From your
dyspepsia
you'll be free!
Nietzsche - v10 - The Joyful Wisdom
5 (#23) ###############################################
PREFACE TO THE SECOND EDITION 5
sickness has not been the motive which inspired the
philosopher. The unconscious disguising of physio-
logical requirements under the cloak of the objective,
the ideal, the purely spiritual, is carried on to an
alarming extent,—and I have often enough asked
myself, whether, on the whole, philosophy hitherto
has not generally been merely an interpreta-
tion of the body, and a misunderstanding of the
body. Behind the loftiest estimates of value by
which the history of thought has hitherto been
governed, misunderstandings of the bodily constitu-
tion, either of individuals, classes, or entire races
are concealed. One may always primarily consider
these audacious freaks of metaphysic, and especially
its answers to the question of the worth of existence,
as symptoms of certain bodily constitutions; and if,
on the whole, when scientifically determined, not a
particle of significance attaches to such affirma-
tions and denials of the world, they nevertheless
furnish the historian and psychologist with hints
so much the more valuable (as we have said) as
symptoms of the bodily constitution, its good or bad
condition, its fullness, powerfulness, and sovereignty
in history; or else of its obstructions, exhaustions,
and impoverishments, its premonition of the end,
its will to the end. I still expect that a philo-
sophical physician, in the exceptional sense of the
word—one who applies himself to the problem of
the collective health of peoples, periods, races, and
mankind generally—will some day have the courage
to follow out my suspicion to its ultimate con-
clusions, and to venture on the judgment that in
all philosophising it has not hitherto been a question
## p. 6 (#24) ###############################################
6 THE JOYFUL WISDOM
of " truth" at all, but of something else,—namely,
of health, futurity, growth, power, life. . . .
3-
It will be surmised that I should not like to take
leave ungratefully of that period of severe sickness,
the advantage of which is not even yet exhausted
in me: for I am sufficiently conscious of what I
have in advance of the spiritually robust generally,
in my changeful state of health. A philosopher
who has made the tour of many states of
health, and always makes it anew, has also gone
through just as many philosophies: he really
cannot do otherwise than transform his condition
on every occasion into the most ingenious posture
and position,—this art of transfiguration is just
philosophy. We philosophers are not at liberty
to separate soul and body, as the people separate
them; and we are still less at liberty to separate
soul and spirit. We are not thinking frogs, we
are not objectifying and registering apparatuses
with cold entrails,—our thoughts must be continu-
ally born to us out of our pain, and we must,
motherlike, share with them all that we have in
us of blood, heart, ardour, joy, passion, pang,
conscience, fate and fatality. Life—that means
for us to transform constantly into light and flame
all that we are, and also all that we meet with;
we cannot possibly do otherwise. And as regards
sickness, should we not be almost tempted to ask
whether we could in general dispense with it? It
is great pain only which is the ultimate emancipa-
tor of the spirit; for it is the teacher of the strong
## p. 7 (#25) ###############################################
PREFACE TO THE SECOND EDITION 7
suspicion which makes an X out of every U*, a true,
correct X, i. e. , the ante-penultimate letter. . . . It is
great pain only, the long slow pain which takes
time, by which we are burned as it were with
green wood, that compels us philosophers to de-
scend into our ultimate depths, and divest ourselves
of all trust, all good-nature, veiling, gentleness, and
averageness, wherein we have perhaps formerly
installed our humanity. I doubt whether such
pain "improves" us; but I know that it deepens
us. Be it that we learn to confront it with our
pride, our scorn, our strength of will, doing like the
Indian who, however sorely tortured, revenges him-
self on his tormentor with his bitter tongue; be it
that we withdraw from the pain into the oriental
nothingness—it is called Nirvana,—into mute,
benumbed, deaf self-surrender, self-forgetfulness,
and self-effacement: one emerges from such long,
dangerous exercises in self-mastery as another being,
with several additional notes of interrogation, and
above all, with the will to question more than ever,
more profoundly, more strictly, more sternly, more
wickedly, more quietly than has ever been ques-
tioned hitherto. Confidence in life is gone: life
itself has become a problem. —Let it not be imagined
that one has necessarily become a hypochondriac
thereby! Even love of life is still possible—only
one loves differently. It is the love of a woman
of whom one is doubtful. . . . The charm, how-
ever, of all that is problematic, the delight in the
* This means literally to put the numeral X instead of the
numeral V (formerly U); hence it means to double a number
unfairly, to exaggerate, humbug, cheat. —Tr.
## p. 8 (#26) ###############################################
8 THE JOYFUL WISDOM
X, is too great in those more spiritual and more
spiritualised men, not to spread itself again and
again like a clear glow over all the trouble of the
problematic, over all the danger of uncertainty,
and even over the jealousy of the lover. We know
a new happiness. . . .
4-
Finally, (that the most essential may not remain
unsaid), one comes back out of such abysses, out
of such severe sickness, and out of the sickness of
strong suspicion—new-born, with the skin cast;
more sensitive, more wicked, with a finer taste for
joy, with a more delicate tongue for all good
things, with a merrier disposition, with a second
and more dangerous innocence in joy; more
childish at the same time, and a hundred times
more refined than ever before. Oh, how re-
pugnant to us now is pleasure, coarse, dull, drab
pleasure, as the pleasure-seekers, our "cultured"
classes, our rich and ruling classes, usually under-
stand it! How malignantly we now listen to the
great holiday-hubbub with which "cultured people"
and city-men at present allow themselves to be
forced to "spiritual enjoyment" by art, books, and
music, with the help of spirituous liquors! How
the theatrical cry of passion now pains our ear, how
strange to our taste has all the romantic riot and
sensuous bustle which the cultured populace love
become (together with their aspirations after the
exalted, the elevated, and the intricate)! No, if
we convalescents need an art at all, it is another
art—a mocking, light, volatile, divinely serene,
## p. 9 (#27) ###############################################
PREFACE TO THE SECOND EDITION 9
divinely ingenious art, which blazes up like a clear
flame, into a cloudless heaven! Above all, an art
for artists, only for artists! We at last know
better what is first of all necessary for it—namely,
cheerfulness, every kind of cheerfulness, my friends!
also as artists :—I should like to prove it. We now
know something too well, we men of knowledge:
oh, how well we are now learning to forget and not
know, as artists! And as to our future, we are not
likely to be found again in the tracks of those
Egyptian youths who at night make the temples
unsafe, embrace statues, and would fain unveil,
uncover, and put in clear light, everything which
for good reasons is kept concealed. * No, we have
got disgusted with this bad taste, this will to truth,
to "truth at all costs," this youthful madness in
the love of truth: we are now too experienced, too
serious, too joyful, too singed, too profound for
that. . . . We no longer believe that truth remains
truth when the veil is withdrawn from it: we have
lived long enough to believe this. At present we
regard it as a matter of propriety not to be anxious
either to see everything naked, or to be present at
everything,or to understand and "know" everything.
