Robert Baldauf ist ein Alias von Friedrich Nietzsche

Man sollte wieder einmal den englischen Wiki-Artikel zu "Robert Baldauf" genau lesen.

Die Wiki-Autorenschaft konnte keine Belege finden, die auf die Existenz eines Robert Baldauf hindeuteten.*

Zitat des letzten Abschnitts mit Hervorhebungen von "Legoland":

The ideas expressed in both books of Baldauf stand in the traditional line of French theologians like Jean Hardouin, Jean de Launoy (1603–1678) and Barthelemy Germon, S.J. (1683-1712 or 1718). Contemporaries of Baldauf like Polydore Hochart and Edwin Johnson contributed to the same results. Yet they only aroused some limited interest and were soon forgotten or pushed aside. Therefore nobody took care to investigate the life and circumstances of this enigmatic author. Mentioning him as lecturer at Bale University cannot be confirmed so far, as his name occurs nowhere in the annales and documents of this institution; nor does the University printer give any clue as to the personality of Baldauf. Nobody seems to know where he was born, received his Ph.D. or died. Registration or address books of the years around 1900 do not include his name. He may have used a pseudonym being well aware that his revolutionary ideas could cost him his job and reputation. It is not until the early 1990s that he was restored out of oblivion by recent German history analysis (see books on chronology criticisme by Uwe Topper).
en.wikipedia.org/wiki/Robert_Baldauf

Angesichts dieser Feststellungen ist sehr erstaunlich, dass dieser Artikel dort noch steht.
Man speichere ihn rasch, bevor er einer Löschaktion zum Opfer fällt.

Meine Online-Recherche mit dem Begriff "Baldauf" hat beim Staatsarchiv Basel-Stadt
0 Treffer ergeben. Das Archiv beherbergt dagegen eine Reihe von Akten zu Professoren,
die nach Basel berufen wurden. - Nun bei sogenannten "Privatdozenten" muss das nicht
gleich sein. - Die Nietzsche-Akten sind übrigens recht umfangreich.

---

*Der Wikipedia-Benutzer "Tilsiter" (=Schweizer Käse!) hat am 24. März 2011 (14:13 Uhr)
erstmals den oben zitierten Abschnitt eingebracht und gleichentags noch dreimal leicht
redigiert. Für seinen Beitrag liefert er folgende Rechtfertigung:

There are no details or indications as to the life of Baldauf. I have added doubts about veracity of this name. Moreover I have added missing sources.
en.wikipedia.org/w/index.php?title=Rober...ldauf&action=history

"Tilsiter" bringt hier, soweit mir bekannt, als erster die Vermutung ins Spiel,
dass der Name "Robert Baldauf" ein Pseudonym sein könnte.

...und hier der eigentlich löschgefährdete Wiki-Artikel integral:

Robert Baldauf
From Wikipedia, the free encyclopedia

Robert Baldauf was a Swiss philologist and a Privatdozent at the University of Basel during the late nineteenth and early twentieth centuries. In 1902 and 1903 he published two out of an intended four volumes under the general title of "History and Criticism"; the first and fourth volumes in the series. These two volumes are of interest to critics of chronology and written history. Baldauf managed to come to virtually the same conclusions as French scientist Jean Hardouin using an altogether different method, that of philological analysis.

Baldauf had studied the archives of the famous Swiss monastery of St. Gallen, formerly one of the key centres of Catholicism, and discovered traces of the barbaric library raid made by Poggio Bracciolini and a friend of his, both of them highly educated servants of the Roman curia. They purloined numerous manuscripts and books that were considered ancient from the library of this monastery (however, the manuscripts may date to a more recent epoch, which wouldn't preclude them from serving as prototypes for the manufacture of numerous "ancient" works by Poggio and his assistants).

Baldauf's studied numerous presumed ancient manuscripts and claimed they were, for the most part, recent forgeries. Baldauf discovered parallels between the historical books of the Old Testament and the works of the mediaeval Romance genre as well as Homer's "Iliad" that were string enough to lead him to the assumption that the text of both the "Iliad" and the Bible date from the late Middle Ages.

