71. Perhaps an allusion to Sidsellille and her loom in the medieval Danish ballad “Herr Medelvold.” See Udvalgte Danske Viser fra Middelalderen, I-V, ed. Werner Hans Abrahamson, Rasmus Nyerup, and Knud Lyne Rahbek (Co- penhagen: 1812-14; ASKB 1477-81), III, p. 361.
72. See Psalm 90:4.
73. With reference to the following paragraph, see Supplement, p. 564 (Pap. III B 56:9).
75. Ovid, The Remedies of Love, 10; Opera, I, p. 321; Loeb, p. 179.
76. See, for example, Hegel, Wissenschaft der Logik, 1, Werke, 1V, pp. 156- 58; J.A., IV, pp. 634-36; Hegel’s Science of Logic (tr. of W.L., Lasson, ed., 1923; Kierkegaard had 2 ed., 1833), tr. A. V. Miller (New York: Humanities Press, 1969), pp. 507-09: The world in and for itself is the totality of Existence; outside it there is nothing. But since it is in its own self absolute negativity or form, its reflec- tion-into-self is a negative relation to itself. It contains opposition and repels itself within itself into the essential world and into the world of otherness or Notes to Pages 353-59 651 the world of Appearance. Thus, because it is totality, it is also only one side of it, and in this determination constitutes a self-subsistence distinct from the world of Appearance. The world of Appearance has in the essential world its negative unity in which it falls to the ground and into which it withdraws as into its ground. Further, the essential world is also the posit- ing ground of the world of Appearance; for, containing the absolute form in its essentiality, its identity sublates itself, makes itself into positedness and as this posited immediacy is the world of Appearance...Now since the realm of Laws contains within it this negative moment and opposition, and hence as totality repels itself from itself into a world in and for itself and a world of Appearance, the identity of both is thus the essential relation of op- position. The ground relation as such is the opposition which, in its contra- diction, has fallen to the ground; and Existence is the ground that has united with itself. But Existence becomes Appearance; ground is sublated in Exist- ence; it reinstates itself as the return of Appearance into itself, but at the same time as sublated ground, namely, as ground relation of opposed de- terminations; but the identity of such determinations is essentially a becom- ing and a transition, no longer the ground relation as such.
78. Augustin Eugéne Scribe, Bruden, tr. Johan Ludvig Heiberg, first pre- sented at the Royal Theater in Copenhagen in 1831; Det Kongelige Theaters Repertoire, I-VI (Copenhagen: 1830-42), II, no. 11. Fritz, a corporal, loses a bride through his own fault; she marries a count instead.
79. With reference to the following six lines, see Supplement, pp. 564-65 (Pap. III B 89, 85, 72).
80. Joseph Freiherr v. Eichendorff, “‘Vor der Stadt,” Gedichte (Berlin: 1837; ASKB 1634), p. 24 (ed. tr.). See Letters, Letter 21, KW XXV; Supplement, p. 565 (Pap. III B 72).
81. With reference to the remainder of the sentence, see Supplement, p. 565 (Pap. Ill B 135:1).
83. See Supplement, pp. 565-66 (Pap. III B 69).
84. From a Norwegian peasant ballad. See Brage og Idun, et nordisk Fjerdingsaarsskrift, ed. Pov! Frederik Barfod, II, 1839, p. 445.
85. With reference to the remainder of the sentence, see Supplement, p. 566 (Pap. III B 93).
86. See, for example, Gottfried Wilhelm Leibniz, Monadology, para. 78-79; Guil. Leibnitii opera philosophica, I-II, ed. Johann Eduard Erdmann (Berlin: 1840; ASKB 620), Il, p. 711; The Monadology and Other Philosophical Writings, tr. Robert Latta (London: Oxford University Press, 1965), pp. 262-63: 78. These principles have given me a way of explaining naturally the union or rather the mutual agreement [conformité] of the soul and the organic body. The soul follows its own laws, and the body likewise follows its own laws; and they agree with each other in virtue of the pre-established har- 652 Notes to Pages 359-72 mony between all substances, since they are all representations of one and the same universe.
79. Souls act according to the laws of final causes through appetitions, ends, and means. Bodies act according to the laws of efficient causes or mo- tions. And the two realms, that of efficient causes and that of final causes, are in harmony with one another.