"Is it true that the good God is everywhere
present? " asked a little girl of her mother: "l
think that is indecent" :—a hint to philosophers!
One should have more reverence for the shame-
facedness with which nature has concealed herself
behind enigmas and motley uncertainties. Per-
haps truth is a woman who has reasons for not
* An allusion to Schiller's poem: "The Veiled Image of
Sais. "—Tr.
## p. 10 (#28) ##############################################
8 THE JOYFUL WISDOM
X, is too great in those more spiritual and more
spiritualised men, not to spread itself again and
again like a clear glow over all the trouble of the
problematic, over all the danger of uncertainty,
and even over the jealousy of the lover. We know
a new happiness. . . .
4-
Finally, (that the most essential may not remain
unsaid), one comes back out of such abysses, out
of such severe sickness, and out of the sickness of
strong suspicion—new-born, with the skin cast;
more sensitive, more wicked, with a finer taste for
joy, with a more delicate tongue for all good
things, with a merrier disposition, with a second
and more dangerous innocence in joy; more
childish at the same time, and a hundred times
more refined than ever before. Oh, how re-
pugnant to us now is pleasure, coarse, dull, drab
pleasure, as the pleasure-seekers, our "cultured"
classes, our rich and ruling classes, usually under-
stand it! How malignantly we now listen to the
great holiday-hubbub with which "cultured people"
and city-men at present allow themselves to be
forced to "spiritual enjoyment" by art, books, and
music, with the help of spirituous liquors! How
the theatrical cry of passion now pains our ear, how
strange to our taste has all the romantic riot and
sensuous bustle which the cultured populace love
become (together with their aspirations after the
exalted, the elevated, and the intricate)! No, if
we convalescents need an art at all, it is another
art—a mocking, light, volatile, divinely serene,
## p. 11 (#29) ##############################################
PREFACE TO THE SECOND EDITION 9
divinely ingenious art, which blazes up like a clear
flame, into a cloudless heaven! Above all, an art
for artists, only for artists! We at last know
better what is first of all necessary for it—namely,
cheerfulness, every kind of cheerfulness, my friends!
also as artists :—I should like to prove it. We now
know something too well, we men of knowledge:
oh, how well we are now learning to forget and not
know, as artists! And as to our future, we are not
likely to be found again in the tracks of those
Egyptian youths who at night make the temples
unsafe, embrace statues, and would fain unveil,
uncover, and put in clear light, everything which
for good reasons is kept concealed. * No, we have
got disgusted with this bad taste, this will to truth,
to "truth at all costs," this youthful madness in
the love of truth: we are now too experienced, too
serious, too joyful, too singed, too profound for
that. . . . We no longer believe that truth remains
truth when the veil is withdrawn from it: we have
lived long enough to believe this. At present we
regard it as a matter of propriety not to be anxious
either to see everything naked, or to be present at
everything,or to understand and "know" everything.
"Is it true that the good God is everywhere
present? " asked a little girl of her mother: "1
think th. -it is indecent" :—a hint to philosophers!
One should have more reverence for the shame-
facedness with which nature has concealed herself
behind enigmas and motley uncertainties. Per-
haps truth is a woman who has reasons for not
* An allusion to Schiller's poem: "The Veiled Image of
Sais. "—Tr.
## p. 11 (#30) ##############################################
IO THE JOYFUL WISDOM
showing her reasons? Perhaps her name is Baubo,
to speak in Greek? . . . Oh, those Greeks! They
knew how to live: for that purpose it is necessary to
keep bravely to the surface, the fold and the skin;
to worship appearance, to believe in forms, tones,
and words, in the whole Olympus of appearance!
Those Greeks were superficial—from profundity!
And are we not coming back precisely to this
point, we dare-devils of the spirit, who have scaled
the highest and most dangerous peak of contem-
porary thought, and have looked around us from
it, have looked down from it? Are we not precisely
in this respect—Greeks? Worshippers of forms,
of tones, and of words? And precisely on that
account—artists?
Ruta, near Genoa
Autumn, 1886.
## p. 11 (#31) ##############################################
JEST, RUSE AND REVENGE.
A PRELUDE IN RHYME.
## p. 12 (#32) ##############################################
## p. 13 (#33) ##############################################
I.
Invitation.
Venture, comrades, I implore you,
On the fare I set before you,
You will like it more to-morrow,
Better still the following day:
If yet more you're then requiring,
Old success I'll find inspiring,
And fresh courage thence will borrow
Novel dainties to display.
2.
My Good Luck.
Weary of Seeking had I grown,
So taught myself the way to Find:
Back by the storm I once was blown,
But follow now, where drives the wind.
3-
Undismayed.
Where you're standing, dig, dig out:
Down below's the Well:
Let them that walk in darkness shout:
"Down below—there's Hell I"
## p. 14 (#34) ##############################################
THE JOYFUL WISDOM
4.
Dialogue.
A. Was I ill? and is it ended ?
Pray, by what physician tended ?
I recall no pain endured !
B. Now I know your trouble's ended :
He that can forget, is cured.
To the Virtuous.
Let our virtues be easy and nimble-footed in
motion,
Like unto Homer's verse ought they to come and
to go.
Worldly Wisdom.
Stay not on level plain,
Climb not the mount too high,
But half-way up remain-
The world you'll best descry!
Vademecum— Vadetecum.
Attracted by my style and talk
You'd follow, in my footsteps walk?
Follow yourself unswervingly,
So-careful ! shall you follow me.
