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- Lectures on Dramatic Art and Literature - 4/97 -

Heilige Lucas_ (St. Luke,) the Sonnets, and the sublime elegy, _Rhine_, dedicated to Madame de Stael, deserve especial mention, and give him a just claim to a poet's crown.

On the death of his friend and patroness in 1819, he accepted the offer of a professor's chair in Bonn, where he married a daughter of Professor Paulus. This union, as short-lived as the first, was followed by a separation in 1820. In his new position of academic tutor, while he diligently promoted the study of the fine arts and sciences, both of the Ancient and the Moderns, he applied himself with peculiar ardour to Oriental literature, and particularly to the Sanscrit. As a fruit of these studies, he published his _Indian Library_, (2 vols., Bonn, 1820-26); he also set up a press for printing the great Sanscrit work, the _Ramajana_ (Bonn, 1825). He also edited the Sanscrit text, with a Latin translation, of the Bhagavad-Gita, an episode of the great Indian Epos, the _Mahabharata_ (Bonn, 1829). About this period his Oriental studies took, him to France, and afterwards to England, where, in London and in the college libraries of Oxford and Cambridge, and the East India College at Hailesbury, he carefully examined the various collections of Oriental MSS. On his return he was appointed Superintendent of the Museum of Antiquities, and in 1827 delivered at Berlin a course of Lectures on the _Theory and History of the Fine Arts_, (Berlin, 1827). These were followed by his _Criticisms_, (Berlin, 1828), and his _Reflexion sur l'Etude des Langues Asiatiques_, addressed to Sir James Mackintosh. Being accused of a secret leaning to Roman Catholicism, (Kryptocatholicisme,) he ably defended himself in a reply entitled _Explication de quelques Malentendus_, (Berlin, 1828.)

A. W. Von Schlegel, besides being a Member of the Legion of Honour, was invested with the decorations of several other Orders. He wrote French with as much facility as his native language, and many French journals were proud to number him among their contributors. He also assisted Madame de Stael in her celebrated work _De l'Allemagne_, and superintended the publication of her posthumous _Considerations sur la Revolution Francaise_.

After this long career of successful literary activity, A. W. Von Schlegel died at Bonn, 12 May, 1845. His death was thus noticed in the _Athenaeum_:--

"This illustrious writer was, in conjunction with his brother Frederick, as most European readers well know, the founder of the modern romantic school of German literature, and as a critic fought many a hard battle for his faith. The clearness of his insight into poetical and dramatic truth, Englishmen will always be apt to estimate by the fact that it procured for himself and for his countrymen the freedom of Shakspeare's enchanted world, and the taste of all the marvellous things that, like the treasures of Aladdin's garden, are fruit and gem at once upon its immortal boughs:-- Frenchmen will not readily forget that he disparaged Moliere. The merit of Schlegel's dramatic criticism ought not, however, to be thus limited. Englishmen themselves are deeply indebted to him. His Lectures, translated by Black, excited great interest here when first published, some thirty years since, and have worthily taken a permanent place in our libraries."

His collection of books, which was rather extensive, and rich in Oriental, especially Sanscrit literature, was sold by auction in Bonn, December, 1845. It appears by a chronological list prefixed to the catalogue, that reckoning both his separate publications and those contributed to periodicals, his printed works number no fewer than 126. Besides these he left many unpublished manuscripts, which, says the _Athenaeum_, "he bequeathed to the celebrated archaeologist, Welcker, professor at the Royal University of Bonn, with a request that he would cause them to be published."



Introduction--Spirit of True Criticism--Difference of Taste between the Ancients and Moderns--Classical and Romantic Poetry and Art--Division of Dramatic Literature; the Ancients, their Imitators, and the Romantic Poets.

The object of the present series of Lectures will be to combine the theory of Dramatic Art with its history, and to bring before my auditors at once its principles and its models.

It belongs to the general philosophical theory of poetry, and the other fine arts, to establish the fundamental laws of the beautiful. Every art, on the other hand, has its own special theory, designed to teach the limits, the difficulties, and the means by which it must be regulated in its attempt to realize those laws. For this purpose, certain scientific investigations are indispensable to the artist, although they have but little attraction for those whose admiration of art is confined to the enjoyment of the actual productions of distinguished minds. The general theory, on the other hand, seeks to analyze that essential faculty of human nature--the sense of the beautiful, which at once calls the fine arts into existence, and accounts for the satisfaction which arises from the contemplation of them; and also points out the relation which subsists between this and all other sentient and cognizant faculties of man. To the man of thought and speculation, therefore, it is of the highest importance, but by itself alone it is quite inadequate to guide and direct the essays and practice of art.

Now, the history of the fine arts informs us what has been, and the theory teaches what ought to be accomplished by them. But without some intermediate and connecting link, both would remain independent and separate from one and other, and each by itself, inadequate and defective. This connecting link is furnished by criticism, which both elucidates the history of the arts, and makes the theory fruitful. The comparing together, and judging of the existing productions of the human mind, necessarily throws light upon the conditions which are indispensable to the creation of original and masterly works of art.

