assed over too
lightly by those whom poetasters have made distrustful of poetry. From
first to last it is extremely valuable as an autobiographical note. The
inevitable superficiality of the rabble is contrasted with the peaceful
and profound depths of the anchorite. Here we first get a direct hint
concerning Nietzsche's fundamental passion--the main force behind all
his new values and scathing criticism of existing values. In verse 30
we are told that pity was his greatest danger. The broad altruism of the
law-giver, thinking over vast eras of time, was continually being pitted
by Nietzsche, in himself, against that transient and meaner sympathy for
the neighbour which he more perhaps than any of his contemporaries had
suffered from, but which he was certain involved enormous dangers not
only for himself but also to the next and subsequent generations (see
Note B., where "pity" is mentioned among the degenerate virtues). Later
in the book we shall see how his profound compassion leads him into
temptation, and how frantically he struggles against it. In verses 31
and 32, he tells us to what extent he had to modify himself in order
to be endured by his fellows whom he loved (see also verse 12 in "Manly
Prudence"). Nietzsche's great love for his fellows, which he confesses
in the Prologue, and which is at the root of all his teaching, seems
rather to elude the discerning powers of the average philanthropist and
modern man. He cannot see the wood for the trees. A philanthropy that
sacrifices the minority of the present-day for the majority constituting
posterity, completely evades his mental grasp, and Nietzsche's
philosophy, because it declares Christian values to be a danger to the
future of our kind, is therefore shelved as brutal, cold, and hard (see
Note on Chapter XXXVI.). Nietzsche tried to be all things to all men;
he was sufficiently fond of his fellows for that: in the Return Home he
describes how he ultimately returns to loneliness in order to recover
from the effects of his experiment.

Chapter LIV. The Three Evil Things.

Nietzsche is here completely in his element. Three things hitherto
best-cursed and most calumniated on earth, are brought forward to be
weighed. Voluptuousness, thirst of power, and selfishness,--the three
forces in humanity which Christianity has done most to garble and
besmirch,--Nietzsche endeavours to reinstate in their former places of
honour. Voluptuousness, or sensual pleasure, is a d