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T.H. Brobjer
The Close Relationship between Nietzsche’s Two
Most Important Books
T. H. Brobjer
The Close
Relationship
between Nietzsche’s
Two Most Important
Books
T. H. Brobjer
Department of the History of Ideas
Uppsala University
Uppsala, Sweden
This Palgrave Macmillan imprint is published by the registered company Springer Nature Switzerland AG.
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
To Mattias
Contents
1 Introduction:
The Close Relation between Thus Spoke
Zarathustra and the Revaluation of All Values 1
2 The
Common Origin of Thus Spoke Zarathustra and the
Revaluation of All Values 33
3 The
Role and Nature of Thus Spoke Zarathustra (I–III)
in Nietzsche’s Corpus 49
4 Values
and Revaluation of Values in Thus Spoke
Zarathustra 87
5 Nietzsche’s
Philosophical Plans and Work after Having
Finished Zarathustra (I–III)103
6 The
Relation of the Fourth Part of Thus Spoke
Zarathustra to the Rest of That Work and to the
Revaluation of All Values135
7 The
Idea of Eternal Recurrence in Zarathustra and
in the Revaluation of All Values147
vii
viii Contents
11 Th
e Relation between Zarathustra and Dionysos
philosophos (Book 4 of the Revaluation of all Values)283
Epilogue321
Bibliography of Nietzsche-Literature325
General Bibliography331
Index335
List of Figures
Fig. 7.1 The role of the idea of eternal recurrence as a test of values 172
Fig. 7.2 The consequences of Nietzsche’s idea of eternal recurrence
and revaluation of values 174
Fig. 11.1 Schematic Outline of How Nietzsche Regarded the
Contemporary Value-Crisis and His Solution by Means of
Revaluation of Values and Eternal Recurrence Leading to
Higher Humans with Life-Affirming Values, and with No
Need of Christianity, Morality and Metaphysics 305
ix
List of Tables
xi
xii List of Tables
Table 9.1 The relation between the main themes of Also sprach
Zarathustra and the main themes of the unfinished
Umwerthung aller Werthe202
Table 9.2 The relation between the last planned chapters of the
unfinished Umwerthung aller Werthe (Volumes 2–4) and
Also sprach Zarathustra204
Table 9.3 Nietzsche’s drafts of tables of contents from Late 1887 and
1888 for volume 3 of the unfinished Umwerthung aller
Werthe, usually with the title The Free Spirit: Critique of
Philosophy as a Nihilistic Movement208
Table 9.4 The planned chapter titles of The Free Spirit in 1887/88
divided into three themes (the chronologically later titles
are at the top and the earlier ones at the bottom of the table) 220
Table 9.5 Table of the development of notes, themes and chapter-
titles for The Free spirit in 1887/88 221
Table 9.6 Continuities and new developments concerning Truth,
Nihilism, etc between Also sprach Zarathustra and the
planned The Free Spirit (Umwerthung aller Werthe: 2) 246
Table 10.1 Nietzsche’s drafts of tables of contents from late 1887 and
1888 for volume 3 of the unfinished Umwerthung aller
Werthe, usually entitled The Immoralist252
Table 10.2 The twelve chapter titles on morality (from four draft table
of contents), divided into three themes, for The Immoralist
in 1887/88 264
Table 10.3 Table of the development of notes, themes and chapter-
titles for The Immoralist in 1887/88 268
Table 10.4 Continuities and new developments concerning morality
and virtue etc between Also sprach Zarathustra and the
planned The Immoralist (Umwerthung aller Werthe: 3) 274
Table 11.1 Nietzsche’s Drafts of Tables of Contents from Late 1887
and 1888 for Volume 4 of the Unfinished Umwerthung
aller Werthe, Dionysos philosophos, with the Tables of
Contents in Reverse Chronological Order, and Organized
According to the Last One 289
Table 11.2 Continuities and New Developments Concerning Eternal
Recurrence, Higher Humans, etc. between Also sprach
Zarathustra and the Planned Dionysos philosophos
(Umwerthung aller Werthe: 4) 309
1
Introduction: The Close Relation
between Thus Spoke Zarathustra
and the Revaluation of All Values
1.1 Introduction
Strangely enough, the two works by Nietzsche which he regarded as by
far his two most important ones, and which he repeatedly emphasized as
such, have received little attention in modern academic scholarship.
Furthermore, the relation between these two works has received almost
none at all although that relation is close and fundamental. The reason
for the limited attention is in part due to that the one work, Also sprach
Zarathustra (1883–84), is poetical and metaphorical, and is difficult to
use academically, the other work, the planned Revaluation of All Values
(Umwerthung aller Werthe), was left unfinished when he collapsed 3
January 1889, having only finished one of its planned four volumes. In
addition, they seem to be separated by almost five years and by Nietzsche
writing four other books.
Nevertheless, much can be gained by studying them and the relation-
ship between them. As I will show in this study, we can know more about
the Revaluation of All Values than is usually believed, and there is a very
close relation between the two works, which distinguish them from his
other books. Treating them together leads to synergetic effects, and in the
end we can say more about each of these works individually than before,
and much about their unexamined relation, as well as about the mature
Nietzsche’s philosophy generally.
It may seem odd to compare the poetical Also sprach Zarathustra (the
first three books, written in 1883 and early 1884) with the incomplete
project of the Umwerthung aller Werthe, the first volume, Der Antichrist,
written five years later in September 1888 (the three further planned vol-
umes were never written due to Nietzsche’s mental collapse).1 However,
perhaps surprisingly, they have much in common and contain many simi-
larities and kinships. This has not been well recognized. Most importantly,
these two works were, according to Nietzsche, his most important, funda-
mental and future-directed works. Compared to them, his other books
were of little importance, mere preparations for these two works, clarifica-
tion of them and/or resting-places from conceiving and writing them.
This makes the study of Also sprach Zarathustra and the Revaluation of All
Values, and, as I will argue here, of the connectedness and relation between
them, all the more important. I will show that they have the same origin,
they are both centered around the idea of eternal recurrence and the reval-
uation of all values, and that they have many, if not most other main
themes in common, in one of them Nietzsche uses Zarathustra as his
spokesman, in the other Dionysos as his ‘teacher’. The two works were not
separated by five years. They almost certainly had a common origin (as we
will examine in Chap. 2), and at least from 1884 onwards Nietzsche
explicitly closely connects them, and regards Also sprach Zarathustra as the
“entrance hall” and the Revaluation of All Values, which he calls his mag-
num opus (Hauptwerk), as “the main building” (as we will see when we
examine Nietzsche’s letters in Chap. 5). The fact that Nietzsche praises
Also sprach Zarathustra so exorbitantly in Ecce homo, as well as quoting
long passages from it, has been understood by almost all commentators as
Nietzsche’s exaggerated view of Also sprach Zarathustra—this may still be
1
Many scholars assume, following Mazzini Montinari, that the three further books of the
Hauptwerk were not written because Nietzsche changed his mind at the end of October 1888 or
later, and decided not to write them. I will show below that this is not correct. Furthermore, even
if it was correct, it does not change the fact that Nietzsche planned and worked hard on a magnum
opus (Hauptwerk) already from 1881, and with more intensity from early 1884 until at least late in
1888. All this time he aimed and worked hard at producing a four volume magnum opus.
1 Introduction: The Close Relation between Thus Spoke… 3
2
KSA 9, 11[195]. This note from August 1881 contains the first reference to Zarathustra, and was
written just weeks after Nietzsche had discovered the idea of eternal recurrence.
