All who hate men on principle are themselves egotists. On the other hand, it is certainly a matter of experience that we do have disillusionments even as to the best men, and as to educated people even more than simple folk. As a general thing, one should not put absolute trust in men, and the best and most trustworthy friendships are those which have either sprung from a previous enmity, or have been once (but not twice) broken off. For then alone does one see the shadow side of his friend, and so can henceforth discount it. On the other hand, a frequent vacillation between friendship and hostility is a mark of a weak character. That we learn to know our real friends only in time of need, and that we should quietly let those go who are then unfaithful, is a truth almost too trifling to be once more expressed. Why it is that, when misfortune comes, we suddenly possess friends so startlingly few, is to be explained psychologically thus: the less generous natures are afraid they will be obliged to give actual help, while the more generous often think they see the impossibility of rendering any help at all and are ashamed, wrongly, to offer only sympathy. In many cases even very well-wishing men fall into the mistake of Job’s friends and involuntarily assume that every misfortune is more or less one’s own fault, so that pity must be tempered by censure and admonitions. Then the more thoughtless ones speak out their mind, while men of finer feelings rather draw back, so as not to be obliged to do it. And all this is still oftener true in the case of relatives. To be envied is a very disagreeable thing to have accompany one through life, and it usually ceases only toward life’s end. But it is, for all persons of real consequence, a very necessary protection against too great a veneration on the part of others. Such veneration would do much more harm if it were unmixed with envy. And it is generally of little value. A dram of real friendship is worth much more than a whole wagon-load of veneration. One great rule for finding out men is this: give yourself out to be frankly just what you are; above all, frankly hate wrong things on principle, and let no opportunity of showing it pass by. Then men will show their own cards more openly to you. Public personages, in particular, must in their whole life be clear as glass and transparent as crystal, so that men may see everything without reserve.