Karl Philipp Moritz, Complete works. Critical and annotated edition, vol. 4/2: Götterlehre and other mythological writings

卡尔·菲利普·莫里茨，全集。

• 批准号: 392406240
• 负责人: Privatdozent Dr. Martin Disselkamp
• 金额: --
• 依托单位: Berlin-Brandenburgische Akademie der Wissenschaften
• 依托单位国家: 德国
• 项目类别: Publication Grants
• 财政年份: 2017
• 资助国家: 德国
• 起止时间: 2016-12-31 至 2017-12-31
• 项目状态: 已结题
• 来源: https://gepris.dfg.de/gepris/projekt/392406240?language=en
• 关键词: Karl; Philipp; Moritz; Complete; works.

Even more so than the “Allgemeine deutsche Briefsteller” (first published in 1793), the “Götterlehre” (1791) is the work of Karl Philipp Moritz that met with greatest success, with thirteen editions and various translations by 1861. This book began a re-evaluation of ancient mythology. Nevertheless, the author’s working methods and knowledge premises remain in large part unknown. Research has overlooked the “Mythologischen Almanach für Damen” (1792) and Moritz’s portion of the “Mythologischen Wörterbuch zum Gebrauch für Schulen” (1794), which appeared posthumously and was likewise republished and translated several times. Antiquity’s diversity of voices and inconsistencies speak to us from the pages of the “Götterlehre”, as does the broad, complexly branched and densely networked reception history from the modern age. Moritz’s immediate field of reference is the presence of myths in the collective knowledge of the 18th century and the obstacles to integrating them into the enlightened world of ideas. The scope of the explanatory notes to vol. 4 of the KMA take account of these conditions. The sources Moritz consulted, and how he positioned himself in myth-related debates, are extensively documented for the first time. Particularly for the chapters on theogony and the Olympian gods, Moritz evaluated ancient literature and often paraphrased quite faithfully from the source: the Homeric epics, Hesiod’s “Theogony”, the Homeric Hymns, Callimachus and a number of Latin classics. In principle, the “Mythologische Almanach” has the same structure, at heart a collage of texts from the “Götterlehre”. While Moritz disregards ancient mythography (Diodorus, Apollodorus, Hyginus etc.), he frequently resorts – even in most of the articles he compiled for the “Mythologische Wörterbuch” – to 18th-century survey literature disposed to view myth critically. The commentary on the “Götterlehre” shows Moritz, no less than the further approaches of Christian Gottlob Heyne, assuming the distanced mindset of mythological Enlightenment literature vis-à-vis the world of Greek gods and heroes, in order to substitute it with the idea of mythology as poetry. The latter allows him to do a number of things: to turn away from antiquarian matters, to treat mythology as an independent field of knowledge, to link the “Götterlehre” with his own aesthetic theory, and to open them up to psychological interests, as he had developed them in the “Magazin zur Erfahrungsseelenkunde”. Romantic authors in particular took up the ideas of the “Götterlehre” and ran with them. The edited texts are supplemented with original documentation that also records their reception, including the preface to an unpublished French translation of the “Götterlehre” from the beginning of the 19th century. The illustrations encompass all the title pages and the engravings from the “Götterlehre” and the “Mythologischen Almanach”; their origins are given in the notes.

与《德国简讯》(1793年首次出版)相比，《哥特莱尔》(1791)是卡尔·菲利普·莫里茨最成功的著作，到1861年已有13个版本和各种译本。这本书开始了对古代神话的重新评价。然而，提交人的工作方法和知识前提在很大程度上仍然不为人知。研究忽略了《神话传说》(1792年)和莫里茨的《神话传说》(1794年)的一部分，后者在死后出现，同样也被再版和翻译了几次。古代多样化的声音和矛盾从《哥特莱尔》的页面中向我们说话，现代广泛、复杂的分支和密集的网络接受史也是如此。莫里茨的直接研究领域是18世纪集体知识中神话的存在，以及将它们整合到思想的开明世界中的障碍。《公约》第4卷的解释性说明的范围考虑到了这些条件。莫里茨咨询的来源，以及他如何在与神话相关的辩论中定位自己，都是第一次被广泛记录下来。特别是关于神奥尼和奥林匹亚诸神的章节，莫里茨评估了古代文学，并经常相当忠实地从源头上解释：荷马史诗、赫西奥德的《神奥尼》、荷马赞美诗、卡利马库斯和一些拉丁经典。原则上，《神话年鉴》具有相同的结构，从本质上讲，是由《哥特勒》的文本拼贴而成的。虽然莫里茨无视古代神话学(狄奥多罗斯、阿波洛多罗斯、海吉诺斯等)，但他经常求助于--甚至在他为《神话学沃特布赫》汇编的大多数文章中--到18世纪倾向于批判地看待神话的调查文学。对《哥特勒》的评论表明，莫里茨与克里斯蒂安·戈特洛布·海因的进一步做法一样，假定神话启蒙运动文学对希腊神和英雄世界的疏远心态，以便用神话是诗歌的想法来取代它。后者允许他做一些事情：远离古物，把神话作为一个独立的知识领域，将“哥特勒”与他自己的美学理论联系起来，并向心理兴趣开放，就像他在《Erfahrungsseelenkunde》中所发展的那样。特别是浪漫主义作家采纳了“哥特勒”的思想，并将其付诸实践。编辑后的文本还附有原始文件，其中也记录了它们的接受情况，包括19世纪初未出版的《哥特莱尔》法文译本的序言。插图涵盖了《哥特勒》和《神话年鉴》的所有标题页和版画；它们的起源在注释中给出。