404. See Leviticus 21:10.
405. With reference to the remainder of the sentence, see Supplement, p. 618 (Pap. V B 121).
406. See JP V 5738 (Pap. V A 52).
407. See L. Tieck, Fortunat, III, 1, Ludwig Tieck’s sämmtliche Werke, I-II (Paris: 1837; ASKB 1848-49), I, p. 234.
408. With reference to the remainder of the paragraph, see Supplement, p. 618 (Pap. V B 97:26).
409. See Supplement, p. 618 (Pap. V B 98:7).
410. With reference to the following sentence, see Supplement, p. 618 (Pap. V B 122:1).
411. With reference to the remainder of the sentence, see Supplement, p. 619 (Pap. V B 122:2).
412. With reference to the following three paragraphs, see Supplement, p. 619 (Pap. V B 98:18).
413. A variation of the lines on p. 204.
414. With reference to the remainder of the paragraph, see Supplement, p. 619 (Pap. V B 122:3).
415. With reference to the remainder of the sentence, see Supplement, pp. 619-20 (Pap. V B 122:4).
416. For continuation of the paragraph, see Supplement, p. 620 (Pap. VI B 8:14).
417. With reference to the following sentence, see Supplement, p. 620 (Pap. V B 122:5).
418. With reference to the following paragraph, see Supplement, pp. 620-21 (Pap. V B 122:6).
419. A principle in Roman law.
420. See Supplement, p. 514 (Pap. V A 88).
421. The fallacy of post hoc, ergo propter hoc (after this, therefore because of this).
422. With reference to the remainder of the paragraph, see Supplement, p. 621 (Pap. V B 113).
423. For continuation of the sentence, see Supplement, p. 621 (Pap. VI B 8:15).
424. See John 6:63; II Corinthians 3:6.
425. See Romans 8:2, 22; II Corinthians 4:16.
426. Danish: Stolten-Hendrik, literally “Proud Henry.” The English version is “Good-King-Henry,” designating an herb of the goosefoot family (Chenopodium bonus-henricus).
427. The source has not been located. The reference is to Louis XVI (1754-1793), king of France.
428. See Supplement, p. 621 (Pap. V B 148:1).
429. With reference to the remainder of the paragraph, see Supplement, pp. 621-22 (Pap. V B 148:4).
430. According to Erasmus, Socrates was supposed to have said this to a boy. See Erasmus, Apophthegmata, III, 70; Opera, I-VIII (Basel: 1540), IV, p. 148 (ed. tr.):
Quum diues quidam filium adolescentulum ad Socratem misisset, ut indolem illius inspiceret, ac paedagogus diceret, Pater ad te, O Socrates, misit filium, ut eum videres: turn Socrates ad puerum, Loquere igitur, inquit, adolescens, ut te videam: significans, ingenium hominis non tam in vultu relucere, quam in oratione, quod hoc sit certissimum [When a certain wealthy man had sent his very young son to Socrates to observe his genius, and his slave said, “His father sent his son to you that you might see him, Socrates”: thereupon Socrates said to the boy, “Speak, lad, so that I may see you”: thus signifying that the character of a man comes to light not so much in his countenance as in his manner of speaking, in which this is most certain].
See also Hamann, Aesthetica. in. Nuce, Schriften, II, pp. 261-62: “Rede, dasz ich Dich sehe! . . . Reden istübersetzen. . . [Speak, so that I may see you! . . . Speaking is translating . . .].” See also, for example, Irony, KW II (SV XIII 110, 450); Either/Or, II, p. 275, KW IV (SV II 246); Letters, Letter 8, KW XXV; JP II 2115 (Pap. VI B 53:16).
431. An allusion to N.F.S. Grundtvig. See pp. 48, 101 and notes 131, 20.
432. With reference to the following sentence, see Supplement, p. 622 (Pap. V B 148:5).
433. With reference to the following two paragraphs, see Supplement, p. 623 (Pap. V B 148:34).
434. See, for example, JP II 1123; V 6135 (Pap. VIII1 A 649, 650).
435. With reference to the remainder of the paragraph, see Supplement, p. 622 (Pap. V B 154).
436. In the final manuscript, the long footnote is on an attached sheet.
437. See Repetition, pp. xxi-xxvii, 357-62, KW VI.
438. The German writer Karl Ludwig Borne (1786-1837), who lived in Paris for many years. See ”Die Leichtthurm,” Gesammelte Schriften von Ludwig Borne, I-VIII (Hamburg: 1835-40; ASKB 1627-29), I, p. 77 (ed. tr.): “Does one need to be a Parisian to ask: Has Herr Ulrich lost his mind because he has so faithfully loved his wife, or has he faithfully loved her because he has lost his mind?”
