Kitabı oku: «Aesthetical Essays of Friedrich Schiller», sayfa 28
THE STAGE AS A MORAL INSTITUTION
Sulzer has remarked that the stage has arisen from an irresistible longing for the new and extraordinary. Man, oppressed by divided cares, and satiated with sensual pleasure, felt an emptiness or want. Man, neither altogether satisfied with the senses, nor forever capable of thought, wanted a middle state, a bridge between the two states, bringing them into harmony. Beauty and aesthetics supplied that for him. But a good lawgiver is not satisfied with discovering the bent of his people – he turns it to account as an instrument for higher use; and hence he chose the stage, as giving nourishment to the soul, without straining it, and uniting the noblest education of the head and heart.
The man who first pronounced religion to be the strongest pillar of the state, unconsciously defended the stage, when he said so, in its noblest aspect. The uncertain nature of political events, rendering religion a necessity, also demands the stage as a moral force. Laws only prevent disturbances of social life; religion prescribes positive orders sustaining social order. Law only governs actions; religion controls the heart and follows thought to the source.
Laws are flexible and capricious; religion binds forever. If religion has this great sway over man's heart, can it also complete his culture? Separating the political from the divine element in it, religion acts mostly on the senses; she loses her sway if the senses are gone. By what channel does the stage operate? To most men religion vanishes with the loss of her symbols, images, and problems; and yet they are only pictures of the imagination, and insolvable problems. Both laws and religion are strengthened by a union with the stage, where virtue and vice, joy and sorrow, are thoroughly displayed in a truthful and popular way; where a variety of providential problems are solved; where all secrets are unmasked, all artifice ends, and truth alone is the judge, as incorruptible as Rhadamanthus.
Where the influence of civil laws ends that of the stage begins. Where venality and corruption blind and bias justice and judgment, and intimidation perverts its ends, the stage seizes the sword and scales and pronounces a terrible verdict on vice. The fields of fancy and of history are open to the stage; great criminals of the past live over again in the drama, and thus benefit an indignant posterity. They pass before us as empty shadows of their age, and we heap curses on their memory while we enjoy on the stage the very horror of their crimes. When morality is no more taught, religion no longer received, or laws exist, Medea would still terrify us with her infanticide. The sight of Lady Macbeth, while it makes us shudder, will also make us rejoice in a good conscience, when we see her, the sleep-walker, washing her hands and seeking to destroy the awful smell of murder. Sight is always more powerful to man than description; hence the stage acts more powerfully than morality or law.
But in this the stage only aids justice. A far wider field is really open to it. There are a thousand vices unnoticed by human justice, but condemned by the stage; so, also, a thousand virtues overlooked by man's laws are honored on the stage. It is thus the handmaid of religion and philosophy. From these pure sources it draws its high principles and the exalted teachings, and presents them in a lovely form. The soul swells with noblest emotions when a divine ideal is placed before it. When Augustus offers his forgiving hand to Cinna, the conspirator, and says to him: "Let us be friends, Cinna!" what man at the moment does not feel that he could do the same. Again, when Francis von Sickingen, proceeding to punish a prince and redress a stranger, on turning sees the house, where his wife and children are, in flames, and yet goes on for the sake of his word – how great humanity appears, how small the stern power of fate!
Vice is portrayed on the stage in an equally telling manner. Thus, when old Lear, blind, helpless, childless, is seen knocking in vain at his daughters' doors, and in tempest and night he recounts by telling his woes to the elements, and ends by saying: "I have given you all," – how strongly impressed we feel at the value of filial piety, and how hateful ingratitude seems to us!
The stage does even more than this. It cultivates the ground where religion and law do not think it dignified to stop. Folly often troubles the world as much as crime; and it has been justly said that the heaviest loads often hang suspended by the slightest threads. Tracing actions to their sources, the list of criminals diminish, and we laugh at the long catalogue of fools. In our sex all forms of evil emanate almost entirely from one source, and all our excesses are only varied and higher forms of one quality, and that a quality which in the end we smile at and love; and why should not nature have followed this course in the opposite sex too? In man there is only one secret to guard against depravity; that is, to protect his heart against wickedness.
