contrary, toward Music. And quite in harmony with our foregoing judgment of both these poets, Schiller was actually the happier in drama proper, whilst Goethe shewed an unmistakable preference for the epic style of treatment.
But it was Schopenhauer who first defined the position of Music among the fine arts with philosophic clearness, ascribing to it a totally different nature from that of either plastic or poetic art. He starts from wonder at Music's speaking a language immediately intelligible by everyone, since it needs no whit of intermediation through abstract concepts (Begriffe) ; which completely distinguishes it from Poetry, in the first place, whose sole material consists of concepts, employed by it to visualise the Idea. (4 ) For according to this philosopher's so luminous definition it is the Ideas of the world and of its essential phenomena, in the sense of Plato, that constitute the 'object' of the fine arts; whereas, however, the Poet interprets these Ideas to the visual consciousness (dem anschauenden Bewusstsein) through an employment of strictly rationalistic concepts in a manner quite peculiar to his art, Schopenhauer believes he must recognise in Music itself an Idea of the world, since he who could entirely translate it into abstract concepts would have found withal a philosophy to explain the world itself. Though Schopenhauer propounds this theory of Music as a paradox, since it cannot strictly be set forth in logical terms, he also furnishes us with the only serviceable material for a further demonstration of the justice of his profound hypothesis; a demonstration which he himself did not pursue more closely, perhaps for simple reason that as layman he was not conversant enough with music, and moreover was unable to base his knowledge thereof sufficiently definitely on an understanding of the very musician whose works have first laid open to the world that deepest mystery of Music; for Beethoven, of all others, is not to be judged exhaustively until that pregnant paradox of Schopenhauer's has been solved and made right clear to philosophic apprehension.-
In making use of this material supplied us by the philosopher I fancy I shall do best to begin with a remark in which Schopenhauer declines to accept the Idea derived from a knowledge of 'relations' as the essence of the Thing-in-itself, but regards it merely as expressing the objective character of things, and therefore as still concerned with their phenomenal appearance. 'And we should not understand this character itself '-so Schopenhauer goes on to say-' were not the inner essence of things confessed to us elsewise, dimly at least and in our Feeling. For that essence cannot be gathered from the Ideas, nor understood through any mere objective knowledge; wherefore it would ever remain a mystery, had we not access to it from quite another side. Only inasmuch as every observer [lit. knower, or perceiver-Erkenner] is an Individual withal, and thereby part of Nature, stands there open to him in his own self-consciousness the adit to Nature's innermost; and there forthwith, and most immediately, it makes itself known to him as Will.' (5)
If we couple with this what Schopenhauer postulates as the condition for entry of an Idea into our consciousness, namely 'a temporary preponderance of intellect over will, or to put it physiologically, a strong excitation of the sensory faculty of the brain (der anschauenden Gehirnthätigkeit) without the smallest excitation of the passions or desires,' we have only further to pay close heed to the elucidation which directly follows it, namely that our consciousness has two sides: in part it is a consciousness of one's own self which is the will; in part a consciousness of other things, and chiefly then a visual knowledge of the outer world, the apprehension of objects. 'The more the one side of the aggregate consciousness comes to the front, the more does the other retreat.' (6)
After well weighing these extracts from Schopenhaueras principal work it must be obvious to us that musical conception, as it has nothing in common with the seizure of an Idea (for the latter is absolutely bound to physical perception of the world), can have its origin nowhere but upon that side of consciousness which Schopenhauer defines as facing inwards. Though this side may temporarily retire completely, to make way for entry of the purely apprehending 'subject' on its function (i.e. the seizure of Ideas), on the other hand it transpires that only from this inward-facing side of consciousness can the intellect derive its ability to seize the Character of things. If this consciousness, however, is the consciousness of one's own self, i.e. of the Will, we must take it that its repression is indispensable indeed for purity of the outward-facing consciousness, but that the nature of the Thing-in-itself- inconceivable by that physical [or 'visual '] mode of knowledge-would only be revealed to this inward-facing consciousness when it had attained the faculty of seeing within as clearly as that other side of consciousness is able in its seizure of Ideas to see without.
