NIETZSCHE: THE SELF-DESCRIBED “ANTI-ANTISEMITE”
The kikophiliac lunatic Friedrich Nietzsche wanted all “anti-Semites” shot, dead, sent to Hell, or at least deported from Germany. He hated his sister, Wagner and many others for their “anti-Semitism”. His satanic hatred of Christianity and “anti-Semites” helped drive him from tedious pretentionsness and malignant narcissism to out-and-out insanity.
“My dear [Kike] friend Lou, I shall explain to you when we are next able to talk about ‘friends’ and our friend [Kike] Rée especially: I know very well what I’m saying when I take him to be a better friend than I am or can be.— Oh, that naughty photographer! And yet: what a lovely silhouette perches there on that delightful little cart! Heartfelt greetings, Your F. N.” (Naumburg on the Saale, Pentecost, 1882)
Kike Lou Salomé (“The Mother of Psychoanalysis”)
Kike Paul Rée
Kikophile Friedrich Nietzsche
KIKE, ALL TOO KIKE
In 1876, Nietzsche joined his kike friend Paul Rée in Sorrento, at the home of Malwida von Meysenbug (a wealthy Huguenot patron of Freemasonic and kike revolutionaries), and began work on Menschliches, Allzumenschliches: Ein Buch für freie Geister (Human, All Too Human: A Book for Free Spirits, 1878).
From Menschliches, Allzumenschliches: Ein Buch für freie Geister:
Christenthum als Alterthum. – Wenn wir eines Sonntag Morgens die alten Glocken brummen hören, da fragen wir uns: ist es nur möglich! diess gilt einem vor zwei Jahrtausenden gekreuzigten Juden, welcher sagte, er sei Gottes Sohn. Der Beweis für eine solche Behauptung fehlt. – Sicherlich ist innerhalb unserer Zeiten die christliche Religion ein aus ferner Vorzeit hereinragendes Alterthum, und dass man jene Behauptung glaubt, – während man sonst so streng in der Prüfung von Ansprüchen ist -, ist vielleicht das älteste Stück dieses Erbes. Ein Gott, der mit einem sterblichen Weibe Kinder erzeugt; ein Weiser, der auffordert, nicht mehr zu arbeiten, nicht mehr Gericht zu halten, aber auf die Zeichen des bevorstehenden Weltunterganges zu achten; eine Gerechtigkeit, die den Unschuldigen als stellvertretendes Opfer annimmt; jemand, der seine jünger sein Blut trinken heisst; Gebete um Wundereingriffe; Sünden an einem Gott verübt, durch einen Gott gebüsst; Furcht vor einem jenseits, zu welchem der Tod die Pforte ist; die Gestalt des Kreuzes als Symbol inmitten einer Zeit, welche die Bestimmung und die Schmach des Kreuzes nicht mehr kennt, – wie schauerlich weht uns diess Alles, wie aus dem Grabe uralter Vergangenheit, an! Sollte man glauben, dass so Etwas noch geglaubt wird?
Das Ungriechische im Christenthum. – Die Griechen sahen über sich die homerischen Götter nicht als Herren und sich unter ihnen nicht als Knechte, wie die Juden. Sie sahen gleichsam nur das Spiegelbild der gelungensten Exemplare ihrer eigenen Kaste, also ein Ideal, keinen Gegensatz des eigenen Wesens. Man fühlt sich mit einander verwandt, es besteht ein gegenseitiges Interesse, eine Art Symmachie. Der Mensch denkt vornehm von sich, wenn er sich solche Götter giebt, und stellt sich in ein Verhältniss, wie das des niedrigeren Adels zum höheren ist; während die italischen Völker eine rechte Bauern-Religion haben, mit fortwährender Aengstlichkeit gegen böse und launische Machtinhaber und Quälgeister. Wo die olympischen Götter zurücktraten, da war auch das griechische Leben düsterer und ängstlicher. – Das Christenthum dagegen zerdrückte und zerbrach den Menschen vollständig und versenkte ihn wie in tiefen Schlamm: in das Gefühl völliger Verworfenheit liess es dann mit Einem Male den Glanz eines göttlichen Erbarmens hineinleuchten, so dass der Ueberraschte, durch Gnade Betäubte, einen Schrei des Entzückens ausstiess und für einen Augenblick den ganzen Himmel in sich zu tragen glaubte. Auf diesen krankhaften Excess des Gefühls, auf die dazu nöthige tiefe Kopf- und Herz-Corruption wirken alle psychologischen Erfindungen des Christenthums hin: es will vernichten, zerbrechen, betäuben, berauschen, es will nur Eins nicht: das Maass, und desshalb ist es im tiefsten Verstande barbarisch, asiatisch, unvornehm, ungriechisch.
