Reference > Quotations > James Wood, comp. > Dictionary of Quotations
James Wood, comp.  Dictionary of Quotations.  1899.
  A belief in the Bible, the fruit of deep meditation, has served me as the guide of my moral and literary life. I have found it a capital safely invested, and richly productive of interest.  1
  A creation of importance can be produced only when its author isolates himself; it is ever a child of solitude.  2
  A day of grace (Gunst) is as a day in harvest; one must be diligent as soon as it is ripe.  3
  A downright contradiction is equally mysterious to wise men as to fools.  4
  A fact in our lives is valuable, not so far as it is true, but as it is significant.  5
  A fellow who speculates is like an animal on a barren heath, driven round and round by an evil spirit, while there extends on all sides of him a beautiful green meadow-pasture.  6
  A God speaks softly in our breast; softly, yet distinctly, shows us what to hold by and what to shun.  7
  A good man in his dark striving is, I should say, conscious of the right way.  8
  A great deal may and must be done which we dare not acknowledge in words.  9
  A great master always appropriates what is good in his predecessors, and it is this which makes him great.  10
  A great revolution is never the fault of the people, but of the government.  11
  A great scholar is seldom a great philosopher.  12
  A great spirit errs as well as a little one, the former because it knows no bounds, the latter because it confounds its own horizon with that of the universe.  13
  A judge who cannot punish, associates himself in the end with the criminal.  14
  A judicious (verständiger) man is of much value for himself, of little for the whole.  15
  A man hears only what he understands.  16
  A man is never happy till his vague striving has itself marked out its proper limitation.  17
  A man places himself on a level with him whom he praises.  18
  A man who is ignorant of foreign languages is ignorant of his own.  19
  A name is no despicable matter. Napoleon, for the sake of a great name, broke in pieces almost half a world.  20
  A new life begins when a man once sees with his own eyes all that before he has but partially read or heard of.  21
  A noble man cannot be indebted for his culture to a narrow circle. The world and his native land must act on him.  22
  A purpose you impart is no longer your own.  23
  A really great talent finds its happiness in execution.  24
  A small man, if he stands too near a great, may see single portions well, and, if he will survey the whole, must stand too far off, where his eyes do not reach the details.  25
  A useless life is an early death.  26
  A word from a friend is doubly enjoyable in dark days.  27
  A word sooner wounds than heals.  28
  A world this in which much is to be done, and little to be known.  29
  A worthless man will always remain worthless, and a little mind will not, by daily intercourse with great minds, become an inch greater.  30
  Academical years ought by rights to give occupation to the whole mind. It is this time which, well or ill employed, affects a man’s whole after-life.  31
  Ach! aus dem Glück entwickelt sich Schmerz—Alas! that from happiness there so often springs pain.  32
  Ach! unsre Thaten selbst, so gut als unsre Leiden / Sie hemmen unsers Lebens Gang—We are hampered, alas! in our course of life quite as much by what we do as by what we suffer.  33
  Ach! zu des Geistes Flügeln, wird so leicht kein körperlicher Flügel sich gesellen—Alas! no fleshly pinion will so easily keep pace with the wings of the spirit.  34
  Action can be understood and again represented by the spirit alone.  35
  Age does not make us childish, as people say; it only finds us still true children.  36
  All battle is misunderstanding.  37
  All beginnings are easy; it is the ulterior steps that are of most difficult ascent and most rarely taken.  38
  All faults are properly shortcomings.  39
  All is influence except ourselves.  40
  All men would be masters of others, and no man is lord of himself.  41
  All our most honest striving prospers only in unconscious moments.  42
  All that is noble is in itself of a quiet nature, and appears to sleep until it is aroused and summoned forth by contrast.  43
  All the faults of the man I can pardon in the player; no fault of the player can I pardon in the man.  44
  All the thinking in the world does not bring us to thought; we must be right by nature, so that good thoughts may come.  45
  All this (in the daily press) does not concern one in the least; one is neither the wiser nor the better for knowing what the day brings forth.  46
  Alle Schuld rächt sich auf Erden—Every offence is avenged on earth.  47
  Alles Gescheidte ist schon gedacht worden; man muss nur versuchen, es noch einmal zu denken—Everything wise has already been thought; one can only try and think it once more.  48
  Alles Vergängliche ist nur ein Gleichniss—Everything transitory is only an allegory.  49
  Alter Anfang ist heiter; die Schwelle ist der Platz der Erwartung—Every beginning is cheerful; the threshold is the place of expectation.  50
  Always to distrust is an error, as well as always to trust.  51
  Am sausenden Webstuhl der Zeit—On the noisy loom of Time.  52
  Amor bleibt ein Schalk, und wer ihm vertraut, ist betrogen—Cupid is ever a rogue, and whoever trusts him is deceived.  53
  An honest citizen who maintains himself industriously has everywhere as much freedom as he wants.  54
  An individual helps not; only he who unites with many at the proper time.  55
  Arm am Beutel, krank am Herzen—Poor in purse, sick at heart.  56
  Armuth ist die grösste Plage, / Reichtum ist das höchste Gut—Poverty is the greatest calamity, riches the highest good.  57
  Art is the mediatrix of the unspeakable.  58
  Art rests on a kind of religious sense, on a deep, steadfast earnestness; and on this account it unites so readily with religion.  59
  As he alone is a good father who at table serves his children first, so is he alone a good citizen who, before all other outlays, discharges what he owes to the state.  60
  As to the value of conversions, God alone can judge.  61
  Auch Bücher haben ihr Erlebtes, das ihnen nicht entzogen werden kann—Even books have their lifetime, of which no one can deprive them.  62
  Auch die Gerechtigkeit trägt eine Binde, / Und schliesst die Augen jedem Blendwerk zu—Even Justice wears a bandage, and shuts her eyes on everything deceptive.  63
  Auch die Kultur, die alle Welt beleckt, / Hat auf den Teufel sich erstreckt—Culture, which has licked all the world into shape, has reached even the devil.  64
  Auch in der That ist Raum für Ueberlegung—Even in the moment of action there is room for consideration.  65
  Auf die warnenden Symptome sieht kein Mensch, auf die Schmeichelnden und Versprechenden allein ist die Aufmerksamkeit gerichtet—To the warning word no man has respect, only to the flattering and promising is his attention directed.  66
  Auf ebnem Boden straucheln ist ein Scherz, / Ein Fehltritt stürzt vom Gipfel dich herab—To stumble on a level surface is matter of jest; by a false step on a height you are hurled to the ground.  67
  Aufrichtig zu sein kann ich versprechen; unparteiisch zu sein aber nicht—I can promise to be candid, but not to be impartial.  68
  Aus Mässigkeit entspringt ein reines Glück—Out of moderation a pure happiness springs.  69
  Barbarism is the non-appreciation of what is excellent.  70
  Be modest without diffidence, proud without presumption.  71
  Be no one like another, yet every one like the Highest; to this end let each one be perfect in himself.  72
  Beauty is a hovering, shining, shadowy form, the outline of which no definition holds.  73
  Beauty is everywhere a right welcome guest.  74
  Beauty is the highest principle and the highest aim of art.  75
  Bedenkt, der Teufel der ist alt, / So werdet alt ihn zu verstehen—Consider, the devil is old; therefore grow old to understand him.  76
  Behaviour is a mirror in which each one shows his image.  77
  Bescheiden freue dich des Ruhms, / So bist du wert des Heiligthums—If thou modestly enjoy thy fame, thou art not unworthy to rank with the holy.  78
  Beseht die Gönner in der Nähe! Halb sind sie kalt, halb sind sie roh—Look closely at those who patronise you. Half are unfeeling, half untaught.  79
  Betrug war Alles, Lug, und Schein—All was deception, a lie, and illusion.  80
  Better be disagreeable in a sort than altogether insipid.  81
  Better that people should laugh at one while they instruct, than that they should praise without benefiting.  82
  Beware of a talent which you cannot hope to cultivate to perfection.  83
  Bist du mit dem Teufel du und du, / Und willst dich vor der Flamme scheuen?—Art thou on familiar terms with the devil, and wilt thou shy at the flame?    “Faust.”  84
  Blasen ist nicht flöten; ihr musst die Finger bewegen—To blow on the flute is not to play on it; you must move the fingers as well.  85
  Books generally do little else than give our errors names.  86
  Botschaft hör’ ich wohl, allein mir fehlt der Glaube—I hear the message indeed, but I want the faith.    “Faust.”  87
  Briefe gehören unter die wichtigsten Denkmäler die der einzelne Mensch hinterlassen kann—Letters are among the most significant memorials a man can leave behind him.  88
  By nothing do men more show what they are than by their appreciation of what is and what is not ridiculous.  89
  By seeking and blundering we learn.  90
  Care is taken that trees do not grow into the sky.  91
  Certain defects are necessary to the existence of the individual. It would be painful to us if our old friends laid aside certain peculiarities.  92
  Children, like dogs, have so sharp and fine a scent, that they detect and hunt out everything—the bad before all the rest.  93
  Christianity has a might of its own; it is raised above all philosophy, and needs no support therefrom.  94
  Christianity is the worship of sorrow.  95
  Classisch ist das Gesunde, romantisch das Kranke—The healthy is classical, the unhealthy is romantic.  96
  Commend me rather to him who goes wrong in a way that is his own, than to him who walks correctly in a way that is not.  97
  Common-sense is the genius of humanity.  98
  Consecrated is the spot which a good man has trodden.  99
  Correction does much, but encouragement does more.  100
  Courage and modesty are the most unequivocal of virtues, for they are of a kind that hypocrisy cannot imitate.  101
  Daily life is more instructive than the most effective book.  102
  Das Beste, was wir von der Geschichte haben, ist der Enthusiasmus, den sie erregt—The best benefit we derive from history is the enthusiasm which it excites.  103
  Das Edle zu erkennen ist Gewinnst / Der nimmer uns entrissen werden kann—The ability to appreciate what is noble is a gain which no one can ever take from us.  104
  Das einfach Schöne soll der Kenner schätzen; / Verziertes aber spricht der Menge zu—The connoisseur of art must be able to appreciate what is simply beautiful, but the common run of people are satisfied with ornament.  105
  Das Erste und Letzte, was vom Genie gefordert wird, ist Wahrheitsliebe—The first and last thing which is required of genius is love of truth.  106
  Das Geeinte zu entzweien, das Entzweite zu einigen, ist das Leben der Natur—Dividing the united, uniting the divided, is the life of Nature.  107
  Das Gesetz nur kann uns Freiheit geben—Only law can give us freedom.  108
  Das Gewebe dieser Welt ist aus Notwendigkeit und Zufall gebildet; die Vernunft des Menschen stellt sich zwischen beide, und weiss sie zu beherrschen—The web of this world is woven out of necessity and contingency; the reason of man places itself between the two, and knows how to control them.  109
  Das Glück deiner Tage / Wäge nicht mit der Goldwage. / Wirst du die Krämerwage nehmen, / So wirst du dich schämen und dich bequemen—Weigh not the happiness of thy days with goldsmith’s scales. Shouldst thou take the merchant’s, thou shalt feel ashamed and adapt thyself.  110
  Das glücklichste Wort es wird verhöhnt, / Wenn der Hörer ein Schiefohr ist—The happiest word is scorned, if the hearer has a twisted ear.  111
  Das höchste Glück ist das, welches unsere Mängel verbessert und unsere Fehler ausgleicht—The best fortune that can fall to a man is that which corrects his defects and makes up for his failings.  112
  Das ist die wahre Liebe, die immer und immer sich gleich bleibt, / Wenn man ihr alles gewährt, wenn man ihr alles versagt—That is true love which is ever the same (lit. equal to itself), whether everything is conceded to it or everything denied.  113
  Das Leben gehört den Lebendigen an, und wer lebt, muss auf Wechsel gefasst sein—Life belongs to the living, and he who lives must be prepared for changes.  114
  Das Leben ist die Liebe / Und des Lebens Leben Geist—Life is love, and the life of life, spirit.  115
  Das Leben lehrt uns, weniger mit uns / Und andern strenge sein—Life teaches us to be less severe both with ourselves and others.  116
  Das Nächste steht oft unergreifbar fern—What is nearest is often unattainably far off.  117
  Das schönste Glück des denkenden Menschen ist, das Erforschliche erforscht zu haben, und das Unerforschliche ruhig zu verehren—The fairest fortune that can fall to a thinking man is to have searched out the searchable, and restfully to adore the unsearchable.  118
  Das Schicksal ist ein vornehmer aber theurer Hofmeister—Fate is a distinguished but expensive pedagogue.  119
  Das Sprichwort sagt: Ein eigner Herd, / Ein braves Weib sind Gold und Perlen wert—A proverb says: A hearth of one’s own and a good wife are worth gold and pearls.  120
  Das Volk schätzt Stärke vor allem—The people rate strength before everything.  121
  Das Vortreffliche it unergründlich, man mag damit anfangen was man will—What is excellent cannot be fathomed, probe it as and where we will.  122
  Das Wahre ist gottähnlich; es erscheint nicht unmittelbar, wir müssen es aus seinen Manifestationen errathen—Truth is like God; it reveals itself not directly; we must divine it out of its manifestations.  123
  Das was mir wichtig scheint, hältst du für Kleinigkeiten; / Das was mich ärgert hat bei dir nichts zu bedeuten—What is to me important you regard as a trifle, and what puts me out has with you no significance.  124
  Das Wenige verschwindet leicht dem Blick, / Der vorwärts sieht, wie viel noch übrig bleibt—The little (achieved) is soon forgotten by him who looks before him and sees how much still remains to be done.  125
  Das Wunder ist des Glaubens liebstes Kind—Miracle is the pet child of faith.  126
  Dauer un Wechsel—Persistence in change.  127
  Death is a commingling of eternity with time; in the death of a good man eternity is seen looking through time.  128
  Decision and perseverance are the noblest qualities of man.  129
  Dem harten Muss bequemt sich Will’ und Grille—To hard necessity one’s will and fancy (must) conform.  130
  Dem Herlichsten, was auch der Geist empfangen, drängt Stoff sich an—Matter presses heavily on the noblest efforts of the spirit.    In “Faust.”  131
  Dem Hunde, wenn er gut gezogen / Wird selbst ein weiser Mann gewogen—Even a wise man will attach himself to the dog when he is well bred.  132
  Dem thätigen Menschen kommt es darauf an, dass er das Rechte thue; ob das Rechte geschehe, soll ihn nicht kümmern—With the man of action the chief concern is that he do the right thing; the success of that ought not to trouble him.  133
  Den Bösen sind sie los; die Bösen sind geblieben—They are rid of the Wicked One, (but) the wicked are still there.  134
  Den rechten Weg wirst nie vermissen, / Handle nur nach Gefühl und Gewissen—Wilt thou never miss the right way, thou hast only to act according to thy feeling and conscience.  135
  Denke nur niemand, dass man auf ihn als den Heiland gewartet habe—Let no one imagine that he is the man the world has been waiting for as its deliverer.  136
  Denken und Thun, Thun und Denken, das ist die Summe aller Weisheit von jeher anerkannt, von jeher geübt, nicht eingesehen von einem jeden—To think and act, to act and think, this is the sum of all the wisdom that has from the first been acknowledged and practised, though not understood by every one, i.e., (as added) the one must continually act and react on the other, like exhaling and inhaling, must correspond as question and answer.  137
  Denn geschwätzig sind die Zeiten, / Und sie sind auch wieder stumm—For the times are babbly, and then again the times are dumb.  138
  Der Ausgang giebt den Thaten ihre Titel—It is the issue that gives to deeds their title.  139
  Der den Augenblick ergreift / Das ist der rechte Mann—He who seizes the moment is the right man.  140
  Der Geist ist immer autochthone—Spirit is always indigenous; i.e., always native to the soil out of which it springs.  141
  Der Geist, aus dem wir handeln, ist das Höchste—The spirit from which we act is the principal (lit. the highest) matter.  142
  Der Geist, der stets verneint—The spirit that constantly denies, that says everlastingly “No.”    “Mephistopheles.”  143
  Der geringste Mensch kann complet sein, wenn er sich innerhalb der Gränzen seiner Fähigkeiten und Fertigkeiten bewegt—The humblest mortal may attain completeness if he confine his activities within the limits of his capability and skill.  144
  Der Gott, der mir im Busen wohnt, / Kann tief mein Innerstes erregen; der über allen meinen Kräften thront, er kann nach aussen nichts bewegen—The God who dwells in my breast can stir my inmost soul to its depths; he who sits as sovereign over all my powers has no control over things beyond.  145
  Der grösste Mensch bleibt stets ein Menschenkind—The greatest man remains always a man-child, or son of man.  146
  Der Handelnde ist immer gewissenlos, es hat niemand Gewissen, als der Betrachtende—The man who acts merely is always without conscience; no one has conscience but the man who reflects.  147
  Der Irrthum ist recht gut, so lange wir jung sind; man muss ihn nur nicht mit ins Alter schleppen—Error is very well so long as we are young, but we must not drag it with us into old age.  148
  Der Jüngling kämpft, damit der Greis geniesse—The youth fights that the old man may enjoy.  149
  Der Jugend Führer sei das Alter; beiden sei / Nur wenn sie als Verbundne wandeln, Glück versichert—Be age the guide of youth; both will be happy only if they go hand in hand (lit. as confederates) together.  150
  Der kleine Gott der Welt bleibt stets von gleichem Schlag / Und ist so wunderlich, als wie am ersten Tag—The little god of the world (i.e., man) continues ever of the same stamp, and is as odd as on the first day.  151
  Der Mensch begreift niemals wie anthropmorphisch er ist—Man never comprehends how anthropomorphic his conceptions are.  152
  Der Mensch erfährt, er sei auch wer er mag, / Ein letztes Glück und einen letzten Tag—No man, be he who he may, but experiences a last happiness and a last day.  153
  Der Mensch hat nur allzusehr Ursache, sich vor dem Menschen zu schützen—Man has only too much reason to guard himself from man.  154
  Der Mensch ist nicht bloss ein denkendes, er ist zugleich ein empfindendes Wesen. Er ist ein Ganzes, eine Einheit vielfacher, innig verbundner Kräfte, und zu diesem Ganzen muss das Kunstwerk reden—Man is not merely a thinking, he is at the same time a sentient, being. He is a whole, a unity of manifold, internally connected powers, and to this whole must the work of art speak.  155
  Der Mensch ist nicht geboren frei zu sein / Und für den Edeln ist kein schöner Glück / Ais einem Fürst, den er ehrt, zu dienen—Man is not born to be free; and for the noble soul there is no fairer fortune than to serve a prince whom he regards with honour.  156
  Der Mensch muss bei dem Glauben verharren, dass das Unbegreifliche begreiflich sei; er würde sonst nicht forschen—Man must hold fast by the belief that the incomprehensible is comprehensible; otherwise he would not search.  157
  Der preise glücklich sein, der von / Den Göttern dieser Welt entfernt lebt—Let him count himself happy who lives remote from the gods of this world.  158
  Der Schein, was ist er, dem das Wesen fehlt? / Das Wesen wär’ es, wenn es nicht erschiene?—The appearance, what is it without the reality? And what were the reality without the appearance? (the clothes, as “Sartor” has it, without the man, or the man without the clothes).  159
  Der Sinn erweitert, aber lähmt; die That belebt, aber beschränkt—Thought expands, but lames; action animates, but narrows.  160
  Der Stein im Sumpf / Macht keine Ringe—You can make no rings if you throw a stone into a marsh.  161
  Der Umgang mit Frauen ist das Element guter Sitten—The society of women is the nursery of good manners.  162
  Der Verständige findet fast alles lächerlich, der Vernünftige fast nichts—The man of analytic, or critical, intellect finds something ridiculous in almost everything; the man of synthetic, or constructive, intellect, in almost nothing.  163
  Der Vortrag macht des Redners Glück—It is delivery that makes the orator’s success.  164
  Des Lebens Mühe / Lehrt uns allein des Lebens Güter schätzen—The labour of life alone teaches us to value the good things of life.  165
  Des Uebels Quelle findest du nicht aus, und aufgefunden fliesst sie ewig fort—The well-spring of evil thou canst not discover, and even if discovered, it flows on continually.  166
  Devote each day to the object then in time, and every evening will find something done.  167
  Dexterity or experience no master can communicate to his disciple.  168
  Die Anmut macht unwiderstehlich—Grace makes its possessor irresistible.  169
  Die Botschaft hör’ ich wohl, allein mir fehlt der Glaube—I hear the message, but I lack the faith.  170
  Die eigentliche Religion bleibt ein Inneres, ja Individuelles, denn sie hat ganz allein mit dem Gewissen zu thun; dieses soll erregt, soll beschwichtigt werden—Religion, properly so called, is ever an inward, nay, an individual thing, for it has to do with nothing but the conscience, which has now to be stirred up, now to be soothed.  171
  Die Erde wird durch Liebe frei; / Durch Thaten wird sie gross—Through love the earth becomes free; through deeds, great.  172
  Die Frauen sind das einzige Gefäss, was uns Neuern noch geblieben ist, um unsere Idealität hineinzugiessen—Woman is the only vessel which still remains to us moderns into which we can pour our ideals.  173
  Die Freudigkeit ist die Mutter aller Tugenden—Joyousness is the mother of all virtues.  174
  Die Götter brauchen manchen guten Mann / Zu ihrem Dienst auf dieser weiten Erde. Sie haben noch auf dich gezählt—The upper powers need many a good man for their service on this wide earth. They still reckon upon thee.  175
  Die Götter sprechen nur durch unser Herz zu uns—The gods speak to us only through our heart.  176
  Die Gegenwart ist eine mächtige Göttin; Lern’ ihren Einfluss kennen—The present is a potent divinity; learn to acquaint thyself with her power.  177
  Die Geheimnisse der Lebenspfade darf und kann man nicht offenbaren; es glebt Steine des Anstosses, über die ein jeder Wanderer stolpern muss. Der Poet aber deutet auf die Stelle hin—The secrets of the way of life may not and cannot be laid open; there are stones of offence along the path over which every wayfarer must stumble. The poet, or inspired teacher, however, points to the spot.  178
  Die Geisterwelt ist nicht verschlossen / Dein Sinn ist zu, dein Herz ist todt—The spirit-world is not shut; thy sense is shut, thy heart is dead.  179
  Die Geschichte der Wissenschaften ist eine grosse Fuge, in der die Stimmen der Völker nach und nach zum Vorschein kommen—The history of the sciences is a great fugue, in which the voices of the nations come one by one into notice.  180
  Die Geschichte des Menschen ist sein Charakter—The history of a man is in his character.  181
  Die goldne Zeit, wohin ist sie geflohen? / Nach der sich jedes Herz vergebens sehnt—The golden age, whither has it fled? after which every heart sighs in vain.  182
  Die grössten Menschen hängen immer mit ihrem Jahrhundert durch eine Schwachheit zusammen—It is always through a weakness that the greatest men are connected with their generation.  183
  Die grössten Schwierigkeiten liegen da, wo wir sie nicht suchen—The greatest difficulties lie there where we are not seeking for them.  184
  Die Hölle selbst hat ihre Rechte?—Has Hell itself its rights?  185
  Die Hindus der Wüste geloben keine Fische zu essen—The Hindus of the desert take a vow to eat no fish.  186
  Die Idee ist ewig und einzig…. Alles was wir gewahr werden und wovon wir reden können, sind nur Manifestationen der Idee—The idea is one and eternal…. Everything we perceive, and of which we can speak, is only a manifestation of the idea.  187
  Die Irrthümer des Menschen machen ihn eigentlich liebenswürdig—It is properly man’s mistakes, or errors, that make him lovable.  188
  Die Kirche hat einen guten Magen, hat ganze Länder aufgefressen, und doch noch nie sich übergessen—The Church has a good stomach, has swallowed up whole countries, and yet has not overeaten herself.    In “Faust.”  189
  Die Kraft ist schwach, allein die Lust ist gross—The strength is weak, but the desire is great.  190
  Die Krankheit des Gemütes löset sich / In Klagen und Vertraun am leichtesten auf—Mental sickness finds relief most readily in complaints and confidences.  191
  Die Kunst ist eine Vermittlerin des Unaussprechlichen—Art is a mediatrix of the unspeakable.  192
  Die Leidenschaften sind Mängel oder Tugenden, nur gesteigerte—The passions are vices or virtues, only exaggerated.  193