87. With reference to the following three sentences, see Supplement, p. 566 (Pap. II B 91).
88. With reference to the following sentence, see Supplement, p. 566 (Pap. HI B 135:2).
89. Ovid, The Art of Love, il, 123-24; Opera, I, p. 233; Loeb, p. 75. See Sup- plement, p. 567 (ap. HI B 43).
90. Perhaps a blending of two orally perpetuated children’s rhymes, ““Mun- ken gaaer i Enge”’ and “Skjon Ridder han drager sit rede Guldbaand.”’ See Bérnerim, Remser og Lege, Samlede og tildels optegnede af Ewald Tang Christensen, ed. Jens Sigsgaard (Copenhagen: [1981]), pp. 67-68, 74.
93. With reference to the following sentence, see Supplement, p. 567 (Pap. III B 58:2).
94, See Johann Christoph Friedrich v. Schiller, Die Piccolomini, Ill, 7; Schil- lers sdmmtliche Werke, I-XII (Stuttgart, Tiibingen: 1838; ASKB 1804-15), IV, p. 145.
95. See p. 91 and note 51. Vilhelm is the dead lover in the poem.
96. With reference to the remainder of the paragraph, see Supplement, pp. 567-68 (Pap. III B 58:3).
98. A German word with a Danish ending.
99. With reference to the remainder of the paragraph, see Supplement, pp. 568-69 (Pap. II B 58:5).
100. See, for example, Plato, Apology, 39 c; Platonis quae exstant opera, I-X1, ed. Friedrich Ast (Leipzig: 1819-32; ASKB 1144-54), pp. 152-55; The Collected Dialogues of Plato, ed. Edith Hamilton and Huntington Cairns (Princeton: Princeton University Press, 1963), p. 24 (Socrates speaking): Having said so much, I feel moved to prophesy to you who have given your vote against me, for 1am now at that point where the gift of prophecy comes most readily to men—at the point of death. I tell you, my execution- ers, that as soon as I am dead, vengeance shall fall upon you with a punish- ment far more painful than your killing of me. You have brought about my death in the belief that through it you will be delivered from submitting your conduct to criticism, but I say that the result will be just the opposite. You will have more critics, whom up till now I have restrained without your knowing it, and being younger they will be harsher to you and will cause you more annoyance. If you expect to stop denunciation of your Notes to Pages 372-81 653 wrong way of life by putting people to death, there is something amiss with your reasoning. This way of escape is neither possible nor creditable. The best and easiest way is not to stop the mouths of others, but to make your- selves as good men as you can. This is my last message to you who voted for my condemnation.
101. With reference to the remainder of the sentence, see Supplement, p. 569 (Pap. III B 58:6).
102. With reference to the remainder of the paragraph, see Supplement, p. 569 (Pap. II B 58:7).
103. With reference to the following sentence, see Supplement, p. 569 (Pap. III B 61:1).
104, With reference to the following sentence, see Supplement, pp. 569-70 (Pap. 1V A 233).
105, With reference to the following sentence, see Supplement, p. 570 (Pap. Il] B 61:2).
106. With reference to the following four sentences, see Supplement, p. 570 (Pap. III B 63:1).
107. With reference to the following sentence, see Supplement, p. 570 (Pap. HI B 63:2).
108. With reference to the remainder of the paragraph, see Supplement, pp. 570-71 (Pap. Ill B 63:3,4,5).
109. See J. L. Heiberg, Recensenten og Dyret, V, Skuespil, Ill, p. 210.
110. A performer at Bakken summer amusement park in Deer Park north of Copenhagen. See Supplement, pp. 570-71 (Pap. III B 63:4).
111. With reference to the remainder of the paragraph, see Supplement, p. 571 (Pap. Il B 63:6).
112. See Ovid, Loves, I, iv, 16, 35-46; Opera, I, p. 148; Ovid Heroides and Amores, tr. Grant Showerman (Loeb, Cambridge: Harvard University Press, 1958), p. 331.
