No More Learning

The Utility of the strictest Theories.
—People are indulgent towards a man's moral
weaknesses, and in this connection they use a coarse
sieve, provided that he always professes to hold the
most strict moral theories. On the other hand, the
lives of free-thinking moralists have always been
examined closely through a microscope, in the tacit
belief that an error in their lives would be the best
argument against their disagreeable knowledge. *
* If this aphorism seems obscure, the reader may take
Tolstoi as an example of the first class and Nietzsche as an
example of the second. Tolstoi's inconsistencies are gener-
ally glossed over, because he professed the customary moral
theories of the age, while Nietzsche has had to endure the
most searching criticism because he did not. In Nietzsche's
case, however, the scrutiny has been in vain ; for, having no
unworkable Christian theories to uphold, unlike Tolstoi,


## p. 224 (#286) ############################################

224 THE DAWN OF DAY.
2IO.
The "Thing in Itself. "—We used to ask
formerly: What is the ridiculous ? —as if there were
something above and beyond ourselves that pos-
sessed the quality of provoking laughter, and we ex-
hausted ourselves in trying to guess what it was (a
theologian even held that it might be " the naivetd
of sin "). At the present time we ask: What is
laughter? how does it arise? We have considered
the point, and finally reached the conclusion that
there is nothing which is good, beautiful, sublime, or
evil in itself; but rather that there are conditions
of soul which lead us to attribute such qualities to
things outside ourselves and in us. We have taken
back their predicates from things; or we have at
all events recollected that we have merely lent the
things these predicates. Let us be careful that this
insight does not cause us to lose the faculty of lend-
ing, and that we do not become at the same time
wealthier and more avaricious.
211.
To those who Dream of Immortality. —
So you desire the everlasting perpetuity of this
beautiful consciousness of yourselves? Is it not
Nietzsche's life is not a series of compromises. The career
of the great pagan philosopher was, in essence, much more
saintly than that of the great Christian. How different from
Tolstoi, too, was that noble Christian, Pascal, who, from the
inevitable clash of his creed and his nature, died at thirty-
eight, while his weaker epigone lived in the fulness of his
fame until he was over eighty ! —Tr.


## p. 225 (#287) ############################################

THE DAWN OF DAY. 225
shameful? Do you forget all those other things
which would in their turn have to support you for
all eternity, just as they have borne with you up
to the present with more than Christian patience?
Or do you think that you can inspire them with
an eternally pleasant feeling towards yourself? A
single immortal man on earth would imbue every-
one around him with such a disgust for him that
a general epidemic of murder and suicide would be
brought about. And yet, ye petty dwellers on earth,
with your narrow conceptions of a few thousand
little minutes of time, ye would wish to be an ever-
lasting burden on this everlasting universal exist-
ence! Could anything be more impertinent? After
all, however, let us be indulgent towards a being
of seventy years: he has not been able to exercise
his imagination in conceiving his own "eternal
tediousness "—he had not time enough for that!
212.
Wherein we know Ourselves. —As soon as
one animal sees another it mentally compares itself
with it; and men of uncivilised ages did the same.
The consequence is that almost all men come to
know themselves only as regards their defensive
and offensive faculties.
213.
Men whose Lives have been Failures. —
Some men are built of such stuff that society is at
liberty to do what it likes with them—they will do
well in any case, and will not have to complain of
P


## p. 226 (#288) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material—it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs, in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society—and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE ! - You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter !
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something : you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. —“ Enthusiastic
sacrifice," "self-immolation ”—these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#289) ############################################

THE DAWN OF DAY.
227
you, as you say, "mean it honestly”: but I know
you better than you know yourselves, if your
“ honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience ; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you--it must displease you! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other "egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
Evil PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


## p. 227 (#290) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material—it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs,—in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society—and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE ! - You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter!
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. _"Enthusiastic
sacrifice," " self-immolation "—these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#291) ############################################

THE DAWN OF DAY.
227
you, as you say, “mean it honestly”: but I know
you better than you know yourselves, if your
“ honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience ; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you-it must displease you! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other "egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
EVIL PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


## p. 227 (#292) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material—it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs, in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society—and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE ! - You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter !
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. -" Enthusiastic
sacrifice," " self-immolation "—these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#293) ############################################

THE DAWN OF DAY.
227
you, as you say, “mean it honestly”: but I know
you better than you know yourselves, if your
“honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience ; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you—it must displease you! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other "egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
EviL PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


## p. 227 (#294) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material—it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs,—in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society—and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE ! -- You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter !
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. _“ Enthusiastic
sacrifice," " self-immolation ”—these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#295) ############################################

THE DAWN OF DAY.
227
you, as you say, “mean it honestly”: but I know
you better than you know yourselves, if your
“ honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience ; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you—it must displease you! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other "egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
Evil PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


