The Rebirth of Myth?: Nietzsche's Eternal Recurrence and Its Romantic Antecedents Author(s): Robert A.

Yelle Source: Numen, Vol. 47, Fasc. 2 (2000), pp. 175-202 Published by: BRILL Stable URL: http://www.jstor.org/stable/3270194 . Accessed: 18/04/2013 02:51
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THE REBIRTH OF MYTH?: NIETZSCHE'S ETERNAL RECURRENCE AND ITS ROMANTIC ANTECEDENTS'
ROBERT A. YELLE Summary There is increasing oftheinfluence ofvarious Romantic thinkers onNietevidence Birth with zsche'searlyphilosophy, on The its announcement ofTragedy, especially The prophetic of a rebirth of myth. ThusSpoke Zarathustra, or prediction which with thewords his Nietzsche introduced later "tragedy begins," expresses philosophy, his central of the EternalRecurrence, in symbols, doctrine parables, particularly an attempt thecritical, and and riddles, at mythopoeia. However, ironic, suggesting elements in have its later led to characterization Nietzsche's parodying philosophy This essay demonstrates that as "antimyth." idea and symbolism of the Nietzsche's of Eternal Recurrence as a temporal various forms represented cycle opposites by or its own of thecircle, the ouroborus and associated tail, especially serpent biting with andDionysus, was influenced ofRomantic Zoroaster, Heraclitus, bythetradition Before the of The Birth Nietzsche encountered mythology. publication of Tragedy, of Johann thewritings JakobBachofen and Friedrich wherethecycleof Creuzer, is identified as a specifically idea, whichdevelopedlaterintoa opposites mythic as in the themyth-maker between philosophy, metonymically represented relationship In The Birthof Tragedy, Zoroaster and the philosopher the cycle of Heraclitus. for became Nietzsche a of the of and andthe symbol opposites unity myth philosophy, of theformer from of thelatter. This symbol rebirth theself-overcoming continued his careeras a model forhis own development to serveNietzschethroughout as his a philosopher. The EternalRecurrence to have been own to appears attempt the an unitemyth transformation of Romantic and philosophy, through originally itsopposite, andtheadoption ofa symbolic and"mythic" idea into style mythological ofexpression. 1Thispaperwas originally for written the1996 Brauer Seminar at theUniversity themembers of theseminar, of ChicagoDivinity School.I wouldliketo thank and and Bruce for its Cristiano Grottanelli, Lincoln, Wendy particularly faculty, Doniger, read several comments. Frank Robert Holub their drafts; Reynolds patiently helpful ofthis Heather readan earlier version ofpart Hindman, paper;andMichaelBathgate, a critical intervention to helpme Chris andJeff andMahuaLong performed Lehrich, isolatethethesis. I am grateful tothem all for their valuablesuggestions. BrillNV,Leiden(2000) ? Koninklijke NUMEN,Vol.47

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In hisearliest TheBirth work, ofTragedy published ("GT'2) (1872), or a of tragedy and Friedrich Nietzsche announces predicts rebirth in a manner that recallsFriedrich myth Schlegel'shope fora "new of the"Rofrom Nietzsche's ownlater confession mythology." Apart has amountof scholarship mantic"natureof GT3, an increasing in that workofboth and development demonstrated his appropriation inRomantic andspecific found thinkers theories symbols mythological Friedrich Friedrich and Creuzer, Schelling, Johann including Schlegel,
2 The following ofabbreviations is usedtorefer toNietzsche's works: system EH: FW: GM: GT:

in Basic Writings Ecce Homo; trans. Walter Kaufmann (New of Nietzsche York:ModemLibrary, 1968) The Gay Science(New Die friihliche trans. Walter Kaufmann, Wissenschaft; York:Vintage, 1974) Zur Genealogie derMoral; trans. On theGenealogy ofMoralsin Kaufmann, Basic Writings Die Geburt in Kaufmann, The Birthof Tragedy Basic der Tragddie; trans.

Writings Basic JGB: Jenseits vonGutundBose; trans. Good and Evil in Kaufmann, Beyond Writings KGB: Friedrich Kritische ed. Giorgio Nietzsche, Briefwechsel: Gesamtausgabe, Walter Colli andMazzinoMontinari de 1975ff.) (Berlin: Gruyter, KGW: Friedrich Werke: Kritische ed. Giorgio Colli and Nietzsche, Gesamtausgabe, MazzinoMontinari Walter de Gruyter, (Berlin: 1967ff.) KSA: Friedrich Werke: Kritische ed. Giorgio Simtliche Nietzsche, Studienausgabe, de Gruyter, Colli andMazzinoMontinari, 2d. ed. (Berlin:Walter 1988) trans. MA: Menschliches, MarionFaber, All Too HuAllzumenschliches; Human, man(Lincoln:University ofNebraska Press,1984) PHG: Die Philosophie imtragischen derGriechen; trans. Zeitalter Marianne Cowan, in theTragic 1962) AgeoftheGreeks (Chicago:Henry Philosophy Regnery, Za: Walter ThusSpoke Zarathustra Also sprachZarathustra; trans. Kaufmann, (New York:Penguin, 1966) Unless otherwise are to sectionrather thanpage numbers, references indicated, translations from from the editions Nietzsche's are above,andall other given writings translations aremyown. 3 This self-characterization at a Self-Criticism," appearsin Nietzsche's "Attempt addedas a preface ofGT (KSA 1,p. 21-22). to the1886edition

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As is wellknown, another RoJakob Bachofen.4 GT explicitly depicts as theagentof the Richard Nietzsche's then-friend mantic, Wagner, of rebirth myth. and divided his work intothree later Nietzsche repudiated Wagner periods:an earlyperiodlastinguntil1876, in whichhe remained of Wagner and Schopenhauer; a middleperiod under theinfluence and experimentation; and a final, late (1876-1882)of independence his positive period(1882-1889)in whichhe articulated philosophy.5 that abandoned his indicate Nietzsche Such a division might simply thebook inaugurating his late period, However, earlyRomanticism. is text thatexpresses a ThusSpoke Zarathustra ("Za"), prophetic his central oftheEternal doctrine his mature particularly philosophy, insymbols, andriddles. The style ofNietzsche's Recurrence, parables, in has raised the whether he was engaged Za of question exposition Ernst to showa parallel in mythopoeia. "I wanted Behler's statement, - ifone maycall itthat ofZarathustra between themyth-creation
4 See, e.g., Barbaravon Reibnitz, "Die zu Friedrich Nietzsche, Ein Kommentar Geburt der Tragddie aus demGeisteder Musik" (Kap. 1-12) (Stuttgart: J.B. Met"Das moderne des Dionysischen undseine'Entzler,1992);Max B iumer, Phinomen durch 6 (1977): 123-53;Ernst "NietNietzsche, Behler, "Nietzsche-Studien deckung' 7 (1978): 59-87; idem, zsche und die Frtihromantische Schule,"Nietzsche-Studien des Dionysischen durchdie Brtider Niet"Die Auffassung SchlegelundFriedrich in 12 David and Nietzsche-Studien zsche," Thatcher, (1983): 335-54; "Eagle Serpent 6 240-60. Nietzsche-Studien Zarathustra," (1977): 5 This standard in his recent and was accepted Grottanelli division by Cristiano of thequestion, and Myth," "Nietzsche balancedtreatment History ofReligions37 "Nietzsche articulation of thedivision, see EricVoegelin, (1997): 3-20. For another 25 (1996): 128-71 at 128. This divisionfollows and Pascal,"Nietzsche-Studien whichdescribesthe "The Way to Wisdom," Nietzsche'snotefrom1884 entitled them with three however, without, (KSA chronology anyspecific identifying periods is found forsucha periodization on theback of the 11,26[47]). Additional support announces itself as theconclusion ofa series ofFW,which edition beginning original a newimageand idealofthe series is "toerect with MA,thegoalofwhich freespirit." in KGW; fora translation, see Kaufmann, Basic Writings This pageis notincluded 30.

