PARTY TACTICS.—When a party observes that a previous member has changed from an unqualified to a qualified adherent, it endures it so ill that it irritates and mortifies him in every possible way with the object of forcing him to a decisive break and making him an opponent. For the party suspects that the intention of finding a relative value in its faith, a value which admits of pro and con, of weighing and discarding, is more dangerous than downright opposition. 306. FOR THE STRENGTHENING OF PARTIES.—Whoever wishes to strengthen a party internally should give it an opportunity of being forcibly treated with obvious injustice. The party thus acquires a capital of good conscience, which hitherto it perhaps lacked. 307. TO PROVIDE FOR ONE’S PAST.—As men after all only respect the old-established and slowly developed, he who would survive after his death must not only provide for posterity but still more for the past. Hence tyrants of every sort (including tyrannical artists and politicians) like to do violence to history, so that history may seem a preparation and a ladder up to them. 308. PARTY WRITERS.—The beating of drums, which delights young writers who serve a party, sounds to him who does not belong to the party like a rattling of chains, and excites sympathy rather than admiration. 309. TAKING SIDES AGAINST OURSELVES.—Our followers never forgive us for taking sides against ourselves, for we seem in their eyes not only to be spurning their love but to be exposing them to the charge of lack of intelligence. 310. DANGER IN WEALTH.—Only a man of intellect should hold property: otherwise property is dangerous to the community. For the owner, not knowing how to make use of the leisure which his possessions might secure to him, will continue to strive after more property. This strife will be his occupation, his strategy in the war with ennui. So in the end real wealth is produced from the moderate property that would be enough for an intellectual man. Such wealth, then, is the glittering outcrop of intellectual dependence and poverty, but it looks quite different from what its humble origin might lead one to expect, because it can mask itself with culture and art—it can, in fact, purchase the mask. Hence it excites envy in the poor and uncultured—who at bottom always envy culture and see no mask in the mask—and gradually paves the way for a social revolution. For a gilded coarseness and a histrionic blowing of trumpets in the pretended enjoyment of culture inspires that class with the thought, “It is only a matter of money,” whereas it is indeed to some extent a matter of money, but far more of intellect. 311. JOY IN COMMANDING AND OBEYING.—Commanding is a joy, like obeying; the former when it has not yet become a habit, the latter just when it has become a habit. Old servants under new masters advance each other mutually in giving pleasure. 312.