Part 22

170.

With the Multitude.—He has hitherto gone with the multitude and is its panegyrist; but one day he will be its opponent! For he follows it in the belief that his laziness will find its advantage thereby; he has not yet learned that the multitude is not lazy enough for him! that it always presses forward! that it does not allow any one to stand still!—And he likes so well to stand still!

171.

Fame.—When the gratitude of many to one casts aside all shame, then fame originates.

172.

The Perverter of Taste.—A: "You are a perverter of taste—they say so everywhere!" B: "Certainly! I pervert every one's taste for his party:—no party forgives me for that."

173.

To be Profound and to Appear Profound.—He who knows that he is profound strives for clearness; he who would like to appear profound to the multitude strives for obscurity. The multitude thinks everything profound of which it cannot see the bottom; it is so timid and goes so unwillingly into the water.

174.

Apart.—Parliamentarism, that is to say, the public permission to choose between five main political opinions, insinuates itself into the favour of the numerous class who would fain appear independent and individual, and like to fight for their opinions. After all, however, it is a matter of indifference whether one opinion is imposed upon the herd, or five opinions are permitted to it.—He who diverges from the five public opinions and goes apart, has always the whole herd against him.

175.

Concerning Eloquence.—What has hitherto had the most convincing eloquence? The rolling of the drum: and as long as kings have this at their command, they will always be the best orators and popular leaders.

176.

Compassion.—The poor, ruling princes! All their rights now change unexpectedly into claims, and all these claims immediately sound like pretensions! And if they but say "we," or "my people," wicked old Europe begins laughing. Verily, a chief-master-of-ceremonies of the modern world would make little ceremony with them; perhaps he would decree that "les souverains rangent aux parvenus."

177.

On "Educational Matters."—In Germany an important educational means is lacking for higher men; namely, the laughter of higher men; these men do not laugh in Germany.

178.

For Moral Enlightenment.—The Germans must be talked out of their Mephistopheles—and out of their Faust also. These are two moral prejudices against the value of knowledge.

179.

Thoughts.—Thoughts are the shadows of our sentiments—always, however, obscurer, emptier, and simpler.

180.

The Good Time for Free Spirits.—Free Spirits take liberties even with regard to Science—and meanwhile they are allowed to do so,—while the Church still remains!—In so far they have now their good time.

181.

Following and Leading.—A: "Of the two, the one will always follow, the other will always lead, whatever be the course of their destiny. And yet the former is superior to the other in virtue and intellect." B: "And yet? And yet? That is spoken for the others; not for me, not for us!—Fit secundum regulam."

182.

In Solitude.—When one lives alone one does not speak too loudly, and one does not write too loudly either, for one fears the hollow reverberation—the criticism of the nymph Echo.—And all voices sound differently in solitude!

183.

The Music of the Best Future.—The first musician for me would be he who knew only the sorrow of the profoundest happiness, and no other sorrow: there has not hitherto been such a musician.