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a newmythology," andtheRomantic search for thisstrident provoked from Walter Kaufmann: response
inZarathustra itis certainly ina strong then Ifonetakes the term sense, "myth" andinaddition the InZarathustra the not a question ofmyth. critical, negative, in If stand the one and the says strongly foreground. caricaturing parodying very inZarathustra, the then onecould that onefinds sayjustas welland mythical
in whichthe is an antimyth, moretruly: theentire fourth partof Zarathustra

as itdeals with is made as far one, itself, myth laughable.6

use of irony and parody are incompatiThe idea that Nietzsche's scholars ble with(true) has led other to suggest similar descripmyth ofhislater tions (Quasi-Mythos),7 including "quasi-myth" philosophy, with reference to the and, "counter-myth" specific (Gegen-Mythos),8 a "a of the Eternal of hopes Recurrence, kind antimythic myth, parody Nietzsche's entertained."9 that [Romantic] predecessors thisdebate overNietzsche's relation tohisRomantic Complicating are the affirmations of the close relation predecessors philosopher's Za and theearlier, Romantic between GT. Duringhis discussion of calledhimself the"first GT in Ecce Homo ("EH"), Nietzsche tragic then traced hislineage toHeraclitus: "Thedoctrine ofthe philosopher," of the unconditional and that 'eternal recurrence,' is, infinitely repeated - thisdoctrine of Zarathustra in the circular courseof things might end have been taught Heraclitus" (KSA 6, p. 312-13). It by already a merespeaking is tempting to read thisas an anachronism, out of theEternal Recurrence turn. does notappearbefore Surely aphorism GT? YetNietzsche 341 ofTheGayScience("FW") (1882),longafter next "Incipit tragoedia" ("tragedy begins")to thevery gave thetitle of introduces Zarathustra time which for the first FW, (KSA aphorism concludes theoriginal edition ofFW,andis 3, p. 571). Thisaphorism
6 Discussion "Nietzsche unddie Friihromantische Schule"91. following Behler, 71d. 8 EugenBiser,"Nietzsche als Mythenzersttirer undMythenschipfer," Nietzsche14 (1985): 96-109at 105. Studien 9 Allan Megill,Prophets Derrida Foucault, Nietzsche, of Extremity: Heidegger, ofCalifornia Press,1985),19. (Berkeley: University

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in thechronological order works ofNietzsche's followed immediately These theaphorism's contents. of whichrepeats by Za, thepreface raised and more the once indications forcefully, question again, pose in Za: whether that of Nietzsche's work, by style exposition already notbe andparticularly thedoctrine of theEternal Recurrence, might madein GT. an attempt tofulfill thepromise ofa rebirth ofmyth is precedent forthesymbolism of the As I will demonstrate, there Romantic in GT and in the writings of certain Eternal Recurrence and Nietwho influenced Bachofen Creuzer, including mythologists, work.In thesesources as in Za, of that zscheduring his preparation and as a time nature is conceived or cyclical process uniting opposites, forms are identiof thecircle.These symbols symbolized by various andDionyZarathustra fiedwith Heraclitus, (in Greek, "Zoroaster"), citation of these as Nietzsche's later sus,prefiguring figures precedent Identified as a mythological oftheEternal Recurrence. for hisdoctrine thecycle of opposites, doctrine parby his Romantic predecessors, or its own the form of the ouroborus in tail, biting serpent ticularly a symbol of theunity of myth and philosophy becameforNietzsche outofthelatter. Thissuggests that Za andoftherebirth oftheformer in a "rebirth of at least andtheEternal Recurrence myth" represented of certain senses:as theresurfacing tworelated Romantic mythologmature and as his own attempt ical ideas in Nietzsche's philosophy, he regarded as at mythopoeia, by a styleof exposition distinguished tomyth. appropriate inThusSpokeZarathustra TheEternal Recurrence and theOuroborus his central docdescribed as we have seen,minimally Nietzsche, of the forwhichis "theEternal Recurrence the fullformula trine, as "theuncondes Gleichen), Same" (ewigeWiederkunft/Wiederkehr of The circle circular course ditional and infinitely things." repeated is both"the Recurrence: Zarathustra theEternal is inseparable from and "advocate the the of eternal teacher recurrence" (KSA 4, p. 275)

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ofthecircleturning ofthecircle"(p. 271).10Nietzsche's employment imof the Eternal Recurrence back on itself as theprimary symbol as is buta dynamic cycleuniting opposites, repetition, pliesnotstatic in from Za: this famous explicit passage
- defying drew itdownward theabyss, thespirit of thespirit that toward Upward he half and sat on devil dwarf, me, Upward although archenemy. gravity, my halfmole,lame,making lead intomyear,leadenthoughts into lame,dripping brain. my he whispered mockingly, syllable by syllable; "O Zarathustra," "youphilosothat der You threw but stone stone [Stein Weisheit]! yourself uphigh, every pher's is thrown toyourself fall... You threw yourself up must up so high... Sentenced - O Zarathustra, andtoyour far indeed haveyouthrown thestone, ownstoning butitwillfallbackon yourself." fellsilent... Thenthedwarf dwarf!" I continued. "Ithas twofaces.Twopaths meet "Beholdthisgateway, either to itsend.Thislonglanestretches backfor here;no one has yetfollowed an eternity. that is another Andthelonglaneoutthere, eternity. Theycontradict each other, thesepaths; each face offend other to and itis hereat this face; they The name the is that come of inscribed above: together. gateway they gateway Butwhoever oneofthem, andfarther 'Moment.' wouldfollow on andon,farther - do youbelieve, that these each other contradict dwarf, paths eternally?" "All that dwarf "All truth is is straight the murmured lies," contemptuously. a time itself is circle." crooked; (p. 198-200)

In thispassage,the circleunitesthe two opposedpathsof past is complemented and present. This temporal unionof opposites by a the more that of and Zarathusbetween union, Spirit Gravity enigmatic while thelatter movesupward. The tra.The former downward, pulls former is "lead" (cf. p. 146), thebeginning of thealchemical work, whilethelatter is the"philosopher's the completion of that stone," is strangely work."Zarathustra intimate with his supposed adversary.
10In theinterest references of conserving to Za in PartOne space,thenumerous willhenceforth in the number KSA 4. giveonly page 11As some authors have previously Nietzsche alchemical recognized, employed Thatcher todepict hisEternal Recurrence. 249; Richard Perkins, "Analogistic symbols in David Goicoechea, in Zarathustra" ed., TheGreatYearofZarathustra Strategies PressofAmerica, MD: University 1983),316-338;andidem, (1881-1981)(Lanham,