  Die Lust ist mächtiger als alle Furcht der Strafe—Pleasure is more powerful than all fear of the penalty.  194
  Die Lust zu reden kommt zu rechter Stunde, / Und wahrhaft fliesst das Wort aus Herz und Munde—The inclination to speak comes at the right hour, and the word flows true from heart and lip.  195
  Die Manifestationen der Idee als des Schönen, ist eben so flüchtig, als die Manifestationen des Erhabenen, des Geistreichen, des Lustigen, des Lächerlichen. Dies ist die Ursache, warum so schwer darüber zu reden ist—The manifestation of the idea as the beautiful is just as fleeting as the manifestation of the sublime, the witty, the gay, and the ludicrous. This is the reason why it is so difficult to speak of it.  196
  Die Meisterhaft gilt oft für Egoismus—Mastery passes often for egoism.  197
  Die Menge macht den Künstler irr’ und scheu—The multitude is a distraction and scare to the artist.  198
  Die Menschen fürchtet nur, wer sie nicht kennt, / Und wer sie meidet, wird sie bald verkennen—Only he shrinks from men who does not know them, and he who shuns them will soon misknow them.  199
  Die Menschen kennen einander nicht leicht, selbst mit dem besten Willen und Vorsatz; nun tritt noch der böse Wille hinzu, der Alles entstellt—Men do not easily know one another, even with the best will and intention; presently ill-will comes forward, which disfigures all.  200
  Die Menschen sind im ganzen Leben blind—Men are blind all through life.  201
  Die Natur weiss allein, was sie will—Nature alone knows what she aims at.  202
  Die Schönheit ist das höchste Princip und der höchste Zweck der Kunst—Beauty is the highest principle and the highest aim of art.  203
  Die Schönheit ist vergänglich, die ihr doch / Allein zu ehren scheint. Was übrig bleibt, / Das reizt nicht mehr, und was nicht reizt, ist tot—Beauty is transitory, which yet you seem alone to worship. What is left no longer attracts, and what does not attract is dead.  204
  Die Schwierigkeiten wachsen, je näher man dem Ziele kommt—Difficulties increase the nearer we approach the goal.  205
  Die Sinne trügen nicht, aber das Urteil trügt—The senses do not deceive, but the judgment does.  206
  Die Thätigkeit ist was den Menschen glücklich macht; / Die, erst das Gute schaffend, bald ein Uebel selbst / Durch göttlich wirkende Gewalt in Gutes kehrt—It is activity which renders man happy, which, by simply producing what is good, soon by a divinely working power converts an evil itself into a good.  207
  Die That allein beweist der Liebe Kraft—The act alone shows the power of love.  208
  Die Tugend ist das höchste Gut, / Das Laster Weh dem Menschen thut—Virtue is man’s highest good, vice works him nought but woe.  209
  Die unbegreiflich hoben Werke / Sind herrlich wie am ersten Tag—The incomprehensibly high works are as glorious as on the first day.  210
  Die Unsterblichkeit ist nicht jedermann’s Sache—Immortality is not every man’s business or concern.  211
  Die vernünftige Welt ist als ein grosses unsterbliches Individuum zu betrachten, das unaufhaltsam das Nothwendige bewirkt und dadurch sich sogar über das Zufällige zum Herrn macht—The rational world is to be regarded as a great immortal individuality, that is ever working out for us the necessary (i.e., an order which all must submit to), and thereby makes itself lord and master of everything contingent (or accidental).  212
  Die Vernunft ist auf das Werdende, der Verstand auf das Gewordene angewiesen; jene bekümmert sich nicht: wozu? dieser fragt nicht: woher?—Reason is directed to what is a-doing or proceeding, understanding to what is done or past; the former is not concerned about the “whereto,” the latter inquires not about the “whence.”  213
  Die Welt ist ein Gefängniss—The world is a prison.  214
  Die Welt ist voller Widerspruch—The world is full of contradiction.  215
  Die Worte sind gut, sie sind aber nicht das Beste. Das Beste wird nicht deutlich durch Worte—Words are good, but are not the best. The best is not to be understood by words.  216
  Die Zeiten der Vergangenheit / Sind uns ein Buch mit sieben Siegeln; / Was Ihr den Geist der Zeiten heisst / Das ist im Grund’ der Herrn eigner Geist, / In dem die Zeiten sich bespiegeln—The times that are past are a book with seven seals. What ye call the spirit of the times is at bottom but the spirit of the gentry in which the times are mirrored.    In “Faust.”  217
  Die Zukunft decket Schmerzen und Glücke—The future hides in it gladness and sorrow.  218
  Diogenes has well said that the only way to preserve one’s liberty was being always ready to die without pain.  219
  Do thine own task, and be therewith content.  220
  Do thy little well, and for thy comfort know, / Great men can do their greatest work no better than just so.  221
  Doch werdet ihr nie Herz zu Herzen schaffen / Wenn es auch nicht von Herzen geht—Yet wilt ye never bring heart to heart unless it goes out of your own.  222
  Don’t dissipate your powers; strive constantly to concentrate them. Genius thinks it can do whatever it sees others doing, but it is sure to repent of every ill-judged outlay.  223
  Doubt of any sort cannot be removed except by action.  224
  Draw thyself from thyself.  225
  Du bist am Ende was du bist—Thou art in the end what thou art.  226
  Du glaubst zu schieben und du wirst geschoben—Thou thinkest thou art shoving and thou art shoved.  227
  Du gleichst dem Geist, den du begreifst / Nicht mir—Thou art like to the spirit which thou comprehendest, not to me.  228
  Du musst steigen oder sinken, / Du musst herrschen und gewinnen, / Oder dienen und verlieren, / Leiden oder triumphiren, / Amboss oder Hammer sein—Thou must mount up or sink down, must rule and win or serve and lose, suffer or triumph, be anvil or hammer.  229
  Du sollst mit dem Tode zufrieden sein. / Warum machst du dir das Leben zur Pein?—Thou shouldst make peace (lit. be content) with death. Why then make thy life a torture to thee?  230
  Durch Vernünfteln wird Poesie vertrieben / Aber sie mag das Vernüftige lieben—Poetry loves what is true in reason, but is scared away (dispersed) by subtlety in reasoning.  231
  Duty is the demand of the passing hour.  232
  Each man has his fortune in his own hands, as the artist has a piece of rude matter, which he is to fashion into a certain shape.  233
  Earnestness alone makes life eternity.  234
  Eben wo Begriffe fehlen, / Da stellt ein Wort zur rechten Zeit sich ein—It is just where ideas fail that a word comes most opportunely to the rescue.  235
  Edel sei der Mensch / Hülfreich und gut / Denn das allein / Unterscheidet ihn / Von allen Wesen / Die wir kennen—Be man noble, helpful, and good; for that alone distinguishes him from all the beings we know.  236
  Ein edler Mann wird durch ein gutes Wort / Der Frauen weit geführt—A noble man is led a long way by a good word from women.  237
  Ein edler Mensch zieht edle Menschen an / Und weiss sie fest zu halten—A noble man attracts noble men, and knows how to hold them fast.  238
  Ein edles Beispiel macht die schweren Thaten leicht—A noble example makes difficult enterprises easy.  239
  Ein geistreich aufgeschlossenes Wort / Wirkt auf die Ewigkeit.—The influence of a spiritually elucidated (or embodied) word is eternal.  240
  Ein grosser Fehler; dass man sich mehr dünkt als man ist, und sich weniger schätzt, als man werth ist—It is a great mistake for people to think themselves more than they are, and to value themselves less than they are worth.  241
  Ein jeder lebt’s, nicht vielen ist’s bekannt—Though every one lives it (life), it is not to many that it is known.  242
  Ein jeder lernet nur, was er lerneu kann; / Doch der den Augenblick ergreift, / Das ist der rechte Mann—Each one learns only what he can; yet he who seizes the passing moment is the proper man.  243
  Ein Komödiant könnt’ einen Pfarren lehren—A playactor might instruct a parson.  244
  Ein Kranz ist gar viel leichter binden / Als ihm ein würdig Haupt zu finden—It is very much easier to bind a wreath than to find a head worthy to wear it.  245
  Ein Mann der recht zu wirken denkt / Muss auf das beste Werkzeng halten—A man who intends to work rightly must select the most effective instrument.  246
  Ein Schauspiel für Götter, / Zwei Liebende zu sehn!—To witness two lovers is a spectacle for gods.  247
  Ein Titel muss sie erst vertraulich machen—A degree is the first thing necessary to bespeak confidence in your profession.    In “Faust.”  248
  Ein vollkommener Widerspruch / Bleibt gleich geheimnissvoll für Kluge wie für Thoren—A flat contradiction is ever equally mysterious to wise folks as to fools.  249
  Einbildungskraft wird nur durch Kunst, besonders durch Poesie geregelt. Es ist nichts fürchterlicher als Einbildungskraft ohne Geschmack—Power of imagination is regulated only by art, especially by poetry. There is nothing more frightful than imaginative faculty without taste.  250
  Einbläsereien sind der Teufels Redekunst—Insinuations are the devil’s rhetoric.  251
  Eine Bresche ist jeder Tag, / Die viele Menschen erstürmen; / Wer da auch fallen mag, / Die Todten sich niemals thürmen—Every day is a rampart breach which many men are storming; fall in it who may, no pile is forming of the slain.  252
  Einer neuen Wahrheit nichts ist schädlicher als ein alter Irrtum—Nothing is more harmful to a new truth than an old error.  253
  Eines schickt sich nicht für Alle! / Sehe jeder wie er’s treibe, / Sehe jeder wo er bleibe, / Und wer steht, dass er nicht falle—One thing does not suit every one; let each man see how he gets on, where his limits are; and let him that standeth take heed lest he fall.  254
  Einmal gerettet, ist’s für tausend Male—To be saved once is to be saved a thousand times.  255
  Encouragement after censure is as the sun after a shower.  256
  Energy will do anything that can be done in this world; no talents, no circumstances, no opportunities will make a two-legged animal a man without it.  257
  Enjoy what thou hast inherited from thy sires if thou wouldst possess it; what we employ not is an oppressive burden; what the moment brings forth, that only can it profit by.  258
  Enjoy when you can, and endure when you must.  259
  Er wünscht sich einen grossen Kreis / Um ihn gewisser zu erschüttern—He desires a large circle in order with greater certainty to move it deeply.  260
  Er, der einzige Gerechte / Will für Jedermann das Rechte / Sei, von seinen hundert Namen, / Dieser hochgelobet!—Amen!—He, the only Just, wills for each one what is right. Be of His hundred names this one the most exalted. Amen.  261
  Erfüllte Pflicht empfindet sich immer noch als Schuld, weil man sich nie ganz genug gethan—Duty fulfilled ever entails a sense of further obligation, because one feels he has never done enough to satisfy himself.  262
  Erfahrung bleibt des Lebens Meisterin—Experience is ever life’s mistress.  263
  Erlaubt ist was gefällt; erlaubt ist was sich ziemt—What pleases us is permitted us; what is seemly is permitted us.  264
  Erquickung hast du nicht gewonnen, / Wenn sie dir nicht aus eigner Seele quillt—Thou hast gained no fresh life unless it flows to thee direct out of thine own soul.  265
  Erringen will der Mensch, er will nicht sicher sein—Man will ever wrestle; he will never trust.  266
  Error is on the surface; truth is hid in great depths.  267
  Error never leaves us, yet a higher need always draws the striving spirit gently on to truth.  268
  Es bedarf nur einer Kleinigkeit, um zwei Liebende zu unterhalten—Any trifle is enough to entertain two lovers.  269
  Es bildet / Nur das Leben den Mann, und wenig bedeuten die Worte—Only life forms the man, and words signify little.  270
  Es bildet ein Talent sich in der Stille, / Sich ein Character in dem Strom der Welt—A talent is formed in retirement, a character in the current of the world.  271
  Es erben sich Gesetz’ und Rechte / Wie eine ewige Krankheit fort—Laws and rights descend like an inveterate inherited disease.  272
  Es giebt eine Höflichkeit des Herzens; sie ist der Liebe verwandt—There is a courtesy of the heart which is allied to love; out of it there springs the most obliging courtesy of external behaviour.  273
  Es giebt Menschen, die auf die Mängel ihrer Freunde sinnen; dabei kommt nichts heraus. Ich habe immer auf die Verdienste meiner Widersacher Acht gehabt und davon Vortheil gezogen—There are men who brood on the failings of their friends, but nothing comes of it. I have always had respect to the merits of my adversaries, and derived profit from doing so.  274
  Es hört doch Jeder nur was er versteht—Every one hears only what he understands.  275
  Es irrt der Mensch, so lang er strebt—Man is liable to err as long as he strives.  276
  Es ist besser, das geringste Ding von der Welt zu thun, als eine halbe Stunde für gering halten—It is better to do the smallest thing in the world than to regard half an hour as a small thing.  277
  Es ist klug und kühn den unvermeidlichen Uebel entgegenzugehen—It shows sense and courage to be able to confront unavoidable evil.  278
  Es ist schwer gegen den Augenblick gerecht sein; der gleichgültige macht uns Langeweile, am Guten hat man zu tragen und am Bösen zu schleppen—It is difficult to be square with the moment; the indifferent one is a bore to us (lit. causes us ennui); with the good we have to bear and with the bad to drag.  279
  Es ist so schwer, den falschen Weg zu meiden—It is so difficult to avoid the wrong way.  280
  Es kann der beste Herz in dunkeln Stunden fehlen—The best heart may go wrong in dark hours.  281
  Es liesse sich Alles trefflich schlichten, Könnte man die Sachen zweimal verrichten—Everything could be beautifully adjusted if matters could be a second time arranged.  282
  Es muss auch solche Käuze geben—There must needs be such fellows in the world too.  283
  Es steht ihm an der Stirn’ geschrieben, / Das er nicht mag eine Seele lieben—It stands written on his forehead that he cannot love a single soul.    Of Mephistopheles.  284
  Es trägt Verstand und rechter Sinn / Mit wenig Kunst sich selber vor; und wenn’s euch Ernst ist was zu sagen / Ist’s nötig Worten nachzujagen?—Understanding and good sense find utterance with little art; and when you have seriously anything to say, is it necessary to hunt for words?  285
  Es will einer was er soll, aber er kann’s nicht machen; es kann einer was er soll, aber er will’s nicht; es will und kann einer, aber er weiss nicht, was er soll—One would what he should, but he can’t; one could what he should, but he won’t; one would and could, but he knows not what he should.  286
  Es wird wohl auch drüben nicht anders seyn als hier—Even over there it will not be otherwise than it is here, I ween.  287
  Euch zu gefallen war mein höchstes Wunsch; / Euch zu ergötzen war mein letzer Zweck—To please you was my highest wish; to delight you was my last aim.  288
  Even perfect examples lead astray by tempting us to overleap the necessary steps in their development, whereby we are for the most part led past the goal into boundless error.  289
  Even the lowest book of chronicles partakes of the spirit of the age in which it was written.  290
  Every author, in some degree, portrays himself in his works, be it even against his will.  291
  Every beginning is cheerful; the threshold is the place of expectation.  292
  Every capability, however slight, is born with us; there is no vague general capability in man.  293
  Every form of freedom is hurtful, except that which delivers us over to perfect command of ourselves.  294
  Every great genius has a special vocation, and when he has fulfilled it, he is no longer needed.  295
  Every healthy effort is directed from the inward to the outward world.  296
  Every individual colour makes on men an impression of its own, and thereby reveals its nature to the eye as well as the mind.  297
  Every moment, as it passes, is of infinite value, for it is the representative of a whole eternity.  298
  Every one believes in his youth that the world really began with him, and that all merely exists for his sake.  299
  Every one who is able to administer what he has, has enough.  300
  Every reader reads himself out of the book that he reads.  301
  Every species of activity is met by a negation.  302
  Every step of life shows how much caution is required.  303
  Every transition is a crisis, and a crisis presupposes sickness.  304
  Everything in life, to be of value, must have a sequence.  305
  Everything in the world can be borne except a long succession of beautiful days.  306
  Everything looks easy that is practised to perfection.  307
  Everything springs into being and passes away according to law, yet how fluctuating is the lot that presides over the life which is to us so priceless.  308
  Everything that happens to us leaves some trace behind it, and everything insensibly contributes to make us what we are.  309
  Everything that tends to emancipate us from external restraint without adding to our own power of self-government is mischievous.  310
  Everywhere the individual seeks to show himself off to advantage, and nowhere honestly endeavours to make himself subservient to the whole.  311
  Experience is the only genuine knowledge.  312
  Fähigkeiten werden vorausgesetzt; sie sollen zu Fertigkeiten werden—Capacities are presupposed: they are meant to develop into capabilities, or skilled dexterities.  313
  Für eine Nation ist nur das gut was aus ihrem eignen Kern und ihrem eignen allegmeinen Bedürfniss hervorgegangen, ohne Nachäffung einer andern—Only that is good for a nation which issues from its own heart’s core and its own general wants, without apish imitation of another; since (it is added) what may to one people, at a certain stage, be wholesome nutriment, may perhaps prove a poison for another.  314
  Für einen Leichnam bin ich nicht zu Haus; / Mir geht es wie der Katze mit der Maus—For a dead one I am not at home; I am like the cat with the mouse.    “Mephistopheles.”  315
  Fürchterlich / Ist einer der nichts zu verlieren hat—Terrible is a man who has nothing to lose.  316
  Faith is not the beginning, but the end of all knowledge.  317
  Fate is a distinguished but an expensive tutor.  318
  Fehlst du, lass dich’s nicht betrüben; Denn der Mangel führt zum Lieben; / Kannst dich nicht vom Fehl befrein, / Wirst du Andern gern verzeihn—Shouldst thou fail, let it not trouble thee, for failure (lit. defect) leads to love. If thou canst not free thyself from failure, thou wilt never forgive others.  319
  Few are open to conviction, but the majority of men to persuasion.  320
  Few men have imagination enough for the truth of reality.  321
  Flour cannot be sown and seed-corn ought not to be ground.  322
  Flowers are the beautiful hieroglyphics of Nature, by which she indicates how much she loves us.  323
  For an orator delivery is everything.  324
  For man there is but one misfortune, when some idea lays hold of him which exerts no influence upon his active life, or still more, which withdraws him from it.  325
  For the narrow mind, whatever he attempts, is still a trade; for the higher, an art; and the highest, in doing one thing does all; or, to speak less paradoxically, in the one thing which he does rightly, he sees the likeness of all that is done rightly.  326
  Frömmigkeit ist kein Zweck, sondern ein Mittel, um durch die reinste Gemüthsruhe zur höchsten Cultur zu gelangen—Piety is not an end, but a means to attain the highest culture through the purest peace of mind.  327
  Free will I be in thought and in poetry; in action the world hampers us enough.  328
  Freedom consists not in refusing to recognise anything above us, but in respecting something which is above us.  329
  Freilich erfahren wir erst im Alter, was uns in der Tugend begegnete—Not till we are old is it that we learn to know (lit. experience) what we met with when young.  330
  Freiwillige Abhängigkeit ist der schönste Zustand, und wie wäre der möglich ohne Liebe?—Voluntary dependence is the noblest condition we can be in; and how were that possible without love?  331
  Fremde Kinder, wir lieben sie nie so sehr als die eignen; / Irrtum das eigne Kind, ist uns dem Herzen so nah—We never love the child of another so much as our own; for this reason error, which is our own child, is so near to our heart.  332
  Fret not over the irretrievable, but ever act as if thy life were just begun.  333
  Freud’ muss Leid, Leid muss Freude haben—Joy must have sorrow; sorrow, joy.  334
  Friends reveal to each other most clearly exactly that upon which they are silent.  335
  Friendship can originate and acquire permanence only practically (pracktisch). Liking (Neigung), and even love, contribute nothing to friendship. True, active, productive friendship consists in this, that we keep the same pace (gleichen Schritt) in life, that my friend approves of my aims, as I of his, and that thus we go on steadfastly (unverrückt) together, whatever may be the difference otherwise between our ways of thinking and living.  336
  From saying “No,” however cleverly, no good can come.  337
  Fully to possess and rule an object, one must first study it for its own sake.  338
  Geben ist Sache des Reichen—Giving is the business of the rich.  339
  Gebraucht der Zeit, sie geht so schell von hinnen, / Doch Ordnung lehrt euch Zeit gewinnen—Make the most of time, it glides away so fast; but order teaches you to gain time.  340
  Gebt ihr ein Stück, se gebt es gleich in Stücken—If your aim is to give a piece, be sure you give it in pieces.  341
  Gedenke zu leben—Think of living.  342
  Gedichte sind gemalde Fensterscheiben—Poems are painted window-panes, i.e., when genuine, they transmit heaven’s light through a contracted medium coloured by human feeling and fantasy.  343
  Gefährlich ist’s mit Geistern sich gesellen—To fraternise with spirits is a dangerous game.  344
  Gefühl ist alles; / Name ist Schall und Rauch / Umnebelnd Himmelsglut—Feeling is all; name is sound and smoke veiling heaven’s splendour.  345
  Gegen grosse Vorzüge eines andern giebt es kein Rettungsmittel als die Liebe—To countervail the inequalities arising from the great superiority of one over another there is no specific but love.  346
  Gegner glauben uns widerlegen, wenn sie ihre Meinung wieder holen und auf die unsrige nicht achten—Our adversaries think they confute us by repeating their own opinion and paying no heed to ours.  347
  Geheimnissvoll am lichten Tag / Lässt sich Natur des Schleiers nicht berauben, / Und was sie deinem Geist nicht offenbaren mag, / Das zwingst du ihr nicht ab mit Hebeln und mit Schrauben—In broad daylight inscrutable, Nature does not suffer her veil to be taken from her, and what she does not choose to reveal to the spirit, thou wilt not wrest from her by levers and screws.  348
  Generally speaking, an author’s style is a faithful copy of his mind. If you would write a lucid style, let there first be light in your own mind; and if you would write a grand style, you ought to have a grand character.  349
  Geniesse, wenn du kannst und leide, wenn du musst, / Vergiss den Schmerz, erfrische das Vergnügen—Enjoy if thou canst, endure if thou must; / forget the pain and revive the pleasure.  350
  Genius is that power of man which by its deeds and actions gives laws and rules; and it does not, as used to be thought, manifest itself only by over-stepping existing laws, breaking established rules, and declaring itself above all restraint.  351
  Gescheite Leute sind immer das beste Konversationslexikon—Clever people are always the best Conversations-lexicon.  352
  Gesetz ist mächtig, mächiger ist die Noth—Law is powerful; necessity is more so.  353
  Geteilte Freud’ ist doppelt Freude—Joy shared is joy doubled.  354
  Gewöhnlich glaubt Mensch, wenn er nur Worte hört, / Es müsse sich dabei doch auch was denken lassen—Men generally believe, when they hear only words, that there must be something in it.  355
  Gifts come from on high in their own peculiar forms.  356
  Girls we love for what they are; young men for what they promise to be.  357
  Glänzendes Elend—Shining misery.  358
  Glück macht Mut—Luck inspires pluck.  359
  Glaube nur, du hast viel gethan / Wenn dir Geduld gewöhnest an—Assure yourself you have accomplished no small feat if only you have learned patience.  360
  Gleich sei keiner dem andern; doch gleich sei jeder dem Höchsten. Wie das zu machen? Es sei jeder vollendet in sich—Let no one be like another, yet every one like the Highest. How is this to be done? Be each one perfect in himself.  361
  Go where you may, you still find yourself in a conditional world.  362
  God is with every great reform that is necessary, and it prospers.  363
  Gott ist mächiger und weiser als wir; darum macht er mit uns nach seinem Gefallen—God is mightier and wiser than we; therefore he does with us according to his good pleasure.  364
  Gottes ist der Orient, Gottes ist der Occident, / Nord- und Sudliches Gelände / Ruht im Friede seiner Hände—God’s is the east, God’s is the west; north region and south rests in the peace of his hands.  365
  Grau, teurer Freund, ist alle Theorie, / Und grün des Lebens goldner Baum—Gray, dear friend, is all theory, and green life’s golden tree.  366
  Gray is all theory, and green the while is the golden tree of life.  367
  Great endowments often announce themselves in youth in the form of singularity and awkwardness.  368
  Great joy is only earned by great exertion.  369
  Great men, said Themistocles, are like the oaks, under the branches of which men are happy in finding a refuge in the time of storm and rain; but when they have to pass a sunny day under them, they take pleasure in cutting the bark and breaking the branches.  370