113. Cf. Repetition, p. 189, KW VI (SV HI 224).
114. The source has not been located.
115. For additions, see Supplement, pp. 571-72 (Pap. III B 81, 63:7).
116. With reference to the following three sentences, see Supplement, p. 572 (Pap. II! B 99).
117. The oldest student dormitory of the University of Copenhagen. It is located on Kobmagergade, near the Round Tower.
118. With reference to the following sentence, see Supplement, p. 572 (Pap. IIL B 115).
119. With reference to the following seven sentences, see Supplement, pp. 572-73 (Pap. Ill B 100).
120. With reference to the following sentence, see Supplement, pp. 573, 576-77 (Pap. Ill B 136, 74).
122. With reference to the following sentence, see Supplement, p. 573 (Pap. Hl B 64:1).
654 Notes to Pages 381-96 123. With reference to the remainder of the sentence, see Supplement, pp. 573-74 (Pap. Ill B 64:2).
124. With reference to the following two sentences, see Supplement, p. 574 (Pap. III B 79). % 125. With reference to the remainder of the paragraph, see Supplement, p. 574 (Pap. II B 80).
126. With reference to the following paragraph, see Supplement, p. 574 (Pap. III B 98).
128. Cf. Fear and Trembling, pp. 36, 119, KW VI (SV III 87, 164).
129. With reference to the following sentence, see Supplement, pp. 574-75 (Pap. HI B 66:1).
130. An allusion to Don Giovanni’s response to the knocking on the door by the Commendatore’s statue. See Kruse, Don Juan, II, 19, pp. 122-23; Bleiler, Don Giovanni, II, 6, pp. 195-96.
131. Cf. Repetition, p. 152, KW VI (SV II 192).
132. With reference to the following letter, see Supplement, p. 575 (Pap. III 66:2).
134. With reference to the following three sentences, see Supplement, p. 575 (Pap. III B 66:3).
135. See Genesis 31:34.
136. On memory [Hukommelse] and recollection [Erindring], see, for ex- ample, Stages, KW XI (SV VI 15-21).
137. With reference to the following paragraph, see Supplement, p. 575 (Pap. III B 137).
138. On this important category, see, for example, JP III 2338-59 and p. 794; VII, p. 56.
139. With reference to the following paragraph, see Supplement, p. 576 (Pap. Il B 101).
141. Jens Immanuel Baggesen, “‘Agnete fra Holmegaard,”’ Jens Baggesens danske Veerker, I-XII (Copenhagen: 1827-32; ASKB 1509-20), II, p. 358 (ed. tr.): “Agnes, she staggered, she drooped, she fell.”’
142. For continuation of the sentence, see Supplement, p. 576 (Pap. II B 71:2).
143. SeeJ. L. Heiberg, “Moralsk Leseovelse i Vers,” Ny A-B-C-Bog...for den unge Grundtvig (Copenhagen: 1817), p. 21; Johan Ludvig Heibergs Prosaiske Skrifter, |-XI (Copenhagen: 1861-62), X, p. 25.
144, With reference to the remainder of the paragraph, see Supplement, p. 576 (Pap. It B 71:3).
145. A Pythagorean concept (sometimes rendered as “‘the music of the spheres’) based on the coincidence of the musical octave and the number (8) of planets.
Notes to Pages 396-412 655 146. With reference to the following paragraph, see Supplement, pp. 576- 77 (Pap. If] B 74, 75, 90).
147. In Roman mythology, Cardea was a goddess who watched over door hinges (Latin cardo). See Nitsch, I, p. 465; Ovid, Calendar, VI, 101-30; Opera, Ill, pp. 157-58; Ovid’s Fasti, tr. James George Frazer (Loeb, New York: Put- nam, 1931), pp. 324-27.
148. See, for example, Sallust, The War with Cataline, 22; Sallusts Catalina- riske Krig, tr. Rasmus Moller (Copenhagen: 1811, ASKB 1273), pp. 27-28; Sal- lust, tr. J. C. Rolfe (Loeb, New York: Putnam, 1921), pp. 38-41.
149. In Greek and Roman mythology, Aeolus was the wind god, who kept the winds (his sons) in a cave on the island of Aeolia. See Nitsch, I, pp. 75-78.
150. In Greek legend, Ariadne, the daughter of Minos and Pasiphaé, loved Theseus and helped him slay the monster Minotaur, imprisoned in the laby- rinth on the isle of Crete. Ariadne gave Theseus a thread to guide him out of the labyrinth. See Nitsch, I, pp. 309-13.
