the mystical theology of valentin weigel - DataSpace at Princeton ...
the mystical theology of valentin weigel - DataSpace at Princeton ...
the mystical theology of valentin weigel - DataSpace at Princeton ...
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classical sources. 44 Julius Otto Opel mentions Dionysius once, and discusses Tauler’s<br />
influence on Weigel but does not mention Eckhart; 45 August Israel does not discuss<br />
Weigel’s sources <strong>at</strong> all. 46 An exception is Alexandre Koyré’s essay on Weigel, which<br />
acknowledges th<strong>at</strong> <strong>mystical</strong> ideas are important for Weigel, but refers to <strong>mystical</strong> ideas in<br />
general and is limited to drawing comparisons, ra<strong>the</strong>r than tracing <strong>the</strong> source and method<br />
<strong>of</strong> influence (th<strong>at</strong> is, he talks about <strong>the</strong> influence <strong>of</strong> ideas on Weigel, ra<strong>the</strong>r than <strong>the</strong> texts<br />
th<strong>at</strong> transmit those ideas). 47<br />
Influence, <strong>of</strong> course, is hard to detect and hard to quantify. Cit<strong>at</strong>ions <strong>of</strong> names<br />
alone can only be <strong>the</strong> roughest <strong>of</strong> guides, and do not account for how newly received<br />
ideas circul<strong>at</strong>e once <strong>the</strong>y have been absorbed. True, in one sense, Eckhart-in-Weigel is no<br />
longer strictly Eckhart, but this is perhaps too narrow a view <strong>of</strong> authorship—one th<strong>at</strong>,<br />
ultim<strong>at</strong>ely, worries about <strong>the</strong> purity and <strong>the</strong> faithful reception <strong>of</strong> a certain set <strong>of</strong> gre<strong>at</strong> or<br />
classic authors, in contrast to which o<strong>the</strong>r authors are merely deriv<strong>at</strong>ive and <strong>the</strong>refore<br />
minor. 48 Looking beyond <strong>the</strong> first point <strong>of</strong> contact or where <strong>the</strong> source appears in its<br />
purest form allows <strong>the</strong> complex interaction between Weigel and his sources to emerge.<br />
From this big-picture point <strong>of</strong> view, <strong>the</strong> rel<strong>at</strong>ionship between Eckhart and Weigel <strong>the</strong>n<br />
continues beyond Weigel’s lifetime, as Weigel’s work is <strong>the</strong>n included in compil<strong>at</strong>ions<br />
th<strong>at</strong> reprint <strong>mystical</strong> texts, such as Eckhart legends, or is copied in manuscripts alongside<br />
44 Opel and Israel are perhaps less interested in Weigel’s sources because <strong>the</strong>y are more concerned about<br />
his influence, specifically his intellectual kinship with <strong>the</strong> Pietists and German Idealism. Julius Otto Opel,<br />
Valentin Weigel: Ein Beitrag zur Liter<strong>at</strong>ur- und Culturgeschichte Deutschlands im 17. Jahrhundert<br />
(Leipzig: T. O. Weigel, 1864), 52 and 273; Israel, Leben und Schriften, 3 and 32.<br />
45 Opel, Valentin Weigel. The Dionysius reference is on page 263, <strong>the</strong> Tauler reference on page 264.<br />
46 Israel, Leben und Schriften.<br />
47 Alexandre Koyré, "Un mystique protestant: Valentin Weigel (1533-1588)," in Mystiques, Spirituels,<br />
Alchimistes: Schwenckfeld, Séb. Franck, Weigel, Paracelse (Paris: Librairie Armand Colin, 1955), 106.<br />
48 I will discuss Eckhart’s st<strong>at</strong>us as a classic within <strong>the</strong> German canon, and wh<strong>at</strong> this means for a reader <strong>of</strong><br />
Weigel, in <strong>the</strong> first chapter.<br />
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