Volume Ii Part 5 (1/2)
48.
THE POSSESSION OF JOY ABOUNDING.-He that has joy abounding must be a good man, but perhaps he is not the cleverest of men, although he has reached the very goal towards which the cleverest man is striving with all his cleverness.
49.
IN THE MIRROR OF NATURE.-Is not a man fairly well described, when we are told that he likes to walk between tall fields of golden corn: that he prefers the forest and flower colours of sere and chilly autumn to all others, because they point to something more beautiful than Nature has ever attained: that he feels as much at home under big broad-leaved walnut trees as among his nearest kinsfolk: that in the mountains his greatest joy is to come across those tiny distant lakes from which the very eyes of solitude seem to peer at him: that he loves that grey calm of the misty twilight that steals along the windows on autumn and early winter evenings and shuts out all soulless sounds as with velvet curtains: that in unhewn stones he recognises the last remaining traces of the primeval age, eager for speech, and honours them from childhood upwards: that, lastly, the sea with its s.h.i.+fting serpent skin and wild-beast beauty is, and remains to him, unfamiliar?-Yes, something of the man is described herewith, but the mirror of Nature does not say that the same man, with (and not even ”in spite of”) all his idyllic sensibilities, might be disagreeable, stingy, and conceited. Horace, who was a good judge of such matters, in his famous _beatus ille qui procul negotiis_ puts the tenderest feeling for country life into the mouth of a Roman money-lender.
50.
POWER WITHOUT VICTORY.-The strongest cognition (that of the complete non-freedom of the human will) is yet the poorest in results, for it has always had the mightiest of opponents-human vanity.
51.
PLEASURE AND ERROR.-A beneficial influence on friends is exerted by one man unconsciously, through his nature; by another consciously, through isolated actions. Although the former nature is held to be the higher, the latter alone is allied to good conscience and pleasure-the pleasure in justification by good works, which rests upon a belief in the volitional character of our good and evil doing-that is to say, upon a mistake.
52.
THE FOLLY OF COMMITTING INJUSTICE.-The injustice we have inflicted ourselves is far harder to bear than the injustice inflicted upon us by others (not always from moral grounds, be it observed). After all, the doer is always the sufferer-that is, if he be capable of feeling the sting of conscience or of perceiving that by his action he has armed society against himself and cut himself off. For this reason we should beware still more of doing than of suffering injustice, for the sake of our own inward happiness-so as not to lose our feeling of well-being-quite apart from any consideration of the precepts of religion and morality. For in suffering injustice we have the consolation of a good conscience, of hope and of revenge, together with the sympathy and applause of the just, nay of the whole of society, which is afraid of the evil-doer. Not a few are skilled in the impure self-deception that enables them to transform every injustice of their own into an injustice inflicted upon them from without, and to reserve for their own acts the exceptional right to the plea of self-defence. Their object, of course, is to make their own burden lighter.
53.
ENVY WITH OR WITHOUT A MOUTHPIECE.-Ordinary envy is wont to cackle when the envied hen has laid an egg, thereby relieving itself and becoming milder. But there is a yet deeper envy that in such a case becomes dead silent, desiring that every mouth should be sealed and always more and more angry because this desire is not gratified. Silent envy grows in silence.
54.