Talketh the spirit to thee, who art his kinsman and friend.
THE FATHER.
Work as much as thou wilt, alone thou'lt be standing forever,
Till by nature thou'rt joined forcibly on to the whole.
THE CONNECTING MEDIUM.
How does nature proceed to unite the high and the lowly
In mankind? She commands vanity 'tween them to stand!
THE MOMENT.
Doubtless an epoch important has with the century risen;
But the moment so great finds but a race of small worth.
GERMAN COMEDY.
Fools we may have in plenty, and simpletons, too, by the dozen;
But for comedy these never make use of themselves.
FAREWELL TO THE READER.
A maiden blush o'er every feature straying,
The Muse her gentle harp now lays down here,
And stands before thee, for thy judgment praying,--
She waits with reverence, but not with fear;
Her last farewell for his kind smile delaying.
Whom splendor dazzles not who holds truth dear.
The hand of him alone whose soaring spirit
Worships the beautiful, can crown her merit.
These simple lays are only heard resounding,
While feeling hearts are gladdened by their tone,
With brighter phantasies their path surrounding,
To nobler aims their footsteps guiding on.
Yet coming ages ne'er will hear them sounding,
They live but for the present hour alone;
The passing moment called them into being,
And, as the hours dance on, they, too, are fleeing.
The spring returns, and nature then awaking,
Bursts into life across the smiling plain;
Each shrub its perfume through the air is shaking,
And heaven is filled with one sweet choral strain;
While young and old, their secret haunts forsaking,
With raptured eye and ear rejoice again.
The spring then flies,--to seed return the flowers.
And naught remains to mark the vanished hours.
DEDICATION TO DEATH, MY PRINCIPAL.
Most high and mighty Czar of all flesh, ceaseless reducer of empires,
unfathomable glutton in the whole realms of nature.
With the most profound flesh-creeping I take the liberty of kissing the
rattling leg-bones of your voracious Majesty, and humbly laying this
little book at your dried-up feet. My predecessors have always been
accustomed, as if on purpose to annoy you, to transport their goods and
chattels to the archives of eternity, directly under your nose,
forgetting that, by so doing, they only made your mouth water the more,
for the proverb--Stolen bread tastes sweetest--is applicable even to you.
No! I prefer to dedicate this work to you, feeling assured that you will
throw it aside.
But, joking apart! methinks we two know each other better than by mere
hearsay. Enrolled in the order of Aesculapius, the first-born of
Pandora's box, as old as the fall of man, I have stood at your altar,--
have sworn undying hatred to your hereditary foe, Nature, as the son of
Hamilcar to the seven hills of Rome,--have sworn to besiege her with a
whole army of medicines,--to throw up barricades round the obstinate
soul,--to drive from the field the insolents who cut down your fees and
cripple your finances,--and on the Archaean battle-plain to plant your
midnight standard. In return (for one good turn deserves another), you
must prepare for me the precious TALISMAN, which can save me from the
gallows and the wheel uninjured, and with a whole skin--
Jusque datum sceleri.
Come then! act the generous Maecenas; for observe, I should be sorry to
fare like my foolhardy colleagues and cousins, who, armed with stiletto
and pocket-pistol, hold their court in gloomy ravines, or mix in the
subterranean laboratory the wondrous polychrest, which, when taken with
proper zeal, tickles our political noses, either too little or too much,
with throne vacancies or state-fevers. D'Amiens and Ravaillac!--Ho, ho,
ho!--'Tis a good thing for straight limbs!
Perhaps you have been whetting your teeth at Easter and Michaelmas?--the
great book-epidemic times at Leipzig and Frankfort! Hurrah for the
waste-paper!--'twill make a royal feast. Your nimble brokers, Gluttony
and Lust, bring you whole cargoes from the fair of life. Even Ambition,
your grandpapa--War, Famine, Fire, and Plague, your mighty huntsmen, have
provided you with many a jovial man-chase. Avarice and Covetousness,
your sturdy butlers, drink to your health whole towns floating in the
bubbling cup of the world-ocean. I know a kitchen in Europe where the
rarest dishes have been served up in your honor with festive pomp. And
yet--who has ever known you to be satisfied, or to complain of
indigestion? Your digestive faculties are of iron; your entrails
fathomless!
Pooh--I had many other things to say to you, but I am in a hurry to be
off. You are an ugly brother-in-law--go! I hear you are calculating on
living to see a general collation, where great and small, globes and
lexicons, philosophies and knick-knacks, will fly into your jaws--a good
appetite to you, should it come to that.--Yet, ravenous wolf that you
are! take care that you don't overeat yourself, and have to disgorge to a
hair all that you have swallowed, as a certain Athenian (no particular
friend of yours, by-the-by) has prophesied.
