Aesthetical Essays of Friedrich Schiller Part 15

In the second case, when the action commanded by duty cannot be placed in harmony with the exigencies of instinct without going against the idea of human nature, the resistance of the inclination is necessary, and then only the sight of the combat can convince us of the possibility of victory. Thus we ask here of the features and att.i.tudes an expression of this interior struggle, not being able to take upon ourselves to believe in virtue where there is no trace of humanity. Where then the moral law commands of us an action which necessarily makes the sensuous nature suffer, there the matter is serious, and ought not to be treated as play; ease and lightness in accomplis.h.i.+ng this act would be much more likely to revolt us than to satisfy us; and thus, in consequence, expression is no longer grace, but dignity. In general, the law which prevails here is, that man ought to accomplish with grace all the acts that he can execute in the sphere of human nature; and with dignity all those for the accomplishment of which he is obliged to go beyond his nature.

In like manner as we ask of virtue to have grace, we ask of inclination to have dignity. Grace is not less natural to inclination than dignity to virtue, and that is evident from the idea of grace, which is all sensuous and favorable to the liberty of physical nature, and which is repugnant to all idea of constraint. The man without cultivation lacks not by himself a certain degree of grace, when love or any other affection of this kind animates him; and where do we find more grace than in children, who are nevertheless entirely under the direction of instinct. The danger is rather that inclination should end by making the state of pa.s.sion the dominant one, stifling the independence of mind, and bringing about a general relaxation. Therefore in order to conciliate the esteem of a n.o.ble sentiment--esteem can only be inspired by that which proceeds from a moral source--the inclination must always be accompanied by dignity. It is for that reason a person in love desires to find dignity in the object of this pa.s.sion. Dignity alone is the warrant that it is not need which has forced, but free choice which has chosen, that he is not desired as a thing, but esteemed as a person.

We require grace of him who obliges, dignity of the person obliged: the first, to set aside an advantage which he has over the other, and which might wound, ought to give to his actions, though his decision may have been disinterested, the character of an affective movement, that thus, from the part which he allows inclination to take, he may have the appearance of being the one who gains the most: the second, not to compromise by the dependence in which he put himself the honor of humanity, of which liberty is the saintly palladium, ought to raise what is only a pure movement of instinct to the height of an act of the will, and in this manner, at the moment when he receives a favor, return in a certain sense another favor.

We must censure with grace, and own our faults with dignity: to put dignity into our remonstrances is to have the air of a man too penetrated by his own advantage: to put grace into our confessions is to forget the inferiority in which our fault has placed us. Do the powerful desire to conciliate affection? Their superiority must be tempered by grace. The feeble, do they desire to conciliate esteem? They must through dignity rise above their powerlessness. Generally it is thought that dignity is suitable to the throne, and every one knows that those seated upon it desire to find in their councillors, their confessors, and in their parliaments--grace. But that which may be good and praiseworthy in a kingdom is not so always in the domain of taste. The prince himself enters into this domain as soon as he descends from his throne (for thrones have their privileges), and the crouching courtier places himself under the saintly and free probation of this law as soon as he stands erect and becomes again a man. The first we would counsel to supplement from the superfluity of the second that which he himself needs, and to give him as much of his dignity as he requires to borrow grace from him.

Although dignity and grace have each their proper domain in which they are manifest, they do not exclude each other. They can be met with in the same person, and even in the same state of that person. Further, it is grace alone which guarantees and accredits dignity, and dignity alone can give value to grace.

Dignity alone, wherever met with, testifies that the desires and inclinations are restrained within certain limits. But what we take for a force which moderates and rules, may it not be rather an obliteration of the faculty of feeling (hardness)? Is it really the moral autonomy, and may it not be rather the preponderance of another affection, and in consequence a voluntary interested effort that restrains the outburst of the present affection? This is what grace alone can put out of doubt in joining itself to dignity. It is grace, I mean to say, that testifies to a peaceful soul in harmony with itself and a feeling heart.

