lambs. One may say they followed an eagle ideal. But then we cannot wonder that those who were exposed to such fearful attacks gathered round an entirely opposite moral ideal, that of the lamb.

In the third chapter of his Utilitarianism, Stuart Mill attempts to prove that the sense of justice has developed from the animal instinct of making reprisal for an injury or a loss. In an essay on "the transcendental satisfaction of the feeling of revenge" (supplement to the first edition of the Werth des Lebens) Eugen Dühring has followed him in trying to establish the whole doctrine of punishment upon the instinct of retaliation. In his Phänomenologie Eduard von Hartmann shows how this instinct strictly speaking never does more than involve a new suffering, a new offence, to gain external satisfaction for the old one, so that the principle of requital can never be any distinct principle.

Nietzsche makes a violent, passionate attempt to refer the sum total of false modern morality, not to the instinct of requital or to the feeling of revenge in general, but to the narrower form of it which we call spite, envy and rancune. What he calls slave morality is to him purely spite-morality; and this spite-morality gave new names to all ideals. Thus impotence, which offers no reprisal, became goodness; craven baseness became humility; submission to him who was feared became obedience; inability to assert one's self became reluctance to assert one's self, became forgiveness, love of one's enemies. Misery became a distinction; God chastens whom he loves. Or it became a preparation, a trial and a training; even more—something that will one day be made good with interest, paid back in bliss. And the vilest underground creatures, swollen with hate and spite, were heard to say: We, the good, we are the righteous. They did not hate their enemies—they hated injustice, ungodliness. What they hoped for was not the sweets of revenge, but the victory of righteousness. Those they had left to love on earth were their brothers and sisters in hatred, whom they called their brothers and sisters in love. The future state they looked for was called the coming of their kingdom, of God's kingdom. Until it arrives they live on in faith, hope and love.

If Nietzsche's design in this picture was to strike at historical Christianity, he has given us—as any one may see—a caricature in the spirit and style of the eighteenth century. But that his description hits off a certain type of the apostles of spite-morality cannot be denied, and rarely has all the self-deception that may lurk beneath moral preaching been more vigorously unmasked. (Compare Beyond Good and Evil and The Genealogy of Morals.)[6]