Christianity as Antiquity.—When on a Sunday morning we hear the old bells ringing, we ask ourselves: Is it possible? All this for a Jew crucified two thousand years ago who said he was God’s son? The proof of such an assertion is lacking.—Certainly, the Christian religion constitutes in our time a protruding bit of antiquity from very remote ages and that its assertions are still generally believed—although men have become so keen in the scrutiny of claims—constitutes the oldest relic of this inheritance. A god who begets children by a mortal woman; a sage who demands that no more work be done, that no more justice be administered but that the signs of the approaching end of the world be heeded; a system of justice that accepts an innocent as a vicarious sacrifice in the place of the guilty; a person who bids his disciples drink his blood; prayers for miracles; sins against a god expiated upon a god; fear of a hereafter to which death is the portal; the figure of the cross as a symbol in an age that no longer knows the purpose and the ignominy of the cross—how ghostly all these things flit before us out of the grave of their primitive antiquity! Is one to believe that such things can still be believed?
The Un-Greek in Christianity.—The Greeks did not look upon the Homeric gods above them as lords nor upon themselves beneath as servants, after the fashion of the Jews. They saw but the counterpart as in a mirror of the most perfect specimens of their own caste, hence an ideal, but no contradiction of their own nature. There was a feeling of mutual relationship, resulting in a mutual interest, a sort of alliance. Man thinks well of himself when he gives himself such gods and places himself in a relationship akin to that of the lower nobility with the higher; whereas the Italian races have a decidedly vulgar religion, involving perpetual anxiety because of bad and mischievous powers and soul disturbers. Wherever the Olympian gods receded into the background, there even Greek life became gloomier and more perturbed.—Christianity, on the other hand, oppressed and degraded humanity completely and sank it into deepest mire: into the feeling of utter abasement it suddenly flashed the gleam of divine compassion, so that the amazed and grace-dazzled stupefied one gave a cry of delight and for a moment believed that the whole of heaven was within him. Upon this unhealthy excess of feeling, upon the accompanying corruption of heart and head, Christianity attains all its psychological effects. It wants to annihilate, debase, stupefy, amaze, bedazzle. There is but one thing that it does not want: measure, standard (das Maas) and therefore is it in the worst sense barbarous, asiatic, vulgar, un-Greek.
(Trans. Alexander Harvey)
KIKOPHILE NIETZSCHE FALSELY LABELED AN “ANTI-SEMITE”
‘Criminal’ manipulation of Nietzsche by sister to make him look anti-Semitic
Friedrich Nietzsche, the German philosopher, was the victim of “criminally scandalous” manipulation by his anti-Semitic sister who condemned him to being considered a forerunner to the Nazis, a new book has claimed.
By David Wroe, The Daily Telegraph, 19 Jan 2010
Elizabeth Förster-Nietzsche, who went on to become a prominent supporter of Adolf Hitler, systematically falsified her brother’s works and letters, according to the Nietzsche Encyclopedia.
Christian Niemeyer, the publisher, said he wanted to clear the revered thinker’s reputation by showing the “criminally scandalous” forgeries by his sister had tainted his reputation ever since.
“Förster-Nietzsche did everything she could – such as telling stories about Nietzsche, writing false letters in the name of her brother, and so on – to make it seem that Nietzsche had been a right-wing thinker like herself,” he told The Daily Telegraph.