4 T. H. Brobjer
and theme that continued to echo in both these book-projects. The great
similarity and kinship of the two works is reflected in that they (or the
original single project) began as an attempt to present the new idea of
eternal recurrence and the consequences of this hypothesis. Eternal recur-
rence—the existential question of how one would respond to the idea
that one would have to re-live one’s life again and again in exactly the
same way (as a test of values, as discussed in Chap. 7 below)—always
remained the principle idea of Also sprach Zarathustra (in Ecce homo,
Nietzsche writes: “The basic conception of the work [Zarathustra]—the
thought of eternal recurrence”), and this idea was all along planned to be
the center-piece of either the whole or the fourth volume of the Hauptwerk
(for a while it had eternal recurrence as a subtitle and later it was used as
the subtitle to the fourth volume). Equally important for both works is
the attempt at revaluating values. A further principle idea of Also sprach
Zarathustra is the concept of the Übermensch. Nietzsche rarely uses this
term after the Zarathustra period, but the role of the closely related
“higher humans”, “exceptions”, “those that have turned out well”, “law-
givers”, etc., was planned to be prominent in volume 4 of the Umwerthung
aller Werthe. Both works also begin with the death of God and its conse-
quences as both a crisis of value (nihilism), but also as opening up the
possibility that humankind, through self-determination, could therefore
enter a new higher phase of human history. Other major common themes
are critique of morality (immoralism), that that which one thinks and
does should come from oneself (existentialism), the importance of striv-
ing, and striving beyond oneself, the importance of being creative, and in
being future-oriented. They also share a large number of other
minor themes.
These two works are also similar in that in both of them, there exist a
spokesman other than Nietzsche himself, Zarathustra and Dionysos
respectively, and that is the case in no other book by Nietzsche. It is true
that in the former work Zarathustra is the supreme and only spokesman
(Nietzsche elsewhere makes very clear that Zarathustra is just another
name for his own),3 while in the latter work Nietzsche mainly planned to
3
Nietzsche frequently refers to Zarathustra as his son, etc., and in Ecce homo he even explicitly says
that the name of Zarathustra can be exchanged for his own.
1 Introduction: The Close Relation between Thus Spoke… 5
speak in his own voice, but emphasizing that Dionysos (as sort of Über-
Zarathustra) has been his teacher, and he planned to entitle the last vol-
ume Dionysos or Dionysos philosophos.
The most fundamental difference between these two works is foremost
one of style, the poetical and metaphorical in Also sprach Zarathustra as
opposed to the more focused, philosophical and treatise-like in Der
Antichrist and the rest of the planned Umwerthung aller Werthe. Another
possible fundamental difference is one of scope. Also sprach Zarathustra
has an enormously broad scope (and is often difficult to interpret) and
can be regarded as life-philosophy while Der Antichrist is mostly limited
to a fairly narrow and focused scope of criticizing Christianity.4 The
planned second book, mostly entitled The Free Spirit, was meant to criti-
cize theoretical philosophy, i.e. epistemology and metaphysics, as well as
treat nihilism in general. The third book, called The Immoralist, was
meant to criticize morality and human ideals (the essence of so-called
practical philosophy). The fourth book, Dionysos or Dionysos philosophos
was meant to be more affirmative, presenting new alternative values to
those he had criticized, and centered on the idea of eternal recurrence.
See Tables 1.3–1.5.
In the later chapters of this study, we will examine some of the conse-
quences of realizing the close link between these two works. Some of the
questions we will answer in this study are:
4
However, considering the enormous influence of Christianity on European history, culture and
values, and Nietzsche sees this better than most, this is actually far from a limited and narrow theme.
6 T. H. Brobjer
Table 1.1 The Evolution of the Planned Title of Nietzsche’s magnum opus, from
the Autumn 1881 to December 1888
Autumn 1881-Summer 1885 → Aug. 1885-Aug. 1888 → Sept. -Dec. 1888
3-5 books (but mostly 4) Consisting of 4 books Consisting of 4 books
Many different titles Consistent title Consistent title (earlier subtitle)
Not called Hauptwerk, but Called Hauptwerk Called Hauptwerk
e.g. ’Haupt-Bau’ (from 1884)
project and its consequences has received such little attention in the
scholarly literature, and still more surprising, considering that it coloured
and partly determined much of Nietzsche’s life and work during the last
five years of his active life, that it has received almost no in-depth discus-
sion in the many biographies, including also the recent biographies of
Nietzsche. Nietzsche spent much more time and effort on this project
than on any of his published books after Also sprach Zarathustra as I have
shown and argued in my Nietzsche’s ‘Ecce Homo’ and the Revaluation of All
Values (Bloomsbury, 2021).
However we regard it and its outcome, this project greatly affected
Nietzsche’s writing also of the books that were not part of it, such as
Beyond Good and Evil (Jenseits von Gut und Böse), On the Genealogy of
Morals (Zur Genealogie der Moral), The Case of Wagner (Der Fall Wagner)
and Twilight of the Idols (Götzen-Dämmerung), and we need to take this
plan and this prospective work into account when we read and ana-
lyze them.
8 T. H. Brobjer
Not only did Also sprach Zarathustra and the Hauptwerk arise out of
the same thoughts, notes and drafts of books—and for both of them the
kernel is the idea of eternal recurrence and the consequence of the death
of God (that is, nihilism, and the overcoming of it, or, expressed differ-
ently, that a new foundation of values was needed), including a new con-
ception of man, as well as the revaluation of values. This close kinship of
the two works remains an important fact also in the later 1880s and
explains why he mentions both Also sprach Zarathustra and the
Umwerthung aller Werthe at the end of Götzen-Dämmerung: “I have given
mankind the most profound book it possesses, my Zarathustra: I shall
shortly give it the most independent”, the latter which refers to the
Hauptwerk. It also explains why Also sprach Zarathustra is so prominent
in Ecce homo, written as a preface to the Umwerthung aller Werthe, why he
can write in that work, Ecce homo, that he has said nothing now which
could not have been said by Zarathustra (he regarded both of them, Also
sprach Zarathustra and Ecce homo, as entrance halls of or prefaces to the
Hauptwerk), as well as why he can claim that perhaps the only readers
who can understand the first volume of the Umwerthung aller Werthe, i.e.
Der Antichrist, are “the readers who understand my Zarathustra”.5 I will
argue for an at least in part new interpretation of the meaning of the idea
of eternal recurrence and why it was so important to Nietzsche, by relat-
ing it explicitly to the revaluation of all values, which not only was the
planned title of the Hauptwerk, and earlier its subtitle, and constituted
the essence of the late Nietzsche’s philosophy.
Furthermore, in 1887 and 1888 Nietzsche seems to have regarded the
fourth book of Also sprach Zarathustra as a bridge between the two works
(as we will discuss in Chap. 6).
There are also many parallels between Also sprach Zarathustra and the
Umwerthung aller Werthe. For example, when Nietzsche received the first
review of Also sprach Zarathustra he was highly pleased and wrote in a let-
ter to Peter Gast, 26 August 1883:
5
Der Antichrist, Foreword. The translator, R.J. Hollingdale, selected to have Zarathustra in italics
(and thus referring to Also sprach Zarathustra), but in the original German it is not in italics. The
difference is minor.
1 Introduction: The Close Relation between Thus Spoke… 9
Also the first review of the first [part of ] Zarathustra, which has been sent
to me (by a Christian and antisemite, and, oddly enough, written in jail)
gives me encouragement for also there the public position, the only one of
my positions which can be understood, that is, my relation to Christianity,
is immediately well and distinctly understood. “Aut Christus, aut
Zarathustra!” [Latin for: Either Christ or Zarathustra] Or more clearly, it is
about the old and long promised coming of the antichrist—thus it is
understood by the reader.6
This is basically what Nietzsche examines and argues for, using history,
philosophy and values (including polemics and the revaluation of values)
five years later in the first book of the Umwerthung aller Werthe, Der
Antichrist.
6
Nietzsche to Gast, 26 August 1883. Compare also Nietzsche’s letter to Overbeck from the
same date.
10 T. H. Brobjer
7
I have attempted to make such studies of Ecce homo and Götzen-Dämmerung with my Nietzsche’s
‘Ecce Homo’ and the Revaluation of All Values: Dionysian versus Christian Values (2021) and the
forthcoming ‘Twilight of the Idols’ and Nietzsche’s Late Philosophy: Toward a Revaluation of Values.