151. See Mark 3:24.
152. See Genesis 30:31-43.
153. See note 150 above. Theseus carried Ariadne off to Naxos, where he left her. See Nitsch, I, p. 310. The painting, in the Naples museum, is a mural from Herculaneum.
154. In Greek mythology, Nemesis was the goddess of retributive justice. See Nitsch, II, pp. 304-09.
157. In Greek legend, this was the fate of the nymph Echo, who fell in love with Narcissus. See Nitsch, I, p. 656.
158. See pp. 440-41.
159. See Supplement, pp. 578-79 (Pap. III B 156).
160. With reference to the following two sentences, see Supplement, p. 579 (Pap. III B 96).
161. With reference to the following paragraph, see Supplement, pp. 579- 80 (Pap. Ht A 187, B 179:16, A 190).
162. See Supplement, p. 580 (Pap. III B 76:1); cf. Letters, Letter 54, p. 105, KWXXV.
163. With reference to the remainder of the sentence, see Supplement, p. 580 (Pap. III B 160:2).
164. For continuation of the sentence, see Supplement, p. 580 (Pap. III B 160:4).
165. With reference to the following three paragraphs, see Supplement, pp. 580-81 (Pap. III B 86, 94, 82, 88).
166. The Copenhagen city council members.
167. With reference to the following two sentences, see Supplement, p. 581 (Pap. III B 82).
656 Notes to Pages 413-20 168. Politivennen, 86, 1837, pp. 219-21, 235-38, carried a satirical piece on the extravagant dress of “the modern servant girl.”
169. ‘‘Matchless” and “golden age” were favorite expressions of Nicolai Frederik Severin Grundtvig (1783-1872), Danish historian, poet, preacher, and politician. See p. 415 and note 171 below.
170. With reference to the following three sentences, see Supplement, p. 582 (Pap. III B 87).
171. Probably an allusion to N.F.S. Grundtvig and his emphasis on the spoken word, a ‘“‘matchless discovery.” See, for example, Postscript, KW XII (SV VII 28-30); JP V 5089-90 (Pap. I A 60-61).
173. The specific source has not been located.
174. See Supplement, pp. 582-83 (Pap. III B 106).
175. With reference to the following three paragraphs, see Supplement, p. 583 (Pap. Ill B 114).
176, See Proverbs 24:26. The text is closest to Luther’s German translation: “Eine richtige Antwort ist wie ein lieblicher Kusz,” Die Bibel (Carlsruhe, Leipzig: 1836; ASKB 3). See Supplement, p. 583 (Pap. HI A 183).
177. Socrates’ analogy of the soul with two steeds and a charioteer. See Plato, Phaedrus, 253 c-256 e; Opera, I, pp. 186-95; Dialogues, pp. 499-502. See Supplement, p. 583 (Pap. III B 162:1); JP III 3323 (Pap. II B 26).
179. With reference to the following letter, see Supplement, p. 584 (Pap. A 134, B 162:2).
180. A design produced in sand on a vibrating plate. Named after Ernst Florens Friedrich Chladni (1756-1827), German physicist. See, for example, JP IV 4966; V 5393, 5923 (Pap. X? A 557; II A 482; VII' A 53).
181. An Egyptian statue that the Greeks assumed to be a representation of Memnon, a king of Ethiopia and son of Eos, the goddess of dawn. It was said to make a musical sound when the rays of the morning sun fell upon it.
183. In Roman mythology, Venus (Greek Aphrodite), goddess of vegeta- tion and protector of feminine chastity, has a girdle of beauty, into which were worked longing and deceptive speech and flattering entreaty that beguiled even the wise. See Homer, Iliad, XIV, 214-27; Homers Iliade, I-II, tr. Christian Frederik Emil Wilster (Copenhagen: 1836), II, p. 34; Homer The Iliad, I-I, tr. A. T. Murray (Loeb, Cambridge: Harvard University Press, 1939-42), Il, p. 83.
184. With reference to the following sentence, see Supplement, p. 585 (Pap. II B 162:4).
185. For continuation of the paragraph, see Supplement, p. 585 (Pap. III B 162:5).
186. For postscript, see Supplement, p. 586 (Pap. B 162:6).
187. Said by Caesar in 49 B.c. when he crossed the river Rubicon (dividing Notes to Pages 421-28 657 ancient Italy and Gaul) to attack Pompey in defiance of the senate’s orders. See Suetonius, Julius Caesar, 32; Caji Suetonii Tranquilli Tolv forste Romerske Keis- eres Levnetsbeskrivelse, I-Il, tr. Jacob Baden (Copenhagen: 1802-03; ASKB 1281), I, p. 31; Suetonius, I-II, tr. J. C. Rolfe (Loeb, New York: Macmillan, 1914), I, p. 45.