## p. 15 (#35) ##############################################
JEST, RUSE AND REVENGE
15
8.
The Third Sloughing.
My skin bursts, breaks for fresh rebirth,
And new desires come thronging :
Much I've devoured, yet for more earth
The serpent in ine's longing.
'Twixt stone and grass I crawl once more,
Hungry, by crooked ways,
To eat the food I ate before,
Earth-fare all serpents praise !
9.
My Roses.
My luck's good—I'd make yours fairer,
(Good luck ever needs a sharer),
Will you stop and pluck my roses ?
Oft mid rocks and thorns you'll linger,
Hide and stoop, suck bleeding finger-
Will you stop and pluck my roses ?
For my good luck's a trifle vicious,
Fond of teasing, tricks malicious-
Will you stop and pluck my roses ?
10.
The Scorner.
Many drops I waste and spill,
So my scornful mood you curse :
Who to brim his cup doth fill,
Many drops must waste and spill-
Yet he thinks the wine no worse.
## p. 16 (#36) ##############################################
l6 THE JOYFUL WISDOM
II.
The Proverb Speaks.
Harsh and gentle, fine and mean,
Quite rare and common, dirty and clean,
The fools' and the sages' go-between:
All this I will be, this have been,
Dove and serpent and swine, I ween!
12.
To a Lover of Light.
That eye and sense be not fordone
E'en in the shade pursue the sun!
13-
For Dancers.
Smoothest ice,
A paradise
To him who is a dancer nice.
14.
The Brave Man.
A feud that knows not flaw nor break,
Rather then patched-up friendship, take.
15-
Rust.
Rust's needed: keenness will not satisfy!
"He is too young! " the rabble loves to cry.
16.
Excelsior.
"How shall I reach the top? " No time
For thus reflecting! Start to climb!
## p. 17 (#37) ##############################################
JEST, RUSE AND REVENGE 17
17-
The Man of Power Speaks.
Ask never! Cease that whining, pray!
Take without asking, take alway!
18.
Narrow Souls.
Narrow souls hate I like the devil,
Souls wherein grows nor good nor evil.
19-
Accidentally a Seducer* .
He shot an empty word
Into the empty blue;
But on the way it met
A woman whom it slew.
20.
For Consideration.
A twofold pain is easier far to bear
Than one: so now to suffer wilt thou dare?
21.
Against Pride.
Brother, to puff thyself up ne'er be quick:
For burst thou shalt be by a tiny prick!
22.
Man and Woman.
"The woman seize, who to thy heart appeals! "
Man's motto: woman seizes not, but steals.
* Translated by Miss M. D. Petre.
## p. 18 (#38) ##############################################
18 THE JOYFUL WISDOM
23-
Interpretation.
If I explain my wisdom, surely
Tis but entangled more securely,
I can't expound myself aright:
But he that's boldly up and doing,
His own unaided course pursuing,
Upon my image casts more light!
24.
A Cure for Pessimism.
Those old capricious fancies, friend!
You say your palate naught can please,
I hear you bluster, spit and wheeze,
My love, my patience soon will end!
Pluck up your courage, follow me—
Here's a fat toad I Now then, don't blink,
Swallow it whole, nor pause to think!
From your dyspepsia you'll be free!
25.
A Request.
Many men's minds I know full well,
Yet what mine own is, cannot tell.
I cannot see—my eye's too near—
And falsely to myself appear.
'Twould be to me a benefit
Far from myself if I could sit,
Less distant than my enemy,
## p. 19 (#39) ##############################################
JEST, RUSE AND REVENGE
19
And yet my nearest friend's too nigh-
'Twixt him and me, just in the middle !
What do I ask for? Guess my riddle !
26.
My Cruelty.
I must ascend an hundred stairs,
I must ascend: the herd declares
I'm cruel: “Are we made of stone? ”
I must ascend an hundred stairs :
All men the part of stair disown.
27.
The Wanderer.
“No longer path! Abyss and silence chilling ! ”
Thy fault! To leave the path thou wast too
willing!
Now comes the test! Keep cool-_eyes bright and
clear!
Thou'rt lost for sure, if thou permittest-fear.
28.
Encouragement for Beginners.
See the infant, helpless creeping-
Swine around it grunt swine-talk-
Weeping always, naught but weeping,
Will it ever learn to walk ?
Never fear! Just wait, I swear it
Soon to dance will be inclined,
And this babe, when two legs bear it,
Standing on its head you'll find.
## p. 20 (#40) ##############################################
THE JOYFUL WISDOM
29.
Planet Egoism.
Did I not turn, a rolling cask,
Ever about myself, I ask,
How could I without burning run
Close on the track of the hot sun ?
30.
The Neighbour.
Too nigh, my friend my joy doth mar,
I'd have him high above and far,
Or how can he become my star?
31.
The Disguised Saint.
Lest we for thy bliss should slay thee,
In devil's wiles thou dost array thee,
Devil's wit and devil's dress.
But in vain! Thy looks betray thee
And proclaim thy holiness.
32.
The Slave.
d. He stands and listens: whence his pain ?
What smote his ears? Some far refrain ?
Why is his heart with anguish torn ?
A Like all that fetters once have worn,
He always hears the clinking-chain!
## p. 21 (#41) ##############################################
JEST, RUSE AND REVENGE 21
33-
The Lone One.
I hate to follow and I hate to lead.
Obedience? no! and ruling? no, indeed!
Wouldst fearful be in others' sight?
Then e'en thyself thou must affright:
The people but the Terror's guidance heed.
I hate to guide myself, I hate the fray.
Like the wild beasts I'll wander far afield.
In Error's pleasing toils I'll roam
Awhile, then lure myself back home,
Back home, and—to my self-seduction yield.
34-
Seneca et hoc Genus omne.
They write and write (quite maddening me)
Their "sapient" twaddle airy,
As if 'twere primum scribere,
Deinde philosophari.
35-
Ice.
Yes! I manufacture ice:
Ice may help you to digest:
If you had much to digest,
How you would enjoy my ice!
36.
Youthful Writings.
My wisdom's A and final O
Was then the sound that smote mine ear.
## p. 22 (#42) ##############################################
22 THE JOYFUL WISDOM
Yet now it rings no longer so,
My youth's eternal Ah! and Oh!
