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This essay is actually a taxonomy of the many recorded meetings, meldings, and collisions between Nietzsche's philosophy and psychoanalysis. Nietzsche was mentioned often in the early minutes of the Vienna Psychoanalytic Society. His ideas also frequently entered the discourse between Freud and his various pupils. Golomb suggests that the incorporation of Nietzsche into psychoanalysis served two major latent functions in the early movement. First, several devotees borrowed "Nietzscheisms" to represent to Freud the legitimacy of their own breaking away. Thus, Jung quoted from Zarathustra—"Now I bid you lose me and find yourselves: and only when you have denied me will I return to you"—in a letter in which he appealed to Freud for acceptance of his growing interest in Dionysian patterns of behavior. Rank, following his defection from the movement, sent Freud as a birthday present an expensive edition of Nietzsche. The gift carried an implication similar to the words in Jung's letter. Moreover, the pupil's assertion of kinship ties between the thought of Nietzsche and Freud spawned Freud's equally adamant assertion of his independence from all other thinkers. However, his defense of his originality inevitably brought him closer to Nietzsche. His pupils met his disavowal with further mentioning of the philosopher's work and may have finally driven Freud into reading Nietzsche for himself. Thus, his protestations of integrity and purity paradoxically brought contamination. Golomb makes the case that subjects like "Civilization and its Discontents" may have been engendered by the discussions with pupils. Wittels and even Jones alluded to nonaccidental ties between the later thinking of Freud and that of Nietzsche. The concept of the superego parallels Nietzsche's "evil conscience"; the repetition compulsion bears similarities to the philosopher's comments on the "eternal recurrence of the same events." Golomb's study is thorough and coherent.