(ββ) And, secondly, with the advent of a free self-consciousness is bound up the freedom of an assured art of its own. The folk-song sings forth, just as any natural song, straight from the heart. A free art, however, is aware of itself; it requires a knowledge and desire of that which it produces; and requires culture to promote this knowledge, as also an executive power, which is expert in the finest composition. When, consequently, genuine epic poetry has to conceal the individual creative power of the poet, or rather it lies with the entire character of the age of its origin that such should not yet be visible, this result is merely because of the fact that the Epos deals with the nation's positive existence rather than that which issues from the personal life of the poet himself, and that it is not present in poetry in such a close personal relation, but rather appears as a self-evolved product essentially independent. In lyrical poetry, on the contrary, the creative activity no less than the content are inseparable from the inner life, and are bound to declare themselves as such in actual fact.
(γγ) In this respect, later forms of lyric art are expressly distinguishable from the folk-song. There are, no doubt, folk-songs which originate contemporaneously with the works of a genuine lyrical art. These latter, however, belong to a range and type of individuals such as—far from participating in more modern stages of artistic culture—are, in the entire nature of their general outlook, not yet liberated from the immediate popular sense. We must, however, not regard this distinction between the Lyric of the folk-song and the artistic poem as though it was only when reflection and the artistic consciousness, in union with deliberate executive ability, appear with all the elegance of such a union, that the Lyric attains to its perfection. Such a notion would really amount to this—that a Horace, for instance, and the Roman lyric poets generally, were to be reckoned among the finest writers of this type, or even in their own range that the Master Singers were preferable to the preceding epoch of the genuine Minnesong. Such an extreme deduction from our previous statement is not justified. What we ought to conclude is this, that individual imagination and art directed to the service of this very self-consistent personal life, which in fact constitutes its principle, presupposes also, for the basis of their true perfection, a free and self-trained recognition of imaginative idea no less than artistic activity.
(γ) We have our final phase of composition to distinguish from those already discussed. The folk-song appears before the true elaboration of a prosaically organized condition of actual conscious life. Lyric poetry of the truly artistic type, on the other hand, wrests itself away from the prosaic coordination which surrounds it, and creates from the poet's imagination, in its acquired independence, a new poetic world of inward observation and emotion, by means of which, for the first time, the true content and type of expression truly adequate to the human soul, as seen from within, becomes the object of vital art. There is, however, over and above this, a form of intelligence which, from this point of view, stands in a more exalted position than the imagination of the emotional or conceptive life, inasmuch as it is able, with more penetrative universality and more necessary coalescence to bring its content before our free cognition than is ever possible to art. This is philosophical thought. Conversely, however, this form is attached to the abstract condition of being exclusively evolved in the medium of thought, posited as wholly ideal universality; and, in consequence, the concrete man may find himself also constrained to express the content and the results of his philosophical consciousness in a concrete way, that is, as permeated by his temperament and sensuous perception, his imagination and feeling, in order thereby to possess and exhaust the absolute expression of all that engages either soul or intellect.
From such a standpoint we may distinguish between two principal types of conceptive activity. It may, in short, either be the imagination which, straining beyond its own domain, struggles with the movement of pure thinking, without successfully attaining the clarity and secured exactness of philosophical exposition. In this case the Lyric is for the most part the ebullition of a soul engaged in strife and contention, which in its fermentation does violence both to art and abstract thought. It transgresses one province without the ability to make itself at home in another. Or we may find that it is rather the tranquil movement of philosophical thought in its essential medium, which may seek to animate its clearly grasped and systematically developed thoughts with emotion, to make them perceptible to sensuous apprehension, and to exchange the explicit scientific process and sequence in its causal necessity for that free play of particular aspects, beneath the apparently loose connection of which art is the more compelled to conceal their ideal bonds of association in proportion as it is disinclined to narrow itself to the jejune style of purely didactic exposition. As an illustration of this latter tendency, we may point to many of Schiller's poems.
2. PARTICULAR ASPECTS OF LYRICAL POETRY
Having thus considered the general character of the content of lyric poetry, and the mode of its expression, as also the varied grades of culture which are more or less consonant with its fundamental principle, it will be our further task to examine these general points of view more nearly in the detail of their more important features and relations.
Here, too, I ought at starting once again to emphasize the distinction which obtains between epic and lyrical poetry. In our consideration of the former we directed our attention above all to the primitive national Epos, and merely referred incidentally to the inadequate collateral branches, as also to the poet in his creative capacity. This we are unable to do in the case of the type under discussion. On the contrary, we shall find that subjects of the greatest importance invite our review as respects the individual creative power; and, on the other hand, in respect to the classification of the several types in which lyrical poetry, whose general principle it is to disintegrate and isolate the content and its configurations, is respectively differentiated. We may define the subsequent course of our investigation as follows:
First, our attention will be directed to the lyrical poet himself.
Secondly, we propose to examine the lyrical work of art as the creation of the individual poet's imagination.
Thirdly, we shall classify the types which are deducible from the general notion of lyrical composition.