Yes, good questions.
Are the two identical? I should say not.
Zarathustra is here to teach us the Uebermensch, that is his work.
Multifariousness of nature; easy definitions mean nothing to us.
What is certain is that the Uebermensch was a thing of Nietzsche’s future, and that Dionysos is a formula which must apply to the Uebermensch - though not to its teacher!
Its crucial to discern Zarathustra from the object of his own teaching.
What are Gods to him ---- but he doesn’t know the gods.
This is not to mean that the Uebermensch does not know them.
Perhaps he knows them as parts of himself, or himself as parts of them?
Certainly, the Uebermensch is a Pagan.
Not some kind of self-contained Apollonian “citizen”.
But also:
“I am Dionysus”
“A lightening bolt. Dionysus becomes visible in emerald beauty.”
Is the Overman even visible, or is he always veiled in lightning?
I would say: Always veiled in lightning.
Except to his own kind.
On the topic of Brutus, check this out from page 129:
books.google.com/books?id=Iruil … 29&f=false
Nietzsche says that for the Greeks friendship was considered the “highest feeling”… similarly, the ER is his “highest thought”…
Well not similarly, because the ER was not a Greek thought. N did not say that friendship for him was the highest feeling - if he would have felt that, it would have been towards hs posthumous friends. (true Netzscheans of today)
But let us follow this lead deeper into the kernel and learn more about the relation of Dionysos and the Uebermensch.
1050 (M arch-June 1888 )
The word " Dionysian ” means: an urge to unity, a reaching
out beyond personality, the everyday, society, reality, across the
abyss of transitoriness: a passionate-painful overflowing into
darker, fuller, more floating states; an ecstatic affirmation of the
total character of life as that which remains the same, just as
powerful, just as blissful, through all change; the great pantheistic
sharing of joy and sorrow that sanctifies and calls good even
the most terrible and questionable qualities of life; the eternal will
to procreation, to fruitfulness, to recurrence; the feeling of the
necessary unity of creation and destruction.The world “Apollinian” means: the urge to perfect self-
sufficiency, to the typical “individual,” to all that simplifies, di-
stinguishes, makes strong, clear, unambiguous, typical: freedom
under the law.The further development of art is as necessarily tied to the
antagonism between these two natural artistic powers as the
further development of man is to that between the sexes. Plenitude
of power and moderation, the highest form of self-affirmation in
a cool, noble, severe beauty: the Apollinianism of the Hellenic will.This antithesis of the Dionysian and the Apollinian within the
Greek soul is one of the great riddles to which I felt myself
drawn when considering the nature of the Greeks. Fundamentally
I was concerned with nothing except to guess why precisely
Greek Apollinianism had to grow out of a Dionysian subsoil;
why the Dionysian Greek needed to become Apollinian; that is,
to break his will to the terrible, multifarious, uncertain, frightful,
upon a will to measure, to simplicity, to submission to rule and
concept. The immoderate, disorderly Asiatic lies at his roots:
the bravery of the Greek consists in his struggle with his Asiaticism;
beauty is not given to him, as little as is logic or the naturalness
of customs — it is conquered, willed, won by struggle — it is his
victory.
We may thus say, with some liberty, that the RIGHT to Dionysos is an Apollonian ATTAINMENT.
He is not given.
Furthermore, with the Uebermensch in mind, we continue to read of the Highest and Most Illustrious qualities:
1051 ( 1885 )
The highest and most illustrious human joys, in which exist-
ence celebrates its own transfiguration, come, as is reasonable,
only to the rarest and best-constituted men; and even to these
only when they themselves and their ancestors have lived long,
preparatory lives directed to this goal, and not even in the
knowledge of this goal. Then an overflowing wealth of the most
multifarious forces and the most dextrous power of “free willing”
and lordly command dwell amicably together in one man; the
spirit is then as much at home in the senses as the senses are
at home in the spirit; and whatever takes place in the spirit must
enkindle a subtle extraordinary happiness and play in the senses.
And also the other way around!
And:
From that height of joy where man feels himself to be
altogether a deified form and a self-justification of nature, down
to the joy of healthy peasants and healthy half-human animals,
this whole, long, tremendous light and color scale of happiness,
the Greeks, not without the grateful shudder of him who is
initiated into a mystery, not without much caution and pious
silence, called by the divine name: Dionysus . — What do any
latter-day men, the children of a fragmentary, multifarious, sick,
strange age, know of the range of Greek happiness; what could
they know of it! Whence would the slaves of “modem ideas”
derive a right to Dionysian festivals!
Dionysus is a judge ! — Have I been understood?
There can be no doubt that the Greeks sought to interpret
the ultimate mysteries “of the destiny of the soul” and everything
they knew concerning education and purification, above all con-
cerning the immovable order of rank and inequality of value
between man and man, on the basis of their Dionysian experi-
ences: here is the great depth, the great silence, in all matters
Greek — one does not know the Greeks as long as this hidden
subterranean entrance lies blocked.
Although it is not so simple as what Heraclitus proposed, that Dionysos and Hades are one, it does seem to be the case that Dionysos is a child of Hades.
We need only to look at the moment of conception and the moment of birth, and the Mother;
Persephone received the Pomegranate-seeds from Hades on the Spring Equinox as she left the underworld.
Dionysos was born on the Winter Solstice from Demeter, who is mother to Persephone.
Gods and their pregnancies.
Mysterium, workings of time, depth, secrecy, occult, the hidden, brooding (which in Netherlandic is the same word as breeding), labour and seasons, dignity of the Sun and the Earth in terms of each other, progression, evolution as ones TASK;
To wait and to prepare oneself; to await the emergence of
new sources; to prepare oneself in solitude for strange faces and
voices; to wash one’s soul ever cleaner from the marketplace
dust and noise of this age; to overcome everything Christian
through something supra-Christian, and not merely to put it
aside— for the Christian doctrine was the counterdoctrine to the
Dionysian; to rediscover the South in one and to spread out
above one a bright, glittering, mysterious southern sky; to re-
conquer southern health and hidden powerfulness of soul; step
by step to become more comprehensive, more supranational, more
European, more Near Eastern, finally more Greek — for the Greek
was the first great union and synthesis of everything Near Eastern,
and on that account the inception of the European soul, the dis-
covery of our " new world”: whover lives under such imperatives,
who knows what he may not encounter one day? Perhaps — a new
dayl