“It was she who created the most destructive myth of all: Nietzsche as the godfather of fascism.”
The Nazis selectively used Nietzsche’s writings to bolster their ideology and built a museum in Weimar to celebrate the philosopher, though it is unlikely Hitler himself read much, if any, of Nietzsche’s work.
Elizabeth Förster-Nietzsche edited her brother’s writings after his mental breakdown in 1889 and quickly began to add, remove and change passages to align his philosophy with her own beliefs and those of her virulent anti-Semite husband Bernhard Förster.
Along with her husband, she founded a Utopian “Aryan” colony in the Paraguyan jungle called Nueva Germania in 1887. It was a disaster: her husband committed suicide in 1889 and Förster-Nietzsche returned to Germany. When she died in 1935, Hitler attended her funeral.
While it has been known to Nietzsche scholars that Förster-Nietzsche meddled with her brother’s work, particular after his death, the new encyclopedia – consisting of entries by about 150 scholars – shows the sheer breadth and depth of her forgeries as never before.
Niemeyer, a psychologist and Nietzsche expert from Dresden University, scoured through Nietzsche’s letters to catalogue the extent of the falsifications.
Of the collection of 505 of her brother’s letters that Förster-Nietzsche published in 1909, just 60 were the original versions and 32 of them were entirely made up, he claims.
She had used a “long list of dirty tricks” to hide Nietzsche’s loathing for the leading anti-Semite Theodor Fritsch in letters he wrote in 1887, Niemeyer said.
At the same time, she fabricated remarks that made Nietzsche appear to endorse the views of the French philosopher Arthur de Gobineau, who advocated the racial superiority of “Aryan” people.
In her edition of the famous book, The Will to Power, Förster-Nietzsche included only 270 of the 374 aphorisms her brother wrote – and most of them were incorrect.
She cut out the maxim in which her brother condemned anti-Semitism with the words: “Have nothing to do with a person who takes part in the dishonest race swindle.”
Niemeyer also discovered that in her edition of Beyond Good and Evil, Förster-Nietzsche removed the sentence: “The anti-Semites cannot forgive the Jews for the fact that they have ‘spirit’.”
He added: “All of her falsifications were held together by the idea that Förster-Nietzsche and her husband Bernhard Förster, who was a Hitler-precursor similar to Theodor Fritsch, thought the same or nearly the same.”
While acknowledging some of Nietzsche’s early writings could be interpreted as fascist and he shared an early friendship with the anti-Semitic composer Richard Wagner – a relationship that later broke down – the philosopher was never a fascist or anything like it, Niemeyer said.
Rather, he was above all an iconoclast who was deeply contemptuous of both anti-Semitism and nationalism.
Although the falsifications have been largely corrected in later editions, they helped cement Nietzsche’s reputation early on as a fascist – a stigma from which he has never fully recovered, Niemeyer said.
FROM MISCELLANEOUS LETTERS
Friedrich Nietzsche, letter to Elisabeth Nietzsche, 1865.06.11 (relevant to the present and ongoing Kike-managed Islamization of Europe):
If we had believed from childhood that all salvation issued from someone other than Jesus—say, from Mohammed—is it not certain that we should have experienced the same blessings?
Friedrich Nietzsche, letter to Kike Paul Rée, 1882.03.21:
My dear friend, how much pleasure your letters give me! They take me off in all directions, and in the end always back to you. […] Do greet that Russian girl [Kike Lou Salomé] for me, if you see any sense in it: I have a passion for this kind of soul. So much so, that I shall very soon go on the prowl for one. Considering what I intend to do in the next ten years, it is essential.
Friedrich Nietzsche, letter to “Paul Gast”, 1883.08.26:
Even the first criticism of the first part of Zarathustra that I have received (written by a Christian and anti-Semite to boot, and strangely enough produced in a prison) gives me courage, seeing that in it the popular attitude, which is the only one in me that can be grasped to wit, my attitude towards Christianity—was immediately, distinctly and well understood. ‘Aut Christ us aut Zarathustra!’ Or, to put it plainly, the old long-promised Anti-Christ has come to the fore—that is what my readers feel.