Is now the only sound I hear. *
37-
Foresight.
In yonder region travelling, take good care!
An hast thou wit, then be thou doubly ware!
They'll smile and lure thee; then thy limbs they'll
tear:
Fanatics' country this where wits are rare!
38.
The Pious One Speaks.
God loves us, for he made us, sent us here! —
"Man hath made God! " ye subtle ones reply.
His handiwork he must hold dear,
And what he made shall he deny?
There sounds the devil's halting hoof, I fear.
39-
In Summer.
In sweat of face, so runs the screed,
We e'er must eat our bread,
Yet wise physicians if we heed
"Eat naught in sweat," 'tis said.
The dog-star's blinking: what's his need?
What tells his blazing sign?
In sweat of face (so runs his screed)
We're meant to drink our wine!
* A and O, suggestive of Ah ! and Oh! refer of course to
Alpha and Omega, the first and last letters of the Greek
alphabet. —Tr.
## p. 23 (#43) ##############################################
JEST, RUSE AND REVENGE 23
40.
Without Envy.
His look bewrays no envy: and ye laud him?
He cares not, asks not if your throng applaud him!
He has the eagle's eye for distance far,
He sees you not, he sees but star on star!
41.
Heraclitism.
Brethren, war's the origin
Of happiness on earth:
Powder-smoke and battle-din
Witness friendship's birth!
Friendship means three things, you know,—
Kinship in luckless plight,
Equality before the foe
Freedom—in death's sight!
42.
Maxim of the Over-refined.
"Rather on your toes stand high
Than crawl upon all fours,
Rather through the keyhole spy
Than through open doors! "
43-
Exhortation.
Renown you're quite resolved to earn?
My thought about it
Is this: you need not fame, must learn
To do without it!
## p. 24 (#44) ##############################################
24 THE JOYFUL WISDOM
44-
Thorough.
I an inquirer? No, that's not my calling
Only / weigh a lot—I'm such a lump! —
And through the waters I keep falling, falling,
Till on the ocean's deepest bed I bump.
45-
The Immortals.
"To-day is meet for me, I come to-day,"
Such is the speech of men foredoomed to stay.
"Thou art too soon," they cry, " thou art too late,"
What care the Immortals what the rabble say?
46.
Verdicts of the Weary.
The weary shun the glaring sun, afraid,
And only care for trees to gain the shade.
47-
Descent.
"He sinks, he falls," your scornful looks portend:
The truth is, to your level he'll descend.
His Too Much Joy is turned to weariness,
His Too Much Light will in your darkness end.
48.
Nature Silenced*
Around my neck, on chain of hair,
The timepiece hangs—a sign of care.
• Translated by Miss M. U. I'etre
## p. 25 (#45) ##############################################
JEST, RUSE AND REVENGE 25
For me the starry course is o'er,
No sun and shadow as before,
No cockcrow summons at the door,
For nature tells the time no more!
Too many clocks her voice have drowned,
And droning law has dulled her sound.
49-
The Sage Speaks.
Strange to the crowd, yet useful to the crowd,
I still pursue my path, now sun, now cloud,
But always pass above the crowd!
50.
He lost his Head. . . .
She now has wit—how did it come her way?
A man through her his reason lost, they say.
His head, though wise ere to this pastime lent,
Straight to the devil—no, to woman went!
51.
A Pious Wish.
"Oh, might all keys be lost! 'Twere better so
And in all keyholes might the pick-lock go! "
Who thus reflects ye may as—picklock know.
52.
Foot Writing.
I write not with the hand alone,
My foot would write, my foot that capers,
Firm, free and bold, it's marching on
Now through the fields, now through the papers.
## p. 25 (#46) ##############################################
24 THE JOYFUL WISDOM
44
Thorough.
I an inquirer? No, that's not my calling
Only / weigh a lot—I'm such a lump ! —
And through the waters I keep falling, falling,
Till on the ocean's deepest bed I bump.
45-
The Immortals.
"To-day is meet for me, I come to-day,"
Such is the speech of men foredoomed to stay.
"Thou art too soon," they cry, " thou art too late,"
What care the Immortals what the rabble say?
46.
Verdicts of the Weary.
The weary shun the glaring sun, afraid,
And only care for trees to gain the shade.
47-
Descent.
"He sinks, he falls," your scornful looks portend:
The truth is, to your level he'll descend.
His Too Much Joy is turned to weariness,
His Too Much Light will in your darkness end.
Nature Silenced*
Around my neck, on chain of hair,
The timepiece hangs—a sign of care.
* Translated by Miss M. D. Petre.
## p. 25 (#47) ##############################################
JEST, RUSE AND REVENGE 25
For me the starry course is o'er, •
No sun and shadow as before, v
No cockcrow summons at the door,
For nature tells the time no more!
Too many clocks her voice have drowned,
And droning law has dulled her sound.
49.
The Sage Speaks.
Strange to the crowd, yet useful to the crowd,
I still pursue my path, now sun, now cloud,
But always pass above the crowd!
50.
He lost his Head. . . .
She now has wit—how did it come her way?
A man through her his reason lost, they say.
His head, though wise ere to this pastime lent,
Straight to the devil—no, to woman went!
Si-
A Pious Wish.
"Oh, might all keys be lost! 'Twere better so
And in all keyholes might the pick-lock go! "
Who thus reflects ye may as—picklock know.
52.
Foot Writing.
I write not with the hand alone,
My foot would write, my foot that capers,
Firm, free and bold, it's marching on
Now through the fields, now through the papers.
## p. 26 (#48) ##############################################
26 THE JOYFUL WISDOM
S3-
"Human, Ail-too-Human" . . .
Shy, gloomy, when your looks are backward
thrust,
Trusting the future where yourself you trust,
Are you an eagle, mid the nobler fowl,
Or are you like Minerva's darling owl?
54-
To my Reader.
Good teeth and a digestion good
I wish you—these you need, be sure!
And, certes, if my book you've stood,
Me with good humour you'll endure.
55-
The Realistic Painter.
"To nature true, complete! " so he begins.
Who complete Nature to his canvas wins?
Her tiniest fragment's endless, no constraint
Can know: he paints just what his fancy pins:
What does his fancy pin? What he can paint!
