WARNING: What follows is a study of what it means Aryan, but from what Nietzsche meant by Aryan fundamental distinction to interpret well the article. In addition, we must take into account two elements, the combination indicates that, in this case, we can not aspire to much more than an approximation: 1) this is not a central theme in Nietzsche, not developed in any systematic way work, 2) there are charlatans, online and offline, that are intended to for good a strictly literal reading of what Nietzsche wrote, both in the present case as above all else. It saves all work so hermeneutic arduous and sometimes thankless. Work should not be omitted, if we get closer to reality. Vulgarize Nietzsche and confuse not discern between what is merely occasional or temporary reading disguised as something else, a study that crave a strict minimum. ____
In numerous works and sometimes referred to Nietzsche the Aryans, the community of the Aryans. Thus in the context of an etymological research on the concepts of good and bad states:
"In Latin malus [bad] (I lay beside μέλας [black]) perhaps the common man was characterized as dark-skinned man, and especially in black-haired man (hic niger est [this is black] -), in Italian soil preario capita, which was the color so more clearly distinguished from the race fair, ie the Aryan race of conquerors, who had become owners. "
Genealogy of Morals . Friedrich Nietzsche. Alianza, Madrid, 2005, pg. 42.
But, what Nietzsche meant when he said Aryan? "He drove a clean meaning and maintained the concept? In this quote clearly identifies with a group Aryan race, whose blond hair color appears to be most evident. And the evocation here to the Indo-European expansion are clear. But otherwise, the statement hic niger est belongs to Horace (Satires , Book I, Satire fourth verse 85) and a time of Roman history in which the presence of blacks in the city of Rome or in Italy was not at all unusual. Hic niger est means it is black, it has not black hair. In the satire in question is used to describe the attitude of one little loyal in friendship.
course following suggested identification between noble Aryan and should not be overlooked. In a very famous passage in the above-mentioned "recognizes" apparently the identity of the nobility and the blond races (and this is the first time the expression blond beast appear in Nietzsche's work):
"It is impossible not to recognize the basis of all these noble races the beast of prey, the magnificent blond beast , wandering and greedy for spoils of victory"
Genealogy of moral . Friedrich Nietzsche. Alianza, Madrid, 2005, pg. 55.
And then:
"You can have everything right to get rid of the fear the blond beast that lives in the bottom of all noble races and stay on guard."
Genealogy of Morals . Friedrich Nietzsche. Alianza, Madrid, 2005, pg. 57.
can eg 
nsarse blond beast that either concerns or blond people is a word using Ni etzsche to describe a predatory and conquering attitude (yes, evoking the displaced historical movements Germanic peoples). This second interpretation is reinforced in light of the following passage, in the same work but quite a few pages later:
" I used the word" state ": it is understood who I mean - a horde any of blond beasts of prey, a race of conquerors and lords, who organized for war, and endowed with the power to organize, unscrupulously put their terrible claws of a population may tremendously superior in numbers, but still report, still wandering. "
Genealogy of Morals . Friedrich Nietzsche. Alianza, Madrid, 2005, pg. 111.
In a pa rt of Twilight of the Idols, devoted to analyzing and criticizing the "improvement" of men led by the Christianity, understood by Nietzsche as dressage, the construction appears again blond beast, this time with quotes:
"In the Dark Ages, when in fact the Church was primarily a menagerie, is hunted everywhere for the finest specimens of the" blond beast "-is improved, for example , the Germanic aristocrats. "
Twilight of the Idols . Friedrich Nietzsche. Alianza, Madrid, 2004, pág.78.
see here as in the first part of the proposition identification with blond beast and any particular race weakens; Blond Beast described here an indomitable ability of finding d and life and the will to power. But in the second part of the sentence, in the example, the identification is strengthened. However, the quotation marks to deter us from a literal reading.