  Great passions are incurable diseases; the very remedies make them worse.  371
  Great talents are rare, and they rarely recognise themselves.  372
  Great thoughts and a pure heart are the things we should beg for ourselves from God.  373
  Grosse Leidenschaften sind Krankheiten ohne Hoffnung; was sie heilen könnte, macht sie erst recht gefährlich—Great passions are incurable diseases; what might heal them is precisely that which makes them so dangerous.  374
  Gut verloren, etwas verloren; / Ehre verloren, viel verloren; / Mut verloren, alles verloren—Wealth lost, something lost; honour lost, much lost; courage lost, all lost.  375
  Gutes und Böses kommt unerwartet dem Menschen; / Auch verkündet, glauben wir’s nicht—Good and evil come unexpected to man; even if foretold, we believe it not.  376
  Had God meant me to be different, He would have created me different.  377
  Halb sind sie kalt, Halb sind sie roh—Half of them are without heart, half without culture.  378
  Happiness is a ball after which we run wherever it rolls, and we push it with our feet when it stops.  379
  Happy contractedness of youth, nay, of mankind in general, that they think neither of the high nor the deep, of the true nor the false, but only of what is suited to their own conceptions.  380
  Happy is he to whom his business itself becomes a puppet, who at length can play with it, and amuse himself with what his situation makes his duty.  381
  Happy is he who soon discovers the chasm that lies between his wishes and his powers.  382
  Hate injures no one; it is contempt that casts men down.  383
  Hate makes us vehement partisans, but love still more so.  384
  Hatred is a heavy burden. It sinks the heart deep in the breast, and lies like a tombstone on all joys.  385
  Hatred is active, and envy passive, disgust; there is but one step from envy to hate.  386
  He alone is worthy of respect who knows what is of use to himself and others, and who labours to control his self-will.  387
  He conquers grief who can take a firm resolution.  388
  He in whom there is much to be developed will be later than others in acquiring true perceptions of himself and the world.  389
  He is an unfortunate and on the way to ruin who will not do what he can, but is ambitious to do what he cannot.  390
  He is happiest, be he king or peasant, who finds peace in his own home.  391
  He may rate himself a happy man who lives remote from the gods of this world.  392
  He raises not himself up whom God casts down.  393
  He that would reproach an author for obscurity should look into his own mind to see whether it is quite clear there. In the dusk the plainest writing is illegible.  394
  He who coldly lives to himself and his own will may gratify many a wish, but he who strives to guide others well must be able to dispense with much.  395
  He who conforms to the rule which the genius of the human understanding whispers secretly in the ear of every new-born being, viz., to test action by thought and thought by action, cannot err; and if he errs, he will soon find himself again in the right way.  396
  He who does not expect a million of readers should not write a line.  397
  He who does not help us at the needful moment never helps; he who does not counsel at the needful moment never counsels.  398
  He who does not know foreign languages knows nothing of his own.  399
  He who does not think too highly of himself is more than he thinks.  400
  He who does nothing for others does nothing for himself.  401
  He who has no ear for poetry is a barbarian, be he who he may.  402
  He who has reason and good sense at his command needs few of the arts of the orator.  403
  He who is firm in his will moulds the world to himself.  404
  He who is only half instructed speaks much, and is always wrong; he who knows it wholly, is content with acting, and speaks seldom or late.  405
  He who is servant to (dient) the public is a poor animal (Thier); he torments himself, and nobody thanks him for it.  406
  He who means to teach others may indeed often suppress the best of what he knows, but he must not himself be half-instructed.  407
  He who reaches the goal receives the crown, and often he who deserves it goes without it.  408
  He who will be great must collect himself; only in restriction does the master show himself.  409
  He who will work aright must not trouble himself about what is ill done, but only do well himself.  410
  He who works with symbols merely is a pedant, a hypocrite, and a bungler.  411
  Hebt mich das Glück, so bin ich froh, / Und sing in dulci jubilo; / Senkt sich das Rad und quetscht mich nieder, / So denk’ ich: nun, es hebt sich wieder—When Fortune lifts me up, then am I glad and sing in sweet exultation; when she sinks down and lays me prostrate, then I begin to think, Now it will rise again.  412
  Heilig sei dir der Tag; doch schätze das Leben nicht höher / Als ein anderes Gut, und alle Güter sind trüglich—Sacred be this day to thee, yet rate not life higher than another good, for all our good things are illusory.  413
  Heitern Sinn und reine Zwecke / Nun, man kommt wohl eine Strecke—Serene sense and pure aims, that means a long stride, I should say.  414
  Here eyes do regard you / In Eternity’s stillness; / Here is all fulness, / Ye brave, to reward you. / Work and despair not.  415
  Here or nowhere is America.  416
  Herrschaft gewinn ich, Eigentum; Die That ist alles, nichts der Ruhm—Lordship, aye ownership, is my conquest; the deed is everything, the fame of it nothing.  417
  Hier bin ich Mensch, hier darf ich’s sein—Here am I a man, here may I be one.  418
  Hier ist die Zeit durch Thaten zu beweisen, / Dass Manneswürde nicht der Götterhöhe weicht—Now is the time to show by deeds that the dignity of a man does not yield to the sublimity of the gods.  419
  Hold the living dear and honour the dead.  420
  Hoping and waiting is not my way of doing things.  421
  How can we learn to know ourselves? Never by reflection, but only through action. Essay to do thy duty, and thou knowest at once what is in thee.  422
  How dire is love when one is so tortured; and yet lovers cannot exist without torturing themselves.  423
  How fortunate beyond all others is the man who, in order to adjust himself to fate, is not required to cast away his whole preceding life!  424
  How glorious a character appears when it is penetrated with mind and soul.  425
  How quick to know, but how slow to put in practice, is the human creature!  426
  How sweet it is to hear one’s own convictions from a stranger’s mouth.  427
  Humanität sei unser ewig Ziel—Be humanity evermore our goal.  428
  Hypothesen sind Wiegenlieder, womit der Lehrer seine Schüler einlullt—Hypotheses are the lullabies with which the teacher lulls his scholars to sleep.  429
  I am always as happy as I can be in meeting a man in whose society feelings are developed and thoughts defined.  430
  I am always ill at ease when tumults arise among the mob—people who have nothing to lose.  431
  I am convinced that the Bible always becomes more beautiful the better it is understood, that is, the better we see that every word which we apprehend in general and apply in particular had a proper, peculiar, and immediately individual reference to certain circumstances, certain time and space relations, i.e., had a specially direct bearing on the spiritual life of the time in which it was written.  432
  I am fully convinced that the soul is indestructible, and that its activity will continue through eternity. It is like the sun, which, to our eyes, seems to set in night; but it has in reality only gone to diffuse its light elsewhere.  433
  I augur better of a youth who is wandering on a path of his own than of many who are walking aright upon paths which are not theirs.  434
  I can tell you, honest friend, what to believe: believe life; it teaches better than book and orator.  435
  I do not need philosophy at all.  436
  I had rather be Mercury, the smallest among seven (planets), revolving round the sun, than the first among five (moons) revolving round Saturn.  437
  I had rather people laugh at me while they instruct me than praise me without benefiting me.  438
  I hate bungling as I do sin, but particularly bungling in politics, which leads to the misery and ruin of many thousands and millions of people.  439
  I have been too much occupied with things themselves to think either of their beginning or their end.  440
  I know that nothing is mine but the thought that flows tranquilly out of my soul, and every gracious (günstige) moment which a loving Providence (Geschick) permits me thoroughly (von Grund aus) to enjoy.  441
  I let every one follow his own bent, that I may be free to follow mine.  442
  I only look straight before me at each day as it comes, and do what is nearest me, without looking further afield.  443
  I pity men who occupy themselves exclusively with the transitory in things and lose themselves in the study of what is perishable, since we are here for this very end that we may make the perishable imperishable, which we can do only after we have learned how to appreciate both.  444
  I will listen to any one’s convictions, but pray keep your doubts to yourself; I have plenty of my own.  445
  I would fain avoid men; we can give them no help, and they hinder us from helping ourselves.  446
  Ich bin des trocknen Tons nun satt, / Muss wieder recht den Teufel spielen—I am now weary of this prosing style, and must again play the devil properly.    “Mephistopheles.”  447
  Ich bin ein Mensch gewesen, / Und das heisst ein Kämpfer sein—I have been a man, and that is to be a fighter.  448
  Ich bin zu alt, um nur zu spielen; / Zu jung, um ohne Wunsch zu sein—I am too old for mere play; too young to be without a wish.    In “Faust.”  449
  Ich fühle Mut, mich in die Welt zu wagen / Der Erde Weh, der Erde Glück zu tragen—I feel courage enough to cast myself into the world, to bear earth’s woe and weal.  450
  Ich finde nicht die Spur, / Von einem Geist, und alles ist Dressur—I find no trace of spirit here; it is all mere training.    In “Faust.”  451
  “Ich glaube an einen Gott.” Das ist ein schönes löbliches Wort; aber Gott anerkennen, wo und wie er sich offenbare, das ist eigentlich die Seligkeit auf Erden—“I believe in a God.” That is a fine praiseworthy saying; but to acknowledge God, where and as He reveals Himself, that is properly our blessedness on this earth.  452
  Ich glaube, dass alles was das Genie, als Genie thut, unbewusst geschieht—Everything that genius, as genius, does, is in my regard done unconsciously.  453
  Ich habe es öfters rühmen hören, / Ein Komödiant könnte einen Pfarrer lehren—I have often heard say that a player might teach a parson.    In “Faust.”  454
  Ich habe nichts als Worte, und es ziemt / Dem edlen Mann, der Frauen Wort zu achten—I have nothing but words, and it becomes the noble man to respect a woman’s word.  455
  Ich möcht mich gleich dem Teufel übergeben, / Wenn ich nur selbst kein Teufel wär—I would give myself up at once to the devil if only I were not a devil myself.    Mephistopheles in “Faust.”  456
  Ich schweige zu vielem still; denn ich mag die Menschen nicht irre machen, und bin wohl zufrieden, wenn sie sich freuen, da wo ich mich ärgere—I keep silent to a great extent, for I don’t choose to lead others into error, and am well content if they are happy in matters about which I vex myself.  457
  Ich singe, wie der Vogel singt, / Der in den Zweigen wohnet / Das Lied, das aus der Kehle dringt, / Ist Lohn, der reichlich lohnet—I sing but as the bird sings which dwells among the branches; the lay which warbles from the throat is a reward that richly recompences.  458
  If a man have freedom enough to live healthily and work at his craft, he has enough; and so much all can easily obtain.  459
  If a man write a book, let him set down only what he knows. I have guesses enough of my own.  460
  If aged and life-weary men have called to their neighbours: “Think of dying!” we younger and life-loving men may well keep encouraging and reminding one another with the cheerful words: “Think of wandering!”  461
  If children grew up according to early indications, we should have nothing but geniuses.  462
  If destructive criticism is injurious in anything, it is in matters of religion, for here everything depends upon faith, to which we cannot return when we have once lost it.  463
  If each one does his duty as an individual, and if each one works rightly in his own vocation, it will be well with the whole.  464
  If I call bad bad, what do I gain? But if I call good bad, I do a great deal of mischief.  465
  If I choose to take jest in earnest, no one shall put me to shame for doing so; and if I choose to carry on (treiben) earnest in jest, I shall be always myself (immer derselbe bleiben).  466
  If I knew the way of the Lord, truly I would be only too glad to walk in it; if I were led into the temple of truth (in der Wahrheit Hans), I would not, with the help of God (bei Gott) go out of it again.  467
  If I love thee, what is that to thee?  468
  If in the course of our life we see that done by others for which we ourselves at one time felt a vocation, and which we were, with much else, compelled to relinquish, then the noble feeling comes in, that only humanity altogether is the true man, and that the individual can only rejoice and be happy when he has the heart (Muth) to feel himself in the whole.  469
  If it be a bliss to enjoy the good, it is still greater happiness to discern the better; for in art the best only is good enough.  470
  If man had a higher idea of himself and his destiny, he would neither call his business amusement nor amuse himself instead of transacting business.  471
  If men duly felt the greatness of God, they would be dumb, and for very veneration unwilling to name Him.  472
  If people were constant, it would surprise me. For see, is not everything in the world subject to change? Why then should our affections continue?  473
  If the eye were not of a sunny nature (sonnenhaft), how could it see the sun? If God’s own power did not exist within us, how could the godlike delight us?  474
  If we cannot help committing errors, we must build none.  475
  If we reflect on the number of men we have seen and know, and consider how little we have been to them and they to us, what must our feelings be? (wie wird uns da zu Muthe). We meet with the man of genius (Geistreich) without conversing with him, with the scholar without learning from him, with the traveller without gaining information from him, the amiable man without making ourselves agreeable to him. And this, alas! happens not merely with passing acquaintances; society and families conduct themselves similarly towards their dearest members, cities towards their worthiest citizens, peoples towards their most excellent princes, and nations towards their most eminent men.  476
  If we would have a genuine torment, let us wish for too much time.  477
  If we would put ourselves in the place of other people, the jealousy and dislike which we often feel towards them would depart, and if we put others in our place, our pride and self-conceit would very much decrease.  478
  If you do anything for the sake of the world, it will take good care that you shall not do it a second time.  479
  If you do not err, you do not attain to understanding.  480
  If you wish a wise answer, you must put a rational question.  481
  If you would create something, you must be something.  482
  If you would understand an author, you must understand his age.  483
  Ihr sucht die Menschen zu benennen, und glaubt am Namen sie zu kennen / Wer tiefer sieht, gesteht sich frei, / Es ist das Anonymes dabei—Ye seek to name men, and think that ye know them by name; he who sees deeper will freely confess there is something in them which there is no name for.  484
  Ill-humour is nothing more than an inward feeling of our own want of merit, a dissatisfaction with ourselves.  485
  Im Alter erstaunt und bereut man nicht mehr—In old age one is astonished and repents no more.  486
  Im Ganzen, Guten, Wahren resolut zu leben—To live resolutely in the whole, the good, the true.  487
  Im Gedränge hier auf Erden / Kann nicht jeder, was er will—In the press of things on earth here, not every one can do what he would.  488
  Im Leben ist nichts Gegenwart—In life is the present nothing, or there is no present.  489
  Imitation is born with us, but what we ought to imitate is not easily found.  490
  Immer zu misstrauen ist ein Irrthum wie immer zu trauen—Always to distrust is an error, as well as always to trust.  491
  Immer zu! Immer zu! / Ohne Rast und Ruh!—Ever onward! ever onward! without rest and quiet.  492
  In all things, to serve from the lowest station upwards is necessary.  493
  In all times it is only individuals that have advanced science, not the age.  494
  In any controversy, the instant we feel angry we have already ceased striving for truth and begun striving for ourselves.  495
  In art and in deeds, only that is properly achieved which, like Minerva, springs full-grown and armed from the head of the inventor.  496
  In art, to express the infinite one should suggest infinitely more than is expressed.  497
  In breathing there are two kinds of blessings (Guaden): inhaling the air and exhaling (lit. discharging) it; the former is oppressive, the latter refreshing, so strangely is life mingled. Thank God when He lays a burden on thee, and thank Him when He takes it off.  498
  In bunten Bildern wenig Klarheit, / Viel Irrtum und ein Fünkchen Wahrheit, / So wird der beste Trank gebraut, / Der alle Welt erquickt und auferbaut—With little clearness (light) in motley metaphors, much falsehood and a spark of truth, is the genuine draught prepared with which every one is refreshed and edified.  499
  In deinem Nichts hoff’ ich das All zu finden—In thy nothing hope I to find the all.  500
  In der jetzigen Zeit soli Niemand schweigen oder nachgeben; man muss reden und sich rühren, nicht um zu überwinden, sondern sich auf seinem Posten zu erhalten; ob bei der Majorität oder Minorität, ist ganz gleichgültig—At the present time no one should yield or keep silence; every one must speak and bestir himself, not in order to gain the upper hand, but to keep his own position—whether with the majority or the minority is quite indifferent.  501
  In der Kunst ist das Beste gut genug—In art the best is good enough.  502
  In every department one must begin as a child; throw a passionate interest over the subject; take pleasure in the shell till one has the happiness to arrive at the kernel.  503
  In faith everything depends on “that” you believe; in knowledge everything depends on “what” you know, as well as how much and how well.  504
  In high life every one is polished and courteous, but no one has the courage to be hearty and true.  505
  In intercourse with people of superior station, all that is required is not to be perfectly natural, but always to keep within the line of a certain conventional propriety.  506
  In learning anything, its first principles alone should be taught by constraint.  507
  In love all is risk.  508
  In meinem Revier / Sind Gelehrten gewesen / Ausser ihrem Brevier / Konnten sie keines lesen—In my domain there have been learned men, but outside their breviary they could read nothing.  509
  In Nature we never see anything isolated, but everything in connection with something else which is before it, beside it, under it, and over it.  510
  In old age nothing any longer astonishes us.  511
  In quite common things much depends on choice and determination, but the highest which falls to our lot comes from no man knows whence.  512
  In regard to a book, the main point is what it brings me, what it suggests to me.  513
  In spite of all his faults, there is no creature worthier of affection than man.  514
  In spite of all misfortunes, there is still enough to satisfy one.  515
  In the dusk the plainest writing is illegible.  516
  In the end we retain from our studies only that which we practically apply.  517
  In the family where the house-father rules secure, there dwells the peace (Friede) which thou wilt in vain seek for elsewhere in the wide world outside.  518
  In the state nobody can enjoy life in peace, but everybody must govern; in art, nobody will enjoy what has been produced, but every one wants to reproduce on his own account.  519
  In well-regulated civil society there is scarcely a more melancholy suffering to be undergone than what is forced on us by the neighbourhood of an incipient player on the flute or violin.  520
  In wenig Stunden / Hat Gott das Rechte gefunden—God takes but a short time to find out the light.  521
  Incense is a tribute for gods only but a poison for mortals.  522
  Instruction does much, but encouragement everything.  523
  Into contradicting / Be thou never led away; / When with the ignorant they strive, / The wise to folly fall away.  524
  Irrthum verlässt uns nie; doch ziehet ein höher Bedürfniss immer den strebenden Geist leise zur Wahrheit hinan—Error never leaves us, yet a higher need always draws the striving spirit gently on to truth.  525
  It can do us no harm to look at what is extraordinary with our own eyes.  526
  It is a characteristic of true genius to disturb all settled ideas.  527
  It is a damnable audacity to bring forth that torturing Cross, and the Holy One who suffers on it, and to expose them to the light of the sun, which hid its face when a reckless world forced such a sight on it; to take these mysterious secrets, in which the divine depth of sorrow lies hid, and play with them, fondle them, trick them out, and rest not till the most reverend of all solemnities appears vulgar and paltry.  528
  It is always the individual, not the age, that stands up for the truth.  529
  It is delightful to transport one’s self into the spirit of the past, to see how a wise man has thought before us, and to what a glorious height we have at last reached.  530
  It is doubt (Zweifel) which turns good into bad.  531
  It is enough for thee to know what each day wills; and what each day wills the day itself will tell.  532
  It is generally a sign of a small mind to think differently from great minds.  533
  It is given us to live only once in the world.  534
  It is in human nature soon to relax when not impelled by personal advantage or disadvantage.  535
  It is incredible how much the mind can do to sustain the body.  536
  It is indeed all twilight in this world, a trifle more or less.  537
  It is mere Philistinism on the part of private individuals to bestow too much interest on matters that do not concern them.  538
  It is much easier to bind on a wreath than to find a head worthy to wear it.  539
  It is much easier to recognise error than to find truth; the former lies on the surface, the latter rests in the depths.  540
  It is natural to man to regard himself as the final cause of creation.  541
  It is not always necessary that the true should embody (verkörpere) itself; enough if it hovers around spiritually and produce accordance (Uebereinstimmung) in us; if it hover (wogt) through the atmosphere in earnest friendly tones like the sound of bells.  542
  It is not enough to know, one must also apply; it is not enough to will to do, one must also do.  543
  It is not enough to take steps which may some day lead to a goal; each step must be itself a goal and a step likewise.  544
  It is not fit to tell others anything but what they can take up. A man understands nothing but what is commensurate with him.  545
  It is not given to the world to be contented.  546
  It is not good for man to be, especially to work, alone.  547
  It is not good to meddle with divine mysteries.  548
  It is only a part of art that can be taught; the artist needs the whole.  549
  It is only because they are not used to taste of what is excellent that the generality of people take delight in silly and insipid things, provided they be new.  550
  It is only in their misery that we recognise the hand and finger of God leading good men to good.  551
  It is only men collectively that live the life of man.  552
  It is only necessary to grow old to become indulgent. I see no fault committed that I have not committed myself.  553
  It is only with renunciation that life, strictly speaking, can be said to begin.  554
  It is sad to have to live in a place where all our activity must simmer within ourselves.  555
  It is sad to see how an extraordinary man so often strangles himself, struggling in vain with himself, his circumstances, and his time, without once coming upon a green branch.  556
  It is said no man is a hero to his valet. The reason is that it requires a hero to recognise a hero. The valet however, will probably know well enough how to estimate his equals.  557
  It is the ambiguous distracted training which they are subject to that makes men uncertain; it awakens wishes when it should quicken tendencies.  558
  It is the strange fate of man that even in the greatest evils the fear of worse continues to haunt him.  559
  It is very easy to obey a noble ruler who convinces (überzeugt) while he commands us.  560
  It is with history as it is with nature, as it is with everything profound, past, present, or future; the deeper we earnestly search into them, the more difficult are the problems that arise. He who does not fear these, but boldly confronts them, will, with every step or advance, feel himself both more at his ease and more highly educated.  561