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and The actionwithwhichZarathustra is simultaneously threatened with accused crushing thedownward plungeof thestone- miris rorstheleadenbehavior on hisback.The explanation ofthedwarf that and his adversary The Zarathustra are,in some sense,identical. theopposites, boththe beginstoneunited including philosopher's and his adverand the end of the work. Zarathustra alchemical ning form thecircleoftheEternal Recurrence. sary/double together TheEternal is also depicted as theouroborus, orserpent Recurrence has identified an unmistakable bitingits own tail. RichardPerkins
"Nietzsche'sopus alchymicum," Seminar23 (1987): 216-26. Perkinspointsout in 1882,Nietzsche ("Nietzsche's 216) that opusalchymicum" "Beginning frequently and fairly an inneralchemist, in euphoric notebook insistently poses as privately infrantic letters andpublicly inAlsosprach toFranzOverbeck, entries, confidentially a frankly in a golden nature wonthrough work Zarathustra, culminating chrysopoetic andargues thealchemical transmutation;" 327) that Strategies" ("Analogistic process, itstail, is "thebasicconception orserpent ofAlso symbolized bytheouroborus, biting and all the the within Zarathustra, sprach meaning images, symbols, figures, moving the While this is of demonstration." constituting analogistic metaphors something an the was one of sources for Nietzsche's overstatement, alchemy certainly symbolism of the EternalRecurrence. Apartfromthe passages pointedout by Perkinsand the "philosopher's stone"and "lead" of the passage discussedhere,some other unmistakable references occurin Za: "Outof your to alchemy poisons,you brewed vitae) yourbalsam[Balsam]"(p. 43). The "balsam"or "balsamof life"(balsamum was another namefor full thealchemical as panacea.Cf.p. 289: "IfeverI drank agent in which all are if drafts from that and well-blended; foaming things spice- blend-mug the fire and and hand ever the farthest to and to to nearest, spirit, joy pain, my poured themostwickedto themostgracious; ifI myself am a grainof that salt redeeming whichmakesall things is a saltthat blendwellin theblend-mug forthere unites evil is worthy of beingused as spice forthe good withevil; and eventhegreatest lastfoaming and after thenuptial over:Oh, howshouldI notlustafter ring eternity The "salt"referred to can onlybe thealchemical of rings, theringof recurrence?" theconiunctio. The topicof theagent which common namefor effected salt,another with Nietzsche's use ofalchemical will not be treated the here, exception symbolism of his use of theouroborus, a symbol and which whichis notconfined to alchemy andalso,as shown in someofhis inNietzsche's earlier works below, directly appears Romantic predecessors.

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reference to theouroborus as theEternal Recurrence in Nietzsche's notes the from time ofZa:
Do notbe afraid ofthestream ofthings: thisstream turns backon itself: itruns from itself not twice. "it was" becomes an "it is." The away only Every again bites future in the tail. KSA 1883, 10, (November past everything 1882-February 4[85])12

At least two other notesrefer to a circular named"eterserpent In the references to the ouroborus are less "Surnity."'3 Za, explicit: rounded ofjealousy, one will in theend,like thescorby theflame one's poisonous oneself'(p. 43). Zarathustra pion,turn sting against carries a caduceus, "a staff witha goldenhandleon whicha serpent coiledaround thesun"(p. 97). The shepherd with a blackserpent in histhroat, whom Zarathustra observes after hisencounter with shortly hisadversary, a "dual"or"compound" forms ouroborus. Zarathustra's " 'Bite!Biteitsheadoff! command totheshepherd, is Bite!' ... all that and in wicked me cried out of me a with good single cry"(p. 201-02), the of the which unites the The ouroborus, completes image opposites. recallsthe"black"Spirit of Gravity serpent (p. 49); and Zarathustra later reveals that he himself was theshepherd: "that monster crawled downmythroat andsuffocated me.ButI bitoff itsheadandspewed it hisadversary with on hisback out"(p. 273). TheimageofZarathustra is thusassimilated to theouroborus, as is theimageof Zarathustra's twoanimals:"Andbehold!An eagle soaredthrough theskyin wide and on him there a serpent, notlikeprey butlikea friend: circles, hung for shekept herself wound around hisneck"(p. 27). The serpent clings totheeagle,itstraditional ofGravity adversary, justas theSpirit clings toZarathustra.
12"Analogistic 327. Strategies" 13"Does theserpent calledeternity circleitself [sichringeln] (Sommeralready?" Herbst1882,KSA 10,2[9]); and "The sunofrecognition stands once againat noon: - it is yourtime, and coiled [geringelt] lies theserpent of eternity in its light you brothers of afternoon!" 1881, KSA 9, 11[196]). Cited in Perkins, (Friihjahr-Herbst 336 n. 35, andThatcher 255. "Analogistic Strategies"

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that behavAlso suggestive arevarious define "ouroboric" phrases ior: "Spirit is thelifethat itself cutsintolife"(p. 134). The Spirit of of the accuses Zarathustra of such stone that behavior, being Gravity fallsonhimself. Zarathustra asserts: thestrangler that "I evenstrangled is called 'sin'" (p. 278). His ouroboric is what behavior distinguishes theOverman from hisopposite: Zarathustra, "Alas,the (Ubermensch), man is that time ofthemost he is no ableto despicable coming, longer I showyouthelastman"(p. 19). Behold, despisehimself. Such verbalformulas therepetition of a keyterm, depict, through and reflexive or circle.Niettherepetitive behavior of theouroborus such as zsche also employed numerous phrases, "goingunder"(unwhichalludeto theshape and "Overman" tergehen) (Obermensch), and movement of thecircle.His famous conceptof Selbstiiberwinthe However, dung(p. 146) is usuallytranslated "self-overcoming." with German verbwinden is cognate "to wind" a (e.g. clock); English a synonym is schliingeln, for winden from SelbstSchlange, "serpent." a is therefore of ("self-overwinding") description precise iiberwindung thebehavior oftheouroboros. Romantic Precursors Recurrence oftheEternal Nietzsche'sconception of the EternalRecurrence as the cycle of timeor nature the and uniting opposites represented by various of thecircle, forms theouroborus, has precedent in certain including Romantic influenced the ofGT. who Nietzsche time mythologists by Creuzer Friedrich the founder of "so-called'Romantic Creuzer, Mythol"14 published in 1810-12thefourvolumesof his mostimporogy,' der altenV61ker, tant undMythologie besonders der work, Symbolik andMythology ofAncient Griechen ("Symbolism Peoples, Especially Thebook,a compendium ofmythological diftheGreeks"). ideasfrom ferent cultures andtimes, was extremely influential andwent through from several editions. Nietzsche borrowed the third volume theUniver14VonReibnitz 62.

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ofBasel library onceon June on GT, 18, 1871,whilestill sity working show and againon August Records of his personal 9, 1872.15 library edition of theSymbothatat some laterpointhe acquiredthethird as oneofNietzsche's sources for the lik.16 Creuzer has beenidentified and Dionysian" and other categories symbols."Despite "Apollinian himonly in Creuzer, to have mentioned hisinterest Nietzsche appears A perusal hisearly Basel lectures oncein writing, (1870-71).18 during on Nietzsche that his influence of Creuzer's work, however, suggests than was more superficial. The Symbolik includes numerous or timeas a ofnature depictions or Father "the who withdrawn is Time, cycle.Chronos god [zuriickinto is other himself,"19 gezogen] by, among represented symbols, in theform In a myth of Zeus, "thelifeof theserpent of a circle.20 nature in thethree seasonscyclically [cykdevelopsitself returning
15Martin undDionysisch GustavBosse, 1966), Vogel,Appolinisch (Regensburg: 97 confirms the first date. CharlesAndler, Sa Vie et Sa Pensie (Paris: Nietzsche: this Gallimard, 8, 1871 and August9, 1872. However, 1958), 1: 404 n. 3 has June 142 another of which is a misprint: cites edition Andler has June 1871 18, Biumer date.M. Oehler, "Nietzsches Bibliothek" der Gesellschaft forthefirst Jahresgabe 14 (Weimar: des Nietzsche-Archivs butnotthe der Freunde 1942),givesthemonths these ofNietzsche's loans;italso listsmuchofthecontents daysfor library. personal Noneof thesesourcesindicates Dr. Martin whichedition Nietzsche borrowed. Prof. of theUniversity ofBasel Library has graciously informed itwas Steinmann me that to thethird thesecondedition, 1819-23.Citations to theSymbolik hereare instead which is theone Nietzsche later in his library. edition, possessed 16Andler 1: 404 n. 3; Oehler10. 17Baiumer "Nietzsche unddieFrtihromantische 139; Behler, Schule," 73; Karlfried Discussionfollowing PeterHeller,"Nietzsches Grainder, Kampfmitdem romanti7 (1978): 51; Thatcher, schenPessimismus," Nietzsche-Studien passim.See Creuzer 4: 116ff. 18Vorlesungen 1870-71, KGW 11.3, p. 410. 19Friedrich und der der alten VdIlker, besonders Creuzer, Symbolik Mythologie 4 3. Carl Wilhelm Griechen, Verbesserte Ausgabe, Bd. (Leipzig und Darmstadt, 3: 58. All references aretothis edition. Leske,1837-42), 20Id. 3: 59; cf.4: 79.