In like manner grace by itself shows a certain susceptibility of the feeling faculty, and a certain harmony of sentiment. But may this not be a certain relaxation of the mind which allows so much liberty to sensuous nature and which opens the heart to all impressions? Is it indeed the moral which has established this harmony between the sentiments? It is dignity alone which can in its turn guarantee this to us in joining itself to grace; I mean it is dignity alone which attests in the subject an independent force, and at the moment when the will represses the license of involuntary movement, it is by dignity that it makes known that the liberty of voluntary movements is a simple concession on its part.

If grace and dignity, still supported, the one by architectonic beauty and the other by force, were united in the same person, the expression of human nature would be accomplished in him: such a person would be justified in the spiritual world and set at liberty in the sensuous world. Here the two domains touch so closely that their limits are indistinguishable. The smile that plays on the lips; this sweetly animated look; that serenity spread over the brow--it is the liberty of the reason which gleams forth in a softened light. This n.o.ble majesty impressed on the face is the sublime adieu of the necessity of nature, which disappears before the mind. Such is the ideal of human beauty according to which the antique conceptions were formed, and we see it in the divine forms of a Niobe, of the Apollo Belvedere, in the winged Genius of the Borghese, and in the Muse of the Barberini palace. There, where grace and dignity are united, we experience by turns attraction and repulsion; attraction as spiritual creatures, and repulsion as being sensuous creatures.

Dignity offers to us an example of subordination of sensuous nature to moral nature--an example which we are bound to imitate, but which at the same time goes beyond the measure of our sensuous faculty. This opposition between the instincts of nature and the exigencies of the moral law, exigencies, however, that we recognize as legitimate, brings our feelings into play and awakens a sentiment that we name esteem, which is inseparable from dignity.

With grace, on the contrary, as with beauty in general, reason finds its demands satisfied in the world of sense, and sees with surprise one of its own ideas presented to it, realized in the world of phenomena. This unexpected encounter between the accident of nature and the necessity of reason awakens in us a sentiment of joyous approval (contentment) which calms the senses, but which animates and occupies the mind, and it results necessarily that we are attracted by a charm towards the sensuous object. It is this attraction which we call kindliness, or love--a sentiment inseparable from grace and beauty.

The attraction--I mean the attraction (stimulus) not of love but of voluptuousness--proposes to the senses a sensuous object that promises to these the satisfaction of a want, that is to say a pleasure; the senses are consequently solicited towards this sensuous object, and from that springs desire, a sentiment which increases and excites the sensuous nature, but which, on the contrary, relaxes the spiritual nature.

We can say of esteem that it inclines towards its object; of love, that it approaches with inclination towards its object; of desire, that it precipitates itself upon its object; with esteem, the object is reason, and the subject is sensuous nature; with love, the object is sensuous, and the subject is moral nature; with desire, the object and the subject are purely sensuous.

With love alone is sentiment free, because it is pure in its principle, and because it draws its source from the seat of liberty, from the breast of our divine nature. Here, it is not the weak and base part of our nature that measures itself with the greater and more n.o.ble part; it is not the sensibility, a prey to vertigo, which gazes up at the law of reason. It is absolute greatness which is reflected in beauty and in grace, and satisfied in morality; it becomes the legislator even, the G.o.d in us who plays with his own image in the world of sense. Thus love consoles and dilates the heart, whilst esteem strains it; because here there is nothing which could limit the heart and compress its impulses, there being nothing higher than absolute greatness; and sensibility, from which alone hinderance could come, is reconciled, in the breast of beauty and of grace, with the ideas even of the mind. Love has but to descend; esteem aspires with effort towards an object placed above it. This is the reason that the wicked love nothing, though they are obliged to esteem many things. This is why the well-disposed man can hardly esteem without at once feeling love for the object. Pure spirit can only love, but not esteem; the senses know only esteem, but not love.

