270. The intellectual haughtiness and loathing of every man who has suffered deeply--it almost determines the order of rank HOW deeply men can suffer--the chilling certainty, with which he is thoroughly imbued and coloured, that by virtue of his suffering he KNOWS MORE than the shrewdest and wisest can ever know, that he has been familiar with, and "at home" in, many distant, dreadful worlds of which "YOU know nothing"!--this silent intellectual haughtiness of the sufferer, this pride of the elect of knowledge, of the "initiated," of the almost sacrificed, finds all forms of disguise necessary to protect itself from contact with officious and sympathizing hands, and in general from all that is not its equal in suffering. Profound suffering makes noble: it separates.--One of the most refined forms of disguise is Epicurism, along with a certain ostentatious boldness of taste, which takes suffering lightly, and puts itself on the defensive against all that is sorrowful and profound. They are "gay men" who make use of gaiety, because they are misunderstood on account of it--they WISH to be misunderstood. There are "scientific minds" who make use of science, because it gives a gay appearance, and because scientificness leads to the conclusion that a person is superficial--they WISH to mislead to a false conclusion. There are free insolent minds which would fain conceal and deny that they are broken, proud, incurable hearts (the cynicism of Hamlet--the case of Galiani); and occasionally folly itself is the mask of an unfortunate OVER- ASSURED knowledge.--From which it follows that it is the part of a more refined humanity to have reverence "for the mask," and not to make use of psychology and curiosity in the wrong place.

271. That which separates two men most profoundly is a different sense and grade of purity. What does it matter about all their honesty and reciprocal usefulness, what does it matter about all their mutual good-will: the fact still remains--they "cannot smell each other!" The highest instinct for purity places him who is affected with it in the most extraordinary and dangerous isolation, as a saint: for it is just holiness--the highest spiritualization of the instinct in question. Any kind of cognizance of an indescribable excess in the joy of the bath, any kind of ardour or thirst which perpetually impels the soul out of night into the morning, and out of gloom, out of "affliction" into clearness, brightness, depth, and refinement:--just as much as such a tendency DISTINGUISHES--it is a noble tendency--it also SEPARATES.--The pity of the saint is pity for the FILTH of the human, all-too-human. And there are grades and heights where pity itself is regarded by him as impurity, as filth.

272. Signs of nobility: never to think of lowering our duties to the rank of duties for everybody; to be unwilling to renounce or to share our responsibilities; to count our prerogatives, and the exercise of them, among our DUTIES.

273. A man who strives after great things, looks upon every one whom he encounters on his way either as a means of advance, or a delay and hindrance--or as a temporary resting-place. His peculiar lofty BOUNTY to his fellow-men is only possible when he attains his elevation and dominates. Impatience, and the consciousness of being always condemned to comedy up to that time--for even strife is a comedy, and conceals the end, as every means does--spoil all intercourse for him; this kind of man is acquainted with solitude, and what is most poisonous in it.

274. THE PROBLEM OF THOSE WHO WAIT.--Happy chances are necessary, and many incalculable elements, in order that a higher man in whom the solution of a problem is dormant, may yet take action, or "break forth," as one might say--at the right moment. On an average it DOES NOT happen; and in all corners of the earth there are waiting ones sitting who hardly know to what extent they are waiting, and still less that they wait in vain. Occasionally, too, the waking call comes too late--the chance which gives "permission" to take action--when their best youth, and strength for action have been used up in sitting still; and how many a one, just as he "sprang up," has found with horror that his limbs are benumbed and his spirits are now too heavy! "It is too late," he has said to himself--and has become self-distrustful and henceforth for ever useless.--In the domain of genius, may not the "Raphael without hands" (taking the expression in its widest sense) perhaps not be the exception, but the rule?--Perhaps genius is by no means so rare: but rather the five hundred HANDS which it requires in order to tyrannize over the [GREEK INSERTED HERE], "the right time"--in order to take chance by the forelock!

275. He who does not WISH to see the height of a man, looks all the more sharply at what is low in him, and in the foreground-- and thereby betrays himself.

276. In all kinds of injury and loss the lower and coarser soul is better off than the nobler soul: the dangers of the latter must be greater, the probability that it will come to grief and perish is in fact immense, considering the multiplicity of the conditions of its existence.--In a lizard a finger grows again which has been lost; not so in man.--

277. It is too bad! Always the old story! When a man has finished building his house, he finds that he has learnt unawares something which he OUGHT absolutely to have known before he-- began to build. The eternal, fatal "Too late!" The melancholia of everything COMPLETED!--

278.--Wanderer, who art thou? I see thee follow thy path without scorn, without love, with unfathomable eyes, wet and sad as a plummet which has returned to the light insatiated out of every depth--what did it seek down there?--with a bosom that never sighs, with lips that conceal their loathing, with a hand which only slowly grasps: who art thou? what hast thou done? Rest thee here: this place has hospitality for every one--refresh thyself! And whoever thou art, what is it that now pleases thee? What will serve to refresh thee? Only name it, whatever I have I offer thee! "To refresh me? To refresh me? Oh, thou prying one, what sayest thou! But give me, I pray thee---" What? what? Speak out! "Another mask! A second mask!"