Friedrich Nietzsche, letter to Elisabeth Nietzsche, 1886.02:
Your kind and cheerful proposition [to settle in Nueva Germania] has just reached me. If by any chance it could serve the purpose of giving your husband a good opinion of the incorrigible European and anti-antisemite, your utterly heterodox brother and “Jack-in-the-Corner”—Fritz (although Dr. Forster had certainly other things to think of without troubling about me), I would willingly tread in Fraulein Alwinchen Forster’s footsteps, and beseech you to convert me into a South American landowner on the same lines and conditions. I must, however, stipulate most emphatically that the plot of land be called not Frederickland or Frederickwood (for, to begin with, I do not wish to die yet and be buried there) but, in memory of the name I have given you—Lamaland.
I cannot help thinking that your nature would prove itself more useful in a truly German cause, here in Europe, than over there particularly as the wife of Dr. Forster, who, as I thought once more on reading his Essay on Education, would really find his natural mission as a Director of Education at a place like Schnepfenthal—and not (forgive your brother for saying so) as an agitator in that anti-Semitic movement which is three-quarters rotten.
I do the best I can to bear up, but every day, and more particularly at night, I am overcome by incomparable sadness—always, simply owing to the fact that the Lama has run away and has completely broken with her brother’s tradition.
I have just heard from the Court Orchestra Conductor of Carlsruhe (to whom I had written a line to please poor G.) that my recommendation (“the recommendation of a man [Kike] whom I admire enthusiastically”) had prepossessed him most favourably towards the work, and while I am rejoicing over this news, it occurs to me that you will say, “He is of course a Jew!” This, in my opinion, proves how the Lama [F.N.’s nickname for his sister] has leaped aside from her brother’s tradition: we no longer rejoice about the same things. Meanwhile it cannot be helped. Life is an experiment; one can do what one likes, and one has to pay too dearly for everything.
Friedrich Nietzsche, letter to “Paul Gast”, 1886.07.20:
How funny! However well one tries to beware of the emancipation of women—it is of no use! I have encountered another classical specimen of the literary female, Miss Helen Zimmern (the woman who introduced Schopenhauer to the English.) I believe she has even translated “Schopenhauer as an Educator.” Of course she is a Jewess; it is amazing to see the extent to which this race now has the spirituality of Europe in its hands (to-day she talked to me for a long time about her race).
Friedrich Nietzsche, letter to “Paul Gast”, 1887.12.20
Only two letters came about the book; but they at least were very fine. One was from Dr. Fuchs, and the other from Dr. George Brandes (the most intellectual Dane of the day—that is to say, a Jew). The latter seems inclined to take me up pretty thoroughly; he marvels at the “original spirit” that is exhaled by my works, and sums up their teaching in the term “aristocratic radicalism.” That is well said and well conceived. Oh these Jews! A few criticisms of my “Beyond Good and Evil,” sent me by Nauman, show only ill-will: the words “ripe for the psychiater and pathologist” are meant to explain and censure my work at the same time. (Between ourselves, the undertaking I have in hand is so huge and so monstrous that I cannot take it amiss if people on reading my books should at times feel some doubt as to whether I am quite “sane.”)
Friedrich Nietzsche (“Dionysus”), letter to Franz Overbeck, ca. 1889.01.04:
To friend Overbeck and wife.
Although you have so far demonstrated little faith in my ability to pay, I yet hope to demonstrate that I am somebody who pays his debts—for example, to you. I am just having all anti-Semites shot.
THE KIKE FREUD’S ANAL-EROTIC GIFT TO NIETZSCHE’S KIKE-WHORE SALOMÉ
The role of Freud himself in [the] acquisition of the psychoanalytical gift, and in the acceptance of the gift from Freud, is essential. In this figure two images, which previously existed separately, finally came together–father and teacher.