PREFACE.
TOBOLSKO, 2d February.
Tum primum radiis gelidi incaluere Triones.
Flowers in Siberia? Behind this lies a piece of knavery, or the sun must
make face against midnight. And yet--if ye were to exert yourselves!
'Tis really so; we have been hunting sables long enough; let us for once
in a way try our luck with flowers. Have not enough Europeans come to us
stepsons of the sun, and waded through our hundred years' snow, to pluck
a modest flower? Shame upon our ancestors--we'll gather them ourselves,
and frank a whole basketful to Europe. Do not crush them, ye children of
a milder heaven!
But to be serious; to remove the iron weight of prejudice that broods
heavily over the north, requires a stronger lever than the enthusiasm of
a few individuals, and a firmer Hypomochlion than the shoulders of two or
three patriots. Yet if this anthology reconciles you squeamish Europeans
to us snow-men as little as--let's suppose the case--our "Muses'
Almanac," [61] which we--let's again suppose the case--might have
written, it will at least have the merit of helping its companions
through the whole of Germany to give the last neck-stab to expiring
taste, as we people of Tobolsko like to word it.
If your Homers talk in their sleep, and your Herculeses kill flies with
their clubs--if every one who knows how to give vent to his portion of
sorrow in dreary Alexandrines, interprets that as a call to Helicon,
shall we northerns be blamed for tinkling the Muses' lyre?--Your matadors
claim to have coined silver when they have stamped their effigy on
wretched pewter; and at Tobolsko coiners are hanged. 'Tis true that you
may often find paper-money amongst us instead of Russian roubles, but war
and hard times are an excuse for anything.
Go forth then, Siberian anthology! Go! Thou wilt make many a coxcomb
happy, wilt be placed by him on the toilet-table of his sweetheart, and
in reward wilt obtain her alabaster, lily-white hand for his tender kiss.
Go! thou wilt fill up many a weary gulf of ennui in assemblies and
city-visits, and may be relieve a Circassienne, who has confessed herself
weary amidst a shower of calumnies. Go! thou wilt be consulted in the
kitchens of many critics; they will fly thy light, and like the
screech-owl, retreat into thy shadow. Ho, ho, ho! Already I hear the
ear-cracking howls in the inhospitable forest, and anxiously conceal
myself in my sable.
FOOTNOTES:
[14] In Schiller the eight long lines that conclude each stanza of
this charming love-poem, instead of rhyming alternately as in the
translation, chime somewhat to the tune of Byron's Don Juan--six lines
rhyming with each other, and the two last forming a separate couplet.
In other respects the translation, it is hoped, is sufficiently close
and literal.
[15] The peach.
[16] Sung in "The Parasite," a comedy which Schiller translated from
Picard--much the best comedy, by the way, that Picard ever wrote.
[17] The idea diffused by the translator through this and the preceding
stanza is more forcibly condensed by Schiller in four lines.
[18] "And ere a man hath power to say, 'behold,'
The jaws of Darkness do devour it up,
So quick bright things come to confusion."--
SHAKESPEARE.
[19] The three following ballads, in which Switzerland is the scene,
betray their origin in Schiller's studies for the drama of William Tell.
[20] The avalanche--the equivoque of the original, turning on the Swiss
word Lawine, it is impossible to render intelligible to the English
reader. The giants in the preceding line are the rocks that overhang the
pass which winds now to the right, now to the left, of a roaring stream.
[21] The Devil's Bridge. The Land of Delight (called in Tell "a serene
valley of joy") to which the dreary portal (in Tell the black rock gate)
leads, is the Urse Vale. The four rivers, in the next stanza, are the
Reus, the Rhine, the Tessin, and the Rhone.
[22] The everlasting glacier. See William Tell, act v, scene 2.
[23] This has been paraphrased by Coleridge.
[24] Ajax the Less.
[25] Ulysses.
[26] Achilles.
[27] Diomed.
[28] Cassandra.
