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to cleave to a fatherlaud, be it even the most suffering and necessitous—it is even less diffl. cult to detach one's heart from a victorious fatherland. Not to cleave to sympathy, be it even for higher men, into whose peculiar torture and helplessness chance has given us an insight. Not to cleave to science though it tompt one with the most valuable discoveries (FREERIA yo t'quvon '), apparently specially reserved for us. Not to cleave to one's own liberation, to the voluptuous distanco' and remoteness of the bird, which always flies furthur 'aloft in order always to see more under it—the danger of the flier. Not to cleave to our own virtues, nor become as a whole victim to any of our specialities, to our hospitality' for instance, which is the danger of dangers for “highly developed and wealthy souls, who deal prodigally, almost indifferently with themselves, and push. the virtue of liberality so far that it becomes a vice. One must know how to conserve oneself—the best test of independence.”
(B) dala sal 42 ?? EX 42 Gudi a oro gવે છે કે
Will they be new friends of "truth,” these coming philosophers ? Very probably, for all philosophers hitherto have loved their truths. But assuredly they will not be dogmatists. It must be contrary to their pride, and also contrary to their taste, that their truth should still be truth for every one that which has hitherto been the secret wish and ultimate purpose of
