CHAPTER IV

APOPHTHEGMS AND INTERLUDES

63.  He who is a thorough teacher takes things seriously—­and even himself—­only in relation to his pupils.

64.  “Knowledge for its own sake”—­that is the last snare laid by morality:  we are thereby completely entangled in morals once more.

65.  The charm of knowledge would be small, were it not so much shame has to be overcome on the way to it.

65A.  We are most dishonourable towards our God:  he is not permitted to sin.

66.  The tendency of a person to allow himself to be degraded, robbed, deceived, and exploited might be the diffidence of a God among men.

67.  Love to one only is a barbarity, for it is exercised at the expense of all others.  Love to God also!

68.  “I did that,” says my memory.  “I could not have done that,” says my pride, and remains inexorable.  Eventually—­the memory yields.

69.  One has regarded life carelessly, if one has failed to see the hand that—­kills with leniency.

70.  If a man has character, he has also his typical experience, which always recurs.

71.  The Sage as astronomer.—­So long as thou feelest the stars as an “above thee,” thou lackest the eye of the discerning one.

72.  It is not the strength, but the duration of great sentiments that makes great men.

73.  He who attains his ideal, precisely thereby surpasses it.

73A.  Many a peacock hides his tail from every eye—­and calls it his pride.

74.  A man of genius is unbearable, unless he possess at least two things besides:  gratitude and purity.

75.  The degree and nature of a man’s sensuality extends to the highest altitudes of his spirit.

76.  Under peaceful conditions the militant man attacks himself.

77.  With his principles a man seeks either to dominate, or justify, or honour, or reproach, or conceal his habits:  two men with the same principles probably seek fundamentally different ends therewith.

78.  He who despises himself, nevertheless esteems himself thereby, as a despiser.

79.  A soul which knows that it is loved, but does not itself love, betrays its sediment:  its dregs come up.

80.  A thing that is explained ceases to concern us—­What did the God mean who gave the advice, “Know thyself!” Did it perhaps imply “Cease to be concerned about thyself! become objective!”—­ And Socrates?—­And the “scientific man”?

81.  It is terrible to die of thirst at sea.  Is it necessary that you should so salt your truth that it will no longer—­quench thirst?

82.  “Sympathy for all”—­would be harshness and tyranny for thee, my good neighbour.

83.  Instinct—­When the house is on fire one forgets even the dinner—­Yes, but one recovers it from among the ashes.