Briefe, III, 302; also Werke, XIII, 219, § 469. Matthew Arnold's "Stanzas in memory of Edward Quillinan" and the passage in Newman's Parochial and Plain Sermons beginning "A smooth and easy life" (Vol. V, p. 337) may also be referred to here.
e Dawn of Day, § 354. Cf. the striking poems, "To Grief" and "To Life," by Lou Andreas-Salomé, reproduced in Halévy's La Vie de Frédéric Nietzsche, pp. 251 and 254; the first was dedicated to Nietzsche (summer of 1882), the second set to music by Nietzsche (the music and a translation of the words are given at the close of Vol. XVII of the English ed. of the Works) .
f Montaigne is frank: "Let the philosophers say what they will, the main thing at which we all aim, even in virtue itself, is pleasure. It pleases me to rattle in their ears this word, which they so nauseate to hear, etc." (Essays, I, xix) .
g Cf. Werke, XII, 90, § 177; 87, § 171 (where love and cruelty are said to be not opposites, but discoverable always in the firmest and best natures—e.g., in the Christian God, a being very wise and excogitated without moral prejudices); also Will to Power, § 852.
h Along the lines of the "theodicy" referred to earlier (pp. 233-4) Nietzsche says, "Whoever believes in good and evil [i.e., as strictly antithetical], can never treat evil as a means to good; and every teleological world-view becomes impossible which does not break absolutely with morality" (Werke, XIII, 126, § 287).
i Nietzsche has a hard saying as to the classical type of character, asking "Whether the moral monstra [those in whom the 'good' impulses are alone developed] are not of necessity romanticists, in word and deed," something of "evil" being required in the make-up of the classical type (Will to Power, § 848).
j Cf. Mabel Atkinson on vices as the outgrown virtues of our animal ancestry (International Journal of Ethics, April, 1908, p. 302).
CHAPTER XIX
a See Beyond Good and Evil, § 260; Genealogy etc., I, § 16. Richter thinks that it was just this diversity and contrariety of moral judgments today that led Nietzsche to the hypothesis of original class moralities (op. cit., p. 314).
b Cf. the New Testament passage (James i, 27) where one of the marks of "pure" religion is said to be keeping oneself "unspotted from the world," and Matthew Arnold's description of the "children of the Second Birth," the "small transfigured band"
"Whose one bond is, that all have been
Unspotted by the world."
in "Stanzas in Memory of Oberman."
c Emile Faguet (En lisant Nietzsche, pp. 327-8) makes the criticism that there are not merely these two moralities, but an indefinite number. Riehl (op. cit., p. 117) reflects on Nietzsche in the same way. But this is superficial. Nietzsche explicitly recognizes the numerous types, and simply singles out those that seem to him most important.
d Schopenhauer in his Grundlage der Moral used the term "slave morality" for that which is practised in obedience to a command (such as Kant posited).
e N. Awxentieff (Kultur-ethisches Ideal Nietzsches, p. 104), thinks that the primitive group was, according to Nietzsche's view (he cites Joyful Science, § 23), a completely indifferentiated mass, homogeneous throughout; but this is an exaggerated statement. It is true that Nietzsche's "great individuals" are a late product of social evolution, but