Much of all this is shown up on the stage. It is a mirror to reflect fools and their thousand forms of folly, which are there turned to ridicule. It curbs vice by terror, and folly still more effectually by satire and jest. If a comparison be made between tragedy and comedy, guided by experience, we should probably give the palm to the latter as to effects produced. Hatred does not wound the conscience so much as mockery does the pride of man. We are exposed specially to the sting of satire by the very cowardice that shuns terrors. From sins we are guarded by law and conscience, but the ludicrous is specially punished on the stage. Where we allow a friend to correct our morals, we rarely forgive a laugh. We may bear heavy judgment on our transgressions, but our weaknesses and vulgarities must not be criticised by a witness.
The stage alone can do this with impunity, chastising us as the anonymous fool. We can bear this rebuke without a blush, and even gratefully.
But the stage does even more than this. It is a great school of practical wisdom, a guide for civil life, and a key to the mind in all its sinuosities. It does not, of course, remove egoism and stubbornness in evil ways; for a thousand vices hold up their heads in spite of the stage, and a thousand virtues make no impression on cold-hearted spectators. Thus, probably, Moliere's Harpagon never altered a usurer's heart, nor did the suicide in Beverley save any one from the gaming-table. Nor, again, is it likely that the high roads will be safer through Karl Moor's untimely end. But, admitting this, and more than this, still how great is the influence of the stage! It has shown us the vices and virtues of men with whom we have to live. We are not surprised at their weaknesses, we are prepared for them. The stage points them out to us, and their remedy. It drags off the mask from the hypocrite, and betrays the meshes of intrigue. Duplicity and cunning have been forced by it to show their hideous features in the light of day. Perhaps the dying Sarah may not deter a single debauchee, nor all the pictures of avenged seduction stop the evil; yet unguarded innocence has been shown the snares of the corrupter, and taught to distrust his oaths.
The stage also teaches men to bear the strokes of fortune. Chance and design have equal sway over life. We have to bow to the former, but we control the latter. It is a great advantage if inexorable facts do not find us unprepared and unexercised, and if our breast has been steeled to bear adversity. Much human woe is placed before us on the stage. It gives us momentary pain in the tears we shed for strangers' troubles, but as a compensation it fills us with a grand new stock of courage and endurance. We are led by it, with the abandoned Ariadne, through the Isle of Naxos, and we descend the Tower of Starvation in Ugolino; we ascend the terrible scaffold, and we are present at the awful moment of execution. Things remotely present in thought become palpable realities now. We see the deceived favorite abandoned by the queen. When about to die, the perfidious Moor is abandoned by his own sophistry. Eternity reveals the secrets of the unknown through the dead, and the hateful wretch loses all screen of guilt when the tomb opens to condemn him.
Then the stage teaches us to be more considerate to the unfortunate, and to judge gently. We can only pronounce on a man when we know his whole being and circumstances. Theft is a base crime, but tears mingle with our condemnation, when we read what obliged Edward Ruhberg to do the horrid deed. Suicide is shocking; but the condemnation of an enraged father, her love, and the fear of a convent, lead Marianne to drink the cup, and few would dare to condemn the victim of a dreadful tyranny. Humanity and tolerance have begun to prevail in our time at courts of princes and in courts of law. A large share of this may be due to the influence of the stage in showing man and his secret motives.
The great of the world ought to be especially grateful to the stage, for it is here alone that they hear the truth.
Not only man's mind, but also his intellectual culture, has been promoted by the higher drama. The lofty mind and the ardent patriot have often used the stage to spread enlightenment.
Considering nations and ages, the thinker sees the masses enchained by opinion and cut off by adversity from happiness; truth only lights up a few minds, who perhaps have to acquire it by the trials of a lifetime. How can the wise ruler put these within the reach of his nation.
