strongest things simply, provided people are about
us who believe in our strength:—such an environ-
ment educates to "simplicity of style. " The
distrustful, on the other hand, speak emphatically;
they make things emphatic.
227.
Fallacy, Fallacy. — He cannot rule himself;
therefore that woman concludes that it will be
easy to rule him, and throws out her lines to
catch him ;—the poor creature, who in a short
time will be his slave.
228.
Against Mediators. —He who attempts to mediate
between two decided thinkers is rightly called
mediocre: he has not an eye for seeing the unique;
similarising and equalising are signs of weak eyes.
229.
Obstinacy and Loyalty. —Out of obstinacy he
holds fast to a cause of which the questionableness
has become obvious,—he calls that, however, his
"loyalty. "
230.
Lack of Reserve. —His whole nature fails to
convince—that results from the fact that he has
never been reticent about a good action he has
performed.
## p. 202 (#260) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders"—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion:—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —" Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235-
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
\
## p. 203 (#261) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#262) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion :—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235.
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#263) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude.
—Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#264) ############################################
202 THE JOYFUL WISDOM, III
231-
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion:—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
tltat is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
23S.
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#265) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#266) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion :—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235.
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#267) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239.
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#268) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion:—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235-
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#269) ############################################
THE JOYFUL WISDOM, III 203
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 203 (#270) ############################################
202 THE JOYFUL WISDOM, III
231.
The "Plodders. "—Persons slow of apprehension
think that slowness forms part of knowledge.
232.
Dreaming. —Either one does not dream at all,
or one dreams in an interesting manner. One
must learn to be awake in the same fashion:—
either not at all, or in an interesting manner.
233-
The most Dangerous Point of View. —What I
now do, or neglect to do, is as important for all
that is to come, as the greatest event of the past:
in this immense perspective of effects all actions
are equally great and small.
234-
Consolatory Words of a Musician. —"Your life
does not sound into people's ears: for them you
live a dumb life, and all refinements of melody,
all fond resolutions in following or leading the
way, are concealed from them. To be sure you do
not parade the thoroughfares with regimental
music,—but these good people have no right to
say on that account that your life is lacking in
music. He that hath ears let him hear. "
235-
Spirit and Character. —Many a one attains his
full height of character, but his spirit is not adapted
to the elevation,—and many a one reversely.
## p. 203 (#271) ############################################
THE JOYFUL WISDOM, III 203
.
236.
To Move the Multitude. —Is it not necessary for
him who wants to move the multitude to give a
stage representation of himself? Has he not first
to translate himself into the grotesquely obvious,
and then set forth his whole personality and cause
in that vulgarised and simplified fashion?
237-
The Polite Man. —" He is so polite! "—Yes, he
has always a sop for Cerberus with him, and is
so timid that he takes everybody for Cerberus,
even you and me,—that is his " politeness. "
238.
Without Envy. —He is wholly without envy, but
there is no merit therein: for he wants to conquer
a land which no one has yet possessed and hardly
any one has even seen.
239-
The Joyless Person. —A single joyless person
is enough to make constant displeasure and a
clouded heaven in a household; and it is only
by a miracle that such a person is lacking! —
Happiness is not nearly such a contagious disease;
—how is that?
240.
On the Sea-Shore. —I would not build myself a
house (it is an element of my happiness not to be
a house-owner! ). If I had to do so, however, I
should build it, like many of the Romans, right
## p. 204 (#272) ############################################
204 THE JOYFUL WISDOM, III
into the sea,—I should like to have some secrets
in common with that beautiful monster.
241.
Work and Artist. —This artist is ambitious and
nothing more; ultimately, however, his work is
only a magnifying glass, which he offers to every
one who looks in his direction.
242.
Suum cuique. —However great be my greed of
knowledge, I cannot appropriate aught of things
but what already belongs to me,—the property of
others still remains in the things. How is it
possible for a man to be a thief or a robber?
243-
Origin of "Good" and "Bad. "—He only will
devise an improvement who can feel that " this is
not good. "
244.
Thoughts and Words. —Even our thoughts we
are unable to render completely in words.
245.
Praise in Choice. —The artist chooses his subjects;
that is his mode of praising.
246.
Mathematics. —We want to carry the refinement
and rigour of mathematics into all the sciences, as
far as it is in any way possible, not in the belief that
## p. 205 (#273) ############################################
THE JOYFUL WISDOM, III 205
we shall apprehend things in this way, but in order
thereby to assert our human relation to things.
Mathematics is only a means to general and
ultimate human knowledge.
247.
Habits. —All habits make our hand wittier and
our wit unhandier.
248.
Books. —Of what account is a book that never
carries us away beyond all books?
249.
The Sigh of the Seeker of Knowledge. —" Oh, my
covetousness! In this soul there is no disinterested-
ness—but an all-desiring self, which, by means of
many individuals, would fain see as with its own
eyes, and grasp as with its own hands—a self
bringing back even the entire past, and wanting
to lose nothing that could in any way belong to it!
Oh, this flame of my covetousness! Oh, that I
were reincarnated in a hundred individuals! "—He
who does not know this sigh by experience, does
not know the passion of the seeker of knowledge
either.
250.
Guilt. —Although the most intelligent judges of
the witches, and even the witches themselves, were
convinced of the guilt of witchcraft, the guilt,
nevertheless, was not there. So it is with all
guilt.
## p. 206 (#274) ############################################
206 THE JOYFUL WISDOM, III
251.
Misunderstood Sufferers. —Great natures suffer
otherwise than their worshippers imagine; they
suffer most severely from the ignoble, petty emo-
tions of certain evil moments; in short, from doubt
of their own greatness;—not however from the
sacrifices and martyrdoms which their tasks require
of them. As long as Prometheus sympathises
with men and sacrifices himself for them, he is
happy and proud in himself; but on becoming
envious of Zeus and of the homage which mortals
pay him—then Prometheus suffers!
252.
Better to be in Debt. —" Better to remain in debt
than to pay with money which does not bear our
stamp!
