But the holy light of Christianity, even after the Vendish tribes had embraced its doctrines, did not clear up the darkness of their fate.

The whole humiliating relation between masters and serfs in Germany, which still degraded the last century, was unknown to the free ancient Germans, among whom only the prisoner of war was a slave; and is derived from the period of the submission of the Vendes. The Germans indeed seem to have considered them as an inferior race, and treated them accordingly. The contempt with which the old historians speak of them, is revolting to every liberal and unprejudiced mind, and can hardly be explained. For the Sorabians seem to have been at the time of their submission, superior on the whole to the Germans in respect to civilization; although in consequence of this contemptuous treatment, they in the course of time fell far behind them. Despised and oppressed, they were kept for centuries in a state of ignorance and neglect; from which, it seems, they could only escape by renouncing their Slavic peculiarities, and above all their language.

The use of this latter before courts of justice was in the fourteenth century forbidden by law throughout most of the country. In the beginning of the same century, the Vendish language was still sometimes heard at Leipzig, but not afterwards. In the villages also it became wholly extinct fifty or a hundred years later; and only single words pa.s.sed over into the German language. But this was not the case with their usages and other national peculiarities; there are still several tribes, nay the peasants of whole provinces in this part of Germany, in whom the Slavic origin can be distinctly traced.[4]

Their language however was driven into the remotest eastern corner of their former extensive territory; and is there, and only there, still to be heard. We speak of the province called Lusatia, situated between Saxony, Bohemia, Silesia, and Brandenburg, of which the greatest part is at present under the Prussian dominion, and the smallest but richest portion under that of Saxony.

_Lus.h.i.tze_, Lusatia, Germ. _Lausitz_, signifies in Slavic, a low marshland. This name was formerly applied only to the north-eastern part of this province, or Lower Lusatia, which is, or was at least at the time of the Vendish settlement, a country of that description. At a later period, the name was carried over very improperly to the south-western part, or Upper Lusatia, a beautiful and mountainous region. Lusatia was given by Henry I, as a fief, to the margrave of Meissen. In the course of the following centuries, its two parts were repeatedly separated and reunited, alternately under the dominion of the last named margrave, of Poland, or of Bohemia, without however belonging to the German empire. In the fourteenth century it was at length incorporated with Bohemia, and remained so for nearly three hundred years. To this circ.u.mstance alone the partial preservation of the Vendish language is to be ascribed. At the peace of Prague, A.D.

1636, it was allotted to Saxony. At the congress of Vienna in 1815, it was a.s.signed, with the exception of the smaller half of Upper Lusatia, to Prussia, to which monarchy it still belongs.

1. _Language of the Sorabians in Upper Lusatia_.

The cities of Bautzen, Zittau, Kamenz, Lobau, and their districts, form the Saxon part of Upper Lusatia. Of its 195,000 inhabitants, about the fourth or fifth part still speak the Vendish language. In the north-eastern part of Upper Lusatia, which belongs to Prussia, there is about the same proportion of Vendish inhabitants. In both territories the whole number of Vendes is about 100,000. Their language is very nearly related to the Bohemian; where the Sorabians of Lower Lusatia and the Poles p.r.o.nounce the letter _h_, the Upper Lusatians and Bohemians give the sound of _g_. Both Lusatian dialects have of course lost very many of their original peculiarities; thus both have adopted the article from the German language.

The Reformation exhibited here, as every where, its favourable influence on the vernacular language. The bishops of Meissen, to whose diocese Lusatia belonged, had indeed repeatedly admonished the priests and curates, to whose care the spiritual welfare of the poor Slavic Lusatians was intrusted, to learn the language of the people; but no particular pains was taken; and the Romish clergy, who spoke of the natives with the utmost contempt, were quite satisfied to hear the people say _Amen_ and _Kyrie Eleison_ after their own Latin prayers.

As Lusatia lies near to the scene of Luther's earliest influence, the Gospel was preached early to the Slavic inhabitants by some of his followers; and it had the natural consequence, that the Romish clergy also began to give some attention to the vernacular language. In 1550, if not before, a Sorabian translation of the New Testament, the ma.n.u.script and perhaps the autograph of which is preserved in the library of Berlin, was completed; but it was never printed; probably because during the melancholy period of the "Interim" so called, which commenced about that time, the energies of the Protestants were in some measure paralyzed. Towards the end of the century Luther's smaller Catechism, and several other religious and doctrinal tracts, were translated from the German, mostly by clergymen, and introduced into the schools; chiefly the village schools; for the cities were steadily becoming more and more Germanized.

The neglect and decline of the Sorabian population was however always painfully felt by some patriotic individuals; and the very injudicious and tyrannic attempts of their German rulers, during the seventeenth century, to eradicate the language and supplant it by the German, found in all places only a reluctant and forced submission. But the effect of appointing every where German magistrates and German pastors was irresistible. The language was gradually forgotten by the rising generation; and hardly a Vendish book was printed during the first three quarters of the seventeenth century. Indeed hardly any one knew how to write in a language, the orthography and grammar of which had not yet been subjected to any rules or principles.