56.
Poets' Vanity.
PREFACE TO THE SECOND EDITION 5
sickness has not been the motive which inspired the
philosopher. The unconscious disguising of physio-
logical requirements under the cloak of the objective,
the ideal, the purely spiritual, is carried on to an
alarming extent,—and I have often enough asked
myself, whether, on the whole, philosophy hitherto
has not generally been merely an interpreta-
tion of the body, and a misunderstanding of the
body. Behind the loftiest estimates of value by
which the history of thought has hitherto been
governed, misunderstandings of the bodily constitu-
tion, either of individuals, classes, or entire races
are concealed. One may always primarily consider
these audacious freaks of metaphysic, and especially
its answers to the question of the worth of existence,
as symptoms of certain bodily constitutions; and if,
on the whole, when scientifically determined, not a
particle of significance attaches to such affirma-
tions and denials of the world, they nevertheless
furnish the historian and psychologist with hints
so much the more valuable (as we have said) as
symptoms of the bodily constitution, its good or bad
condition, its fullness, powerfulness, and sovereignty
in history; or else of its obstructions, exhaustions,
and impoverishments, its premonition of the end,
its will to the end. I still expect that a philo-
sophical physician, in the exceptional sense of the
word—one who applies himself to the problem of
the collective health of peoples, periods, races, and
mankind generally—will some day have the courage
to follow out my suspicion to its ultimate con-
clusions, and to venture on the judgment that in
all philosophising it has not hitherto been a question
## p. 6 (#24) ###############################################
6 THE JOYFUL WISDOM
of " truth" at all, but of something else,—namely,
of health, futurity, growth, power, life. . . .
3-
It will be surmised that I should not like to take
leave ungratefully of that period of severe sickness,
the advantage of which is not even yet exhausted
in me: for I am sufficiently conscious of what I
have in advance of the spiritually robust generally,
in my changeful state of health. A philosopher
who has made the tour of many states of
health, and always makes it anew, has also gone
through just as many philosophies: he really
cannot do otherwise than transform his condition
on every occasion into the most ingenious posture
and position,—this art of transfiguration is just
philosophy. We philosophers are not at liberty
to separate soul and body, as the people separate
them; and we are still less at liberty to separate
soul and spirit. We are not thinking frogs, we
are not objectifying and registering apparatuses
with cold entrails,—our thoughts must be continu-
ally born to us out of our pain, and we must,
motherlike, share with them all that we have in
us of blood, heart, ardour, joy, passion, pang,
conscience, fate and fatality. Life—that means
for us to transform constantly into light and flame
all that we are, and also all that we meet with;
we cannot possibly do otherwise. And as regards
sickness, should we not be almost tempted to ask
whether we could in general dispense with it? It
is great pain only which is the ultimate emancipa-
tor of the spirit; for it is the teacher of the strong
## p. 7 (#25) ###############################################
PREFACE TO THE SECOND EDITION 7
suspicion which makes an X out of every U*, a true,
correct X, i. e. , the ante-penultimate letter. . . . It is
great pain only, the long slow pain which takes
time, by which we are burned as it were with
green wood, that compels us philosophers to de-
scend into our ultimate depths, and divest ourselves
of all trust, all good-nature, veiling, gentleness, and
averageness, wherein we have perhaps formerly
installed our humanity. I doubt whether such
pain "improves" us; but I know that it deepens
us. Be it that we learn to confront it with our
pride, our scorn, our strength of will, doing like the
Indian who, however sorely tortured, revenges him-
self on his tormentor with his bitter tongue; be it
that we withdraw from the pain into the oriental
nothingness—it is called Nirvana,—into mute,
benumbed, deaf self-surrender, self-forgetfulness,
and self-effacement: one emerges from such long,
dangerous exercises in self-mastery as another being,
with several additional notes of interrogation, and
above all, with the will to question more than ever,
more profoundly, more strictly, more sternly, more
wickedly, more quietly than has ever been ques-
tioned hitherto. Confidence in life is gone: life
itself has become a problem. —Let it not be imagined
that one has necessarily become a hypochondriac
thereby! Even love of life is still possible—only
one loves differently. It is the love of a woman
of whom one is doubtful. . . . The charm, how-
ever, of all that is problematic, the delight in the
* This means literally to put the numeral X instead of the
numeral V (formerly U); hence it means to double a number
unfairly, to exaggerate, humbug, cheat. —Tr.
## p. 8 (#26) ###############################################
8 THE JOYFUL WISDOM
X, is too great in those more spiritual and more
spiritualised men, not to spread itself again and
again like a clear glow over all the trouble of the
problematic, over all the danger of uncertainty,
and even over the jealousy of the lover. We know
a new happiness. . . .
4-
Finally, (that the most essential may not remain
unsaid), one comes back out of such abysses, out
of such severe sickness, and out of the sickness of
strong suspicion—new-born, with the skin cast;
more sensitive, more wicked, with a finer taste for
joy, with a more delicate tongue for all good
things, with a merrier disposition, with a second
and more dangerous innocence in joy; more
childish at the same time, and a hundred times
more refined than ever before. Oh, how re-
pugnant to us now is pleasure, coarse, dull, drab
pleasure, as the pleasure-seekers, our "cultured"
classes, our rich and ruling classes, usually under-
stand it! How malignantly we now listen to the
great holiday-hubbub with which "cultured people"
and city-men at present allow themselves to be
forced to "spiritual enjoyment" by art, books, and
music, with the help of spirituous liquors! How
the theatrical cry of passion now pains our ear, how
strange to our taste has all the romantic riot and
sensuous bustle which the cultured populace love
become (together with their aspirations after the
exalted, the elevated, and the intricate)! No, if
we convalescents need an art at all, it is another
art—a mocking, light, volatile, divinely serene,
## p. 9 (#27) ###############################################
PREFACE TO THE SECOND EDITION 9
divinely ingenious art, which blazes up like a clear
flame, into a cloudless heaven! Above all, an art
for artists, only for artists! We at last know
better what is first of all necessary for it—namely,
cheerfulness, every kind of cheerfulness, my friends!
also as artists :—I should like to prove it. We now
know something too well, we men of knowledge:
oh, how well we are now learning to forget and not
know, as artists! And as to our future, we are not
likely to be found again in the tracks of those
Egyptian youths who at night make the temples
unsafe, embrace statues, and would fain unveil,
uncover, and put in clear light, everything which
for good reasons is kept concealed. * No, we have
got disgusted with this bad taste, this will to truth,
to "truth at all costs," this youthful madness in
the love of truth: we are now too experienced, too
serious, too joyful, too singed, too profound for
that. . . . We no longer believe that truth remains
truth when the veil is withdrawn from it: we have
lived long enough to believe this. At present we
regard it as a matter of propriety not to be anxious
either to see everything naked, or to be present at
everything,or to understand and "know" everything.
