lander, January, 1887). I may add that the democracy that marks itself off from socialism is apt to be the theory of strong, self-sufficient individuals, as against the natural tendency of the mass, who only become strong by combination and organization.
b Nietzsche admits that socialists may deceive themselves about this, and may even, to put through their ideas, deceive others—the preaching of altruism in the ultimate interest of individual egoism being one of the commonest falsifications of the nineteenth century. Cf. the searching essay of Bernard Bosanquet, "The Antithesis between Individualism and Socialism, philosophically considered," in The Civilization of Christendom. In another passage (Will to Power, § 757), Nietzsche says that modern socialism will in the end produce a secular counterpart of Jesuitism—every man becoming a tool and nothing else, and he adds, "for what purpose is not yet discovered" [he means, of course, "for what rational purpose," since making oneself a tool for an organization that simply protects the tools hardly rises to that dignity]; cf., on this point, the close of Chapter XI of this book.
CHAPTER XXIX
a In Beyond Good and Evil, § 219, an order of rank is spoken of even among things, and not merely among men, and there is a Rangordnung of spiritual states (ibid., 257; cf., however, the reservation in Will to Power, § 931), of problems (Beyond Good and Evil, § 213), of values (Will to Power, § 1006), of moralities (Beyond Good and Evil, § 228)—not to speak of the fact that a morality of any kind involves a Rangordnung, something commanding on one side and something obeying on the other (Werke, XIII, 105, § 246).
b The "Law of Manu" contemplated four classes, the priestly, military and political, commercial and agricultural, and a serving-class (Sudras)—see Twilight etc., vii, § 3, and the extended notes on the "Law of Manu," Werke, XIV, 117-30 (cf. 246-7). In one of his classifications (Werke, XII, 411), Nietzsche himself distinguishes a special slave-class, though according to his prevailing view the third class themselves have the general slave-characteristics. It should be added that the Hindu priestly class corresponds in a general way to Nietzsche's first class; he particularly notes that the Brahmans named kings, though standing apart from political life themselves (Beyond Good and Evil, § 61).
c The upper caste in India was priestly, as noted above, and we understand how Nietzsche could refer to "the ruling class of priests, nobles, thinkers [indifferently] in earlier times" (Werke, XI, 374). Zarathustra, after berating priests and calling them enemies, says, "but my blood is related to theirs, and I wish withal to have it honored in theirs" (Zarathustra, II, iv) .
d Cf. the general saying, "To execute what is great is difficult, but more difficult still is to command what is great" (Zarathustra, II, xxii). I recall an inscription on the gravestone of Schnorr von Carolsfeld in Mariathal, near Brixlegg, in Austria: quo altior gradus eo difficilius officium.
e Beyond Good and Evil, § 29. I give the whole passage: "It is something for the fewest to be independent—it is a privilege for the strong. And he who attempts it even with the best right, but without being compelled, proves that he is probably not only strong, but audacious to the point of wantonness. He ventures into a labyrinth, he multiplies a thousandfold the dangers that life of itself brings in its train; of these not the least is that no one sees how and where he loses his way, becomes isolated and torn to pieces by some cave-Minotaur of conscience. Supposing that he goes to ruin, it happens so far from the understanding