  It matters little whether a man be mathematically, or philologically, or artistically cultivated, so he be cultivated.  562
  It may indeed be that man is frightfully threshed at times by public and domestic ill-fortune, but the ruthless destiny, if it smites the rich sheaves, only crumples the straw; the grains feel nothing of it, and bound merrily hither and thither on the threshing-floor, unconcerned whether they wander into the mill or the cornfield.  563
  It must be bad indeed if a book has a more demoralising effect than life itself.  564
  It never occurs to fools that merit and good fortune are closely united.  565
  It requires much courage not to be down-hearted in the world.  566
  It seems a law of society to despise a man who looks discontented because its requirements have compelled him to part with all he values in his life.  567
  Jedem redlichen Bemühn / Sei Beharrlichkelt verliehn—Be perseverance vouchsafed to every honest endeavour.  568
  Jeder ausserordentliche Mensch hat eine gewisse Sendung, die er zu vollführen berufenist—Every man above the ordinary has a certain mission which he is called to fulfil.  569
  Jeder Jüngling sehnt sich so zu lieben. / Jedes Mädchen so geliebt zu sein: / Ach, der heiligste von unsern Trieben / Warum quillt aus ihm die grimme Pein?—The youth longs so to love, the maiden so to be loved; ah! why does there spring out of this holiest of all our instincts such agonising pain?  570
  Jeder Mensch muss nach seiner Weise denken: denn er findet auf seinem Wege immer ein Wahres, oder eine Art von Wahrem, die ihm durchs Leben hilft; nur darf er sich nicht gehen lassen; er muss sich controliren; der blosse nackte Instinct geziemt nicht dem Menschen—Every man must think in his own way; for on his own pathway he always finds a truth, or a measure of truth, which is helpful to him in his life; only he must not follow his own bent without restraint; he must control himself; to follow mere naked instinct does not beseem a man.  571
  Jeder Morgen ruft zu, das Gehörige zu thun, und das Mögliche zu erwarten—We are summoned every morning to do what it requires of us, and to expect what it may bring.  572
  Jeder Weg zum rechten Zwecke / Ist auch recht in jeder Strecke—Every road to the right end is also right in every stretch (step or turn) of it.  573
  Jeder Zustand, ja jeder Augenblick, ist von unendlichem Werth, denn er ist der Repräsentant einer ganzen Ewigkeit—Every condition, nay, every moment, is of infinite value, for it is the representative of a whole eternity.  574
  Jedes ausgesprochene Wort erregt den Eigensinn—Every uttered (lit. outspoken) word rouses our self-will.  575
  Joy must have sorrow; sorrow, joy.  576
  Joy shared is joy doubled.  577
  Joyfulness (Freudigkeit) is the mother of all virtues.  578
  Kühl bis an’s Herz hinan—Cool to the very heart.  579
  Kannst dem Schicksal widerstehen, / Aber manchmal giebt es Schläge; / Will’s nicht aus dem Wege gehen, / Ei! so geh’ du aus dem Wege.—Thou canst withstand fate, but many a time it gives blows. Wilt it not go out of thy way, why then, go thou out of its.  580
  Kannst du nicht schön empfinden, dir bleibt doch, vernünftig zu wollen, / Und als ein Geist zu thun, was du als Mensch nicht vermagst—If thou canst not have fineness of feelings, it is still open to thee to will what is reasonable, and to do as a spirit what thou canst not do as a man.  581
  Keep not standing fix’d and rooted; / Briskly venture, briskly roam; / Head and hand, where’er thou foot it, / And stout heart are still at home. / In what land the sun does visit, / Brisk are we, whate’er betide; / To give space for wandering is it / That the world was made so wide.  582
  Keep thyself perfectly still, however it may storm around thee. The more thou feelest thyself to be a man, so much the more dost thou resemble the gods.  583
  Kein grosser Mann muss eines natürlichen Todes sterben—No great man is ordained to die a natural death.  584
  Kein kluger Streiter hält den Feind gering—No prudent antagonist thinks light of his adversary.  585
  Kein Mann ist im Stande, den Werth eines Weibes zu fühlen, das nicht sich zu ehren weiss—No man is able to feel the worth of a woman who knows not how to respect herself.  586
  Kein Mensch / Muss das Unmögliche erzwingen wollen—No man must seek to constrain the impossible.  587
  Kein Wunder, dass wir uns Alle mehr oder weniger im Mittelmässigen gefallen, weil es uns in Ruhe lässt; es giebt das behagliche Gefühl, als wenn man mit seines Gleichen umginge—No wonder we are all more or less content with the ordinary, for it leaves us undisturbed; we have the comfortable feeling of having only to deal with our like.  588
  Keine Probe ist gefährlich, zu der man Muth hat—No ordeal is hazardous which one has the courage to face.  589
  Keinen Reimer wird man finden, / Der sich nicht den besten hielte, / Keinen Fiedler, der nicht lieber / Eigne Melodien spielte—You will meet with no rhymer who does not think himself the best, no fiddler who does not prefer to play his own tunes.  590
  Kennst du das herrliche Gift der unbefriedigten Liebe? / Es versengt und erquickt, zehret am Mark und erneut’s—Knowest thou the lordly poison of disappointed love? It withers up and quickens, consumes to the marrow and renews.  591
  Kennst du das Land, wo die Citronen blüh’n?—Know’st thou the land where the lemon-trees bloom?  592
  Kindness is the golden chain by which society is bound together.  593
  Lachen, Weinen, Lust und Schmerz / Sind Geschwister-Kinder—Laughing and weeping, pleasure and pain, are cousins german.  594
  Lange Ueberlegungen zeigen gewöhnlich, dass man den Punkt nicht im Auge hat, von dem die Rede ist; übereilte Handlungen, dass man ihn gar nicht kennt—Long pondering on a matter usually indicates that one has not properly got his eye on the point at issue; and too hasty action that he does not know it at all.  595
  Langes Leben heisst viele überleben—To live long is to outlive many.  596
  Langeweile ist ein böses Kraut / Aber auch eine Würze, die viel verdaut—Ennui is an ill weed, but also a condiment which digests a good deal.  597
  Lass das Vergangne vergangen sein—Let what is past be past.    Faust to Margaret in the end.  598
  Lass diesen Handedruck dir sagen / Was unaussprechlich ist—Let this pressure of the hand reveal to thee what is unutterable.    Faust to Margarite.  599
  Lasst fahren hin das allzu Flüchtige! / Ihr sucht bei ihm vergebens Rat! / In dem Vergangnen lebt das Tüchtige / Verewigt sich in schöner That—Let the too transient pass by; ye seek counsel in vain of it. Yet what will avail you lives in the past, and lies immortalised in what has been nobly done.  600
  Law is powerful, necessity more so.  601
  Laws and rights are transmitted like an inveterate hereditary disease.  602
  Le sens commun est le génie de l’humanité—Common sense is the genius of humanity.  603
  Let a man be but born ten years sooner or ten years later, his whole aspect and performance shall be different.  604
  Let him count himself happy who lives remote from the gods of this world.  605
  Let him who has hold of the devil keep hold of him; he is not likely to catch him a second time in a hurry.  606
  Let man be noble, helpful, and good, for that alone distinguishes him from every other creature we know.  607
  Let no one so conceive of himself as if he were the Messiah the world was praying for.  608
  Let no one think that he can conquer the first impressions of his youth.  609
  Let the shoemaker stick to his last, the peasant to his plough, and let the prince understand how to rule.  610
  Let those who believe in immortality enjoy their belief in silence, and give themselves no airs about it.  611
  Let us leave the question of origins to those who busy themselves with insoluble problems, and have nothing better to do.  612
  Let woman learn betimes to serve according to her destination, for only by serving will she at last learn to rule, and attain the influence that belongs to her in the household.  613
  Level roads run out from music to every side.  614
  Licht und Geist, jenes im Phyischen, dieses im Sittlichen herrschend, sind die höchsten denkbaren untheilbaren Energien—Light and spirit, the one sovereign in the physical, the other in the moral, are the highest conceivable indivisible potences at work in the universe.  615
  Liebe schwärmet auf allen Wegen; / Treue wohnt für sich allein; / Liebe kommt euch rasch entgegen; / Aufgesucht will Treue sein—Love ranges about in all thoroughfares; fidelity dwells by herself alone. Love comes to meet you with quick footstep; fidelity will be sought out.  616
  Life belongs to the living, and he who lives must be prepared for vicissitudes.  617
  Life lies before us as a huge quarry before the architect; and he deserves not the name of architect except when, out of this fortuitous mass, he can combine, with the greatest economy, fitness and durability, some form the pattern of which originated in his own soul.  618
  Life outweighs all things, if love lies within it.  619
  Life’s no resting, but a moving; / Let thy life be deed on deed.  620
  Literature is a fragment of a fragment, and of this but little is extant.  621
  Lively feeling of situations, and power to express them, make the poet.  622
  Look not to what is wanting in any one; consider that rather which still remains to him.  623
  Love can do much, but duty still more.  624
  Love concedes in a moment what we can hardly attain by effort after years of toil.  625
  Love has the tendency of pressing together all the lights, all the rays emitted from the beloved object, by the burning-glass of fantasy, into one focus, and making of them one radiant sun without spots.  626
  Love of truth shows itself in being able everywhere to find and value what is good.  627
  Lovers are as punctual as the sun.  628
  Lust und Liebe sind die Fittiche / Zu grossen Thaten—Ambition and love are the wings to great deeds.  629
  Männliche, tüchtige Geister werden durch Erkennen eines Irrthums erhöht und gestärkt—Sturdy manly souls are exalted and strengthened in the presence of (lit. by the knowledge of) an error.  630
  Mässigkeit und klarer Himmel sind Apollo und die Musen—Moderation and a clear sky are Apollo and the Muses.  631
  Mögt ihr Stück für Stück bewitzeln, / Doch das Ganze zieht euch an—You may jeer at it bit by bit, yet the whole fascinates you.  632
  Müsset im Naturbetrachen / Immer eins wie alles achten; / Nichts ist drinnen, nichts ist draussen, / Denn was innen, das ist aussen. / So ergreifet ohne Säumness / Heilig öffentlich Geheimniss—In the study of Nature you must ever regard one as all; nothing is inner, nothing is outer, for what is within that is without. Without hesitation, therefore, seize ye the holy mystery thus lying open to all.  633
  Macht, was ihr wollt; nur lasst mich ungeschoren—Produce what ye like, only leave me unmolested (lit. unshorn).  634
  Make the most of time, it flies away so fast; yet method will teach you to win time.  635
  Man and man only can do the impossible; / … He to the moment endurance can lend.  636
  Man does not willingly submit himself to reverence; or rather, he never so submits himself: it is a higher sense which must be communicated to his nature, which only in some peculiarly favoured individuals unfolds itself spontaneously, who on this account too have of old been looked upon as saints and gods.  637
  Man gives up all pretension to the infinite while he feels here that neither with thought nor without it is he equal to the finite.  638
  Man has always humour enough to make merry with what he cannot help.  639
  Man has quite a peculiar pleasure in making proselytes; in causing others to enjoy what he enjoys, in finding his own likeness represented and reflected back to him.  640
  Man is a darkened being; he knows not whence he comes, nor whither he goes; he knows little of the world and least of himself.  641
  Man is born not to solve the problems of the universe, but to find out where the problem begins, and then to restrain himself within the limits of the comprehensible.  642
  Man is ever the most interesting object to man, and perhaps should be the only one to interest him.  643
  Man is intended for a limited condition; objects that are simple, near, determinate, he comprehends, and he becomes accustomed to employ such means as are at hand; but on entering a wider field he now knows neither what he would nor what he should.  644
  Man is not born to be free, and for the noble there is no fairer fortune than to serve a prince whom he honours.  645
  Man is quite sufficiently saddened by his own passions and destiny, and need not make himself more so by the darkness of a barbaric past. He needs enlightening and cheering influences, and should therefore turn to those eras in art and literature during which remarkable men obtained perfect culture.  646
  Man is so prone to occupy himself with what is most common, the soul and the senses are so easily blunted to the impressions of the beautiful and perfect, that one ought by all means to preserve the capability of feeling it. We ought every day at least to hear a little song, read a good poem, see an excellent painting, and, if possible, speak a few reasonable words.  647
  Man ist nur eigentlich lebendig, wenn man sich des Wohlwollens Anderer freut—A man is only truly alive when he enjoys the good-will of others.  648
  Man kann in wahrer Freiheit leben / Und doch nicht ungebunden sein—One may enjoy true freedom, and yet be in chains.  649
  Man kann nicht stets das Fremde meiden, / Das Gute liegt uns oft so fern. / Ein echter deutscher Mann mag keinen Franzen leiden, / Doch ihre Weine trinkt er gern—We cannot always avoid what is foreign; what is good often lies so far off. A true German cannot abide the French, and yet he will drink their wines with the most genuine relish.  650
  Man kommt zu schaun, Man will am liebsten sehn—People come to look; their greatest pleasure is to feast their eyes.  651
  Man lebt nur einmal in der Welt—Only once is it given us to live in the world.  652
  Man muss die Menschen nur mit dem Krämergewicht, keinesweges mit der Goldwage wiegen—We must weigh men with merchant’s scales, and by no means with the goldsmith’s.  653
  Man muss seine Irrthümer theuer bezahlen, wenn man sie los werden will, und dann hat man noch von Glück zu sagen—Men must pay dearly for their errors, if they would be free from them, and then they may regard it a happiness to do so.  654
  Man must hold fast by the belief that the incomprehensible is comprehensible, otherwise he would not search.  655
  Man never comprehends how anthropomorphic he is.  656
  Man schont die Alten, wie man die Kinder schont—We bear with old people as we do with children.  657
  Man spricht vergebens viel, nur zu versagen, / Der and’re hört von allem nur das Nein!—In vain we speak much only to refuse; the other, of all we say, hears only the “No!”  658
  Man supposes that he directs his life and governs his actions, when his existence is irretrievably under the control of destiny.  659
  Man thee for the high endeavour, / Shun the crowd’s ignoble ease! / Fails the noble spirit never, / Wise to think and prompt to seize.  660
  Man wird nie betrogen; man betrügt sich selbst—We are never deceived; we deceive ourselves.  661
  Man’s activity is all too fain to relax; he soon gets fond of unconditional repose.  662
  Man’s highest merit always is as much as possible to rule external circumstances, and as little as possible to let himself be ruled by them.  663
  Man’s life is not an affair of mere instinct, but of steady self-control.  664
  Manifold is human strife, / Human passion, human pain; / Yet many blessings still are rife, / And many pleasures still remain.  665
  Mankind will never lack obstacles to give it trouble, and the pressure of necessity to develop its powers.  666
  Many a discord betwixt man and man the returning seasons soften by degrees into sweetest harmony; but that which bridges over the greatest gap is Love, whose charm unites the earth with heaven above.  667
  Many men attain a knowledge of what is perfect, and of their own insufficiency, and go on doing things by halves to the end of their days.  668
  Many men fancy that what they experience they also understand.  669
  Many people take no care of their money till they have come nearly to an end of it, and others do just the same with their time.  670
  Many things there are / That we may hope to win with violence; / While others only can become our own / Through moderation and wise self-restraint. / Such is virtue; such is love.  671
  Mastery passes often for egotism.  672
  Mathematics can remove no prejudices and soften no obduracy. It has no influence in sweetening the bitter strife of parties, and in the moral world generally its action is perfectly null.  673
  May the idea of pureness, extending itself even to the very morsel which I take into my mouth, become ever dearer and more luminous within me.  674
  Mein erst Gesetz ist, in der Welt / Die Frager zu vermeiden—A first rule of mine is to avoid the inquiring class of people.  675
  Mein Leipzig lob’ ich mir! / Es ist klein Paris, und bildet seine Leute—Leipzig for me! It is quite a little Paris, and its people acquire an easy finished air (lit. it fashions its people).  676
  Men are so constituted that everybody would rather undertake himself what he sees done by others, whether he has aptitude for it or not.  677
  Men deride what they do not understand, and snarl at the good and beautiful because it lies beyond their sympathies.  678
  Men fear only him who does not know them, and he who shuns them will soon misjudge them.  679
  Men have but too much cause to secure themselves from men.  680
  Men in general experience a great joy in colour. The eye needs it as much as it does light. Let any one recall the refreshing sensation one experiences when on a gloomy day the sun shines out on a particular spot on the landscape, and makes the colours of it visible. That healing powers were ascribed to coloured precious stones may have arisen out of the deep feeling of this inexpressible pleasure.  681
  Men of uncommon abilities generally fall into eccentricities when their sphere of life is not adequate to their powers.  682
  Men possessing small souls are generally the authors of great evils.  683
  Men show their character in nothing more clearly than by what they think laughable.  684
  Men think they are quarrelling with one another, and both sides feel that they are in the wrong.  685
  Men, in spite of all their failings, best deserve our affections of all that exists.  686
  Mental prayer (mentale Gebet) which includes and excludes all religions, and only in a few God-favoured men permeates the whole course of life, develops itself in most men as only a blazing, beatific feeling of the moment, immediately after the vanishing of which the man, thrown in upon himself unsatisfied and unoccupied, lapses back into the most utter and absolute weariness.  687
  Mentally and bodily endowed men are the most modest, while, on the other hand, all who have some peculiar mental defect think a great deal more of themselves.  688
  Metaphysics, with which physics cannot dispense, is that wisdom of thought which was before all physics, lives with it, and will endure after it.  689
  Method will teach you to win time.  690
  Mind and body are intimately related; if the former is joyful, the latter feels free and well; and many an evil flies before cheerfulness.  691
  Mir gäb’ es keine gröss’re Pein, / Wär’ ich im Paradies allein—There were for me no greater torment than to be in Paradise alone.  692
  Misfortune, when we look upon it with our eyes, is smaller than when our imagination sinks the evil down into the recesses of the soul.  693
  Misunderstanding goes on like a fallen stitch in a stocking, which in the beginning might have been taken up with a needle.  694
  Mit deinem Meister zu irren ist dein Gewinn—To err with thy master is thy gain.  695
  Mit dem Wissen wächst der Zweifel—Doubt ever grows alongside of knowledge.  696
  Mit Kleinen thut man kleine Thaten, / Mit Grossen wird der Kleine gross—With little people we do little deeds, with great people the little one becomes great.  697
  Mit seltsamen Geberden / Giebt man sich viele Pein; / Kein Mensch will etwas werden, / Ein jeder will schon was sein—We are easily disconcerted by strange manners; no man is willing to become anything, every one gives himself out as already something.  698
  Modern poets put a great deal of water in their ink.  699
  Modesty and presumption are moral things of so spiritual a nature, that they have little to do with the body.  700
  Morose thoughts one should never send to a distance.  701
  Most men never reach the glorious epoch, that middle stage between despair and deification, in which the comprehensible appears to us common and insipid.  702
  Much debating goes on about the good that has been done and the harm by the free circulation of the Bible. To me this is clear: it will do harm, as it has done, if used dogmatically and fancifully; and do good, as it has done, if used didactically and feelingly.  703
  Much in the world may be done by severity, more by love, but most of all by discernment and impartial justice.  704
  Much there is that appears unequal in our life, yet the balance is soon and unexpectedly restored. In eternal alternation a weal counterbalances the woe, and swift sorrows our joys. Nothing is constant. Many an incongruity (Missverhältniss), as the days roll on, is gradually and imperceptibly dissolved in harmony. And ah! love knows how to reconcile the greatest discrepancy and unite earth with heaven.  705
  Music fills up the present moment more decisively than anything else, whether it awakens thought or summons to action.  706
  Music in the best sense has little need of novelty (Neuheit); on the contrary, the older it is, the more one is accustomed to it, the greater is the effect it produces.  707
  “Must” is hard, but by “must” alone can man show what his inward condition is. Any one can live unrestrainedly.  708
  My inheritance how wide and fair! / Time is my seed-field, to Time I’m heir.  709
  Nach Freiheit strebt der Mann, das Weib nach Sitte—The man strives after freedom, the woman after good manners.  710
  Nach Golde drängt, / Am Golde hängt, / Doch alles. Ach, wir Armen!—Yet after gold every one presses, on gold everything hangs. Alas! we poor ones.  711
  Napoleon affords us an example of the danger of elevating one’s self to the Absolute, and sacrificing everything to the carrying out of an idea.  712
  Napoleon, for the sake of a great name, broke in pieces almost half a world.  713
  Natur und Kunst, sie scheinen sich zu fliehen, / Und haben sich, eh’ man es denkt, gefunden—Nature and art seem to shun each other, and have met (lit. found each other) ere one is aware.  714
  Nature alone knows what she means.  715
  Nature and art are too grand to go forth in pursuit of aims; nor is it necessary that they should, for there are relations everywhere, and relations constitute life.  716
  Nature cannot but always act rightly, quite unconcerned as to what may be the consequences.  717
  Nature gives healthy children much; how much! Wise education is a wise unfolding of this; often it unfolds itself better of its own accord.  718
  Nature gives you the impression as if there were nothing contradictory in the world; and yet, when you return back to the dwelling-place of man, be it lofty or low, wide or narrow, there is ever somewhat to contend with, to battle with, to smooth and put to rights.  719
  Nature goes her own way; and all that to us seems an exception, is really according to order.  720
  Nature has given to each one all that as a man he needs, which it is the business of education to develop, if, as most frequently happens, it does not develop better of itself.  721
  Nature has lent us tears—the cry of suffering when the man at last can bear it no longer.  722
  Nature has made provision for all her children; the meanest is not hindered in its existence even by that of the most excellent.  723
  Nature has no feeling; the sun gives his light to good and bad alike, and moon and stars shine out for the worst of men as for the best.  724
  Nature in women is so nearly allied to art.  725
  Nature is a Sibyl, who testifies beforehand to what has been determined from all eternity, and was not to be realised till late in time.  726
  Nature is always lavish, even prodigal.  727
  Nature is always right, and most profoundly so (am gründlichsten) just there where we least comprehend her.  728
  Nature is indeed adequate to Fear, but to Reverence not adequate.  729
  Nature is the living, visible garment of God.  730
  Nature is the only book that teems with meaning on every page.  731
  Nature knows no pause in progress and development, and attaches her curse on all inaction.  732
  Nature understands no jesting; she is always true, always serious, always severe; she is always right, and the errors and faults are always those of man. Him who is incapable of appreciating her she despises, and only to the apt, the pure, and the true, does she resign herself and reveal her secrets.  733
  “Nature veils God,” but what I see of Him in nature is not veiled.  734
  Nature works after such eternal, necessary, divine laws, that the Deity himself could alter nothing in them.    After Spinoza.  735