The culpable man is perpetually a prey to fear, that he may meet in the world of sense the legislator within himself; and sees an enemy in all that bears the stamp of greatness, of beauty, and of perfection: the man, on the contrary, in whom a n.o.ble soul breathes, knows no greater pleasure than to meet out of himself the image or realization of the divine that is in him; and to embrace in the world of sense a symbol of the immortal friend he loves. Love is at the same time the most generous and the most egotistical thing in nature; the most generous, because it receives nothing and gives all--pure mind being only able to give and not receive; the most egotistical, for that which he seeks in the subject, that which he enjoys in it, is himself and never anything else.

But precisely because he who loves receives from the beloved object nothing but that which he has himself given, it often happens that he gives more than he has received.

The exterior senses believe to have discovered in the object that which the internal sense alone contemplates in it, in the end believing what is desired with ardor, and the riches belonging to the one who loves hide the poverty of the object loved. This is the reason why love is subject to illusion, whilst esteem and desire are never deceived. As long as the super-excitement of the internal senses overcomes the internal senses, the soul remains under the charm of this Platonic love, which gives place only in duration to the delights enjoyed by the immortals. But as soon as internal sense ceases to share its visions with the exterior sense, these take possession of their rights and imperiously demand that which is its due--matter. It is the terrestrial Venus who profits by the fire kindled by the celestial Venus, and it is not rare to find the physical instinct, so long sacrificed, revenge itself by a rule all the more absolute. As external sense is never a dupe to illusion, it makes this advantage felt with a brutal insolence over its n.o.ble rival; and it possesses audacity to the point of a.s.serting that it has settled an account that the spiritual nature had left under sufferance.

Dignity prevents love from degenerating into desire, and grace, from esteem turning into fear. True beauty, true grace, ought never to cause desire. Where desire is mingled, either the object wants dignity, or he who considers it wants morality in his sentiments. True greatness ought never to cause fear. If fear finds a place, you may hold for certain either that the object is wanting in taste and grace, or that he who considers it is not at peace with his conscience.

Attraction, charm, grace: words commonly employed as synonyms, but which are not, or ought not to be so, the idea they express being capable of many determinations, requiring different designations.

There is a kind of grace which animates, and another which calms the heart. One touches nearly the sphere of the senses, and the pleasure which is found in these, if not restrained by dignity, would easily degenerate into concupiscence; we may use the word attraction [Reiz] to designate this grace. A man with whom the feelings have little elasticity does not find in himself the necessary force to awaken his affections: he needs to borrow it from without and to seek from impressions which easily exercise the phantasy, by rapid transition from sentiment to action, in order to establish in himself the elasticity he had lost. It is the advantage that he will find in the society of an attractive person, who by conversation and look would stir his imagination and agitate this stagnant water.

The calming grace approaches more nearly to dignity, inasmuch as it manifests itself through the moderation which it imposes upon the impetuosity of the movements. It is to this the man addresses himself whose imagination is over-excited; it is in this peaceful atmosphere that the heart seeks repose after the violence of the storm. It is to this that I reserve especially the appellation of grace. Attraction is not incompatible with laughter, jest, or the sting of raillery; grace agrees only with sympathy and love.

Dignity has also its degrees and its shades. If it approaches grace and beauty, it takes the name of n.o.bleness; if, on the contrary, it inclines towards the side of fear, it becomes haughtiness.

The utmost degree of grace is ravis.h.i.+ng charm. Dignity, in its highest form, is called majesty. In the ravis.h.i.+ng we love our Ego, and we feel our being fused with the object. Liberty in its plenitude and in its highest enjoyment tends to the complete destruction of liberty, and the excitement of the mind to the delirium of the voluptuousness of the senses. Majesty, on the contrary, proposes to us a law, a moral ideal, which constrains us to turn back our looks upon ourselves. G.o.d is there, and the sentiment we have of His presence makes us bend our eyes upon the ground. We forget all that is without ourselves, and we feel but the heavy burden of our own existence.