The very concept of the present in the tradition of Freud resembled the following line of displacement/substitution: gift-excrement—penis–child. In the new Lectures on the Introduction to Psychoanalysis Freud wrote: “The wish to eventually get the longed-for penis in spite of everything may contribute to the motives that drive a mature woman to analysis and to what she may reasonably expect from analysis–a capacity, for instance, to pursue an intellectual profession–and may often be recognized as a sublimated modification of this repressed wish” (Freud, 1933, p. 159).
The anal-erotic connected to the gift was emphasized by Salomé herself in the book An Acknowledgement of Freud, in which she pointed out the significance of the concepts of “give” and “take” in psychoanalysis. In no other relationships did these notions occur so uniformly as in a psychoanalytic session. The aim of this mental journey was to give the unknown (the analyst) the valuable gift as yet unknown to oneself, which in the process of transference suddenly becomes something intimate for both.
With this exchange, in which the gift is not given in vain, we encounter these relationships between “give” and “take”, both connected to narcissism–present, gift and gratitude–and to ideas of the femme fatale.
(From: Victor Mazin, “The Femme Fatale – Lou Andreas-Salomé”, JEP, European Journal of Psychoanalysis: Humanities, Philosophy, Psychotherapies, Number 14, Winter-Spring 2002.)
Friedrich Nietzsche, letter to Elizabeth Nietzsche:
“If it [Nueva Germania, Paraguay] fails, I shall rejoice in the death of an anti-Semitic project.”
Nueva Germania was a stupid scheme of his sister (“an anti-Semitic goose”) and her husband, to set up a German colony in Paraguay. It was stupid because the people involved were stupid. However the objective was admirable: To escape Kike-infested Germany, and establish a German territory that was not dominated by The Kike.
Ben MacIntyre, Forgotten Fatherland: The True Story of Nietzsche’s Sister and Her Lost Aryan Colony, p. 128:
Nueva Germania did fail.
NIETZSCHE vs “A VENGEFUL ANTISEMITIC GOOSE” etc
Friedrich Nietzsche, letter to “Peter Gast”
Rapallo, February 19, 1883
For several days I was violently ill. […] I’m better now, and I even think that Wagner’s death [Wagner died on February 13] is the most substantial relief I could have been granted. It was hard having to be, for six years, the opponent of the man I had respected most—I am not crudely enough constructed for that. Toward the end it was a Wagner grown old whom I had to fight; as for the true Wagner, I still expect to become in good measure his heir (regardless of what Malwilda says). Last summer I found that he had taken away from me everyone at all worth influencing in Germany and had begun drawing them into the muddled, desertlike malignancy of his old age.
Friedrich Nietzsche, letter to his pimp, Malwilda von Meysenbug
Rapallo, February 21, 1883
Dear and honored Friend,
Wagner’s death affected me terribly. I’m out of bed by now, but not out of the aftereffects.— Nevertheless, I believe that viewed in the longer perspective this event is an anodyne to me. It was hard, very hard, for six years to have to confront as an enemy one who was as much admired and loved as I loved Wagner; yes, and even as an opponent to be condemned to silence—out of admiration, which the man as a whole deserved. Wagner insulted me in a mortal way—that I must tell you!—and his gradual regression to Christianity, his creeping back into the Church, I took as a personal slap in the face: my entire youth and the direction it took seemed stained, inasmuch as it had felt devotion toward a spirit that was capable of this step.
Inexpressible goals and tasks compel me to feel as strongly about it as I do. I now see that step as Wagner’s senescence; it is difficult to die at the right time.
Had he lived any longer, oh, what would have arisen between us! My bow shoots terrifying arrows, and Wagner was the sort of person whom words can kill. —
In warmest gratitude,
Friedrich Nietzsche, draft of a letter to Elisabeth Nietzsche (Sils-Maria, August 25/26, 1883):
Must I still be penalized for the fact that I have agreed to a reconciliation with you? I am basically weary of your overweening moralizing claptrap.