The thoughtful and the worthier section of the people diffuse the light of wisdom over the masses through the stage. Purer and better principles and motives issue from the stage and circulate through society: the night of barbarism and superstition vanishes. I would mention two glorious fruits of the higher class of dramas. Religious toleration has latterly become universal. Before Nathan the Jew and Saladin the Saracen put us to shame, and showed that resignation to God's will did not depend on a fancied belief of His nature – even before Joseph II. contended with the hatred of a narrow piety – the stage had sown seeds of humanity and gentleness: pictures of fanaticism had taught a hatred of intolerance, and Christianity, seeing itself in this awful mirror, washed off its stains. It is to be hoped that the stage will equally combat mistaken systems of education. This is a subject of the first political importance, and yet none is so left to private whims and caprice. The stage might give stirring examples of mistaken education, and lead parents to juster, better views of the subject. Many teachers are led astray by false views, and methods are often artificial and fatal.
Opinions about governments and classes might be reformed by the stage. Legislation could thus justify itself by foreign symbols, and silence doubtful aspersions without offence.
Now, if poets would be patriotic they could do much on the stage to forward invention and industry. A standing theatre would be a material advantage to a nation. It would have a great influence on the national temper and mind by helping the nation to agree in opinions and inclinations. The stage alone can do this, because it commands all human knowledge, exhausts all positions, illumines all hearts, unites all classes, and makes its way to the heart and understanding by the most popular channels.
If one feature characterized all dramas; if the poets were allied in aim – that is, if they selected well and from national topics – there would be a national stage, and we should become a nation. It was this that knit the Greeks so strongly together, and this gave to them the all-absorbing interest in the republic and the advancement of humanity.
Another advantage belongs to the stage; one which seems to have become acknowledged even by its censurers. Its influence on intellectual and moral culture, which we have till now been advocating, may be doubted; but its very enemies have admitted that it has gained the palm over all other means of amusement. It has been of much higher service here than people are often ready to allow.
Human nature cannot bear to be always on the rack of business, and the charms of sense die out with their gratification. Man, oppressed by appetites, weary of long exertion, thirsts for refined pleasure, or rushes into dissipations that hasten his fall and ruin, and disturb social order. Bacchanal joys, gambling, follies of all sorts to disturb ennui, are unavoidable if the lawgiver produces nothing better. A man of public business, who has made noble sacrifices to the state, is apt to pay for them with melancholy, the scholar to become a pedant, and the people brutish, without the stage. The stage is an institution combining amusement with instruction, rest with exertion, where no faculty of the mind is overstrained, no pleasure enjoyed at the cost of the whole. When melancholy gnaws the heart, when trouble poisons our solitude, when we are disgusted with the world, and a thousand worries oppress us, or when our energies are destroyed by over-exercise, the stage revives us, we dream of another sphere, we recover ourselves, our torpid nature is roused by noble passions, our blood circulates more healthily. The unhappy man forgets his tears in weeping for another. The happy man is calmed, the secure made provident. Effeminate natures are steeled, savages made man, and, as the supreme triumph of nature, men of all clanks, zones, and conditions, emancipated from the chains of conventionality and fashion, fraternize here in a universal sympathy, forget the world, and come nearer to their heavenly destination. The individual shares in the general ecstacy, and his breast has now only space for an emotion: he is a man.
ON THE TRAGIC ART
The state of passion in itself, independently of the good or bad influence of its object on our morality, has something in it that charms us. We aspire to transport ourselves into that state, even if it costs us some sacrifices. You will find this instinct at the bottom of all our most habitual pleasures. As to the nature itself of the affection, whether it be one of aversion or desire, agreeable or painful, this is what we take little into consideration. Experience teaches us that painful affections are those which have the most attraction for us, and thus that the pleasure we take in an affection is precisely in an inverse ratio to its nature. It is a phenomenon common to all men, that sad, frightful things, even the horrible, exercise over us an irresistible seduction, and that in presence of a scene of desolation and of terror we feel at once repelled and attracted by two equal forces. Suppose the case be an assassination. Then every one crowds round the narrator and shows a marked attention. Any ghost story, however embellished by romantic circumstances, is greedily devoured by us, and the more readily in proportion as the story is calculated to make our hair stand on end.
