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falsity which will always characterise the attacks⁠—in effigy, of course⁠—of the vindictive hatred and revengefulness of the weak in onslaughts on their enemies. In point of fact, there is in contempt too strong an admixture of nonchalance, of casualness, of boredom, of impatience, even of personal exultation, for it to be capable of distorting its victim into a real caricature or a real monstrosity. Attention again should be paid to the almost benevolent nuances which, for instance, the Greek nobility imports into all the words by which it distinguishes the common people from itself; note how continuously a kind of pity, care, and consideration imparts its honeyed flavour , until at last almost all the words which are applied to the vulgar man survive finally as expressions for “unhappy,” “worthy of pity” (compare δειλός , δείλαιος , πονηρός , μοχθηρός ; the latter two names really denoting the vulgar man as labour-slave and beast of burden)⁠—and how, conversely, “bad,” “low,” “unhappy” have never ceased to ring in the Greek ear with a tone in which “unhappy” is the predominant note: this is a heritage of the old noble aristocratic morality, which remains true to itself even in contempt (let philologists remember the sense in which ὀιζυρός , ἄνολβος , τλήμων , δυστυχεῑν , ξυμφορά used to be employed). The “wellborn” simply felt themselves the “happy”; they did not have to manufacture their happiness artificially through looking at their enemies, or in cases to talk and lie themselves into happiness (as is the custom with all resentful men); and similarly, complete men as they were, exuberant with strength, and consequently necessarily energetic, they were too wise to dissociate happiness from action⁠—activity becomes in their minds necessarily counted as happiness (that is the etymology of εὖ πρἆττειν)⁠—all in sharp contrast to the “happiness” of the weak and the oppressed, with their festering venom and malignity, among whom happiness appears essentially as a narcotic, a deadening, a quietude, a peace, a “Sabbath,” an enervation of the mind and relaxation of the limbs⁠—in short, a purely passive phenomenon. While the aristocratic man lived in confidence and openness with himself (γενναῐος, “noble-born,” emphasises the nuance