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270. The intellectual haughtiness and loathing of every man who has
suffered deeply--it almost determines the order of rank HOW deeply men
can suffer--the chilling certainty, with which he is thoroughly imbued
and coloured, that by virtue of his suffering he KNOWS MORE than the
shrewdest and wisest can ever know, that he has been familiar with,
and "at home" in, many distant, dreadful worlds of which "YOU know
nothing"!--this silent intellectual haughtiness of the sufferer, this
pride of the elect of knowledge, of the "initiated," of the almost
sacrificed, finds all forms of disguise necessary to protect itself from
contact with officious and sympathizing hands, and in general from all
that is not its equal in suffering. Profound suffering makes noble:
it separates.--One of the most refined forms of disguise is Epicurism,
along with a certain ostentatious boldness of taste, which takes
suffering lightly, and puts itself on the defensive against all that
is sorrowful and profound. They are "gay men" who make use of gaiety,
because they are misunderstood on account of it--they WISH to be
misunderstood. There are "scientific minds" who make use of science,
because it gives a gay appearance, and because scientificness leads to
the conclusion that a person is superficial--they WISH to mislead to a
false conclusion. There are free insolent minds which would fain conceal
and deny that they are broken, proud, incurable hearts (the cynicism of
Hamlet--the case of Galiani); and occasionally folly itself is the mask
of an unfortunate OVER-ASSURED knowledge.--From which it follows that it
is the part of a more refined humanity to have reverence "for the mask,"
and not to make use of psychology and curiosity in the wrong place.

271. That which separates two men most profoundly is a different sense
and grade of purity. What does it matter about all their honesty and
reciprocal usefulness, what does it matter about all their mutual
good-will: the fact still remains--they "cannot smell each other!" The
highest instinct for purity places him who is affected with it in the
most extraordinary and dangerous isolation, as a saint: for it is just
holiness--the highest spiritualization of the instinct in question. Any
kind of cognizance of an indescribable excess in the joy of the bath,
any kind of ardour or thirst which perpetually impels the soul out
of night into the morning, and out of gloom, out of "affliction" into
clearness, brightness, depth, and refinement:--just as much as such a
tendency DISTINGUISHES--it is a noble tendency--it also SEPARATES.--The
pity of the saint is pity for the FILTH of the human, all-too-human.
And there are grades and heights where pity itself is regarded by him as
impurity, as filth.

272. Signs of nobility: never to think of lowering our duties to the
rank of duties for everybody; to be unwilling to renounce or to share
our responsibilities; to count our prerogatives, and the exercise of
them, among our DUTIES.

273. A man who strives after great things, looks upon every one whom
he encounters on his way either as a means of advance, or a delay and
hindrance--or as a temporary resting-place. His peculiar lofty BOUNTY
to his fellow-men is only possible when he attains his elevation and
dominates. Impatience, and the consciousness of being always condemned
to comedy up to that time--for even strife is a comedy, and conceals the
end, as every means does--spoil all intercourse for him; this kind of
man is acquainted with solitude, and what is most poisonous in it.