"Is it true that the good God is everywhere
present? " asked a little girl of her mother: "l
think that is indecent" :—a hint to philosophers!
One should have more reverence for the shame-
facedness with which nature has concealed herself
behind enigmas and motley uncertainties. Per-
haps truth is a woman who has reasons for not
* An allusion to Schiller's poem: "The Veiled Image of
Sais. "—Tr.
## p. 10 (#28) ##############################################
8 THE JOYFUL WISDOM
X, is too great in those more spiritual and more
spiritualised men, not to spread itself again and
again like a clear glow over all the trouble of the
problematic, over all the danger of uncertainty,
and even over the jealousy of the lover. We know
a new happiness. . . .
4-
Finally, (that the most essential may not remain
unsaid), one comes back out of such abysses, out
of such severe sickness, and out of the sickness of
strong suspicion—new-born, with the skin cast;
more sensitive, more wicked, with a finer taste for
joy, with a more delicate tongue for all good
things, with a merrier disposition, with a second
and more dangerous innocence in joy; more
childish at the same time, and a hundred times
more refined than ever before. Oh, how re-
pugnant to us now is pleasure, coarse, dull, drab
pleasure, as the pleasure-seekers, our "cultured"
classes, our rich and ruling classes, usually under-
stand it! How malignantly we now listen to the
great holiday-hubbub with which "cultured people"
and city-men at present allow themselves to be
forced to "spiritual enjoyment" by art, books, and
music, with the help of spirituous liquors! How
the theatrical cry of passion now pains our ear, how
strange to our taste has all the romantic riot and
sensuous bustle which the cultured populace love
become (together with their aspirations after the
exalted, the elevated, and the intricate)! No, if
we convalescents need an art at all, it is another
art—a mocking, light, volatile, divinely serene,
## p. 11 (#29) ##############################################
PREFACE TO THE SECOND EDITION 9
divinely ingenious art, which blazes up like a clear
flame, into a cloudless heaven! Above all, an art
for artists, only for artists! We at last know
better what is first of all necessary for it—namely,
cheerfulness, every kind of cheerfulness, my friends!
also as artists :—I should like to prove it. We now
know something too well, we men of knowledge:
oh, how well we are now learning to forget and not
know, as artists! And as to our future, we are not
likely to be found again in the tracks of those
Egyptian youths who at night make the temples
unsafe, embrace statues, and would fain unveil,
uncover, and put in clear light, everything which
for good reasons is kept concealed. * No, we have
got disgusted with this bad taste, this will to truth,
to "truth at all costs," this youthful madness in
the love of truth: we are now too experienced, too
serious, too joyful, too singed, too profound for
that. . . . We no longer believe that truth remains
truth when the veil is withdrawn from it: we have
lived long enough to believe this. At present we
regard it as a matter of propriety not to be anxious
either to see everything naked, or to be present at
everything,or to understand and "know" everything.
"Is it true that the good God is everywhere
present? " asked a little girl of her mother: "1
think th. -it is indecent" :—a hint to philosophers!
One should have more reverence for the shame-
facedness with which nature has concealed herself
behind enigmas and motley uncertainties. Per-
haps truth is a woman who has reasons for not
* An allusion to Schiller's poem: "The Veiled Image of
Sais. "—Tr.
## p. 11 (#30) ##############################################
IO THE JOYFUL WISDOM
showing her reasons? Perhaps her name is Baubo,
to speak in Greek? . . . Oh, those Greeks! They
knew how to live: for that purpose it is necessary to
keep bravely to the surface, the fold and the skin;
to worship appearance, to believe in forms, tones,
and words, in the whole Olympus of appearance!
Those Greeks were superficial—from profundity!
And are we not coming back precisely to this
point, we dare-devils of the spirit, who have scaled
the highest and most dangerous peak of contem-
porary thought, and have looked around us from
it, have looked down from it? Are we not precisely
in this respect—Greeks? Worshippers of forms,
of tones, and of words? And precisely on that
account—artists?
Ruta, near Genoa
Autumn, 1886.
## p. 11 (#31) ##############################################
JEST, RUSE AND REVENGE.
A PRELUDE IN RHYME.
## p. 12 (#32) ##############################################
## p. 13 (#33) ##############################################
I.
Invitation.
Venture, comrades, I implore you,
On the fare I set before you,
You will like it more to-morrow,
Better still the following day:
If yet more you're then requiring,
Old success I'll find inspiring,
And fresh courage thence will borrow
Novel dainties to display.
2.
My Good Luck.
Weary of Seeking had I grown,
So taught myself the way to Find:
Back by the storm I once was blown,
But follow now, where drives the wind.
3-
Undismayed.
Where you're standing, dig, dig out:
Down below's the Well:
Let them that walk in darkness shout:
"Down below—there's Hell I"
## p. 14 (#34) ##############################################
THE JOYFUL WISDOM
4.
Dialogue.
A. Was I ill? and is it ended ?
Pray, by what physician tended ?
I recall no pain endured !
B. Now I know your trouble's ended :
He that can forget, is cured.
To the Virtuous.
Let our virtues be easy and nimble-footed in
motion,
Like unto Homer's verse ought they to come and
to go.
Worldly Wisdom.
Stay not on level plain,
Climb not the mount too high,
But half-way up remain-
The world you'll best descry!
Vademecum— Vadetecum.
Attracted by my style and talk
You'd follow, in my footsteps walk?
Follow yourself unswervingly,
So-careful ! shall you follow me.
## p. 15 (#35) ##############################################
JEST, RUSE AND REVENGE
15
8.