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lischwiederkehrenden]."21 Thereare numerous references to thecycle ofreincarnation or metempsychosis of thePythagoreans and Order Seele),22and to theanalogousIndian phics(Kreislauf/Riickkehr with theGreek. which Creuzer confuses The doctrine,23 occasionally is "thebirdof thegreat of thenewtime yearor therebirth phoenix in determinate The cycleof timeis connected withHeracycles."24 and other but with and cles25 gods, Dionysus26 Dionysus especially in the One Eternal resembles Recurrence, Zagreus.27 passage particular in itsdepictions as a compound ouroborus: especially
a Bacchus... whokilledNysa.Nysa... is thereversal Ciceromentioned [Umat theendoftime. this is thesun,which Therefore swallows schwung] Dionysus takesin,disposesof [abthut] thecircleoftime in itself, as Saturn [verschlingt], devours his ownchildren; and thesameis also theLibyanDionysus, [verzehrt] whokillstheKampe(thecycleoftime)... 28 (emphasis original)

In a footnote to thispassage,Creuzer this"revolution of connects timesand things der und and Zeiten [Umkreis Dinge]", especially theaforementioned on the [Umkehr] Kampeas the"pointof return courseof the sun,"withthemovement of the chariots aroundthe in the Roman which were marked circus, turning-points bytwopillars (Umlenkungss iule).29 forthe symbolism of the Eternal Apartfromtheseprecedents Creuzer's of Recurrence, description Magianismcloselyresembles Nietzsche's:
21Id. 1: 25. 22 d. 1: 138,3: 777. 23Id. 1: 434-36,445. 24Id. 2: 165; cf. 163ff. inZa I, "On Nietzsche thesymbol ofthephoenix employed theWayoftheCreator" (KSA 4, p. 82). 25Id. 2: 657ff.; 630-31. 26Id. 2: 658; 4: 125, 131,134ff. 27Id. 4: 96ff. 28Id. 4: 23. 29Id. 4: 24 n. 1.

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theopposition of oftheworld... through theproblem [T]heMagiansconceived of the Hence the and evil... fundamental and of darkness, teaching good light ... In thesetheories of in themixture of opposites subsist Magians:All things ... and of Heraclitus have a of the famous doctrines we source Magianism truly ofthesystem ofEmpedocles...30 of finite is thefoundation to [higher things... enmity Magianism], According thatis, followsthethesis, the antithesis of the creator, Without theintention Heraclitus madethe thelight, liketheshadowtheperson. thedarkness follows the he understood themainthesis ofhis system...Andfurthermore, samething so,as for day, night... He proceeded, example rising, falling, opposites precisely The unity ofthings. from contradiction as thefoundation likethePersians, itself, In thisturning called world, differentiation... subsists [Kehre]of the through thatdeathitself the insight balancedthrough contraries, stepsforward, unity, sides.31 as Heraclitus showsfrom must exist, many

Eterforeshadow features ofCreuzer's the Several ofthe Magianism oftheshadow, which thesymbol resembles nal Recurrence, especially of and the use thedark dwarf on Zarathustra's back, spatial metaphors More significant is Creuzer'sassociation to describe the opposites. and with withtheidea of a cycleuniting of Magianism opposites,32 whichenablesthesecond,is acHeraclitus.33 The first association, in of dualismof Zoroastrianism, an the ethical tually inversion rigid was no positive valorization ofconunlike in Heraclitus, there which, Heraassociation of As Wohlfart Creuzer's tradiction. Giinter noted, debate.34 Wohlfart clituswithZoroaster concluded sparked vigorous in the to factopPre-Socratic's be that Nietzsche, teaching knowing Hersided againstCreuzer:"Nietzsche's posed to Magian dualism, as aclitusis an Anti-Zoroaster."35 However, Wohlfart acknowledged, chose is also an "Anti-Zoroaster." Nietzsche Nietzsche's Zarathustra
30Id. 1: 199. 31Id. 2: 595-96. 32Creuzer Akherene with theMagiangodZeruane Chronos andthe also associated a time. Id. 1: 3: of or eternal of 169ff. idea 195; cycle "great year" 33Cf.Id. 1: 293; 2: 595-96. 34Ginter Wohlfart, "Also sprach Herakleitos:HeraklitsFragment B 52 und KarlAlber,1991),314-16. Nietzsches Heraklit-Rezeption (Freiburg: 35Id. 316.

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beRecurrence of theEternal as theexponent Zarathustra precisely that doctrine causeofthehistorical goodandevilareeternally figure's of good and thefight consider was the first to "Zarathustra separate: created of things...Zarathustra wheelin themachinery evilthevery he must also be thefirst calamitous this error, morality; consequently, KSA I Am a torecognize it"(EH, "Why By conDestiny," 6, p. 367).36 Recurrence theEternal teaches reformed Zarathustra Nietzsche's trast, most Yeshe contradicts, this "Inevery word ofopposites: as the union intoa newunity" areblended inhimall opposites ofall spirits; saying of KSA 6, p. 343). This association (EH, "Thus Spoke Zarathustra," and with of contradiction a valorization both with Zarathustra positive which ofMagianism, account resembles Creuzer's Heraclitus closely ifnotactually andmodified, Nietzsche itseems mayhaveappropriated accepted.37
36Zarathustra's theSpirit of himonce again withhis nemesis, pastsinsidentify for heldresponsible whois elsewhere creating goodandevil(Za III, "On Old Gravity, KSA4, p. 248). andNewTablets," 37Furthermore, Nietzsche in theearly in theTragic Age oftheGreeks, Philosophy ofZoroaster andHeraclitus: thepossible connection didnotreject wereable to to be sure,how muchtheGreeks outassiduously, "It has beenpointed true that and itis doubtless find andlearnabroadin theOrient, they pickedup much from theOrient to see theallegedteachers It is a strange there. however, spectacle, Hindus next toHeraclitus, exhibited sidebyside:Zoroaster andtheir Greek disciples notmind toEleatics... As tothegeneral next it,ifonlyitsexponents idea,we should was thusmerely that us withtheir conclusion did notburden imported philosophy in a soil natural andnative there and than Greecerather into having grown developed for the than to claiman autochthonous wouldbe sillier toit... Nothing development cultures ... [W]hat other On thecontrary, absorbed Greeks. they living invariably they was thearchetypes invented (PHG 1,KSA 1,p. 806-07)(first thought." ofphilosophic mine) emphasis and Thus,NietzscheacceptedthattheGreekphilosophers mayhave appropriated have borrowed that Heraclitus Oriental ideas; and, may by implication, developed in GT As vonReibnitz notes(97, esp. n. 27), Nietzsche Zoroaster. from something of Oriental for an Creuzer advanced the also accepted thesis, origin amongothers, by theDionysus cult.

