else!). In sacerdotal societies every element is on a more dangerous scale, not merely cures and remedies, but also pride, revenge, cunning, exaltation, love, ambition, virtue, morbidity:—further, it can fairly be stated that it is on the soil of this essentially dangerous form of human society, the sacerdotal form, that man really becomes for the first time an interesting animal, that it is in this form that the soul of man has in a higher sense attained depths and become evil—and those are the two fundamental forms of the superiority which up to the present man has exhibited over every other animal.
7.
The reader will have already surmised with what ease the priestly mode of valuation can branch off from the knightly aristocratic mode, and then develop into the very antithesis of the latter: special impetus is given to this opposition, by every occasion when the castes of the priests and warriors confront each other with mutual jealousy and cannot agree over the prize. The knightly-aristocratic "values" are based on a careful cult of the physical, on a flowering, rich, and even effervescing healthiness, that goes considerably beyond what is necessary for maintaining life, on war, adventure, the chase, the dance, the tourney—on everything, in fact, which is contained in strong, free, and joyous action. The priestly-aristocratic mode of valuation is—we have seen—based on other hypotheses: it is bad enough for this class when it is a question of war! Yet the priests are, as is notorious, the worst enemies—why? Because they are the
