As a matter of fact it is the more subtle and jealous thirst for possession in a man (who is rarely and tardily convinced of having this "possession"), which makes his love continue; in that case it is even possible that his love may increase after the surrender,--he does not readily own that a woman has nothing more to "surrender" to him.-- 364. _The Anchorite Speaks._--The art of associating with men rests essentially on one's skilfulness (which presupposes long exercise) in accepting a repast, in taking a repast, in the cuisine of which one has no confidence. Provided one comes to the table with the hunger of a wolf everything is easy "the worst society gives thee _experience_"-- Mephistopheles says; but one has not always this wolf's-hunger when one needs it! Alas! how difficult are our fellow-men to digest! First principle: to stake one's courage as in a misfortune, to seize boldly, to admire oneself at the same time, to take one's repugnance between one's teeth, to cram down one's disgust. Second principle: to "improve" one's fellow-man, by praise for example, so that he may begin to sweat out his self-complacency; or to seize a tuft of his good or "interesting" qualities, and pull at it till one gets his whole virtue out, and can put him under the folds of it. Third principle: self-hypnotism. To fix one's eye on the object of one's intercourse as on a glass knob, until, ceasing to feel pleasure or pain thereat, one falls asleep unobserved, becomes rigid, and acquires a fixed pose: a household recipe used in married life and in friendship, well tested and prized as indispensable, but not yet scientifically formulated. Its proper name is--patience.-- 365. _The Anchorite Speaks once more._--We also have intercourse with "men," we also modestly put on the clothes in which people know us (_as such,_) respect us and seek us; and we thereby mingle in society, that is to say, among the disguised who do not wish to be so called; we also do like a prudent masqueraders, and courteously dismiss all curiosity which has not reference merely to our "clothes" There are however other modes and artifices for "going about" among men and associating with them: for example, as a ghost,-which is very advisable when one wants to scare them, and get rid of them easily. An example: a person grasps at us, and is unable to seize us. That frightens him. Or we enter by a closed door. Or when the lights are extinguished. Or after we are dead The latter is the artifice of _posthumous_ men _par excellence._ ("What?" said such a one once impatiently, "do you think we should delight in enduring this strangeness, coldness, death-stillness about us, all this subterranean, hidden, dim, undiscovered solitude, which is called life with us, and might just as well be called death, if we were not conscious of what _will arise_ out of us,--and that only after our death shall we attain to _our_ life and become living, ah! very living! we posthumous men!"--) 366.