439. See Carl v. Linné, Systema naturae, I-XIV (Stockholm: 1766), I1, p. 358.
440. See Holberg, Jacob von Tyboe, III, 2, Danske Skue-Plads, III, no pagination (ed. tr.): “My dear parents out in their graves.”
441. See Cervantes, Don Quixote, V, 1; Den sindrige Don Quixote af Mancha, I-IV, tr. Charlotte Dorothea Biehl (Copenhagen: 1776-77; ASKB 1937-40), III, pp. 2-4; The Ingenious Gentleman Don Quixote de la Mancha, ed. Samuel Putnam (New York: Modern Library, 1949), pp. 512-14.
442. Repetition, pp. 125-231, KW VI (SV III 171-264).
443. The scholastic mystic Bonaventura (1221-1274).
444. The pre-Reformation reformer Johann Wessel (Gansfort) v. Groningen (c. 1420-1489), also called Doctor controversiarum (Doctor of Dialectic).
445. A tontine is a group-annuity arrangement of Italian origin whereby the survivors annually divide the interest and the final survivor receives the entire fund. See Borne, ”Ueber den Umgang mit Menschen,” Schriften, III, pp. 241-42.
446. With reference to the remainder of the sentence, see Supplement, pp. 622-23 (Pap. V B 150:2).
447. With reference to the following four sections (1-4), see Supplement, pp. 624-25 (Pap. V B 149:2).
448. With reference to the following section, see Supplement, p. 625 (Pap. V B 148:2).
449. Petrarch (1304-1374), the Italian poet, first saw Laura in Avignon in 1327. Married to another, she became the inspiration for his love poems.
450. Peter Abelard (1079-1142), prominent French philosopher and teacher, was in love with Héloise, niece of Fulbert, canon of Notre Dame, who opposed the match. See Supplement, p. 566 (Pap. V B 124). See also JP V 5609, 5703 (Pap. IV A 31, 177).
451. Axel and Valborg, in an old Danish ballad. See Adam Gottlob Oehlenschläger, Axel og Valborg, Oehlenschlägers Tragødier, I-X (Copenhagen: 1841-49; ASKB 1601-05 [I-IX]), V, pp. 3-111; Axel and Valborg, tr. Frederik Strange Kolle (New York: Grafton, 1906).
452. Augustin-Eugène Scribe’s La Cameraderie was published in 1836, the year in which he was elected a member of the French Academy (hence the designation “reception piece”). It was first performed in Copenhagen at the Royal Theater November 14, 1839.
453. See Luke 17:37.
454. See James 2:10.
455. A character in Aristophanes, The Knights. See Droysen, II, pp. 312-431; Loeb, I, pp. 123-259.
456. A conventional closing in Latin comedies.
457. The trio together has not been located in a single passage in Aristotle.
458. See Matthew 26:53.
459. With reference to the remainder of the paragraph, see Supplement, p. 625 (Pap. V B 150:4).
460. Presumably an allusion to Hans Lassen Martensen’s review (Fædrelandet, 398-400, January 10-12, 1841, col. 3205-24) of J. L. Heiberg’s Nye Digte (Copenhagen: 1841; ASKB 1562). Martensen stresses the importance of Nye Digte as an expression of “the spirit of the new age” and of the teachings of speculative philosophy. See Irony, KW (SV XIII 393).
461. For continuation of the paragraph, see Supplement, p. 625 (Pap. V B 150:5).
462. See, for example, Fear and Trembling, pp. 36-38, 42, 119, KW VI (SV III 87-89, 93, 164-65).
463. Cf., for example, Sickness unto Death, pp. 13-14, KW XIX (SV 127-28).
464. With reference to the remainder of the paragraph, see Supplement, pp. 625-26 (Pap. V B 150:7).
465. In the report of a fictional conversation between the Emperor of Japan and Asmus. See Matthias Claudius, “Die Audienz,” ASMUS omnia sua SECUM portans oder Sämmtliche Werke des Wandsbecker Bothen, Werke, I-IV (1-8) (Hamburg: 1838; ASKB 1631-
32), I, 3, p. 53 (ed. tr.): “The misunderstanding in the world is usually due to the fact that the one does not understand the other.”
466. A character in Plato’s Gorgias.
467. With reference to the following three sentences, see Supplement, p. 626 (Pap. V B 150:8).
468. With reference to the following paragraph, see Supplement, p. 626 (Pap. V B 148:21).
469. See Plato, Phaedo, 60 a-c; Opera, I, pp. 478-79; Heise, I, pp. 6-7; Dialogues, p. 43.
470. See Plato, Phaedo, 116 b; Opera, I, pp. 614-15; Heise, I, p. 120; Dialogues, p. 96.
471. Cf., for example, Plato, Symposium, 215 a; Opera, III, p. 528; Heise, II, p. 87; Dialogues, p. 566.
472. With reference to the following paragraph, see Supplement, p. 626 (Pap. V B 148:22).
473. See Jonathan Swift, Satyrische und ernsthafte Schriften von Dr. Jonathan Swift, I-VIII (Hamburg, Leipzig, Zurich: 1756-66; ASKB 1899-1906), V.
