The expression "many moralities" doubtless seems strange to many—and we have found Nietzsche himself giving a somewhat definite characterization of morality in the chapter before the last. But though morality is always the law of a social group, and in certain essential points tends to be the same everywhere, it may vary to the extent different groups are differently situated and have different needs, or to the extent they have different specific aims. All must value and have tables of good and evil, but these need not be exactly alike. Indeed, so far as a group is peculiar, whether in its circumstances or its ideals, it must value differently from other groups, otherwise the development of its own individual life will not be secured. Nietzsche essays a brief characterization of the moralities of the Greeks, the Persians, the Jews, and the Germans—so far as each has its peculium—in a discourse of Zarathustra. "Ever shalt thou be the first and excel others, no one shall thy jealous soul love but a friend"—such was the distinctive spirit of Hellenic morality; with this the Greek went on his path of greatness. "To speak truth, and use the bow and arrow well"—this seemed pre-eminently good to the Persians. "To honor father and mother and to be obedient to them down to the depths of one's soul"—this was the maxim, by obeying which Israel became strong and immortal. "To practise fidelity, and for the sake of fidelity to risk honor and blood even in bösen and dangerous courses"—so saying, the German people mastered itself and became pregnant with great hopes.[1] Moralities like these are, of course, group-moralities proper. But there may also be minor groups within the group-social classes of various sorts; and these too may have their peculiar situations, needs, and aims. We speak colloquially now of the morality of the various professions, of the morality of business, of that of family life and so on. It is observable that individuals even acquire different characters to a certain extent, depending on the nature and aims of the class to which they belong. We can imagine that if some of these minor groups disappeared, they might leave their impress in ways of speaking and looking at things that should survive them—so that if men in future times were keen enough of scent, they
- ↑ Zarathustra, I, xv.
