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Hölderlin Friedrich - Hölderlins Dionysiac poetry : the terrifying-exciting mysteries

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Hölderlin Friedrich Hölderlins Dionysiac poetry : the terrifying-exciting mysteries
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Hölderlins Dionysiac poetry : the terrifying-exciting mysteries: summary, description and annotation

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This book casts new light on the work of the German poet Friedrich Hlderlin (1770 1843), and his translations of Greek tragedy. It shows Hlderlins poetry is unique within Western literature (and art) as it retrieves the socio-politics of a Dionysiac space-time and language to challenge the estrangement of humans from nature and one other.

In this book, author Lucas Murrey presents a new picture of ancient Greece, noting that money emerged and rapidly developed there in the sixth century B.C. This act of monetization brought with it a concept of tragedy: money-tyrants struggling against the forces of earth and community who succumb to individual isolation, blindness and death. As Murrey points out, Hlderlin (unconsciously) retrieves the battle between money, nature and community and creatively applies its lessons to our time.

But Hlderlins poetry not only adapts tragedy to question the unlimited machine process of a clever race of money-tyrants. It also draws attention to Greeces warnings about the mortal danger of the eyes in myth, cult and theatre. This monograph thus introduces an urgently needed vision not only of Hlderlin hymns, but also the relevance of disciplines as diverse as Literary Studies, Philosophy, Psychology (Psychoanalysis) as well as Religious and Visual (Media) Studies to our present predicament, where a dangerous visual culture, through its support of the unlimitedness of money, is harming our relation to nature and one another.

Here triumphs a temperament guided by ancient religion and that excavates, in Hlderlins translations, the central god Dionysus of Greek tragedy.

Lucas Murrey shares with his subject, Hlderlin, a vision of the Greeks as bringing something vitally important into our poor world, a vision of which few classical scholars are now capable.
Richard Seaford, author of Money and the Early Greek Mind and Dionysus.

Here triumphs a temperament guided by ancient religion and that excavates, in Hlderlins translations, the central god Dionysus of Greek tragedy.
Bernhard Bschenstein, author of Frucht des Gewitters. Zu HlderlinsDionysos als Gott der Revolution and Paul Celan: Der Meridian.

Lucas Murrey takes the god of tragedy, Dionysus, finally serious as a manifestation of the ecstatic scream of liberation and visual strategies of dissolution: he pleasantly portrays Hlderlins idiosyncratic poetic sympathy.
Anton Bierl, author of Der Chor in der Alten Komdie. Ritual and Performativitt

Hlderlin most surely deserved such a book.
Jean-Franois Kervgan, author of Que faire de Carl Schmitt?

fascinating material
Noam Chomsky, author of Media Control and Nuclear War and EnvironmentalCatastrophe.

