Archaic Contamination: Hegel and the History of Dead Matter

Abstract

I tell every body it [the Life] will be an Egyptian Pyramid in which there will be a compleat mummy of Johnson that Literary Monarch.—James Boswell (qtd. in Wendorf 105)Michel de Certeau thinks about reading as an archaic practice: “Readers are travelers; they move across lands belonging to someone else … despoiling the wealth of Egypt to enjoy it themselves” (174). Embedded in Certeau's romanticization of reading is a history of how Egypt has been read: as wealth to be plundered, as endlessly available texts, as the ruin of time. Pose against this lostness Friedrich Nietzsche's contention that all philosophy is just Egyptianism, the nostalgia for and reification of a past tense without a dynamic sense of history, so many “conceptual mummies” (35). Nietzsche reminds us to consider not lost origins but the possibility of endings, not the loss of history but its death—not death in the sense of apocalypse as Percy Bysshe Shelley's “now” and the release of new time in Prometheus Unbound but death as the archaic, the ruin, the mute, as Egypt's lost “now” and the end stop of archaic time. I will pursue the problems of the archaic, poetic ground, and translative readings Romantically through Hegel's Egyptianized account of aesthetic practices, for Nietzsche's post-Romantic Egyptianism mummifies thought. Although Hegel's Egyptianizing also concerns the dead matter of the past, his account renders that matter as dynamic. His revivification of the archaic Romantically accounts for its contaminative potential as a mysterious text whose translation can unearth a curse, and/or a promise, for the new.