And so much is fact: during the past 12 months you and you alone have put my life at risk three times!
To do this to a human being like myself—to destroy his supreme activity! I have never really hated anyone, with the exception of yourself!
Friedrich Nietzsche, draft of a letter to Franz Overbeck (Nice, January/Februry 1884):
By the bye, my sister is a dog in the manger: six times in the past two years she has flung a letter into the midst of my supreme and most felicitous feelings—feelings that have always been rare on this earth—a letter that has the most insidious stench of the all-too-human about it.
Friedrich Nietzsche, drafts of letters to Franziska Nietzsche (Nice, January/Februry 1884):
But to come back a year later to things that occurred prior to my intimate meetings with Fräulein Salomé in Tautenburg and Leipzig—that was an act of incomparable brutality. And then to send me letter after letter informing me of things that were news to me, thus subsequently heaping filth on those months so full of self-sacrifice—I call that insidious. If Fräulein Salomé said of me that ”behind the mask of ideal goals” I pursued her “with filthy intentions,” ought I have been permitted to learn of it a year afterwards? I would have kicked her out with condemnations and curses, I would have rescued Rée from her.—That is only a sample of a hundred instances in which my sister’s fatal perversity toward me has shown itself. I’ve long known of course that she will have no rest till she sees me dead. Now my Zarathustra is finished! The moment I finished it and was steering into harbor, there she was, tossing handfuls of filth into my face.
Your letter hints at things that leave me speechless.
Am I not the one who last year showed the two of you a surfeit of undeserved kindness? Are you both ingrates? Or are you so utterly dishonest that you make the simplest truth stand on its head?
Who behaved wretchedly toward me, if it wasn’t the two of you? Who endangered my life, if not you? Who abandoned me totally the way you two did, so that when I needed consolation you replied by heaping scorn and filth on everything I live and strive for?
I well know the moral distance that has separated me, from childhood on, from the likes of you. I needed every ounce of gentleness, patience, and silence I could muster, in order to make that distance less palpable to you. Have you no idea of the revulsion I must try to overcome being so closely related to people like you! What is it then that causes me to throw up when I read my sister’s letters, when I have to swallow her concoctions of stupidity and insolence laced with moralizing?
For several years now I have had to defend myself against L[isbeth], to flee from her like an animal she was torturing to death; I conjured her to leave me in peace and she has not stopped tormenting me for a single moment. I was afraid to go to N[aumburg] last August, afraid of what I might do to her, and that’s why I appealed to O[verbeck] for advice. And now she strikes her little pose and acts as though she were guilty of nothing at all!
I don’t know what’s worse, Lisbeth’s boundless, insolent mindlessness, such that she proceeds to instruct me—I who know human beings down to the bone—concerning two human beings I had the time and desire to examine quite closely; or her shameless tactlessness that never tires of chucking ordure at people who at all events shared an important part of my intellectual development and who therefore are a hundred times closer to me than the emptyheaded vengeful wretch she is.
My nausea—to be related to such a squalid creature.
Where did she get this nauseating brutality from? Where did she get that coy little way she has of injecting poison?
When a human being like me says “So-and-so belongs to my life’s plan,” as I did say to Lisbeth concerning Fräulein Salomé, then her’s is an obtuse mindlessness, a vindictiveness, and a desire to avenge herself on a superior nature. And then to work against me in such an infamous way. In the end, of course, I achieved what I wanted.
The silly goose went so far as to accuse me of being envious of Rée! and to compare me to Gersdorff and herself to Malwida!
You cannot empathize, you have no idea what solace Dr. Rée was to me for years—faute de mieux, obviously; and what an incredible blessing it was for me to have had dealings with Fräulein Salomé.
As far as Lisbeth’s letter is concerned—her judgments of me do not perturb me. I believe I’ve heard them before. Was it from Lisbeth? Or from Fräulein Salomé? At that time they agreed at least about me. Well, then, who is double-crossing whom?