[29] It may be scarcely necessary to treat, however briefly, of the
mythological legend on which this exquisite elegy is founded; yet we
venture to do so rather than that the forgetfulness of the reader should
militate against his enjoyment of the poem. Proserpine, according to the
Homeride (for the story is not without variations), when gathering
flowers with the Ocean-Nymphs, is carried off by Aidoneus, or Pluto. Her
mother, Ceres, wanders over the earth for her in vain, and refuses to
return to heaven till her daughter is restored to her. Finally, Jupiter
commissions Hermes to persuade Pluto to render up his bride, who rejoins
Ceres at Eleusis. Unfortunately she has swallowed a pomegranate seed in
the Shades below, and is thus mysteriously doomed to spend one-third of
the year with her husband in Hades, though for the remainder of the year
she is permitted to dwell with Ceres and the gods. This is one of the
very few mythological fables of Greece which can be safely interpreted
into an allegory. Proserpine denotes the seed-corn one-third of the year
below the earth; two-thirds (that is, dating from the appearance of the
ear) above it. Schiller has treated this story with admirable and
artistic beauty; and, by an alteration in its symbolical character has
preserved the pathos of the external narrative, and heightened the beauty
of the interior meaning--associating the productive principle of the
earth with the immortality of the soul. Proserpine here is not the
symbol of the buried seed, but the buried seed is the symbol of her--that
is, of the dead. The exquisite feeling of this poem consoled Schiller's
friend, Sophia La Roche, in her grief for her son's death.
[30] What a beautiful vindication of the shortness of human life!
[31] The corn-flower.
[32] For this story, see Herodotus, book iii, sections 40-43.
[33] President of Council of Five Hundred.
[34] We have already seen in "The Ring of Polycrates," Schiller's mode
of dealing with classical subjects. In the poems that follow, derived
from similar sources, the same spirit is maintained. In spite of
Humboldt, we venture to think that Schiller certainly does not narrate
Greek legends in the spirit of an ancient Greek. The Gothic sentiment,
in its ethical depth and mournful tenderness, more or less pervades all
that he translates from classic fable into modern pathos. The grief of
Hero in the ballad subjoined, touches closely on the lamentations of
Thekla, in "Wallenstein." The Complaint of Ceres, embodies Christian
grief and Christian hope. The Trojan Cassandra expresses the moral of
the Northern Faust. Even the "Victory Feast" changes the whole spirit of
Homer, on whom it is founded, by the introduction of the ethical
sentiment at the close, borrowed, as a modern would apply what he so
borrows from the moralizing Horace. Nothing can be more foreign to the
Hellenic genius, (if we except the very disputable intention of the
"Prometheus"), than the interior and typical design which usually exalts
every conception in Schiller. But it is perfectly open to the modern
poet to treat of ancient legends in the modern spirit. Though he selects
a Greek story, he is still a modern who narrates--he can never make
himself a Greek any more than Aeschylus in the "Persae" could make
himself a Persian. But this is still more the privilege of the poet in
narrative, or lyrical composition, than in the drama, for in the former
he does not abandon his identity, as in the latter he must--yet even this
must has its limits. Shakspeare's wonderful power of self-transfusion has
no doubt enabled him, in his plays from Roman history, to animate his
characters with much of Roman life. But no one can maintain that a Roman
would ever have written plays in the least resembling "Julius Caesar," or
"Coriolanus," or "Antony and Cleopatra." The portraits may be Roman, but
they are painted in the manner of the Gothic school. The spirit of
antiquity is only in them, inasmuch as the representation of human
nature, under certain circumstances, is accurately, though loosely
outlined. When the poet raises the dead, it is not to restore, but to
remodel.
[35] This notes the time of year--not the time of day--viz., about the
23d of September.--HOFFMEISTER.
[36] Hecate as the mysterious goddess of Nature.--HOFFMEISTER.
[37] This story, the heroes of which are more properly known to us under
the names of Damon and Pythias (or Phintias), Schiller took from Hyginus
in whom the friends are called Moerus and Selinuntius. Schiller has
somewhat amplified the incidents in the original, in which the delay of
Moerus is occasioned only by the swollen stream--the other hindrances are
of Schiller's invention. The subject, like "The Ring of Polycrates,"
does not admit of that rich poetry of description with which our author
usually adorns some single passage in his narratives. The poetic spirit
is rather shown in the terse brevity with which picture after picture is
not only sketched but finished--and in the great thought at the close.
Still it is not one of Schiller's best ballads. His additions to the
original story are not happy. The incident of the robbers is commonplace
and poor. The delay occasioned by the thirst of Moerus is clearly open
to Goethe's objection (an objection showing very nice perception of
nature)--that extreme thirst was not likely to happen to a man who had
lately passed through a stream on a rainy day, and whose clothes must
have been saturated with moisture--nor in the traveller's preoccupied
state of mind, is it probable that he would have so much felt the mere
physical want. With less reason has it been urged by other critics, that
the sudden relenting of the tyrant is contrary to his character. The
tyrant here has no individual character at all. He is the mere
personation of disbelief in truth and love--which the spectacle of
sublime self-abnegation at once converts. In this idea lies the deep
philosophical truth, which redeems all the defects of the piece--for
poetry, in its highest form, is merely this--"Truth made beautiful."
