Madame de Staël: On German Literature – The Schlegels

Part 1 of 2
“When I began the study of German literature, it seemed as if I was entering on a new sphere, where the most striking light was thrown on all that I had before perceived in the most confused manner.”
Excerpt from DE L’ALLEMAGNE – “Germany” by Madame Germaine de Staél-Holstein (published 1810, the 1813 John Murray translation).
For some time past, little has been read in France except memoirs and novels, and it is not wholly from frivolity, that we are become less capable of more serious reading, but because the events of the revolution have accustomed us to value nothing but the knowledge of men and things. We find in German books, even on the most abstract subjects, that kind of interest which confers their value upon good novels, and which is excited by the knowledge which they teach us of our own hearts. The peculiar character of German literature is to refer everything to an interior existence; and as that is the mystery of mysteries, it awakens an unbounded curiosity.
I will say a few words on what may be considered as the legislation of that empire; I mean criticism. There is no branch of German literature which has been carried to a greater extent, and as in some cities there are more physicians than patients, there are sometimes in Germany more critics than authors. But the analyses of Lessing, who was the creator of style in German prose, are made in such a manner that they may themselves be thought of as works.
Kant, Goethe, J. de Mueller, the greatest German writers of every various kind, have inserted in periodicals of different publications recensions which contain the most profound philosophical theory and positive knowledge. Amongst the younger writers, Schiller and the two Schlegels have shown themselves superior…
The writings of A.W. Schlegel are less abstracted that those of Schiller; as his knowledge of literature is uncommon even in Germany, he is led continually to application by the pleasure which he finds in comparing different languages and different poems with each other; so general a point of view ought to be considered as infallible, if partiality did not sometimes impair it; but this partiality is not of an arbitrary kind, and I will point out both the progress and aim of it; nevertheless as there are subjects in which it is not perceived, it is of those I shall first speak.
W. Schlegel has given a course of dramatic literature in Vienna which comprises everything remarkable that has been composed for the theatre from the time of the Grecians to our days; it is not a barren nomenclature of the works of the various authors. He seizes the spirit of their different sorts of literature, with all the imagination of a poet; we are sensible that to produce such consequences extraordinary studies are required; but learning is not perceived in this work except by his perfect knowledge of the chefs d’oeuvre of composition. In a few pages we reap the labor of a whole life; every opinion formed by the author, every opinion, every epithet given to the writers of whom he speaks, is beautiful and just, concise and animated. W. Schlegel has found the art of treating the finest piece of poetry as so many wonders of nature, and of painting them in lively colors which do not injure the justness of the outline; for we cannot repeat too often that imagination, far from being an enemy to truth, brings it forward more than any other faculty of the mind, and all those who depend upon it as an excuse for indefinite terms or exaggerated expressions, are at least destitute of poetry as of good sense.
An analysis of the principles on which both tragedy and comedy are founded is treated in W. Schlegel’s course of dramatic literature with much depth of philosophy; this kind of merit is often found among the German writers. But Schlegel has no equal in the art of inspiring his own admiration; in general he shows himself attached to a simple taste, sometimes bordering on rusticity, but he deviates from his usual opinions in favor of the opinions of the inhabitants of the south. Their jeux de mots and their concetti are not the objects of his censure; he detests the affectation which owes its existence to the spirit of society, but that which is excited by the luxury of imagination pleases him in poetry as the profusion of colours and perfumes would do in nature. Schlegel, after having acquired a great reputation by his translation of Shakespeare, became equally enamored of Calderon, but with a very different sort of attachment that with which Shakespeare had inspired him; for while the English author is deep and gloomy in his knowledge of the human heart, the Spanish poet gives himself up with pleasure and delight to the beauty of life, to the sincerity of faith, and to all the brilliancy of those virtues which derive their coloring from the sunshine of the soul.
I was at Vienna when W. Schlegel gave his public course of lectures. I expected only good sense and instructions where the object was only to convey information; I was astonished to hear a critic as eloquent as an orator, and who, far from falling upon defects which are the eternal food of mean and little jealousy, sought only the means of reviving a creative genius.
Spanish literature is but little known, and it was the subject of one of the finest passages delivered during the setting at which I attended. W. Schlegel gave us a picture of the chivalrous nation, whose poets were all warriors, and whose warriors were poets. He mentioned that count Ercilla who composed his poem of the Araucana in a tent, as now on the shores of an ocean, now at the foot of the Cordilleras while he made war on those in revolt. Garcilasso, one of the descendants of the Incas, wrote poems on love on the ruins of Carthage, and perished at the siege of Tunis. Cervantes was dangerously wounded at the battle of Lepanto; Lope de Vega escaped by miracle at the defeat of the invincible armada; and Calderon served as an intrepid soldier in the wars of Flanders and Italy.
Religion and war were more frequently united amongst the Spaniards than in any other nation; it was they, who, by perpetual combats drove out the Moors from the bosom of their country, and who may be considered the vanguard of European christendom; they conquered their churches from the Arabians, an act of their worship was a trophy for their arms, and their triumphant religion, sometimes carried to fanaticism, was allied to the sentiment of honour, and gave to their character an impressive dignity. That gravity tinctured with imagination, even that gaiety that loses nothing of what is serious in the warmest affections, shows itself in Spanish literature, which is wholly composed of fictions and poetry, of which religion, love and warlike exploits are constantly the object. It might be said that when the New World was discovered, the treasures of another hemisphere contributed to enrich the imagination as much as the state; and that in the empire of poetry as well as in that of Charles V, the sun never ceased to enlighten the horizon.
All who heard W. Schlegel were much struck with this picture, and the German language, which he spoke with elegance, adding depth of thought and affecting expression to those high-sounding Spanish names, which can never be pronounced without presenting to our imaginations the orange trees of the kingdom of Grenada and the palaces of its Moorish sovereigns.
Wilhelm Schlegel, whom I here mention as the first literary critic of Germany, is the author of a French pamphlet lately published under the title of “Reflections of a Continental System.” This same W. Schlegel printed a few years ago at Paris a comparison the Phaedra of Euripides and that of Racine. It made a great deal of noise among the literary people of that place, but no one could deny that W. Schlegel, though a German, wrote French well enough to be fully competent to the task of criticizing Racine.
We may compare W. Schlegel’s manner of speaking poetry, to that of Winkelmann in describing statues; and it is only by such method of estimating talents, that it is honourable to be a critic: Every artist or professional man can point out inaccuracies which ought to be avoided. but the ability to discover genius and to admire it, is almost equal to the possession of genius itself.
Frederic Schlegel being much involved in philosophical pursuits, devoted himself less exclusively to literature than his brother; yet the piece he wrote on the intellectual culture of the Greeks and the Romans contains in small compass perceptions and conclusions of the first order. F. Schlegel has more originality of genius than almost any other celebrated man in Germany; but far from depending upon that originality, though it promised him much success, he endeavored to assist it by extensive study. It is a great proof of our respect for the human species when we dare not address it from the suggestions of our own minds without having first conscientiously examined into all that has been left to us by our predecessors as an inheritance. The Germans in those acquired treasures of the human mind are true proprietors. Those who depend on their own natural understandings alone are mere sojourners in comparison with them.
To be continued …


August Wilhelm von Schlegel