188. With reference to the following sentence, see Supplement, p. 585 (Pap. [11 B 104, 105, 162:7).
189. With reference to the remainder of the sentence, see Supplement, p. 586 (Pap. III B 107:1).
190. With reference to the following paragraph, see Supplement, pp. 586- 87 (Pap. III B 107:2, 108).
191. In Arabian Nights or Thousand and One Nights, Queen Scheherazade, by telling stories for 1,001 nights, keeps in suspense the Sultan’s resolve to take a new bride each night and to have her beheaded in the morning. He fi- nally relents and abandons his plan. See Tausend und eine Nacht, I-IV, tr. Gus- tav Weil (Stuttgart, Pforzheim: 1838-41; ASKB 1414-17), I, p. 12; The Arabian Nights’ Entertainments, tr. Richard F. Burton (New York: Random House, 1959), pp. 21-23.
193. For continuation of the paragraph, see Supplement, p. 587 (Pap. II B 163:1).
194. Caligula (Caius Caesar Germanicus, 12-41) was known for his cruel and ruthless tyranny. See Suetonius, Caligula, 30, 3; Baden, I, p. 312; Loeb, I, p. 453.
195. In classical legend, Pyramus and Thisbe, whose parents opposed their marriage, conversed through a crevice in the wall separating the two parental properties. See Ovid, Metamorphoses, IV, 55-166; Opera, Il, pp. 99-102; Ovid Metamorphoses, I-Il, tr. Frank Justus Miller (Loeb, New York: Putnam, 1916), I, pp. 183-91.
196. With reference to the following sentence, see Supplement, pp. 587-88 (Pap. lil B 163:2).
197. With reference to the remainder of the paragraph, see Supplement, p. 588 (Pap. III B 118).
198. With reference to the following paragraph, see Supplement, p. 588 (Pap. III B 146).
199. Horace, Odes, II, 8, 3; Q. Horatii Flacci opera (Leipzig: 1828, ASKB 1248); Horace The Odes and Epodes, tr. C. F. Bennett (Loeb, New York: Put- nam, 1930), p. 127. See Repetition, Supplement, p. 280.
200. Adam Gottlob Oehlenschlager, Palnatoke, V, 2 (“‘Jeg gnider den ved Dag ved Nat—og kan / ei faae den ud!’’); Oehlenschlagers Tragedier, 1-IX (Copen- hagen: 1841-44; ASKB 1601-05), Il, p. 298.
201. With reference to the following paragraph, see Supplement, p. 588 (Pap. HI B 164).
202. With reference to the following paragraph, see Supplement, p. 588 (Pap. Ill B 143:1,2).
658 Notes to Pages 429-34 203. An expression attributed to Valdemar IV concerning his castle Gurre near a lake of the same name in north Sjzlland. See JP V 5095 (Pap. 1 A 64).
204. See, for example, Hegel, Wissenschaft der Logik, 1, Werke, III, pp. 124- 25; J.A., IV, pp. 134-35; Science of Logic, p. 119: Something preserves itself in the negative of its determinate being [Nicht- dasein); it is essentially one with it and essentially not one with it. It stands, therefore, in a relation to its otherness and is not simply its otherness. The otherness is at once contained in it and also still separate from it; it is a being- Jor-other.
Determinate being as such is immediate, without relation to an other; or, it is in the determination of being; but as including within itself non-being; it is determinate being, being negated within itself, and then in the first in- stance an other—but since at the same time it also preserves itself in its ne- gation, it is only a being-for-other.
It preserves itself in the negative of its determinate being and is being, but not being in general, but as self-related in opposition to its relation to other, as self-equal in opposition to its inequality. Such a being is being-in-itself.