1 Introduction: The Close Relation between Thus Spoke… 11
(i) The conventional view: Each book is regarded as separate and independent
(ii) Nietzsche’s view: Also sprach Zarathustra and the Umwerthung aller Werthe are regarded
as much more fundamental than the rest (which are regarded as either preliminaryor prefaces
to them or as commentaries to them).We will examine and follow this view in this study.
Götzen-
Dämmerung
Morgen- Die Jenseits Zur Der
röthe fröhliche von Genealogie Fall
Wissenschaft Gut der Moral Wagner
und
Böse
Note that this is in many ways implies the opposite to what many
English-language commentators assume and argue in regard to Nietzsche’s
thought and Nachlass (notes). Nietzsche saved his more important notes,
from the period 1881 to 1888, for use on especially his work on the
Hauptwerk (as we will discuss in Chap. 9), and in 1886 used the less
important notes for writing Jenseits von Gut und Böse. Jing Huang has
recently written an excellent paper on how Nietzsche’s notes have been
viewed in the Anglo-Saxon world, but in truth, her argument should be
further radicalized (Table 1.2).8
The fourth book of Also sprach Zarathustra is not included in (ii) since
it was not published (its role is discussed in Chap. 6).
The most important differences between the two interpretations are
that in the latter (i.e. in Nietzsche’s view):
8
Jing Huang, “Did Nietzsche want his notes burned? Some reflections on the Nachlass problem”,
British Journal of the History of Philosophy 27, 1194–1214 (2019).
12 T. H. Brobjer
1. Two works are regarded as much more important than the rest—and
both of these works have received relatively little attention in modern
Nietzsche scholarship
2. Ecce homo is regarded as foreword to the Umwerthung aller Werthe
(and meant to be published before Der Antichrist). The book is not
merely a backward-looking autobiography, but more preparatory and
forward-pointing to the coming Hauptwerk
3. Nietzsche’s corpus is not completed—further volumes of the
Umwerthung aller Werthe were planned and far developed during
many years
4. Der Antichrist is not separate and self-contained, but the first volume
of four of the Umwerthung aller Werthe
5. Götzen-Dämmerung is not a separate and self-contained work, but
based on excerpts from material related to the Umwerthung aller
Werthe, selected and written to tempt and prepare readers for that
work—he considered as subtitle for it several variants of “My
Philosophy in Extract”
6. Also sprach Zarathustra consists of three books, not four. Nietzsche
regarded this book as his most important published book, and as an
entrance hall to the forthcoming Umwerthung aller Werthe
7. Nietzsche came to regard the fourth book of Zarathustra as a bridge
between Also sprach Zarathustra and the Umwerthung aller Werthe in
1887 and 1888
Nietzsche claims in Ecce homo that he wrote the first three parts of Thus
Spoke Zarathustra in about ten intensive and inspired days each (the first
and second parts were written in January and July 1883, the third part in
January 1884, and the fourth part during January-early February 1885,
and published in May and September 1883, April 1884 and the fourth in
a small private edition of 45 copies in April 1885, respectively). This
claim of having written them in ten days each may in some ways be true,
but it also gives the wrong impression. He had found the fundamental
idea of the work already in August 1881 when he ‘discovered’ the idea of
1 Introduction: The Close Relation between Thus Spoke… 13
9
Compare Ecce homo, ‘Zarathustra’, 1, where Nietzsche claims that this idea constitute the cen-
trepiece of the work.
10
This is visible, among others, in letters to Lou Salomé, in the text on the cover of Die fröhliche
Wissenschaft where he states that this book ends his free spirit phase and most clearly in the last two
sections of the book, 341 and 342, were he introduces the central idea of the book, eternal recur-
rence, and the figure of Zarathustra.
The very first notes which suggest the work are from August 1881, the time when he discovered
the eternal recurrence and the figure of Zarathustra. The title and the expression Also sprach
Zarathustra does not occur until he worked on it in January 1883, but he used the expression “So
sprach Zarathustra” in KSA 9, 12[225] already in the autumn 1881.
Early versions of sections 68, 106, 125, 291 and 332 of The Gay Science contained references to
the name or figure Zarathustra, but these were withdrawn before the final version because he real-
ized that he wanted to save the figure of Zarathustra until his next book. Nietzsche introduces the
name Zarathustra in section 342. That whole section he essentially restates at the beginning of Thus
Spoke Zarathustra, which shows that he already in 1882 knew he was going to write Also sprach
Zarathustra.
11
Letters to Reinhart von Seylitz, 12 February 1888, to Naumann, 25 November 1888 and to Jean
Bourdeau, 17 December 1888. He uses these expressions in several letters, and also several other
expressions. Even as early as 1885 he makes similar claims, e.g. in letters to Marie Köckert, middle
of February 1885 and to Fritzsch, 29 August 1886. Similar statements can be found in his notes
and in his published books.
14 T. H. Brobjer
romantic and idealistic first phase and the too positivistic second phase.
His praise of Also sprach Zarathustra in his last book, Ecce homo, which he
largely wrote in the second half of October and the first part of November
1888, but continued to revise until his mental collapse in early January
1889, was extreme, and he throughout the book quotes long sections
from it, and refers to and praises Also sprach Zarathustra. In letters he
states that the purpose of Ecce homo is to get people to discover and better
understand Also sprach Zarathustra (as well as preparing them for the
Umwerthung aller Werthe)—emphasizing the importance he placed on
this work.
Also sprach Zarathustra was born out of Nietzsche’s thoughts
1880–1882/83, and by Nietzsche regarded as the fruit of this period. Not
only does Nietzsche present the themes of revaluation of values and the
idea of eternal recurrence in Die fröhliche Wissenschaft (1882), as well as
the figure Zarathustra. He was even convinced enough that he was mov-
ing into a new phase of his life to have printed on the back cover of Die
fröhliche Wissenschaft that this book ends his “free spirit” phase.
After having finished Also sprach Zarathustra in three parts, Nietzsche
went back and re-read Morgenröthe (1881) and Die fröhliche Wissenschaft
(1882), and found in them “hardly a single line that could not serve as an
introduction to, preparation for and commentary to” Also sprach
Zarathustra, as he writes in a letter to Overbeck, 7 April 1884. He con-
tinues: “It is a fact that I wrote the commentary before the text—”.12
That he regarded the works written after Also sprach Zarathustra as less
important than Zarathustra is clear. We know that he regarded the two
next books, Jenseits von Gut und Böse and Zur Genealogie der Moral, as
commentaries to Also sprach Zarathustra, and as preparatory for under-
standing it.13 This was also true for the fifth book of Die fröhliche
Wissenschaft, added in 1887: “My purpose with it was to give it [Die
fröhliche Wissenschaft] still more the character of a preparation ‘for Also
12
Nietzsche says the same thing in a letter to Resa von Schirnhofer, early May 1884.
13
In the letter accompanying Jenseits von Gut und Böse to Jacob Burckhardt, 22 Sept. 1886,
Nietzsche wrote: “Please read this book (although it says the same things as my Zarathustra, but
differently, very differently—)”. And to Seydlitz, 26 October 1886 he writes: “Hast Du Dich in
meinem ‘Jenseits’ umgethan? (Es ist eine Art von Commentar zu meinem ‘Zarathustra’. Aber wie
gut müsste man mich verstehn, um zu verstehn, in wie fern es zu ihm ein Commentar ist!)”.
