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262. A SPECIES originates, and a type becomes established and strong in
the long struggle with essentially constant UNFAVOURABLE conditions. On
the other hand, it is known by the experience of breeders that species
which receive super-abundant nourishment, and in general a surplus of
protection and care, immediately tend in the most marked way to develop
variations, and are fertile in prodigies and monstrosities (also in
monstrous vices). Now look at an aristocratic commonwealth, say
an ancient Greek polis, or Venice, as a voluntary or involuntary
contrivance for the purpose of REARING human beings; there are there men
beside one another, thrown upon their own resources, who want to make
their species prevail, chiefly because they MUST prevail, or else
run the terrible danger of being exterminated. The favour, the
super-abundance, the protection are there lacking under which variations
are fostered; the species needs itself as species, as something which,
precisely by virtue of its hardness, its uniformity, and simplicity of
structure, can in general prevail and make itself permanent in
constant struggle with its neighbours, or with rebellious or
rebellion-threatening vassals. The most varied experience teaches it
what are the qualities to which it principally owes the fact that
it still exists, in spite of all Gods and men, and has hitherto been
victorious: these qualities it calls virtues, and these virtues alone
it develops to maturity. It does so with severity, indeed it desires
severity; every aristocratic morality is intolerant in the education
of youth, in the control of women, in the marriage customs, in the
relations of old and young, in the penal laws (which have an eye only
for the degenerating): it counts intolerance itself among the virtues,
under the name of "justice." A type with few, but very marked features,
a species of severe, warlike, wisely silent, reserved, and reticent
men (and as such, with the most delicate sensibility for the charm and
nuances of society) is thus established, unaffected by the vicissitudes
of generations; the constant struggle with uniform UNFAVOURABLE
conditions is, as already remarked, the cause of a type becoming
stable and hard. Finally, however, a happy state of things results, the
enormous tension is relaxed; there are perhaps no more enemies among the
neighbouring peoples, and the means of life, even of the enjoyment
of life, are present in superabundance. With one stroke the bond and
constraint of the old discipline severs: it is no longer regarded as
necessary, as a condition of existence--if it would continue, it can
only do so as a form of LUXURY, as an archaizing TASTE. Variations,
whether they be deviations (into the higher, finer, and rarer), or
deteriorations and monstrosities, appear suddenly on the scene in the
greatest exuberance and splendour; the individual dares to be individual
and detach himself. At this turning-point of history there manifest
themselves, side by side, and often mixed and entangled together, a
magnificent, manifold, virgin-forest-like up-growth and up-striving, a
kind of TROPICAL TEMPO in the rivalry of growth, and an extraordinary
decay and self-destruction, owing to the savagely opposing and seemingly
exploding egoisms, which strive with one another "for sun and light,"
and can no longer assign any limit, restraint, or forbearance for
themselves by means of the hitherto existing morality. It was this
morality itself which piled up the strength so enormously, which bent
the bow in so threatening a manner:--it is now "out of date," it is
getting "out of date." The dangerous and disquieting point has been
reached when the greater, more manifold, more comprehensive life IS
LIVED BEYOND the old morality; the "individual" stands out, and is
obliged to have recourse to his own law-giving, his own arts and
artifices for self-preservation, self-elevation, and self-deliverance.
Nothing but new "Whys," nothing but new "Hows," no common formulas any
longer, misunderstanding and disregard in league with each other, decay,
deterioration, and the loftiest desires frightfully entangled, the
genius of the race overflowing from all the cornucopias of good and bad,
a portentous simultaneousness of Spring and Autumn, full of new charms
and mysteries peculiar to the fresh, still inexhausted, still unwearied
corruption. Danger is again present, the mother of morality, great
danger; this time shifted into the individual, into the neighbour and
friend, into the street, into their own child, into their own heart,
into all the most personal and secret recesses of their desires and
volitions. What will the moral philosophers who appear at this time have
to preach? They discover, these sharp onlookers and loafers, that the
end is quickly approaching, that everything around them decays and
produces decay, that nothing will endure until the day after tomorrow,
except one species of man, the incurably MEDIOCRE. The mediocre alone
have a prospect of continuing and propagating themselves--they will
be the men of the future, the sole survivors; "be like them! become
mediocre!" is now the only morality which has still a significance,
which still obtains a hearing.--But it is difficult to preach this
morality of mediocrity! it can never avow what it is and what it
desires! it has to talk of moderation and dignity and duty and brotherly
love--it will have difficulty IN CONCEALING ITS IRONY!

263. There is an INSTINCT FOR RANK, which more than anything else is
already the sign of a HIGH rank; there is a DELIGHT in the NUANCES
of reverence which leads one to infer noble origin and habits. The
refinement, goodness, and loftiness of a soul are put to a perilous test
when something passes by that is of the highest rank, but is not
yet protected by the awe of authority from obtrusive touches and
incivilities: something that goes its way like a living touchstone,
undistinguished, undiscovered, and tentative, perhaps voluntarily veiled
and disguised. He whose task and practice it is to investigate souls,
will avail himself of many varieties of this very art to determine the
ultimate value of a soul, the unalterable, innate order of rank to which
it belongs: he will test it by its INSTINCT FOR REVERENCE. DIFFERENCE
ENGENDRE HAINE: the vulgarity of many a nature spurts up suddenly like
dirty water, when any holy vessel, any jewel from closed shrines, any
book bearing the marks of great destiny, is brought before it; while
on the other hand, there is an involuntary silence, a hesitation of the
eye, a cessation of all gestures, by which it is indicated that a soul
FEELS the nearness of what is worthiest of respect. The way in which, on
the whole, the reverence for the BIBLE has hitherto been maintained
in Europe, is perhaps the best example of discipline and refinement of
manners which Europe owes to Christianity: books of such profoundness
and supreme significance require for their protection an external
tyranny of authority, in order to acquire the PERIOD of thousands of
years which is necessary to exhaust and unriddle them. Much has been
achieved when the sentiment has been at last instilled into the masses
(the shallow-pates and the boobies of every kind) that they are not
allowed to touch everything, that there are holy experiences before
which they must take off their shoes and keep away the unclean hand--it
is almost their highest advance towards humanity. On the contrary, in
the so-called cultured classes, the believers in "modern ideas," nothing
is perhaps so repulsive as their lack of shame, the easy insolence of
eye and hand with which they touch, taste, and finger everything; and it
is possible that even yet there is more RELATIVE nobility of taste, and
more tact for reverence among the people, among the lower classes of
the people, especially among peasants, than among the newspaper-reading
DEMIMONDE of intellect, the cultured class.