  Nature, mysterious even under the light of day, is not to be robbed of her veil; and what she does not choose to reveal, you will not extort from her with levers and screws.  736
  Ne’er linger, ne’er o’erhasty be, / For time moves on with measured foot.  737
  Necessity is cruel, but it is the only test of inward strength. Every fool may live according to his own likings.  738
  Nehmt die Stimmung wahr, / Denn sie kommt so selten—Take advantage of the right mood, for it comes so seldom.  739
  Never by reflection, only by doing what it lies on him to do, is self-knowledge possible to any man.  740
  Nicht alles Wünschenswerte ist erreichbar; nicht alles Erkennenswerte ist erkennbar—Not everything that is desirable is attainable, and not everything that is worth knowing is knowable.  741
  Nicht grösseren Vortheil wüsst’ ich zu nennen / Als des Feindes Verdienst erkennen—I know not a greater advantage than a due appreciation of the worth of an enemy.  742
  Nicht Kunst und Wissenschaft allein, / Geduld will bei dem Werke sein—Not art and science only, but patience will be required for the work.  743
  Nichts Abgeschmackters find’ ich auf der Welt / Als einen Teufel, der verzweifelt—I know nothing more mawkish than a devil who despairs.  744
  Nichts ist höher zu schätzen, als der Wert des Tages—Nothing is to be rated higher than the value of the day.  745
  Niemand ist mehr Sklave, als der sich für frei hält ohne es zu sein—No one is more a slave than he who considers himself free without being so.  746
  Niemand weiss, wie weit seine Kräfte gehen, bis er sie versucht hat—No one knows how far his powers go till he has tried them.  747
  No doubt every person is entitled to make and to think as much of himself as possible, only he ought not to worry others about this, for they have enough to do with and in themselves, if they too are to be of some account, both now and hereafter.  748
  No evil can touch him who looks on human beauty; he feels himself at one with himself and with the world.  749
  No experiment is dangerous the result of which we have the courage to meet.  750
  No expression of politeness but has its root in the moral nature of man.  751
  No greater misfortune can befall a man than to be the victim of an idea which has no hold on his life, still more which detaches him from it.  752
  No man thoroughly understands a truth until he has contended against it.  753
  No one can feel and exercise benevolence towards another who is ill at ease with himself.  754
  No one can find himself in himself or others; in fact, he has himself to spin, from the centre of which he exercises his influence.  755
  No one can obtain what he does not bring with him.  756
  No one easily arrives at the conclusion that reason and a brave will are given us that we may not only hold back from evil, but also from the extreme of good.  757
  No one has ever learned fully to know himself.  758
  No one knows how far his powers go till he has tried.  759
  No one knows what he is doing while he is acting rightly, but of what is wrong we are always conscious.  760
  No one will become anything, every one will already be something.  761
  No one would talk much in society if he only knew how often he misunderstands others.  762
  No productiveness of the highest kind, no remarkable discovery, no great thought which bears fruit and has results, is in the power of any one; such things are exalted above all earthly control. Man must consider them as an unexpected gift from above, as pure children of God, which he must receive and venerate with joyful thanks,… as a vessel found worthy for the reception of such divine influence.  763
  No smaller spirit can vanquish a greater.  764
  No trial is dangerous which there is courage to meet.  765
  No wise combatant underrates his antagonist.  766
  No wonder we are all more or less pleased with mediocrity, since it leaves us at rest, and gives the same comfortable feeling as when one associates with his equals.  767
  Nobody should be rich but those who understand it.  768
  Noch ist es Tag, da rühre sich der Mann, / Die Nacht tritt ein, wo niemand wirken kann—It is still day, in which to be up and doing; the night is setting in wherein no man can work.  769
  None are so hopelessly enslaved as those who falsely believe they are free.  770
  Not in pulling down, but in building up, does man find pure joy.  771
  Not many words are needed to refuse; by the refused the “no” alone is heard.  772
  Not the maker of plans and promises, but rather he who offers faithful service in small matters is most welcome to one who would achieve what is good and lasting.  773
  Not to believe in God, but to acknowledge Him when and wheresoever He reveals Himself, is the one sole blessedness of man on earth.  774
  Nothing altogether passes away without result. We are here to leave that behind us which will never die.  775
  Nothing can be so injurious to progress as to be altogether blamed or altogether praised.  776
  Nothing exposes us more to madness than distinguishing ourselves from others, and nothing more contributes to maintain our common-sense than living in community of feeling with other people.  777
  Nothing is endless but inanity.  778
  Nothing is good for a nation but that which arises from its core and its own general wants.  779
  Nothing is more hurtful to a truth than an old error.  780
  Nothing is more natural than that we should grow giddy at a great sight which comes unexpectedly before us, to make us feel at once our littleness and our greatness. But there is not in the world any truer enjoyment than at the moment when we are thus made giddy for the first time.  781
  Nothing is more offensive to reason (widerwärtiger) than an appeal to the majority; it consists of a few powerful leaders, of rogues who accommodate themselves, of weaklings who assimilate themselves, and of the mass who follow confusedly, without in the least knowing what they would be at.  782
  Nothing is more terrible than ignorance in action.  783
  Nothing is so atrocious as fancy without taste.  784
  Nothing is true but what is simple.  785
  Nothing on earth is without difficulty. Only the inner impulse, the pleasure it gives and love enable us to surmount obstacles; to make smooth our way, and lift ourselves out of the narrow grooves in which other people sorrowfully distress themselves.  786
  Now an incredible deal is demanded, and every avenue is barred.  787
  Nur aus vollendeter Kraft blicket die Anmuth hervor—Only out of perfected faculty does grace look forth.  788
  Nur die Lumpe sind bescheiden, / Brave freuen sich der That—Only low-born fellows are modest; men of spirit rejoice over their feats.  789
  Nur immer zu! wir wollen es ergründen, / In deinem Nichts hoff’ ich das All zu finden—Only let us still go on! we will yet fathom it. In thy nothing hope I to find the all.  790
  Nur in der Schule selbst ist die eigentliche Vorschule—The true preparatory school is only the school itself.  791
  Nur wer die Sehnsucht kennt / Weiss, was ich leide!—Only he who knows what yearning is knows what I suffer.  792
  O blicke nicht nach dem was jedem fehlt; / Betrachte, was noch einem jeden bleibt—O look not at what each comes short in; consider what each still retains.  793
  O dass es ewig bliebe, / Das Doppelglück der Töne wie der Liebe—Oh, that it would stay for ever, the double bliss of the tones as well as of the love.  794
  O Gott, wie schränkt sich Welt und Himmel ein, / Wenn unser Herz in seinen Schranken banget—O God, how contracted the world and heaven becomes when our heart becomes uneasy within its barriers.  795
  O süsse Stimme! Willkommener Ton / Der Muttersprach’ in einem fremden Lande!—Oh, sweet voice, much-welcome sound of our mother-tongue in a foreign land!  796
  O sprich mir nicht von jener bunten Menge / Bei deren Anblick uns der Geist entflieht—Oh, speak not to me of the motley mob, at the very sight of which our spirit takes flight!  797
  O was sind wir Grossen auf der Woge der Menschheit? Wir glauben sie zu beherrschen, und sie treibt uns auf und nieder, hin und her—Ah! what are we great ones on the wave of humanity? We fancy we rule over it, and it sways us up and down, hither and thither.  798
  Objects in pictures should be so arranged as by their very position to tell their own story.  799
  Of a thoroughly crazy and defective artist we may indeed say he has everything from himself; but of an excellent one, never.  800
  Of all the superstitions which infest the brains of weak mortals, the belief in prophecies, presentiments, and dreams, seems to me amongst the most pitiful and pernicious.  801
  Of all thieves, fools are the worst; they rob you of time and temper.  802
  Of error we can talk for ever, but truth demands that we should lay it to heart and apply it.  803
  Of great men no one should speak but one who is as great as they, so as to be able to see all round them.  804
  Of the Beautiful we are seldom capable, oftener of the Good; and how highly should we value those who endeavour, with great sacrifices, to forward that good among their fellows!  805
  Of the Wrong we are always conscious, of the Right never.  806
  Oh, be he king or peasant, he is happiest / Who in his home finds peace.  807
  Oh, how sweet it is to hear our own conviction from another’s lips!  808
  Old men lose one of the most precious rights of man, that of being judged by their peers.  809
  On the pinnacle of fortune man does not stand long firm.  810
  On this account is the Bible a book of eternally effective power, because, as long as the world lasts, no one will step forward and say: I comprehend it in the whole and understand it in the particular; but we modestly say: In the whole it is venerable, and in the particular practicable (anwendar).  811
  Once for all, beauty remains undemonstrable; it appears to us as in a dream, when we behold the works of the great poets and painters, and, in short, of all feeling artists.  812
  One always has time enough if one will apply it well.  813
  One born on the glebe comes by habit to belong to it; the two grow together, and the fairest ties are spun from the union.  814
  One can be very happy without demanding that others should agree with one.  815
  One can live in true freedom, and yet not be unbound.  816
  One can never know at the first moment what may, at a future time, separate itself from the rough experience as true substance.  817
  One cannot say that the rational is always beautiful; but the beautiful is always rational, or at least ought to be so.  818
  One cannot speak the truth with false words.  819
  One could not wish any man to fall into a fault; yet it is often precisely after a fault, or a crime even, that the morality which is in a man first unfolds itself, and what of strength he as a man possesses, now when all else is gone from him.  820
  One finds human nature everywhere great and little, beautiful and ugly…. Go on bravely working.  821
  One is always making good use of one’s time when engaged with a subject that daily forces one to make advances in self-culture.  822
  One is not a whit the happier when he attains what he has wished for.  823
  One must be something in order to do something.  824
  One must believe in simplicity, in what is simple, in what is originally productive, if one wants to go the right way. This, however, is not granted to every one; we are born in an artificial state, and it is far easier to make it more artificial still than to return to what is simple.  825
  One must not swerve in one’s self, not even a hair’s breadth from the highest maxims of art and life; but in empiricism, in the movement of the day, I would rather allow what is mediocre to pass than mistake the good, or even find fault with it.  826
  One must take a pleasure in the shell till one has the happiness to arrive at the kernel.  827
  One must weigh men by avoirdupois weight, and not by the jeweller’s scales.  828
  One need only take a thing properly in hand for it to be done.  829
  One need only utter something that flatters indolence and conceit to be sure of plenty of adherents among commonplace people.  830
  One never goes farther than when he does not know whither he is going.  831
  One ought not to praise a great man unless he is as great as he.  832
  One power rules another, but no power can cultivate another; in each endowment, and not elsewhere, lies the force that must complete it.  833
  One rarely sees how deeply one is in debt till one comes to settle one’s accounts.  834
  One really gains nothing from such interests (as occupy the newspaper).  835
  One says more, and with more heart, in an hour than is written in years.  836
  One should never ask anybody if one means to write anything.  837
  One should not neglect from time to time to renew friendly relations by personal intercourse.  838
  One single moment is decisive both of man’s life and his whole future. However he may reflect, each resolution he forms is but the work of a moment; the prudent alone seize the right one.  839
  One soul may have a decided influence upon another merely by means of its silent presence.  840
  One thing there is which no child brings into the world with him; and yet it is on this one thing that all depends for making man in every point a man;—and that is Reverence (Ehrfurcht).  841
  One’s morning indolence is soon gone when one has once persuaded one’s self to put a foot out of bed.  842
  Only by joy and sorrow does a man know anything about himself and his destiny, learn what he ought to seek and what to shun.  843
  Only he deserves freedom who has day by day to fight for it.  844
  Only he helps who unites with many at the proper hour; a single individual helps not.  845
  Only in complicated critical cases do men find out what is within them.  846
  Only learn to catch happiness, for happiness is ever by you.  847
  Only regard for law can give us freedom.  848
  Only the person should give advice in a matter where he himself will co-operate.  849
  Only to the apt, the pure, and the true does Nature resign herself and reveal her secrets.  850
  Oral delivery aims at persuasion, at making the listener believe he is convinced. Few persons are capable of being convinced; the majority allow themselves to be persuaded.  851
  Originality provokes originality.  852
  Our ambiguous dissipating education awakens wishes when it should be animating tendencies; instead of forwarding our real capacities, it turns our efforts towards objects which are frequently discordant with the mind that aims at them.  853
  Our hand we open of our own free will, and the good flies which we can never recall.  854
  Our love of truth is evinced by our ability to discover and appropriate what is good wherever we come upon it.  855
  Our moral impressions invariably prove strongest in those moments when we are most driven back upon ourselves.  856
  Our passions are true phœnixes; when the old one is burnt out, the new one rises straightway from its ashes.  857
  Our relation to things outside of ourselves forms, and at the same time robs us of, our existence, and yet we have to do our best to adapt ourselves to circumstances; for to isolate one’s self is also not advisable.  858
  Our relations are far too artificial and complicated, our nutriment and mode of life are without their proper nature, and our social intercourse is without proper love and goodwill. Every one is polished and courteous, but no one has the courage to be hearty and true.  859
  Our sacrifices are rarely of an active kind; we, as it were, abandon what we give away. It is not from resolution, but despair, that we renounce our property.  860
  Our virtues depend on our failings as their root, and the latter send forth as strong and manifold branches underground as the former do in the open light.  861
  Our works are presentiments of our capabilities.  862
  Over there it will not be otherwise than it is here.  863
  Passions are vices or virtues in their highest powers.  864
  Peacefully and reasonably to contemplate is at no time hurtful, and while we use ourselves to think of the advantages of others, our own mind comes insensibly to imitate them; and every false activity to which our fancy was alluring us is then willingly abandoned.  865
  People (in authority) are accustomed merely to forbid, to hinder, to refuse, but rarely to bid, to further, and to reward. They let things go along till some mischief happens; then they fly into a rage, and lay about them.  866
  People are only accustomed to revolve around themselves.  867
  People dispute a great deal about the good that is done and the harm by disseminating the Bible (Bibelverbreitung). To me this is clear: the Bible will do harm if, as hitherto, it is used dogmatically and interpreted fancifully, and it will do good if it is treated feelingly and applied didactically.  868
  People do not mind their faults being spread out before them, but they become impatient if called upon to give them up.  869
  People may live as much retired from the world as they like, but sooner or later they find themselves debtor or creditor to some one.  870
  People that are like-minded (Gleichgesinnten) can never for any length be disunited (entzweien); they always come together again; whereas those that are not like-minded (Widergesinnten) try in vain to maintain harmony; the essential discord between them will be sure to break out some day.  871
  People would do well if they would keep piety, which is so essential and lovable in life, distinct from art, where, owing to its very simplicity and dignity, it checks their energy, allowing only the very highest mind freedom to unite with, if not actually to master, it.  872
  People would do well if, tarrying here for years together, they observed a while a Pythagorean silence.  873
  Perfect experience must itself embrace theoretical knowledge.  874
  Perfect life is ever in one’s acts to deal with innocence, which proves itself in doing wrong to no one but itself.  875
  Perfection is not the affair of the scholar; it is enough if he practises.  876
  Personality is everything in art and poetry.  877
  Pleasure and sympathy in things is all that is real and again produces reality; all else is empty and vain.  878
  Plunge boldly into the thick of life, and seize it where you will, it is always interesting.  879
  Poetry was given to us to hide the little discords of life and to make man contented with the world and his condition.  880
  Prüft das Geschick dich, weiss es wohl warum; / Es wünschte dich enthaltsam! Folge stumm—Destiny is proving thee; well knows she why: she meant thee to be abstinent! Follow thou dumb.  881
  Presumptuousness, which audaciously strides over all the steps of gradual culture, affords little encouragement to hope for any masterpiece.  882
  Productions (of a certain artistic quality) are at present possible which are nought (Null) without being bad—nought, because there is nothing in them, and not bad, because a general form after some good model has hovered vaguely (vorschwebt) before the mind of the author.  883
  Prophete rechts, Prophete links / Das Weltkind in der Mitten—Prophets to right, prophets to left, the world-child between.  884
  Prudent and active men, who know their strength and use it with limitation and circumspection, alone go far in the affairs of the world.  885
  Pure enjoyment and true usefulness can only be reciprocal.  886
  Quietly do the next thing that has to be done, and allow one thing to follow upon the other.  887
  Rather find what beauty is than anxiously inquire what it is.  888
  Reality surpasses imagination; and we see breathing, brightening, and moving before our eyes sights dearer to our hearts than any we ever beheld in the land of dreams.  889
  Reason can never be popular. Passions and feelings may become popular; but reason always remains the sole property of a few eminent individuals.  890
  Reason has only to do with the becoming, the living; but understanding with the become, the already fixed, that it may make use of it.  891
  Reason is directed to the process (das Werdende) understanding to the product (das Gewordene). The former is nowise concerned about the whither, or the latter about the whence.  892
  Reasonable, or sensible, people are always the best Conversation’s Lexicon.  893
  Rejoice that you have still long to live before the thought comes to you that there is nothing more in the world to see.  894
  Religion is not an end, but a means.  895
  Religion is not in want of art; it rests on its own majesty.  896
  Remember that with every breath we draw, an ethereal stream of Lethe runs through our whole being, so that we have but a partial recollection of our joys, and scarcely any of our sorrows.  897
  Renounce, thou must (sollst) renounce! That is the song which sounds for ever in the ears of every one, which every hour sings to us hoarsely our whole life long.    In “Faust.”  898
  Renown is not to be sought, and all pursuit of it is vain. A person may, indeed, by skilful conduct and various artificial means, make a sort of name for himself; but if the inner jewel is wanting, all is vanity, and will not last a day.  899
  Revelation nowhere burns more purely and more beautifully than in the New Testament.  900
  Reverence (Ehrfurcht) which no child brings into the world along with him, is the one thing on which all depends for making a man in every point a man.  901
  Riches amassed in haste will diminish; but those collected by hand and little by little will multiply.  902
  Säen ist nicht so beschwerlich als ernten—Sowing is not so difficult as reaping.  903
  Säume nicht, dich zu erdreisten, / Wenn die Menge zaudernd schweift; / Alles kann der Edle leisten / Der versteht und rasch ergreift—If the mass of people hesitate to act, strike thou in swift with all boldness; the noble heart that understands and seizes quick hold of opportunity can achieve everything.  904
  Sacrificed his life to the delineating of life.    Of Schiller.  905
  Schönheit bändigt allen Zorn—Beauty allays all angry feeling.  906
  Schadet ein Irrtum wohl? Nicht immer! aber das Irren / Immer schadet’s. Wie sehr, sieht man am Ende des Wegs—Does an error do harm you ask? Not always! but going wrong always does. How far we shall certainly find out at the end of the road.  907
  Schall und Rauch umnebeln Himmels-Gluth—Sound and smoke overclouding heaven’s splendour.  908
  Schlagt ihn tot den Hund! Er ist Rezensent—Strike the dog dead! it’s but a critic.  909
  Schliesst eure Herzen sorgfältiger, als eure Thore—Be more careful to keep the doors of your heart shut than the doors of your house.  910
  Schrecklich blicket ein Gott, da wo Sterbliche weinen—Dreadful looks a God, where mortals weep.  911
  Science has been seriously retarded by the study of what is not worth knowing and of what is not knowable.  912
  Secrecy has many advantages, for when you tell a man at once and straightforward the purpose of any object, he fancies there’s nothing in it.  913
  See, what is good lies by thy side.  914
  Seele des Menschen, / Wie gleichst du dem Wasser! / Schicksal des Menschen, / Wie gleichst du dem Wind!—Soul of man, how like art thou to water! Lot of man, how like art thou to wind!  915
  Sehr leicht zerstreut der Zufall was er sammelt; / Ein edler Mensch zieht edle Menschen an / Und weiss sie festzuhalten—What chance gathers she very easily scatters. A noble man attracts noble men, and knows how to hold them fast.  916
  Sei gefühllos! / Ein leichtbewegtes Herz / Ist ein elend Gut / Auf der wankenden Erde—Do not give way to feeling (lit. be unfeeling). A quickly sensitive heart is an unhappy possession on this shaky earth.  917
  Selbst erfinden ist schön; doch glücklich von andern Gefundnes, / Fröhlich erkannt und geschätzt, nennst du das weniger dein?—It is glorious to find out one’s self, but call you that less yours which has been happily found out by others, and is with joy recognised and valued by you?  918
  Seldom, in the business and transactions of ordinary life, do we find the sympathy we want.  919
  Self-complacence over the concealed destroys its concealment.  920
  Self-knowledge comes from knowing other men.  921
  Self-love exaggerates our faults as well as our virtues.  922
  Selig der, den er im Siegesglanze findet—Happy he whom he (Death) finds in battle’s splendour.  923
  Selig wer sich vor der Welt, / Ohne Hass verschliesst, / Einen Freund am Busen hält / Und mit dem geniesst—Happy he who without hatred shuts himself off from the world, holds a friend to his bosom, and enjoys life with him.  924
  Setz’ dir Perrücken auf von Millionen Locken, / Setz’ deinen Fuss auf ellenhohe Socken, / Du bleibst doch immer, was du bist—Clap on thee wigs with curls without number, set thy foot in ell-high socks, thou remainest notwithstanding ever what thou art.  925
  Shakespeare is dangerous to young poets; they cannot but reproduce him, while they imagine they are producing themselves.  926
  Sich mitzutheilen ist Natur; Mitgetheiltes aufnehmen, wie es gegeben wird, ist Bildung—It is characteristic to Nature to impart itself; to take up what is imparted as it is given is culture.  927
  Sich selbst hat niemand ausgelernt—No man ever yet completed his apprenticeship.  928
  Sie glauben mit einander zu streiten, / Und fühlen das Unrecht von beiden Seiten—They think they are quarrelling with one another, and both sides feel they are in the wrong.  929
  Sie scheinen mir aus einem edeln Haus, / Sie sehen stolz und zufrieden aus—They appear to me of a noble family; they look proud and discontented.    Frosch in the witches’ cellar in “Faust.”  930
