Types of Weltschmerz in German Poetry | Page 9

ein freundlich tr?stend Lied, Aber hin ist meines Lebens Morgen, Meines Herzens Frühling ist verblüht.[34]
In close causal connection with H?lderlin's Weltschmerz is his belief that his life is ruled by an inexorable fate whose plaything he is. "Wenn hinfort mich das Schicksal ergreift, und von einem Abgrund in den andern mich wirft, und alle Kr?fte in mir ertr?nkt und alle Gedanken," Hyperion exclaims.[35] He goes even further, and conceives the idea of a sacrifice to Fate. Thus he makes Alabanda say near the close of "Hyperion:" "Ach! weil kein Glück ist ohne Opfer, nimm als Opfer mich, o Schicksal an, und lass die Liebenden in ihrer Freude."[36] Wilhelm Scherer calls attention to Gervinus' remark that new intellectual tendencies which call for unaccustomed and unusual mental effort often prove disastrous to single individuals, and says: "H?lderlin war also ein Opfer der Erneuerung des deutschen Lebens--seltsam, wie der Gedanke des Opfers als ein hoher und herrlicher ihn in allen seinen Gedichten viel besch?ftigt hat."[37] But the poet does not apply this fatalism only to himself, to the individual; he widens its influence to humanity in general. "Wir sprechen von unserm Herzen, unsern Planen, als w?ren sie unser," says Hyperion, "und es ist doch eine fremde Gewalt, die uns herumwirft und ins Grab legt, wie es ihr gef?llt, und von der wir nicht wissen, von wannen sie kommt, noch wohin sie geht:"[38] Perhaps nowhere better than in Hyperion's "Schicksalslied" does he give poetic expression to this thought. Omitting the first stanza it reads thus:
Schicksallos wie der schlafende S?ugling atmen die Himmlischen; Keusch bewahrt In bescheidener Knospe, Blühet ewig Ihnen der Geist, Und die seligen Augen Blicken in stiller Ewiger Klarheit.
Doch uns ist gegeben, Auf keiner St?tte zu ruhn, Es schwinden, es fallen Die leidenden Menschen Blindlings von einer Stunde zur andern, Wie Wasser von Klippe Zu Klippe geworfen, Jahrlang ins Ungewisse hinab.[39]
The fundamental difference between H?lderlin's "Anschauung" and Goethe's is at once apparent when we recall the "Lied der Parzen" from "Iphigenie." H?lderlin does not bring the blessed Genii into any relation with mortals, but merely contrasts their free and blissful existence, emphasizing their immunity from Fate, to which suffering humanity is subject. But this humanity is represented by H?lderlin characteristically as helpless, passive--"schwinden," "fallen," "blindlings von einer Stunde zur andern." Whereas the opening lines of Goethe's "Parzen" strike the keynote of conflict between the gods and men:
Es fürchte die G?tter Das Menschengeschlecht! Sie halten die Herrschaft In ewigen H?nden Und k?nnen sie brauchen Wie's ihnen gef?llt. Der fürchte sie doppelt, Den je sie erheben!
And those who come to grief at the hands of the gods, are not weak passive creatures, but heaven-scaling Titans. This points to the antipodal difference between the characters of these two poets, and explains in part why Goethe did not succumb to the sickly sentimentalism of which he rid himself in "Werther." The difference between yielding and striving resulted in the difference between an acute case of Weltschmerz in the one and a healthy physical and intellectual manhood in the other.
Thus far it has been almost entirely the personal aspect of H?lderlin's Weltschmerz and its causes that has come under our notice. And since he was a lyric poet, it is perhaps natural that the sorrows which concerned him personally should find most frequent expression in his verse. But notwithstanding the fact that this personal element is very prominent in H?lderlin's writings, Scherer's judgment is correct when he states: "Die Grundstimmung war eine tiefe Verbitterung gegen die Versunkenheit des Vaterlands."[40] The reason is not far to seek, especially when we consider the impossible demands of the poet's extravagant idealism. The conditions in Germany which had called forth the terrible arraignment of petty despotism, crushing militarism, and political rottenness generally, in the works of Lenz, Klinger and Schubart, had not abated. Schubart was one of H?lderlin's earliest favorites, so that the latter was doubtless in this way imbued with sentiments which could only grow stronger under the influence of his more mature observations and experiences. Even in his eighteenth year, in a poem "An die Demut,"[41] he gives expression in strong terms to his patriotic feelings, in which his disgust with his faint-hearted, servile compatriots and his defiance of "Fürstenlaune" and "Despotenblut" are plainly evident. So too in "M?nnerjubel," 1788:
Es glimmt in uns ein Funke der G?ttlichen! Und diesen Funken soll aus der M?nnerbrust Der H?lle Macht uns nicht entreissen! H?rt es, Despotengerichte, h?rt es![42]
Perhaps nowhere outside of his own Württemberg could he have been more unfavorably situated in this respect. Under Karl Eugen (1744-1793) the country sank into a deplorable condition. Regardless of the rights of individuals and communities alike, he sought in the early part of his reign to replenish his depleted purse by the most shameless measures, in order that he might surround himself with luxury