Chapter VII · (continued 2)

No scruple haunted him. A happy excitement favoured and hastened on his work. Alienists are familiar with those singular conditions which precede the last crises of general paralysis, and Friedrich Nietzsche seemed to abandon himself to an afflux of joy. He attributed the benefit to the climate of Turin, which he was now trying.

"Turin, dear friend," wrote he to Peter Gast, "is a capital discovery. I tell you with the idea at the back of my mind that you may perhaps also profit from it. My humour is good, I work from morning to night—a little pamphlet on music occupies my fingers—I digest like a demi-god, I sleep in spite of the nocturnal noises of carriages: so many symptoms of the eminent suitability of Turin to Nietzsche."

In July, in the Engadine, some damp and cold weeks did him a great deal of harm. He lost his sleep. His happy excitement disappeared, or transformed itself into bitter and febrile humours. It was then that Fräulein von Salis-Marschlins, who has recounted her recollections in an interesting brochure, saw him, after a separation of ten months. She remarked the change in his condition; how he walked alone, his hurried carriage, his sharp salute—he would stop scarcely or not at all, in such a hurry was he to get back to his inn and put down the thoughts which his walk had inspired in him. On the visits he paid her he did not conceal his preoccupations. He was in dread of pecuniary embarrassments: the capital which had constituted his little fortune was almost gone; and could he, with the three thousand francs which the University of Basle allowed him as a pension, provide for his everyday needs and for the publication, always onerous, of his books? It was in vain that he regulated his journeys and restricted himself to the simplest lodgings and food. He was reaching the limits of his resources.

The Case of Wagner was completed; to the text, a preliminary discourse, a postscript, a second postscript, and an epilogue were added. He could not cease extending his work, and making it more bitter. Nevertheless he was not satisfied, and felt, after having written it, some remorse.

"I hope that this very risqué pamphlet has pleased you," he wrote to Peter Gast on the 11th of August, 1888. "That would be for me a comfort by no means negligible. There are certain hours, above all, certain evenings, when I do not feel enough courage in myself for so many follies, for so much hardheartedness; I am in doubt over some passages. Perhaps I went too far (not in the matter, but in my manner of expressing the matter). Perhaps the note in which I speak of Wagner's family origins could be suppressed."

A letter addressed about this time to Fräulein von Meysenbug gives food for thought.

"I have given to men the most profound book," he writes; "one pays dearly for that. The price of being immortal is sometimes life!... And always on my road that cretinism of Bayreuth! The old seducer Wagner, dead though he be, continues to draw away from me just those few men whom my influence might touch. But in Denmark—how absurd to think!—I have been celebrated this winter. Dr. Georges Brandes, whose mind is so full of vitality, has dared to talk about me before the University of Copenhagen. And with brilliant success! Always more than three hundred listeners! And a final ovation!—And something similar is being arranged in New York. I am the most independent mind in Europe and the only German writer—which is something!"

He added in a postscript: "Only a great soul can endure my writings. Thus I have had the good luck to provoke against myself all that is feeble and virtuous." No doubt the indulgent Fräulein von Meysenbug saw in these lines a point directed against herself. She answered, as usual, in her kindly manner: "You say that everything feeble and virtuous is against you? Do not be so paradoxical. Virtue is not weakness but strength, words say it plainly enough. And are you not yourself the living contradiction of what you say? For you are virtuous, and the example of your life, if men could only know it, would, as I am assured, be more persuasive than your books." Nietzsche replied: "I have read your charming letter, dear lady and dear friend, with real emotion; no doubt you are right—so am I."

How headlong a thing is his life! Days spent in walking, in getting the rhythm of phrases, in sharpening thoughts. Often he works through the dawn and is writing still when the innkeeper rises and goes noiselessly out to follow the traces of the chamois among the mountains. "Am I not myself a hunter of chamois?" thinks Nietzsche, and goes on with his work.

The Case of Wagner being completed, Nietzsche began a new pamphlet, directed not against a man, but against ideas—against all ideas that men have found whereby to guide their acts. There is no metaphysical world, and the rationalists are dreamers; there is no moral world, and the moralists are dreamers. What then remains? "The world of appearances, perhaps? But no; for with the world of truth we have abolished the world of appearances!" Nothing exists but energy, renewed at every instant. "Incipiet Zarathustra." Friedrich Nietzsche looked for a title for his new pamphlet: Leisure Hours of a Psychologist was his first idea; then, The Twilight of the Idols, or The Philosophy of the Hammer. On September 7th he sent his manuscript to the publisher. This little book—he wrote—must strike, scandalise, and strain people's minds, and prepare them for the reception of his great work.

Of it he is always thinking, and his second pamphlet is scarcely finished when he starts on this labour. But we no longer recognise the calm and Goethean work which it had been his desire to write. He tries new titles: We other Immoralists, We other Hyperboreans: then returns to his old title and keeps to it—The Will to Power: An Essay towards the Transvaluation of all Values. Between September 3rd and September 30th he draws up a first section: The Antichrist; and it is a third pamphlet. This time he speaks outright, he indicates his Yea and his Nay, his straight line and his goal: he exalts the most brutal energy. All moral imperatives, whether dictated by Moses or by Manu, by the people or by the aristocracy, are lies. "Europe was near to greatness," he writes, "when, during the first years of the sixteenth century, it was possible to hope that Cæsar Borgia would seize the Papacy." Are we bound to accept these thoughts as definitive, because they are the last that Nietzsche expressed?