  Sie sind voll Honig die Blumen; / Aber die Biene nur findet die Süssigkeit aus—The flowers are full of honey, but only the bee finds out the sweetness.  931
  Since time is not a person we can overtake when he is past, let us honour him with mirth and cheerfulness of heart while he is passing.  932
  So gieb mir auch die Zeiten wieder, / Da ich noch selbst im Werden war—Then give me back the time when I myself was still a-growing.  933
  So lang man lebt, sei man lebendig—So long as you live, be living.  934
  So long as you live and work, you will not escape being misunderstood; to that you must resign yourself once for all. Be silent.  935
  So schaff’ ich am sausenden Webstuhl der Zeit / Und wirke der Gottheit lebendiges Kleid—’Tis thus at the roaring loom of Time I ply, / And weave for God the garment thou seest him by (lit. the living garment of the Deity).  936
  So soon as one’s heart is tender it is weak. When it is beating so warmly against the breast, and the throat is, as it were, tied tightly, and one strives to press the tears from one’s eyes and feels an incomprehensible joy as they begin to flow, then we are so weak that we are fettered by chains of flowers, not because they have become strong through any magic chain, but because we tremble lest we should tear them asunder.  937
  So thou be above it, make the world serve thy purpose, but do not thou serve it.  938
  So wonderful is human nature, and its varied ties / Are so involved and complicate, that none / May hope to keep his inward spirit pure, / Ana walk without perplexity through life.  939
  Sobald du dir vertraust, sobald weisst du zu leben—So soon as you feel confidence in yourself, you know the art of life.    Mephistopheles in “Faust.”  940
  Social intercourse makes us the more able to bear with ourselves and others.  941
  Sollen dich die Dohlen nicht umschrein, / Musst du nicht Knopf auf dem Kirchthurm sein—If jackdaws are not to scream around you, you must not be a ball on the church spire.  942
  Some of our weaknesses are born in us, others are the result of education; it is a question which of the two gives us most trouble.  943
  Sorrows are often evolved from good fortune.  944
  Sound and sufficient reason falls, after all, to the share of but few men, and those few men exert their influence in silence.  945
  Sprich vom Geheimniss nicht geheimnissvoll—Speak not mysteriously of what is a mystery.  946
  Steep regions cannot be surmounted except by winding paths.  947
  Stirb und werde! / Denn so lang du das nicht hast, / Bist du nur ein trüber Gast / Auf der dunkeln Erde—Die and learn to live, for so far as thou hast not accomplished this, thou art but a darkened guest in a darkened world.  948
  Stirb, Götz, du hast dich selbst überlebt—Die, Gotz; thou hast outlived thyself.  949
  Strive to do thy duty; then shalt thou know what is in thee.  950
  Stupidity is without anxiety.  951
  Sucht nur die Menschen zu verwirren, / Sie zu befriedigen ist schwer—Seek only to mystify men; to satisfy them is difficult.    The theatre-manager in “Faust.”  952
  Sufficiently provided from within, he has need of little from without.    Of the poet.  953
  Superstition is inherent in man’s nature; and when we think it is wholly eradicated, it takes refuge in the strangest holes and corners, whence it peeps out all at once, as soon as it can do so with safety.  954
  Superstition is the poesy of life, so that it does not injure the poet to be superstitious.  955
  Tages Arbeit, Abends Gäste, / Saure Wochen, frohe Feste, / Sei dein künftig Zauberwort—Be work by day, guests at eve, weeks of toil, festive days of joy, the magic spell for thy future.  956
  Take thought for thy body with steadfast fidelity. The soul must see through these eyes alone; and if they are dim, the whole world is beclouded.  957
  Talent forms itself in secret; character, in the great current of the world.  958
  Taste can only be educated by contemplation, not of the tolerably good, out of the truly excellent.  959
  “Tell me how you bear so blandly the assuming ways of wild young people?” Truly they would be unbearable if I had not also been unbearable myself as well.  960
  Tell me with whom you associate, and I will tell you who you are; if I know what it is with which you occupy yourself, I know what you may become.  961
  That is the true season of love, when we believe that we alone can love, that no one could ever have loved so before us, and that no one will love in the same way after us.  962
  That is true love which is always the same, whether you give everything or deny everything to it.  963
  That Mirabeau understood how to act with others, and by others—this was his genius, this was his originality, this was his greatness.  964
  That souls which are created for one another so seldom find each other and are generally divided, that in the moments of happiest union least recognise each other—that is a sad riddle!  965
  That state of life is alone suitable to a man in which and for which he was born, and he who is not led abroad by great objects is far happier at home.  966
  That thought I regard as true which is fruitful to myself, which is connected with the rest of my thoughts, and at the same time helps me on. Now it is not only possible, but natural, that such a thought should not connect itself with the mind of another, nor help him on … consequently he will regard it as false. Once we are thoroughly convinced of this, we shall never enter upon controversies.  967
  That were but a sorry art which could be comprehended all at once; the last point of which could be seen by one just entering its precincts.  968
  That which I crave may everywhere be had, / With me I bring the one thing needful—love.  969
  That which makes men happy is activity (die Thätigkeit), which, first producing what is good, soon changes evil itself into good by power working in a god-like manner.  970
  The absent one is an ideal person; those who are present seem to one another to be quite commonplace. It is a silly thing that the ideal is, as it were, ousted by the real; that may be the reason why to the moderns their ideal only manifests itself in longing.  971
  The all in all of faith is that we believe; of knowledge, what we know, as well as how much and how well.  972
  The amateur, however weak may be his efforts at imitation, need not be discouraged,… for one advances to an idea the more surely and steadily the more accurately and precisely he considers individual objects. Only it will not do to measure one’s self with artists; every one must go on in his own style.  973
  The apprehension and representation of what is individual is the very life of art.  974
  The art of living is like every other art; only the capacity is born with us; it must be learned and practised with incessant care.  975
  The artist stands higher than the art, higher than the object: he uses art for his own purposes, and deals with the object after his own fashion.  976
  The beautiful is a manifestation of secret laws of nature, which, but for its appearance, had been for ever concealed from us.  977
  The beautiful is higher than the good; the beautiful includes in it the good.  978
  The best advice is, Follow good advice and hold old age in highest honour.  979
  The best government is that which teaches us to govern ourselves.  980
  The best is not to be explained by words.  981
  The best thing which we derive from history is the enthusiasm which it raises in us.  982
  The boy stands astonished; his impressions guide him; he learns sportfully; seriousness steals on him by surprise.  983
  The capacity of apprehending what is high is very rare; and therefore, in common life a man does well to keep such things for himself, and only to give out so much as is needful to have some advantage against others.  984
  The children of others we never love so much as our own; error, our own child, is so near our heart.  985
  The Christian religion having once appeared, cannot again vanish; having once assumed its divine shape, can be subject to no dissolution.  986
  The Christian religion, often enough dismembered and scattered abroad, will ever in the end again gather itself together at the foot of the cross.  987
  The circle of noble-minded people is the most precious of all that I have won.  988
  The Classical is healthy, the Romantic sickly.  989
  The combined arts appear to me like a family of sisters, of whom the greater part were inclined to good company, but one was light-headed, and desirous to appropriate and squander the whole goods and chattels of the household—the theatre is this wasteful sister.  990
  The confidant of my vices is my master, though he were my valet.  991
  The conflict of the old, the existent, and the persistent, with development, improvement, and transfigurement is always the same. Out of every arrangement arises at last pedantry; to get rid of this latter the former is destroyed, and some time must elapse before we become aware that order must be re-established.  992
  The corpse is not the whole animal; there is still something that appertains to it, still a corner-stone, and in this case, as in every other, a very chief corner-stone—life, the spirit that makes everything beautiful.  993
  The credit of advancing science has always been due to individuals, never to the age.  994
  The cuffs and thumps with which fate, our lady-loves, our friends and foes, put us to the proof, in the mind of a good and resolute man, vanish into air.  995
  The decline of literature indicates the decline of the nation. The two keep pace in their downward tendency.  996
  The deity works in the living, not in the dead; in the becoming and the changing, not in the become and the fixed.  997
  The demonic in music stands so high that no understanding can reach it, and an influence flows from it which masters all, and for which none can account.  998
  The demonic is that which cannot be explained by reason or understanding, which is not in one’s nature, yet to which it is subject.  999
  The destiny of any nation at any given time depends on the opinions of its young men under five-and-twenty.  1000
  The divine power of the love, of which we cease not to sing and speak, is this, that it reproduces every moment the grand qualities of the beloved object, perfect in the smallest parts, embraced in the whole; it rests not either by day or by night, is ravished with its own work, wonders at its own stirring activity, finds the well-known always new, because it is every moment begotten anew in the sweetest of all occupations. In fact the image of the beloved one cannot become old, for every moment is the hour of its birth.  1001
  The effect of good music is not caused by its novelty; on the contrary, it strikes us more the more familiar we are with it.  1002
  The end of all opposition is negation, and negation is nothing.  1003
  The excellent is rarely found, more rarely valued.  1004
  The eye sees in all things what it brings with it the faculty of seeing.  1005
  The fair point of the line of beauty is the line of love. Strength and weakness stand on either side of it. Love is the point in which they unite.  1006
  The formation of his character ought to be the chief aim of every man.  1007
  The fresh air of the open country is the proper place to which we belong. It is as if the breath of God were there wafted immediately to men, and a divine power exerted its influence.  1008
  The future hides in it / Gladness and sorrow; / We press still thoro’; / Nought that abides in it / Daunting us—onward; / But solemn before us, / Veiled the dark portal, / Goal of all mortal. / Stars silent rest o’er us— / Graves under us, silent.  1009
  The generality never suspect the devil even when he has them by the throat.  1010
  The God who dwells in my bosom can stir my heart to its depths.  1011
  The gods are wont to save by human means.  1012
  The gods do not avenge on the son the misdeeds of the father. Each or good or bad reaps the due reward of his own actions. Parents’ blessing, not their curse, is inherited.  1013
  The gods, when they appear to man, are commonly unrecognised by them.  1014
  The golden age hath passed away, / Only the good have power to bring it back.  1015
  The golden age, that lovely prime, / Existed in the past no more than now. / And did it e’er exist, believe me, / As then it was, it now may be restored. / Still meet congenial spirits, and enhance / Each other’s pleasures in this beauteous world.  1016
  The good that passes by without returning, leaves behind it an impression that may be compared to a void, and is felt like a want.  1017
  The good-for-nothing is he who cannot command and cannot even obey.  1018
  The great point is not to pull down, but to build up, and in this humanity finds pure joy.  1019
  The great thing, after all, is only Forwards.  1020
  The greatest difficulties lie where we are not looking for them.  1021
  The greatest man is ever a son of man (Menschenkind).  1022
  The head cannot understand any work of art unless it be in company with the heart.  1023
  The heavenward path which a great man opens up for us and traverses generally, like the track of a ship through the water, closes behind him on his decease.  1024
  The height charms us, the steps to it do not; with the summit in our eye, we love to walk along the plain.  1025
  The herd of people dread sound understanding more than anything; they ought to dread stupidity, if they knew what was really dreadful. Understanding is unpleasant, they must have it pushed aside; stupidity is but pernicious, they can let it stay.  1026
  The highest gift which we receive from God and Nature is Life, the revolving movement, which knows neither pause nor rest, of the self-conscious being round itself. The instinct to protect and cherish life is indestructibly innate in every one, but the peculiarity of it ever remains a mystery to us and others.  1027
  The highest happiness of us mortals is to execute what we consider right and good; to be really masters of the means conducive to our aims.  1028
  The highest joys spring from those possessions which are common to all, which we can neither alienate ourselves nor be deprived of by others, to which kind Nature has given all an equal right—a right which she herself guards with silent omnipotence.  1029
  The Highest not merely has, but is, reason and understanding.  1030
  The highest problem of every art is, by means of appearances, to produce the illusion of a loftier reality.  1031
  The history of a man is his character.  1032
  The human mind will not be confined to any limits.  1033
  The ideal of beauty is simplicity and repose; from which it follows that no youth can be a master.  1034
  The imagination is a fine faculty; yet I like not when she works on what has actually happened; the airy forms she creates are welcome as things of their own kind; but uniting with reality she produces often nothing but monsters, and seems to me, in such cases, to fly into direct variance with reason and common-sense.  1035
  The impressions of our childhood abide with us, even in their minutest traces.  1036
  The instruction merely clever men can give us is like baked bread, savoury and satisfying for a single day; but flour cannot be sown, and seed-corn ought not to be ground.  1037
  The Israelitish people never was good for much, as its own leaders, judges, rulers, prophets have a thousand times reproachfully declared; it possesses few virtues, and most of the faults of other nations; but in cohesion, steadfastness, valour, and when all this would not serve, in obstinate toughness, it has no match.  1038
  The judgments of the understanding are properly of force but once, and that in the strictest cases, and become inaccurate in some degree when applied to any other.  1039
  The life of the Divine Man stands in no connection with the general history of the world in his time. It was a private life; his teaching was a teaching for individuals.  1040
  The life which renews a man springs ever from within.  1041
  The little done vanishes from the sight of man who looks forward to what is still to do.  1042
  The little man is still a man.  1043
  The little mind will not by daily intercourse with great minds become one inch greater; but the noble man … will, by a knowledge of, and familiar intercourse with, elevated natures, every day make a visible approximation to similar greatness.  1044
  The make-weight! The make-weight! which fate throws into the balance for us at every happiness! It requires much courage not to be down-hearted in this world.  1045
  The man of genius can be more easily misinstructed (verbildet) and driven far more violently into false courses than a man of ordinary capability.  1046
  The man to whom the universe does not reveal directly what relation it has to him, whose heart does not tell him what he owes to himself and others—that man will scarcely learn it out of books; which generally do little more than give our errors names.  1047
  The man who cannot enjoy his natural gifts in silence, and find his reward in the exercise of them, but must wait and hope for their recognition by others, must expect to reap only disappointment and vexation.  1048
  The man who in wavering times is inclined to be wavering only increases the evil, and spreads it wider and wider; but the man of firm decision fashions the universe.  1049
  The man who is born with a talent which he is meant to use, finds his greatest happiness in using it.  1050
  The man who small things scorns will next, / By things still smaller be perplexed.  1051
  The march of intellect, which licks all the world into shape, has reached even the devil.  1052
  The mechanical occupations of man, the watching any object, as it were, coming into existence by manual labour, is a very pleasant way of passing one’s time, but our own activity is at the moment nil. It is almost the same as with smoking tobacco.  1053
  The meditative heart / Attends the warning of each day and hour, / And practises in secret every virtue.  1054
  The memory of absent friends becomes dimmed, although not effaced by time. The distractions of our life, acquaintance with fresh objects, in short, every change in our condition, works upon our hearts as dust and smoke upon a painting, making the finely drawn lines quite imperceptible, whilst one does not know how it happens.  1055
  The mind must not yield to the body.  1056
  The misfortune in the state is that nobody can enjoy life in peace, but that everybody must govern; and in art, that nobody will enjoy what has been produced, but that every one wants to reproduce on his own account.  1057
  The moment must be pregnant and sufficient to itself if it is to become a worthy segment of time and eternity.  1058
  The more bustling the streets become, the more quietly one moves.  1059
  The more thou feelest thyself to be a man, so much the more dost thou resemble the gods.  1060
  The most delightful letter does not possess a hundredth part of the charm of a conversation.  1061
  The most happy man is he who knows how to bring into relation the end and the beginning of his life.  1062
  The most important period in the life of an individual is that of his development. Later on, commences his conflict with the world, and this is of interest only so far as anything grows out of it.  1063
  The most important thing is to learn to rule one’s self.  1064
  The most objectionable people are the quibbling investigators and the crotchety theorists; their endeavours are petty and complicated, their hypotheses abstruse and strange.  1065
  The most original modern authors are not so because they advance what is new, but simply because they know how to put what they have to say as if it had never been said before.  1066
  The most part of all the misery and mischief, of all that is denominated evil, in the world, arises from the fact that men are too remiss to get a proper knowledge of their aims, and when they do know them, to work intensely in attaining them.  1067
  The most sorrowful occurrence often, through the hand of Providence, takes the most favourable turn for our happiness; the succession of fortune and misfortune in life is intertwined like sleep and waking, neither without the other, and one for the sake of the other.  1068
  The native land of the poet’s poetic powers and poetic action is the good, noble, and beautiful, which is confined to no particular province or country, and which he seizes upon and forms wherever he finds it. Therein is he like the eagle.  1069
  The noble character at certain moments may resign himself to his emotions; the well-bred, never.  1070
  The older we get the more we must limit ourselves, if we wish to be active.  1071
  The only means of overcoming adversities is a fresh activity.  1072
  The only point now is what a man weighs in the scale of humanity; all the rest is nought. A coat with a star, and a chariot with six horses, at all events, imposes on the rudest multitude only, and scarcely that.  1073
  The pardon of an offence must, as a benefit conferred, put the offender under an obligation; and thus direct advantage at once accrues by heaping coals of fire on the head.  1074
  The particular is the universal seen under special limitations.  1075
  The passions are only exaggerated vices or virtues.  1076
  The past is to us a book sealed with seven seals—i.e., which no one need hope fully to open.  1077
  The philosopher must station himself in the middle.  1078
  The pious have always a more intimate connection with each other than the wicked, though externally the relationship may not always prosper as well.  1079
  The place once trodden by a good man is hallowed. After a hundred years his word and actions ring in the ears of his descendants.  1080
  The poet must find all within himself while he is left in the lurch by all without.  1081
  The poet must live wholly for himself, wholly in the objects that delight him.  1082
  The poet should seize the particular, and he should, if there is anything sound in it, thus represent the universal.  1083
  The presence of the wretched is a burden to the happy; and alas! the happy still more so to the wretched.  1084
  The present moment is a potent divinity.  1085
  The primary vocation of man is a life of activity.  1086
  The question of the purpose of things is completely unscientific.  1087
  The revolutionary outbreaks of the lower classes are the consequence of the injustice of the higher classes.  1088
  The rich man does not feel his wealth with any vividness.  1089
  The road which runs without a bend / Is that which hath a proper end.  1090
  The rude man requires only to see something going on. The man of more refinement must be made to feel. The man of complete refinement must be made to reflect.  1091
  The senses do not deceive us, but the judgment does.  1092
  The showy lives its little hour; the true / To after times bears rapture ever new.  1093
  The society of women is the element of good manners.  1094
  The soul is like the sun, which, to our eyes, seems to set in night; but it has in reality only gone to diffuse its light elsewhere.  1095
  The spirit in which we act is the highest matter.  1096
  The spiritual world is not closed; it is thy sense that is: thy heart is dead.  1097
  The spring can be apprehended only while it is flowing.  1098
  The stranger’s greeting thou shouldst aye return!  1099
  The style of an author is a faithful copy of his mind. If you would write a lucid style, let there first be light in your own mind; and if you would write a grand style, you ought to have a grand character.  1100
  The style of writing required in the great world is distinguished by a free and daring grace, a careless security, a fine and sharp polish, a delicate and perfect taste; while that fitted for the people is characterised by a vigorous natural fulness, a profound depth of feeling, and an engaging naïveté.  1101
  The sublime produces a beautiful calmness in the soul which, entirely possessed by it, feels as great as it ever can feel. When we compare such a feeling with that we are sensible of when we laboriously harass ourselves with some trifle, and strain every nerve to gain as much as possible for it, as it were, to patch it out, striving to furnish joy and aliment to the mind from its own creation, we then feel sensibly what a poor expedient, after all, the latter is.  1102
  The sun-steeds of time, as if goaded by invisible spirits, bear onward the light car of our destiny, and nothing remains for us but, with calm self-possession, to grasp the reins, and now right, now left, to steer the wheels, here from the precipice, and there from the rock. Whither he is hasting, who knows? Does any one consider whence he came?  1103
  The tendency of laws should be rather to diminish the amount of evil than to produce an amount of happiness.  1104
  The theatre has often been at variance with the pulpit; they ought not to quarrel. How much is it to be wished that in both the celebration of nature and of God were intrusted to none but men of noble minds!  1105
  The thoughts we have had, the pictures we have seen, can be again called back before the mind’s eye and before the imagination; but the heart is not so obliging; it does not reproduce its pleasing emotions.  1106
  The toil of life alone teaches us to value the blessings of life.  1107
  The true scholar learns from the known to unfold the unknown, and approaches more and more to being a master.  1108
