Frailties of the Ubermensch as seen through Kenotic lens

At the very outset of Ecce Homo, Nietzsche concedes that he can not immediately reveal to the reader and the world-in-general the un-scoped magnitudes of the Whonesses and Whatnesses of his profound self. To make the posing of the question possible, he therefore, lays some prefatory ground work articulated in terms of a severe moral demand on the reader.

Nietzsche confronts his fellow men with the greatest demand that has ever been made upon them.He does so by first staring them unblinkingly in the face and vehemently communicating his acute consciousness of the spiritual chasm that exists between him and his contemporaries.
"I am, for instance, in no wise a bogey man, or moral monster.On the contrary, I am very opposite in nature to the kind of man that has been honored hitherto as virtuous."
Nietzsche is here very clearly talking about a normative semblance or appearance rather than the thing-in-itself. Nietzsche's critical opposition is to the facade of this virtue (a facade whose ulterior reality Nietzsche oftentimes finds underpinned and driven by the will-to-power) rather than to virtue itself.

So, what did virtue mean for Nietzsche? Who is a truly virtuous man in his eyes.