Much more celebrated14 than this political explanation of the chorus is the notion of A. W. Schlegel, who advises us to regard the chorus, in a manner, as the essence and extract of the crowd of spectators,—as the "ideal spectator." This view when compared with the historical tradition that tragedy was originally only chorus, reveals itself in its true character, as a crude, unscientific, yet brilliant assertion, which, however, has acquired its brilliancy only through its concentrated form of expression, through the truly Germanic bias15 in favour of whatever is called "ideal," and through our momentary16 astonishment17. For we are indeed astonished the moment we compare our well-known theatrical18 public with this chorus, and ask ourselves if it could ever be possible to idealise something analogous19 to the Greek chorus out of such a public. We tacitly deny this, and now wonder as much at the boldness of Schlegel's assertion as at the totally different nature of the Greek public. For hitherto we always believed that the true spectator, be he who he may, had always to remain conscious of having before him a work of art, and not an empiric reality: whereas the tragic chorus of the Greeks is compelled to recognise real beings in the figures of the stage. The chorus of the Oceanides really believes that it sees before it the Titan Prometheus, and considers itself as real as the god of the scene. And are we to own that he is the highest and purest type of spectator, who, like the Oceanides, regards Prometheus as[Pg 58] real and present in body? And is it characteristic of the ideal spectator that he should run on the stage and free the god from his torments20? We had believed in an ?sthetic public, and considered the individual spectator the better qualified21 the more he was capable of viewing a work of art as art, that is, ?sthetically; but now the Schlegelian expression has intimated to us, that the perfect ideal spectator does not at all suffer the world of the scenes to act ?sthetically on him, but corporeo-empirically. Oh, these Greeks! we have sighed; they will upset our ?sthetics! But once accustomed to it, we have reiterated22 the saying of Schlegel, as often as the subject of the chorus has been broached23.
But the tradition which is so explicit24 here speaks against Schlegel: the chorus as such, without the stage,—the primitive25 form of tragedy,—and the chorus of ideal spectators do not harmonise. What kind of art would that be which was extracted from the concept of the spectator, and whereof we are to regard the "spectator as such" as the true form? The spectator without the play is something absurd. We fear that the birth of tragedy can be explained neither by the high esteem26 for the moral intelligence of the multitude nor by the concept of the spectator without the play; and we regard the problem as too deep to be even so much as touched by such superficial modes of contemplation.
An infinitely27 more valuable insight into the signification of the chorus had already been displayed by Schiller in the celebrated Preface to his[Pg 59] Bride of Messina, where he regarded the chorus as a living wall which tragedy draws round herself to guard her from contact with the world of reality, and to preserve her ideal domain28 and poetical29 freedom.
It is with this, his chief weapon, that Schiller combats the ordinary conception of the natural, the illusion ordinarily required in dramatic poetry. He contends that while indeed the day on the stage is merely artificial, the architecture only symbolical30, and the metrical dialogue purely ideal in character, nevertheless an erroneous view still prevails in the main: that it is not enough to tolerate merely as a poetical license31 that which is in reality the essence of all poetry. The introduction of the chorus is, he says, the decisive step by which war is declared openly and honestly against all naturalism in art.—It is, methinks, for disparaging32 this mode of contemplation that our would-be superior age has coined the disdainful catchword "pseudo-idealism." I fear, however, that we on the other hand with our present worship of the natural and the real have landed at the nadir33 of all idealism, namely in the region of cabinets of wax-figures. An art indeed exists also here, as in certain novels much in vogue34 at present: but let no one pester35 us with the claim that by this art the Schiller-Goethian "Pseudo-idealism" has been vanquished36.