While he was drawing up The Antichrist, he returned again to his Dionysian Songs, outlined in 1884, and completed them. Here we find the sure expression of the presentiments that then agitated him.

"The sun sets, Soon thy thirst shall be quenched, Burning heart! A freshness is in the air, I breathe the breath of unknown mouths, The great cold comes.... The sun is in its place, and burns upon my head at noon. I salute ye, ye who come, O swift winds, O fresh spirits of the afternoon The air stirs, peaceable and pure. Has it not darted towards me a sidelong glance, A seductive glance, To-night? Be strong, brave heart! Ask not: why? Eve of my life! The sun sets."

On the 21st September we find him at Turin. On the 22nd The Case of Wagner was published. Here at last was a book of which the newspapers spoke a little. But Nietzsche was exasperated by their comments. With the exception of a Swiss author, Carl Spiteler, no one had understood him. Every word gave him the measure of the public ignorance as regards his work. For ten years he had been seeking and following ideas found by him alone: of this the German critics knew nothing; they knew only that a certain Herr Nietzsche, a disciple of Wagner's, had been an author; they read The Case of Wagner and surmised that Herr Nietzsche was just fallen out with his master. Besides, he felt that he had incurred the blame of some of his later friends. Jacob Burckhardt, always so precise, did not acknowledge the receipt of the pamphlet; the good Meysenbug wrote an indignant and severe letter.

"These are subjects," Nietzsche answered him, "with regard to which I cannot permit any contradiction. Upon the question of decadence I am the highest authority (instance) in the world: the men of to-day, with their querulous and degenerate instinct, should consider themselves fortunate that they have by them some one who offers them a generous wine in their most sombre moments. That Wagner succeeded in making himself believed in, assuredly proves genius; but the genius of falsehood. I have the honour to be his opposite—a genius of truth."

In spite of the agitation thus displayed, his letters expressed an unheard-of happiness. There is nothing which he does not admire. The autumn is splendid; the roads, the galleries, the palaces, the cafés of Turin, are magnificent; repasts are succulent and prices modest. He digests well, sleeps marvellously. He hears French operettas: there is nothing as perfect as their buoyant manner, "the paradise of all the refinements." He listens to a concert: each piece, whether Beethoven, Schubert, Bossaro, Goldmarck, Vibac, or Bizet be its author, seems to him equally sublime. "I was in tears," he wrote to Peter Gast. "I think that Turin, from the point of view of the musical sense, as from every other point of view, is the most solid town that I know."

One might hope that this intoxication of spirit kept Nietzsche from knowledge of his destiny. But a rare word sufficiently indicates his clairvoyance. He has a sense of the approaching disaster. His reason escapes from him and he measures its flight. On the 13th of November, 1888, he expressed to Peter Gast a desire to have him near, his regret that he could not come; this was his constant plaint, the very constancy of which indeed diminished its significance. Nietzsche, who knew this, warned his friend: "What I tell you, take tragically," he wrote. On the 18th of November he sent a letter which seemed quite happy. He spoke of operettas which he had just heard, of Judic, and of Milly Meyer. "For our bodies and for our souls, dear friend," he wrote, "a light Parisian intoxication, 'tis salvation." He concluded: "This letter also, I pray you to take tragically."

Thus the condition of physical jubilation to which imminent madness brought him let him escape neither presentiment nor anguish. He wished to reassemble for the last time the memories and impressions which life had left to him, and to compose a work which should be bizarre, triumphant, and desperate. Look at the titles of the chapters: "Why I am so prudent.—Why I am so wise.—Why I have written such good books.—Why I am a fatality.—Glory and eternity...." He calls his last work: Ecce Homo. What does he mean? Is he Antichrist or another Christ? He is both together. Like Christ, he has sacrificed himself. Christ is man and God: He has conquered the temptations to which He made Himself accessible. Nietzsche is man and Superman: he has known every feeble desire, every cowardly thought, and has cast them from him. None before him was so tender or so hard; no reality has alarmed him. He has taken upon himself not the sins of men, but all their passions in their greatest force. "Jesus on the Cross," he writes, "is an anathema upon life; Dionysos broken in bits is a promise of life, of life indestructible and ever-renewed." The solitary Christian had his God: Nietzsche lives alone and without God. The sage of old had his friends: Nietzsche lives alone and without friends. He lives nevertheless, and can sing, in his cruel extremity, the Dionysian hymn. "I am not a saint," he writes, "but a satyr." And again, "I have written so many books, and such beautiful ones: how should I not be grateful to life?"

No; Nietzsche was a saint, not a satyr, and a wounded saint who aspired to die. He said that he felt grateful to life; it was false, for his soul was quite embittered. He lied, but sometimes man has no other way to victory. When Arria, dying from the blow she had given herself, said to her husband as she passed him her weapon: "Pœte, non dolet..." she lied, and it was to her glory that she lied. And here, may we not pass on Nietzsche himself the judgment that he had passed upon her? "Her holy falsehood," he wrote in 1879, "obscures all the truths that have ever been said by the dying." Nietzsche had not triumphed. Ecce Homo: he was broken but would not avow it. A poet, he wished that his cry of agony should be a song; a last lyrical transport uplifted his soul and gave him the force to lie.