This disposition is developed in a more lively manner when the objects themselves are placed before our eyes. A tempest that would swallow up an entire fleet would be, seen from shore, a spectacle as attractive to our imagination as it would be shocking to our heart. It would be difficult to believe with Lucretius that this natural pleasure results from a comparison between our own safety and the danger of which we are witnesses. See what a crowd accompanies a criminal to the scene of his punishment! This phenomenon cannot be explained either by the pleasure of satisfying our love of justice, nor the ignoble joy of vengeance. Perhaps the unhappy man may find excuses in the hearts of those present; perhaps the sincerest pity takes an interest in his reprieve: this does not prevent a lively curiosity in the spectators to watch his expressions of pain with eye and ear. If an exception seems to exist here in the case of a well-bred man, endowed with a delicate sense, this does not imply that he is a complete stranger to this instinct; but in his case the painful strength of compassion carries the day over this instinct, or it is kept under by the laws of decency. The man of nature, who is not chained down by any feeling of human delicacy, abandons himself without any sense of shame to this powerful instinct. This attraction must, therefore, have its spring of action in an original disposition, and it must be explained by a psychological law common to the whole species.
But if it seems to us that these brutal instincts of nature are incompatible with the dignity of man, and if we hesitate, for this reason, to establish on this fact a law common to the whole species, yet no experiences are required to prove, with the completest evidence, that the pleasure we take in painful emotions is real, and that it is general. The painful struggle of a heart drawn asunder between its inclinations or contrary duties, a struggle which is a cause of misery to him who experiences it, delights the person who is a mere spectator. We follow with always heightening pleasure the progress of a passion to the abyss into which it hurries its unhappy victim. The same delicate feeling that makes us turn our eyes aside from the sight of physical suffering, or even from the physical expression of a purely moral pain, makes us experience a pleasure heightened in sweetness, in the sympathy for a purely moral pain. The interest with which we stop to look at the painting of these kinds of objects is a general phenomenon.
Of course this can only be understood of sympathetic affections, or those felt as a secondary effect after their first impression; for commonly direct and personal affections immediately call into life in us the instinct of our own happiness, they take up all our thoughts, and seize hold of us too powerfully to allow any room for the feeling of pleasure that accompanies them, when the affection is freed from all personal relation. Thus, in the mind that is really a prey to painful passion, the feeling of pain commands all others notwithstanding all the charm that the painting of its moral state may offer to the hearers and the spectators. And yet the painful affection is not deprived of all pleasure, even for him who experiences it directly; only this pleasure differs in degree according to the nature of each person's mind. The sports of chance would not have half so much attraction for us were there not a kind of enjoyment in anxiety, in doubt, and in fear; danger would not be encountered from mere foolhardiness; and the very sympathy which interests us in the trouble of another would not be to us that pleasure which is never more lively than at the very moment when the illusion is strongest, and when we substitute ourselves most entirely in the place of the person who suffers. But this does not imply that disagreeable affections cause pleasure of themselves, nor do I think any one will uphold this view; it suffices that these states of the mind are the conditions that alone make possible for its certain kinds of pleasure. Thus the hearts particularly sensitive to this kind of pleasure, and most greedy of them, will be more easily led to share these disagreeable affections, which are the condition of the former; and even in the most violent storms of passion they will always preserve some remains of their freedom.
