Democratic institutions are centres of quarantine against the old plague of tyrannical desires. As such they are extremely useful and extremely tedious.
[tr. Cohn (1913)]

Democratic institutions are quarantine mechanisms for that old pestilence, tyrannic lust. As such they are very useful and very boring.

Many are obstinate with regard to the once-chosen path, few with regard to the goal.
[tr. Zimmern (1909)]

Many people are obstinate about the path once it is taken, few people about the destination.
(tr. Faber/Lehmann (1984)]

Many are obstinate with regard to the path once they have entered upon it, few with regard to the goal.
[tr. Hollingdale (1986)]

He who fights with monsters should be careful lest he thereby becomes a monster. And if thou gaze long into an abyss, the abyss will also gaze into thee.
[tr. Zimmern (1906)]

Whoever fights monsters should see to it that in the process he does not become a monster. And when you look long into an abyss, the abyss also looks into you.
[tr. Kaufmann (1966)]

Blessed are the forgetful: for they get over their stupidities.
[tr. Kaufmann (1966)]

Blessed are the forgetful: for they shall "have done" with their stupidities too.
[tr. Hollingdale (1973, 1990)]

Blessed are the forgetful, for they are "done" with their stupidities as well.
[tr. Johnston]

We have to make good a great deal of the contumely which has fallen on all those who, by their actions, have broken through the conventionality of some custom -- such people generally have been called criminals. Everybody who overthrew the existing moral law has hitherto, at least in the beginning, been considered a wicked man; but when afterwards, as sometimes happened, the old law could not be re-established and had to be abandoned, the epithet was gradually changed. History almost exclusively treats of such wicked men who, in the course of time, have been declared good men.
[tr. Volz (1903)]

One has to take back much of the defamation which people have cast upon all those who broke through the spell of a custom by means of a deed -- in general, they are called criminals. Whoever has overthrown an existing law of custom has hitherto always first been accounted a bad man: but when, as did happen the laws could not afterwards be reinstated and this fact was accepted, the predicate gradually changed -- history treats almost exclusively of these bad men who subsequently became good men!
[tr. Hollingdale (1997)]

The surest way of ruining a youth is to teach him to respect those who think as he does more highly than those who think differently from him.
[tr. Hollingdale (1982)]

Man has gradually become a visionary animal, who has to fulfil one more condition of existence than the other animals: man must from time to time believe that he knows why he exists; his species cannot flourish without periodically confiding in life! Without the belief in reason in life!
[tr. Common (1911)]

Gradually, man has become a fantastic animal that has to fulfil one more condition of existence than any other animal: man has to believe, to know, from time to time why he exists; his race cannot flourish without a periodic trust in life -- without faith in reason in life.
[tr. Kaufmann (1974)]

Man has gradually become a fantastic animal that must fulfil one condition of existence more than any other animal: man must from time tot time believes he knows why he exists; his race cannot thrive without a periodic trust in life -- without faith in the reason in life!
[tr. Nauckhoff (2001)]

We gradually become satiated with the old, the securely possessed, and again stretch out our hands; even the finest landscape in which we live for three months is no longer certain of our love, and any kind of more distant coast excites our covetousness: the possession for the most part becomes smaller through possessing.
[tr. Common (1911)]

We slowly grow tired of the old, of what we safely possess, and we stretch our our hands again; even the most beautiful landscape is no longer sure of our love after we have lived in it for three months, and some more distant coast excites our greed: possession usually diminishes the possession.
[tr. Nauckhoff (2001)]

We gradually grow weary of the old, familiar things we securely hold, and again stretch forth our hands; even the most beautiful landscape lived in for three months is no longer assured of our love, and some more distant shore excites our avarice: what is had loses much in the having.
[tr. Hill (2018)]

The thinker sees in his own actions attempts and questionings to obtain information about something or other; success and failure are answers to him first and foremost.
[tr. Common (1911)]

A thinker sees his own actions as experiments and questions -- as attempts to find out something. Success and failure are for him answers above all.
[tr. Kaufmann (1974)]

In his own actions, the thinker sees experiments and enquiries from which he seeks to obtain insight: to him, success and failure are, first of all, answers.
[tr. Hill (2018)]

Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard.
[tr. Kaufmann (1974)]

Lightning and thunder need time; the light of the stars needs time; deeds need time, even after they are done, in order to be seen and heard.
[tr. Nauckhoff (2001)]

Even after they are over and done with, thunder and lightning take time, the light of the stars takes time, and deeds too take time, before they can be seen and heard.
[tr. Hill (2018)]

Mystical explanations are regarded as profound; the truth is that they do not even go the length of being superficial.
[tr. Common (1911)]

Mystical explanations are considered deep. The truth is that they are not even superficial.
[tr. Kaufmann (1974)]

Mystical explanations are considered deep; the truth is they are not even shallow.
[tr. Hill (2018)]

The Christian resolution to find the world ugly and bad, has made the world ugly and bad.
[tr. Common (1911)]

The Christian resolve to find the world ugly and bad, has made the world ugly and bad.
[tr. Kaufmann (1974)]

The Christian decision to find the world ugly and bad has made the world ugly and bad.
[tr. Nauckhoff (2001)]