279. Men of profound sadness betray themselves when they are happy: they have a mode of seizing upon happiness as though they would choke and strangle it, out of jealousy--ah, they know only too well that it will flee from them!

280. "Bad! Bad! What? Does he not--go back?" Yes! But you misunderstand him when you complain about it. He goes back like every one who is about to make a great spring.

281.--"Will people believe it of me? But I insist that they believe it of me: I have always thought very unsatisfactorily of myself and about myself, only in very rare cases, only compulsorily, always without delight in 'the subject,' ready to digress from 'myself,' and always without faith in the result, owing to an unconquerable distrust of the POSSIBILITY of self- knowledge, which has led me so far as to feel a CONTRADICTIO IN ADJECTO even in the idea of 'direct knowledge' which theorists allow themselves:--this matter of fact is almost the most certain thing I know about myself. There must be a sort of repugnance in me to BELIEVE anything definite about myself.--Is there perhaps some enigma therein? Probably; but fortunately nothing for my own teeth.--Perhaps it betrays the species to which I belong?--but not to myself, as is sufficiently agreeable to me."

282.--"But what has happened to you?"--"I do not know," he said, hesitatingly; "perhaps the Harpies have flown over my table."--It sometimes happens nowadays that a gentle, sober, retiring man becomes suddenly mad, breaks the plates, upsets the table, shrieks, raves, and shocks everybody--and finally withdraws, ashamed, and raging at himself--whither? for what purpose? To famish apart? To suffocate with his memories?--To him who has the desires of a lofty and dainty soul, and only seldom finds his table laid and his food prepared, the danger will always be great--nowadays, however, it is extraordinarily so. Thrown into the midst of a noisy and plebeian age, with which he does not like to eat out of the same dish, he may readily perish of hunger and thirst--or, should he nevertheless finally "fall to," of sudden nausea.--We have probably all sat at tables to which we did not belong; and precisely the most spiritual of us, who are most difficult to nourish, know the dangerous DYSPEPSIA which originates from a sudden insight and disillusionment about our food and our messmates--the AFTER-DINNER NAUSEA.

283. If one wishes to praise at all, it is a delicate and at the same time a noble self-control, to praise only where one DOES NOT agree--otherwise in fact one would praise oneself, which is contrary to good taste:--a self-control, to be sure, which offers excellent opportunity and provocation to constant MISUNDERSTANDING. To be able to allow oneself this veritable luxury of taste and morality, one must not live among intellectual imbeciles, but rather among men whose misunderstandings and mistakes amuse by their refinement--or one will have to pay dearly for it!--"He praises me, THEREFORE he acknowledges me to be right"--this asinine method of inference spoils half of the life of us recluses, for it brings the asses into our neighbourhood and friendship.

284. To live in a vast and proud tranquility; always beyond . . . To have, or not to have, one's emotions, one's For and Against, according to choice; to lower oneself to them for hours; to SEAT oneself on them as upon horses, and often as upon asses:--for one must know how to make use of their stupidity as well as of their fire. To conserve one's three hundred foregrounds; also one's black spectacles: for there are circumstances when nobody must look into our eyes, still less into our "motives." And to choose for company that roguish and cheerful vice, politeness. And to remain master of one's four virtues, courage, insight, sympathy, and solitude. For solitude is a virtue with us, as a sublime bent and bias to purity, which divines that in the contact of man and man--"in society"--it must be unavoidably impure. All society makes one somehow, somewhere, or sometime--"commonplace."

285. The greatest events and thoughts--the greatest thoughts, however, are the greatest events--are longest in being comprehended: the generations which are contemporary with them do not EXPERIENCE such events--they live past them. Something happens there as in the realm of stars. The light of the furthest stars is longest in reaching man; and before it has arrived man DENIES--that there are stars there. "How many centuries does a mind require to be understood?"--that is also a standard, one also makes a gradation of rank and an etiquette therewith, such as is necessary for mind and for star.

286. "Here is the prospect free, the mind exalted." [FOOTNOTE: Goethe's "Faust," Part II, Act V. The words of Dr. Marianus.]-- But there is a reverse kind of man, who is also upon a height, and has also a free prospect--but looks DOWNWARDS.

