I would read this in line with Nietzsche's view of Christianity. It's well-known he had nothing other than contempt for it. Take for example aphorism 168:
Christianity gave Eros poison to drink - he did not die from it, but it degenerated into a vice.
And aphorism 171:
Pity is alnost laughable in a man of knowledge, like tender hands on a Cyclops
After all a while this one-eyed 'dogmatism', a word he loves to use about Christianity begins to grate. What began as a refreshing polemic 'degenerates into a vice'. Nietzsche is not only into thinking 'beyond good and evil', but also 'truth and falsity'. Todays West, which has never been more secular and divorced from Christianity has seen an exponential rise in the use of porn. I take that as a vice, for what man or woman or culture has ever proudly boasted of it? Is this to do with nihilistic athiesm? (Athiesm must nihistic because it is not 'for' something, when it for something, even when it is athiestic, it is something else). Or is it to do with the exponential growth of new media? Perhaps both.
It is traditional in Christianity to express 'pity' for the unfortunate, those that have undergone, or undergoing 'terrible' experiences or caught up in circumstances that are 'horrible'. Pity, as a term, has a long history, meaning:
'Compassion, kindness, and generosity of spirit' (c.1300), 'disposition to mercy', 'quality of being merciful', and 'a feeling of compassion and sympathy aroused by the sorrow or suffering of another' ... Middle English pity could mean 'devout obediance to God' (mid 14th C) ... and pity and piety were not fully distinguished till the 17th C.
Also charity has a long history, meaning:
late Old English, 'benevolence for the poor' also 'Christian love in it's highest manifestation' ... from Latin caritem 'costliness, affection, esteem' from carus 'dear, valued' ... in the Vulgate, it is the Latin word most often used to translate the Greek agape
Agape means love of your fellow men, it is kin to solidarity. The protests against the war in the Ukraine is an expression of solidarity and so agape.
As Nietzsche is a Greek scholar, did he notice the role pity plays in Homer's Illiad? After Achilles kills Hector in the final battle scene, he dishonours it by draggimg his body behind his chariot around the city and it is Zeus himself, moved to pity by Achille's continued abuse of Hector's corpse, that sends Priam, Hector's father, to collect his body from Achille's. Priam clasps Achille's knees and begs for his son's body, and Achilles is 'moved to tears'.
What would Nietzsche say to such 'tender' tears in a warrior like Achilles? Hector's corpse has undergone "terrible experience's", his body in such a "terrible" state that no man would want to look on it willingly. But does Zeus turn away in disgust? No, he expresses sympathy and pity for Hector's degradation and engineers the return of his body to Priam, his father. Is then 'pity laughable in Zeus', the high god of the Greeks? Or are we to say Zeus is not a god of knowledge? It seems to me that Homer understood something about pity that Nietzsche did not.