[38] The somewhat irregular metre of the original has been preserved
in this ballad, as in other poems; although the perfect anapaestic metre
is perhaps more familiar to the English ear.
[39] "Die Gestalt"--Form, the Platonic Archetype.
[40] More literally translated thus by the author of the article on
Schiller in the Foreign and Colonial Review, July, 1843--
"Thence all witnesses forever banished
Of poor human nakedness."
[41] The law, i. e., the Kantian ideal of truth and virtue. This stanza
and the next embody, perhaps with some exaggeration, the Kantian doctrine
of morality.
[42] "But in God's sight submission is command." "Jonah," by the Rev.
F. Hodgson. Quoted in Foreign and Colonial Review, July, 1843: Art.
Schiller, p. 21.
[43] It seems generally agreed that poetry is allegorized in these
stanzas; though, with this interpretation, it is difficult to
reconcile the sense of some of the lines--for instance, the last in
the first stanza. How can poetry be said to leave no trace when she
takes farewell?
[44] "I call the living--I mourn the dead--I break the lightning."
These words are inscribed on the great bell of the Minster of
Schaffhausen--also on that of the Church of Art near Lucerne. There was
an old belief in Switzerland that the undulation of air caused by the
sound of a bell, broke the electric fluid of a thunder-cloud.
[45] A piece of clay pipe, which becomes vitrified if the metal is
sufficiently heated.
[46] The translator adheres to the original, in forsaking the rhyme in
these lines and some others.
[47] Written in the time of the French war.
[48] Literally, "the manners." The French word moeurs corresponds best
with the German.
[49] The epithet in the first edition is ruhmlose.
[50] For this interesting story, see Cox's "House of Austria," vol i,
pp. 87-98 (Bohn's Standard Library).
[51] See "Piccolomini," act ii., scene 6; and "The Death of
Wallenstein," act v., scene 3.
[52] This poem is very characteristic of the noble ease with which
Schiller often loves to surprise the reader, by the sudden introduction
of matter for the loftiest reflection in the midst of the most familiar
subjects. What can be more accurate and happy than the poet's description
of the national dance, as if such description were his only object--the
outpouring, as it were, of a young gallant intoxicated by the music, and
dizzy with the waltz? Suddenly and imperceptibly the reader finds himself
elevated from a trivial scene. He is borne upward to the harmony of the
sphere. He bows before the great law of the universe--the young gallant
is transformed into the mighty teacher; and this without one hard conceit
--without one touch of pedantry. It is but a flash of light; and where
glowed the playful picture shines the solemn moral.
[53] The first five verses in the original of this poem are placed as
a motto on Goethe's statue in the Library at Weimar. The poet does not
here mean to extol what is vulgarly meant by the gifts of fortune; he
but develops a favorite idea of his, that, whatever is really sublime
and beautiful, comes freely down from heaven; and vindicates the seeming
partiality of the gods, by implying that the beauty and the genius given,
without labor, to some, but serve to the delight of those to whom they are
denied.
[54] Achilles.
[55] "Nur ein Wunder kann dich tragen
In das schoene Wunderland."--SCHILLER, Sehnsucht.
[56] This simile is nobly conceived, but expressed somewhat obscurely.
As Hercules contended in vain against Antaeus, the Son of Earth--so long
as the earth gave her giant offspring new strength in every fall,--so
the soul contends in vain with evil--the natural earth-born enemy, while
the very contact of the earth invigorates the enemy for the struggle.
And as Antaeus was slain at last, when Hercules lifted him from the earth,
and strangled him while raised aloft, so can the soul slay the enemy (the
desire, the passion, the evil, the earth's offspring), when bearing it
from earth itself, and stifling it in the higher air.
[57] By this Schiller informs us elsewhere that he does not mean death
alone; but that the thought applies equally to every period of life when
we can divest ourselves of the body and perceive or act as pure spirits;
we are truly then under the influence of the sublime.
[58] Duke Bernard of Weimar, one of the heroes of the Thirty Years' war.
[59] These verses were sent by Schiller to the then Electoral High
Chancellor, with a copy of his "William Tell."
[60] Addressed in the original to Mdlle. Slevoigt, on her marriage to
Dr. Sturm.
[61] This was the title of the publication in which many of the finest
of Schiller's "Poems of the Third Period" originally appeared.
End of Project Gutenberg's Poems of The Third Period, by Frederich Schiller