Abstract
In the summer of 1791 Schiller suffered a serious illness of the lungs which was to be the first phase of a long struggle with death, ending fourteen years later. His collapse produced great concern among admiring friends in Copenhagen who soon heard rumors of Schiller’s death. Among these was the poet Jens Baggesen, who had been greatly impressed by Don Carlos, and even more so by the historical works so that he “was inclined to prefer the historian Schiller to the poet.” 1 Baggesen was a friend and the official reader of prince Friedrich Christian von Schleswig-Holstein-Sonderburg-Augustenburg, an enlightened nobleman with a fine taste for learning and literature. Baggesen had infected him with his enthusiasm for Schiller’s work, and when the rumors of Schiller’s death proved to be false, the prince decided to alleviate some of the financial distress which, he had heard, was plaguing the poet. Thus, on December the 13 th, Schiller received a letter from Denmark, signed by the prince and Ambassador Schimmelman, which offered him a yearly pension of one thousand Talers for the next three years.
La vertu seule est libre. André Chénier
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References
Buchwald, II, p. 165.
Dec. 13, 1791. Jonas III, p. 174.
Jonas III, p. 183.
Ibid., p. 248.
Ibid., p. 248.
Ibid., p. 248.
Ibid., p. 249.
Ibid., p. 250.
Ibid., p. 327.
Ibid., p. 327.
Ibid., p. 237.
Ibid., p. 239.
Ibid., p. 237.
Lessing, op. cit., V, 80, p. 379.
Inaugural address, Werke (HA) VI, 265.
Collingwood, op. cit., p. 105: “History throws no light on the future and the historical series cannot be extrapolated beyond the present.”
Wiese, p. 401.
Jonas, II, p. 105.
To Körner, Dec. 12, 1788. Jonas II, 180.
Jonas II, 132. The translation did appear in Thalia, in the sixth, seventh and eighth issues of 1789, together with scenes from The Phoenician Women.
Cf. Wiese, p. 418. “The demonic side of Greek tragedy, on the other hand … remained a closed book for Schiller.”
His friends, for instance Körner, welcomed the Aeneid translation, but most critics were rather reserved. See Hans Heinrich Zisseler, Introduction Schillers Werke, Berlin, Bonn, 1907, VII, 10.
Buchwald II, p. 86.
Paul Wiegler, op. cit. I, p. 380.
In a footnote of “Ueber naive und sentimentalische Dichtung,” Werke (HA) XII, 111.
Ibid., XII, 236.
Wiese, p. 406.
Ibid., p. 406.
Werke (HA) V, p. 8.
Ibid., XXII, 5.
October 26, 1795. Jonas, IV, p. 301.
Letter of November 4, 1795. Jonas IV, p. 314.
Werke (HA) IX, 115. Aristotle’s definition, Poet. 6, reads: “Tragedy is an imitation of a noble, in itself complete, fairly extended action, through beautiful words … but not in the form of an announcement, but with active persons, and presented in such manner that it, through fear and pity, produces a purifying effect.”
Werke (SA) XI, 248.
“Ueber naive und sentimentalische Dichtung,” Werke (HA) XII, 72.
The anecdote is told in Walter Löhde, Friedrich Schiller, im politischen Geschehen seiner Zeit, Pähl (Obb), 1959, p. 8.
Scherr, op. cit. II, p. 166.
Ibid., p. 172.
Jonas II, p. 351. Alfred Stern in Der Einfluss der französischen Revolution auf das deutsche Geistesleben, Stuttgart, 1928, mentions this letter, (p. 18 and 140) but does not interpret it as a proof of Schiller’s enthusiasm for the revolution.
Ibid., II, p. 353.
Letter of Nov. 26,’ 92. Ibid., III, p. 231.
Ibid., p. 233.
According to Wilhelm von Wolzogen’s diary notes of 1793. Scherr, op. cit., Vol. III, p. 40.
Ibid., p. 42.
July 13th, 1793. Jonas III, p. 333.
Werke (HA) V, 16.
Buchwald II, p. 134.
In the poem A Charlotte Corday: Greece would have honored you with a statue and sung music in holy rapture … Mais la France à la hache abandonne ta tête. C’est au monstre égorgé qu’on prépare une fête. Poésies, éd. critique, Paris, 1862, p. 438.
Der politische Schiller, Berlin, 1937, p. 23.
Maurice Boucher, “La révolution de 1789 vue par les écrivains allemands.” In Etudes de littérature étrangère et comparée, 1954, p. 103.
Jonas III, p. 339.
Nietzsche, “Also sprach Zarathustra,” Nietzsches Werke, Leipzig, 1899, Vol. VI, p. 13. Schiller’s anticipation of Nietzsche’s thoughts has been emphasized by several authors. Udo Gaede in Schiller und Nietzsche als Verkünder der tragischen Kultur, Berlin, 1908, develops the idea of tragic civilization which he finds expressed in Das Lied von der Glocke, for instance, and draws a parallel between Schiller’s ideal man and Nietzsche’s Übermensch, as “man of the tragic civilization in its highest perfection.” (p. 182)
Jonas IV, p. 313.
Werke (HA) XIII, 274.
Leonard Krieger in The German Idea of Freedom, Boston, 1957, thoroughly explores the difference and relationship between moral and political freedom by analyzing Kant’s and Hegel’s writings.
Glencoe, 1957, p. 294.
Translation H. G. Baynes, London, 1923, 135.
See above p. 25.
Werke (HA), III, 136.
Jonas III, p. 83.
Ibid., III, p. 136.
Buchwald II, p. 174.
By a letter to Crusius of December 16th. Jonas III, p. 176.
Ibid., p. 186.
Ibid., p. 202.
To Körner, Oct. 15, 1792. Jonas, III, p. 223.
In the Kallias letters of 1793.
To Körner, May 18th, 1794. Jonas, III, p. 438.
Tomaschek, p. 370.
To Körner, July 4, 1794. Jonas III, p. 466.
Ibid., p. 466.
Tomaschek, p. 406.
Werke (HA) XI, 45.
Hubertus Lossow, Schiller und Fichte in ihren persönlichen Beziehungen und in ihrer Bedeutung fur die Grundlegung der Aesthetik, Breslau, 1935, p. 18.
Ibid., p. 14.
His essay Ueber Geist und Buchstab, which was rejected by Schiller for the “Hören,” deals obliquely with art, in comparing it to creative scholarship, his main concern.
Lossow, op. cit., p. 47.
Strich, op. cit., p. 217.
Gesammelte Schriften, Leipzig, 1923, 3rd ed. Vol. V, p. 131.
Letter to Körner, Nov. 1, 1790. Jonas, III, p. 113.
Strich, p. 226.
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© 1965 Martinus Nijhoff, The Hague, Netherlands
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Regin, D. (1965). Political and Esthetic Roots. In: Freedom and Dignity. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-9097-8_8
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