Lectures on Dramatic Art and Literature by August Wilhelm Schlegel (dark academia books to read .txt) 📕

the tumult of passion, when the tent opens and in the midst of the slaughtered herds he sits on the ground bewailing himself!

As Ajax, in the feeling of inextinguishable shame, forms the violent resolution of throwing away life, Philoctetes, on the other hand, bears its wearisome load during long years of misery with the most enduring patience. If Ajax is honoured by his despair, Philoctetes is equally ennobled by his constancy. When the instinct of self-preservation comes into collision with no moral impulse, it naturally exhibits itself in all its strength. Nature has armed with this instinct whatever is possessed of the breath of life, and the vigour with which every hostile attack on existence is repelled is the strongest proof of its excellence. In the presence, it is true, of that band of men by which he had been abandoned, and if he must depend on their superior power, Philoctetes would no more have wished for life than did Ajax. But he is alone with nature; he quails not before the frightful aspect which she exhibits to him, and still clings even to the maternal bosom of the all-nourishing earth. Exiled on a desert island, tortured by an incurable wound, solitary and helpless as he is, his bow procures him food from the birds of the forest, the rock yields him soothing herbs, the fountain supplies a fresh beverage, his cave affords him a cool shelter in summer, in winter he is warmed by the mid-day sun, or a fire of kindled boughs; even the raging attacks of his pain at length exhaust themselves, and leave him in a refreshing sleep. Alas! it is the artificial refinements, the oppressive burden of a relaxing and deadening superfluity which render man indifferent to the value of life: when it is stripped of all foreign appendages, though borne down with sufferings so that the naked existence alone remains, still will its sweetness flow from the heart at every pulse through all the veins. Miserable man! ten long years has he struggled; and yet he still lives, and clings to life and hope. What force of truth is there in all this! What, however, most moves us in behalf of Philoctetes is, that he, who by an abuse of power had been cast out from society, when it again approaches him is exposed by it to a second and still more dangerous evil, that of falsehood. The anxiety excited in the mind of the spectator lest Philoctetes should be deprived of his last means of subsistence, his bow, would be too painful, did he not from the beginning entertain a suspicion that the open-hearted and straight-forward Neoptolemus will not be able to maintain to the end the character which, so much against his will, he has assumed. Not without reason after this deception does Philoctetes turn away from mankind to those inanimate companions to which the instinctive craving for society had attached him. He calls on the island and its volcanoes to witness this fresh wrong; he believes that his beloved bow feels pain in being taken from him; and at length he takes a melancholy leave of his hospitable cavern, the fountains and the wave-washed cliffs, from which he so often looked in vain upon the ocean: so inclined to love is the uncorrupted mind of man.

Respecting the bodily sufferings of Philoctetes and the manner of representing them, Lessing has in his Laocoön declared himself against Winkelmann, and Herder again has in the Silvae Criticae (Kritische Wälder) contradicted Lessing. Both the two last writers have made many excellent observations on the piece, although we must allow with Herder, that Winkelmann was correct in affirming that the Philoctetes of Sophocles, like Laocoön in the celebrated group, suffers with the suppressed agony of an heroic soul never altogether overcome by his pain.

The Trachiniae appears to me so very inferior to the other pieces of Sophocles which have reached us, that I could wish there were some warrant for supposing that this tragedy was composed in the age, indeed, and in the school of Sophocles, perhaps by his son Iophon, and that it was by mistake attributed to the father. There is much both in the structure and plan, and in the style of the piece, calculated to excite suspicion; and many critics have remarked that the introductory soliloquy of Dejanira, which is wholly uncalled-for, is very unlike the general character of Sophocles' prologues: and although this poet's usual rules of art are observed on the whole, yet it is very superficially; no where can we discern in it the profound mind of Sophocles. But as no writer of antiquity appears to have doubted its authenticity, while Cicero even quotes from it the complaint of Hercules, as from an indisputable work of Sophocles, we are compelled to content ourselves with the remark, that in this one instance the tragedian has failed to reach his usual elevation.