Being-for-other and being-in-itself constitute the two moments of the something. There are here present two pairs of determinations: 1. Some- thing and other, 2. Being-for-other and being-in-itself. The former contain the unrelatedness of their determinateness; something and other fall apart. But their truth is their relation; being-for-other and being-in-itself are, therefore, the above determinations posited as moments of one and the same something, as determinations which are relations and which remain in their unity, in the unity of determinate being. Each, therefore, at the same time, also contains within itself its other moment which is distinguished from it.
205. See Ovid, Calendar, VI, 295-98; Opera, III, p. 143; Fasti, Loeb, p. 341; Nitsch, H, p. 622.
206. See, for example, Exodus 20:5; Deuteronomy 4:24.
207. The elemental meaning of “existence” is apparent in the etymology: exsisto (stand forth), ex (out) + sto (stand), understood here in the sense of hav- ing continuance in and through itself. In Either/Or, I, and in other Kierke- gaard works, “‘to exist” has a qualitative meaning related to the ethical and religious levels of becoming, ‘‘to stand out’ beyond immediacy, beyond the givenness of subsistence.
208. See, for example, Heinrich Heine, “Du bist wie eine Blume,” Buch der Lieder (Hamburg: 1837), p. 217; The Complete Poems of Heinrich Heine, tr. Suhr Draper (Boston: Suhrkamp/Insul, 1982), p. 96.
209. See, for example, Anxiety, pp. 82-91, KW VIII (SV IV 351-60); JP III 2739-44 and pp. 821-22; VII, p. 12.
212. Two beautiful peasant girls argued on the road about which one had the more beautiful posterior. A passerby was impressed as judge, and he de- Notes to Pages 435-39 659 clared in favor of the elder sister and also promptly declared his love for her. Upon returning home, he told of the episode, and his younger brother sought out the younger sister. The father of the girls finally agreed. The citizens of Syracuse called the two Kallipygos (with beautiful posterior) and built a tem- ple to Venus (Greek Aphrodite) with a statue of the goddess. The statue Venus Callipygus (Kallipygos) is in the National Museum in Naples. See Nitsch, I, p. 449.
213. Cf. Virgil, Aeneid, II, 204 (horresco referens); Virgils Aneid, \-II, tr. Jo- han H. Schenheyder (Copenhagen: 1812), I, p. 63; Virgil, I-H, tr. H. Rushton Fairclough (Loeb, New York: Putnam, 1918-20), 1, pp. 308-09.
215. With reference to the following two paragraphs,, see Supplement, p. 589 (Pap. V B 53:26).
216. With reference to the following five sentences, see Supplement, p. 590 (Pap. HY A 144).
217. In Roman mythology, Diana (Greek Artemis), the twin sister of Apollo, was a virgin huntress, the guardian of forests, and the protector of woman, especially in childbirth. See Nitsch, 1, pp. 615-25.
218. See Euripides, Medea, 250-51; Euripides, tr. Christian Frederik Wilster (Copenhagen: 1840; ASKB 1115), p. 58; The Complete Greek Tragedies, I-IV, ed. David Grene and Richmond Lattimore (Chicago: University of Chicago Press, 1958-60), Ill, p. 67 (Medea speaking): A man, when he’s tired of the company in his home, Goes out of the house and puts an end to his boredom And turns to a friend or companion of his own age. But we are forced to keep our eyes on one alone. What they say of us is that we have a peaceful time Living at home, while they do the fighting in war. How wrong they are! I would very much rather stand Three times in the front of battle than bear one child.
220. A character in Mozart’s Don Giovanni. See pp. 96-98, 124-25.
221. The etching has not been identified.
223. See Judges 16:13-19, 224. ‘‘Flyv, Fugl, flyv!” the title of a poem by Christian Frederik Winther, Digte (Copenhagen: 1828), pp. 40-41.
225. See Ovid, Metamorphoses, X, 243-97; Opera, II, pp. 220-23; Loeb, II, pp. 81-85.
226. An allusion to the geese whose noise awakened the garrison on Capi- toline Hill in Rome when the Gauls were about to overrun it.
227. See Matthias Claudius, ASMUS omnia sua SECUM portans oder Sa- mmtliche Werke des Wandsbecker Bothen, Werke, 1-IV (1-8) (Hamburg: 1838; ASKB 1631-32), I, pp. 68-80.