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188 Bachofen

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Johann Jakob thelawyer-cum-mythologist andauthor of Bachofen, onprimitive a groundbreaking treatise was a Basel resident matriarchy, and oldercolleagueand friend of Nietzsche.38 In his first yearsat was a at Nietzsche the Bachofen residence.39 Basel, frequentlyguest Bachofen'sVersuch Nietzscheborrowed iiberdie Grdbersymbolik derAlten(1859) ("Investigation intotheMortuary ofthe Symbolism from ofBasel library theUniversity on June 18, 1871(the Ancients") at thetimeof composing Creuzer's very dayhe borrowed Symbolik), Bachofen is said in turn.41 to have of GT approved GT.4? In hisGrdibersymbolik, Bachofen themortuary that argued symbolismoftheancient and Romansexpressed Greeks theidea that nature ofa continual consists of twoantagonistic (identistruggle principles fied as goodandevil,dayandnight, lifeanddeath, constietc.),which twoopposedpolesunited tute a by cyclical process:
ofindubitable On monuments thecircle as a signofapotheosis. meaning appears It derives thissymbolic use from thepeculiarity of thecircular like line,which, all thelifeof tellurian returns everagainon itself andin creation, [zuriickkehrt] theprogression from thestarting It thus like the both encloses, point. egg, poles, whichcreation between movesto and fro, and which, like white and eternally intoone another...In thismanner, a black,merge ball, disc,and circleobtain definite with thephysical of nature's association bearers power... All of these associations ofthecircle anditsdifferent haveconcurrently truth representations andjustification. The original to which theremaining ones however, association, themeaning ofthemysteries is noneother than eternal that and,finally, connect, return ofcreation toitself that comestoviewinthe circular [ewige Zuriickkehren] 38See George toRalphManheim, Boas' preface andMother trans., Myth, Religion, Selected Series 84 Princeton J.J. Right: (Princeton: Writings of Bachofen, Bollingen xxff. Press,1967), University 39Andler 1: 419. 40Id. 419 n. 2. 41Bliumer 153.

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in each other... In thismanner, thecircle line,that reposeofendandbeginning an expression orofthehighest law ofnature, all becomes offate ruling life.42

Like Creuzer before associated thiscycleof oppohim,Bachofen thecourse ofthechariots siteswith attheRomancircus:
In thedeparture of movement theteamreturns everagain to its starting point, thecompletion in thebeginning. likethecircular loses itself One line,ofwhich ofthepowers drives while the other turns and leads back round ahead, straight ofeach existence is a return to itsbeginning, again.The completion [Riickkehr] at and in each distancing from thestarting there lies the same timea repoint to the same. Two directions are in just such approaching [Wiederanndherung] like two an unexplainable to each the for other, themselves, wayjoined powers in The result their combined is the which all of they correspond. cycle, power tellurian lifeeternally moves.The imageof thiscycleis therevolutions of the whichflyaround themetaewiththehighest to return chariots, speed,in order to the and then to traverse the same space again point [zuriickkehren] starting anew.43

tothesame idea ofan eternal Bachofen's return (ewigeZuriickkehr) the Eternal the cycle of opposites pointthrough closelyresembles Recurrence Bachofen associated his (ewigeWiederkunft/Wiederkehr). eternal return witha number of symbols laterassociatedwiththe Eternal the thephoenix,45 andthe Recurrence, including caduceus,44 which a "has back from turns life, [zuriickkehrt] an serpent, long old one intoa youth and gainsnew and greater untilshe is powers, resolved[aufgelist] intoherself after the of a set again completion and turns back on herself."46 Severalof span... [S]he is immortal of two Bachofen's the depictions opposedpowerscloselyprefigure theimageof Zarathustra withthedarkdwarf on his back: weighing
42Johann ed. Karl Jakob Johann Jakob Gesammelte Bachofen, Werke, Bachofens derAlten(Basel: BennoSchwabe& die Grdbersymbolik iUber Meuli,vol.4, Versuch Co., 1954),151-53. 43Id. 270. 44Id. 168. 45Thephoenix with ever is connected "theidea of a great cosmicyearandoftime in to Id. 134. fixed returning periods self-rejuvenation." [zuriickkehrend] 46Id. 175 n. 3 Philo);cf. 175ff. (quoting

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thetwopowers in opposite directions at thechariot race; the pulling twins of and dark who dioscuri, light;47 mythical Dionysus Melanaigis, wearsa blackgoatskin his victim;48 and appearsbehind and Ocnus, thepenitent in Hades whoweavesa ropethat is continually devoured fortheatypical are precedent by an ass.49These symbols compound oftheouroborus form found in Za. ForBachofen all as for Nietzsche, of thesesymbols are encompassed within and expressed by theone master ofthecircle. symbol Bachofen identified his eternal return as "thefoundation of all ancient that ofHeraclituss51 and,especially, religion,"50 including Dionysus: "Thiseternal return sundered of the to [stete Riickkehr] potencies theoriginal as it was in theegg,forms theinnermost content unity, oftheDionysian and its The religion mysteries."52 Dionysian religion inpurer theessence ofall other form, contained, Bachofen, religions.53 source forsomeof thespecific therefore, appearsto be a likely symandconcepts ofNietzsche's Eternal as bols,terminology, Recurrence, wellas for theassociation with ofthese Dionysus. Schelling Friedrich Weltalter54 another imWorld"), Schelling's ("Agesofthe work of Romantic contains the portant mythology, following passage:
is a lifeeternally nature initself, a kind ofcircle... Of course [P]rimal revolving thedistinction between lower andhigher is continually annulled in this continual circular there a truly is neither nora truly movement; lower,because higher andtheother an incessant theone is higher there is only lower; wheel, alternately 47Id. 14ff., 269. 23ff., 48Id. 59 (citing 4: 152),355,435. 3. Ausgabe, Creuzer, Symbolik, 49Id. 352-485. 50Id. 27, 30. 51Id. 28, 269,431, 437,463. 52Id. 39. 53Id. 56. 54Thiswork in 1811,butpublished was begun death in 1854. onlyafter Schelling's See Frederick de Wolfe Friedrich TheAgesoftheWorld, Bolman, trans., Jr., Schelling, ed. (New York:AMS Press,1967),5. reprint

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is no distinction. movement in whichthere Even the a never resting, rotating in of annulled this These are and end is rotation... again concept beginning birth to and itself the powersof thatinnerlifeincessantly giving consuming feardivinesas whatis hiddenin everything, again,whichman not without itis nowcovered assumedstableproperties. although up andhas outwardly By return to thebeginning andtheeternal that continual [das ewige recommencing that lifemakesitself in thereal senseof theword substance Wiederbeginnen], into the it is the constant inner and (id quodsubstat), abiding; always mainspring it is time which is clockwork, eternally beginning, eternally becoming, always and alwaysgiving birth to itself itself again. Theantithesis eternally devouring and the in orderto be consumed begetsitself again and again by the unity, in order everanew. antithesis is eternally consumed to revive bytheunity itself thehearth of the lifewhichis continually in its This is thecenter, perishing and rejuvenating itself from theash. This is theundying own flames fire, by of which, theuniverse thesmothering as Heraclitus was created, and asserted, was shown ina vision, as something which tooneoftheprophets returning upon andagaingoingforward. everrepeating Thisis the itself itself, byretrogression andofthat fire inaccordance with doctrine Magianwisdom, objectoftheancient which theJewish also left hispeoplethissaying: "The Lord,your God, lawgiver is a consuming fire"...55 (emphasis mine)

there is no direct evidencethatNietzsche read WeltalAlthough in he did refer to connection with Creuzer once durter, Schelling recommencing his Basel lectures.56 Schelling'scircleof "eternal theEternal Recuring" (ewigesWiederbeginnen) strikingly parallels rence(ewige Wiederkunft/Wiederkehr). His symbolism of thecycle itself and alwaysgiving birth to itself of "time... alwaysdevouring in own flames itself its and again... continually perishing rejuvenating andphoenix57 that the from theash" evokestheouroborus symbolize most is Recurrence. Eternal association significantSchelling's Perhaps andthe"ancient oftheeternal with both Heraclitus cycleofopposites we encountered also wisdom" an association (i.e. Zoroaster), Magian in Bachofen andespecially Creuzer.
55Id. 116-17.I have supplied from theGerman ed. Manfred Werke, Schellings 4 vol. series C.H. 606. Beck, 1958), (Miinchen: Schroiter, I, 56Vorlesungen KGW 11.3, 1870-71, p. 410. 57KSA4, p. 82.