287. What is noble? What does the word "noble" still mean for us nowadays? How does the noble man betray himself, how is he recognized under this heavy overcast sky of the commencing plebeianism, by which everything is rendered opaque and leaden?-- It is not his actions which establish his claim--actions are always ambiguous, always inscrutable; neither is it his "works." One finds nowadays among artists and scholars plenty of those who betray by their works that a profound longing for nobleness impels them; but this very NEED of nobleness is radically different from the needs of the noble soul itself, and is in fact the eloquent and dangerous sign of the lack thereof. It is not the works, but the BELIEF which is here decisive and determines the order of rank--to employ once more an old religious formula with a new and deeper meaning--it is some fundamental certainty which a noble soul has about itself, something which is not to be sought, is not to be found, and perhaps, also, is not to be lost.--THE NOBLE SOUL HAS REVERENCE FOR ITSELF.--

288. There are men who are unavoidably intellectual, let them turn and twist themselves as they will, and hold their hands before their treacherous eyes--as though the hand were not a betrayer; it always comes out at last that they have something which they hide--namely, intellect. One of the subtlest means of deceiving, at least as long as possible, and of successfully representing oneself to be stupider than one really is--which in everyday life is often as desirable as an umbrella,--is called ENTHUSIASM, including what belongs to it, for instance, virtue. For as Galiani said, who was obliged to know it: VERTU EST ENTHOUSIASME.

289. In the writings of a recluse one always hears something of the echo of the wilderness, something of the murmuring tones and timid vigilance of solitude; in his strongest words, even in his cry itself, there sounds a new and more dangerous kind of silence, of concealment. He who has sat day and night, from year's end to year's end, alone with his soul in familiar discord and discourse, he who has become a cave-bear, or a treasure- seeker, or a treasure-guardian and dragon in his cave--it may be a labyrinth, but can also be a gold-mine--his ideas themselves eventually acquire a twilight-colour of their own, and an odour, as much of the depth as of the mould, something uncommunicative and repulsive, which blows chilly upon every passerby. The recluse does not believe that a philosopher--supposing that a philosopher has always in the first place been a recluse--ever expressed his actual and ultimate opinions in books: are not books written precisely to hide what is in us?--indeed, he will doubt whether a philosopher CAN have "ultimate and actual" opinions at all; whether behind every cave in him there is not, and must necessarily be, a still deeper cave: an ampler, stranger, richer world beyond the surface, an abyss behind every bottom, beneath every "foundation." Every philosophy is a foreground philosophy--this is a recluse's verdict: "There is something arbitrary in the fact that the PHILOSOPHER came to a stand here, took a retrospect, and looked around; that he HERE laid his spade aside and did not dig any deeper--there is also something suspicious in it." Every philosophy also CONCEALS a philosophy; every opinion is also a LURKING-PLACE, every word is also a MASK.

290. Every deep thinker is more afraid of being understood than of being misunderstood. The latter perhaps wounds his vanity; but the former wounds his heart, his sympathy, which always says: "Ah, why would you also have as hard a time of it as I have?"

291. Man, a COMPLEX, mendacious, artful, and inscrutable animal, uncanny to the other animals by his artifice and sagacity, rather than by his strength, has invented the good conscience in order finally to enjoy his soul as something SIMPLE; and the whole of morality is a long, audacious falsification, by virtue of which generally enjoyment at the sight of the soul becomes possible. From this point of view there is perhaps much more in the conception of "art" than is generally believed.

292. A philosopher: that is a man who constantly experiences, sees, hears, suspects, hopes, and dreams extraordinary things; who is struck by his own thoughts as if they came from the outside, from above and below, as a species of events and lightning-flashes PECULIAR TO HIM; who is perhaps himself a storm pregnant with new lightnings; a portentous man, around whom there is always rumbling and mumbling and gaping and something uncanny going on. A philosopher: alas, a being who often runs away from himself, is often afraid of himself--but whose curiosity always makes him "come to himself" again.

293. A man who says: "I like that, I take it for my own, and mean to guard and protect it from every one"; a man who can conduct a case, carry out a resolution, remain true to an opinion, keep hold of a woman, punish and overthrow insolence; a man who has his indignation and his sword, and to whom the weak, the suffering, the oppressed, and even the animals willingly submit and naturally belong; in short, a man who is a MASTER by nature-- when such a man has sympathy, well! THAT sympathy has value! But of what account is the sympathy of those who suffer! Or of those even who preach sympathy! There is nowadays, throughout almost the whole of Europe, a sickly irritability and sensitiveness towards pain, and also a repulsive irrestrainableness in complaining, an effeminizing, which, with the aid of religion and philosophical nonsense, seeks to deck itself out as something superior--there is a regular cult of suffering. The UNMANLINESS of that which is called "sympathy" by such groups of visionaries, is always, I believe, the first thing that strikes the eye.--One must resolutely and radically taboo this latest form of bad taste; and finally I wish people to put the good amulet, "GAI SABER" ("gay science," in ordinary language), on heart and neck, as a protection against it.