The Third Sloughing.
My skin bursts, breaks for fresh rebirth,
And new desires come thronging :
Much I've devoured, yet for more earth
The serpent in ine's longing.
'Twixt stone and grass I crawl once more,
Hungry, by crooked ways,
To eat the food I ate before,
Earth-fare all serpents praise !
9.
My Roses.
My luck's good—I'd make yours fairer,
(Good luck ever needs a sharer),
Will you stop and pluck my roses ?
Oft mid rocks and thorns you'll linger,
Hide and stoop, suck bleeding finger-
Will you stop and pluck my roses ?
For my good luck's a trifle vicious,
Fond of teasing, tricks malicious-
Will you stop and pluck my roses ?
10.
The Scorner.
Many drops I waste and spill,
So my scornful mood you curse :
Who to brim his cup doth fill,
Many drops must waste and spill-
Yet he thinks the wine no worse.
## p. 16 (#36) ##############################################
l6 THE JOYFUL WISDOM
II.
The Proverb Speaks.
Harsh and gentle, fine and mean,
Quite rare and common, dirty and clean,
The fools' and the sages' go-between:
All this I will be, this have been,
Dove and serpent and swine, I ween!
12.
To a Lover of Light.
That eye and sense be not fordone
E'en in the shade pursue the sun!
13-
For Dancers.
Smoothest ice,
A paradise
To him who is a dancer nice.
14.
The Brave Man.
A feud that knows not flaw nor break,
Rather then patched-up friendship, take.
15-
Rust.
Rust's needed: keenness will not satisfy!
"He is too young! " the rabble loves to cry.
16.
Excelsior.
"How shall I reach the top? " No time
For thus reflecting! Start to climb!
## p. 17 (#37) ##############################################
JEST, RUSE AND REVENGE 17
17-
The Man of Power Speaks.
Ask never! Cease that whining, pray!
Take without asking, take alway!
18.
Narrow Souls.
Narrow souls hate I like the devil,
Souls wherein grows nor good nor evil.
19-
Accidentally a Seducer* .
He shot an empty word
Into the empty blue;
But on the way it met
A woman whom it slew.
20.
For Consideration.
A twofold pain is easier far to bear
Than one: so now to suffer wilt thou dare?
21.
Against Pride.
Brother, to puff thyself up ne'er be quick:
For burst thou shalt be by a tiny prick!
22.
Man and Woman.
"The woman seize, who to thy heart appeals! "
Man's motto: woman seizes not, but steals.
* Translated by Miss M. D. Petre.
## p. 18 (#38) ##############################################
18 THE JOYFUL WISDOM
23-
Interpretation.
If I explain my wisdom, surely
Tis but entangled more securely,
I can't expound myself aright:
But he that's boldly up and doing,
His own unaided course pursuing,
Upon my image casts more light!
24.
A Cure for Pessimism.
Those old capricious fancies, friend!
You say your palate naught can please,
I hear you bluster, spit and wheeze,
My love, my patience soon will end!
Pluck up your courage, follow me—
Here's a fat toad I Now then, don't blink,
Swallow it whole, nor pause to think!
From your dyspepsia you'll be free!
25.
A Request.
Many men's minds I know full well,
Yet what mine own is, cannot tell.
I cannot see—my eye's too near—
And falsely to myself appear.
'Twould be to me a benefit
Far from myself if I could sit,
Less distant than my enemy,
## p. 19 (#39) ##############################################
JEST, RUSE AND REVENGE
19
And yet my nearest friend's too nigh-
'Twixt him and me, just in the middle !
What do I ask for? Guess my riddle !
26.
My Cruelty.
I must ascend an hundred stairs,
I must ascend: the herd declares
I'm cruel: “Are we made of stone? ”
I must ascend an hundred stairs :
All men the part of stair disown.
27.
The Wanderer.
“No longer path! Abyss and silence chilling ! ”
Thy fault! To leave the path thou wast too
willing!
Now comes the test! Keep cool-_eyes bright and
clear!
Thou'rt lost for sure, if thou permittest-fear.
28.
Encouragement for Beginners.
See the infant, helpless creeping-
Swine around it grunt swine-talk-
Weeping always, naught but weeping,
Will it ever learn to walk ?
Never fear! Just wait, I swear it
Soon to dance will be inclined,
And this babe, when two legs bear it,
Standing on its head you'll find.
## p. 20 (#40) ##############################################
THE JOYFUL WISDOM
29.
Planet Egoism.
Did I not turn, a rolling cask,
Ever about myself, I ask,
How could I without burning run
Close on the track of the hot sun ?
30.
The Neighbour.
Too nigh, my friend my joy doth mar,
I'd have him high above and far,
Or how can he become my star?
31.
The Disguised Saint.
Lest we for thy bliss should slay thee,
In devil's wiles thou dost array thee,
Devil's wit and devil's dress.
But in vain! Thy looks betray thee
And proclaim thy holiness.
32.
The Slave.
d. He stands and listens: whence his pain ?
What smote his ears? Some far refrain ?
Why is his heart with anguish torn ?
A Like all that fetters once have worn,
He always hears the clinking-chain!
## p. 21 (#41) ##############################################
JEST, RUSE AND REVENGE 21
33-
The Lone One.
I hate to follow and I hate to lead.
Obedience? no! and ruling? no, indeed!
Wouldst fearful be in others' sight?
Then e'en thyself thou must affright:
The people but the Terror's guidance heed.
I hate to guide myself, I hate the fray.
Like the wild beasts I'll wander far afield.
In Error's pleasing toils I'll roam
Awhile, then lure myself back home,
Back home, and—to my self-seduction yield.
34-
Seneca et hoc Genus omne.
They write and write (quite maddening me)
Their "sapient" twaddle airy,
As if 'twere primum scribere,
Deinde philosophari.
35-
Ice.
Yes! I manufacture ice:
Ice may help you to digest:
If you had much to digest,
How you would enjoy my ice!
36.
Youthful Writings.
My wisdom's A and final O
Was then the sound that smote mine ear.
## p. 22 (#42) ##############################################
22 THE JOYFUL WISDOM
Yet now it rings no longer so,
My youth's eternal Ah! and Oh!
Is now the only sound I hear. *
37-
Foresight.