In a much earlier work, The Birth of Tragedy , analyzing Aeschylus Prometheus Nietzsche says:
"The legend of Prometheus is original possession of the entire community of the Aryan peoples and their ability to document the tragic and profound, indeed, it would be unlikely that this myth had for the same Aryan characteristic meaning that the myth of original sin has to be Semitic myths that exist between an equal degree of relationship that exists between brother and sister. "
The Birth of Tragedy . Friedrich Nietzsche. Alianza, Madrid, 2005, pág.96.
This fr agmento present the idea of \u200b\u200bAryan as defining a large community of peoples. People who have a vision, a Weltanschauung, a general conception of the world, feature, you get to talk about a vision aria, aria a conception:
"this is a rough thought, which, by the dignity which gives the sacrilege, contrasts strangely with the Semitic myth of original sin, which is considered as the source of evil curiosity, cheating liar, easy to be seduced (...) What distinguishes the Aryan vision is the idea of \u200b\u200bthe sublime active sin as a virtue genuinely Promethean (...) And so the Aryans sacrilege conceived as a male, and the Semites sin as a woman just as is the man who commits sacrilege and the first woman who commits the first sin. "
The Birth of Tragedy . Friedrich Nietzsche. Alianza, Madrid, 2005, pág.96-97.
From these passages it follows a description of the Aryan as a community conformant ad and a tendency, of a large community made up of different peoples. It is also opposed to the Semitic peoples community, which would come characterized by a very different worldview.
Again in Twilight of the Idols makes some interesting considerations in this regard. Dealing with the meaning of the Code of Manu and opposing the Gospels says
"These provisions are quite instructive: in them we have, first, humanity aria, totally pure, totally original - we learn that the term" pure blood "is the antithesis a banal concept. Moreover, it becomes clear what the town in which hatred, hatred of Chandala against the "humanity" has been perpetuated, where religion has become, where it has become a genius ... From this view the Gospels are a document of the first rank, and more so is the book of Enoch. - Christianity, sprung from Jewish roots and comprehensible only as a plant typical of this area, represents the opposite movement to all morality of breeding, of race, of privilege - is religion par excellence antiaria : Christianity, revaluation of all Aryan values \u200b\u200b , victory Chandala values. "
Twilight of the Idols . Friedrich Nietzsche. Alianza, Madrid, 2004, pp. 80-81.
New description of Aryan as a community and as a community endowed with characteristic values \u200b\u200bof the Code of Manu could be an exponent and that Christianity was born of Judaism (and shown here again in the aforementioned opposition Aryan and Semitic) represent an antithesis. It is also clear that the idea of \u200b\u200bcommunity as a large group Aryan race and not confined to the "blond" is gaining strength in this passage.
The fact is that if someone wants to take Nietzsche literally, give value to the Nietzschean discourse on the subject to give value to the discourse of someone using a quote from Nietzsc I and, in turn, to defend some sort of Nordic program is find almost unsolvable problems:
"The deep, icy mistrust which the German continues to inspire so now as soon as he comes to power - still represents a resurgence of that inextinguishable horror with which Europe for centuries looked fierce the blond Germanic beast (although between the old Germans and we Germans only exists as a conceptual affinity and even less related by blood). "
genealogy of morals ed . Friedrich Nietzsche. Alianza, Madrid, 2005, pg. 55-56.
despair Lest anyone say that it is possible that this fragment is understood only by taking into account the particular version of Nietzsche's complex relationship with Germany. This relationship is very clear in a chapter of Twilight of the Idols, "What the Germans are losing" ( Twilight of the Idols . Friedrich Nietzsche. Alianza, Madrid, 2004, pp. 83-90 ) and, moreover, in Ecce Homo .
not the interpretation is free and any interpretative hypothesis or hermeneutics is launched should be supported or not worth anything. But equally, it is not acceptable to apply hermeneutics to some appointments because we want to do so for our purposes and do not apply to others as they are because we are very good. Or, more usually, just to mention something that, without interpretation, we are interested in and hide the rest.
(Next articles: Dumézil and Dumézil and Aryans).
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