294. THE OLYMPIAN VICE.--Despite the philosopher who, as a genuine Englishman, tried to bring laughter into bad repute in all thinking minds--"Laughing is a bad infirmity of human nature, which every thinking mind will strive to overcome" (Hobbes),--I would even allow myself to rank philosophers according to the quality of their laughing--up to those who are capable of GOLDEN laughter. And supposing that Gods also philosophize, which I am strongly inclined to believe, owing to many reasons--I have no doubt that they also know how to laugh thereby in an overman-like and new fashion--and at the expense of all serious things! Gods are fond of ridicule: it seems that they cannot refrain from laughter even in holy matters.

295. The genius of the heart, as that great mysterious one possesses it, the tempter-god and born rat-catcher of consciences, whose voice can descend into the nether-world of every soul, who neither speaks a word nor casts a glance in which there may not be some motive or touch of allurement, to whose perfection it pertains that he knows how to appear,--not as he is, but in a guise which acts as an ADDITIONAL constraint on his followers to press ever closer to him, to follow him more cordially and thoroughly;--the genius of the heart, which imposes silence and attention on everything loud and self-conceited, which smoothes rough souls and makes them taste a new longing--to lie placid as a mirror, that the deep heavens may be reflected in them;--the genius of the heart, which teaches the clumsy and too hasty hand to hesitate, and to grasp more delicately; which scents the hidden and forgotten treasure, the drop of goodness and sweet spirituality under thick dark ice, and is a divining- rod for every grain of gold, long buried and imprisoned in mud and sand; the genius of the heart, from contact with which every one goes away richer; not favoured or surprised, not as though gratified and oppressed by the good things of others; but richer in himself, newer than before, broken up, blown upon, and sounded by a thawing wind; more uncertain, perhaps, more delicate, more fragile, more bruised, but full of hopes which as yet lack names, full of a new will and current, full of a new ill-will and counter-current . . . but what am I doing, my friends? Of whom am I talking to you? Have I forgotten myself so far that I have not even told you his name? Unless it be that you have already divined of your own accord who this questionable God and spirit is, that wishes to be PRAISED in such a manner? For, as it happens to every one who from childhood onward has always been on his legs, and in foreign lands, I have also encountered on my path many strange and dangerous spirits; above all, however, and again and again, the one of whom I have just spoken: in fact, no less a personage than the God DIONYSUS, the great equivocator and tempter, to whom, as you know, I once offered in all secrecy and reverence my first-fruits--the last, as it seems to me, who has offered a SACRIFICE to him, for I have found no one who could understand what I was then doing. In the meantime, however, I have learned much, far too much, about the philosophy of this God, and, as I said, from mouth to mouth--I, the last disciple and initiate of the God Dionysus: and perhaps I might at last begin to give you, my friends, as far as I am allowed, a little taste of this philosophy? In a hushed voice, as is but seemly: for it has to do with much that is secret, new, strange, wonderful, and uncanny. The very fact that Dionysus is a philosopher, and that therefore Gods also philosophize, seems to me a novelty which is not unensnaring, and might perhaps arouse suspicion precisely among philosophers;--among you, my friends, there is less to be said against it, except that it comes too late and not at the right time; for, as it has been disclosed to me, you are loth nowadays to believe in God and gods. It may happen, too, that in the frankness of my story I must go further than is agreeable to the strict usages of your ears? Certainly the God in question went further, very much further, in such dialogues, and was always many paces ahead of me . . . Indeed, if it were allowed, I should have to give him, according to human usage, fine ceremonious tides of lustre and merit, I should have to extol his courage as investigator and discoverer, his fearless honesty, truthfulness, and love of wisdom. But such a God does not know what to do with all that respectable trumpery and pomp. "Keep that," he would say, "for thyself and those like thee, and whoever else require it! I--have no reason to cover my nakedness!" One suspects that this kind of divinity and philosopher perhaps lacks shame?--He once said: "Under certain circumstances I love mankind"--and referred thereby to Ariadne, who was present; "in my opinion man is an agreeable, brave, inventive animal, that has not his equal upon earth, he makes his way even through all labyrinths. I like man, and often think how I can still further advance him, and make him stronger, more evil, and more profound."--"Stronger, more evil, and more profound?" I asked in horror. "Yes," he said again, "stronger, more evil, and more profound; also more beautiful"--and thereby the tempter-god smiled with his halcyon smile, as though he had just paid some charming compliment. One here sees at once that it is not only shame that this divinity lacks;--and in general there are good grounds for supposing that in some things the Gods could all of them come to us men for instruction. We men are--more human.--