  The True that is identical with the Divine can never be directly known by us; we behold it only in reflexion (Abglanz), in example, in symbol, in individual and related phenomena; we perceive it as incomprehensible life, which yet we cannot renounce the wish to comprehend. This is true of all the phenomena of the conceivable world.  1109
  The unconscious is the alone complete.  1110
  The useful encourages itself, for the multitude produce it, and no one can dispense with it; but the beautiful must be encouraged, for few can set it forth, and many need it.  1111
  The very nature of the dilettanti is that they have no idea of the difficulties which lie in a subject, and always wish to undertake something for which they have no capacity.  1112
  The violets and the mayflowers are as the inscriptions or vignettes of spring. It always makes a pleasant impression on us when we open again at these pages of the book of life, its most charming chapter.  1113
  The wealth we cannot wisely administer is an encumbrance.  1114
  The web of this world is woven of necessity and contingency; the reason of man places itself between them, and knows how to rule them both. It treats the necessary as the ground of its existence; the contingent it knows how to direct, lead, and utilise; and it is only while reason stands firm and steadfast that man deserves to be called the god of the earth. Woe to him who has accustomed himself from his youth to incline to find something arbitrary in what is necessary, who would fain ascribe a kind of reason to the contingent, which it were even a religion to follow; what is that but to disown one’s own understanding, and to give loose reins to one’s inclinations? We imagine it piety to saunter along (hinschlendern) without consideration, and to allow ourselves to be determined by agreeable accidents, and finally give to the results of such a vacillating life the name of Divine guidance.  1115
  The world cannot do without great men, but great men are very troublesome to the world.  1116
  The world is a grand book from which to become wiser.  1117
  The world is a prison.  1118
  The world is nothing but a wheel; in its whole periphery it is everywhere similar, but, nevertheless, it appears to us so strange, because we ourselves are carried round with it.  1119
  The world is wide enough for all to live and let live, and every one has an enemy in his own talent, who gives him quite enough to do. But no! one gifted man and one talented persecutes another … and each seeks to make the other hateful.  1120
  The world remains ever the same.  1121
  Then in the strife the youth puts forth his powers, / Knows what he is, and feels himself a man.  1122
  Theory and practice always act upon one another. It is possible to construe from what we do what we think, and from what we think what we will do.  1123
  Theory in and by itself is of no use except in so far as it proves to us the connection (Zusammenhang) that subsists among the phenomena.  1124
  There are certain times in our life when we find ourselves in circumstances, that not only press upon us, but seem to weigh us down altogether. They give us, however, not only the opportunity, but they impose on us the duty of elevating ourselves, and thereby fulfilling the purpose of the Divine Being in our creation.  1125
  There are men who dwell on the defects of their enemies. I always have regard to the merits of mine, and derive profit therefrom.  1126
  There are three religions—the religion which depends on reverence for what is above us, denominated the ethnic; the religion which founds itself on reverence for what is around us, denominated the philosophical; the religion grounded on reverence for what is beneath us, which we name the Christian.  1127
  There in others’ looks discover / What thy own life’s course has been, / And thy deeds of years past over, / In thy fellow-men be seen.  1128
  There is but one misfortune for a man, when some idea lays hold of him which exerts no influence upon his active life, or still more, which withdraws him from it.  1129
  There is in nature an accessible and an inaccessible. Be careful to discriminate between the two. Be circumspect, and proceed with reverence…. It is always difficult to see where the one begins and the other leaves off. He who knows it, and is wise, will confine himself to the accessible.  1130
  There is no outward sign of courtesy that does not rest on a deep moral foundation.  1131
  There is no patriotic art and no patriotic science.  1132
  There is no permanence in doubt; it incites the mind to closer inquiry and experiment, from which, if rightly managed, certainty proceeds, and in this alone can man find thorough satisfaction.  1133
  There is no vague general capability in men.  1134
  There is nothing beyond the pleasure which the study of Nature produces. Her secrets are of unfathomable depth, but it is granted to us men to look into them more and more.  1135
  There is nothing in the world more shameful than establishing one’s self on lies and fables.  1136
  There is nothing more charming than to see a mother with a child in her arms, and nothing more venerable than a mother among a number of her children.  1137
  There is nothing more frightful than for a teacher to know only what his scholars are intended to know.  1138
  There is nothing more frightful than imagination without taste.  1139
  There is nothing more pitiable in the world than an irresolute man, oscillating between two feelings, who would willingly unite the two, and who does not perceive that nothing can unite them.  1140
  There is nothing on earth without difficulty. Only the inner impulse, the pleasure it gives us, and love we feel, help us to overcome obstruction, to pave our way, and to raise ourselves out of the narrow circle in which others sorrowfully torture themselves.  1141
  There is nothing so terrible as activity without insight.  1142
  There is nothing to be found only once in the world.  1143
  There is nothing without us that is not also within us.  1144
  There is really something absurd about the Present; all that people think of is the sight, the touch of each other, and there they rest; but it never occurs to them to reflect upon what is to be gained from such moments.  1145
  There is something too dear in the hope of seeing again…. “Dear heart, be quiet:” we say; “you will not be long separated from those people that you love; be quiet, dear heart!” And then we give it in the meanwhile a shadow, so that it has something, and then it is good and quiet, like a little child whose mother gives it a doll instead of the apple which it ought not to eat.  1146
  There is still enough to satisfy one in spite of all misfortunes.  1147
  There where thou art, there where thou remainest, accomplish what thou canst.  1148
  Things will always right themselves in time, if only those who know what they want to do, and can do, persevere unremittingly in work and action.  1149
  Think ye that God made the universe, and then let it run round his finger? (am Finger laufen liesse).  1150
  Those only obtain love, for the most part, who seek it not.  1151
  Those only who know little can be said to know anything. The greater the knowledge the greater the doubt.  1152
  Those who set their minds to deny things, and are fond of pulling things to pieces, must be treated like deniers-of-motion; one need only keep incessantly walking up and down before them in as composed a manner as possible.  1153
  Thou art in the end what thou art.  1154
  Thou must renounce; thou must abstain! is the eternal song which sounds in the ears of every one, which every hour is singing to us all our life long.  1155
  Thou shall hear no more complaints from me; thou shalt hear only what happens to the wanderer.  1156
  Thought expands, but lames; action animates, but narrows.  1157
  Thoughts we have had and pictures we have seen can be recalled by the mind; but the heart is not so obliging; it does not reproduce our pleasing emotions.  1158
  Thu’ nur das Rechte in deinen Sachen, / Das Andre wird sich von selber machen—In thy affairs do thou only what is right, the rest will follow of itself.  1159
  Tief und ernstlich denkende Menschen haben gegen das Publikum einen bösen Stand—Deeply and earnestly thoughtful men stand on an unfavourable footing with the public.  1160
  Time is a strange thing. It is a whimsical tyrant, which in every century has a different face for all that one says and does.  1161
  Time is incalculably long, and every day is a vessel into which very much may be poured, if one will really fill it up.  1162
  ’Tis always a delightful thing to see the human understanding following its imprescriptible rights in spite of all hindrances, and hurrying eagerly towards the utmost possible agreement between ideas and objects.  1163
  ’Tis life itself to love.  1164
  ’Tis life reveals to each his genuine worth.  1165
  ’Tis not always necessary that truth should be embodied, it is sufficient if it hovers about in the spirit, producing harmony; if, like the chime of bells, it vibrates through the air solemnly and kindly.  1166
  ’Tis not prudent, ’tis not well, to meet / With purposed misconception any man, / Let him be who he may.  1167
  ’Tis not worth while quarrelling with the world, simply to afford it some amusement.  1168
  ’Tis only humanity as a whole that perceives Nature, only men collectively that live the life of man.  1169
  ’Tis only in Rome one can duly prepare one’s self for Rome.  1170
  ’Tis the fate of the noblest soul to sigh vainly for a reflection of itself.  1171
  ’Tis well for once to do everything one can do, in order to have the merit of knowing one’s self more intimately.  1172
  ’Tis, in fact, utter folly to ask whether a person has anything from himself, or whether he has it from others, whether he operates by himself, or operates by means of others. The main point is to have a great will, and skill and perseverance to carry it out. All else is indifferent.  1173
  To a new truth nothing is more mischievous than an old error.  1174
  To acquire certainty in the appreciation of things exactly as they are, and to know them in their due subordination, and in their proper relation to one another—this is really the highest enjoyment to which we ought to aspire, whether in the sphere of art, of nature, or of life.  1175
  To act is easy, to think is hard; to act according to our thought is troublesome.  1176
  To adhere to what is set down in them, and appropriate to one’s self what one can for moral strengthening and culture, is the only edifying purpose to which we can turn the Gospels.  1177
  To appear well-bred, a man must actually be so.  1178
  To appreciate the noble is a gain which can never be torn from us.  1179
  To be a good poet and painter genius is required, and this cannot be communicated.  1180
  To be able simply to say of a man he has character, is not only saying much of him, but extolling him; for this is a rarity which excites respect and wonder.  1181
  To be introduced into a decent company, there is need of a dress cut according to the taste of the public to which one wishes to present one’s self.  1182
  To blow is not to play the flute; you must move the fingers as well.  1183
  To conquer inclination is difficult, but if habit, taking root, gradually associates itself with it, then it is unconquerable.  1184
  To fear is easy, but grievous; to reverence is difficult, but satisfactory.  1185
  To feel and respect a great personality, one must be something one’s self.  1186
  To fix a child’s attention on what is present, to give him a description of a name, is the best thing we can do for him.  1187
  To form a poet, the heart must be full to overflowing of noble feeling.  1188
  To gain what is fit ye’re able, / If ye in faith can but excel; / Such are the myths of fable, / If ye have observed them well.  1189
  To grasp, to seize, is the essence of all mastery.  1190
  To guard from error is not the instructor’s business; but to lead the erring pupil.  1191
  To have ascertained what is ascertainable, and calmly to reverence what is not, is the fairest portion that can fall to a thinking man.  1192
  To know of some one here and there with whom we accord, who is living on with us even in silence, this makes our earthly ball a peopled garden.  1193
  To live long is to outlive much.  1194
  To look at things as well as we can, to inscribe them in our memory, to be observant, and let no day pass without gathering something; then to apply one’s self to those branches of knowledge which give the mind a sure direction, to apportion everything its place, to assign to everything its value (in my opinion a genuine philosophy and a fundamental mathesis), this is what we have now to do.  1195
  To make proselytes is the natural ambition of every one.  1196
  To me the eternal existence of my soul is proved from my idea of activity. If I work incessantly unto my death, nature will give me another form of existence when the present can no longer sustain my spirit.  1197
  To pass through a bustling crowd with its restless excitement is strange but salutary. All go crossing and recrossing one another, and yet each finds his way and his object. In so great a crowd and bustle one feels himself perfectly calm and solitary.  1198
  To receive a simple primitive phenomenon, to recognise it in its high significance, and to go to work with it, requires a productive spirit, which is able to take a wide survey, and is a rare gift, only to be found in very superior natures.  1199
  To serve from the lowest station upwards (von unten hinauf) is in all things necessary.  1200
  To sow is not so difficult as to reap.  1201
  To strive to get rid of an evil is to aim at something definite, but to desire a better fortune than we have is blind folly.  1202
  To the capable man this world is not dumb.  1203
  To the exiled wanderer how godlike / The friendly countenance of man appears.  1204
  To the innocent, deliverance and reparation; to the misled, compassion; and to the guilty, avenging justice.  1205
  To the man of firm purpose all men and things are servile.  1206
  To understand one thing well is better than understanding many things by halves.  1207
  To understand that the sky is blue everywhere, we need not go round the world.  1208
  To write prose, one must have something to say, but he who has nothing to say can still make verses.  1209
  Travelling is like gambling; it is ever connected with winning and losing, and generally where least expected we receive more or less than we hoped for.  1210
  True art is like good company; it constrains us in the most charming way to recognise the standard after which and up to which our innermost being is shaped by culture.  1211
  True friendship often shows itself in refusing at the right time, and love often grants a hurtful good.  1212
  True music is intended for the ear alone; whoever sings it to me must be invisible.  1213
  True religion teaches us to reverence what is under us, to recognise humility and poverty, mockery and despite, wretchedness and disgrace, suffering and death, as things divine.    Of the Christian religion.  1214
  True sense and reason reach their aim / With little help from art or rule. / Be earnest! Then what need to seek / The words that best your meaning speak?  1215
  Truly unhappy is the man who leaves undone what he can do, and undertakes what he does not understand; no wonder he comes to grief.  1216
  Truth contradicts our nature, error does not, and for a very simple reason: truth requires us to regard ourselves as limited, error flatters us to think of ourselves as in one or other way unlimited.  1217
  Truth is simple and gives little trouble, but falsehood gives occasion for the frittering away of time and strength.  1218
  Truth is simple indeed, but we have generally no small trouble in learning to apply it to any practical purpose.  1219
  Try to do your duty, and you at once know what is in you.  1220
  Über allen Gipfeln / Ist Ruh—Over all heights is rest.  1221
  Über vieles kann / Der Mensch zum Herrn sich machen, seinen Sinn / Bezwinget kaum die Not und lange Zeit—Man can make himself master over much, hardly can necessity and length of time subdue his spirit.  1222
  Überzeugung soll mir niemand rauben / Wer’s besser weiss, der mag es glauben—No one shall deprive of this conviction that a man’s faith in a thing is not weaker, but stronger, the better he knows it.  1223
  Um einen Mann zu schàtzen, muss man ihn / Zu prufen wissen—In order to estimate a man, one must know how to test him.  1224
  Um Gut’s zu thun, braucht’s keiner Ueberlegung; / Der Zweifel ist’s, der Gutes böse macht, / Bedenke nicht! gewähre wie du’s fühlst—To do good needs no consideration; it is doubt that makes good evil. Don’t reflect; do good as you feel.  1225
  Unbedingte Thätigkeit, von welcher Art sie sei, macht zuletzt bankerott—Undisciplined activity in any line whatever ends at last in failure.  1226
  Und wenn ich dich lieb habe, was geht es dich an?—And if I love thee, what is that to thee?  1227
  Und wenn ihr euch nur selbst vertraut, / Vertrauen euch die andern Seelen—And if ye only trust yourselves, other souls will trust you.  1228
  Und wer mich nicht verstehen kann, / Der lerne besser lesen—And let him who cannot understand me learn to read better.  1229
  Unfortunately friends too often weigh one another in their hypochondriacal humours, and in an over-exacting spirit. One must weigh men by avoirdupois weight, and not by the jeweller’s scales.  1230
  Unfortunately, it is more frequently the opinions expressed on things than the things themselves that divide men.  1231
  Ungern entdeck’ ich höheres Geheimniss—It is with reluctance I ever unveil a higher mystery.  1232
  Unless we are accustomed to them from early youth, splendid chambers and elegant furniture are for people who neither have nor can have any thoughts.  1233
  Unmöglich ist’s was Edle nicht vermögen—That is impossible which noble souls are unable to do.  1234
  Unter allen Völkerschaften haben die Griechen den Traum des Lebens am schönsten geträumt—Of all peoples the Greek has dreamt most enchantingly the dream of life.  1235
  Unter mancherlei wunderlichen Albernheiten der Schulen kommt mir keine so vollkommen lächerlich vor, als der Streit über die Aechtheit alter Schriften, alter Werke. Ist es denn der Autor oder die Schrift die wir bewundern oder tadeln? es ist immer nur der Autor, den wir vor uns haben; was kümmern uns die Namen, wenn wir ein Geisteswerk auslegen?—Among the manifold strange follies of the schools, I know no one so utterly ridiculous and absurd as the controversy about the authenticity of old writings, old works. Is it the author or the writing we admire or censure? It is always the author we have before us. What have we to do with names, when it is a work of the spirit we are interpreting?  1236
  Unto the youth should be shown the worth of a noble and ripened age, and unto the old man, youth; that both may rejoice in the eternal circle, and life may in life be made perfect.  1237
  Unverzeihlich find’ ich den Leichtsinn; doch liegt er im Menschen—Levity I deem unpardonable, though it lies in the heart of man.  1238
  Uprightness, judgment, and sympathy with others will profit thee at every time and in every place.  1239
  Ursprünglich eignen Sinn lass dir nicht rauben! / Woran die Menge glaubt, ist leicht zu glauben—Let no one conjure you out of your own native sense of things; what the multitude believe in is easy to believe.  1240
  Vain for the rude craftsman to attempt the beautiful; only one diamond can polish another.  1241
  Vernunft und Wissenschaft, Des Menschen allerhöchste Kraft!—Reason and knowledge, the highest might of man!  1242
  Verstellung, sagt man, sei ein grosses Laster, / Doch von Verstellung leben wir—Dissimulation they say is very wicked, yet we live by dissimulation.  1243
  Verzeiht! Es ist ein gross Ergötzen / Sich in den Geist der Zeiten zu versetzen, / Zu schauen, wie vor uns ein weiser Mann gedacht, / Und wie wir’s dann zuletzt so herrlich weit gebracht—Pardon! It is a great pleasure to transport one’s self into the spirit of the times, to see now a wise man thought before us, and to what a glorious height we have at last carried it.    Wagner to Faust.  1244
  Viel Rettungsmittel bietest du? Was heisst’ es? / Die beste Rettung, Gegenwart des Geistes—Many a remedy offerest thou? What is the worth of it? The best remedy (the sole deliverance) is the presence of the spirit.  1245
  Vieles wünscht sich der Mensch, und doch bedarf er nur wenig; / Denn die Tage sind kurz, und beschränkt der Sterblichen Schicksal—Much wishes man for himself, and yet needs he but little; for the days are short, and limited is the fate of mortals.  1246
  Vollkommenheit ist die Norm des Himmels; / Vollkommenes Wollen, die Norm des Menschen—Perfection is the rule of heaven; to will the perfect, that of man.  1247
  Vom Rechte, das mit uns geboren ist, / Von dem ist, leider! nie die Frage—Of the right that is born with us, of that unhappily there is never a question.    Mephistopheles in “Faust.”  1248
  Vom Vater hab’ ich die Statur, / Des Lebens ernstes Führen; / Von Mütterchen die Frohnatur, / Und Lust zu fabulieren—From my father inherit I stature and the earnest conduct of life; from motherkin my cheerful disposition and pleasure in fanciful invention.    Of himself.  1249
  Von der Gewalt, die alle Wesen bindet, / Befreit der Mensch sich, der sich überwindet—From the power which constrains every creature man frees himself by overcoming himself.  1250
  Wann? wie? und wo? das ist die leidige Frage—When? how? and where? That is the vexing question.  1251
  Was du ererbt von deinen Vätern hast, / Erwirb es, um es zu besitzen. / Was man nicht nützt, ist eine schwere Last; / Nur was der Augenblick erschafft, das kann er nützen—What thou hast inherited from thy sires, acquire so as to possess it as thy own. What we use not is a heavy burden; only what the moment produces can the moment profit by.  1252
  Was gelten soll, muss wirken and muss dienen—To be of any worth a thing must be productive and serviceable.  1253
  Was glänzt ist für den Augenblick geboren; / Das Echte bleibt der Nachwelt unverloren—What dazzles is produced for the moment; what is genuine remains unlost to posterity.  1254
  Was hilft es mir, dass ich geniesse? Wie Träume fliehn die wärmsten Küsse, / Und alle Freude wie ein Kuss—What help is there for me in enjoyment? As dreams vanish the warmest kisses, and as such is all joy.  1255
  Was hilft’s, wenn ihr ein Ganzes dargebracht? / Das Publikum wird es euch doch zerpflücken—What boots it to present a whole? The public will be sure to pull it to pieces for you.  1256
  Was ich besitze, mag ich gern bewahren; der Wechsel unterhält, doch nützt er kaum—What I possess I would like to keep; change is entertaining, but is scarcely advantageous.  1257
  Was ich besitze, seh’ ich wie im weiten, / Und was verschwand, wird mir zu Wirklichkeiten—What I possess I see in the distance; and what has vanished becomes for me actuality.  1258
  Was ich nicht loben kann, davon sprech ich nicht—I do not speak of what I cannot praise.  1259
  Was im Leben uns verdriesst / Man im Bilde gern geniesst—What annoys us in life we enjoy in a picture.  1260
  Was ist unser höchstes Gesetz? Unser eigener Vortheil—What is our highest good? Our own advantage.  1261
  Was lehr’ ich dich vor allen Dingen? / Könntest mich lehren von meiner Schatte zu springen!—What before all shall I teach you? That you could teach me to jump off my shadow!  1262
  Was man in der Jugend wünscht, hat man im Alter die Fülle—What one wishes in youth one has to the full when old.    By way of motto to the second part of his “Wahrheit und Dichtung.”  1263
  Was man nicht versteht, besitzt man nicht—What we don’t understand we do not possess.  1264
  Was man zu heftig fühlt, fühlt man nicht allzulang—Very acute suffering does not last long.  1265
  Was nützt, ist nor ein Theil des Bedeutenden—What is useful forms but a part of the important.  1266
  Was uns alle bändigt, das Gemeine—What enthrals us all is the common.  1267
  We are all collective beings, let us place ourselves as we may; for how little have we, and are we, that we can strictly call our own property?  1268
  We are here for the express purpose of stamping on things perishable an imperishable worth.  1269
  We are never farther from what we wish than when we fancy that we have what we wished for.  1270
  We are never properly ourselves till another thinks entirely as we do.  1271
  We are not called upon to judge ourselves. / With circumspection to pursue his path, / Is the immediate duty of a man.  1272
  We are not troubled by the evanescence of time, if the eternal is every moment present.  1273
  We are only so far worthy of esteem as we know how to appreciate.  1274
  We are rid of the Wicked One, but the wicked are still with us.  1275
  We are the slaves of objects round us, and appear little or important according as these contract or give us room to expand.  1276
  We are too good for pure instinct.  1277
  We can never soon enough convince ourselves how easily we can be dispensed with in the world.  1278
  We can offer up much in the large, but to make sacrifices in little things is what we are seldom equal to.  1279
  We can only know a little, and the question is merely whether or not we know this well.  1280
  We cannot all serve our country in the same way, but each may do his best, according as God has endowed him.  1281