Majesty belongs to what is holy. A man capable of giving us an idea of holiness possesses majesty, and if we do not go so far as to kneel, our mind at least prostrates itself before him. But the mind recoils at once upon the slightest trace of human imperfection which he discovers in the object of his adoration, because that which is only comparatively great cannot subdue the heart.

Power alone, however terrible or without limit we may suppose it to be, can never confer majesty. Power imposes only upon the sensuous being; majesty should act upon the mind itself, and rob it of its liberty. A man who can p.r.o.nounce upon me a sentence of death has neither more nor less of majesty for me the moment I am what I ought to be. His advantage over me ceases as soon as I insist on it. But he who offers to me in his person the image of pure will, before him I would prostrate myself, if it is possible, for all eternity.

Grace and dignity are too high in value for vanity and stupidity not to be excited to appropriate them by imitation. There is only one means of attaining this: it is to imitate the moral state of which they are the expression. All other imitation is but to ape them, and would be recognized directly through exaggeration.

Just as exaggeration of the sublime leads to inflation, and affectation of n.o.bleness to preciosity, in the same manner affectation of grace ends in coquetry, and that of dignity to stiff solemnity, false gravity.

There where true grace simply used ease and provenance, affected grace becomes effeminacy. One is content to use discreetly the voluntary movements, and not thwart unnecessarily the liberty of nature; the other has not even the heart to use properly the organs of will, and, not to fall into hardness and heaviness, it prefers to sacrifice something of the aim of movement, or else it seeks to reach it by cross ways and indirect means. An awkward and stiff dancer expends as much force as if he had to work a windmill; with his feet and arms he describes lines as angular as if he were tracing figures with geometrical precision; the affected dancer, on the other hand, glides with an excess of delicacy, as if he feared to injure himself on coming in contact with the ground, and his feet and hands describe only lines in sinuous curves. The other s.e.x, which is essentially in possession of true grace, is also that one which is more frequently culpable of affected grace, but this affectation is never more distasteful than when used as a bait to desire. The smile of true grace thus gives place to the most repulsive grimace; the fine play of look, so ravis.h.i.+ng when it displays a true sentiment, is only contortion; the melodious inflections of the voice, an irresistible attraction from candid lips, are only a vain cadence, a tremulousness which savors of study: in a word, all the harmonious charms of woman become only deception, an artifice of the toilet.

If we have many occasions to observe the affected grace in the theatre and in the ball-room, there is also often occasion of studying the affected dignity in the cabinet of ministers and in the study-rooms of men of science (notably at universities). True dignity is content to prevent the domination of the affections, to keep the instinct within just limits, but there only where it pretends to be master in the involuntary movements; false dignity regulates with an iron sceptre even the voluntary movements, it oppresses the moral movements, which were sacred to true dignity, as well as the sensual movements, and destroys all the mimic play of the features by which the soul gleams forth upon the face. It arms itself not only against rebel nature, but against submissive nature, and ridiculously seeks its greatness in subjecting nature to its yoke, or, if this does not succeed, in hiding it. As if it had vowed hatred to all that is called nature, it swathes the body in long, heavy-plaited garments, which hide the human structure; it paralyzes the limbs in surcharging them with vain ornaments, and goes even the length of cutting the hair to replace this gift of nature by an artificial production. True dignity does not blush for nature, but only for brute nature; it always has an open and frank air; feeling gleams in its look; calm and serenity of mind is legible upon the brow in eloquent traits. False gravity, on the contrary, places its dignity in the lines of its visage; it is close, mysterious, and guards its features with the care of an actor; all the muscles of its face are tormented, all natural and true expression disappears, and the entire man is like a sealed letter.

But false dignity is not always wrong to keep the mimic play of its features under sharp discipline, because it might betray more than would be desired, a precaution true dignity has not to consider. True dignity wishes only to rule, not to conceal nature; in false dignity, on the contrary, nature rules the more powerfully within because it is controlled outwardly. [Art can make use of a proper solemnity. Its object is only to prepare the mind for something important. When the poet is anxious to produce a great impression he tunes the mind to receive it.]