1 Introduction: The Close Relation between Thus Spoke… 15
The mostly short later books, Der Fall Wagner and Götzen-Dämmerung
he viewed as minor works and he repeatedly referred to both of them as
mere “resting-places” from the difficult task of writing the Umwerthung
aller Werthe, confirming the view that Also sprach Zarathustra was without
doubt his magnum opus among his published books (which, of course,
did not include the Hauptwerk).16
However, this does not give the full truth. Nietzsche already from early
on, from the period 1882–84, wanted to go beyond Also sprach Zarathustra,
in the sense of writing a more theoretical or philosophical account of his
14
See letter to Nietzsche’s publisher Fritzsch, 29 April 1887: “Meine Absicht dabei war, ihm [Die
fröhliche Wissenschaft] noch mehr den Charakter einer Vorbereitung ‘für Also sprach Zarathustra’
zu geben”.
15
Zur Genealogie der Moral, II, 25. This is the whole of the last section of the second essay of Zur
Genealogie der Moral, which originally was meant to end the work (but Nietzsche later wrote and
added the third essay). This was obviously written in order to get the reader to also read his Also
sprach Zarathustra.
See also Nietzsche’s letter to Overbeck, 17 September 1887 where he claims that with Zur
Genealogie der Moral “his preparatory activity has been brought to a finale“, here the preparatory
refers to in regard to his work on the Hauptwerk: “Mit dieser Schrift (drei Abhandlungen enthal-
tend) ist übrigens meine vorbereitende Thätigkeit zum Abschluß gelangt: im Grunde gerade so, wie
es im Programm meines Lebens lag, zur rechten Zeit noch, trotz der entsetzlichsten Hemmnisse und
Gegen-Winde: aber dem Tapferen wird Alles zum Vortheil.”
16
Nietzsche contra Wagner and Dionysos-Dithyramben are short and minor works, consisting largely
of selections of earlier written poems and earlier published texts about Wagner, with much less
philosophical contents than his other books. There is for both of them uncertainty whether he
really intended to publish them. I therefore do not include them in this discussion.
16 T. H. Brobjer
17
For a longer discussion of this, see in my article, ’Nietzsche’s magnum opus’, History of European
Ideas 32 (2006), 278–294.
18
This is something which Nietzsche all along works on. To mention just one example, see KSA 10,
24[4], which is a draft for a work, almost certainly his Hauptwerk, entitled The Eternal Recurrence,
in four parts.
19
KGW VI.2, page 257.
1 Introduction: The Close Relation between Thus Spoke… 17
Anyway, this book which the author himself has called: ‘Prelude to a
Philosophy of the Future’ is only a free preface; the great question is yet to
come. At least, announced on the cover of the book is as present in
preparation: ‘The Will to Power. Attempt at a Revaluation of All Values.
(In four books.)’ One will have to wait for this work before one can make
a final judgement of the original, but often only sudden notions written in
aphoristic form of the present book.20
To his sister Nietzsche writes, concerning his plans for a magnum opus:
For the coming 4 years the working out of a four-volume magnum opus
[Hauptwerks] has been announced; already the title is enough to raise
fears: ‘The Will to Power. Attempt at a Revaluation of All Values’. For its
sake I have need of everything, good health, solitude, good spirits, per-
haps a wife.21
Ah, everything in my life is so uncertain and shaky, and always this horrible
ill health of mine! On the other hand, there is the hundredweight of this
need pressing upon me—to create a coherent structure of thought during the
next few years—and for this I need five or six preconditions, all of which
seem to be missing now or to be unattainable.22
During the autumn of 1888, shortly before his collapse, he mostly felt
that he was moving forward well, as can be seen in several letters, with
claims such as: “My life is now coming to a terrific confrontation, which
20
Joseph Viktor Widmann, Review of Jenseits von Gut und Böse in Der Bund, 16 and 17 September
1886, “Nietzsche’s Dangerous Book”, reprinted in KGB III.7/2, pp. 520–525.
21
Letter to Elisabeth and Bernhard Förster, 2 September 1886.
22
Letter to Overbeck, 24 March 1887.
18 T. H. Brobjer
has been long in preparation: that which I will do in the next two years is
such that it will overthrow our whole present order”.23
For what was Also sprach Zarathustra to be preparatory? For what was
it an entrance hall? The answer is for the project Revaluation of All Values
and the philosophy of Dionysos. Zarathustra was to be overcome and
transcended, just as Nietzsche had planned to have him killed in the con-
tinuation of the book,24 overcome and transcended by Dionysos.
Zarathustra, after all, is just a prophet, Dionysos a god! That is, a still
higher manifestation of Nietzsche himself (which was difficult to achieve
and live up to). In 1888, although Nietzsche praises Also sprach Zarathustra
excessively, Zarathustra only represents how far he has come philosophi-
cally 1883–1887/88 in his published books, while Dionysos represents
where he is going (and to some of his notes during these years). This is
also reflected in that the collection of poems he planned to publish in
1889, which was long intended to be entitled “Songs of Zarathustra” but
was now renamed Dionysos-Dithyramben. This new emphasis on Dionysos
as symbol for his philosophy is visible in Götzen-Dämmerung where
he writes:
A spirit thus emancipated stands in the midst of the universe with a joyful
and trusting fatalism, in the faith that only what is separated and individual
may be rejected, that in the totality everything is redeemed and affirmed—
he no longer denies … But such a faith is the highest of all possible faiths: I
have baptized it with the name Dionysos.25
In the section following the one after this one, which was originally
going to be the last section and sentence of the book, he wrote:
23
Letter to Helen Zimmern, 8 December 1888: “Mein Leben kommt jetzt zu einem lang vorbere-
iteten ungeheuren Eklat: das, was ich in den nächsten zwei Jahren thue, ist der Art, unsere ganze
bestehende Ordnung […] über den Haufen zu werfen.”
24
Nietzsche planned a continuation of Also sprach Zarathustra, a fifth and sixth book, in which
Zarathustra dies, until the autumn of 1885. This is reflected in a number of notes, among others
KSA 11, 35[73–75] and 39[3 and 22]. See also KGW VI.4, pp. 972ff.
25
Götzen-Dämmerung, ‘Streifzüge’, 49.
1 Introduction: The Close Relation between Thus Spoke… 19
mankind with the heaviest demand”, that is, with the revaluation of all
values which was to be contained in his work with the same name, the
Umwerthung aller Werthe. In the second section of the preface, he repeats
that he is “a disciple of the philosopher Dionysos”. Both Jenseits von Gut
und Böse and Zur Genealogie der Moral are now described as being prepa-
ratory for the coming revaluation.30 Furthermore, at the end of the review
of Der Fall Wagner he again explicitly refers to his coming Hauptwerk:
“And so, about two years before the shattering thunder of the Revaluation
which will set the earth into convulsions, I sent the ‘Wagner Case’ into
the world.” Der Fall Wagner was published in 1888, and he thus foresaw
the publication of the Umwerthung aller Werthe in or near 1890. In Ecce
homo he reviews all of his books, except Der Antichrist, which he regarded
as part of the coming ‘revaluation’. Ecce homo also ends with the words:
“Dionysos against the Crucified …”. This is almost a direct parallel to what
he had written about Also sprach Zarathustra in 1883: “Aut Christus, aut
Zarathustra!” [Latin for: Either Christ or Zarathustra], as quoted above in
Sect. 1.2 in Chap. 1.
However, as stated above, only the first volume, Der Antichrist, of this
planned magnum opus was finished when he collapsed in early January
1889. There are a number of drafts of the contents of the following two
planned volumes, but relatively few drafts for the fourth volume, called
in several notes: Dionysos: Philosophy of Eternal Recurrence, Dionysos phi-
losophos or just Dionysos.31 On the other hand, the notes for the fourth
volume show most consistency about what it was to contain. In Nietzsche’s
own view Also sprach Zarathustra represented the highest he publicly
achieved before he wrote the Hauptwerk, but we should be aware that he
for several years planned and aimed higher and beyond that, for a posi-
tion that he signified by the name Dionysos.
30
This is most obvious for Zur Genealogie der Moral, which is described as “three decisive prelimi-
nary studies of a psychologist for a revaluation of all values”.
