Nietzsche's pharmacy

In my continued research into Nietzsche’s pharmaceutical habits, I find the following quotations.

A letter from Nietzsche’s sister states, “It was only with the aid of narcotics that he could combat nights of sleeplessness and depression; not only morphine and opium, but chloral and a drug unknown to me were these aids where always had a most strange effect on my brother.” Selected Letters of Friedrich Nietzsche (2010), p. 363.

It was the time in which Zarathustra was born, the time when its ‘medium’ took opium, not as a soporiphic—for that he had the powerful chloral—but as a means of lifting himself out of the doldrums. ... In one of his notebooks Nietzsche records a characteristic of the Superman which brings an unexpected new dimension to the vision that he had on the isles of the blest: ‘From out of a superabundance of life the Superman combines those visions of the opium-eater, of madness, and of the Dionysian dance.’
Joachim Köhler, Zarathustra’s Secret (2002), p. 226

Nietzsche’s ways of dealing with those illnesses that appeared as physical afflictions (paroxysms, disturbances of vision, headaches, etc.) were at first in accordance with contemporary custom: he consulted physicians, specialists, and authorities, expecting them to prescribe only on the basis of rational knowledge. Nietzsche, however, was subjected to numerous ineffective treatments since many physicians apply therapeutic measures even when there is no rational basis for them, assuming that there is invariably—and not merely in particular, outstanding instances —a sensible, i.e., causally effective treatment. Going beyond the counsels of physicians, Nietzsche applied his own therapy on the basis of observations made on himself and of the hints which he came across in his reading. Not unlike physicians of positivistic persuasion and faith in scientific authority, he occasionally confused rational, empirically proven methods with positivistic notions of possibility. He probably succeeded to a certain extent in the methodical choice—using precise meteorological data—of the climate that was at least most suitable for him. For the rest, his life was fraught with necessarily uncertain experimental attempts: “All sorts of mixtures with which he treated himself stood on Nietzsche’s stove in Basel,” Overbeck reports concerning the period from 1875 on. Later he employed all sorts of medicaments, salts, and, above all, rationally effective soporifics (considerable quantities of chloral hydrate), although the effectiveness of soporifics when used routinely is extremely questionable, and finally a tincture containing hashish which he probably had obtained from a Dutchman.
Karl Jaspers, Nietzsche (1997), p. 109

Repeatedly he [Nietzsche] turns with disdain against the inanity of those who, conscious of their own health, turn away from anything strange to them: “The poor creatures of course do not realize how cadaverous in color and how ghost-like their health looks.” He stigmatizes the methods of the educated Philistine who invents, “for his habits, his viewpoints, his rejections and patronage, the universally effective term health” and gets rid of “any inconvenient disturber of the peace by suspecting him of being sick or eccentric.” In opposition to this, Nietzsche asserts: “Actually it is an annoying fact that ‘the spirit’ is in the habit of descending with particular sympathy upon the ‘unhealthy and unprofitable’ ones.” These formulations cannot conceal the fact that all Nietzsche’s philosophizing favors health, disparages illness, and seeks to overcome all that is ill. Again it is the difference in the concept of health that makes this contradiction possible.
This concept, as Nietzsche realizes, is not ambiguous by accident. “Health as such does not exist. It is your goal that determines what health ought to mean even for your body. . . . The concept of normal health .must be given up. . . . Of course, health might appear, in one case, like the opposite of health in another.” “Health and sickness are not essentially different. • . . We must not make distinct principles or entitles of them. . . . Actually there are only differences in degree between these two kinds of existence.”
Karl Jaspers, Nietzsche (1997), pp. 111-112

In Sils-Maria Nietzsche told me about his bouts of raging headaches and the various medications he had tried against them. In Rapallo and in other places of the Riviera di Levante, where he had spent his times of worst health, he had written for himself all kinds of prescriptions signed Dr. Nietzsche, which had been prepared and filled without question or hesitation. Unfortunately I took no notes and the only one I remember is chloral hydrate. But since Nietzsche, as he expressly told me, had been surprised never to be asked whether he was a medical doctor authorized to prescribe this kind of medication, I conclude that some dubious medicines must have been among them. At any rate, he claimed to know his own sickness better than any doctor and to understand better which medications were to be used. Nietzsche never spoke of having used hashish, nor can I remember ever hearing the word hashish from his lips, but no doubt in his intensive reading of contemporary French authors— among them Baudelaire—he was already familiar with hashish in the summer of 1884 as a new drug that had recently appeared in Europe.
Testimony of Resa con Schirnhofer, April 3, 1994, as printed in Sander L. Gilman, Conversations with Nietzsche: A Life in the Words of His Contemporaries (1991), p. 163