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《Allgemeine deutsche Briefsteller》（首次出版于 1793 年）相比，《Götterlehre》（1791 年）是卡尔·菲利普·莫里茨 (Karl Philipp Moritz) 的著作，取得了巨大成功，到 1861 年已有 13 个版本和多种译本。然而，作者的工作方法和知识前提在很大程度上仍然是未知的。 《Götterlehre》的书页向我们讲述了古代的多样性声音和不一致之处，正如来自古代的广泛、分支复杂且紧密网络化的接受历史一样。莫里茨的直接参考领域是 18 世纪集体知识中神话的存在以及将它们纳入启蒙思想世界的障碍。莫里茨查阅的这些资料，以及他如何在与神话相关的辩论中定位自己，都是第一次被记录下来，特别是在有关神谱和奥林匹斯诸神的章节中，莫里茨主要评估了古代文学和神话。原则上，《神话年鉴》具有相同的结构，本质上是来自《神话》的文本的拼贴。尽管莫里茨忽视了古代神话（狄奥多洛斯、阿波罗多洛斯、希吉努斯等），但他经常求助于——即使是在他为《神话世界书》（Mythologische Wörterbuch）（18世纪的调查文学）编写的大部分文章都倾向于批判性地看待神话。《Götterlehre》的评论表明，莫里茨不亚于克里斯蒂安·戈特洛布·海恩（Christian Gottlob Heyne）的进一步方法，假设了一种疏远的心态。他将神话启蒙文学与希腊诸神和英雄的世界进行了比较，以便用神话作为诗歌的思想来代替它，后者使他能够做一些事情。事物：摆脱古物问题，将神话视为一个独立的知识领域，将“Götterlehre”与他自己的美学理论联系起来，并将其开放给心理兴趣，正如他在“Magazin zur”中发展的那样浪漫主义作家尤其接受了“Götterlehre”的想法，并与它们一起运行，编辑后的文本补充了原始文档，这些文档也记录了他们的接受情况，包括序言。十九世纪初期未出版的《Götterlehre》法文译本 插图涵盖了《Götterlehre》和《神话年鉴》的所有封面和版画，其来源均在注释中给出。