By Nietzsche, Friedrich Wilhelm; Diethe, Carol; Nietzsche, Friedrich Wilhelm
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Janz, I, p. 293. Henry Walter Brann, Nietzsche und die Frauen (Bonn: Bouvier, 1976), p. 81. Brann pp. 97-106; Bernoulli, II, pp. 79-86; Karl Reinhardt, Nietzsches Klage der Ariadne (Frankfurt am Main: Vittorio Klostermann: 1936); Erich F. Podach, Ein Blick in die Notizbücher Nietzsches: Ewige Wiederkunft, 'Wille zur Macht, Ariadne (A Look at Nietzsche's Notebooks: Eternal Recurrence, Will to Power, Ariadne) (Heidelberg: Rothe, 1963); Podach is critical of Reinhardt's interpretation which, he says (p.
20, Berlin 1904, 857-60, p. 859. Pletsch, p. 94. Siegfried Mandel, "Nietzsche and the Jews"; paper read to the Friedrich Nietzsche Society, Third Annual Conference of the Society at Royal Holloway and Bedford New College, Egham, London, 24 April 1993. 32 Chapter One: Family and Friends with Lou Salomé. Ida Overbeck, a conventional woman in many- respects, distinguished herself by speaking out plainly against Nietzsche's misogyny, but like Malwida von Meysenbug (see Chapter Three, n. 13), she was anxious to explain his excesses as being not true to his real self; Ida thought that after the quarrel with Elisabeth (about whom she had a very low opinion), Nietzsche "fell from himself" ("fiel von sich selbst").
30 In fact, the evangelical thrust in the town last century was impossible to ignore. 31 The point is that Nietzsche, though he had begun to question Christianity from early 1865, nevertheless felt comfortable in households in which an evangelical pietism of the type represented by his mother dominated. After the débàcle with Lou Salomé, discussed fully in the next chapter, Nietzsche distanced himself from his mother and sister, and although a reconciliation of sorts was effected, one can nevertheless see from the above that Nietzsche's determined scepticism made him quite literally homeless as well as Godless.