The displeasure we feel in disagreeable affections comes from the relation of our sensuous faculty or of our moral faculty with their object. In like manner, the pleasure we experience in agreeable affections proceeds from the very same source. The degree of liberty that may prevail in the affections depends on the proportion between the moral nature and the sensuous nature of a man. Now it is well known that in the moral order there is nothing arbitrary for us, that, on the contrary, the sensuous instinct is subject to the laws of reason and consequently depends more or less on our will. Hence it is evident that we can keep our liberty full and entire in all those affections that are concerned with the instinct of self-love, and that we are the masters to determine the degree which they ought to attain. This degree will be less in proportion as the moral sense in a man will prevail over the instinct of happiness, and as by obeying the universal laws of reasons he will have freed himself from the selfish requirements of his individuality, his Ego. A man of this kind must therefore, in a state of passion, feel much less vividly the relation of an object with his own instinct of happiness, and consequently he will be much less sensible of the displeasure that arises from this relation. On the other hand, he will be perpetually more attentive to the relation of this same object with his moral nature, and for this very reason he will be more sensible to the pleasure which the relation of the object with morality often mingles with the most painful affections. A mind thus constituted is better fitted than all others to enjoy the pleasure attaching to compassion, and even to regard a personal affection as an object of simple compassion. Hence the inestimable value of a moral philosophy, which, by raising our eyes constantly towards general laws, weakens in us the feeling of our individuality, teaches us to plunge our paltry personality in something great, and enables us thus to act to ourselves as to strangers. This sublime state of the mind is the lot of strong philosophic minds, which by working assiduously on themselves have learned to bridle the egotistical instinct. Even the most cruel loss does not drive them beyond a certain degree of sadness, with which an appreciable sum of pleasure can always be reconciled. These souls, which are alone capable of separating themselves from themselves, alone enjoy the privilege of sympathizing with themselves and of receiving of their own sufferings only a reflex, softened by sympathy.
The indications contained in what precedes will suffice to direct our attention to the sources of the pleasure that the affection in itself causes, more particularly the sad affection. We have seen that this pleasure is more energetic in moral souls, and it acts with greater freedom in proportion as the soul is more independent of the egotistical instinct. This pleasure is, moreover, more vivid and stronger in sad affections, when self-love is painfully disquieted, than in gay affections, which imply a satisfaction of self-love. Accordingly this pleasure increases when the egotistical instinct is wounded, and diminishes when that instinct is flattered. Now we only know of two sources of pleasure – the satisfaction of the instinct of happiness, and the accomplishment of the moral laws. Therefore, when it is shown that a particular pleasure does not emanate from the former source, it must of necessity issue from the second. It is therefore from our moral nature that issues the charm of the painful affections shared by sympathy, and the pleasure that we sometimes feel even where the painful affection directly affects ourselves.
Many attempts have been made to account for the pleasure of pity, but most of these solutions had little chance of meeting the problem, because the principle of this phenomenon was sought for rather in the accompanying circumstances than in the nature of the affection itself. To many persons the pleasure of pity is simply the pleasure taken by the mind in exercising its own sensibility. To others it is the pleasure of occupying their forces energetically, of exercising the social faculty vividly – in short, of satisfying the instinct of restlessness. Others again make it derived from the discovery of morally fine features of character, placed in a clear light by the struggle against adversity or against the passions. But there is still the difficulty to explain why it should be exactly the very feeling of pain, – suffering properly so called, – that in objects of pity attracts us with the greatest force, while, according to those elucidations, a less degree of suffering ought evidently to be more favorable to those causes to which the source of the emotion is traced. Various matters may, no doubt, increase the pleasure of the emotion without occasioning it. Of this nature are the vividness and force of the ideas awakened in our imagination, the moral excellence of the suffering persons, the reference to himself of the person feeling pity. I admit that the suffering of a weak soul, and the pain of a wicked character, do not procure us this enjoyment. But this is because they do not excite our pity to the same degree as the hero who suffers, or the virtuous man who struggles. Thus we are constantly brought back to the first question: why is it precisely the degree of suffering that determines the degree of sympathetic pleasure which we take in an emotion? and one answer only is possible; it is because the attack made on our sensibility is precisely the condition necessary to set in motion that quality of mind of which the activity produces the pleasure we feel in sympathetic affections.