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Forseveral ofNietzsche's Romantic theeternal cycle predecessors, of opposites was a specifically the distilled wisdom of idea, mythic ancient valuenotonlyon thecontent peoples.Theyplacedthehighest ofthis also but on the form ofitsexpression, doctrine, mythic symbolic as Bachofen explains:
The alternation of light and darkcolor expresses thecontinuous passagefrom darkness tolight, from death tolife.It showsus tellurian creation as theresult of eternal and eternal as a movement between becoming passing away, never-ending twoopposite ourfullest attention becauseof itsinner poles. This idea deserves butwe mustalso admire thesimpleexpression The mere of thesymbol. truth, of lightand darkcolor concretizes a profound whichthe opposition thought ofancient seemedunableto express inwords... The greatest philosophers fully sublime andrichness ofthesymbol reside in thefact that it not dignity precisely different levelsofinterpretation, andleadsus onlyallowsofbutevenencourages from thetruths ofphysical lifetothoseofa higher order.58 spiritual

Creuzer concurred intheconviction that wasa form ofthought myth to then is "What more than superior philosophy: impressive theimage ofa wholesome wouldbe lostonthe which [Bild]?Thetruth teaching, widepathoftheconcept, itsgoal immediately meets in theimage."59 than other Or,"[W]hatwe call symbolic [Bildliches]... [is] nothing the stampof our thought, a necessity, fromwhicheven the most abstract andprosaic[niichternste] cannot extract spirit itself...,60
58Bachofen18ff.(trans. Mannheim);cf. Bachofen61-63 (trans.Mannheim): is the of the It unfolds in a seriesof outwardly connected "Myth exegesis symbol. actions whatthesymbol in a unity. embodies It resembles a discursive philosophical treatise inso far as itsplits theideainto a number ofconnected leaves imagesandthen ittothereader to drawtheultimate To expound inference... themystery in doctrine wordswouldbe a sacrilege the it in law; can onlybe represented against supreme terms ofmyth...Humanlanguage is toofeeble toconvey all thethoughts aroused by thealternation oflifeanddeath andthesublime hopesoftheinitiate. Onlythesymbol andtherelated can meet this need." myth higher 59Creuzer 4: 483. Herehe also citedPausanias'observation that thewisest Greeks spokein riddles. 60Id. 4: 527.

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of Creuzer'ssuggests, At the same time,as thislast statement theoriginally idea of the cycle of mythic appropriated philosophy in and even abstract the form, continued, increasingly opposites61, ofitsexpression. manner Thisdevelopment was represented symbolic in of the the Zoroaster with relationship myth-maker metonymically Heraclitus thephilosopher:
theEphesian, theprincipal Heraclitus inorder torepresent ofhisphilosophy, the ofall things, ofcosmicharmony as thefoundation through dogmaofopposition oflight thebow and anddarkness, death and life.., choseprecisely dissonance, thecontent for He hadtaken of hischiaroscuro Bilder]. [helldunkele lyre pictures from oftheOrient; from he tookhisimages histeachings thelight-theories there of ancient as well... These propositions of Magianteaching...thesesymbols of theNear East, thesemyths and festival the ancient and fire-temples light... the from with hissharp, hymns profound philosopher Ephesus impressed deep intoa system ofphilosophemes andexpanded them not spirit, [Philosophemen]: - thiswas reserved - butrather forPlatolater dialectical priestly, suggestive, oftheDelphickingwho,as Heraclitus and in thecharacter himself said,"says hides hints this Heraclitus wroteone but instead." Whether nothing, nothing, as would have later Zoroaster, it,or not, [ofthebooksattributed to] testimony remains is he indifferent. It that that quite Zoroastrically, enough philosophized he taught liketheancient of teacher of the Star Gold.62 Zerethoschtro, great light

While claiming thatphilosophy out of myth, Creuzer developed at times, in keeping withhis valuation of myth, characterized this a in the as decline about brought development partthrough agency of philosophy, which to thedistinction ofmyth as "false" contributed in theAlexandrian Therewas subsequently speech.63 perioda return ofmyth:
of [both] The return andreestablishment and symbolism mysticism [Riickkehr] in mythology, andthetotalandpermanent ofboth... The thoupredominance 61"PlatoandthePlatonists, theactivity ofthespirit for andits example, expressed the a relation the to and to itself circular circle, movement, compared spirit through a of a of the said to that the line,spoke [Umlauf] revolving spirit, sensuality straight see 4: 563-64. movesina circle..." Id. 1: 43,n. 1. On Plato'suse ofother myths, spirit 62Id. 2: 599-601. 63Id. 4: 520ff., 663.

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backon itself is pointed andstriving human sandfold stimulated, enriched, spirit observation returns selbst and zuriick] [kehrt hingewiesen], within.64 [aufsich

seemto have viewof mythology of thisRomantic Severalstrands in GT, in whichtheeternal been taken cycleof opup by Nietzsche more excellence the doctrine as and, par parmythical posites appears and oftheopposites a symbol oftheunity myth philosophy, ticularly, inthat work Nietzsche oftheformer outofthelatter. andoftherebirth which he identified on myth65, placed thehighest possiblevaluation withmusic,poetry, and tragedy, Mythtookthe things. amongother of music thus of symbol, form image,and metaphor:66 "thecapacity exthetragic to myth...andparticularly to givebirth myth...which in Gleichnis[or"metaphors:" knowledge symbols presses Dionysian forms ofexpressen]" (GT 16,KSA 1,p. 107). Such illusion-creating ofthephilosopher or or "concepts" to the"truths" sionweresuperior in an andLying in theessay"On Truth scientist. Onlyone yearlater, Extra-Moral he Sense," argued:
of metaphors, Whatis truth? A mobilearmy metonyms, anthropomorphisms, in short, a sum of humanrelations whichwere poeticallyand rhetorically and after and adorned, transferred, longuse seem solid,canonical, heightened, aboutwhichit has beenforgotten to a nation. Truths are illusions and binding worn-out without that are illusions, impact... (KSA 1, sensory metaphors they p. 880-8167). 64Id. 4: 666. 65See GT 23,KSA 1,p. 145:"[W]ithout natural culture losesthe healthy every myth andunifies a whole a horizon ofitscreativity: defined bymyths completes only power lawsthan the no more unwritten ... Eventhestate knows cultural movement powerful and itsgrowth from with that itsconnection foundation religion mythical guarantees notions." mythical 66In GT, Nietzsche without all of theseterms Bild,Metapher) (Symbol, employs use of these Whilea detailed of Nietzsche's in meaning. study anycleardistinction in meaning wouldbe necessary fora full and anydistinctions terms, amongthem, we maytakeall ofthese forourpurposes ofNietzsche's understanding Sprachlehre, terms as roughly equivalent. 67Translated in SanderGilman,Carole Blair,and David Parent, eds, Friedrich on Rhetoric and Language(New York:Oxford Nietzsche Press,1989), University 246-57at 250.

