on the phenomenon, with the implication that Burckhardt had been more or less influenced by him. I may add that Nietzsche's intimate friend, with whom, however, he eventually had a falling out, Erwin Rohde, developed a similar view, with great wealth of scholarly detail in his Psyche, published after Nietzsche's collapse and with no reference to him.
b See North American Review, August, 1915, p. 202; cf. letters to Deussen and Peter Gast, Briefe, I, 536; IV, 426.
c See Freiherr von Seydlitz's article, Neue deutsche Rundschau, June, 1899, p. 622.
d Cf . Lou Andreas-Salomé (Friedrich Nietzsche in seinen Werken, p. 16) on loneliness and suffering as two great features of Nietzsche's destiny, which became more strongly marked as he approached his end, and were at once a necessity and a choice. On his early loneliness, see letters to Erwin Rohde from Leipzig and Basel (1869), Briefe, II, 135, 156.
e Cf. the lines from "Aus hohen Bergen," appended to Beyond Good and Evil:
"Ihr alten Freunde! Seht! Nun blickt ihr bleich,
Voll Lieb' und Grausen!
Nein, geht! Zürnt nicht! Hier—könntet ihr nicht hausen:
Hier zwischen fernsten Eis- und Felsenreich—
Hier muss man Jäger sein und gemsengleich."
f Nietzsche's wish to communicate himself, to be heard (if not for disciples in the literal sense) appears in Werke, XIV, 355-6, 381, 393. He even expresses a wish for disciples in a letter to Peter Gast, August 26, 1883, and speaks of his writings as bait which he had used to this end. His longing for friends, who should really share his thoughts, is touchingly evidenced in "Aus hohen Bergen," appended to Beyond Good and Evil.
g Nietzsche says (in a letter to Brandes, November 29, 1888), that he writes in Ecce Homo with "Cynismus"—i.e., cold-blooded indifference to what others will think of him. He also says (to Gast, November 26, 1888) that the book is full of jokes and malice (reich an Scherzen und Bosheiten) .
h At this point Emily Hamblen is mistaken in her excellent little book, Friedrich Nietzsche and his New Gospel, p. 11. It is the general impression—cf. A. G. Gardiner, "In the end Nietzsche became his own Superman. His autobiographical Ecce Homo was a grotesque exaltation of his own achievements, etc." (The War Lords, p. 257) .
i I omit discussion of the claims about his books, his style, his discovery of the significance of Dionysus in Greek life and the meaning of the tragic—also about himself as a psychologist and the moral quality of his thinking. To consider some of them to any purpose would require more knowledge than I possess. As to Ecce Homo, the reader will consult profitably Raoul Richter's chapter, "Nietzsche's Ecce Homo, ein Dokument der Selbsterkenntniss und Selbstverkenntniss," in his Essays.
j The present war shows perhaps nothing more clearly than that national or racial feelings are now the dominant ones in mankind—a human aim does not yet exist (cf., on this point, later, p. 344).
k A translation of Brandes' early epoch-making essay, "Aristocratic Radicalism" (1889) , appears with other matter in a volume, Friedrich Nietzsche (London and New York, 1914). Karl Joël seems to leave out of account these constant ideas or tendencies in speaking of Nietzsche's impulse to change in the way he does (op. cit., pp. 169, 320, 329). I may add that Lou Andreas-Salomé finds as constant his views on (or at least his sense of problems as to) the Dionysiac, decadence, the unseasonable (Unzeitgemäss), and the culture of genius.
l See letter to Brandes, Briefe, III, 322; Werke, 327, § 800. Cf. Ecce Homo, II, § 3; The Antichristian, § 5. A special monograph, "Pascal