31
See KSA 13, 14[89], 16[32], 19[8], 22[14 and 24] and 23[8 and 13], as well as the note KSA 13,
11[416], which also seems to have been added by Nietzsche after September 1888.
1 Introduction: The Close Relation between Thus Spoke… 21
32
Nietzsche’s very last outline for the last three volumes of Umwerthung aller Werthe is in KSA 13,
23[13], from October 1888. It consists of the following text: [Volume 2] The Free Spirit/ Critique
of Philosophy as a Nihilistic Movement. [Volume 3] The Immoralist/ Critique of Morality as the
Most Dangerous Kind of Lack of Knowledge. [Volume 4] Dionysos philosophos. The note 19[8] is
almost identical to this one.
22 T. H. Brobjer
Table 1.3 A comparison of the last draft for the Hauptwerk under the title Der
Wille zur Macht, 26 August 1888, with one of the several almost identical notes
for the Hauptwerk under the title Umwerthung aller Werthe, written in September
and October, but which does not contain any chapter titles
KSA 13, 18[17] The last draft for the ”Will KSA 13, 19[8], with chapter titles from
to Power”, dated 26 August 1888. KSA 13, 19[8], September 1888 18[17]
Entwurf des
Plans zu:
der Wille zur Macht. Umwerthung aller Werthe. [Constructed Table to Contents by
Versuch Combining the Two Previous Ones]
einer Umwerthung aller Werthe.
— Sils Maria
In the third column chapter titles from the first column have been added to that
of the second. (The chapter titles are translated into English in the last column
of Table 1.5 below.)
1 Introduction: The Close Relation between Thus Spoke… 23
volume, not “What is Truth?” as when the note was written), as well as
consistent with many of the earlier drafts.
An alternative way to summarize the planned contents of the
Umwerthung aller Werthe in 1888, which also shows how the plan for the
Hauptwerk developed, is to look at three actual tables of contents
Nietzsche wrote for this work during 1888, but letting the chapter titles
be organized according to how he planned the four volumes after Der
Antichrist, as volume 1, was written, listed in Table 1.5 below, which thus
includes much of Table 1.3 in the last column.
A simplified ”average” (of not just the last but of many different ver-
sions and drafts among the late notes) of the contents of the three never-
completed volumes of the Umwerthung aller Werthe can look something
like in Table 1.4:33
From earlier notes it is possible to acquire much more detail about the
planned contents of the different volumes, although one, of course, must
assume that some development and rearrangements occur as the project
evolves. From early 1888 it is possible to gain much detailed information.
It is sometimes difficult to distinguish among Nietzsche’s extant notes
which were designated to be used for the Umwerthung aller Werthe and
which should be regarded as other sorts of notes. For many of them there
probably was no such clear distinction and demarcation even in
Nietzsche’s own mind. Nonetheless, there exists a fairly large set of notes
that obviously and explicitly were written down with the intention to be
used for the Hauptwerk. Furthermore there are a fairly large number of
individual notes which Nietzsche added titles to, where it is obvious that
they too were meant for the work on the Hauptwerk. This is especially
true for most of the notes listed in three large notebooks, approximately
200 pages each, W II 1, W II 2 and W II 3, published in KSA 12,
33
Note that these three tables of contents are thus not Nietzsche’s own, but created by me from his
many drafts of tables of contents over several years (not just the last months of 1888) for the pur-
pose of giving a more ‘average’ and more representative content than what is found in any indi-
vidual draft written by Nietzsche.
24 T. H. Brobjer
Table 1.4 A Constructed Average of Many Late Notes for the Chapters and
Contents of the Three Last Volumes of the Umwerthung aller Werthe from the
period 1886 to 1888
Book 2: The Free Spirit: Critique of Philosophy as a Nihilistic Movement
(Alternative title: We Affirmative. Alternative subtitle: Salvation from ’the
Truth’.)
Table of Contents:
Truth: The Value of Truth and Falsehood
The Will to Truth
Nihilism (and Pessimism)
Book 3: The Immoralist: Critique of Morality as the Most Dangerous Kind of
Lack of Knowledge
Table of Contents:
Introduction: What is Morality?
The Errors of Psychology
Critique of ‘the Good [Humans]’
Critique of ’the Improvers’
Critique of the Ideals and human ‘desirables’
Book 4: Dionysos philosophos
(Alternative titles: The Hammar and The Great Midday)
Table of Contents:
Eternal Recurrence (by far the most important planned content of this volume)
The Tragic Worldview
The Grand Style
Grand Politics
Order of Rank
The Higher Human. The Lawgiver
9[1–190], 10[1–206] and KSA 13, 11[1–138] respectively,34 and also for
many notes in the notebook W II 4, KSA 13, 14[1–227], used during
April and May 1888. Note KSA 13, 12[2] arranges twelve chapters into
the four books (as do several other notes). More extensively, note KSA
13, 12[1] summarizes 374 notes (that Nietzsche had worked on over the
past years); each in a few words, and then lists to which of the four books
each belongs. We know that Nietzsche used this collection of summaries
and notes in September 1888 when he wrote Der Antichrist, and it seems
very probable that he also would have used it when writing the three
34
Nietzsche numbered and summarized 374 of these notes, and attributed them (except the last
ones) into the four planned volumes of the Hauptwerk, see KSA 13, 12[1–2], from early 1888. The
contents of these four large notebooks have been published in facsimile and diplomatic text in
KGW IX.6 and IX.7. I discuss these notes in more detail in Sect. 9.2 in Chap. 9.
1 Introduction: The Close Relation between Thus Spoke… 25
Table 1.5 Chapter titles for Umwerthung aller Werthe from earlier in 1888, here
classified according to the book divisions from Sept.–Nov. 1888
Table of contents Table of contents
Umwerthung aller Table of contents from May or June from 26 August
Werthe from early 1888 of 1888 1888
Sept.–Nov. 1888 KSA 13, 12[2] KSA 13, 16[51] KSA 13, 18[17]
Book 1 of
Umwerthung aller
Werthe
The Anti-Christ:
Attempt at a
Critique of
Christianity
Critique of the The religious man The homines
Christian ideals as typical religiosi
décadent
The pagan in Thoughts about
religion Christianity
Book 2 of
Umwerthung aller
Werthe
The Free Spirit:
Critique of
Philosophy as a
Nihilistic
Movement
Nihilism, The true and the The psychology of
considered to apparent world errors
its final
conclusion
The ‘will to The philosopher as The value of truth
truth’ typical décadent and error
Psychology of Science against The will to truth
the ‘will to philosophy
power’
(pleasure, will,
concept etc)
Culture, Nihilism [and its The
Civilization, the opposite] metaphysicians
ambiguity of
‘the modern’
To the history of
European
nihilism
(continued)
26 T. H. Brobjer
further volumes. We will discuss and use this in Chaps. 9, 10, and 11
below, and many of these summaries and notes will be translated into
English and published for the first time.
We can immediately from Table 1.5 see that there is much similarity
between Also sprach Zarathustra and these plans. Zarathustra is the “most
Godless”, the bringer of new truths, the destroyer of morality—and the
teacher of new values and of the idea of eternal recurrence (which we will
discuss in Chaps. 7, 8, 9,10, and 11 below).
When Nietzsche wrote about Der Antichrist to Malwida von
Meysenbug, 4 October 1888, that “the first book of my Revaluation of All
Values is finished—the greatest philosophical event of all time, with
which the history of mankind will break into two halves …”, she responds
in the middle of October with interest and a rhetorical question: “I am
much looking forward to the first part of your great work. It is presum-
ably the complete discussion of that to which Zarathustra was the
introduction”.35
35
KGB III.6, p. 331.
28 T. H. Brobjer
interest in Dionysos began early and was at its most intensive during the
early 1870s, with a revival of interest in the later 1880s, while he only
‘discovered’ Zarathustra in 1881 and referred to the figure most fre-
quently during the years 1882–85 and in late 1888. More relevant, at
least for our interest here, is that the late Nietzsche’s use of these symbols,
that is, his use of them after 1885, is almost evenly distributed between
the two.
