19 we are told what Nietzsche called Redemption--that is to say,
the ability to say of all that is past: "Thus would I have it." The
in ability to say this, and the resentment which results therefrom,
he regards as the source of all our feelings of revenge, and all our
desires to punish--punishment meaning to him merely a euphemism for the
word revenge, invented in order to still our consciences. He who can be
proud of his enemies, who can be grateful to them for the obstacles they
have put in his way; he who can regard his worst calamity as but the
extra strain on the bow of his life, which is to send the arrow of
his longing even further than he could have hoped;--this man knows no
revenge, neither does he know despair, he truly has found redemption and
can turn on the worst in his life and even in himself, and call it his
best (see Notes on Chapter LVII.).

Chapter XLIII. Manly Prudence.

This discourse is very important. In "Beyond Good and Evil" we hear
often enough that the select and superior man must wear a mask, and
here we find this injunction explained. "And he who would not languish
amongst men, must learn to drink out of all glasses: and he who would
keep clean amongst men, must know how to wash himself even with dirty
water." This, I venture to suggest, requires some explanation. At a time
when individuality is supposed to be shown most tellingly by putting
boots on one's hands and gloves on one's feet, it is somewhat refreshing
to come across a true individualist who feels the chasm between himself
and others so deeply, that he must perforce adapt himself to them
outwardly, at least, in all respects, so that the inner difference
should be overlooked. Nietzsche practically tells us here that it is not
he who intentionally wears eccentric clothes or does eccentric things
who is truly the individualist. The profound man, who is by nature
differentiated from his fellows, feels this difference too keenly to
call attention to it by any outward show. He is shamefast and bashful
with those who surround him and wishes not to be discovered by them,
just as one instinctively avoids all lavish display of comfort or wealth
in the presence of a poor friend.

Chapter XLIV. The Stillest Hour.

This seems to me to give an account of the great struggle which must
have taken place in Nietzsche's soul before he finally resolved to make
known the more esoteric portions of his teaching. Our deepest feelings
crave silence.