474. With reference to the following four sentences, see Supplement, p. 627 (Pap. V B 148:23).
475. With reference to the remainder of the paragraph, see Supplement, p. 627 (Pap. V B 150:9).
476. Cf. Lessing, Nathan der Weise, IV, 4; Schriften, XXII, p. 181; Nathan the Wise, tr. Patrick Maxwell (New York: Bloch, 1939), p. 295.
477. With reference to the following paragraph, see Supplement, p. 626 (Pap. V B 148:7).
478. With reference to the remainder of the paragraph, see Supplement, p. 628 (Pap. V B 148:8).
479. See Shakespeare, King John, III, 4, 114-15; Foersom and Wulff, VIII, p. 75; Ortlepp, V, p. 615; Schlegel and Tieck, I, p. 53; Kittredge, p. 490 (Pandulph speaking): “Evils that take leave / On their departure most of all show evil.” See also Supplement, p. 628 (Pap. V B 148:8).
480. With reference to the following three sentences, see Supplement, p. 628 (Pap. V B 148:6).
481. With reference to the following four paragraphs, see Supplement, p. 628 (Pap. V B 148:30).
482. With reference to the following footnote, see Supplement, p. 629 (Pap. V B 148:31).
483. With reference to the following sentence, see Supplement, p. 629 (Pap. V B 153).
484. With reference to the following paragraph and footnote, see Supplement, p. 630 (Pap. V B 148:32).
485. With reference to the heading and the following paragraph, see Supplement, p. 630 (Pap. V B 148:25).
486. With reference to the following two paragraphs, see Supplement, p. 630 (Pap. V B 148:29).
487. With reference to the following sentence, see Supplement, p. 630 (Pap. V B 150:12).
488. With reference to the remainder of the sentence, see Supplement, p. 630 (Pap. V B 150:13).
489. For continuation of the sentence, see Supplement, p. 631 (Pap. V B 150:14).
490. With reference to the following eleven paragraphs, see Supplement, p. 631 (Pap. V B 148:24).
491. See Gottfried Wilhelm Leibniz, Nouveaux Essais, I, 2, 11; God. Guil. Leibnitii opera philosophica . . ., I-II (with continuous pagination), ed. Johann Eduard Erdmann (Berlin: 1840; ASKB 620), I, p. 216; New Essays on Human Understanding, tr. and ed. Peter Remnant and Jonathan Bennett (Cambridge: Cambridge University Press, 1981), p. 95. See also JP V 5585 (Pap. IV A 22).
492. Sennacherib (714-696 B.C.) and Shalmaneser (d. 722 B.C.) were Assyrian kings. See, for example, II Kings 18:9,13.
493. Chrysippus and other Stoics. See Diogenes Laertius, VII, 85; Vitis, II, p. 38; Riisbrigh, I, pp. 312-13; Loeb, II, p. 193:
An animal’s first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, “The dearest thing to every animal is its own constitution and its consciousness thereof”; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it.
494. With reference to the following six sentences, see Supplement, p. 631 (Pap. V B 148:33).
495. With reference to the remainder of the paragraph and the following paragraph, see Supplement, p. 632 (Pap. V B 148:26).
496. With reference to the following paragraph, see Supplement, p. 632 (Pap. V B 148:28).
497. With reference to the remainder of the sentence, see Supplement, p. 632 (Pap. V B 150:16).
498. With reference to the remainder of the paragraph, see Supplement, pp. 632-33 (Pap. V B 148:27).
499. Repetition, pp. 124-231, KW VI (SV III 172-264).
500. With reference to the following six paragraphs, see Supplement, p. 633 (Pap. V B 148:17).
501. Lessing, Emilia Galotti, Schriften, XXI, pp. 185-304; Five German Tragedies, ed. and tr. F. J. Lamport (Baltimore: Penguin, 1969), pp. 31-103.
502. With reference to the remainder of the sentence, see Supplement, p. 633 (Pap. VI B 8:18).
503. See Lessing, Hamburgische Dramaturgic 14, 19, 23, 87-88, 91, Schriften, XXIV, pp. 103-09, 138-44, 165-71; XXV, pp. 246-59, 272-79, Hamburg Dramaturgy, tr. Helen Zimmern (New York: Dover, 1962), pp. 38-40, 51-53, 58-62, 221-29, 236-39.
