This longing of the highly sophisticated person to get back to the primitive and naïve and unconscious, or what amounts to the same thing, to shake off the trammels of tradition and reason in favor of free and passionate self-expression, underlies, as I have pointed out, the conception of original genius which itself underlies the whole modern movement. A book reflecting the primitivistic trend of the eighteenth century, and at the same time pointing the way, as we shall see presently, to the working out of the fundamental primitivistic contrast between the natural and the artificial in the romanticism of the early nineteenth century, is Schiller’s “Essay on Simple and Sentimental Poetry.” The poetry that does not “look before or after,” that is free from self-questioning and self-consciousness, and has a childlike spontaneity, Schiller calls simple or naïve. The poet, on the other hand, who is conscious of his fall from nature and who, from the midst of his sophistication, longs to be back once more at his mother’s bosom, is sentimental. Homer and his heroes, for example, are naïve; Werther, who yearns in a drawing-room for the Homeric simplicity, is sentimental. The longing of the modern man for nature, says Schiller, is that of the sick man for health. It is hard to see in Schiller’s “nature” anything more than a development of Rousseau’s primitivistic Arcadia. To be sure, Schiller warns us that, in order to recover the childlike and primitive virtues still visible in the man of genius, we must not renounce culture. We must not seek to revert lazily to an Arcadia, but must struggle forward to an Elysium. Unfortunately Schiller’s Elysium has a strange likeness to Rousseau’s Arcadia; and that is because Schiller’s own conception of life is, in the last analysis, overwhelmingly sentimental. His most Elysian conception, that of a purely æsthetic Greece, a wonderland of unalloyed beauty, is also a bit of Arcadian sentimentalizing. Inasmuch as Rousseau’s state of nature never existed outside of dreamland, the Greek who is simple or naïve in this sense is likewise a myth. He has no real counterpart either in the Homeric age or any other age of Greece. It is hard to say which is more absurd, to make the Greeks naïve, or to turn Horace into a sentimentalist. One should note how this romantic perversion of the Greeks for which Schiller is largely responsible is related to his general view of the imagination. We have seen that in the “Æsthetic Letters” he maintains that if the imagination is to conceive the ideal it must be free; and that to be free it must be emancipated from purpose and engage in a sort of play. If the imagination has to subordinate itself to a real object it ceases in so far to be free. Hence the more ideal the imagination the farther it gets away from a real object. By his theory of the imagination, Schiller thus encourages that opposition between the ideal and the real which figures so largely in romantic psychology. A man may consent to adjust a mere dream to the requirements of the real, but when his dream is promoted to the dignity of an ideal it is plain that he will be less ready to make the sacrifice. Schiller’s Greece is very ideal in the sense I have just defined. It hovers before the imagination as a sort of Golden Age of pure beauty, a land of chimeras that is alone worthy of the æsthete’s habitation. As an extreme type of the romantic Hellenist, one may take Hölderlin, who was a disciple at once of Schiller and of Rousseau. He begins by urging emancipation from every form of outer and traditional control in the name of spontaneity. “Boldly forget,” he cries in the very accents of Rousseau, “what you have inherited and won – all laws and customs – and like new-born babes lift up your eyes to godlike nature.” Hölderlin has been called a “Hellenizing Werther,” and Werther, one should recollect, is only a German Saint-Preux, who is in turn, according to Rousseau’s own avowal, only an idealized image of Rousseau. The nature that Hölderlin worships and which is, like the nature of Rousseau, only an Arcadian intoxication of the imagination, he associates with a Greece which is, like the Greece of Schiller, a dreamland of pure beauty. He longs to escape into this dreamland from an actual world that seems to him intolerably artificial. The contrast between his “ideal” Greece and reality is so acute as to make all attempt at adjustment out of the question. As a result of this maladjustment his whole being finally gave way and he lingered on for many years in madness.
The acuteness of the opposition between the ideal and the real in Hölderlin recalls Shelley, who was also a romantic Hellenist, and at the same time perhaps the most purely Rousseauistic of the English romantic poets. But Shelley was also a political dreamer, and here one should note two distinct phases in his dream: a first phase that is filled with the hope of transforming the real world into an Arcadia58 through revolutionary reform; and then a phase of elegiac disillusion when the gap between reality and his ideal refuses to be bridged.59 Something of the same radiant political hope and the same disillusion is found in Wordsworth. In the first flush of his revolutionary enthusiasm, France seemed to him to be “standing on the top of golden hours” and pointing the way to a new birth of human nature:
Bliss was it in that dawn to be alive,
But to be young was very heaven! O times,
In which the meagre stale forbidding ways
Of custom, law and statute, took at once
The attraction of a country in romance!
When it became evident that the actual world and Utopia did not coincide after all, when the hard sequences of cause and effect that bind the present inexorably to the past refused to yield to the creations of the romantic imagination, what ensued in Wordsworth was not so much an awakening to true wisdom as a transformation of the pastoral dream. The English Lake Country became for him in some measure as it was later to be for Ruskin, the ivory tower into which he retreated from the oppression of the real. He still continued to see, if not the general order of society, at least the denizens of his chosen retreat through the Arcadian mist, and contrasted their pastoral felicity with the misery of men “barricadoed in the walls of cities.” I do not mean to disparage the poetry of humble life or to deny that many passages may be cited from Wordsworth that justify his reputation as an inspired teacher: I wish merely to point out here and elsewhere what is specifically romantic in the quality of his imagination.
After all it is to Rousseau himself even more than to his German or English followers that one needs to turn for the best examples of the all-pervasive conflict between the ideal and the actual. The psychology of this conflict is revealed with special clearness in the four letters that he wrote to M. de Malesherbes, and into which he has perhaps put more of himself than into any other similar amount of his writing. His natural indolence and impatience at the obligations and constraints of life were, he avows to M. de Malesherbes, increased by his early reading. At the age of eight he already knew Plutarch by heart and had read “all novels” and shed tears over them, he adds “by the pailful.” Hence was formed his “heroic and romantic taste” which filled him with aversion for everything that did not resemble his dreams. He had hoped at first to find the equivalent of these dreams among actual men, but after painful disillusions he had come to look with disdain on his age and his contemporaries. “I withdrew more and more from human society and created for myself a society in my imagination, a society that charmed me all the more in that I could cultivate it without peril or effort and that it was always at my call and such as I required it.” He associated this dream society with the forms of outer nature. The long walks in particular that he took during his stay at the Hermitage were, he tells us, filled with a “continual delirium” of this kind. “I peopled nature with beings according to my heart. … I created for myself a golden age to suit my fancy.” It is not unusual for a man thus to console himself for his poverty in the real relations of life by accumulating a huge hoard of fairy gold. Where the Rousseauist goes beyond the ordinary dreamer is in his proneness to regard his retirement into some land of chimeras as a proof of his nobility