It is indeed an "ideal" domain, as Schiller rightly perceived, upon—which the Greek satyric chorus, the chorus of primitive tragedy, was wont37 to walk, a domain raised far above the actual path[Pg 60] of mortals. The Greek framed for this chorus the suspended scaffolding of a fictitious38 natural state and placed thereon fictitious natural beings. It is on this foundation that tragedy grew up, and so it could of course dispense39 from the very first with a painful portrayal40 of reality. Yet it is, not an arbitrary world placed by fancy betwixt heaven and earth; rather is it a world possessing the same reality and trustworthiness that Olympus with its dwellers41 possessed42 for the believing Hellene. The satyr, as being the Dionysian chorist, lives in a religiously acknowledged reality under the sanction of the myth and cult43. That tragedy begins with him, that the Dionysian wisdom of tragedy speaks through him, is just as surprising a phenomenon to us as, in general, the derivation of tragedy from the chorus. Perhaps we shall get a starting-point for our inquiry44, if I put forward the proposition that the satyr, the fictitious natural being, is to the man of culture what Dionysian music is to civilisation45. Concerning this latter, Richard Wagner says that it is neutralised by music even as lamplight by daylight. In like manner, I believe, the Greek man of culture felt himself neutralised in the presence of the satyric chorus: and this is the most immediate46 effect of the Dionysian tragedy, that the state and society, and, in general, the gaps between man and man give way to an overwhelming feeling of oneness, which leads back to the heart of nature. The metaphysical comfort,—with which, as I have here intimated, every true tragedy dismisses us—that, in spite of the perpetual change of phenomena,[Pg 61] life at bottom is indestructibly powerful and pleasurable, this comfort appears with corporeal47 lucidity48 as the satyric chorus, as the chorus of natural beings, who live ineradicable as it were behind all civilisation, and who, in spite of the ceaseless change of generations and the history of nations, remain for ever the same.
With this chorus the deep-minded Hellene, who is so singularly qualified for the most delicate and severe suffering, consoles himself:—he who has glanced with piercing eye into the very heart of the terrible destructive processes of so-called universal history, as also into the cruelty of nature, and is in danger of longing49 for a Buddhistic50 negation51 of the will. Art saves him, and through art life saves him—for herself.
For we must know that in the rapture52 of the Dionysian state, with its annihilation of the ordinary bounds and limits of existence, there is a lethargic53 element, wherein all personal experiences of the past are submerged. It is by this gulf54 of oblivion that the everyday world and the world of Dionysian reality are separated from each other. But as soon as this everyday reality rises again in consciousness, it is felt as such, and nauseates55 us; an ascetic57 will-paralysing mood is the fruit of these states. In this sense the Dionysian man may be said to resemble Hamlet: both have for once seen into the true nature of things, —they have perceived, but they are loath58 to act; for their action cannot change the eternal nature of things; they regard it as shameful59 or ridiculous that one should require of them to set aright the[Pg 62] time which is out of joint60. Knowledge kills action, action requires the veil of illusion—it is this lesson which Hamlet teaches, and not the cheap wisdom of John-a-Dreams who from too much reflection, as it were from a surplus of possibilities, does not arrive at action at all. Not reflection, no!—true knowledge, insight into appalling61 truth, preponderates62 over all motives63 inciting64 to action, in Hamlet as well as in the Dionysian man. No comfort avails any longer; his longing goes beyond a world after death, beyond the gods themselves; existence with its glittering reflection in the gods, or in an immortal65 other world is abjured66. In the consciousness of the truth he has perceived, man now sees everywhere only the awfulness or the absurdity of existence, he now understands the symbolism in the fate of Ophelia, he now discerns the wisdom of the sylvan67 god Silenus: and loathing68 seizes him.
Here, in this extremest danger of the will, art approaches, as a saving and healing enchantress; she alone is able to transform these nauseating69 reflections on the awfulness or absurdity of existence into representations wherewith it is possible to live: these are the representations of the sublime as the artistic70 subjugation71 of the awful, and the comic as the artistic delivery from the nausea56 of the absurd. The satyric chorus of dithyramb is the saving deed of Greek art; the paroxysms described above spent their force in the intermediary world of these Dionysian followers72.
