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 “sincere,” and perhaps also “naive”), the resentful man, on the other hand, is neither sincere nor naive, nor honest and candid with himself. His soul squints ; his mind loves hidden crannies, tortuous paths and back-doors, everything secret appeals to him as his world, his safety, his