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to Plato'sdistinction GT is an explicit between riposte philosophy ofthelatter. Nietzsche andpoetry and devaluation simulta(or myth), abolished and inverted Plato's even is a neously hierarchy: philosophy form ofmyth, albeita debasedform. Nietzsche's valuation ofmyth is thusencompassed within a radicalmonism in which"itis onlyas an aesthetic that existence andtheworld areeternally phenomenon justiThis which is KSA as 1, p. 47). idea, fied"(GT 5, rightfully regarded one of Nietzsche's mostradicaldoctrines, echoes someof Creuzer's contentions the and of theimage concerning superiority inevitability (Bild) as a basisfor thought. For Nietzsche, thisunity of myth and philosophy was notstatic, and cyclical. The death of myth couldbe traced butdynamic backto Socrates and Euripides; therebirth of myth wouldoccurthrough the of and would at the same the selftime, agency Wagner, represent, ofphilosophy. Thisrebirth is symbolized overcoming by thecirclein several most in the Section endofthe 15, passages,68 notably original book:
its limits toward illusion, [S]cience,spurred by itspowerful speedsirresistibly intheessenceoflogic,suffers where itsoptimism, concealed Forthe shipwreck. ofthecircle ofscience hasaninfinite number ofpoints; andwhilethere periphery is no telling howthiscircle couldeverbe surveyed nobleandgifted completely, mennevertheless e'er half their time andinevitably, suchboundary reach, points on theperiphery from which onegazes intowhat defies illumination. Whenthey horror see totheir howlogiccoilsupat these boundaries bitesitsown andfinally tail- suddenly thenewform breaksthrough, of insight which, tragic insight to be needs art a and as endured, merely protection remedy... Here we knock,deeplymoved,at the gates of present and future: will this"turning" lead to ever-new of geniusand ["Umschlagen"] configurations 68"... theprofound to tellus: though natural poet wants law,every order, every his eventhemoral world his actions also a higher mayperish through actions, produce circleofeffects a newworld which found on theruins oftheold onethat has magical amid all our culture beenoverthrown" KSA "... 1,p. 65); (GT 9, [German music]is the and which and from toward which, really onlygenuine, fire-spirit pure, purifying as intheteaching ofthegreat Heraclitus ofEphesus, all things moveina doubleorbit" (GT 19,KSA 1,p. 128).

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oftheSocrates whopractices music? (GT 15,KSA 1,p. 101-02)(first especially mine) emphasis

The rebirth is oftragedy theself-overcoming ofphilosophy through as the a in "the also hinted thephrase ouroborus,symbol depicted edge ofwisdom turns the wise" KSA and 1, 9, 67), (GT against p. prefigured in a notefrom late 1870: "The highest sign of the will: thebelief in illusionand theoretical in thetail"(KSA 7, bitesitself pessimism oftheself-overcoming ofphilosophy as a 5[68]). Nietzsche's depiction ... at of and future" the foreshadows " 'turning' ['Kehre'] gates present thefamous of Zarathustra encounter withtheSpirit of Gravity, when thepaths ofpastandfuture meetat a gateway inscribed "Moment." The rebirth of tragedy is associatedwithbothHeraclitus69 and the of dismemberment Dionysus, especially myth Dionysus Zagreus' andlater reunification andrebirth, which Nietzsche calls the"mystery doctrine oftragedy" (GT 10, KSA 1, p. 73). In Za, he alludesto this in connection with theEternal Recurrence: "Whatreturns, what myth comeshometome,is myownselfandwhat ofmyself has long finally been in strange landsand scattered all accidents" and among things (KSA 4, p. 193); and:
I walkamong menas among thefragments andlimbs ofmen. myfriends, Verily, Thisis what is terrible for I in that find man ruins and scattered as over myeyes, a battlefield or a butcher-field... And thisis all mycreating and striving, that I createand carry into One what is and riddle and dreadful together fragment accident. (p. 178-79;cf.p. 248)

These associations lendsubstance to Nietzsche's lateraffirmations oftheclose relation GT andZa, tragedy between and theEternal ReDo we then currence. conclude that Nietzsche thedoctrine developed of theEternal Recurrence before its arrival in FW 341? long explicit This characterization wouldbe as unjustified as theopposite conclusionnowappears: that there is no precedent theEternal for Recurrence in Nietzsche's earlier it sprang, that works, Athena-like, fully-formed from hisbrain in an instant, without relation toexisting currents in his
69See note. preceding

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IfNietzsche's roots inRomanticism extended had than thought. deeper beenobserved, itis also thecase that roots those nourished previously thefurthest leavesandbranches ofhisphilosophy. Whatare we to make of such a resurfacing of Romantic ideas in Nietzsche'smature in his most Za book philosophy, important and centraldoctrine of the EternalRecurrence? It is tempting to concludethatthe EternalRecurrence, whichNietzscheintroduced withthe words"tragedy the rebirth of myth begins,"represented in GT. a such is conclusion However, predicted simplistic complicated contradicted and parodying and, potentially, ironic, by the critical, elements in hismature which somehavetherefore labeled philosophy, Cristiano has framed Grottanelli theproblem well: "antimythic."
Theparadoxical ofNietzsche's use ofmythical andimagesduring names quality his third in lies the fact that the German used suchnames period philosopher and symbolsto indicatehis stancethatdeniedthe possibility of reaching a or attacked and reversed and philosophical religioustruth, acceptedvalues, affirmed and theEternal Return as guidelines Life,theWillto Power, implying the refusal of all ethical, and philosophical This is the religious, categories. oftheRomantic idea of a profound truth embodied in nature, opposite religious intuited the Volk and in and by expressed symbol myth.70

Grottanelli we avoidtheextremes that of suggestwiselysuggests mature either a straightforNietzsche's ingthat philosophy represented ward return tomyth, ora complete ofmyth. He relies onNietrejection of his ownphilosophy intothree zsche's division (described periods theearly Romantic is separated from themaabove),in which period ture a middle in which the his period by period expressed philosopher scientism and skepticism. Such a division a simple greatest precludes of Romanticism. Nietzsche's continuity Whileendorsing this inbroadoutline, I wouldhasten interpretation to pointout that Nietzsche the eternal employed cycleof opposites, which himoriginally was for a mythic forthephiloidea,as a symbol of his middle sophical project skeptical period byHuman, inaugurated All TooHuman("MA").In thepreface to the1886 edition, Nietzsche
70Grottanelli 18.