296. Alas! what are you, after all, my written and painted thoughts! Not long ago you were so variegated, young and malicious, so full of thorns and secret spices, that you made me sneeze and laugh--and now? You have already doffed your novelty, and some of you, I fear, are ready to become truths, so immortal do they look, so pathetically honest, so tedious! And was it ever otherwise? What then do we write and paint, we mandarins with Chinese brush, we immortalisers of things which LEND themselves to writing, what are we alone capable of painting? Alas, only that which is just about to fade and begins to lose its odour! Alas, only exhausted and departing storms and belated yellow sentiments! Alas, only birds strayed and fatigued by flight, which now let themselves be captured with the hand--with OUR hand! We immortalize what cannot live and fly much longer, things only which are exhausted and mellow! And it is only for your AFTERNOON, you, my written and painted thoughts, for which alone I have colours, many colours, perhaps, many variegated softenings, and fifty yellows and browns and greens and reds;-- but nobody will divine thereby how ye looked in your morning, you sudden sparks and marvels of my solitude, you, my old, beloved-- EVIL thoughts!

FROM THE HEIGHTS

By F W Nietzsche

Translated by L A Magnus

1.

MIDDAY of Life! Oh, season of delight! My summer's park! Uneaseful joy to look, to lurk, to hark-- I peer for friends, am ready day and night,-- Where linger ye, my friends? The time is right!

2.

Is not the glacier's grey today for you Rose-garlanded? The brooklet seeks you, wind, cloud, with longing thread And thrust themselves yet higher to the blue, To spy for you from farthest eagle's view

3.

My table was spread out for you on high-- Who dwelleth so Star-near, so near the grisly pit below?-- My realm--what realm hath wider boundary? My honey--who hath sipped its fragrancy?

4.

Friends, ye are there! Woe me,--yet I am not He whom ye seek? Ye stare and stop--better your wrath could speak! I am not I? Hand, gait, face, changed? And what I am, to you my friends, now am I not?

5.

Am I an other? Strange am I to Me? Yet from Me sprung? A wrestler, by himself too oft self-wrung? Hindering too oft my own self's potency, Wounded and hampered by self-victory?

6.

I sought where-so the wind blows keenest. There I learned to dwell Where no man dwells, on lonesome ice-lorn fell, And unlearned Man and God and curse and prayer? Became a ghost haunting the glaciers bare?

7.

Ye, my old friends! Look! Ye turn pale, filled o'er With love and fear! Go! Yet not in wrath. Ye could ne'er live here. Here in the farthest realm of ice and scaur, A huntsman must one be, like chamois soar.

8.

An evil huntsman was I? See how taut My bow was bent! Strongest was he by whom such bolt were sent-- Woe now! That arrow is with peril fraught, Perilous as none.--Have yon safe home ye sought!

9.

Ye go! Thou didst endure enough, oh, heart;-- Strong was thy hope; Unto new friends thy portals widely ope, Let old ones be. Bid memory depart! Wast thou young then, now--better young thou art!

10.

What linked us once together, one hope's tie-- (Who now doth con Those lines, now fading, Love once wrote thereon?)-- Is like a parchment, which the hand is shy To touch--like crackling leaves, all seared, all dry.

11.

Oh! Friends no more! They are--what name for those?-- Friends' phantom-flight Knocking at my heart's window-pane at night, Gazing on me, that speaks "We were" and goes,-- Oh, withered words, once fragrant as the rose!

12.

Pinings of youth that might not understand! For which I pined, Which I deemed changed with me, kin of my kind: But they grew old, and thus were doomed and banned: None but new kith are native of my land!

13.

Midday of life! My second youth's delight! My summer's park! Unrestful joy to long, to lurk, to hark! I peer for friends!--am ready day and night, For my new friends. Come! Come! The time is right!

14.

This song is done,--the sweet sad cry of rue Sang out its end; A wizard wrought it, he the timely friend, The midday-friend,--no, do not ask me who; At midday 'twas, when one became as two.

15.

We keep our Feast of Feasts, sure of our bourne, Our aims self-same: The Guest of Guests, friend Zarathustra, came! The world now laughs, the grisly veil was torn, And Light and Dark were one that wedding-morn.