THE MORALITY OF PITY IN THE MOUTHS OF THE INTEMPERATE.—All those who are not sufficiently masters of themselves and do not know morality as a self-control and self-conquest continuously exercised in things great and small, unconsciously come to glorify the good, compassionate, benevolent impulses of that instinctive morality which has no head, but seems merely to consist of a heart and helpful hands. It is to their interest even to cast suspicion upon a morality of reason and to set up the other as the sole morality. 46. SEWERS OF THE SOUL.—Even the soul must have its definite sewers, through which it can allow its filth to flow off: for this purpose it may use persons, relations, social classes, its native country, or the world, or finally—for the wholly arrogant (I mean our modern “pessimists”)—_le bon Dieu_. 47. A KIND OF REST AND CONTEMPLATION.—Beware lest your rest and contemplation resemble that of a dog before a butcher’s stall, prevented by fear from advancing and by greed from retiring, and opening its eyes wide as though they were mouths. 48. PROHIBITIONS WITHOUT REASONS.—A prohibition, the reason of which we do not understand or admit, is almost a command, not only for the stiff-necked but for the thirster after knowledge. We at once make an experiment in order to learn _why_ the prohibition was made. Moral prohibitions, like those of the Decalogue, are only suited to ages when reason lies vanquished. Nowadays a prohibition like “Thou shalt not kill,” “Thou shalt not commit adultery,” laid down without reasons, would have an injurious rather than a beneficial effect. 49. CHARACTER PORTRAIT.—What sort of a man is it that can say of himself: “I despise very easily, but never hate. I at once find out in every man something which can be honoured and for which I honour him: the so-called amiable qualities attract me but little”? 50. PITY AND CONTEMPT.—The expression of pity is regarded as a sign of contempt, because one has clearly ceased to be an object of _fear_ as soon as one becomes an object of pity. One has sunk below the level of the equilibrium. For this equilibrium does not satisfy human vanity, which is only satisfied by the feeling that one is imposing respect and awe. Hence it is difficult to explain why pity is so highly prized, just as we need to explain why the unselfish man, who is originally despised or feared as being artful, is praised. 51. THE CAPACITY OF BEING SMALL.—We must be as near to flowers, grasses, and butterflies as a child, that is, not much bigger than they. We adults have grown up beyond them and have to stoop to them. I think the grasses hate us when we confess our love for them.—He who would have a share in all good things must understand at times how to be small. 52.