But it is better said in this wise: “The discerning one walketh amongst men AS amongst animals.”
Man himself is to the discerning one: the animal with red cheeks.
How hath that happened unto him? Is it not because he hath had to be ashamed too oft?
O my friends! Thus speaketh the discerning one: shame, shame, shame—that is the history of man!
And on that account doth the noble one enjoin2 upon himself not to abash3: bashfulness doth he enjoin on himself in presence of all sufferers.
Verily, I like them not, the merciful ones, whose bliss4 is in their pity: too destitute5 are they of bashfulness.
If I must be pitiful, I dislike to be called so; and if I be so, it is preferably at a distance.
Preferably also do I shroud6 my head, and flee, before being recognised: and thus do I bid you do, my friends!
May my destiny ever lead unafflicted ones like you across my path, and those with whom I MAY have hope and repast and honey in common!
Verily, I have done this and that for the afflicted7: but something better did I always seem to do when I had learned to enjoy myself better.
Since humanity came into being, man hath enjoyed himself too little: that alone, my brethren, is our original sin!
And when we learn better to enjoy ourselves, then do we unlearn best to give pain unto others, and to contrive8 pain.
Therefore do I wash the hand that hath helped the sufferer; therefore do I wipe also my soul.
For in seeing the sufferer suffering—thereof was I ashamed on account of his shame; and in helping9 him, sorely did I wound his pride.
Great obligations do not make grateful, but revengeful; and when a small kindness is not forgotten, it becometh a gnawing10 worm.
“Be shy in accepting! Distinguish by accepting!”—thus do I advise those who have naught11 to bestow12.
I, however, am a bestower: willingly do I bestow as friend to friends. Strangers, however, and the poor, may pluck for themselves the fruit from my tree: thus doth it cause less shame.
Beggars, however, one should entirely13 do away with! Verily, it annoyeth one to give unto them, and it annoyeth one not to give unto them.
And likewise sinners and bad consciences! Believe me, my friends: the sting of conscience teacheth one to sting.
The worst things, however, are the petty thoughts. Verily, better to have done evilly than to have thought pettily!
To be sure, ye say: “The delight in petty evils spareth one many a great evil deed.” But here one should not wish to be sparing.
Like a boil is the evil deed: it itcheth and irritateth and breaketh forth—it speaketh honourably14.
“Behold, I am disease,” saith the evil deed: that is its honourableness15.
But like infection is the petty thought: it creepeth and hideth, and wanteth to be nowhere—until the whole body is decayed and withered16 by the petty infection.
To him however, who is possessed17 of a devil, I would whisper this word in the ear: “Better for thee to rear up thy devil! Even for thee there is still a path to greatness!”—
Ah, my brethren! One knoweth a little too much about every one! And many a one becometh transparent18 to us, but still we can by no means penetrate19 him.
It is difficult to live among men because silence is so difficult.
And not to him who is offensive to us are we most unfair, but to him who doth not concern us at all.
If, however, thou hast a suffering friend, then be a resting-place for his suffering; like a hard bed, however, a camp-bed: thus wilt20 thou serve him best.
And if a friend doeth thee wrong, then say: “I forgive thee what thou hast done unto me; that thou hast done it unto THYSELF, however—how could I forgive that!”
Thus speaketh all great love: it surpasseth even forgiveness and pity.
One should hold fast one’s heart; for when one letteth it go, how quickly doth one’s head run away!
Ah, where in the world have there been greater follies21 than with the pitiful? And what in the world hath caused more suffering than the follies of the pitiful?
Woe22 unto all loving ones who have not an elevation23 which is above their pity!
Thus spake the devil unto me, once on a time: “Even God hath his hell: it is his love for man.”
And lately, did I hear him say these words: “God is dead: of his pity for man hath God died.”—
So be ye warned against pity: FROM THENCE there yet cometh unto men a heavy cloud! Verily, I understand weather-signs!
But attend also to this word: All great love is above all its pity: for it seeketh—to create what is loved!
“Myself do I offer unto my love, AND MY NEIGHBOUR AS MYSELF”—such is the language of all creators.
All creators, however, are hard.—
点击收听单词发音
1 satire | |
n.讽刺,讽刺文学,讽刺作品 | |
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2 enjoin | |
v.命令;吩咐;禁止 | |
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3 abash | |
v.使窘迫,使局促不安 | |
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4 bliss | |
n.狂喜,福佑,天赐的福 | |
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5 destitute | |
adj.缺乏的;穷困的 | |
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6 shroud | |
n.裹尸布,寿衣;罩,幕;vt.覆盖,隐藏 | |
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7 afflicted | |
使受痛苦,折磨( afflict的过去式和过去分词 ) | |
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8 contrive | |
vt.谋划,策划;设法做到;设计,想出 | |
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9 helping | |
n.食物的一份&adj.帮助人的,辅助的 | |
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10 gnawing | |
a.痛苦的,折磨人的 | |
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11 naught | |
n.无,零 [=nought] | |
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12 bestow | |
v.把…赠与,把…授予;花费 | |
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13 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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14 honourably | |
adv.可尊敬地,光荣地,体面地 | |
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15 honourableness | |
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16 withered | |
adj. 枯萎的,干瘪的,(人身体的部分器官)因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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17 possessed | |
adj.疯狂的;拥有的,占有的 | |
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18 transparent | |
adj.明显的,无疑的;透明的 | |
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19 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
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20 wilt | |
v.(使)植物凋谢或枯萎;(指人)疲倦,衰弱 | |
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21 follies | |
罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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22 woe | |
n.悲哀,苦痛,不幸,困难;int.用来表达悲伤或惊慌 | |
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23 elevation | |
n.高度;海拔;高地;上升;提高 | |
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