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in which he turned on his that book as a "great described separation," him" was what attracts "He tears earlier (Er zerreisst, apart thought: is furbehavior ihnreizt) 3, KSA2, p. 17). Thisouroboric (MAVorrede curls round "Loneliness surrounds ther him, [um[umringt] specified: that ever more him, heart-constricting, threatening, strangling, ringelt] the saeva cupidinum." fearful Through repetition goddessand mater Nietzsche to theouroborus, and an allusion ofhomonyms placedMA ifNietzsche in MA This suggests thecycleof opposites. within that, to his earlier attachment and from himself myth, destroyed separated inZa. andrecreate he was torejoin later, myth as merehindbe dismissed of course, Such an interpretation may, intothree division of his philosophy Nietzsche's However, pesight. that Nietzsche are indications And there riodsis also hindsight. may a sortof hidden to myth" in mind, havehad a "return agenda,at the he reof thatwork, timeof writing MA. In theveryfirst aphorism that we need between distinction argued opposites, jectedtheabsolute and ideas and feelings," aesthetic a "chemistry of moral,religious, even with the conclusion ifthis end asked:"What that, chemistry might from colorsare extracted themostglorious base, evendespised here, NietKSA substances?" 2, p. 23-24). Although (MA 1, [verachteten] thenewart"chemturn to takea scientific zscheappears by terming in the much closer to alchemical sounds his work, istry," description base substances) are reconciled, and lead (or other whichopposites is several This confirmed into turned gleaming by passagesin gold. as theart of alchemy whichrevealhis concept his notesand letters, themost"despised"(verachteten) of producing gold outof precisely evenoutofexcrement.71 substances, Also in Part One of MA, Nietzschearguedthatit is necessary assessment of metaphysics and to move beyonda merely negative
71Letter to Franz to GeorgBrandes, May 23, 1888,KGB 111.5, p. 318-19; letter I 312 don't discover the alchemist's December 25, 1882,KGB III.1, p. Overbeck, ("If art,to makegold even out of this- dung,thenI am lost.");KGW VII.1, 7[155], "Analogistic Strategies", p. 301; andKGW VII.3, 16[43],p. 297; all citedin Perkins, p. 218-19. opusalchymicum", p. 325-26;and"Nietzsche's

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of their value. He described to a positive this religion appreciation a movement" as "retrograde (MA 20, KSA 2, Bewegung] [riickldiufige 41): p.
howmankind's camefrom He must advancement recognize greatest [metaphysiifonedidnottakethis onewouldrobhimself cal ideas]andhow, retrograde step, finest todate... Thosewhoaremost ofmankind's accomplishments enlightened ofmetaphysics and lookbackon itwith can go onlyas faras to free themselves whilehere, itis necessary as inthehippodrome, totakea turn atthe superiority, endofthetrack. KSA 2, p. 41-42) (MA 20,

in metaphysics whatis positive and The movement reintegrating after first follows thepattern of them, religion, completely rejecting the theEternal Recurrence. have taken Nietzsche symbol may specific oftheretrograde movement ofthechariot from orespecially Creuzer forwhom,as we have seen,it certainly the Bachofen, represented union ofopposites. Nietzsche thus thecycleofopposites to employed of the the content his but also form not symbolize merely philosophy, ofhisowndevelopment as a philosopher. it is essential to keep in mindthat, in manypassages Moreover, in whichNietzsche theone from including appearsto attack myth, MAjustquoted, he is actually the "faith in values" attacking opposite he associated with (JGB2, KSA 5, p. 16) which variously philosophy, and as well as, in some Christianity, metaphysics, religion, especially does not Nietzsche'susage of the term"myth" cases, withmyth. remain consistent. Whatdoes remainconsistent, fromGT onward oftheideathat there hiscareer, is hisrejection couldbe any throughout and his use the to this absolute of circle symbolize rejection. opposites, even whenseparated from the category of "myth," These features, in continue to mark Nietzsche's as philosophy originating Romantic ideasofmyth. mature contains Nietzsche's critical, ironic, certainly philosophy andparodying that as "antimythic." elements be described justly might thancontradict, rather the theseelements harmonize with, However, themost idea of thecycleof opposites. A brief showsthat analysis of All Values" nihilistic idea of the late period,the "Revaluation aller Werte), constitutes of thiscycle. As we a form (Umwertung

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Robert A. Yelle

have seen, Nietzscheemployed verbalformulas whichdepictthe Eternal Recurrence the of a term. In thesame through repetition key of All Values,"through a play on "Revaluation way,the formula the word"value" (Wert), encodestherepetition and reflexivity that are identifying of thecircle.The phrasecarries markers even richer of nuancesin theGerman because theprefix whichsignifies "um-", "inversion." "around," or,more "about," generally, If thecontent ofNietzsche's remained conphilosophy remarkably it maybe suggested thatthemoredistinctive feature of his sistent, mature in GT he hadonly is that, whereas therephilosophy predicted of myth, birth andlookedto Wagner for thefulfillment of this predicinZa, where Nietzsche calledonhisownpoetic tion, "tragedy begins," inan attempt a newmyth.72 tocreate He later criticized GT on agency thesegrounds: "It should havesung, this'new soul' - and precisely - toobad that notspoken! WhatI hadto saythen I didnotdaresayit as a poet:perhaps I hadtheability" ata Self-Criticism," (GT,"Attempt KSA 1, p. 15). For the"genuine in described is GT, "metaphor poet" nota rhetorical buta vicarious he actually beholds in figure imagethat of a The KSA of Niet1, p. 60). (GT 8, place concept" consequence zsche'sargument that "thetragic knowlmyth...expresses Dionysian in KSA is that Nietzsche the 1,p. 107) himself, (GT 16, edge symbols" ofDionysus, must thetragic to express idea prophet employ symbols the Eternal Recurrence. In this he tried accomto par excellence, way, in his own later work the reconciliation of and plish poetry philosophy, and to becomehimself the"Socrateswho practices music"(GT 15, KSA 1,p. 101-02;cf.GT 17,KSA 1,p. 111). In theessayon GT in EH, Nietzsche to his earlyWagner refers in (1876): Bayreuth
decisiveplaces... one need nothesitate to putdown [I]n all psychologically wherethe texthas the word"Wagner." my name or the word"Zarathustra" The entire of thedithyrambic is a picture artist of thepre-existent picture poet 721,f.Megill 81: "The motif of a 'return to myth'... persists, withNietzscheZarathustra is playedby role thatin the earlywritings playingthe remythifying Wagner."

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TheRebirth Eternal Recurrence Nietzsche's ofMyth?:

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of Zarathustra, withabysmalprofundity sketched and without even touching fora moment theWagnerian At the of section 9 the reality... style beginning of Zarathustra is described withincisive and anticipated...(KSA 6, certainty p. 314)

The section in question claimsthat in visibleand "thinks Wagner sensible notin concepts, which is to say,that processes [Vorgiingen], he thinks as the have At mythically, people [Volk] alwaysthought. of myth the foundation as the children of an lies, not a thought, unaesthetic culture butrather itself is suppose, [myth] [verkiinstelten] a thinking "Zarathustra" I, [Denken]..." (KSA p. 485)73 Substituting for"Wagner," we learn thestyle that ofZarathustra is noneother than themythic. Boththecontent andtheform of expression ofNietzsche's Eternal Recurrence from theRomantic ideaofthecyborrowed mythological cle ofopposites. Nietzsche his Romantic Although rejected explicitly thisdoes notseemto havekepthimfrom thisidea roots, developing intothecentral of his mature doctrine The transmutation philosophy. ofa Romantic almost in ofitself, suits the doctrine, mythological spite onward ofthecycleofopposites. It matters little whether progression we label theEternal Recurrence or "antimyth." A morefit"myth" of Nietzsche's than either of these terms is tingdescription project Creuzer's notion of a Heraclitus who "philosophizes Zoroastrically," ofthecontraries.74 Without that theEternal usingsymbols concluding Recurrence a rebirth of we can now representedsimple myth, recognizehowandwhy Nietzsche claimed with that, this, "tragedy begins:" itis a symbol for hismature as theapotheosis ofhisearlier, philosophy Romantic self.
73Cf.Nietzsche's later on thestyle ofZarathustra comments in EH, KSA 6, p. 340, 344. 74WhenNietzsche came acrossthe(false) etymology of Zarathustra as "Starof which in Creuzer as thephrase but Gold," appears thesamepassagefrom justgiven, also inother he claimed to discover init "theentire ofhiswork." sources, conception Thatcher 248 n. 28.

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Robert A. Yelle ROBERT A. YELLE

TheUniversity ofChicago USA IL 60637, Chicago,

The Divinity School

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