For a further pursuit of this path Schopenhauer has also given us the best of guides, through his profound hypothesis (7 ) concerning the physiologic phenomenon of Clairvoyance, and the Dream-theory he has based thereon. For as in that phenomenon the inward-facing consciousness attains the actual power of sight where our waking daylight consciousness feels nothing but a vague impression of the midnight background of our will's emotions, so from out this night Tone bursts upon the world of waking, a direct utterance of the Will. As dreams must have brought to everyone's experience, beside the world envisaged by the functions of the waking brain there dwells a second, distinct as is itself, no less a world displayed to vision ; since this second world can in no case be an object lying outside us, it therefore must be brought to our cognisance by an inward function of the brain; and this form of the brain's perception Schopenhauer here calls the Dream-organ. Now a no less positive experience is this: besides the world that presents itself to sight, in waking as in dreams, we are conscious of the existence of a second world, perceptible only through the ear, manifesting itself through sound; literally a sound- world beside the light-world, a world of which we may say that it bears the same relation to the visible world as dreaming to waking: for it is quite as plain to us as is the other, though we must recognise it as being entirely different. As the world of dreams can only come to vision through a special operation of the brain, so Music enters our consciousness through a kindred operation; only, the latter differs exactly as much from the operation consequent on sight, as that Dream-organ from the function of the waking brain under the stimulus of outer impressions.
As the Dream-organ cannot be roused into action by outer impressions, against which the brain is now fast locked, this must take place through happenings in the inner organism that our waking consciousness merely feels as vague sensations. But it is this inner life through which we are directly allied with the whole of Nature, and thus are brought into a relation with the Essence of things that eludes the forms of outer knowledge, Time and Space; whereby Schopenhauer so convincingly explains the genesis of prophetic or telepathic (das Fernste wahrnehmbar machenden), fatidical dreams, ay, in rare and extreme cases the occurrence of somnambulistic clairvoyance. From the most terrifying of such dreams we wake with a scream, the immediate expression of the anguished will, which thus makes definite entrance into the Sound-world first of all, to manifest itself without. Now if we take the Scream in all the diminutions of its vehemence, down to the gentler cry of longing, as the root-element of every human message to the ear; and if we cannot but find in it the most immediate utterance of the will, through which the latter turns the swiftest and the surest toward Without, then we have less cause to wonder at its immediate intelligibility than at an art arising from this element: for it is evident, upon the other hand, that neither artistic beholding nor artistic fashioning can result from aught but a diversion of the consciousness from the agitations of the will.
To explain this wonder, let us first recall our philosopher's profound remark adduced above, that we should never understand even the Ideas that by their very nature are only seizable through will-freed, i.e. objective contemplation, had we not another approach to the Essence-of-things which lies beneath them, namely our direct consciousness of our own self. By this consciousness alone are we enabled to understand withal the inner nature of things outside us, inasmuch as we recognise in them the selfsame basic essence that our self-consciousness declares to be our very own. Our each illusion hereanent had sprung from the mere sight of a world around us, a world that in the show of daylight we took for something quite apart from us (8): first through (intellectual) perception of the Ideas, and thus upon a circuitous path, do we reach an initial stage of undeception, in which we no longer see things parcelled off in time and space, but apprehend their generic character; and this character speaks out the plainest to us from the works of Plastic art, whose true province it therefore is to take the illusive surface (Schein) of the light-shewn world and, in virtue of a most ingenious playing with that semblance, lay bare the Idea concealed beneath. In daily life the mere sight of an object leaves us cold and unconcerned, and only when we become aware of that object's bearings on our will, does it call forth an emotion; in harmony wherewith it very properly ranks as the first aesthetic principle of Plastic art, that its imagings shall entirely avoid such references to our individual will, and prepare for our sight that calm which alone makes possible a pure Beholding of the object according to its own character. Yet the effector of this aesthetic, will-freed contemplation, into which we momentarily plunge, here remains nothing but the show of things. And it is this principle of tranquillisation by sheer pleasure in the semblance, that has been extended from Plastic art to all the arts, and made a postulate for every manner of aesthetic pleasing. Whence, too, has come our term for beauty (Schönheit); the root of which
