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and extended treatise on Dante, which was accompanied by translations which were clearly the most distinguished in that field which the German language had ever been able to offer. Schlegel also furnished elaborated poems, somewhat in Schiller's grand style, for the latter's Almanac of the Muses. During the years of his residence at Jena (which continued until 1801) Schlegel, with the incalculable assistance of his wife, published the first eight volumes of those renderings of Shakespeare's plays into German which doubtless stand at the very summit of the art of transferring a poet to an alien region, and which have, in actual fact, served to make the Bard of Avon as truly a fellow-citizen of the Germans as of the Britons. Wilhelm's brother Friedrich had remained but a year with him in Jena, before his removal to Berlin and his establishment of the Athenæum. Although separated from his brother, Wilhelm's part in the conduct of the journal was almost as important as Friedrich's, and, in effect, they conducted the whole significant enterprise out of their own resources. The opening essay, The Languages, is Wilhelm's, and properly, for at this time he was by far the better versed in philological and literary matters. His cultural acquisitions, his tremendous spoils of reading, were greater, and his judgment more trustworthy. In all his work in the Athenæum he presents a seasoned, many-sided sense of all poetical, phonetic and musical values: rhythm, color, tone, the lightest breath and aroma of an elusive work of art. One feels that Wilhelm overhauls the whole business of criticism, and clears the field for coming literary ideals. Especially telling is his demolition of Klopstock's violent "Northernism," to which he opposes a far wider philosophy of grammar and style. The universality of poetry, as contrasted with a narrow "German" clumsiness, is blandly defended, and a joyous abandon is urged as something better than the meticulous anxiety of chauvinistic partisanism. In all his many criticisms of literature there are charm, wit, and elegance, an individuality and freedom in the reviewer, who, if less penetrating than his brother, displays a far more genial breadth and humanity, and more secure composure. His translations, more masterly than those of Friedrich, carry out Herder's demand for complete absorption and re-creation.

      In 1801 Schlegel went to Berlin, where for three successive winters he lectured on art and literature. His subsequent translations of Calderon's plays (1803-1809) and of Romance lyrics served to naturalize a large treasure of southern poetry upon German soil. In 1804, after having separated from his wife, he became attached to the household of Madame de Staël, and traversed Europe with her. It is through this association that she was enabled to write her brilliant work, On Germany. In 1808 he delivered a series of lectures on dramatic art and literature in Vienna, which enjoyed enormous popularity, and are still reckoned the crowning achievement of his career; perhaps the most significant of these is his discourse on Shakespeare. In the first volume of the Athenæum, Shakespeare's universality had already been regarded as "the central point of romantic art." As Romanticist, it was Schlegel's office to portray the independent development of the modern English stage, and to defend Shakespeare against the familiar accusations of barbaric crudity and formlessness. In surveying the field, it was likewise incumbent upon him to demonstrate in what respects the classic drama differed from the independently developed modern play, and his still useful generalization regards antique art as limited, clear, simple, and perfected—as typified by a work of sculpture; whereas romantic art delights in mingling its subjects—as a painting, which embraces many objects and looks out into the widest vistas. Apart from the clarity and smoothness of these Vienna discourses, their lasting merit lies in their searching observation of the import of dramatic works from their inner soul, and in a most discriminating sense of the relation of all their parts to an organic whole.

      In 1818 Schlegel accepted a professorship at the University of Bonn, in which place he exercised an incalculable influence upon one of the rising stars of German literature, young Heinrich Heine, who derived from him (if we may judge from his own testimony at the time; Heine's later mood is a very different matter) an inspiration amounting to captivation. The brilliant young student discovered here a stimulating leader whose wit, finish, and elegance responded in full measure to the hitherto unsatisfied cravings of his own nature. Although Heine had become a very altered person at the time of writing his Romantic School (1836), this book throws a scintillating illumination upon certain sides of Schlegel's temperament, and offers a vivid impression of his living personality.