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1 labyrinth | |
n.迷宫;难解的事物;迷路 | |
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2 absurdity | |
n.荒谬,愚蠢;谬论 | |
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3 sundry | |
adj.各式各样的,种种的 | |
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4 asunder | |
adj.分离的,化为碎片 | |
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5 tragic | |
adj.悲剧的,悲剧性的,悲惨的 | |
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6 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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7 immutable | |
adj.不可改变的,永恒的 | |
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8 embodied | |
v.表现( embody的过去式和过去分词 );象征;包括;包含 | |
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9 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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10 antithesis | |
n.对立;相对 | |
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11 purely | |
adv.纯粹地,完全地 | |
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12 blasphemy | |
n.亵渎,渎神 | |
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13 anticipation | |
n.预期,预料,期望 | |
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14 celebrated | |
adj.有名的,声誉卓著的 | |
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15 bias | |
n.偏见,偏心,偏袒;vt.使有偏见 | |
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16 momentary | |
adj.片刻的,瞬息的;短暂的 | |
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17 astonishment | |
n.惊奇,惊异 | |
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18 theatrical | |
adj.剧场的,演戏的;做戏似的,做作的 | |
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19 analogous | |
adj.相似的;类似的 | |
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20 torments | |
(肉体或精神上的)折磨,痛苦( torment的名词复数 ); 造成痛苦的事物[人] | |
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21 qualified | |
adj.合格的,有资格的,胜任的,有限制的 | |
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22 reiterated | |
反复地说,重申( reiterate的过去式和过去分词 ) | |
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23 broached | |
v.谈起( broach的过去式和过去分词 );打开并开始用;用凿子扩大(或修光);(在桶上)钻孔取液体 | |
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24 explicit | |
adj.详述的,明确的;坦率的;显然的 | |
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25 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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26 esteem | |
n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
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27 infinitely | |
adv.无限地,无穷地 | |
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28 domain | |
n.(活动等)领域,范围;领地,势力范围 | |
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29 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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30 symbolical | |
a.象征性的 | |
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31 license | |
n.执照,许可证,特许;v.许可,特许 | |
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32 disparaging | |
adj.轻蔑的,毁谤的v.轻视( disparage的现在分词 );贬低;批评;非难 | |
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33 nadir | |
n.最低点,无底 | |
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34 Vogue | |
n.时髦,时尚;adj.流行的 | |
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35 pester | |
v.纠缠,强求 | |
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36 vanquished | |
v.征服( vanquish的过去式和过去分词 );战胜;克服;抑制 | |
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37 wont | |
adj.习惯于;v.习惯;n.习惯 | |
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38 fictitious | |
adj.虚构的,假设的;空头的 | |
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39 dispense | |
vt.分配,分发;配(药),发(药);实施 | |
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40 portrayal | |
n.饰演;描画 | |
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41 dwellers | |
n.居民,居住者( dweller的名词复数 ) | |
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42 possessed | |
adj.疯狂的;拥有的,占有的 | |
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43 cult | |
n.异教,邪教;时尚,狂热的崇拜 | |
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44 inquiry | |
n.打听,询问,调查,查问 | |
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45 civilisation | |
n.文明,文化,开化,教化 | |
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46 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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47 corporeal | |
adj.肉体的,身体的;物质的 | |
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48 lucidity | |
n.明朗,清晰,透明 | |
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49 longing | |
n.(for)渴望 | |
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50 Buddhistic | |
adj.佛陀的,佛教的 | |
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51 negation | |
n.否定;否认 | |
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52 rapture | |
n.狂喜;全神贯注;着迷;v.使狂喜 | |
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53 lethargic | |
adj.昏睡的,懒洋洋的 | |
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54 gulf | |
n.海湾;深渊,鸿沟;分歧,隔阂 | |
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55 nauseates | |
v.使恶心,作呕( nauseate的第三人称单数 ) | |
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56 nausea | |
n.作呕,恶心;极端的憎恶(或厌恶) | |
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57 ascetic | |
adj.禁欲的;严肃的 | |
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58 loath | |
adj.不愿意的;勉强的 | |
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59 shameful | |
adj.可耻的,不道德的 | |
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60 joint | |
adj.联合的,共同的;n.关节,接合处;v.连接,贴合 | |
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61 appalling | |
adj.骇人听闻的,令人震惊的,可怕的 | |
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62 preponderates | |
v.超过,胜过( preponderate的第三人称单数 ) | |
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63 motives | |
n.动机,目的( motive的名词复数 ) | |
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64 inciting | |
刺激的,煽动的 | |
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65 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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66 abjured | |
v.发誓放弃( abjure的过去式和过去分词 );郑重放弃(意见);宣布撤回(声明等);避免 | |
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67 sylvan | |
adj.森林的 | |
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68 loathing | |
n.厌恶,憎恨v.憎恨,厌恶( loathe的现在分词);极不喜欢 | |
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69 nauseating | |
adj.令人恶心的,使人厌恶的v.使恶心,作呕( nauseate的现在分词 ) | |
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70 artistic | |
adj.艺术(家)的,美术(家)的;善于艺术创作的 | |
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71 subjugation | |
n.镇压,平息,征服 | |
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72 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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