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In discussing the early circulation of Boehme’s texts, Martin notes that Erasmus Francisci, for one, bemoaned the “writings of Boehme, which for some time now have been coming out of Holland like toads crawling from a bog” (121).Meanwhile, Law’s “appropriation” of Boehme (as discussed by Gregory) apparently put him “into a ” (142).Magee’s essay (complemented well by Hannak’s) points out that Hegel “made a careful study” of this figure he referred to as “the first German philosopher” (228).Although he may have encountered the material earlier on, it seems that Hegel first delved into Boehme’s work in Jena around 1800 as a result of the hyper-enthusiastic introduction by Tieck, who called Boehme “the great authority on language” (165) and declared himself his preacher.
Unlike the first four volumes, the articles in the subject volumes were taken from the now-superseded 1990 edition of the Metzler Literatur Lexikon. The encyclopedia does not strive for comprehensive coverage, but the 412 articles certainly encompass the most important body of symbols significant for literary history. [08-1/2-155] The first edition of Walther Killy’s Literaturlexikon appeared in 15 volumes from 1988 to 1993, of which 13 volumes covered authors and works and two volumes focused on concepts, facts and methodologies.
The placement of Bruce Janz’s insightful piece on “Why Boehme Matters Today” at the end of the volume suggests as much.
Maybe we can only go back to Boehme’s texts after working through some of the countless layers of reception.
I just finished this 2 page spread to my kids book this morning and thought I'd share it here. I catch myself wanting to go back over and redo certain things, but I force myself to press on and knock out these pages. (At least that's what I keep telling myself) Well, back to work on the next page.
I'm hoping to have all of my illustrations for this thing done by the end of the month.
Considering also that the latter topic received book-length treatment by Mayer in 1999, one might start to worry here that this approach is too cursory—indeed, at times it does seem like certain authors have overextended themselves. Smith, for one, only has a paragraph of space towards the end of his essay to mention somewhat off-hand Lenin’s allegedly respectful understanding of Boehme (mediated through Feuerbach) as a “materialistic theist” (ctd on 216).