Hölderlin Friedrich: author's other books


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Springer International Publishing Switzerland 2015
Lucas Murrey Hlderlins Dionysiac Poetry 10.1007/978-3-319-10205-4_1
1. Introduction
Lucas Murrey 1
(1)
Yale University, 27522 Meadow Bay Dr., 92352 Lake Arrowhead, CA, USA
Lucas Murrey
Email:
1.1
1.2
1.3
Abstract
This chapter introduces the German poet Friedrich Hlderlin whose songs combine traditional (Christian) and modern (global) impulses around 1800. But it also transcends this familiar image of Hlderlin by turning to his interest in ancient Greece, as seen through the poets translations of tragic plays such as Euripides Bacchae and Sophocles Oedipus the Tyrant and Antigone . These translations represent a literary retrieval whose profound socio-political meanings Hlderlin scholarship has neglected. But such neglect is to be expected. The potential of mystery-cult from which tragedy arises, in particular its power to confront the new visual media of money that is invented in early historic Greece has only recently, through the work of the classicist Richard Seaford, become clear. To set the stage for a new understanding of the Hellenic spirit of Hlderlins poetry: its application of the esoteric and nuanced experience of estrangement in the tragic play to that of modern time, this chapter introduces, following Seaford (and Mikhail Bakhtin) the concept of a chronotope : a coincidence of time and space. This conceptual enhancement is thus preparatory for our descent into the (almost impenetrable) darkness of mystery-cult that shall lead, in turn, to a new understanding of what is, for many, the most challenging artworks of modern time: Hlderlins late hymns.
Keywords
Friedrich Hlderlin Poetry Dionysian Greece Mystery-cult and its socio-political potential Chronotopes
1.1 Hlderlins Terrifying-Exciting Mysteries
The title of this book Hlderlins Dionysiac Poetry: The Terrifying-Exciting Mysteriesis unexpected. What does it mean? Where does it come from ?
The easy answer is a German poet, Friedrich Hlderlin , who invokes the terrifying-exciting mysteries during the French Revolution at the end of the eighteenth century .
But this hardly helps. What are the mysteries to which Hlderlin refers? Why does this German poet invoke them at this time? And why must they be two things instead of one? Why not just terrifyingor, better still, why not simply exciting?
To answer these questions we must descend, alas, into the depths of Hlderlins poemsarguably the most challenging works of art in modern timeand illuminate a spirit that ceaselessly conceals itself.
But let us be clearer. There are two reasons why the place to which we must set out on a journey is a lightless continent of sorts. Firstly, Hlderlins poems represent an unfamiliar mosaic of modern and ancient impulses. On the one hand, he declares around 1800 that a new, global time that transcends the gods of the west and orient [] is now awake with the sound of arms (V 5051), he confesses until the end .
But what makes Hlderlins enduring attachment to Christianity truly complex is his love of Greece . Only in his poetry do we come across Christ reinvented as the brother of Heracles (V 51) and the brother also of the Evier (V 54). Evier names the Greek god Dionysus. This brings us to the second, more important reason why an investigation of Hlderlins terrifying-exciting mysteries is exceptionally challenging.
As we shall see, Hlderlins most powerful, later poems begin with As when on a holiday , which he composes around 1799/1800 . This poem has its origin in numerous Pindaric odes and, in particular, the opening of Euripides tragic play Bacchae both of which Hlderlin translated in 1799. As I have shown, because they are unaware of the opening out of Dionysus mystery-cult in tragedy, Hlderlin scholars have neglected the socio-political power at the heart of his retrieval of Greek poetry .
But this is easy enough to understand. As Richard Seaford notes, [t]he fundamental fact that Euripides Bacchae reflects mystery-cult in numerous details has been entirely missed by all interpreters of Bacchae , for instance recently by Jean Bollack (2005) .
The goal of the present work is to illuminate the neglected socio-political power of mystery-cult in tragedy that, in turn, finds its way into Hlderlins poems. As we shall see, patterns of ritual that appear in tragic plays such as Bacchae and Sophocles Oedipus the Tyrant and Antigone both of which Hlderlin also translatesinspire a new style of song that remains unparalleled modern literature and poetry .
But before we depart on this journey, because mystic initiation has been overlooked not only by modern, but also ancient literary scholars and philosophers, we first turn to a new perspective of antiquity through which we can better see Hlderlins terrifying-exciting mysteries.
1.2 Chronotopes
As Seaford points out in Cosmology and the Polis: The Social Construction of Space and Time in the Tragedies of Aeschylus , the concept of a chronotope , which describes a coincidence of spatial and temporal forms, comes from the Russian literary critic Mikhail Bakhtin . with created chronotopes).
This language of spatio-temporal form illuminates ritual in the tragic play, which is understood as a struggle of opposing forces. On the one hand, there is the power of mystic initiation with its prehistoric roots. On the other hand, there is the relatively new power of money that erupts already in early historic Greece. Seaford refers to these forces as aetiological and monetised chronotopes , respectively, and deciphers tragedy as a battleground of competing chronotopes .
The meaning that Seaford gives to the word chronotope , I would like to further note, has its roots in his insights into the satyr play from the mid1970s. As we shall see, Hlderlins translation of Bacchae , though more or less neglected until now, is exceptionally significant. The language of chronotopes shall thus inform the structure of this investigation.
1.3 Summary
In Sect. ). Important shall be the place that each spatio-temporal form occupies within an ordered timetable of successive space-times.
The succession of sub- chronotope s that compose the Dionysiac chronotope is then set against the temporal formlessness of the visualised chronotope (Chap. ). This contrast illuminates the tension witnessed in tragedy. Whereas the visualised spatio-temporal form seeks to overcome the Dionysiac chronotope by absorbing its temporal precision into its temporal chaos, the Dionysiac space-time responds by absorbing the temporal formlessness of the visualised chronotope into its ordered timetable of sub-spatio-temporal forms, in particular into its unlimited chronotope .
Part I concludes (Chap. ) by casting light on the language of the Dionysiac chronotope , which consists of a transition from (1) unlimited- to (2) near-death- to finally (3) limited language . Whereas the opposing visualised language that accompanies money seeks to silence Dionysiac language through linguistic abstraction, Dionysiac language neutralises visualised language , in turn, by absorbing its linguistic formlessness into its ordered transition of (sub)languages, specifically into its unlimited language .
Following a summary of the alienation of individuals from ancient to modern time in Part II (Chaps. and a Coda).
Footnotes
Friedrich Hlderlin, Smtliche Werke und Briefe , Bd. 2, Hyperion, Empedokles, Aufstze, bersetzungen , ed. Jochim Schmidt (Frankfurt: Deutscher Klassiker Verlag 1994) p. 50. All translations are mine, unless otherwise noted.
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