"Day of my life! Thou sinkst to eve! Thine eye already Gleams half-bruised; Drops from thy dew, Like tears outstrewn, Stream; the purple of thy love Goes silent over the milky sea, Thy ultimate, tardy blessedness.... All around, only the waves and their mirth. What once was hard Has foundered in a blue oblivion— My boat lies idle now. Tempest and travel—how unlearnt Hope and desire are drowned, The soul and the sea he sleek. Seventh solitude Never felt I Closer to me the sweet serenity, Warmer the rays of the sun. —Shines not even the ice of my summit? A rapid, silvery fish, My bark glides away, afar."

Nevertheless he was conscious that the fame, so long desired, approached. Georges Brandes, who was going to repeat and publish his lectures, found him a new reader, the Swede Auguste Strindberg. Very pleased, Nietzsche announced it to Peter Gast. "Strindberg has written to me," he said, "and for the first time I receive a letter in which I find a world-historic (Welthistorik) accent." In St. Petersburg they were getting ready to translate his Case of Wagner. In Paris, Hippolyte Taine sought and found him a correspondent: Jean Bordeau, contributor to the Débats and the Revue des Deux Mondes. "At last," wrote Nietzsche, "the grand Panama Canal towards France has been opened." His old comrade Deussen handed him two thousand francs, the offering of an unknown who wished to subscribe to an edition of his works. Madame de Salis Marschlins offered him a thousand. Friedrich Nietzsche should have been happy, but it was too late.

How were his last days spent? We do not know. He lived in a furnished apartment, the guest of a humble family, which lodged him and, if he wished, fed him. He corrected the proofs of Ecce Homo, adding a postscript to the early text, then a dithyrambic poem; meanwhile he prepared a new pamphlet for publication, Nietzsche contra Wagner. "Before launching the first edition of my great work," he wrote to his publisher, "we must prepare the public, we must create a genuine tension—or it will be Zarathustra over again." On the 8th of December he wrote to Peter Gast: "I have re-read Ecce Homo, I have weighed every word in scales of gold: literally it cuts the history of humanity into two sections—the highest superlative of dynamite." On the 29th of December he wrote to his publisher: "I am of your opinion, as to Ecce Homo; let us not exceed 1,000 copies; a thousand copies for Germany of a book, written in the grand style, is indeed rather more than reasonable. But in France, I say it quite seriously, I count on an issue of 80,000—or 40,000 copies." On the 2nd of January another letter (in a rough and deformed hand): "Return me the poem—on with Ecce!"

There exists a tradition, difficult to verify, that, during these latter days, Nietzsche often played fragments of Wagner to his hosts. He would say to them: "I knew him," and talk of Triebschen. The thing does not seem improbable, for now his memories of his greatest happiness may well have visited him, and he may have found delight in recounting them to simple people ignorant of his life. Had he not just written in Ecce Homo:

"Since I am here recalling the consolations of my life, I ought to express in a word my gratitude for what was by far my most profound and best-loved joy—my intimacy with Richard Wagner. I wish to be just with regard to the rest of my human relationships; but I absolutely cannot efface from my life the days at Triebschen, days of confidence, of gaiety; of sublime flashes—days of profound happiness. I do not know what Wagner was for others: our sky was never darkened by a cloud."

On the 9th of January, 1889, Franz Overbeck was sitting, with his wife, at the window of his quiet house in Basle, when he saw old Burckhardt stop and ring at his door. He was surprised: Burckhardt was not an intimate, and some intuition warned him that Nietzsche, their common friend, was the cause of this visit. For some weeks he had had disquieting notes from Turin. Burckhardt brought him a long letter which all too clearly confirmed his presentiments. Nietzsche was mad. "I am Ferdinand de Lesseps," he wrote, "I am Prado, I am Chambige [the two assassins with whom the Paris newspapers were then occupied]; I have been buried twice this autumn."

A few moments later Overbeck received a similar letter, and all Nietzsche's friends were likewise advised. He had written to each of them.

"Friend Georges," he wrote to Brandes, "since you have discovered me, it is not wonderful to find me: what is now difficult is to lose me.

"THE CRUCIFIED."

Peter Gast received a message the tragic significance of which he did not understand:

"A mon maestro Pietro.

"Sing me a new song. The world is clear and all the skies rejoice."

"Ariadne, I love you," he wrote to Cosima Wagner.

Overbeck started immediately. He found Nietzsche, watched over by his hosts, ploughing the piano with his elbow, singing and crying his Dionysian glory. He was able to bring him back to Basle, and introduce him, without too painful a scene, into a hospital, where his mother came to seek him.

He lived another ten years. The first of them were cruel, the later more kindly; sometimes even there seemed to be hope. He would recall his work.

"Have I not written fine books?" he would say.

He was shown portraits of Wagner.

"Him," he would say, "I loved much."

These returns of consciousness might have been frightful; it seems that they were not. One day his sister, as she sat by his side, could not restrain her tears.

"Lisbeth," he said, "why do you cry? Are we not happy?"

The ruined intellect could not be saved, but the uncorrupted soul kept sweet and charming, open to pure impressions.

One day a young man who was occupied with the publication of his work was out with him on his short walk. Nietzsche perceived a little girl at the side of the road, and was charmed. He went up to her, stopped, and with a hand drew back the hair which lay low on her forehead; then, contemplating the frank face with a smile, he said:

"Is it not the picture of innocence?"

Friedrich Nietzsche died at Weimar on the 25th of August, 1900.