Zarathustra was a symbol for many things for Nietzsche. More than
anything else, he was the teacher of eternal recurrence; but he also repre-
sents the overcoming of morality, thus immoralism, but also atheism,
skepticism and the like. He is a severe critic of present values and ideals,
and he also suggests new ‘half-written tables of values’. Zarathustra can
easily be taken to constitute Nietzsche’s most important symbol, and that
impression seems confirmed by Nietzsche’s claim that there were no
counter-ideals before Also sprach Zarathustra, and that he has said nothing
in Ecce homo that he could not have said already five years before, through
the mouth of Zarathustra.
Dionysos in Nietzsche’s writings also came to represent many impor-
tant topoi; tragedy, life-affirmation, creativity (and destruction) and real-
ism. He also represents darkness (and the forbidden—which seems
mainly to refer to revalued values—which Nietzsche had referred to both
at the end of Jenseits von Gut und Böse, the beginning of Ecce homo and in
many late notes—probably another allusion to what was to come in the
planned Umwerthung aller Werthe), revolution, the antichrist,36 extasis,
music, immoralism and association with Ariadne (which eventually will
lead Nietzsche to identify with Dionysos). Most of all, however, Dionysos
seems to be not just the teacher of eternal recurrence, but actually repre-
sent the idea of eternal recurrence itself.
However important Zarathustra was to Nietzsche, I think one must
say that both Zarathustra and Nietzsche failed as teachers. Neither in the
book Also sprach Zarathustra, where Nietzsche and Zarathustra more sug-
gest than expound on the idea of eternal recurrence, nor outside of the
book, are people aware of this idea, nor are the few that have that knowl-
edge persuaded by it. A poetic and metaphorical intimation of eternal
36
Die Geburt der Tragödie, Preface, 1.
1 Introduction: The Close Relation between Thus Spoke… 29
recurrence was not sufficient. Nietzsche knew this, and thus also planned
to present it (and other aspects of his thought) in a more philosophical
manner—(while he still playfully wanted to present it as the philosophy
of the god Dionysos)—and that was the main purpose of the Umwerthung
aller Werthe.
1. I argue that the principle content of both Also sprach Zarathustra and
the Hauptwerk were conceived around the idea of eternal recurrence,
and that it was the discovery of this idea in August 1881 that was the
stimulus for the writing of both books.
2. I further show that both these works concretely have their origin in
the draft for a work entitled Midday and Eternity, and that both works
developed out of this projected work.
3. I argue that both works share in expressing a new conception of man.
This is obviously true for Also sprach Zarathustra, in which the
Übermensch-theme is arguably more prominent than even the idea of
eternal recurrence, but this has not been realized for the case of the
Umwerthung aller Werthe, since although present in the plans for it, see
especially sections three and four of Der Antichrist (where even the
When I refer to Also sprach Zarathustra I usually mean the first three books or parts of it that
37
Nietzsche made public. The fourth part, ZaIV, not published by Nietzsche, I usually treat separately.
30 T. H. Brobjer
These arguments for the kinship between Also sprach Zarathustra and
the Umwerthung aller Werthe are supplemented by several others, such as
the existence of several other parallel contents in the two works, and the
structural similarity between them. The main problem is identified in
In the subtitle for those who prefer to refer to Nietzsche’s Hauptwerk by its penultimate title, Der
38
Wille zur Macht, with the subtitle: “Attempt at a Revaluation of All Values”.
1 Introduction: The Close Relation between Thus Spoke… 31
2.1 Introduction
The titles Also sprach Zarathustra and Umwerthung aller Werthe both
began as subtitles to Nietzsche’s planned Hauptwerk, and it seems as if
both of these works grew out of a project which began in 1881 and 1882.
Nietzsche made a number of important new philosophical ‘discoveries’ in
the early 1880s (the death of God, nihilism, Übermensch, immoralism),
with the discovery of the idea of eternal recurrence, in August 1881, as
the most important one. Perhaps equally important was that he during
this time became increasingly aware of the themes of the concept of will
to power and of the revaluation of values, but the thought of these took
longer time to develop, from circa 1880 until 1883. The development of
all these philosophical themes would make Nietzsche move into a new
stage, that of the mature (or late) Nietzsche, and these concepts and ideas
would constitute important ingredients in both Also sprach Zarathustra
and the plans for the Hauptwerk.
1
It occurs for the first time as a subtitle to Mittag und Ewigkeit (which we will discuss later in this
chapter), in the note KSA 10, 4[39], from the winter 1882/83, and thereafter in the note 4[186].
Nietzsche had once before used the similar expression “So sprach Zarathustra”, KSA 9, 12[225],
but then not as a title. The notes in this notebook has been dated by Montinari as having been
written during the autumn 1881, but the final notes, to which this one belongs, were probably
added later. The last note, 12[231], was written during the end of March 1882.
2
KSA 11, 26[259]. Philosophie der ewigen Wiederkunft.
3
KSA 12, 2[100], summer 1886. Der Wille zur Macht.
2 The Common Origin of Thus Spoke Zarathustra… 35
of the idea of eternal recurrence he for the first time uses the expression
“Midday and Eternity”, and already then it is used as a title for a work
which obviously was meant to elabortate on this idea.4 Furthermore,
immediately below the title is Nietzsche’s first reference to Zarathustra—
in a sentence which essentially is identical to the first sentence of the
book (and also the first sentence of the last section, 342, of Die fröhliche
Wissenschaft).
Nietzsche found and picked up the figure of Zarathustra as his spokes-
man while reading the cultural historian and anthropologist Friedrich
von Hellwald’s Culturgeschichte in ihrer natürlichen Entstehung bis zur
Gegenwart (Augsburg, 1874, 2. ed. 1875), 839 pages.5 The introduction
of Also sprach Zarathustra is almost a direct quotation from Hellwald, and
this is even truer of Nietzsche’s very first reference to Zarathustra which
is as follows:
Zarathustra, born at the lake Urmi, left his home when he was thirty years
old, and went to the province of Aria and wrote there, during ten years of
solitude in the mountains, the Zend-Avesta.6
The central part of this text is taken from Hellwald, who wrote:
Zarathustra, the great prophet of the Iranians […] was born in the town of
Urmi, by the lake of the same name […] At the age of thirty, he left his
home, went eastwards to the province of Aria and spent there in the moun-
tains ten years in solitude and occupied himself with composing the
Zend-Avesta.7
From the very start, the idea of eternal recurrence seems to have consti-
tuted the centerpiece of a project, that fairly quickly turned into two
projects; a more poetical and prophetic version (which became Also sprach
4
KSA 9, 11[195].
5
‘Beiträge zur Quellenforschung mitgeteilt von Paolo D’Iorio,” Nietzsche-Studien 22 (1993),
395–397.
6
KSA 9, 11[195]. The next note, on the same theme, under the title “Zum ‘Entwurf einer neuen
Art zu leben’“is at the end dated with the words “Sils-Maria 26. August 1881,” i.e. only a few weeks
after his discovery of the idea of eternal recurrence.
7
Hellwald, Culturgeschichte (1874), p. 128. My translation.
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George stopped, and his heart and his conscience smote him.
William was his sister’s cousin and his brother’s guest, and he had
been neglected by both George and Betty; for Betty had grown about
ten years, in her own estimation, since dancing with officers and
being allowed to come to the first table. George thought this rather
ridiculous of Betty; but was it not equally ridiculous of him to lord it
over William, as if there were twenty years between them, instead of
William being actually older than he?
“I see how it is, William,” said George, after a pause. “I dare say I
have often made a fool of myself in this last week, talking to men as
if I were their equal, and to boys of my own age as if I were a man.
