/LORDS OF THE EARTH/
Nietzsche, The Will to Power

The question, and at the same time the task, is approaching with hesitation, terrible as Fate, but nevertheless inevitable: how shall the earth as a whole be ruled? And to what end shall man as a whole — no longer as a people or as a nation— be reared and trained?

Legislative moralities are the principal means by which one can form mankind, according to the fancy of a creative and profound will: provided, of course, that such an artistic will of the first order gets the power into its own hands, and can make its creative will prevail over long periods in the form of legislation, religions, and morals. At present, and probably for some time to come, one will seek such colossally creative men, such really great men, as I understand them, in vain: they will be lacking, until, after many disappointments, we are forced to begin to understand why it is they are lacking, and that nothing bars with greater hostility their rise and development, at present and for some time to come, than that which is now called the morality in Europe. Just as if there were no other kind of morality, and could be no other kind, than the one we have already characterised as herd-morality. It is this morality which is now striving with all its power to attain to that green-meadow happiness on earth, which consists in security, absence of danger, ease, facilities for livelihood, and, last but not least, “if all goes well,” even hopes to dispense with all kinds of shepherds and bell-wethers. The two doctrines which it preaches most universally are “equality of rights” and “pity for all sufferers” — and it even regards suffering itself as something which must be got rid of absolutely. That such ideas may be modern leads one to think very poorly of modernity.

He, however, who has reflected deeply concerning the question, how and where the plant man has hitherto grown most vigorously, is forced to believe that this has always taken place under the opposite conditions; that to this end the danger of the situation has to increase enormously, his inventive faculty and dissembling powers have to fight their way up under long oppression and compulsion, and his will to life has to be increased to the unconditioned will to power, to over-power: he believes that danger, severity, violence, peril in the street and in the heart, inequality of rights, secrecy, stoicism, seductive art, and devilry of every kind — in short, the opposite of all gregarious desiderata — are necessary for the elevation of man. Such a morality with opposite designs, which would rear man upwards instead of to comfort and mediocrity; such a morality, with the intention of producing a ruling caste — the future lords of the earth — must, in order to be taught at all, introduce itself as if it were in some way correlated to the prevailing moral law, and must come forward under the cover of the latter’s words and forms. But seeing that, to this end, a host of transitionary and deceptive measures must be discovered, and that the life of a single individual stands for almost nothing in view of the accomplishment of such lengthy tasks and aims, the first thing that must be done is to rear a new kind of man in whom the duration of the necessary will and the necessary instincts is guaranteed for many generations.

This must be a new kind of ruling species and caste — this ought to be quite as clear as the somewhat lengthy and not easily expressed consequences of this thought. The aim should be to prepare a transvaluation of values for a particularly strong kind of man, most highly gifted in intellect and will, and, to this end, slowly and cautiously to liberate in him a whole host of slandered instincts hitherto held in check: whoever meditates about this problem belongs to us, the free spirits — certainly not to that kind of “free spirit” which has existed hitherto: for these desired practically the reverse.

To this order, it seems to me, belong, above all, the pessimists of Europe, the poets and thinkers of a revolted idealism, in so far as their discontent with existence in general must consistently at least have led them to be dissatisfied with the man of the present; the same applies to certain insatiably ambitious artists who courageously and unconditionally fight against the gregarious animal for the special rights of higher men, and subdue all herd-instincts and precautions of more exceptional minds by their seductive art. Thirdly and lastly, we should include in this group all those critics and historians by whom the discovery of the Old World, which has begun so happily — this was the work of the new Columbus, of German intellect — will be courageously continued (for we still stand in the very first stages of this conquest). For in the Old World, as a matter of fact, a different and more domineering morality ruled than that of to-day; and the man of antiquity, under the educational ban of his morality, was a stronger and deeper man than the man of to-day — up to the present he has been the only “lucky stroke of Nature.”
The temptation, however, which from antiquity to the present day has always exercised its power on such lucky strokes of Nature, i.e. on strong and enterprising souls, is, even at the present day, the most subtle and most effective of anti-democratic and anti-Christian powers, just as it was in the time of the Renaissance.

/THE GREAT MAN/
Nietzsche

All weakness is weakness of Will.

Made by the Legionary who is called Romans.

/THE PATH OF MARS/
Nietzsche