In Ecce Homo, "Why I am so clever", Nietzsche gave his formula for greatness:
My formula for human greatness is amor fati: that you do not want
anything to be different, not forwards, not backwards, not for all
eternity. Not just to tolerate necessity, still less to conceal it –
all idealism is hypocrisy towards necessity – but to love it ...
[EH Clever 10, Cambridge]
It’s not obvious from this, or from Nietzsche’s writing on the ubermensch in Thus Spoke Zarathutra, that the judgment of history plays any role in Nietzsche’s conception of human greatness.
That said, several excepts from Ecce Homo indicate that Nietzsche believed (hoped?) he had altered the course and narrative of history, considered as a whole, in exposing the lies of Christian morality. He believed he would be seen by history as a “destiny”:
I know my lot. One day my name will be connected with the memory of
something tremendous, – a crisis such as the earth has never seen, the
deepest collision of conscience, a decision made against everything
that has been believed, demanded, held sacred so far. I am not a human
being, I am dynamite. [...] My lot would have it that I am the first
decent human being, that I know myself as opposing the hypocrisy of millennia ... I was the first to discover the truth because I was
the first to see – to smell – lies for what they are ... My genius
is in my nostrils ... [...] ... I am a bearer of glad tidings as no
one ever was before ... [...] ... all hope had disappeared until I
came along. [EH Destiny 1]
Have I been understood? – I have not said anything that I would not
have said five years ago through the mouth of Zarathustra. – The
uncovering of Christian morality is an event without equal, a real
catastrophe. Anyone who knows about this is a force majeure, a
destiny, – he splits the history of humanity into two parts. Some live
before him, some live after him ... [EH Destiny 8]
However, being seen by history as a “destiny” does not equate to being judged by history as being “great," let alone "great" based on Nietzsche’s own formula for, or conception of, greatness. It is less a matter of judging than recording.
It’s not obvious how exactly "history" judges "greatness" or that Nietzsche would have attached any weight whatsoever to "history's judgment". Nor is it obvious that “lower types” could not also have power over the course and narrative of history considered as a whole.
Based on the above, I don't see the answer to your question as sitting well with a blanket dismissal of the fascist nation-state, although Nietzsche did write directly and in disparaging terms about the Germany and German nationalism of his time. He seemed to see the handwriting on the wall.