But, although you may laugh at me, I do feel a great deal older in the
last two months—I suppose because I have been with men like Lord
Fairfax and Lance, and then Admiral Vernon and his officers. But if
you will be friends again with me I will promise not to treat you as I
have done, and I acknowledge it was not very gentlemanly of me.”
William was of too gentle a nature to resist this, and the two boys in
five minutes were as good friends as ever. George recalled how
silently William had borne neglect, how ready he had been to be
friends again, and he wondered if he himself had so much
generosity.
The house seemed strangely quiet after all the company had left,
and there were no more routs and balls and romping and hunting.
Snow had fallen, and George and Betty were waiting for good
weather before attempting the journey back to Ferry Farm. George
spoke to Betty about William, acknowledging that he had been as
much to blame as she; and Betty, being of a generous nature, felt
ashamed of herself, with the result that William enjoyed the latter
part of the time much more than the first. But he was destined to
have one more clash with George before their friendship became so
firmly cemented that it lasted during the whole of their lives.
CHAPTER XI
One night, some days after this, George was awakened in the
middle of the night by hearing persons stirring in the house. He rose,
and, slipping on his clothes, softly opened his door. Laurence
Washington, fully dressed, was standing in the hall.
“What is the matter, brother?” asked George.
“The child Mildred is ill,” answered Laurence, in much agitation. “It
seems to be written that no child of mine shall live. Dr. Craik has
been sent for, but he is so long in coming that I am afraid she will die
before he reaches here.”
“I will fetch him, brother,” said George, in a resolute manner. “I will go
for Dr. Craik, and if I cannot get him I will go to Alexandria for
another doctor.”
He ran down-stairs and to the stable, and in five minutes he had
saddled the best horse in the stable and was off for Dr. Craik’s, five
miles away. As he galloped on through the darkness, plunging
through the snow, and taking all the short cuts he could find, his
heart stood still for fear the little girl might die. He loved her dearly—
all her baby ways and childish fondness for himself coming back to
him with the sharpest pain—and his brother and sister, whose hopes
were bound up in her. George thought, if the child’s life could be
spared, he would give more than he could tell.
He reached Dr. Craik’s after a hard ride. The barking of the dogs, as
he rode into the yard, wakened the doctor, and he came to the door
with a candle in his hand, and in his dressing-gown. In a few words
George told his business, and begged the doctor to start at once for
Mount Vernon. No message had been received, and at that very time
the negro messenger, who had mistaken the road, was at least five
miles off, going in the opposite direction.
“How am I to get to Mount Vernon?” asked the doctor. “As you know,
I only keep two horses. One I lent to a neighbor yesterday, and to-
night, when I got home from my round, my other horse was dead
lame.”
“Ride this horse back!” cried George. “I can walk easily enough; but
there must be a doctor at Mount Vernon to-night. If you could have
seen my brother’s face—I did not see my poor sister, but—”
“Very well,” answered the doctor, coolly. “I never delay a moment
when it is possible to get to a patient; and if you will trudge the five
miles home I will be at Mount Vernon as soon as this horse can take
me there.”
Dr. Craik went into the house to get his saddle-bags, and in a few
minutes he appeared, fully prepared, and, mounting the horse,
started for Mount Vernon at a sharp canter.
George set out on his long and disagreeable tramp. He was a good
walker, but the snow troubled him, and it was nearly daylight before
he found himself in sight of the house. Lights were moving about,
and, with a sinking heart, George felt a presentiment that his little
playmate was hovering between life and death. When he entered the
hall he found a fire burning, and William Fairfax sitting by it. No one
had slept at Mount Vernon that night. George was weary and wet up
to his knees, but his first thought was for little Mildred.
“She is still very ill, I believe,” said William. “Dr. Craik came, and
Cousin Anne met him at the door, and she burst into tears. The
doctor said you were walking back, and Cousin Anne said, ‘I will
always love George the better for this night.’”
George went softly up the stairs and listened at the nursery door. He
tapped, and Betty opened the door a little. He could see the child’s
crib drawn up to the fire, the doctor hanging over it, while the poor
father and mother clung together a little way off.
“She is no worse,” whispered Betty.
With this sorry comfort George went to his room and changed his
clothes. As he came down-stairs he saw his brother and sister go
down before him for a little respite after their long watch; but on
reaching the hall no one was there but William Fairfax, standing in
the same place before the hearth. George went up and began to
warm his chilled limbs. Then William made the most indiscreet
speech of his life—one of those things which, uninspired by malice,
and the mere outspoken word of a heedless person, are yet capable
of doing infinite harm and causing extreme pain.
“George,” said he, “you know if Mildred dies you will get Mount
Vernon and all your brother’s fortune.”
George literally glared at William. His temper, naturally violent,
blazed within him, and his nerves, through fatigue and anxiety and
his long walk, not being under his usual control, he felt capable of
throttling William where he stood.
“Do you mean to say—do you think that I want my brother’s child to
die?—that I—”
George spoke in a voice of concentrated rage that frightened
William, who could only stammer, “I thought—perhaps—I—I—”
The next word was lost, for George, hitting out from the shoulder,
struck William full in the chest, who fell over as if he had been shot.
The blow brought back George’s reason. He stood amazed and
ashamed at his own violence and folly. William rose without a word,
and looked him squarely in the eye; he was conscious that his
words, though foolish, did not deserve a blow. He was no match
physically for George, but he was not in the least afraid of him. Some
one else, however, besides the two boys had witnessed the scene.
Laurence Washington, quietly opening wide a door that had been
ajar, walked into the hall, followed by his wife, and said, calmly:
“George, did I not see you strike a most unmanly blow just now—a
blow upon a boy smaller than yourself, a guest in this house, and at
a time when such things are particularly shocking?”
George, his face as pale as death and unable to raise his eyes from
the floor, replied, in a low voice, “Yes, brother, and I think I was crazy
for a moment. I ask William’s pardon, and yours, and my sister’s—”
Laurence continued to look at him with stern and, as George felt, just
displeasure; but Mrs. Washington came forward, and, laying her
hand on his shoulder, said, sweetly:
“You were very wrong, George; but I heard it all, and I do not believe
that anything could make you wish our child to die. Your giving up
your horse to the doctor shows how much you love her, and I, for
one, forgive you for what you have done.”
“Thank you, sister,” answered George; but he could not raise his
eyes. He had never in all his life felt so ashamed of himself. In a
minute or two he recovered himself, and held out his hand to
William.
“I was wrong too, George,” said William; “I ought not to have said
what I did, and I am willing to be friends again.”
The two boys shook hands, and without one word each knew that he
had a friend forever in the other one. And presently Dr. Craik came
down-stairs, saying cheerfully to Mrs. Washington:
“Madam, your little one is asleep, and I think the worst is past.”
For some days the child continued ill, and George’s anxiety about
her, his wish to do something for her in spite of his boyish incapacity
to do so, showed how fond he was of her. She began to mend,
however, and George was delighted to find that she was never better
satisfied than when carried about in his strong young arms. William
Fairfax, who was far from being a foolish fellow, in spite of his silly
speech, grew to be heartily ashamed of the suspicion that George
would be glad to profit by the little girl’s death when he saw how
patiently George would amuse her hour after hour, and how willingly
he would give up his beloved hunting and shooting to stay with her.
In the early part of January the time came when George and Betty
must return to Ferry Farm. George went the more cheerfully, as he
imagined it would be his last visit to his mother before joining his
ship. Laurence was also of this opinion, and George’s warrant as
midshipman had been duly received. He had written to Madam
Washington of Admiral Vernon’s offer, but he had received no letter
from her in reply. This, however, he supposed was due to Madam
Washington’s expectation of soon seeing George, and he thought
her consent absolutely certain.