## p. 227 (#296) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material-it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs,-in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society—and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE! – You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter !
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. —“Enthusiastic
sacrifice," "self-immolation ” —these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#297) ############################################

THE DAWN OF DAY.
227
you, as you say, "mean it honestly”: but I know
you better than you know yourselves, if your
“ honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you—it must displease you! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other "egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
Evil PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


## p. 227 (#298) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material—it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs,-in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society—and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE! — You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter !
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. -"Enthusiastic
sacrifice," " self-immolation "—these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#299) ############################################

THE DAWN OF DAY.
227
you, as you say, “mean it honestly”: but I know
you better than you know yourselves, if your
“honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience ; you even
go so far as to call it egoistic-and you are indeed
frank towards yourselves in saying that it displeases
you—it must displease you! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such, Judged
from the point of view of this enjoyment, how poor
and feeble must that other "egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
EviL PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


## p. 227 (#300) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material—it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs, in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society—and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE ! — You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter !
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. —“Enthusiastic
sacrifice," " self-immolation "—these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#301) ############################################

THE DAWN OF DAY.
227
you, as you say, “mean it honestly”: but I know
you better than you know yourselves, if your
“honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience ; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you-it must displease you ! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other "egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
EVIL PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


## p. 227 (#302) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material—it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs,—in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society-and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE ! — You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter !
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. —“Enthusiastic
sacrifice," " self-immolation "—these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#303) ############################################

THE DAWN OF DAY.
227
you, as you say, “mean it honestly": but I know
you better than you know yourselves, if your
“honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you—it must displease you! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other "egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
Evil PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


## p. 227 (#304) ############################################

226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material-it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs,—in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society-and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
WHAT INDULGENCE! - You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter!
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF Victims. —“ Enthusiastic
sacrifice," " self-immolation "—these are the catch-
words of your morality, and I willingly believe that


## p. 227 (#305) ############################################

THE DAWN OF DAY.
227
you, as you say, “mean it honestly": but I know
you better than you know yourselves, if your
“ honesty” is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience ; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you-it must displease you ! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves :
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other “egoistic” morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure !
216.
EVIL PEOPLE AND MUSIC. —Should the full
bliss of love, which consists in unlimited confidence,


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226
THE DAWN OF DAY.
having failed in life. Other men are formed of such
peculiar material—it need not be a particularly
noble one, but simply rarer—that they are sure to
fare ill except in one single instance: when they
can live according to their own designs,—in all
other cases the injury has to be borne by society.
For everything that seems to the individual to
be a wasted or blighted life, his entire burden of
discouragement, powerlessness, sickness, irritation,
covetousness, is attributed by him to society—and
thus a heavy, vitiated atmosphere is gradually
formed round society, or, in the most favourable
cases, a thundercloud.
214.
What INDULGENCE! - You suffer, and call
upon us to be indulgent towards you, even when
in your suffering you are unjust towards things and
men! But what does our indulgence matter !
You, however, should take greater precautions for
your own sake! That's a nice way of compensating
yourself for your sufferings, by imposing still fur-
ther suffering on your own judgment! Your own
revenge recoils upon yourselves when you start
reviling something: you dim your own eyes in this
way, and not the eyes of others; you accustom
yourself to looking at things in the wrong way, and
with a squint.
215.
THE MORALITY OF VICTIMS. -"Enthusiastic
sacrifice," " self-immolation ”—these are the catch-
words of your morality, and I willingly believe that


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THE DAWN OF DAY. 227
you, as you say, " mean it honestly ": but I know
you better than you know yourselves, if your
"honesty " is capable of going arm in arm with such
a morality. You look down from the heights of this
morality upon that other sober morality which calls
for self-control, severity, and obedience; you even
go so far as to call it egoistic—and you are indeed
frank towards yourselves in saying that it displeases
you—it must displease you! For, in sacrificing
and immolating yourselves with such enthusiasm,
you delight in the intoxication of the thought that
you are now one with the powerful being, God or
man, to whom you are consecrating yourselves:
you revel in the feeling of his power, which is again
attested by this sacrifice.
In reality, however, you only appear to sacrifice
yourselves; for your imagination turns you into
gods and you enjoy yourselves as such. Judged
from the point of view of this enjoyment, how poor
and feeble must that other " egoistic" morality of
obedience, duty, and reason seem to you: it is dis-
pleasing to you because in this instance true self-
sacrifice and self-surrender are called for, without the
victim thinking himself to be transformed into a god,
as you do. In a word, you want intoxication and
excess, and this morality which you despise takes
up a stand against intoxication and excess—no
wonder it causes you some displeasure!
216.
Evil People and Music. —Should the full
bliss of love, which consists in unlimited confidence,