Some of the mediaeval chronicles ascribed to different authors resembled each other to such an extent that Baldauf was forced to identify them as works of the same author, despite the fact that the two documents were presumed separated chronologically by an interval of two centuries at least. At any rate, some of the expressions characteristic for Romanic languages that one finds in both documents fail to correspond with either of the alleged datings (one of them being the ninth and the other the eleventh century). Apart from that, some of the manuscripts contain distinctly more recent passages, such as frivolous stories of endeavours in public steam baths (which the Europeans only became acquainted with during the late Reconquista epoch) and even allusions to the Holy Inquisition. Baldauf's study of the "ancient" poetry in Volume 4 demonstrates that many "ancient" poets wrote rhymed verse resembling that of the mediaeval troubadours. Unlike Hardouin, Baldauf is convinced that the verse of Horace is of mediaeval origin, pointing out German and Italian influences inherent in his Latin. Furthermore, Baldauf points out such pronounced parallels between the poetry of Horace and Ovid (who were presumably unaware of each other's existence) that one becomes convinced that the works of both belong to a third party – apparently, a much later author - a fact most philologists explain by the fact that Roman literature was heavily influenced by Greek models and especially Homer's writings and the motives used in the Ilias and the Odysee have marked all occidental literature until today.

Baldauf sums up his research in the following words: "Our Romans and Greeks have been Italian humanists." All of them – Homer, Sophocles, Aristotle and many other "ancient" authors, so different in our perception, hail from the same century, the fourteenth and fifteenth of the Italian renaissance. Baldauf avers that the entire history of the Ancient Greeks and Romans—likewise the Biblical "history," which correlates with the above to some extent—was conceived and introduced by the Italian humanists, as well as their colleagues and followers from other countries. Humanism, he says, has given us a whole fantasy world of antiquity and the Bible, as well as the early Middle Ages, which Baldauf also considered an invention of the humanist writers. This fictional history, initially drafted on parchment, was carved in stone and cast in metal; it "has rooted itself in our perception to such an extent that no positivist criticisms can make humanity doubt its veracity."

Some of his ideas have been readopted by other historians that doubt the historical chronology of the Antiquity and the Middle Ages, while all "mainstream" historians consider them valueless and argue that inventing 3000 years of history, its written accounts, literature, poetry etc. and destroying all the traces of this fraud was a work one generation of writers could never fulfill. The enormous expenditure of work this fraud would have needed makes these theories much more improbable than the coincidence in the literary works pointed out by Baldauf (according to the scientific principle of Occam's razor).

The ideas expressed in both books of Baldauf stand in the traditional line of French theologians like Jean Hardouin, Jean de Launoy (1603–1678) and Barthelemy Germon, S.J. (1683-1712 or 1718). Contemporaries of Baldauf like Polydore Hochart and Edwin Johnson contributed to the same results. Yet they only aroused some limited interest and were soon forgotten or pushed aside. Therefore nobody took care to investigate the life and circumstances of this enigmatic author. Mentioning him as lecturer at Bale University cannot be confirmed so far, as his name occurs nowhere in the annales and documents of this institution; nor does the University printer give any clue as to the personality of Baldauf. Nobody seems to know where he was born, received his Ph.D. or died. Registration or address books of the years around 1900 do not include his name. He may have used a pseudonym being well aware that his revolutionary ideas could cost him his job and reputation. It is not until the early 1990s that he was restored out of oblivion by recent German history analysis (see books on chronology criticisme by Uwe Topper).