ON THE NECESSARY LIMITATIONS IN THE USE OF BEAUTY OF FORM.

The abuse of the beautiful and the encroachments of imagination, when, having only the casting vote, it seeks to grasp the law-giving sceptre, has done great injury alike in life and in science. It is therefore highly expedient to examine very closely the bounds that have been a.s.signed to the use of beautiful forms. These limits are embodied in the very nature of the beautiful, and we have only to call to mind how taste expresses its influence to be able to determine how far it ought to extend it.

The following are the princ.i.p.al operations of taste; to bring the sensuous and spiritual powers of man into harmony, and to unite them in a close alliance. Consequently, whenever such an intimate alliance between reason and the senses is suitable and legitimate, taste may be allowed influence. But taste reaches the bounds which it is not permitted to pa.s.s without defeating its end or removing us from our duty, in all cases where the bond between mind and matter is given up for a time, where we must act for the time as purely creatures of reason, whether it be to attain an end or to perform a duty. Cases of this kind do really occur, and they are even inc.u.mbent on us in carrying out our destiny.

For we are destined to obtain knowledge and to act from knowledge. In both cases a certain readiness is required to exclude the senses from that which the spirit does, because feelings must be abstracted from knowledge, and pa.s.sion or desire from every moral act of the will.

When we know, we take up an active att.i.tude, and our attention is directed to an object, to a relation between different representations.

When we feel, we have a pa.s.sive att.i.tude, and our attention--if we may call that so, which is no conscious operation of the mind--is only directed to our own condition, as far as it is modified by the impression received. Now, as we only feel and do not know the beautiful, we do not distinguish any relation between it and other objects, we do not refer its representation to other representations, but to ourselves who have experienced the impression. We learn or experience nothing in the beautiful object, but we perceive a change occasioned by it in our own condition, of which the impression produced is the expression.

Accordingly our knowledge is not enlarged by judgments of taste, and no knowledge, not even that of beauty, is obtained by the feeling of beauty.

Therefore, when knowledge is the object, taste can give us no help, at least directly and immediately; on the contrary, knowledge is shut out as long as we are occupied with beauty.

But it may be objected, What is the use then of a graceful embodiment of conceptions, if the object of the discussion or treatise, which is simply and solely to produce knowledge, is rather hindered than benefited by ornament? To convince the understanding this gracefulness of clothing can certainly avail as little as the tasteful arrangement of a banquet can satisfy the appet.i.te of the guests, or the outward elegance of a person can give a clue to his intrinsic worth. But just as the appet.i.te is excited by the beautiful arrangement of the table, and attention is directed to the elegant person in question, by the attractiveness of the exterior, so also we are placed in a favorable att.i.tude to receive truth by the charming representation given of it; we are led to open our souls to its reception, and the obstacles are removed from our minds which would have otherwise opposed the difficult pursuit of a long and strict concatenation of thought. It is never the contents, the substance, that gains by the beauty of form; nor is it the understanding that is helped by taste in the act of knowing. The substance, the contents, must commend themselves to the understanding directly, of themselves; whilst the beautiful form speaks to the imagination, and flatters it with an appearance of freedom.

But even further limitations are necessary in this innocent subserviency to the senses, which is only allowed in the form, without changing anything in the substance. Great moderation must be always used, and sometimes the end in view may be completely defeated according to the kind of knowledge and degree of conviction aimed at in imparting our views to others. There is a scientific knowledge, which is based on clear conceptions and known principles; and a popular knowledge, which is founded on feelings more or less developed. What may be very useful to the latter is quite possibly adverse to the former.