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228 THE DAWN OF DAY.
ever have fallen to the lot of persons other than
those who are profoundly suspicious, evil,and bitter?
For such people enjoy in this bliss the gigantic, un-
looked-for, and incredible exception of their souls!
One day they are seized with that infinite, dreamy
sensation which is entirely opposed to the re-
mainder of their private and public life, like a
delicious enigma, full of golden splendour, and im-
possible to be described by mere words or similes.
Implicit confidence makes them speechless—there
is even a species of suffering and heaviness in this
blissful silence; and this is why souls that are over-
come with happiness generally feel more grateful
to music than others and better ones do: for they
see and hear through music, as through a coloured
mist, their love becoming, as it were, more distant,
more touching, and less heavy. Music is the only
means that such people have of observing their
extraordinary condition and of becoming aware of
its presence with a feeling of estrangement and
relief. When the sound of music reaches the ears
of every lover he thinks: "It speaks of me, it
speaks in my stead; it knows everything! "
217.
The Artist. —The Germans wish to be trans-
ported by the artist into a state of dreamy
passion; by his aid the Italians wish to rest
from their real passions; the French wish him
to give them an opportunity of showing their
judgment and of making speeches. So let us
be just!


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THE DAWN OF DAY. 229
2 I 8.
TO DEAL LIKE AN ARTIST WITH ONE'S WEAK-
NEssEs. —If we must positively have weaknesses
and come in the end to look upon them as laws
beyond ourselves, I wish that everybody may be
possessed of as much artistic capacity as will enable
him to set off his virtues by means of his weak-
nesses, and to make us, through his weaknesses,
desirous of acquiring his virtues: a power which
great musicians have possessed in quite an excep-
tional degree. How frequently do we notice in
Beethoven's music a coarse, dogmatic, and im-
patient tone; in Mozart, the joviality of an honest
man, whose heart and mind have not overmuch to
give us; in Richard Wagner, an abrupt and aggres-
sive restlessness, in the midst of which, just as the
most patient listener is on the point of losing his
temper, the composer regains his powers, and like-
wise the others. Through their very weaknesses,
these musicians have created in us an ardent desire
for their virtues, and have given us a palate which is
ten times more sensitive to every note of this tune-
ful intellect, tuneful beauty, and tuneful goodness.
219.
Deceit in Humiliation. —By your foolishness
you have done a great wrong to your neighbour
and destroyed his happiness irretrievably—and
then, having overcome your vanity, you humble
yourself before him, surrender your foolishness to
his contempt, and fancy that, after this difficult


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230 THE DAWN OF DAY.
scene, which is an exceedingly painful one for you,
everything has been set right, that your own volun-
tary loss of honour compensates your neighbour for
the injury you have done to his happiness. With
this feeling you take your leave comforted, believ-
ing that your virtue has been re-established.
Your neighbour, however, suffers as intensely as
before. He finds nothing to comfort him in the
fact that you have been irrational and have told
him so: on the contrary, he remembers the painful
appearance you presented to him when you were
disparaging yourself in his presence—it is as if
another wound had been inflicted on him. He
does not think of revenging himself, however; and
cannot conceive how a proper balance can be struck
between you and him. In point of fact, you have
been acting that scene for yourself and before
yourself: you invited a witness to be present, not
on his account, but on your own—don't deceive
yourself!
220.
Dignity and Timidity. —Ceremonies, official
robes and court dresses, grave countenances, solemn
aspects, the slow pace, involved speech—every-
thing, in short, known as dignity—are all pretences
adopted by those who are timid at heart: they
wish to make themselves feared (themselves or the
things they represent). The fearless {i. e. origin-
ally those who naturally inspire others with awe)
have no need of dignity and ceremonies: they
bring into repute—or, still more, into ill-repute
—honesty and straightforward words and bear-


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THE DAWN OF DAY. 231
ing, as characteristics of their self-confident awe-
fulness.
221.
The Morality of Sacrifice. —The morality
which is measured by the spirit of sacrifice is that
of a semi-civilised state of society. Reason in this
instance gains a hard-fought and bloody victory
within the soul; for there are powerful contrary
instincts to be overcome. This cannot be brought
about without the cruelty which the sacrifices to
cannibal gods demand.
222.
Where Fanaticism is to be desired. —
Phlegmatic natures can be rendered enthusiastic
only by being fanaticised.
223.
The dreaded Eye. —Nothing is dreaded more
by artists, poets, and writers than the eye which
sees through their little deceptions and subsequently
notices how often they have stopped at the boundary
where the paths branch off either to innocent delight
in themselves or to the straining after effect; the
eye which checks them when they try to sell little
things dear, or when they try to exalt and adorn
without being exalted themselves; the eye which,
despite all the artifices of their art, sees the thought
as it first presented itself to them, perhaps as a
charming vision of light, perhaps also, however, as
a theft from the whole world, or as an everyday
conception which they had to expand, contract,