This brings us to the consideration of a general question, which, in the examination of the works of Euripides, will still more particularly engage the attention of the critic: how far, namely, the invention and execution of a drama must belong to one man to entitle him to pass for its author. Dramatic literature affords numerous examples of plays composed by several persons conjointly. It is well known that Euripides, in the details and execution of his pieces, availed himself of the assistance of a learned servant, Cephisophon; and he perhaps also consulted with him respecting his plots. It appears, moreover, certain that in Athens schools of dramatic art had at this date been formed; such, indeed, as usually arise when poetical talents are, by public competition, called abundantly and actively into exercise: schools of art which contain scholars of such excellence and of such kindred genius, that the master may confide to them a part of the execution, and even the plan, and yet allow the whole to pass under his name without any disparagement to his fame. Such were the schools of painting of the sixteenth century, and every one knows what a remarkable degree of critical acumen is necessary to discover in many of Raphael's pictures how much really belongs to his own pencil. Sophocles had educated his son Iophon to the tragic art, and might therefore easily receive assistance from him in the actual labour of composition, especially as it was necessary that the tragedies that were to compete for the prize should be ready and got by heart by a certain day. On the other hand, he might also execute occasional passages for works originally designed by the son; and the pieces of this description, in which the hand of the master was perceptible, would be naturally attributed to the more celebrated name.


LECTURE VIII.

Euripides - His Merits and Defects - Decline of Tragic Poetry through him.


When we consider Euripides by himself, without any comparison with his predecessors, when we single out some of his better pieces, and particular passages in others, we cannot refuse to him an extraordinary meed of praise. But on the other hand, when we take him in his connexion with the history of art, when we look at each of his pieces as a whole, and again at the general scope of his labours, as revealed to us in the works which have come down to us, we are forced to censure him severely on many accounts. Of few writers can so much good and evil be said with truth. He was a man of boundless ingenuity and most versatile talents; but he either wanted the lofty earnestness of purpose, or the severe artistic wisdom, which we reverence in Aeschylus and Sophocles, to regulate the luxuriance of his certainly splendid and amiable qualities. His constant aim is to please, he cares not by what means; hence is he so unequal: frequently he has passages of overpowering beauty, but at other times he sinks into downright mediocrity. With all his faults he possesses an admirable ease, and a certain insinuating charm.

These preliminary observations I have judged necessary, since otherwise, on account of what follows, it might be objected to me that I am at variance with myself, having lately, in a short French essay, endeavoured to show the superiority of a piece of Euripides to Racine's imitation of it. There I fixed my attention on a single drama, and that one of the poet's best; but here I consider everything from the most general points of view, and relatively to the highest requisitions of art; and that my enthusiasm for ancient tragedy may not appear blind and extravagant, I must justify it by a keen examination into the traces of its degeneracy and decline.

We may compare perfection in art and poetry to the summit of a steep mountain, on which an uprolled load cannot long maintain its position, but immediately rolls down again the other side irresistibly. It descends according to the laws of gravity with quickness and ease, and one can calmly look on while it is descending; for the mass follows its natural tendency, while the laborious ascent is, in some degree, a painful spectacle. Hence it is, for example, that the paintings which belong to the age of declining art are much more pleasing to the unlearned eye, than those which preceded the period of its perfection. The genuine connoisseur, on the contrary, will hold the pictures of a Zuccheri and others, who gave the tone when the great schools of the sixteenth century were degenerating into empty and superficial mannerism, to be in real and essential worth, far inferior to the works of a Mantegna, Perugino, and their contemporaries. Or let us suppose the perfection of art a focus: at equal distances on either side, the collected rays occupy equal spaces, but on this side they converge towards a common effect; whereas, on the other they diverge, till at last they are totally lost.

We have, besides, a particular reason for censuring without reserve the errors of this poet; the fact, namely, that our own age is infected with the same faults with those which procured for Euripides so much favour, if not esteem, among his contemporaries. In our times we have been doomed to witness a number of plays which, though in matter and form they are far inferior to those of Euripides, bear yet in so far a resemblance to them, that while they seduce the feelings and corrupt the judgment, by means of weakly, and sometimes even tender, emotions, their general tendency is to produce a downright moral licentiousness.

What I shall say on this subject will not, for the most part, possess even the attraction of novelty. Although the moderns, attracted either by the greater affinity of his views with their own sentiments, or led astray by an ill-understood opinion of Aristotle, have not unfrequently preferred Euripides to his two predecessors, and have unquestionably read, admired, and imitated him much more; it admits of being shown, however, that many of the ancients, and some even of the contemporaries of Euripides, held the same opinion of him as myself. In Anacharsis we find this mixture of praise and censure at least alluded to, though the author softens everything for the sake of his object of showing the productions of the Greeks, in every department, under the most favourable light.

We possess some cutting sayings of Sophocles respecting Euripides, though he was so far from being actuated by anything like the jealousy of authorship, that he mourned his death, and, in a piece which he exhibited shortly after, he did not allow his actors the usual ornament of the wreath. The charge which Plato brings against the tragic poets, as tending to give men entirely up to the dominion of the passions, and to render