In yonder region travelling, take good care!
An hast thou wit, then be thou doubly ware!
They'll smile and lure thee; then thy limbs they'll
tear:
Fanatics' country this where wits are rare!
38.
The Pious One Speaks.
God loves us, for he made us, sent us here! —
"Man hath made God! " ye subtle ones reply.
His handiwork he must hold dear,
And what he made shall he deny?
There sounds the devil's halting hoof, I fear.
39-
In Summer.
In sweat of face, so runs the screed,
We e'er must eat our bread,
Yet wise physicians if we heed
"Eat naught in sweat," 'tis said.
The dog-star's blinking: what's his need?
What tells his blazing sign?
In sweat of face (so runs his screed)
We're meant to drink our wine!
* A and O, suggestive of Ah ! and Oh! refer of course to
Alpha and Omega, the first and last letters of the Greek
alphabet. —Tr.
## p. 23 (#43) ##############################################
JEST, RUSE AND REVENGE 23
40.
Without Envy.
His look bewrays no envy: and ye laud him?
He cares not, asks not if your throng applaud him!
He has the eagle's eye for distance far,
He sees you not, he sees but star on star!
41.
Heraclitism.
Brethren, war's the origin
Of happiness on earth:
Powder-smoke and battle-din
Witness friendship's birth!
Friendship means three things, you know,—
Kinship in luckless plight,
Equality before the foe
Freedom—in death's sight!
42.
Maxim of the Over-refined.
"Rather on your toes stand high
Than crawl upon all fours,
Rather through the keyhole spy
Than through open doors! "
43-
Exhortation.
Renown you're quite resolved to earn?
My thought about it
Is this: you need not fame, must learn
To do without it!
## p. 24 (#44) ##############################################
24 THE JOYFUL WISDOM
44-
Thorough.
I an inquirer? No, that's not my calling
Only / weigh a lot—I'm such a lump! —
And through the waters I keep falling, falling,
Till on the ocean's deepest bed I bump.
45-
The Immortals.
"To-day is meet for me, I come to-day,"
Such is the speech of men foredoomed to stay.
"Thou art too soon," they cry, " thou art too late,"
What care the Immortals what the rabble say?
46.
Verdicts of the Weary.
The weary shun the glaring sun, afraid,
And only care for trees to gain the shade.
47-
Descent.
"He sinks, he falls," your scornful looks portend:
The truth is, to your level he'll descend.
His Too Much Joy is turned to weariness,
His Too Much Light will in your darkness end.
48.
Nature Silenced*
Around my neck, on chain of hair,
The timepiece hangs—a sign of care.
• Translated by Miss M. U. I'etre
## p. 25 (#45) ##############################################
JEST, RUSE AND REVENGE 25
For me the starry course is o'er,
No sun and shadow as before,
No cockcrow summons at the door,
For nature tells the time no more!
Too many clocks her voice have drowned,
And droning law has dulled her sound.
49-
The Sage Speaks.
Strange to the crowd, yet useful to the crowd,
I still pursue my path, now sun, now cloud,
But always pass above the crowd!
50.
He lost his Head. . . .
She now has wit—how did it come her way?
A man through her his reason lost, they say.
His head, though wise ere to this pastime lent,
Straight to the devil—no, to woman went!
51.
A Pious Wish.
"Oh, might all keys be lost! 'Twere better so
And in all keyholes might the pick-lock go! "
Who thus reflects ye may as—picklock know.
52.
Foot Writing.
I write not with the hand alone,
My foot would write, my foot that capers,
Firm, free and bold, it's marching on
Now through the fields, now through the papers.
## p. 25 (#46) ##############################################
24 THE JOYFUL WISDOM
44
Thorough.
I an inquirer? No, that's not my calling
Only / weigh a lot—I'm such a lump ! —
And through the waters I keep falling, falling,
Till on the ocean's deepest bed I bump.
45-
The Immortals.
"To-day is meet for me, I come to-day,"
Such is the speech of men foredoomed to stay.
"Thou art too soon," they cry, " thou art too late,"
What care the Immortals what the rabble say?
46.
Verdicts of the Weary.
The weary shun the glaring sun, afraid,
And only care for trees to gain the shade.
47-
Descent.
"He sinks, he falls," your scornful looks portend:
The truth is, to your level he'll descend.
His Too Much Joy is turned to weariness,
His Too Much Light will in your darkness end.
Nature Silenced*
Around my neck, on chain of hair,
The timepiece hangs—a sign of care.
* Translated by Miss M. D. Petre.
## p. 25 (#47) ##############################################
JEST, RUSE AND REVENGE 25
For me the starry course is o'er, •
No sun and shadow as before, v
No cockcrow summons at the door,
For nature tells the time no more!
Too many clocks her voice have drowned,
And droning law has dulled her sound.
49.
The Sage Speaks.
Strange to the crowd, yet useful to the crowd,
I still pursue my path, now sun, now cloud,
But always pass above the crowd!
50.
He lost his Head. . . .
She now has wit—how did it come her way?
A man through her his reason lost, they say.
His head, though wise ere to this pastime lent,
Straight to the devil—no, to woman went!
Si-
A Pious Wish.
"Oh, might all keys be lost! 'Twere better so
And in all keyholes might the pick-lock go! "
Who thus reflects ye may as—picklock know.
52.
Foot Writing.
I write not with the hand alone,
My foot would write, my foot that capers,
Firm, free and bold, it's marching on
Now through the fields, now through the papers.
## p. 26 (#48) ##############################################
26 THE JOYFUL WISDOM
S3-
"Human, Ail-too-Human" . . .
Shy, gloomy, when your looks are backward
thrust,
Trusting the future where yourself you trust,
Are you an eagle, mid the nobler fowl,
Or are you like Minerva's darling owl?
54-
To my Reader.
Good teeth and a digestion good
I wish you—these you need, be sure!
And, certes, if my book you've stood,
Me with good humour you'll endure.
55-
The Realistic Painter.
"To nature true, complete! " so he begins.
Who complete Nature to his canvas wins?
Her tiniest fragment's endless, no constraint
Can know: he paints just what his fancy pins:
What does his fancy pin? What he can paint!
56.
Poets' Vanity.