To Be Profound and to Appear Profound. -- He who knows that he is profound strives for clearness; he who would like to appear profound to the multitude strives for obscurity. The multitude thinks everything profound of which it cannot see the bottom; it is so timid and goes so unwillingly into the water.
[tr. Common (1911)]

Being Deep and Seeming Deep. -- Those who know they are deep strive for clarity. Those who would like to seem deep to the crowd strive for obscurity. For the crowd takes everything whose ground it cannot see to be deep; it is so timid and so reluctant to go into the water.
[tr. Nauckhoff (2001)]

Being Profound and Being Thought Profound -- Whoever knows that he is profound strives for clarity; whoever would like the crowd to think he is profound strives for obscurity. The reason for this is that the crowd thinks something is profound whenever it cannot see to the bottom of it; it is afraid of the water and hates to get its feet wet.
[tr. Hill (2018)]

Being Deep and Appearing Deep -- Whoever knows he is deep, strives for clarity; whoever would like to appear deep to the crowd, strives for obscurity. For the crowd considers anything deep if only it cannot see to the bottom: the crowd is so timid and afraid of going into the water.
[Source]

Whoever knows himself to be deep strives for clarity; whoever wants to appear deep to the masses strives for obscurity. For the masses consider anything to be deep that they cannot see the bottom of.
[Source]

Thoughts are the shadows of our sentiments -- always, however, obscurer, emptier, and simpler.
[tr. Common (1911)]

Thoughts are the shadows of our sensations -- always darker, emptier, simpler.
[tr. Nauckhoff (2001)]

Thoughts are shadows of our feelings -- always darker, emptier and simpler than these.
[tr. Hill (2018)]

The most perfidious manner of injuring a cause is to vindicate it intentionally with fallacious arguments.
[tr. Common (1911)]

The most perfidious way of harming a cause consists of defending it deliberately with faulty arguments.
[tr. Kaufmann (1974)]

One injures a cause in the most perfidious manner by deliberately defending it with erroneous reasons.
[tr. Hill (2018)]

No conqueror believes in chance.
[tr. Common (1911)]

No victor believes in chance.
[tr. Nauckhoff (2001)]

What we do is never understood, but only praised and blamed.
[tr. Common (1911)]

What we do is never understood but always merely praised and reproached.
[tr. Nauckhoff (2001)]

But what after all are man's truths? -- They are his irrefutable errors.
[tr. Common (1911)]

What are man's truths ultimately? Merely his irrefutable errors.
[tr. Kaufmann (1974)]

What, then, are man's truths ultimately? -- They are the irrefutable errors of man.
[tr. Nauckhoff (2001)]

What Saith thy Conscience? -- "Thou shalt become what thou art."
[tr. Common (1911)]

What does your conscience say? -- "You shall become the person you are."
[tr. Kaufmann (1974)]

What does your conscience say? "You shall become who you are."
[tr. Hill (2018)]

It is something laughable to see those writers who make the folding robes of their periods rustle around them: they want to cover their feet.
[tr. Common (1911)]

There is something laughable about those writers who make the folded drapery of their period rustle around them; they want to hide their feet.
[tr. Hill (2018)]

But that you hear this or that judgment as the voice of conscience, consequently, that you feel a thing to be right -- may have its cause in the fact that you have never reflected about yourself, and have blindly accepted from your childhood what has been designated to you as right.
[tr. Common (1911)]

But that you take this or that judgment for the voice of conscience -- in other words, that you feel something to be right -- may be due to the fact that you have never thought much about yourself and simply have accepted blindly that what you had been told ever since your childhood was right.
[tr. Kaufmann (1974)]

But that you hear this or that judgement as the words of conscience, i.e., that you feel something to be right may have its cause in your never having thought much about yourself and in blindly having accepted what has been labeled right since your childhood.
[tr. Nauckhoff (2001)]

Perhaps I know best why man is the only animal that laughs : he alone suffers so excruciatingly that he was compelled to invent laughter.
[tr. Ludovici (1910)]

Perhaps I know best why it is man alone who laughs; he alone suffers so deeply that he had to invent laughter.
[Common, e.g.]

Perhaps I know best why man alone laughs: only he suffers so profoundly that he was bound to invent laughter.
[tr. Hill/Scarpitti (2017)]

• "How is it? Is man only a mistake of God? Or God only a mistake of man? --" [tr. Common (1896)]
• "What? Is man just one of God's mistakes? Or is God just one of man's? --" [tr. Large (1998),"Maxims and Barbs"]
• "What? Is man just God's mistake? Or is God just man's mistake?" [tr. Norman (2005), "Arrows and Epigrams"]
• "What? Is man merely a mistake of God's? Or God merely a mistake of man's?" [tr. Hollingdale (1968)]
• "Which is it? Is man only a blunder of God? Or is God only a blunder of man?" [tr. Ludovici (1911), "Maxims and Missiles"]

• "From the military school of life. -- What does not kill me, strengthens me." [tr. Common (1896)]
• "From the Military School of Life: Whatever does not kill me, makes me stronger. [tr. Large (1998), "Maxims and Barbs"]
• "From life's school of war. -- What doesn't kill me makes me stronger." [tr. Norman (2005), "Arrows and Epigrams"]
• "From the military school of life. -- That which does not kill me, makes me stronger." [tr. Ludovici (1911), "Maxims and Missiles"]