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 expected his superman to be a sort of Greek hero. Something of the Dorian harshness in beauty, something of the Pindaric high-born and silent victor may have been fused into Nietzsche’s ideal; certainly Bacchic freedom and ardour were to enter in. But on the whole it is remarkable how little he learned from the Greeks, no modesty or reverence, no joy in order and in loveliness, no sense for friendship, none for the sanctity of places and institutions. He repeated the paradoxes of some of their sophists, without remembering how their wise men had refuted them. For example, he gave a new name and a new prominence to the distinction between what he called the Dionysiac and the Apollonian elements in Greek genius. He saw how false was that white-washed notion of the Greek mind which young ladies derived from sketching a plaster cast of the Apollo Belvidere. He saw that a demonic force, as the generation of Goethe called it, underlay everything; what he did not see was that this demonic force was under control, which is the secret of the