660 Notes to Pages 439-43 228. Ibid., p. 69, a long-nosed caricature by Daniel Nikolaus Chodowiecki (1726-1801).
229. In Greek mythology, Alpheus, son of Oceanus, was the personifica- tion of the river Alpheus (now Rouphia). The island Ortygia, off the southeast coast of Sicily, was the site of ancient Syracuse. See Nitsch, I, p. 413.
230. With reference to the remainder of the paragraph, see Supplement, p. 590 (Pap. II] A 170).
231. With reference to the following sentence, see Supplement, p. 590 (Pap. III B 127).
232. See Goethe, Faust, I, 3058-3173; Werke, XII, pp. 178-84; Faust, tr. Ba- yard Taylor (New York: Modern Library, 1950), pp. 130-35.
233. See Genesis 2:8.
235. For addition, see Supplement, p. 590 (Pap. III B 167:3).
236. In Roman mythology, Jupiter was identified with Zeus, the ruler of gods and men. The best known version of the gods’ rebuff to the arrogance of men is in Plato. See Symposium, 189 d-191 a; Opera, III, pp. 468-73; Udvalgte Dialoger af Platon, I-VIII, tr. Carl Johan Heise (Copenhagen: 1830-59, ASKB 1164-67 [I-VII]), IV, pp. 37-43; Collected Dialogues, pp. 542-43 (Aristophanes speaking): First of all I must explain the real nature of man, and the change which it has undergone—for in the beginning we were nothing like we are now. For one thing, the race was divided into three; that is to say, besides the two sexes, male and female, which we have at present, there was a third which partook of the nature of both, and for which we still have a name, though the creature itself is forgotten. For though ‘hermaphrodite’ is only used nowadays as a term of contempt, there really was a man-woman in those days, a being which was half male and half female.
And secondly, gentlemen, each of these beings was globular in shape, with rounded back and sides, four arms and four legs, and two faces, both the same, on a cylindrical neck, and one head, with one face one side and one the other, and four ears, and two lots of privates, and all the other parts to match. They walked erect, as we do ourselves, backward or forward, whichever they pleased, but when they broke into a run they simply stuck their legs straight out and went whirling round and round like a clown turn- ing cartwheels. And since they had eight legs, if you count their arms as well, you can imagine that they went bowling along at a pretty good speed.
The three sexes, I may say, arose as follows. The males were descended from the Sun, the females from the Earth, and the hermaphrodites from the Moon, which partakes of either sex, and they were round and they went round, because they took after their parents. And such, gentlemen, were their strength and energy, and such their arrogance, that they actually tried—like Ephialtes and Otus in Homer—to scale the heights of heaven and set upon the gods.
At this Zeus took counsel with the other gods as to what was to be done.
Notes to Pages 444-45 661 They found themselves in rather an awkward position; they didn’t want to blast them out of existence with thunderbolts as they did the giants, because that would be saying good-by to all their offerings and devotions, but at the same time they couldn’t let them get altogether out of hand. At last, how- ever, after racking his brains, Zeus offered a solution.
I think I can see my way, he said, to put an end to this disturbance by weakening these people without destroying them. What I propose to do is to cut them all in half, thus killing two birds with one stone, for each one will be only half as strong, and there'll be twice as many of them, which will suit us very nicely. They can walk about, upright, on their two legs, and if, said Zeus, | have any more trouble with them, I shall split them up again, and they’ll have to hop about on one.
So saying, he cut them all in half just as you or I might chop up sorb ap- ples for pickling, or slice an egg with a hair. And as each half was ready he told Apollo to turn its face, with the half-neck that was left, toward the side that was cut away—thinking that the sight of such a gash might frighten it into keeping quiet—and then to heal the whole thing up. So Apollo turned their faces back to front, and, pulling in the skin all the way round, he stretched it over what we now call the belly—like those bags you pull to- gether with a string—and tied up the one remaining opening so as to form what we call the navel. As for the creases that were left, he smoothed most of them away, finishing off the chest with the sort of tool a cobbler uses to smooth down the leather on the last, but he left a few puckers round about the belly and the navel, to remind us of what we suffered long ago.
Now, when the work of bisection was complete it left each half with a desperate yearning for the other, and they ran together and flung their arms around each other’s necks, and asked for nothing better than to be rolled into one.