On a mild January morning George and Betty left Mount Vernon for
home in a two-wheeled chaise, which Laurence Washington sent as
a present to his step-mother. In the box under the seat were packed
Betty’s white sarcenet silk and George’s clothes, including three
smart uniforms. The possession of these made George feel several
years older than William Fairfax, who started for school the same
day. The rapier which Lord Fairfax had given him and his
midshipman’s dirk, which he considered his most valuable
belongings, were rather conspicuously displayed against the side of
the chaise; for George was but a boy, after all, and delighted in these
evidences of his approaching manhood. His precious commission
was in his breast-pocket. Billy was to travel on the trunk-rack behind
the chaise, and was quite content to dangle his legs from Mount
Vernon to Ferry Farm, while Rattler trotted along beside them.
Usually it was a good day’s journey, but in winter, when the roads
were bad, it was necessary to stop over a night on the way. It had
been determined to make this stop at the home of Colonel Fielding
Lewis, an old friend of both Madam Washington and Laurence
Washington.
All of the Mount Vernon family, white and black, were assembled on
the porch, directly after breakfast, to say good-bye to the young
travellers. William Fairfax, on horseback, was to start in another
direction. Little Mildred, in her black mammy’s arms, was kept in the
hall, away from the raw winter air. Betty kissed her a dozen times,
and cried a little; but when George took her in his arms, and, after
holding her silently to his breast, handed her back to her mammy,
the little girl clung to him and cried so piteously that George had to
unlock her baby arms from around his neck and run away.
On the porch his brother and sister waited for him, and Laurence
said:
“I desire you, George, to deliver the chaise to your mother, from me,
with my respectful compliments, and hopes that she will soon make
use of it to visit us at Mount Vernon. For yourself, let me hear from
you by the first hand. The Bellona will be in the Chesapeake within a
month, and probably up this river, and you are now prepared to join
at a moment’s notice.”
George’s heart was too full for many words, but his flushed and
beaming face showed how pleased he was at the prospect.
Laurence, however, could read George’s boyish heart very well, and
smiled at the boy’s delight. Both Betty and himself kissed and
thanked their sister for her kindness, and, after they had said good-
bye to William, and shook hands with all the house-servants, the
chaise rattled off.
Betty had by nature one of the sunniest tempers in the world, and,
instead of going back glumly and unwillingly to her modest home
after the gayeties and splendors of Mount Vernon, congratulated
herself on having had so merry a time, and was full of gratitude to
her mother for allowing her to come. And then she was alone with
George, and had a chance to ask him dozens of things that she had
not thought of in the bustle at Mount Vernon; so the two drove along
merrily, Betty chattering a good deal, and George talking much more
than he usually did.
They reached Barn Elms before sunset, and met with a cordial
welcome from Colonel Lewis and the large family of children and
guests that could always be found in the Virginia country-houses of
those days. At supper a long table was filled, mostly with merry
young people. Among them was young Fielding Lewis, a handsome
fellow a little older than George, and there was also Miss Martha
Dandridge, the handsome young lady with whom George had
danced Sir Roger de Coverley on Christmas night at Mount Vernon.
In the evening the drawing-room floor was cleared, and everybody
danced, Colonel Lewis himself, a portly gentleman of sixty, leading
off the rigadoon with Betty, which George again danced with Martha
Dandridge. They had so merry a time that they were sorry to leave
next morning. Colonel Lewis urged them to stay, but George felt they
must return home, more particularly as it was the first time that he
and Betty had been trusted to make a journey alone.
All that day they travelled, and about sunset, when within five miles
of home, a tire came off one of the wheels of the new chaise, and
they had to stop at a blacksmith’s shop on the road-side to have it
mended. Billy, however, was sent ahead to tell their mother that they
were coming, and George was in hopes that Billy’s sins would be
overlooked, considering the news he brought, and the delightful
excitement of the meeting.
The blacksmith was slow, and the wheel was in a bad condition, so it
was nearly eight o’clock of a January night before they were in the
gate at Ferry Farm. It was wide open, the house was lighted up, and
in the doorway stood Madam Washington and the three little boys.
Every negro, big and little, on the place was assembled, and shouts
of “Howdy, Marse George! Howdy, Miss Betty!” resounded. The dogs
barked with pleasure at recognizing George and Betty, and the
commotion was great.
As soon as they reached the door Betty jumped out, before the
chaise came to a standstill, and rushed into her mother’s arms. She
was quickly followed by George, who, much taller than his mother,
folded her in a close embrace, and then the boys were hugged and
kissed. Madam Washington led him into the house, and looked him
all over with pride and delight, he was so grown, so manly; his very
walk had acquired a new grace, such as comes from association
with graceful and polished society. She was brimming with pride, but
she only allowed herself to say:
“How much you have grown, my son!”
“And the chaise is yours, mother,” struck in Betty. “Brother Laurence
sent it you—all lined inside with green damask, and a stuffed seat,
and room for a trunk behind, and a box under the seat.”
George rather resented this on Betty’s part, as he thought he had the
first right to make so important an announcement as the gift of a
chaise, and said, with a severe look at Betty:
“My brother sent it you, mother, with his respectful compliments, and
hopes that the first use you will make of it will be to visit him and my
sister at Mount Vernon.”
Betty, however, was in no mood to be set back by a trifling snub like
that, so she at once plunged into a description of the gayeties at
Mount Vernon. This was interrupted by supper, which had been kept
for them, and then it was nine o’clock, and Betty was nearly falling
asleep, and George too, was tired, and it was the hour for family
prayers. For the first time in months George read prayers at his
mother’s request, and she added a special thanksgiving for the
return of her two children in health and happiness, and then it was
bedtime. Madam Washington had not once mentioned his
midshipman’s warrant to George. This did not occur to him until he
was in bed, and then, with the light heart of youth, he dismissed it as
a mere accident. No doubt she was as proud as he, although the
parting would be hard on both, but it must come in some form or
other, and no matter how long or how far, they never could love each
other any less—and George fell asleep to dream that he was
carrying the Bellona into action in the most gallant style possible.
Next morning he was up and on horseback early, riding over the
place, and thinking with half regret and half joy that he would soon
be far away from the simple plantation life. At breakfast Betty talked
so incessantly and the little boys were so full of questions that
Madam Washington had no opportunity for serious talk, but as soon
as it was over she said:
“Will you come to my room, George?”
“In a minute, mother,” answered George, rising and darting up-stairs.
He would show himself to her in his uniform. He had the natural
pride in it that might have been expected, and, as he slipped quickly
into it and put the dashing cap on his fair hair and stuck his dirk into
his belt, he could not help a thrill of boyish vanity. He went straight to
his mother’s room, where she stood awaiting him.
The first glance at her face struck a chill to his heart. There was a
look of pale and quiet determination upon it that was far from
encouraging. Nevertheless, George spoke up promptly.
“My warrant, mother, is up-stairs, sent me, as my brother wrote you,
by Admiral Vernon. And my brother, out of his kindness, had all my
outfit made for me in Alexandria. I am to join the Bellona frigate
within the month.”
“Will you read this letter, my son?” was Madam Washington’s
answer, handing him a letter.
George took it from her. He recognized the handwriting of his uncle,
Joseph Ball, in England. It ran, after the beginning: “‘I understand
you are advised and have some thoughts of putting your son George
to sea.’” George stopped in surprise, and looked at his mother.
“I suppose,” she said, quietly, “that he has heard that your brother
Laurence mentioned to me months ago that you wished to join the
king’s land or sea service, but my brother’s words are singularly apt
now.”
George continued to read.
“‘I think he had better be put apprentice to a tinker, for a common
sailor before the mast has by no means the common liberty of the
subject, for they will press him from ship to ship, where he has fifty
shillings a month, and make him take twenty-three, and cut and
slash and use him like a dog.’”
George read this with amazement.
“My uncle evidently does not understand that I never had any
intention of going to sea as a common sailor,” he said, his face
flushing, “and I am astonished that he should think such a thing.”
“Read on,” said his mother, quietly.
“‘And as to any considerable preferment in the navy, it is not to be
expected, as there are so many gaping for it here who have interest,
and he has none.’”