Ordinarily, indeed, men entertain a very erroneous notion of criticism, and understand by it nothing more than a certain shrewdness in detecting and exposing the faults of a work of art. As I have devoted the greater part of my life to this pursuit, I may be excused if, by way of preface, I seek to lay before my auditors my own ideas of the true genius of criticism.

We see numbers of men, and even whole nations, so fettered by the conventions of education and habits of life, that, even in the appreciation of the fine arts, they cannot shake them off. Nothing to them appears natural, appropriate, or beautiful, which is alien to their own language, manners, and social relations. With this exclusive mode of seeing and feeling, it is no doubt possible to attain, by means of cultivation, to great nicety of discrimination within the narrow circle to which it limits and circumscribes them. But no man can be a true critic or connoisseur without universality of mind, without that flexibility which enables him, by renouncing all personal predilections and blind habits, to adapt himself to the peculiarities of other ages and nations--to feel them, as it were, from their proper central point, and, what ennobles human nature, to recognise and duly appreciate whatever is beautiful and grand under the external accessories which were necessary to its embodying, even though occasionally they may seem to disguise and distort it. There is no monopoly of poetry for particular ages and nations; and consequently that despotism in taste, which would seek to invest with universal authority the rules which at first, perhaps, were but arbitrarily advanced, is but a vain and empty pretension. Poetry, taken in its widest acceptation, as the power of creating what is beautiful, and representing it to the eye or the ear, is a universal gift of Heaven, being shared to a certain extent even by those whom we call barbarians and savages. Internal excellence is alone decisive, and where this exists, we must not allow ourselves to be repelled by the external appearance. Everything must be traced up to the root of human nature: if it has sprung from thence, it has an undoubted worth of its own; but if, without possessing a living germ, it is merely externally attached thereto, it will never thrive nor acquire a proper growth. Many productions which appear at first sight dazzling phenomena in the province of the fine arts, and which as a whole have been honoured with the appellation of works of a golden age, resemble the mimic gardens of children: impatient to witness the work of their hands, they break off here and there branches and flowers, and plant them in the earth; everything at first assumes a noble appearance: the childish gardener struts proudly up and down among his showy beds, till the rootless plants begin to droop, and hang their withered leaves and blossoms, and nothing soon remains but the bare twigs, while the dark forest, on which no art or care was ever bestowed, and which towered up towards heaven long before human remembrance, bears every blast unshaken, and fills the solitary beholder with religious awe.

Let us now apply the idea which we have been developing, of the universality of true criticism, to the history of poetry and the fine arts. This, like the so-called universal history, we generally limit (even though beyond this range there may be much that is both remarkable and worth knowing) to whatever has had a nearer or more remote influence on the present civilisation of Europe: consequently, to the works of the Greeks and Romans, and of those of the modern European nations, who first and chiefly distinguished themselves in art and literature. It is well known that, three centuries and a-half ago, the study of ancient literature received a new life, by the diffusion of the Grecian language (for the Latin never became extinct); the classical authors were brought to light, and rendered universally accessible by means of the press; and the monuments of ancient art were diligently disinterred and preserved. All this powerfully excited the human mind, and formed a decided epoch in the history of human civilisation; its manifold effects have extended to our times, and will yet extend to an incalculable series of ages. But the study of the ancients was forthwith most fatally perverted. The learned, who were chiefly in the possession of this knowledge, and who were incapable of distinguishing themselves by works of their own, claimed for the ancients an unlimited authority, and with great appearance of reason, since they are models in their kind. Maintaining that nothing could be hoped for the human mind but from an imitation of antiquity, in the works of the moderns they only valued what resembled, or seemed to bear a resemblance to, those of the ancients. Everything else they rejected as barbarous and unnatural. With the great poets and artists it was quite otherwise. However strong their enthusiasm for the ancients, and however determined their purpose of entering into competition with them, they were compelled by their independence and originality of mind, to strike out a path of their own, and to impress upon their productions the stamp of their own genius. Such was the case with Dante among the Italians, the father of modern poetry; acknowledging Virgil for his master, he has produced a work which, of all others, most differs from the Aeneid, and in our opinion far excels its pretended model in power, truth, compass, and profundity. It was the same afterwards with Ariosto, who has most unaccountably been compared to Homer, for nothing can be more unlike. So in art with Michael Angelo and Raphael, who had no doubt deeply studied the antique. When we ground our judgment of modern painters merely on their greater or less resemblance to the ancients, we must necessarily be unjust towards them, as Winkelmann undoubtedly has in the case of Raphael. As the poets for the most part had their share of scholarship, it gave rise to a curious struggle between their natural inclination and their imaginary duty. When they sacrificed to the latter, they were praised by the learned; but by yielding to the former, they became the favourites of the people. What preserves the heroic poems of a Tasso and a Camoens to

Lectures on Dramatic Art and Literature - 4/97

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