504. See Aristotle, Poetics, 1451 a-b; Bekker, II, p. 1451; Aristoteles Dichtkunst, tr. Michael Conrad Curtius (Hanover: 1753; ASKB 1094), p. 19; Works, II, p. 2323: “The distinction between historian and poet is not in the one writing prose and the other verse—you might put the work of Herodotus into verse, and it would still be a species of history; it consists really in this, that the one describes the thing that has been, and the other a kind of thing that might be. Hence poetry is something more philosophic and of graver import than history, since its statements are of the nature rather of universals, whereas those of history are singulars.”
505. With reference to the remainder of the paragraph, see Supplement, pp. 633-34 (Pap. V B 150:17).
506. With reference to the following paragraph, see Supplement, p. 634 (Pap. V B 148:20).
507. See, for example, Plato, Gorgias, 463 a-b, 465 b-e; Opera, I, pp. 298-99, 302-05; Heise, III, pp. 41-42, 46-47; Dialogues, pp. 245-46, 247-48:
SOCRATES: Well then, Gorgias, the activity as a whole, it seems to me, is not an art, but the occupation of a shrewd and enterprising spirit, and of one naturally skilled in its dealings with men, and in sum and substance I call it ‘flattery.’ Now it seems to me that there are many other parts of this activity, one of which is cookery. This is considered an art, but in my judgment is no art, only a routine and a knack. And rhetoric I call another part of this general activity, and beautification, and sophistic—four parts with four distinct objects.
To be brief, then, I will express myself in the language of geometricians—for by now perhaps you may follow me. Sophistic is to legislation what beautification is to gymnastics, and rhetoric to justice what cookery is to medicine. But, as I say, while there is this natural distinction between them, yet because they are closely related, Sophist and rhetorician, working in the same sphere and upon the same subject matter, tend to be confused with each other, and they know not what to make of each other, nor do others know what to make of them. For if the body was under the control, not of the soul, but of itself, and if cookery and medicine were not investigated and distinguished by the soul, but the body instead gave the verdict, weighing them by the bodily pleasures they offered, then the principle of Anaxagoras would everywhere hold good—that is something you know about, my dear Polus—and all things would be mingled in indiscriminate confusion, and medicine and health and cookery would be indistinguishable.
Well, now you have heard my conception of rhetoric. It is the counterpart in the soul of what cookery is to the body.
508. With reference to the following eight paragraphs, see Supplement, p. 634 (Pap. V B 148:19).
509. With reference to the remainder of the paragraph, see Supplement, p. 634 (Pap. V B
148:18).
510. See Boethius, De consolatione philosophiae Severini Boethii libri V (Agriae: 1758; ASKB 431); The Consolation of Philosophy, tr. W. V. Cooper (New York: Modern Library, 1943), pp. 4-5:
When she [Philosophy] saw that the Muses of poetry were present by my couch giving words to my lamenting, she was stirred a while; her eyes flashed fiercely, and said she, “Who has suffered these seducing mummers to approach this sick man? Never do they support those in sorrow by any healing remedies, but rather do ever foster the sorrow by poisonous sweets. These are they who stifle the fruit-bearing harvest of reason with the barren briars of the passions: they free not the minds of men from disease, but accustom them thereto. I would think it less grievous if your allurements drew away from me some uninitiated man, as happens in the vulgar herd. In such an one my labours would be naught harmed, but this man has been nourished in the lore of Eleatics and Academics; and to him have ye reached? Away with you, Sirens, seductive unto destruction! leave him to my Muses to be cared for and to be healed.”
Their band thus rated cast a saddened glance upon the ground, confessing their shame in blushes, and passed forth dismally over the threshold.
511. See, for example, Plutarch, “Solon,” 29, Lives; Tetens, I, pp. 360-61; Klaiber, II, pp. 268-69; Loeb, I, p. 489:
Thespis was now beginning to develop tragedy, and the attempt attracted most people because of its novelty, although it was not yet made a matter of competitive contest. Solon, therefore, who was naturally fond of hearing and learning anything new, and who in his old age more than ever before indulged himself in leisurely amusement, yes, and in wine and song, went to see Thespis act in his own play, as the custom of the ancient poets was. After the spectacle, he accosted Thespis, and asked him if he was not ashamed to tell such lies in the presence of so many people. Thespis answered that there was no harm in talking and acting that way in play, whereupon Solon smote the ground sharply with his staff and said: “Soon, however, if we give play of this sort so much praise and honour, we shall find it in our solemn contracts.”
512. See, for example, Plato, Republic, 605 a-c; Opera, V, pp. 70-73; Dialogues, p. 830 (Socrates speaking with Glaucon):
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