etite; it
is rather the desperation of the netted lion that ultimately stops all
movement, because the more it moves the more involved it becomes.

Par. 20.

"All that increases power is good, all that springs from weakness is
bad. The weak and ill-constituted shall perish: first principle of our
charity. And one shall also help them thereto." Nietzsche partly divined
the kind of reception moral values of this stamp would meet with at
the hands of the effeminate manhood of Europe. Here we see that he had
anticipated the most likely form their criticism would take (see also
the last two verses of par. 17).

Par. 21.

The first ten verses, here, are reminiscent of "War and Warriors" and
of "The Flies in the Market-place." Verses 11 and 12, however, are
particularly important. There is a strong argument in favour of the
sharp differentiation of castes and of races (and even of sexes; see
Note on Chapter XVIII.) running all through Nietzsche's writings.
But sharp differentiation also implies antagonism in some form or
other--hence Nietzsche's fears for modern men. What modern men desire
above all, is peace and the cessation of pain. But neither great races
nor great castes have ever been built up in this way. "Who still wanteth
to rule?" Zarathustra asks in the "Prologue". "Who still wanteth to
obey? Both are too burdensome." This is rapidly becoming everybody's
attitude to-day. The tame moral reading of the face of nature, together
with such democratic interpretations of life as those suggested by
Herbert Spencer, are signs of a physiological condition which is the
reverse of that bounding and irresponsible healthiness in which harder
and more tragic values rule.

Par. 24.

This should be read in conjunction with "Child and Marriage". In the
fifth verse we shall recognise our old friend "Marriage on the ten-years
system," which George Meredith suggested some years ago. This, however,
must not be taken too literally. I do not think Nietzsche's profoundest
views on marriage were ever intended to be given over to the public at
all, at least not for the present. They appear in the biography by his
sister, and although their wisdom is unquestionable, the nature of the
reforms he suggests render it impossible for them to become popular just
now.

Pars. 26, 27.

See Note on "The Prologue".

Par. 28.

Nietzsche was not an iconoclast from predilection. No bitterness or
empty hate dictated his vituperations against ex