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232 THE DAWN OF DAY.
colour, wrap up, and spice, in order to make some-
thing out of it, instead of the thought making
something out of them. —Oh, this eye, which sees
in your work all your restlessness, inquisitiveness,
and covetousness, your imitation and exaggeration
(which is only envious imitation) which knows both
your blush of shame and your skill in concealing
it from others and interpreting it to yourselves!
224.
The "Edifying" Element in our Neigh-
bour's Misfortune. —He is in distress, and
straightway the "compassionate" ones come to
him and depict his misfortune to him. At last they
go away again, satisfied and elevated, after having
gloated over the unhappy man's misfortune and
their own, and spent a pleasant Sunday afternoon.
225.
To be quickly Despised. —A man who speaks
a great deal, and speaks quickly, soon sinks exceed-
ingly low in our estimation, even when he speaks
rationally—not only to the extent that he annoys
us personally, but far lower. For we conjecture
how great a burden he has already proved to many
other people, and we thus add to the discomfort
which he causes us all the contempt which we
presume he has caused to others.
226.
Relations with Celebrities. —A. But why
do you shun this great man ? —B. I should not like


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THE DAWN OF DAY. 233
to misunderstand him. Our defects are incom-
patible with one another: I am short-sighted and
suspicious, and he wears his false diamonds as
willingly as his real ones.
227.
The Chain-Wearers. —Beware of all those
intellects which are bound in chains! clever women,
for example, who have been banished by fate to
narrowand dull surroundings,amid which they grow
old. True, there they lie in the sun, apparently
lazy and half-blind; but at every unknown step, at
everything unexpected, they start up to bite: they
revenge themselves on everything that has escaped
their kennel.
228.
Revenge in Praise. —Here we have a written
page which is covered with praise, and you call it
flat; but when you find out that revenge is concealed
in this praise you will find it almost too subtle,
and you will experience a great deal of pleasure in
its numerous delicate and bold strokes and similes.
It is not the man himself, but his revenge, which is
so subtle, rich, and ingenious: he himself is scarcely
aware of it.
229.
Pride. —Ah, not one of you knows the feeling
of the tortured man after he has been put to the
torture, when he is being carried back to his cell,
and his secret with him! —he still holds it in a
stubborn and tenacious grip. What know ye of
the exultation of human pride?


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234 THE DAWN OF DAV.
23C.
"Utilitarian. "—At the present time men's
sentiments on moral things run in such labyrinthic
paths that, while we demonstrate morality to one
man by virtue of its utility, we refute it to another
on account of this utility.
231-
On German VIRTUE. —How degenerate in its
taste,how servile to dignities, ranks, uniforms, pomp,
and splendour must a nation have been, when it
began to consider the simple as the bad, the simple
man (scMicht) as the bad man {schUchf}! We
should always oppose the moral bumptiousness of
the Germans with this one little word " bad," and
nothing else.
232.
FROM a DISPutE. —A. Friend, you have talked
yourself hoarse. —B. Then I am refuted, so let's
drop the subject.
233-
The "Conscientious" Ones. — Have you
noticed the kind of men who attach the greatest
value to the most scrupulous conscientiousness?
Those who are conscious of many mean and petty
sentiments, who are anxiously thinking of and
about themselves, are afraid of others, and are
desirous of concealing their inmost feelings as far
as possible. They endeavour to impose upon
themselves by means of this strict conscientiousness


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THE DAWN OF DAY. 235
and rigorousness of duty, and by the stern and harsh
impression which others, especially their inferiors,
cannot fail to receive of them.
234.
Dread of Fame. —A. The endeavour to avoid
one's renown, the intentional offending of one's
panegyrists, the dislike of hearing opinions about
one's self, and all through fear of renown: in-
stances like these are to be met with ; they actually
exist—believe it or not! —B. They are found,
no doubt! They exist! A little patience, Sir
Arrogance!
235-
Refusing Thanks. —We are perfectly justified
in refusing a request, but it is never right to refuse
thanks—or, what comes to the same thing, to accept
them coldly and conventionally. This gives deep
offence—and why?
236.
PUNISHMENt. —A strange thing, this punish-
ment of ours! It does not purify the criminal; it
is not a form of expiation; but, on the contrary, it
is even more defiling than the crime itself.
237-
Party Grievances. —In almost every party
there is a ridiculous, but nevertheless somewhat
dangerous grievance. The sufferers from it are
those who have long been the faithful and honour-
able upholders of the doctrine propagated by the


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236 THE DAWN OF DAY.
party, and who suddenly remark that one day a
much stronger figure than themselves has got the
ear of the public. How can they bear being reduced
to silence? So they raise their voices, sometimes
changing their notes.