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Rh But that which Heracleitus shunned is still just what we too avoid nowadays: the noise and democratic babble of the Ephesians, their politics, their news from the "empire" (I mean, of course, Persia), their market-trade in "the things of to-day"—for there is one thing from which we philosophers especially need a rest—from the things of "to-day." We honour the silent, the cold, the noble, the far, the past, everything, in fact, at the sight of which the soul is not bound to brace itself up and defend itself—something with which one can speak without speaking aloud. Just listen now to the tone a spirit has when it speaks; every spirit has its own tone and loves its own tone. That thing yonder, for instance, is bound to be an agitator, that is, a hollow head, a hollow mug: whatever may go into him, everything comes back from him dull and thick, heavy with the echo of the great void. That spirit yonder nearly always speaks hoarse: has he, perchance, thought himself hoarse? It may be so—ask the physiologists—but he who thinks in words, thinks as a speaker and not as a thinker (it shows that he does not think of objects or think objectively, but only of his relations with objects—that, in point of fact, he only thinks of himself and his audience). This third one speaks aggressively, he comes too near our body, his breath blows on us—we shut our mouth involuntarily, although he speaks to us through a book: the tone of his style supplies the reason—he has no time, he has small faith in himself, he finds expression now or never. But a spirit who is sure of himself speaks softly; he seeks secrecy, he lets himself be awaited. A philosopher is recognised by the fact that he shuns three brilliant and noisy things—