By depriving a man of his wickedness—more particularly nowadays— therefore, one may unwittingly be doing violence to the greatest in him. It may be an outrage against his wholeness, just as the lopping-off of a leg would be. Fortunately, the natural so-called “wickedness” of higher men has in a certain measure been able to resist this lopping process which successive slave-moralities have practised; but signs are not wanting which show that the noblest wickedness is fast vanishing from society—the wickedness of courage and determination—and that Nietzsche had good reasons for crying: “Ah, that (man’s) baddest is so very small! Ah, that his best is so very small. What is good? To be brave is good! It is the good war which halloweth every cause!” (see also par. 5, “Higher Man”). Chapter LX. The Seven Seals. This is a final paean which Zarathustra sings to Eternity and the marriage-ring of rings, the ring of the Eternal Recurrence. ... PART IV. In my opinion this part is Nietzsche’s open avowal that all his philosophy, together with all his hopes, enthusiastic outbursts, blasphemies, prolixities, and obscurities, were merely so many gifts laid at the feet of higher men. He had no desire to save the world. What he wished to determine was: Who is to be master of the world? This is a very different thing. He came to save higher men;—to give them that freedom by which, alone, they can develop and reach their zenith (see Note on Chapter LIV., end). It has been argued, and with considerable force, that no such philosophy is required by higher men, that, as a matter of fact, higher men, by virtue of their constitutions always, do stand Beyond Good and Evil, and never allow anything to stand in the way of their complete growth. Nietzsche, however, was evidently not so confident about this. He would probably have argued that we only see the successful cases. Being a great man himself, he was well aware of the dangers threatening greatness in our age. In “Beyond Good and Evil” he writes: “There are few pains so grievous as to have seen, divined, or experienced how an exceptional man has missed his way and deteriorated...” He knew “from his painfullest recollections on what wretched obstacles promising developments of the highest rank have hitherto usually gone to pieces, broken down, sunk, and become contemptible.” Now in Part IV. we shall find that his strongest temptation to descend to the feeling of “pity” for his contemporaries, is the “cry for help” which he hears from the lips of the higher men exposed to the dreadful danger of their modern environment. Chapter LXI. The Honey Sacrifice.