31 July 2017

Plenty of Sleep

Friedrich Nietzsche, The Dawn of Day, tr. J. M. Kennedy, in The Complete Works of Friedrich Nietzsche, Vol. 9 (New York: Macmillan, 1911), p. 293:
Plenty of Sleep. — What can we do to arouse  ourselves when we are weary and tired of our ego? Some recommend the gambling table, others Christianity, and others again electricity. But the best remedy, my dear hypochondriac, is, and always will be, plenty of sleep in both the literal and figurative sense of the word. Thus another morning will at length dawn upon us. The knack of worldly wisdom is to find the proper time for applying this remedy in both its forms.

The original, from Vol. 10 of the Musarion edition, p. 262:
Viel schlafen — Was thun, um sich anzuregen, wenn man müde und seiner selbst satt ist? Der Eine empfiehlt die Spielbank, der Andre das Christenthum, der Dritte die Electricität. Das Beste aber, mein lieber Melancholiker, ist und bleibt: viel schlafen, eigentlich und uneigentlich! So wird man auch seinen Morgen wieder haben! Das Kunststück der Lebensweisheit ist, den Schlaf jeder Art zur rechten Zeit einzuschieben wissen.

A related post: Get Enough Sleep

28 July 2017

The Reading Preferences of Older Scholars

George Haven Putnam, Books and Their Makers During the Middle Ages, Vol. I (New York: G.P. Putnam's Sons, 1896), p. 243:
The trade of the Italian dealers in manuscripts was not brought to an immediate close by the introduction of printing. The older scholars still preferred the manuscript form for their books, and found it difficult to divest themselves of the impression that the less costly printed volumes were suited only for the requirements of the vulgar herd. There are even, as Kirchhoff points out,* instances of scribes preparing their manuscripts from printed "copy," and there are examples of these manuscript copies of printed books being made with such literalness as to include the imprint of the printer.
* There is a footnote which points to page 40 of Albrecht Kirchhoff's Geschichte des Deutschen Buchhandels im 17ten Jahrhundert (Berlin: 1849). I have not found a copy online. The source may be somewhere in the second volume of Kirchhoff's Beiträge zur Geschichte des deutschen Buchhandels (Leipzig: J. C. Hinrichs'sche Buchhandlung, 1853), but I'm too lazy to check.

26 July 2017

The Young Nietzsche, The Lonely Nietzsche

Just adding a pair of books to the digital shelves:

Elisabeth Förster-Nietzsche, Der junge Nietzsche (Leipzig: Alfred Kröner, 1912), translated as The Young Nietzsche by Anthony Mario Ludovici (London: William Heinemann, 1912)

Elisabeth Förster-Nietzsche, Der einsame Nietzsche (Leipzig: Alfred Kröner, 1912), translated as The Lonely Nietzsche  by Paul V. Cohn (London: William Heinemann, 1912)


24 July 2017

What Should a Picture Say?

G. F. Watts, "What Should a Picture Say?" quoted in William Loftus Hare, Watts (London: T. C. & E. C. Jack), pp. 35-36:
Roughly speaking, a picture must be regarded in the same light as written words. It must speak to the beholder and tell him something. ... If a picture is a representation only, then regard it from that point of view only. If it treats of a historical event, consider whether it fairly tells its tale. Then there is another class of picture, that whose purpose is to convey suggestion and idea. You are not to look at that picture as an actual representation of facts, for it comes under the same category of dream visions, aspirations, and we have nothing very distinct except the sentiment. If the painting is bad — the writing, the language of art, it is a pity. The picture is then not so good as it should be, but the thought is there, and the thought is what the artist wanted to express, and it is or should be impressed on the spectator.

Related posts:

21 July 2017

The Wallace Collection

A couple paintings from the Wallace Collection:

Alexandre-Gabriel Decamps, The Bookworm or Le philosophe (c. 1846)

Jules Dupré, Crossing the Bridge (1838)

14 July 2017

Is It Not Shameful?

Friedrich Nietzsche, The Dawn of Day, tr. J. M. Kennedy, in The Complete Works of Friedrich Nietzsche, Vol. 9 (New York: Macmillan, 1911), pp. 224-225:
§211

TO THOSE WHO DREAM OF IMMORTALITY —  So you desire the everlasting perpetuity of this beautiful consciousness of yourselves? Is it not shameful? Do you forget all those other things which would in their turn have to support you for all eternity, just as they have borne with you up to the present with more than Christian patience? Or do you think that you can inspire them with an eternally pleasant feeling towards yourself? A single immortal man on earth would imbue everyone around him with such a disgust for him that a general epidemic of murder and suicide would be brought about. And yet, ye petty dwellers on earth, with your narrow conceptions of a few thousand little minutes of time, ye would wish to be an everlasting burden on this everlasting universal existence! Could anything be more impertinent? After all, however, let us be indulgent towards a being of seventy years: he has not been able to exercise his imagination in conceiving his own "eternal tediousness" — he had not time enough for that!
The original from Vol. 10 of the Musarion edition, p. 201:
An die Träumer der Unsterblichkeit. — Diesem schönen Bewusstsein eurer selbst wünscht ihr also ewige Dauer? Ist das nicht schamlos? Denkt ihr denn nicht an alle andern Dinge, die euch dann in alle Ewigkeit zu ertragen hätten, wie sie euch bisher ertragen haben mit einer mehr als christlichen Geduld? Oder meint ihr, ihnen ein ewiges Wohlgefühl an euch geben zu können? Ein einziger unsterblicher Mensch auf der Erde wäre ja schon genug, um alles Andere, das noch da wäre, durch Ueberdruss an ihm in eine allgemeine Sterbe- und Aufhängewuth zu versetzen! Und ihr Erdenbewohner mit euren Begriffelchen von ein paar Tausend Zeitminütchen wollt dem ewigen allgemeinen Dasein ewig lästig fallen! Giebt es etwas Zudringlicheres! — Zuletzt: seien wir milde gegen ein Wesen von siebenzig Jahren! — es hat seine Phantasie im Ausmalen der eignen „ewigen Langenweile" nicht üben können, es fehlte ihm an der Zeit!
A related post: Miserable Egotism 

10 July 2017

Lots of Books on My Shelves

Arnold Bennett, "Books," Mental Efficiency (London: Hodder and Stoughton, 1911), p. 103:
I read what I feel inclined to read, and I am conscious of no duty to finish a book that I don't care to finish. I read in my leisure not from a sense of duty, not to improve myself, but solely because it gives me pleasure to read. Sometimes it takes me a month to get through one book. I expect my case is quite an average case. But am I going to fetter my buying to my reading? Not exactly! I want to have lots of books on my shelves because I know they are good, because I know they would amuse me, because I like to look at them, and because one day I might have a caprice to read them.
A related post: Simple Pleasures

5 July 2017

Second-Hand Knowledge

Carl Hilty, Happiness, tr. Francis Greenwood Peabody (New York: Macmillan, 1903), pp. 86-87:
The reading of original sources ... gives one the advantage of being sure of his material, and of having his own judgement about it. There is this further advantage, that the original sources are in most cases not only much briefer, but much more interesting and much easier to remember than the books that have been written about them. Second-hand knowledge never gives the courage and self-confidence which one gets from acquaintance with original sources. One of the great mistakes of modern scholarship, as distinguished from that of the classic world, is — as Winkelmann has pointed out — that our learning in so many cases consists in knowing only what other people have known.
This reminds me of the first Lord Selborne's advice to read the classics, rather than books about the classics.

For the German see Hilty's Glück, Vol. 1 (Frauenfeld: Huber & Co., 1907), pp. 164-165.