The first question as to the order of rank: how far is a man disposed to be solitary or gregarious? If he is disposed to be gregarious, his value consists in those qualities which secure the survival of his tribe or type; if he is disposed to be solitary, his qualities are those which distinguish him from others; hence the important consequence: the solitary type should not be valued from the standpoint of the gregarious type, or _vice versa_. Viewed from above, both types are necessary; and so is their antagonism. Degeneration lies in the approximation of the qualities of the herd to those of the solitary creature, and _vice versa_; in short, in their beginning to resemble each other. Hence the difference in their virtues, their rights and their obligations; in the light of this difference one comes to abhor the vulgarity of Stuart Mill when he says, “What is right for one man is right for another.” It is not; what is right for the herd is precisely what is wrong for their leaders; and what is right for the leaders is wrong for the herd. The leaders use, the herd is used; the virtues of either lie in the efficiency here of leadership, there of service. Slave-morality is one thing, and master-morality another.[256] And leadership of course requires an aristocracy. Let us repeat it: democracy has always been the death-agony of the power of organization and direction; these require great aristocratic families, with long traditions of administration and leadership; old ancestral lines that guarantee for many generations the duration of the necessary will and the necessary instincts. Not only aristocracy, then, but caste; for if a man have plebeian ancestors, his soul will be a plebeian soul; education, discipline, culture will be wasted on him, merely enabling him to become a great liar. Therefore intermarriage, even social intercourse of leaders with herd, is to be avoided with all precaution and intolerance; too much intercourse with barbarians ruined the Romans, and will ruin any noble race.[257]