237. With reference to the following paragraph, see Supplement, p. 591 (Pap. I B 32).
239. Cicero, On Divination, I, xlv, 103; M. Tullii Ciceronis opera omnia, I-IV and index, ed. Johann August Ernesti (Halle: 1756-57; ASKB 1224-29), IV, p. 644; Cicero De senectute, De amicitia, De divinatione, tr. William Armistead Fal- coner (Cambridge: Harvard University Press, 1953), pp. 334-35.
240. In Greek mythology, Alectryon, a friend of Ares, went to sleep while on watch at the tryst of Ares and Aphrodite (Roman Mars and Venus) and was surprised by Apollo (the sun god) and Hephaestus (Roman Vulcan). See Nitsch, I, p. 137.
241. In Greek mythology, Clytie was a nymph who fell in love with Apollo and was changed into a sunflower. See Nitsch, 1, p. 535.
242. See Supplement, pp. 591-92 (Pap. III B 168:2).
243. In Greek mythology, Kainis was changed by her lover, Poseidon (Ro- man Neptune), into a man (Kaineus). See Nitsch, I, p. 444.
244. For addition, see Supplement, p. 592 (Pap. B 168:3).
662 Notes to Pages 453-56 SUPPLEMENT 1. In his Kierkegaard-Studien, 1'-?-IP (Gutersloh: 1933; repr., Vaduz, Lie- chtenstein: Topos Verlag, 1978), II, pp. 490-92 (serial pagination), Emanuel Hirsch makes a good case for the idea that Kierkegaard’s first writing plan was a series of letters by a pseudonymous Faustian doubter. The present entry and most of the remaining entries from Papirer 1 A-II A represent Kierkegaard’s initial work on this projected series, which was never completed. There is, however, an obvious relation in substance, tone, and form to the “‘Diapsal- mata” written by the sardonic young Mr. A in Either/Or, I, pp. 19-43. The back part of a notebook, marked CC by Kierkegaard and with pagination be- ginning from the back (the front and major portion was used for translations into Latin; see Pap. I C 11-12), contains entries I A 328-41. These are the core of the “Faustian letters.”’ Pap. 1 A 329 touches on Gerres, Die christliche Mystik, and indicates that “the passage should be quoted”’; this suggests that more than a journal style of writing was under way. Pap. II A 46 is titled ‘“‘A Preface” and states that the book ‘‘should be called ‘letters.’ ’’ Working on the basis of con- tent and within the 1835-1837 time-span, Hirsch also includes the following entries in the “Faustian letters’: Pap. 1 A 34, 72, 104, 158, 161, 292; II A 22-26, 29, 30, 46, 48-50, 53-57, 59. See Erstlingsschriften, ed. Emanuel Hirsch, Séren Kierkegaard, Gesammelte Werke, I-XXXVI Abt. (Diisseldorf, Kéln: Eugen Diederichs Verlag, 1956-69), Abt. XXX, pp. 114-137.
That Kierkegaard had in mind a volume of pseudonymous letters by a fic- tive character not only has historical-literary importance but constitutes a warning of the continuing riskiness of attributing personally and directly the contents of his pseudonymous works and his writing ‘‘as a poet.” See espe- cially “First and Last Explanation,” Postscript,.end, and Point of View, KW XXII (SV XIII 540-42, 569-70 fn.).
2. Presumably Peter Wilhelm Lund (1801-1880), brother of Johan Chris- tian Lund and Henrik Ferdinand Lund (married to Kierkegaard’s sisters Ni- coline Christine and Petrea Severine), paleontologist, natural scientist; he returned to Brazil in January 1833. Hirsch, however, considers the letter fic- tive and as a part of the “Faustian letters.” See note 1 above.
3. See Prosper Merimée, Les Ames du purgatoire (Paris: 1834).
4. See Luke 12:16-21.
5. See Hans Christian Orsted (1777-1851), ‘‘Forsog over Klangfigurerne,”’ Det kongelige danske Videnskabernes Selskabs Skrifter, II, 1807-08, pp. 31-38.
6. Joakim Frederik Schouw (1789-1852) in his Grundtrek til en almindelige Plantegeographie (Copenhagen: 1822) gives names to the phytogeographical re- gions.
7. Jens Wilken Hornemann (1770-1841) in his Forseg til en dansk oeconomiske Plantelere (Copenhagen: 1796) describes all the plants in Denmark, Holsten, Norway, Iceland, and Greenland, and discusses their range in those regions.