Do not believe, dear mother, that I am in a bad mood. Quite the contrary! But whoever will not be loyal to me, let them go to the devil—or, as far as I’m concerned, to Paraguay.
Friedrich Nietzsche, letter to Erwin Rohde:
Nice, February 22, 1884
My dear old friend
I don’t know what brought it on, but when I read your last letter, especially when I saw that charming picture of your children, I felt as though you were holding my hand and looking at me mournfully, as if to say: “How can it be that we have so little in common now, that we live in such different worlds? Yet at one time — —”
And that’s how it is, my friend, with everyone I care about: it’s all over, past history, merely a matter of being considerate. We still get together. We talk, so as not to be silent. We write letters, so as not to be silent. But the truth can be seen in their eyes, which say to me (I hear it well enough!): “Nietzsche, you are now all alone!”
I fancy that, with Zarathustra, I have now brought the German language to perfection. After Luther and Goethe there was still a third step to take—; see for yourself, old bosom friend, if power, suppleness, and melody have ever before been blended like this in one language. […] I write a stronger, manlier line than Goethe, without falling prey, as Luther did, to coarseness. My style is a dance, it plays with all sorts of symmetries, only to leap over and scoff at them. This applies even to the choice of vowels.
Oh, friend, what a wild, secluded life I lead! So alone, alone! So without “children”!
Friedrich Nietzsche, postcard to Franz Overbeck:
Nice, April 22, 1884
The accursed anti-Semitism is ruining all my chances for financial independence, students, new friends, influence, it alienated R[ichard] W[agner] and me, it is the cause of a [radical] break between me and my sister etc. etc. etc.
Friedrich Nietzsche, letter to Malwilda von Meysenbug (Venice, beginning of May 1884):
By now, my highly esteemed friend, the last two parts of Zarathustra are hopefully in your hands .
Who knows how many generations it will take to produce a few men who can fully appreciate what I have done. And I am appalled by the thought of all the unqualified and wholly unsuitable types who will some day appeal to my authority. But this is the torment of every great teacher of mankind: he knows that he has as much chance of becoming its curse as its blessing.
But this loneliness, ever since childhood! This reserve, in the most intimate relationships! Even kindness can no longer reach me.
I am angry with myself for the inhuman letter I sent you last summer; that unspeakably nasty turmoil made me downright ill. Meanwhile the situation has changed: I have broken with my sister completely. For heaven’s sake do not dream of trying to intercede; between a vengeful anti-Semitic goose and me there can be no reconciliation. Anyway, I’m being as tolerant as I can, since I know what can be said in defense of my sister and what lies behind her so abusive and shameful behavior toward me:—love. It is absolutely necessary that she set sail for Paraguay as soon as possible. Later, much later, she will come to realize all by herself how much harm she did me during the most decisive period of my life with these incessant dirty-minded insinuations about my character (the business has been going on for two years!). I am also left with the very awkward task of trying to make some amends to Dr. Rée and Frl. Salomé for what my sister has done. […] She is devoid of all psychological insight.
Friedrich Nietzsche, letter to Malwilda von Meysenbug (Venice, first week of June 1884):
It has now become extremely difficult to give me help; more and more, I consider it unlikely that I will meet anyone who can. Almost every time I have entertained such hopes, it has turned out that I was the one who had to pitch in. But I have no time for that now. My task is enormous, my determination no less so. What I want, my son Zarathustra won’t tell you. But he will challenge you to figure it out, and perhaps you can. This much is certain: I wish to force mankind to decisions which will determine its entire future—and it may yet happen that one day whole millennia will make their most solemn vows in my name. —
SELF-WORSHIPPING “GOD” NIETZSCHE, THE KING, THE POPE…
Friedrich Nietzsche, letter from Turin, ca. January 4, 1889, to King Umberto I of Italy:
To my beloved son Umberto
My peace be with you! Tuesday I shall be in Rome. I should like to see you, along with His Holiness the Pope.