INDEX A About, 147 Æschylus, 36, 50, 79, 82; Greece of, 113, 156, 205 Alexander, 299 Alsace, 91 Anaxagoras, 143 Anti-Christ, The, 347, 354 Apollo, "Leader of States," 108 Apollonian Spirit, The, Nietzsche's definition of, 90, 133 Aquila, 262 Arabs, The, 262 Ariadne, 345 Aristotle, 97, 178 Athens, 90, 108, 109 Attica, 97, 148 B Bacchus-Dionysus, 345 Bach, Nietzsche's love of, 44 Bahnsen, 57 Bashkirtseff, Marie, 241 Basle, Nietzsche's appointment at University of, 67-70, 70; Nietzsche's life at, 78; 83, 89, 97, 98, 103, 111, 114, 119, 124, 134, 139, 154, 155, 158, 168, 170, 172, 176, 178, 195, 203, 207, 212, 216, 244, 281, 286, 360, 361 Baudelaire, C., 320 Baumbrach, Professor, 80 Baumgarten, Marie, 203 Bavaria, 89 Bayreuth, theatre of, 99, 116; Wagner at, 127 et seq.; destiny of, 127; foundation stone of theatre laid, 128; financial difficulties at, 145-7; Nietzsche's appeal on its behalf, 153-4, 177; rehearsals at, 189-90; its "beautiful souls," 205; its journal condemns Human, All Too Human, 209; Parsifal played at, 238, 284; "6,000 feet above Bayreuth," 285, 319 Beethoven, 36, 44; Nietzsche studies life of, 46, 73; centenary of, 74; 103, 191, 211, 356 Bellini, 236 Bergamo, 113 Berlin, 41; Nietzsche in, 47; parliamentary intrigues of, 61, 245 Berlioz, 236 Bestimmung der Oper, Die, 118 Beyond Good and Evil, 309-25, 328, 334 Birth of Tragedy, 81, 86, 103; its Wagnerian tendency, 118, 188, 120, 124, 131, 157, 307 Bismarck, 49, 52, 61, 95, 97, 122, 183, 317, 342 Bizet, 236, 356 Blanc, Louis, 183 Bohemia, 56 Bonn, University of, 40 et seq.; Nietzsche at, 42, 46, 48 Bordeau, Jean, 358 Borgia, Cæsar, 317, 354 Bourget, Paul, 320 Brahms, 334 Brandes, Georges, 268, 318; appreciates Genealogy of Morals, 333-4; lectures on Nietzsche, 347, 352, 360 Brenner, A., 186, 193, 196, 197 Brockhaus, Madame, 63, 65 Bucharest, 241 Büchner, 44 Bülow, Hans von, 57, 72, 89 Burckhardt, Jacob Nietzsche's confidant at Basle, 97, 98, 109, 110; shares Nietzsche's grief, 114-15; 122, 150, 197, 209, 210, 234, 296, 318, 322, 326, 360 Byron, 29; Nietzsche's love of, 44, 50 C Carlsruhe, 92 Carmen, 236-7, 280 Case of Wagner, The, 342, 345 et seq.; publication of, 355, 358 Catholicism, Nietzsche's detestation of, 174, 261 Cavour, 97, 200 Chamfort, 197, 201 Chiavari, 254 Chillon, Nietzsche at, 182 Choephores of Æschylus, The, 131 Chopin, 221 Christianity, Wagner and, 175; and Nietzsche's spiritual life, 337 Cimarosa, 300 Cloisters, Nietzsche's project of, 99 et seq., 179, 199-236 Coire, 326 Cologne, 46, 47 Columbus, Christopher, 226 Cook, Captain, 226 Copenhagen, University of, 352 Corsica, 316 Culture of The Renaissance in Italy, The, 318 D d'Agoult, Madame, 72 Dante, 322 Darwinism, 142 Dawn of Day, The, 228, 229, 230, 234; failure of, 235, 238, 316, 317; preface to, 319, 323, 324 De Brossé, 299 Democritus, 143 Descartes, 192 Deussen, Paul, Nietzsche's college comrade, 36, 40, 45, 64, 55, 59, 61; Nietzsche's letter to on becoming Professor at Basle, 68-70, 99, 150, 359 Diogenes Laertius, 54 Dionysian Songs, 354 Dionysos, 84, 85; Nietzsche as, 357 Dönhoff, Countess, 260 Don Quixote, 177 Dresden, 62 Dühring, 57; The Value of Life, 179, 180 Dürer, 102, 103 E Ecce Homo, 357-9 Eckermann, 209 Educational Institutions, The Future of, 119, 129 Emerson, R. W., 163 Empedocles, 33, 138, 143, 230 Engadine, The, Nietzsche in, 213, 263, 301, 312 Eternal Return, The, Nietzsche's conception of, 231; his horror of, 234, 239, 248, 250; abandons the idea, 254-5; re-adopts it, 265-6; 263, 272 et seq.; 286, 349 Euripides, 85, 132 Europe, condition of, 330 et seq., 334-5; tragical era of, 336, 337; Europe, Goethe, and Napoleon, 342 F Faust, quoted, 202 Feuerbach, 44 Fichte, 26, 44 Finland, 213 Flaubert, Gustave, 148, 334 Flimms, 150 Florence, 97, 241, 304 Förster, marriage with Nietzsche's sister, 269, 293 France, Nietzsche in, 91-2, 114, 359 Franco-German War, 90 et seq. Frankfurt, Peace of, 113-14 Frederick the Great, 52, 173 Frederick II, 317 Frederick William of Prussia, 18 Freiligrath, 287 Friburg, 88 Friedrich von Hohenstaufen, 262 