Now this faculty is no other than the reason; and because the free exercise of reason, as an absolutely independent activity, deserves par excellence the name of activity; as, moreover, the heart of man only feels itself perfectly free and independent in its moral acts, it follows that the charm of tragic emotions is really dependent on the fact that this instinct of activity finds its gratification in them. But, even admitting this, it is neither the great number nor the vivacity of the ideas that are awakened then in our imagination, nor in general the exercise of the social faculty, but a certain kind of ideas and a certain activity of the social faculty brought into play by reason, which is the foundation of this pleasure.
Thus the sympathetic affections in general are for us a source of pleasure because they give satisfaction to our instinct of activity, and the sad affections produce this effect with more vividness because they give more satisfaction to this instinct. The mind only reveals all its activity when it is in full possession of its liberty, when it has a perfect consciousness of its rational nature, because it is only then that it displays a force superior to all resistance.
Hence the state of mind which allows most effectually the manifestation of this force, and awakens most successfully its activity, is that state which is most suitable to a rational being, and which best satisfies our instincts of activity: whence it follows that a greater amount of pleasure must be attached necessarily to this state. Now it is the tragic states that place our soul in this state, and the pleasure found in them is necessarily higher than the charm produced by gay affections, in the same degree that moral power in us is superior to the power of the senses.
Points that are only subordinate and partial in a system of final causes may be considered by art independently of that relation with the rest, and may be converted into principal objects. It is right that in the designs of nature pleasure should only be a mediate end, or a means; but for art it is the highest end. It is therefore essentially important for art not to neglect this high enjoyment attaching to the tragic emotion. Now, tragic art, taking this term in its widest acceptation, is that among the fine arts which proposes as its principal object the pleasure of pity.
Art attains its end by the imitation of nature, by satisfying the conditions which make pleasure possible in reality, and by combining, according to a plan traced by the intelligence, the scattered elements furnished by nature, so as to attain as a principal end to that which, for nature, was only an accessory end. Thus tragic art ought to imitate nature in those kinds of actions that are specially adapted to awaken pity.
It follows that, in order to determine generally the system to be followed by tragic art, it is necessary before all things to know on what conditions in real life the pleasure of the emotion is commonly produced in the surest and the strongest manner; but it is necessary at the same time to pay attention to the circumstances that restrict or absolutely extinguish this pleasure.
After what we have established in our essay "On the Cause of the Pleasure we derive from Tragic Objects," it is known that in every tragic emotion there is an idea of incongruity, which, though the emotion may be attended with charm, must always lead on to the conception of a higher consistency. Now it is the relation that these two opposite conceptions mutually bear which determines in an emotion if the prevailing impression shall be pleasurable or the reverse. If the conception of incongruity be more vivid than that of the contrary, or if the end sacrificed is more important than the end gained, the prevailing impression will always be displeasure, whether this be understood objectively of the human race in general, or only subjectively of certain individuals.
If the cause that has produced a misfortune gives us too much displeasure, our compassion for the victim is diminished thereby. The heart cannot feel simultaneously, in a high degree, two absolutely contrary affections. Indignation against the person who is the primary cause of the suffering becomes the prevailing affection, and all other feeling has to yield to it. Thus our interest is always enfeebled when the unhappy man whom it would be desirable to pity had cast himself into ruin by a personal and an inexcusable fault; or if, being able to save himself, he did not do so, either through feebleness of mind or pusillanimity. The interest we take in unhappy King Lear, ill-treated by two ungrateful daughters, is sensibly lessened by the circumstance that this aged man, in his second childhood, so weakly gave up his crown, and divided his love among his daughters with so little discernment. In the tragedy of Kronegk, "Olinda and Sophronia," the most terrible suffering to which we see these martyrs to their faith exposed only excites our pity feebly, and all their heroism only stirs our admiration moderately, because madness alone can suggest the act by which Olinda has placed himself and all his people on the brink of the precipice.