LETTER TO AN “ANTI-SEMITE”
Nice, March 29, 1887
Herewith I am returning to you the three issues of your correspondence sheet, thanking you for your confidence which you permitted me to cast a glance at the muddle of principles that lie at the heart of this strange movement. Yet I ask in the future not to provide me with these [anti-Semitic] mailings: I fear, in the end, for my patience. Believe me: this abominable “wanting to have a say” of noisy dilettantes about the value of people and races, this subjection to “authorities” who are utterly rejected with cold contempt by every sensible mind (e.g., E. Dühring, R. Wagner, Ebrard, Wahrmund, P. de Lagarde—who among these in questions of morality and history is the most unqualified, the most unjust?), these constant, absurd falsifications and rationalizations of vague concepts “germanic,” “semitic,” “aryan,” “christian,” “German”—all of that could in the long run cause me to lose my temper and bring me out of the ironic benevolence with which I have hitherto observed the virtuous velleities and pharisaisms of modern Germans.
— And finally, how do you think I feel when the name Zarathustra is mouthed by anti-Semites? …
Dr. Fr. Nietzsche
LOONIE FRITZ’S LAST LETTER, RAGING AGAINST “ALL ANTI-SEMITES”
Letter to Jacob Burckhardt
Turin, January 6, 1889
When it comes right down to it I’d much rather have been a Basel Professor than God; but I didn’t dare be selfish enough to forgo the creation of the world. You see, one must make sacrifices, no matter how and where one lives.— But I did secure a small room, fit for a student, opposite the Palazzo Carignano (—in which I was born as Victor Emmanuel), from whose desk I am able to hear that splendid music coming from below me, in the Galleria Subalpina. I pay 25 frs. including service, make my own tea and do all my own shopping, suffer from torn boots, and constantly thank heaven for the old world, whose inhabitants were not simple and quiet enough.— Since I am doomed to entertain the next eternity with bad jokes, I am busy writing, which leaves nothing to be desired, is very nice and not at all taxing. The post office is five steps away, I take the letters in myself, handling the great feuilletoniste of the grande monde. Naturally I am on terms with Figaro, and so that you will have an idea of how harmless I can be, here are my first two bad jokes:
Do not take the case of Prado too seriously. I am Prado, I’m also Prado’s father, and I venture to say I’m Lesseps too… I wanted to give my Parisians, whom I love, a new concept—that of a decent criminal. I’m Chambige too—also a decent criminal.
Second joke. I salute the Immortals. Monsieur Daudet belongs to the quarante.
What is unpleasant and a strain on my modesty is that in fact I am every historical personage; and as for the children I have brought into the world, I ponder with some misgiving the possibility that not everyone who enters the “kingdom of God” also comes from God. This fall, blinded as little as possible, I twice witnessed my funeral, the first time as Count Robilant (—no, he’s my son, insofar as I’m Carlo Alberto, unfaithful to my nature), but I was Antonelli myself. Dear Professor, you really ought to see this edifice; since I am quite inexperienced in the things I’m creating, you have a right to make any criticism, I will be grateful, but can’t promise that I’ll profit from it. We artists are incorrigible.— Today I looked at an operetta—ingeniously Moorish—and took the occasion to ascertain, with joy, that now both Moscow and Rome are grandiose affairs. You see, my talent for landscape is undeniable as well.— Think it over; we’ll have a really fine chat, Turin isn’t far, no serious professional obligations tie us down, a glass of Veltliner could easily be procured. Négligé of dress is de rigeur.
With heartfelt love Your
I go everywhere in my student coat, now and then slap someone on the back, and say: siamo contenti? son dio, ho fatto questa caricatura…
Tomorrow my son Umberto is coming here with lovely Margherita, but I’ll receive her as well only in shirtsleeves.
The rest is for Frau Cosima… Ariadne… From time to time we practice magic…
I’ve had Caiphas put in chains; I too was crucified last year in a long, drawn-out way by German doctors. Wilhelm, Bismarck and all anti-Semites done away with!
You may make any use of this letter which will not lower me in the esteem of the people of Basel. —