Friendship, Nietzsche's view of, 164 Fritzsch, 118, 317 Froeschwüler, 114 Fuchs, Carl, 337 G Galiani, Abbé, The, 291, 300, 305 Garda, Lake of, Nietzsche at, 220 Garibaldi, 200 Gast, Peter, 195, 209, 211, 216; with Nietzsche at Venice, 220, et seq.; aids Nietzsche, 227, 228, 234, 240, 246, 260, 266, 268, 269, 280, 282, 296, 309, 324, 325, 361; Nietzsche's correspondence with, 215, 221, 232, 236, 238, 247, 249-50, 251, 260, 263, 279-80, 309-10, 311, 314, 319, 320, 322, 327, 329, 331, 352, 356, 359, 360 Gautier, 329 Gavarri, 334 Gay Science, The, 236, 245, 289, 316, 317; preface to, 319, 325 Genealogy of Morals,328 et seq. Geneva, 184 Genoa, Nietzsche at, 223 et seq., 234, 254, 260, 270, 316, 319, 346 Germany, Nietzsche's hopes of, 94 et seq.; its "delirium of conceit after Metz," 95; fails to celebrate Beethoven, 96; Nietzsche abandons, 104; the mission of the German Empire, 111; the "two Germanys," 113, 127; Nietzsche's projected mission to, 117, 129; Nietzsche "spits out lava on," 146; Nietzsche's summons to, 153-4 the "sombre Empire," 301; defaming the Germans, 305, 310, 342 Gersdorff, Baron von, Nietzsche's correspondence with, 68-70, 134, 153, 160, 166, 174, 176, 180, 181, 184, 186; character of, 149; 78, 82, 84, 93, 95, 99, 100, 115. 117, 122, 132, 144, 150, 154, 159, 170, 171, 172, 181, 182, 212, 245 Gobineau, Count, 301 Goethe, 33, 48, 49, 50, 56-7, 74, 75, 79, 81, 89, 98, 110, 147, 178, 183, 197; quoted by Mazzini, 201, 209, 230, 238, 284; to inspire Nietzsche's great work, 330, 342 Goldmarck, 356 Goncourts, Journal of the, 334 Greek poets, Nietzsche's love of, 44 Greeks, The, genius of, 56-7; Germanic Hellenism, 58; the Homeric problem, 74; Goethe, Wagner, and, 81; and tragedy, 81-3; Nietzsche's lectures on æsthetic of Greek tragedy, 84-5; the Greek genius and war, 94, 98; of the sixth and seventh centuries, 104; the two Greeces, 113; 131, 132; tragic philosophers of, 136, 138, 140, 143, 162, 177, 316 Grunewald, 245 Guyau, 320 H Hamburg, 183 Hartmann, E. von, 57 Hasse, 299 Hegel, 33, 44, 189 Heidelberg, Union of, 41 Heinze, 311 Helen, 33 Hellenism and Pessimism, 120 Heraclitus, 132, 143, 180, 230, 300 Herodotus, 197 Herzen, 183 Hildebrant, Karl, 155 Hölderlin, read by Nietzsche, 29; life and work of, 32 et seq.; similarity to Nietzsche, 34; 80, 143 Homer, 82, 87, 88, 131, 220, 240 Human, All Too Human, 205-6, 207 et seq., 325 Humboldt, 29, 183 Hymn to Friendship, 172 Hymn to Life, 250, 334 Hymn to Solitude, 172 I Iliad, The, 57, 74 Italy, 124, 143 J Java, Earthquake of, 324 Jena, 27, 41 Judic, 356 K Kant, 73 Kief, 241 Kiel, 40, 91 Klingenbrunn, 191 Köselitz, see Peter Gast L Lange, 57 Lanzky, Paul, 254 n; with Nietzsche at Nice, 289 et seq., 303; with Nietzsche at Ruta, 318-19, 324 Laws of Manu, The, 347-9 Leipsic, 41, 48, 62, 53, 61, 66, 68, 177, 250; Nietzsche at, 251, 269, 311 Lenbach, 121, 260 Leopardi, 217 Leskien, 311 Lessing, 135, 147 Letters of an Heretical esthete, The, 155 Liszt, 57, 72, 133, 206 Litterarisches Centralblatt, The, 122 Lohengrin, 160 L'Ombra di Venezia, 221, 332 London, 183, 200 Louis of Bavaria, 65; Wagner writes treatise for, 75-78; saves Bayreuth, 164 Louvre, The, burning of, 114-15 Lucerne, 107, 243 Lucretius, 233 Lugano, 110; Nietzsche among the Germans at, 111 Lunéville, 91 Luther, 73, 173; Nietzsche's Lutheranism, 261 M Maggiori, Lake, 325 Manfred, 29 Mannheim, 119 Marasoff, Madame, 313 Marguerite of Savoy, 133 Marienbad, 222 Maupassant, Guy de, 320 Mazzini, meeting with Nietzsche, 110-11, 183, 200; Nietzsche's veneration for, 201, 217 Meiningen, 57 Meistersingers, 62, 66, 173 Mendelssohn, 129 Mentone, 270, 288 Mérimée, Prosper, 236 Messina, 240 Metz, 95, 319 Meyer, Milly, 356 Meysenbug, Fräulein von, 132, 133, 150, 182; her Memoirs of an Idealist, 182-185; 203, 238, 240-1, 242, 246, 260, 262, 279, 283, 286, 313; correspondence with Nietzsche, 132, 133-4, 144, 160-1, 168, 172, 181, 184-6, 218-20, 259, 270, 347-8, 352-3; at Naples with Nietzsche, 196-203 Michelet, 198 Mill, S., 195 Miscellaneous Opinions and Apothegms, 211 Moltke, von, 54, 95, 111 