When the object in view is to produce a strict conviction on principles, it is not sufficient to present the truth only in respect to its contents or subject; the test of the truth must at the same time be contained in the manner of its presentation. But this can mean nothing else than that not only the contents, but also the mode of stating them, must be according to the laws of thought. They must be connected in the presentation with the same strict logical sequence with which they are chained together in the seasonings of the understanding; the stability of the representation must guarantee that of the ideas. But the strict necessity with which the understanding links together reasonings and conclusions, is quite antagonistic to the freedom granted to imagination in matters of knowledge. By its very nature, the imagination strives after perceptions, that is, after complete and completely determinate representations, and is indefatigably active to represent the universal in one single case, to limit it in time and s.p.a.ce, to make of every conception an individual, and to give a body to abstractions. Moreover, the imagination likes freedom in its combinations, and admits no other law in them than the accidental connection with time and s.p.a.ce; for this is the only connection that remains to our representations, if we separate from them in thought all that is conception, all that binds them internally and substantially together. The understanding, following a diametrically opposite course, only occupies itself with part representations or conceptions, and its effort is directed to distinguish features in the living unity of a perception. The understanding proceeds on the same principles in putting together and taking to pieces, but it can only combine things by part-representations, just as it can separate them; for it only unites, according to their inner relations, things that first disclosed themselves in their separation.

The understanding observes a strict necessity and conformity with laws in its combinations, and it is only the consistent connection of ideas that satisfies it. But this connection is destroyed as often as the imagination insinuates entire representations (individual cases) in this chain of abstractions, and mixes up the accidents of time with the strict necessity of a chain of circ.u.mstances. Accordingly, in every case where it is essential to carry out a rigidly accurate sequence of reasoning, imagination must forego its capricious character; and its endeavor to obtain all possible sensuousness in conceptions, and all freedom in their combination, must be made subordinate and sacrificed to the necessity of the understanding. From this it follows that the exposition must be so fas.h.i.+oned as to overthrow this effort of the imagination by the exclusion of all that is individual and sensuous. The poetic impulse of imagination must be curbed by distinctness of expression, and its capricious tendency to combine must be limited by a strictly legitimate course of procedure. I grant that it will not bend to this yoke without resistance; but in this matter reliance is properly placed on a certain amount of self-denial, and on an earnest determination of the hearer or reader not to be deterred by the difficulties accompanying the form, for the sake of the subject-matter. But in all cases where no sufficient dependence can be placed on this self-denial, or where the interest felt in the subject-matter is insufficient to inspire courage for such an amount of exertion, it is necessary to resign the idea of imparting strictly scientific knowledge; and to gain instead greater lat.i.tude in the form of its presentation. In such a case it is expedient to abandon the form of science, which exercises too great violence over the imagination, and can only be made acceptable through the importance of the object in view. Instead of this, it is proper to choose the form of beauty, which, independent of the contents or subject, recommends itself by its very appearance. As the matter cannot excuse the form in this case, the form must trespa.s.s on the matter.

Popular instruction is compatible with this freedom. By the term popular speakers or popular writers I imply all those who do not direct their remarks exclusively to the learned. Now, as these persons do not address any carefully trained body of hearers or readers, but take them as they find them, they must only a.s.sume the existence of the general conditions of thought, only the universal impulses that call attention, but no special gift of thinking, no acquaintance with distinct conceptions, nor any interest in special subjects. These lecturers and authors must not be too particular as to whether their audience or readers a.s.sign by their imagination a proper meaning to their abstractions, or whether they will furnish a proper subject-matter for the universal conceptions to which the scientific discourse is limited. In order to pursue a safer, easier course, these persons will present along with their ideas the perceptions and separate cases to which they relate, and they leave it to the understanding of the reader to form a proper conception impromptu.

Accordingly, the faculty of imagination is much more mixed up with a popular discourse, but only to reproduce, to renew previously received representations, and not to produce, to express its own self-creating power. Those special cases or perceptions are much too certainly calculated for the object on hand, and much too closely applied to the use that is to be made of them, to allow the imagination ever to forget that it only acts in the service of the understanding. It is true that a discourse of this popular kind holds somewhat closer to life and the world of sense, but it does not become lost in it. The mode of presenting the subject is still didactic; for in order to be beautiful it is still wanting in the two most distinguished features of beauty, sensuousness of expression and freedom of movement.