      In these last decades of his life Schlegel turned, as had his younger brother, to the inviting field of Sanskrit literature and philology, and extracted large and important treasures which may still be reckoned among mankind's valued resources. When all discount has been made on the side of a lack of specific gravity in Wilhelm Schlegel's character, it is only just to assert that throughout his long and prolific life he wrought with incalculable effect upon the civilization of modern Europe as a humanizer of the first importance.

      Ludwig Tieck (1773-1853) is reckoned by many students of the Romantic period to be the best and most lasting precipitate which the entire movement has to show. For full sixty years a most prolific writer, and occupied in the main with purely literary production, it is not strange that he came to be regarded as the poetic mouthpiece of the school.

      His birth was in a middle-class family of Berlin. A full university training at Halle, Göttingen and Erlangen was accorded him, during which he cannot be said to have distinguished himself by any triumph in the field of formal studies, but in the course of which he assimilated at first hand the chief modern languages of culture, without any professional guidance. At an early stage in his growth he discovered and fed full upon Shakespeare. As a university student he also fell in love with the homely lore of German folk-poetry. In 1794 he came back to Berlin, and turned to rather banal hack-writing for the publisher Nicolai, chief of all exponents of rationalism. Significant was his early rehabilitation of popular folk-tales and chapbooks, as in The Wonderful Love-Story of Beautiful Magelone and Count Peter of Provence (1797). The stuff was that of one of the prose chivalry-stories of the middle ages, full of marvels, seeking the remote among strange hazards by land and sea. The tone of Tieck's narrative is childlike and naïve, with rainbow-glows of the bliss of romantic love, glimpses of the poetry and symbolism of Catholic tradition, and a somewhat sugary admixture of the spirit of the Minnelied, with plenty of refined and delicate sensuousness. With the postulate that song is the true language of life, the story is sprinkled with lyrics at every turn. The whole adventure is into the realm of dreams and vague sensations.

      Tieck must have been liberally baptized with Spree-water, for the instantaneous, corrosive Berlin wit was a large part of his endowment. His cool irony associated him more closely to the Schlegels than to Novalis, with his life-and-death consecrations. His absurd play-within-a-play, Puss in Boots (1797), is delicious in its bizarre ragout of satirical extravaganzas, where the naïve and the ironic lie side by side, and where the pompous seriousness of certain complacent standards is neatly excoriated.

      Such publications as the two mentioned were hailed with rejoicing by the Schlegels, who at once adopted Tieck as a natural ally. Even more after their own hearts was the long novel, Franz Sternbald's Wanderings (1798), a vibrant confession, somewhat influenced by Wilhelm Meister, of the Religion of Art (or the Art of Religion): "Devout worship is the highest and purest joy in Art, a joy of which our natures are capable only in their purest and most exalted hours."

      Sternbald, a pupil of Albrecht Dürer, makes a roving journey to the Low Countries, the Rhine, and Italy, in order to deepen his artistic nature. The psychology of the novel is by no means always true to the spirit of the sixteenth century; in fact a good part of the story reflects aristocratic French chateau-life in the eighteenth century. The intensities of romantic friendship give a sustained thrill, and the style is rhythmic, though the action is continually interrupted by episodes, lyrics, and discourses. In the unworldliness, the delicacy of sensibility, and the somewhat vague outlines of the story one may be reminded, at times, of The Marble Faun. Its defense of German Art, as compared with that of the Italian Renaissance, is its chief message.

      This novel has been dwelt upon because of its direct influence upon German painting and religion. A new verb, "sternbaldisieren," was coined to parody a new movement in German art toward the medieval, religious spirit. It is this book which Heine had in mind when he ridiculed Tieck's "silly plunge into medieval naïveté." Overbeck and Cornelius in Rome, with their pre-Raphaelite, old-German and catholicizing tendencies, became the leaders of a productive school. Goethe scourged

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