Monaco, 270, 321-2 Mond, G., 173 Montaigne, 84, 162, 204 Mozart, 300 Mucius Scævola, 26 Munich, 62-5, 132, 303 Music of the Future, The, 130 N Nancy, 91 Naples, Nietzsche at, 196 et seq.; 220 Napoleon the Great, 41, 316, 317, 333 n, 342 Napoleon III, 183 Naumburg-sur-Saale, Nietzsche's home at, 21 et seq., 57, 61, 68, 93; provinciality of, 95, 96, 139; Nietzsche spends Christmas of 1873 at, 155, 172, 216, 223, 245, 269, 303, 306, 312 Newton, 98 New York, 352 Nibelungen, The, 170, 236 Nice, Nietzsche at, 270 et seq., 280, 289, 304, 314, 316, 320 et seq. Nietzki, Counts, 23, 343 Nietzsche, Frau, goes to Naumburg with her family, 21, 24, 35, 42, 169, 245, 269-70, 302, 303, 312; Nietzsche's tender letters to, 343 Nietzsche, Friedrich, birth of, 20; death of his father and brother, 201; his journal, 25, 27, 29; residence at Naumburg, 21; desires to become a clergyman, 22; first composition, 24; enters college at Naumburg, 24; writes history of childhood, 25; scholarship at Pforta, 26; life at Pforta, 26 et seq.; weakening of religious faith, 30-2; question of his future, 35; address to his masters and comrades, 38; leaves Pforta, 39; enters University of Bonn, 40; his new life, 42; fights a duel, 42; dislike of Bonn, 43; studies philology, 44; love of the Greek poets, 45; letter to his sister on Christianity, 46; flies from Bonn, 46; completes his studies at Leipsic, 48; reads The World as Will end Representation, 48; researches on Theognis of Megara, 51; as Prussian patriot, 52; second year at Leipsic, 53; enthusiasm for art and the classics, 54; style, 55; friendship with Rohde, 56 et seq.; as conscript, 58; falls from horse, 59; opinion of German politics, 61; discovery of Wagner, 61; meeting with Wagner, 63-67; appointed Professor at Basle, 67; visits Wagner at Triebschen, 71; lectures on the "Homeric Problem," 74; his admiration for Wagner, 75; The Birth of Tragedy, 75; Hellenism, 82; aids Wagner, 83; on Socrates, 85-6; serves as ambulancer in Franco-Prussian War, 91-3; illness of, 92; distrust of Prussian power, 95; returns to Basle and sees Wagner again, 96; project of a cloister, 99; on War, 106-8; at Lugano, 111; his horror at the burning of the Louvre, 115; Wagner's guest, 115; publishes The Birth of Tragedy, 119; ill-success of the book, 123; farewell to Triebschen, 124-6; at Bayreuth, 128; wishes to fight for Wagner, 129; and Fräulein von Meysenbug, 133; in North Italy, 133; at Splügen, 134; return to Basle, 134; how to found a culture, 136-9; holidays at Naumburg, 139; philosophical formulas, 141, 142, 143, 144; goes to Bayreuth, 146; attack on Strauss, 148; his friendship with Gersdorff, 149; Thoughts Out of Season, 152; proposed series of twenty pamphlets, 153; begins to distrust Wagnerian art, 156; Schopenhauer as Educator, 163; visits the Wagners with his sister, 166-7; depression, 172; serious illness, 175; with his sister at Basle, 178 et seq.; at Chülon, 182; letter to Fräulein von Meysenbug on her Memoirs of an Idealist, 184-5; his book on Wagner, 187; absence from Bayreuth rehearsals, 189-90; at Bayreuth festivals, 192-4; his distress, 193; failure of eyesight, 194; visit to Fräulein von Meysenbug at Naples, 196-7; sees Wagner at Sorrento, 190; isolates himself, 197; life at Naples, 198 et seq.; his veneration for Mazzini, 201; leaves Naples, 202; takes cure at Rosenlaui, 203; friendship with Rée, 204; Human, All Too Human, 205; impression of Parsifal, 206; his grief over Wagner, 211; resigns professorship, 212; awaits death in Engadine, 213; returns to Naumburg, 216; terrible sufferings, 217; first visit to Venice and convalescence, 221; at Genoa, 223; publication of The Dawn of Day, 228; at Sils-Maria, 229; conceives the Eternal Return at Sils-Maria, 231 et seq.; the discovery of Carmen, 236-7; Nietzsche and Lou Salomé, 240 et seq.; his quarrel with Rée and Lou, 250-3; the poem of Zarathustra, 255 et seq.; the principle of the Superman, 256-7; attempts to complete his poem, 271-9; friendship with Heinrich von Stein, 282 et seq.; joined by Lanzky at Nice, 289; failure