  We cannot fashion our children after our fancy. We must have them and love them as God has given them to us.  1282
  We derive from nature no fault that may not become a virtue, no virtue that may not degenerate into a fault. Faults of the latter kind are most difficult to cure.  1283
  We draw the foam from the great river of humanity with our quills, and imagine to ourselves that we have caught floating islands at least.  1284
  We eagerly lay hold of a law that serves as a weapon to our passion.  1285
  We have, and this is an interesting fact, a plant which may serve as a symbol of the most advanced age, since, having passed the period of flowers and fruit, it still thrives cheerfully without further foundation.  1286
  We know accurately only when we know little; with knowledge doubt increases.  1287
  We learn nothing from mere hearing, and he who does not take an active part in certain subjects knows them but half and superficially.  1288
  We learn to know a thing best in the place where it is native.  1289
  We learn to know nothing but what we love; and the deeper we mean to penetrate into any matter with insight, the stronger and more vital must our love and passion be.  1290
  We long to use what lies beyond our scope, / Yet cannot use even what within it lies.  1291
  We love a girl for very different things than understanding. We love her for her beauty, her youth, her mirth, her confidingness, her character, with its faults, caprices, and God knows what other inexpressible charms; but we do not love her for her understanding. Her mind we esteem (if it is brilliant), and it may greatly elevate her in our opinion; nay, more, it may enchain us when we already love. But her understanding is not that which awakens and inflames our passions.  1292
  We may almost say that a new life begins when a man once sees with his own eyes all that before he has but partially read or heard of.  1293
  We must all receive and learn both from those who were before us and from those who are with us. Even the greatest genius would not go far if he tried to owe everything to his own internal self.  1294
  We must first cross a valley before we regain a favourable and cheerful height; meanwhile, let us see how we can stroll through it with our friends pleasantly and profitably.  1295
  We must not take the faults of our youth with us into our old age, for old age brings with it its own defects.  1296
  We never learn what people are by their coming to us; we must go to them if we wish to know what they are made of, and see how they conduct or misconduct their surroundings.  1297
  We never see anything isolated in Nature, but everything in connection with something else which is before it, beside it, under it, and over it.  1298
  We never sufficiently consider that a language is properly only symbolical, only figurative, and expresses objects never immediately, but only in reflection; yet how difficult it is not to put the sign in place of the thing, always to keep the thing as it is (das Wesen) before one’s mind, and not annihilated by the expression (das Wort).  1299
  We ought not to isolate ourselves, for we cannot remain in a state of isolation. Social intercourse makes us the more able to bear with ourselves and with others.  1300
  We properly learn from those books only which are above our criticism, which we cannot judge.  1301
  We read far too many things, thus losing time and gaining nothing. We should only read what we admire.  1302
  We retain from our studies only that which we practically apply.  1303
  We see the blossoms wither and the leaves fall, but we likewise see fruits ripen and new buds shoot forth.  1304
  We should guard against a talent which we cannot hope to practise in perfection. Improve it as we may, we shall always in the end, when the merit of the master has become apparent to us, painfully lament the loss of time and strength devoted to such botching.  1305
  We should only utter higher maxims so far as they can benefit the world. The rest we should keep within ourselves, and they will diffuse over our actions a lustre like the mild radiance of a hidden sun.  1306
  We usually lose the to-day, because there has been a yesterday, and to-morrow is coming.  1307
  Welch Glück geliebt zu werden: / Und lieben, Götter, welch ein Glück!—What a happiness to be loved! and to love, ye gods, what bliss!  1308
  Wen Gott niederschlägt, der richtet sich selbst nicht auf—He raises not himself up again whom God smites down.  1309
  Wen jemand lobt, dem stellt er sich gleich—Every one puts himself on a level with him whom he praises.  1310
  Wenn das Leblose lebendig ist, so kann es auch wohl Lebendiges hervorbringen—When what is lifeless has life, it can also produce what has life.  1311
  Wenn du eine weise Antwort verlangst, / Musst du vernünftig fragen—If thou desirest a wise answer, thou must ask a reasonable question.  1312
  Wenn du nicht irrst, kommst du nicht zu Verstand—If thou dost not err, thou dost not come to understand.  1313
  Wenn ein Edler gegen dich fehlt, / So thu’ als hättest du’s nicht gezählt; / Er wird es in sein Schuldbuch schreiben / Und dir nicht lange im Debet bleiben—If a noble man has done thee a wrong, act as though thou hadst taken no note of it; he will write it in his ledger, and not remain long in thy debt.  1314
  Wenn ihr’s nicht fühlt, ihr werdet’s nicht erjagen—If you do not feel it, you will not get it by hunting for it.  1315
  Wenn man von den Leuten Pflichten fordert und ihnen keine Rechte zugestehen will, muss man sie gut bezahlen—When we exact duties from people and acknowledge no just claims they may have on us, we ought to pay them well.  1316
  Wenn man was Böses thut, erschrickt man vor dem Bösen—When people do evil, they are afraid of the Evil One.  1317
  Wenn sich der Verirrte findet / Freuen alle Götter sich—When the wanderer finds his way again, all the gods rejoice.  1318
  Wer darf das Kind beim rechten Namen nennen?—Who dare name the child by his right name?  1319
  Wer darf ihn nennen?—Who dare name Him?  1320
  Wer der Dichtkunst Stimme nicht vernimmt, / Ist ein Barbar, er sei auch wer er sei—He who has no ear for the voice of poesy is a barbarian, be he who he may.  1321
  Wer edel ist, den suchet die Gefahr / Und er sucht sie, sie müssen sich treffen—Whoso is noble, danger courts him, and he courts danger; so the two are sure to meet.  1322
  Wer fertig ist, dem ist nichts recht zu machen; / Ein Werdender wird immer dankbar sein—To him who is finished off, nothing you can do is right; a growing man (a learner) will be always thankful.  1323
  Wer fremde Sprachen nicht kennt, weiss nichts von seiner eignen—He who knows not foreign languages knows nothing of his own.  1324
  Wer ist der Weiseste? Der nichts anders weiss und will, als das was begegnet—Who is the wisest man? He who neither knows nor wishes for anything else than what happens.  1325
  Wer ist ein unbrauchbar Man? Der nicht befehlen und auch nicht gehorchen kann—Who is a good-for-nothing? He who can neither command nor even obey.  1326
  Wer kann was Dummes, wer was Kluges denken, / Das nicht die Vorwelt schon gedacht?—Who can think anything stupid or sensible that the world has not thought already?  1327
  Wer lange bedenkt, der wählt nicht immer das Beste—He who is long in making up his mind does not always choose the best.  1328
  Wer nichts für andre thut, thut nichts für sich—He who does nothing for others does nothing for himself.  1329
  Wer nie sein Brod mit Thränen ass, / Wer nicht die kummervollen Nächte / Auf seinem Bette weinend sass / Der kennt euch nicht, ihr himmlischen Mächte—He who never ate his bread with tears, who sat not on his bed through sorrowful nights weeping, he knows you not, ye heavenly Powers.  1330
  Wer will was Lebendig’s erkennen und beschreiben / Sucht erst den Geist herauszutreiben, / Dann hat er die Teile in seiner Hand, / Fehlt leider, nur das geistige Band—He who would know and describe anything living, sets himself to drive out the spirit first; he has then all the parts in his hand, only unhappily the living bond is wanting.    Mephistopheles in “Faust.”  1331
  Were the eye not sun-related (sonnenhaft), it could never see the sun; were there not in us divine affinities, how could the divine so ravish us?  1332
  What a poor creature is the woman who, inspiring desire, does not also inspire love and reverence!  1333
  What a road had human nature to traverse before it reached the point of being mild to the guilty, merciful to the injurious, and humane to the inhuman! Doubtless they were men of godlike souls who first taught this, who spent their lives in rendering the practice of this possible, and recommending it to others.  1334
  What an inaccessible stronghold that man possesses who is always in earnest with himself and the things around him!  1335
  What are we great ones on the wave of humanity? We think we rule it when it rules us, and drives us up and down, hither and thither, as it listeth.  1336
  What avails a superfluity of freedom which we cannot use?  1337
  What by straight path cannot be reached, / By crooked ways is never won.  1338
  What do I gain from a man into whose eyes I cannot look when he is speaking, and the mirror of whose soul is veiled to me by a pair of glasses which dazzle me?  1339
  What glitters is for the moment; the genuine is for all time.  1340
  What has been written, as well as what has been actually done, shrivels up and ceases to be worth anything, until it has again been taken up into life, been again felt, thought, and acted upon.  1341
  What I cannot praise I speak not of.  1342
  What is called the spirit of the times is at bottom but the spirit of the gentlemen in which the times are mirrored.  1343
  What is excellent should never be carped at nor discussed, but enjoyed and reverentially thought over in silence.  1344
  What is genuine but that which is truly excellent, which stands in harmony with the purest nature or reason, and which even now ministers to our highest development! What is spurious but the absurd and the hollow, which brings no fruit—at least, no good fruit.  1345
  What is important is to have a soul which loves truth, and receives it wherever it finds it.  1346
  What is it that keeps men in continual discontent and agitation? It is that they cannot make realities correspond with their conceptions, that enjoyment steals away from among their hands, that the wished-for comes too late, and nothing reached and acquired produces on the heart the effect which their longing for it at a distance led them to anticipate.  1347
  What is my life if I am no longer to be of use to others?  1348
  What is nearest is often unattainably far off.  1349
  What is not true has this advantage that it can be eternally talked about; whereas about truth there is an urgency that cries out for its application, for otherwise it has no right to be there.  1350
  What is the best government? That which teaches us to govern ourselves.  1351
  What is the true test of character, unless it be its progressive development in the bustle and turmoil, in the action and reaction, of daily life?  1352
  What is there good in us if it is not the power and inclination to appropriate to ourselves the resources of the outward world, and to make them subservient to our higher ends?  1353
  What life only half imparts to man, posterity shall give entirely.  1354
  What matters it though the Gospels contradict each other if the Gospel does not contradict itself?  1355
  What men usually say of misfortunes, that they never come alone, may with equal truth be said of good fortune; nay, of other circumstances which gather round us in a harmonious way, whether it arise from a kind of fatality, or that man has the power of attracting to himself things that are mutually related.  1356
  What Nature does not reveal to thy spirit, thou wilt not wrench from her with levers and screws.  1357
  What shapest thou here at the world; ’Tis shapen long ago; / The Maker shaped it, He thought it best even so. / Thy lot is appointed, go follow its hest; / Thy journey’s begun, thou must move and not rest; / For sorrow and care cannot alter thy case, / And running, not raging, will win thee the race.  1358
  What though the foot be shackled; the heart is free.  1359
  What we do not use is a heavy burden.  1360
  What we don’t know is just what we need to know; and what we do know we can make no use of.  1361
  What we poor mortals have to do is to endure and keep ourselves upright as well and as long as we can. God disposes as he thinks best.  1362
  What’s fitting, that is right.  1363
  What’s not set about to-day is never finished on the morrow.  1364
  Whate’er disturbs his onward course, / Whate’er brings gloom or strife, / It must away, for e’er he sings / The poet must have life.  1365
  Whatever a man has to effect must emanate from him as a second self; and how would this be possible were not his first self entirely pervaded by it?  1366
  Whatever does not possess a true intrinsic vitality cannot live long, and can neither be nor ever become great.  1367
  Whatever is great promotes cultivation as soon as we are aware of it.  1368
  Whatever lifts a man out of the common herd always redounds to his advantage, even if it sink him into a new crowd, in the midst of which his powers of swimming and wading must be put to the test again.  1369
  Whatever we think out, whatever we take in hand to do, should be perfectly and finally finished, that a word, if it must alter, will only tend to spoil it; we have then nothing to do but to unite the severed, to recollect and restore the dismembered.  1370
  When a good man has talent, he always works morally for the salvation of the world.  1371
  When a man versed in his subject treats any topic lovingly and thoroughly, he gives us a share in his interest, and forces us to enter into the topic.  1372
  When a wife has a good husband it is easily seen in her face.  1373
  When all is said, the greatest art is to limit and isolate one’s self.  1374
  When at one with ourselves, we are so with others.  1375
  When children, we are sensualists; when in love, idealists.  1376
  When one does nothing else but while time away, it must of necessity often be a burden.  1377
  When one encourages the beautiful alone, and another encourages the useful alone, it takes them both to form a man.  1378
  When one is in love, one wishes to be in fetters.  1379
  When one is not received as one comes, this is a nether-fire pain.  1380
  When one is young, one is nothing completely.  1381
  When we take people merely as they are, we make them worse; when we treat them as if they were what they should be, we improve them as far as they can be improved.  1382
  When you are compelled to choose between two hated evils, look both full in the face, and choose that which least hampers the spirit and fetters pious deeds.  1383
  Where friends are in earnest, each day brings its own gain, so that at last the year, when summed up, is of incalculable advantage. Details in reality constitute the life; results may be valuable, but they are more surprising than useful.  1384
  Where none thou canst discern, make for thyself a path.  1385
  Where there is much light there is a darker shadow.  1386
  Wherefore ever ramble on? / For the good is lying near. / Fortune learn to seize alone, / For that Fortune’s ever here.  1387
  Wherein does barbarism consist, unless in not appreciating what is excellent?  1388
  Whether one show one’s self a man of genius in science or compose a song, the only point is, whether the thought, the discovery, the deed, is living and can live on.  1389
  Which is the great secret? The open secret—(open, that is, to all, seen by almost none).  1390
  Who but the poet was it that first formed gods for us; that exalted us to them, and brought them down to us?  1391
  Who can heal the woes of him to whom balm has become poison, who has imbibed hatred of mankind from the fulness of love?  1392
  Who coldly lives to himself and his own will may gratify many a wish; but he who strives to guide others well must be able to dispense with much.  1393
  Who does not help us at the needful moment never helps; who does not counsel at the needful moment never counsels.  1394
  Who does not in his friends behold the world, / Deserves not that the world should hear of him.  1395
  Who firmly can resolve, he conquers grief.  1396
  Who here with life would sport, / In life shall prosper never; / And he who ne’er will rule himself, / A slave shall be for ever.  1397
  Who is sure of his own motives can with confidence advance or retreat.  1398
  Who is the happiest man? He who is alive to the merit of others, and can rejoice in their enjoyment as if it were his own.  1399
  Who is the most sensible man? He who finds what is to his own advantage in all that happens to him.  1400
  Who knows art half, speaks much and is always wrong; who knows it wholly, inclines to act, and speaks seldom or late.  1401
  Who trusts in God fears not his rod.  1402
  Whoever aims at doing or enjoying all and everything with his entire nature, whoever tries to link together all that is without him by such a species of enjoyment will only lose his time in efforts that can never be successful.  1403
  Whoever can administer what he possesses, has enough, and to be wealthy is a burdensome affair, unless you understand it.  1404
  Whoever gives himself to this (evil-speaking and evil-wishing), soon comes to be indifferent towards God, contemptuous towards the world, spiteful towards his equals; and the true, genuine indispensable sentiment of self-estimation corrupts into self-conceit and presumption.  1405
  Whoever wishes to keep a secret must hide from us that he possesses one.  1406
  Whole, half, and quarter mistakes are very difficult and troublesome to correct and sift, and it is hard to set what is true in them in its proper place.  1407
  Whoso serves the public is a poor creature (ein armes Thier); he worries himself, and no one is grateful to him for his services.  1408
  Whoso would work aright must not concern himself about what is ill done, but only do well himself.  1409
  Whoso would write clearly must think clearly, and if he would write in a noble style, he must first possess a noble soul.  1410
  Why dost thou try to find / Where charity doth flow? / Upon the waters cast thy bread, / Who eats it, who may know?  1411
  Wie alles sich zum Ganzen webt / Eins in dem andern wirkt und lebt!—How everything weaves itself into the whole; one works and lives in the other.  1412
  Wie das Gestirn, / Ohne Hast, / Aber ohne Rast, / Drehe sich jeder / Um die eigne Last—Like a star, without haste, yet without rest, let each one revolve round his own task.  1413
  Wie der alte verbrennt, steigt der neue sogleich wieder aus der Asche hervor—(Our passions are true phœnixes;) when the old one is burnt out, the new one rises straightway out of its ashes.  1414
  Wie eng-gebunden des Weibes Glück!—How straitened is the lot of woman!  1415
  Wie fruchtbar ist der kleinste Kreis, / Wenn man ihn wohl zu pflegen weiss!—How fruitful the smallest space if we but knew how to cultivate it!  1416
  Wie schränkt sich Welt und Himmel ein, / Wenn unser Herz in seinen Schranken banget!—How earth and heaven contract when our heart frets within its barriers!  1417
  Wie? Wann? und Wo? Die Götter bleiben stumm / Du halte dich ans Weil, und frage nicht Warum?—How? when? and where? the gods keep silence. Keep you to the “Because,” and ask not “Why?”  1418
  Willst du dich am Ganzen erquicken, / So musst du das Ganze im Kleinsten erblicken—Wilt thou strengthen thyself in the whole, then must thou see the whole in the least object.  1419
  Willst du immer weiter schweifen? / Sieh, das Gute liegt so nah! / Lerne nur das Glück ergreifen, / Denn das Glück ist immer da—Wilt thou for ever roam? See, what is good lies so near thee! Only learn to seize the good fortune that offers, for it is ever there.  1420
  Willst du in’s Unendliche schreiten, / Geh’ nur im Endliche nach allen Seiten—Wouldst thou step forward into the infinite, keep strictly within the limits of the finite.  1421
  Willst lustig leben, geh’ mit zwei Säcken, / Einen zu geben, einen um einzustecken—Would you live a merry life, go with two wallets, one for giving out and one for putting in.  1422
  Wisdom is only in truth.  1423
  With every breath we draw, an ethereal stream of Lethe runs through our whole being, so that we have but a partial recollection of our joys, and scarcely any of our sorrows.  1424
  With narrow-minded persons, and those in a state of mental darkness, we find conceit; while with mental clearness and high endowments we never find it. In such cases there is generally a joyful feeling of strength, but since this strength is actual, the feeling is anything else you please, only not conceit.  1425
  With poetry, as with going to sea, we should push from the shore and reach a certain elevation before we unfurl all our sails.  1426
  With some life is exactly like a sleigh-drive, showy and tinkling, but affording just as little for the heart as it offers much to eyes and ears.  1427
  Within us all a universe doth dwell.  1428
  Without earnestness there is nothing to be done in life; yet among the people we name cultivated, little earnestness is to be found.  1429
  Wo fasse ich dich, unendliche Natur?—Where can I grasp thee, infinite Nature?  1430
  Wo viel Licht ist, ist starker Schatten—The shadow is deeper where the light is strong.  1431
  Woe to every sort of culture which destroys the most effectual means of all true culture, and directs us to the end, instead of rendering us happy on the way.  1432
  Wohl unglückselig ist der Mann, / Der unterlasst das, was er kann, / Und unterfängt sich, was er nicht versteht; / Kein Wunder, dass er zu Grunde geht—Unhappy indeed is the man who leaves off doing what he can do, and undertakes to do what he does not understand; no wonder he comes to no good.  1433
  Woman is mistress of the art of completely embittering the life of the person on whom she depends.  1434
  Woman, divorced from home, wanders unfriended like a waif upon the wave.  1435
  Women should learn betimes to serve according to station, for by serving alone she at last attains to the mastery, to the due influence which she ought to possess in the household.  1436
  Words are good, but they are not the best. The best is not to be explained by words.  1437
  Worte sind der Seele Bild—Words are the soul’s magic.  1438
  Worth many thousand is the first salute; / Him that salutes thee, therefore, friendly greet.  1439
  Wouldst thou a maiden make thy prize, / Thyself alone the bribe must be.  1440
  Wouldst thou travel the path of truth and goodness? Never deceive either thyself or others.  1441
  You accuse woman of wavering affection. Blame her not; she is but seeking a constant man.  1442
  You cannot have the ware and the money both at once; and he who always hankers for the ware without having heart to give the money for it, is no better off than he who repents him of the purchase when the ware is in his hands.  1443
  You never long the greatest man to be; / No! all you say is; “I’m as good as he.” / He’s the most envious man beneath the sun / Who thinks that he’s as good as every one.  1444
  You will as often find a great man above, as below, his reputation, when once you come to know him.  1445
  You will get more profit from trying to find where beauty is, than in anxiously inquiring what it is. Once for all, it remains undemonstrable; it appears to us, as in a dream, when we behold the works of the great poets and painters; and in short, of all feeling artists; it is a hovering, shining, shadowy form, the outline of which no definition holds.  1446
  You will never miss the right way if you only act according to your feelings and conscience.  1447
  Youth would rather be stimulated than instructed.  1448
  Youthful failing is not to be admired except in so far as one may hope that it will not be the failing of old age.  1449
  Zerstreutes Wesen führt uns nicht zum Ziel—A distracted existence leads us to no goal.  1450
  Zerstreuung ist wie eine goldene Wolke, die den Menschen, / Wär es auch nur auf kurze Zeit, seinem Elend entrückt—Amusement is as a golden cloud, which, though but for a little, diverts man from his misery.  1451
  Zu leben weiss ich, mich zu kennen weiss ich nicht—How to live I know, how to know myself I know not.  1452
  Zu schwer bezahlt man oft ein leicht Versehn—One often smarts pretty sharply for a slight mistake.  1453
  Zur Tugend der Ahnen / Ermannt sich der Held—The hero draws inspiration from the virtue of his ancestors.  1454
  Zwar sind sie an das Beste nicht gewöhnt, / Allein sie haben schrecklich viel gelesen—It is true they (the public) are not accustomed to the best, but they have read a frightful deal (and are so knowing therefore).    The theatre manager in “Faust.”  1455
  Zwar weiss ich viel, doch möcht’ ich alles wissen—True, I know much, but I would like to know everything.    “Faust.”  1456
  Zwei Seelen wohnen, ach! in meiner Brust, / Die eine will sich von der andern trennen—Two souls, alas! dwell in my breast; the one struggles to separate itself from the other.    “Faust.”  1457
  Zweierlei Arten giebt es, die treffende Wahrheit zu sagen; / Oeffentlich immer dem Volk, immer dem Fürsten geheim—There are two ways of telling the pertinent truth—publicly always to the people, always to the prince in private.  1458
  Zwischen uns sei Wahrheit—Let there be truth between us.  1459

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