The mode of presenting a theme may be called free when the understanding, while determining the connection of ideas, does so with so little prominence that the imagination appears to act quite capriciously in the matter, and to follow only the accident of time. The presentation of a subject becomes sensuous when it conceals the general in the particular, and when the fancy gives the living image (the whole representation), where attention is merely concerned with the conception (the part representation). Accordingly, sensuous presentation is, viewed in one aspect, rich, for in cases where only one condition is desired, a complete picture, an entirety of conditions, an individual is offered.

But viewed in another aspect it is limited and poor, because it only confines to a single individual and a single case what ought to be understood of a whole sphere. It therefore curtails the understanding in the same proportion that it grants preponderance to the imagination; for the completer a representation is in substance, the smaller it is in compa.s.s.

It is the interest of the imagination to change objects according to its caprice; the interest of the understanding is to unite its representations with strict logical necessity.

To satisfy the imagination, a discourse must have a material part, a body; and these are formed by the perceptions, from which the understanding separates distinct features or conceptions. For though we may attempt to obtain the highest pitch of abstraction, something sensuous always lies at the ground of the thought. But imagination strives to pa.s.s unfettered and lawless from one conception to another conception, and seeks not to be bound by any other connection than that of time. So when the perceptions that const.i.tute the bodily part of a discourse have no concatenation as things, when they appear rather to stand apart as independent limbs and separate unities, when they betray the utter disorder of a sportive imagination, obedient to itself alone, then the clothing has aesthetic freedom and the wants of the fancy are satisfied. A mode of presentation such as this might be styled an organic product, in which not only the whole lives, but also each part has its individual life. A merely scientific presentation is a mechanical work, when the parts, lifeless in themselves, impart by their connection an artificial life to the whole.

On the other hand, a discourse, in order to satisfy the understanding and to produce knowledge, must have a spiritual part, it must have significance, and it receives this through the conceptions, by means of which those perceptions are referred to one another and united into a whole. The problem of satisfying the understanding by conformity with law, while the imagination is flattered by being set free from restrictions, is solved thus: by obtaining the closest connection between the conceptions forming the spiritual part of the discourse, while the perceptions, corresponding to them and forming the sensuous part of the discourse, appear to cohere merely through an arbitrary play of the fancy.

If an inquiry be inst.i.tuted into the magic influence of a beautiful diction, it will always be found that it consists in this happy relation between external freedom and internal necessity. The princ.i.p.al features that contribute to this freedom of the imagination are the individualizing of objects and the figurative or inexact expression of a thing; the former employed to give force to its sensuousness, the latter to produce it where it does not exist. When we express a species or kind by an individual, and portray a conception in a single case, we remove from fancy the chains which the understanding has placed upon her and give her the power to act as a creator. Always grasping at completely determinate images, the imagination obtains and exercises the right to complete according to her wish the image afforded to her, to animate it, to fas.h.i.+on it, to follow it in all the a.s.sociations and transformations of which it is capable. She may forget for a moment her subordinate position, and act as an independent power, only self-directing, because the strictness of the inner concatenation has sufficiently guarded against her breaking loose from the control of the understanding. An inexact or figurative expression adds to the liberty, by a.s.sociating ideas which in their nature differ essentially from one another, but which unite in subordination to the higher idea. The imagination adheres to the concrete object, the understanding to this higher idea, and thus the former finds movement and variety even where the other verifies a most perfect continuity. The conceptions are developed according to the law of necessity, but they pa.s.s before the imagination according to the law of liberty.

Thought remains the same; the medium that represents it is the only thing that changes. It is thus that an eloquent writer knows how to extract the most splendid order from the very centre of anarchy, and that he succeeds in erecting a solid structure on a constantly moving ground, on the very torrent of imagination.

If we compare together scientific statement or address, popular address, and fine language, it is seen directly that all three express the idea with an equal faithfulness as regards the matter, and consequently that all three help us to acquire knowledge, but that as regards the mode and degree of this knowledge a very marked difference exists between them.