to win Stein from Wagnerism, 292 et seq.; abandons his lyrical work, 298; says farewell to his sister at Naumburg, 302-3; at Nice, 304 et seq.; Beyond Good and Evil, 308; his kindness to Peter Gast, 310; visits Rohde at Leipsic, 311; visits his mother at Naumburg, 312; returns to the Engadine, 312; the Will to Power, 315 et seq.; Taine's letter of praise, 318; prefaces to the Dawn of Day and The Gay Science, 319; returns to Nice, 320; as a critic, 322; The Genealogy of Morals, 328 et seq.; returns to Venice, 331; relations with Rohde, 332-3; Georges Brandes's letter, 333; design for new work, 334 et seq.; arrival at Turin, 346; reads The Laws of Manu, 347; attack on Wagner, 350 et seq.; the Antichrist, 354: Ecce Homo, 357; his opinion of Strindberg, 358-9; loss of reason, 360-1; death of, 361 Nietzsche, Lisbeth (Förster-Nietzsche), 24, 25, 90; with Nietzsche at Naumburg, 110; with Nietzsche at Lugano, 111, 150; with Nietzsche at Flimms, 150, 162, 164, 165, 167, 175-6; with Nietzsche at Basle, 204, 209, 210-13, 241 n, 245, 246, 249, 252-3, 262; accompanies Nietzsche to Engadine, 263; 267, 302, 314-15, 361; marriage of, 269-70; reconciliation with Nietzsche, 286 et seq., 296; correspondence with Nietzsche, 189, 200, 230, 266, 269, 306-7, 307-8, 343 Nietzsche contra Wagner, 359 Novalis, 26 O O., Madame, 193 Odyssey, 74 Œdipus, 143-4 Of the State and Religion, Wagner's Old Faith and the New, The, 147-9 Overbeck, Professor, 99, 109, 110, 122, 134, 138, 149, 150, 152, 158, 159, 160, 173, 175, 181, 212, 216, 244, 245, 254, 268, 286, 296, 360, 361 P Paraguay, 270, 287 Paris, 183, 241, 250 Parmenides, 143 Parsifal, 173, 190, 206, 238, 245, 247, 256, 284, 322, 344 Pascal 204 Pforta, 25, 100, 130, 149, 163, 323 Philadelphia, 241 Philology of the Future, The, 130 Philosophers of Tragic Greece, The, 146 Pindar, 79, 156 Plato, 36, 83, 87, 88, 100, 132, 158, 178, 323 Plutarch, 163 Pobles, 24 Poland, 23 Portofino, 254 Port Royal des Champs, 99 Prague, 66 Prussia, 52, 89, 97, 98, 109, 124 Puccini, 300 Pythagoras, 100, 132, 138, 323 Pythagoreans, The, 143, 159 R Rapallo, 254, 316 Recoaro, 228, 326 Reden Eines Hoffenden, 131 Rée, Paul, 149, 195, 196, 197 et seq., 204, 206, 209, 213, 220, 230, 236, 238, 242, 243, 244, 245; rupture with Nietzsche, 251; 266-8, 317 Renan, 334 Rhinegold, The, 72, 83, 193 Ritschl, Nietzsche's master at Bonn, 44, 51, 54, 59, 67, 80, 88, 117, 122 Rivista Europa, La, 124, 289 Röcken, 18 Röder, Madame, 301, 313 Rohde, Erwin, friendship with Nietzsche, 56; spends holiday with Nietzsche, 56-7; 60-3; project of travel with Nietzsche, 60, 68; 79, 80, 88, 89, 98, 99, 100, 103, 110, 111, 117, 119, 120; defends Birth of Tragedy, 122; 144, 150, 174, 181, 209, 212, 234, 296; appointed Professor at Leipsic, 311; quarrel with Nietzsche, 326, 332-3; correspondence with Nietzsche, 124, 128, 129, 130, 134, 146, 152, 155, 159, 162, 175, 177, 216, 234-5, 280 Rolland, Romain, 259 n Rolph, 301 Rome, 108, 109, 240; Nietzsche at, 242; 260 Romundt, 64, 99, 101, 102, 134, 149, 150, 158; enters orders, 173-5 Rosenlaui, 203 Rossaro, 356 Rossini, 236 Rousseau, 33, 223 Russians, The, Nietzsche's view of, 320-1 Ruten, 317 S Sadowa, Battle of, 52, 93 Sainte-Beuve, 322, 334 Salis-Marschlins, Fräulein von, 313, 351, 359 Salomé, Lou, 341 et seq.; poems to Nietzsche, 246, 248; her description of Nietzsche, 248; 249; quarrel with Nietzsche, 251 et seq., 255, 266-8, 286, 317 San Remo, 270 Santa Margherita, 254 Schaffler, Herr, 210 Schelling, 33, 34 Schiller, 29, 73, 140, 147, 191, 257, 284, 317 Schlegels, The, 26 Schmeitzner, Herr, 227, 258, 260, 261, 266, 289, 296 Schopenhauer, Arthur, The World as Will and Representation, 48; Nietzsche's admiration of, 49 et seq.; truest philosopher, 58; 60, 69, 78, 79, 101, 103, 161-3, 178, 179, 189, 201, 210, 221, 243, 310 Schopenhauer as Educator, 163, 167, 245 Schubert, 356 Schumann, 36, 51 Schüre, E., his description of Nietzsche, 193 Scott, Walter, 180 Sedan, 114 Semiramis, 236 Seydlitz, Baron von, 206, 246, 303, 312 Seydlitz, Irene von, 303 Sicily, 240 