Works:
- Baldauf, Robert (1902):Historie und Kritik, Bd. IV C (Bale; University Press)
- Baldauf, Robert (1903):Historie und Kritik, Bd. I (Leipzig)

References:
- Addressbook of Basel, Years 1898 to 1903
- Staatsarchiv Basel, Education, Documents between 1840 and 1940
- Topper, Uwe (1998): Die Große Aktion. Europas erfundene Geschichte (Tübingen)

Retrieved from " en.wikipedia.org/w/index.php?title=Rober...dauf&oldid=474024732 "

Categories:
- Swiss philologists
- Articles lacking sources from March 2007
- All articles lacking sources
- Articles with topics of unclear notability from January 2010
- All articles with topics of unclear notability
- NPOV disputes from February 2011
- All NPOV disputes
- All articles with unsourced statements
- Articles with unsourced statements from March 2007
- Persondata templates without short description parameter
- Year of birth missing
- Year of death missing

* This page was last modified on 30 January 2012 at 12:35.
* Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. See Terms of use for details.
Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

...und der Vollständigkeit halber, die Änderungsgeschichte:

12:35, 30 January 2012‎ Timrollpickering (talk | contribs)‎ m . . (6,902 bytes) (+1)‎ . . (clean up using AWB)
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14:13, 24 March 2011‎ Tilsiter (talk | contribs)‎ . . (6,746 bytes) (+1,353)‎ . . (There are no details or indications as to the life of Baldauf. I have added doubts about veracity of this name. Moreover I have added missing sources.)
11:12, 17 February 2011‎ SmackBot (talk | contribs)‎ m . . (5,393 bytes) (+19)‎ . . (Dated {{POV}}. (Build ))
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Die Diskussionsseite "Talk" ist mit Ausnahme eines eingefügten Standardelementes "WikiProject Biography" bis jetzt leer geblieben.

Jedenfalls haben wir hier seit langem mal wieder eine fruchtbringende Zusammenarbeit.

Die Wahrscheinlichkeit, dass Baldauf Nietzsche war, ist enorm groß.
Als Alternative wäre allenfalls ein sehr begabter Schüler/Zuhörer seiner Basler Vorlesungen noch denkbar, allerdings wesentlich unwahrscheinlicher.

Wenn ich den ganzen Text von Band I als PDF von Dir erhalten könnte, Legoland, würde ich ihn auf meiner Homepage einstellen.

Im Grunde müsste man in der Uni in Basel vorstellig werden und das Problem anhand der Originale mit dortigen Philologen besprechen. Wo ist die Handschrift, anhand derer gedruckt wurde? Wenn sie von Nietzsche oder einem seiner Freunde stammen sollte...

Tuisto schrieb:

Im Grunde müsste man in der Uni in Basel vorstellig werden und das Problem anhand der Originale mit dortigen Philologen besprechen. Wo ist die Handschrift, anhand derer gedruckt wurde? Wenn sie von Nietzsche oder einem seiner Freunde stammen sollte...

Einverstanden, das Werk offenen Nietzsche-Experten vorzulegen.
Sicher auch an der Uni Basel ist zu suchen.

Aber mich interessiert vorab die Reaktion der Damen und Herren von
der "Nietzsche Gesellschaft" (s. "Nietzsche-Dokumentationszentrum").

de.wikipedia.org/wiki/Nietzsche-Gesellschaft

Graphologische Gutachten bei vorhanden Handschriften würden auch weiterhelfen.

Hoffen wir, sie zu finden, die Manuskripte.

Andreas Ferch, ein guter Freund von mir, hat das Thema erneut aufgegriffen und auf meiner Homepage erste Gedanken dazu veröffentlicht:

Friedrich Nietzsches Abspaltung seiner Philologie-Professur oder - Robert Baldauf

www.sinossevis.de/berichte_anz.php?zaehl=35

Nach dem Studium aller neueren Unterlagen über Baldauf bin ich überzeugt, dass nur Nietzsche als Autor der zwei Schriften dahinterstehen kann.

Der Schreiber von Baldauf war auf alle Fälle ein philologisch-analytisches Genie, wie es selten vorkommt.

Merkwürdig ist nur, wie Nietzsche später den klassischen Philologen, der er war, von seinem Wesen abgespalten hat.