Siegfried, "Idyll" performed at Triebschen, 116; 72, 193-4 Sienna, 97 Sils-Maria, Nietzsche at, 229 et seq., 260, 266, 268 Simonides, 59 Singer, Herr, 184 Slavery, Nietzsche's view of its necessity, 104-6 Socialism, 124 Socrates, 85; Nietzsche's condemnation of, 85-6; Socratic Greece, 113; 132, 138, 143; ranked above Æschylus, 205 Sophocles, 85 Sparta, 90, 109 Spencer, Herbert, 230 Spinoza, 230 Spiteler, Carl, 355 Splügen, 134 State, The, 123 et seq. Stendhal, 102, 197, 201, 291, 300, 305, 320, 323 Stein, H. von, 279; mission to Nietzsche, 281-3; visit to Sils, 284-5; 286, 292-5, 299, 314; death of, 327 Steinabad, Nietzsche at, 176-3 "Stellar Friendship," 239 Stewart, B., 180 Strassbourg, 91; University of, 122, 124, 136 Strauss, D., 147-9, 152 Stresa, 223 Strindberg, A., 358-9 Sulzer, 170 Superman, The, 256 et seq., 264 et seq., 273, 349 Surlei, 231 Sutta Nipata, The, 180 "Swiss, The Loyal," 90, 93 Switzerland, 213, 281, 326 T Tacitus, 57 Taine, H, letter to Nietzsche, 318, 322, 326, 333 and n, 334, 358 Tautenberg, 245, 249, 250 Tempel Leborecht, meeting with Nietzsche, 303-304 Thales, 132, 143 Theognis of Megara, 51, 81, 220, 342 Theseus 345 Thoughts out of Season, 152, 177, 309 Thucydides, 198, 220 Thus Spake Zarathustra, 33, 36, 253 et seq., 261; publication of, 262; second part of, 266; Nietzsche's attempt to complete poem, 271 et seq.; its perfection of language, 280; failure with public, 281; the fourth section, 294-7, 316, 337, 349 Traveller and his Shadow, The, 216 Treischke, Herr, German historian, 158-159 Triebschen, Wagner at, 71 et seq.; Christmas festivals at, 83-4; changed life of, 115; Wagner's departure from, 124 et seq., 136, 319, 360 Tristan, 62, 132, 133 Tübingen, 33, 323 Turgenieff, Ivan, 176 Turin, 286; Nietzsche at, 346 et seq. Tuscany, 97, 303-4 Twilight of the Gods, 83, 133, 194 Twilight of the Idols, 342, 353 U Universities, prestige of in Germany, 41 Use and Abuse of History, The, 152, 154, 158, 164 V V. P., Madame, 231-2 Valkyrie, The, Nietzsche's criticism of, 62, 72, 83, 193 Vallambrosa, 303 Vauvenargues, 204 Venice, 97, 212; Nietzsche's visit to, 220 et seq.; 280-1 et seq.; Nietzsche with Gast at, 229, 300-301, 303, 309, 319, 331 Vibac, 356 Voltaire, 127, 147, 157, 208, 209 W Wagner, Cosima, 72, 83, 87, 107, 120, 121, 124, 125, 133, 136, 139, 150, 163, 164-5, 172, 182, 211, 220, 259, 284, 292; Nietzsche and, 334-5; 356, 361 Wagner, Richard, Nietzsche's discovery of and acquaintance with, 61-7; and Schopenhauer, 66; at Triebschen, 71 et seq.; his treatise On the State and Religion, 75-8; interest in Nietzsche and correspondence, 86-7; the "poet of Germany," 95; and the Beethoven centenary, 96; and the German victories, 96; buffoonery of, 110; advises Nietzsche on his work, 111; his intimates, 115-16; visits Mannheim with Nietzsche, 119; Nietzsche spends Christmas with, 120; praises The Birth of Tragedy, 120-1; leaves Triebschen, 124 et seq.; lays foundation-stone of Bayreuth Theatre, 128; his distrust, 129; the Wagnerian cult, 133; renewed intimacy with Nietzsche, 136; mention of, 136, 139, 175, 179, 180, 183; difficulties at Bayreuth, 150; as an "art," 156, 164, 165; his liking for Nietzsche, 165-6; relations with Nietzsche, 166-7, 169; letters to Nietzsche, 170-1, 187; Nietzsche's book on, 187-8; his neo-Christianity, 190; triumphs of 194; at Sorrento, 197; and Human, All Too Human, 209; references to, 212, 236, 238, 239, 240, 243, 246, 256; death of, 261; further references to, 261, 271, 284-5, 306, 310, 320, 322, 342, 344-5; Case of Wagner,347, 350, 352, 355-6; Nietzsche contra Wagner,359, 360 Wahnfried, 165 War, Nietzsche's views on, 106-7 Weimar, 27; Nietzsche's death at, 361 Will to Power, The, 298, 312-41, 315, 316, 328, 354 Willamowitz, 130 William, Emperor, 192 Windisch, 63, 64, 65, 311 Wissenberg, 91 Wolf, F. A., 104 World as Will and Representation, The, 49 et seq. Wörth, 91 Z Zarathustra, 233, 244, 255, 258, 260, 263 265, 289, 319; "the lawgiver," 272 et seq. Zarncke, 311 Zimmern, Miss, 193, 313 Zoagli, 254 Zola, 320 Zürich, Nietzsche at, 287 et seq., 303