In 1679 the Jesuit Jacob Ticinus, a native of Lusatia, in a little Latin pamphlet, advised his countrymen to adopt the rules of orthography current in the Bohemian language, so nearly related to their own.[5] But the Protestants among them, who const.i.tuted the princ.i.p.al part in number and respectability, rejected his advice; and preferred to adopt the rules established shortly afterwards by a German clergyman, Z.J. Bierling.[6] This was a system between the Bohemian and the German, and is still observed. It was probably a sense of the approaching danger of an ultimate total extirpation of their language, that roused the slumbering Vendes again to some efforts. Parts of the Gospels were published towards the close of the same century by Michael Frenzel; and in 1706 the whole New Testament appeared in a Vendish translation, conformed to Luther's German one.

A translation of the whole Bible, made by several Protestant clergymen, was first published in 1729; and has been twice reprinted.

A version for Catholics, by A. Swotlik, is extant in ma.n.u.script. A German hymn-book for the latter already existed in 1696; and in 1710 the Protestants were likewise supplied with one. In the former the orthography of Ticinus was followed; while the latter was printed according to the system of Bierling. Thus this handful of people, surrounded by German adversaries and underminers of their nationality, and who would have had hard work enough even if they had stood as one man in their own defence, were split into parties, even in things the most indifferent; and thus made their own weakness still weaker.

The Protestants succeeded at last in the establishment of a seminary for the education of Vendish ministers at Leipzig in 1716. Another was inst.i.tuted at Wittenberg, A.D. 1749. Their literature continued to be almost exclusively of a religious kind; and consisted mostly of translations from the German. Another _Wendische Grammatica_ was written by G. Matthei, one of the translators of the Vendish Bible. A dictionary was prepared by Frencel.[7] Both works can now only be considered as curiosities. The latter proceeds upon the firm conviction, that the Slavi were originally Hebrews; and contrives to point out in all the substantives or nouns of the Sorabian language a certain degree of a.n.a.logy. The only philological works, which will be of use to those who may wish to study this Slavic dialect in our day, is a short grammar by Seiler,[8] and a more modern one by J.P. Jordan.

The latter has adopted the system of orthography best adapted to the language, viz. that introduced by Dobrovsky for the Bohemian.[9]

The Upper Lusatian dialect has acquired in this way a degree of cultivation, which of course, since most of those who speak and read it are of the common people, comparatively few are able to appreciate.

In religious hymns, there is no deficiency; and several cantos of Klopstock's Messiah have been translated into it by Mohn, in the measure of the original. In regard to the popular songs of the Sorabians, a kind of poetry in which most Slavic nations are so rich, no pains was taken until recently to discover whether they had any or not. But when on the publication of the remarkable Servian ballads, the interest of the German public in this species of poetry became strongly excited, the Saxon minister of state, baron Nost.i.tz, himself an esteemed German poet, turned his attention particularly to this subject; and succeeded in collecting several little songs full of that sweet, half pensive, half roguish feeling, which characterizes Slavic popular poetry in general. They were translated by him and communicated in ma.n.u.script to his friends: but whether they have ever been printed we are not informed.

This subject, however, was not long suffered to rest. Two societies have been formed within the last twelve years, one at Breslau among the students of the university natives of Lusatia; the other at Bautzen among the scholars of the Gymnasium or High School; for the promotion of their native language and extending the knowledge of the antiquities of their country. Both these societies of the rising generation are favoured and a.s.sisted by gentlemen who take a general interest in Slavic affairs. Another learned society, called "The Scientific society of Upper Lusatia," a union of scholars, had been founded previously. In 1836, this society offered a premium for collecting a certain number of genuine songs with their melodies, still extant among the common people. The result has been a very valuable collection. The first numbers appeared in 1841; and the whole will form a standard work in the literature of popular poetry. It was an agreeable surprise to find, that even these isolated Slavic tribes, who have been so long separated from other nations related to them, were still in possession of a store of genuine Slavic ballads and ancient melodies; while, on the other hand, many other ballads were found among them, in which the influence of their German neighbours, or perhaps their own influence on the latter, could be distinctly traced. Ballads and ditties, known to have been sung centuries before in Hessia or on the Rhine, rose suddenly from the night of an unheeded existence: disguised, indeed, but easily recognized, in a Slavic dress, which bore indications of the same antiquity.[10]

2. _Language of the Sorabians in Lower Lusatia_.

Lower Lusatia, or the north-eastern part of the Lusatian territory, together with the adjacent circle of Cotbus in Brandenburg, has about the same number of Vendish inhabitants as the upper province. The dialect they speak has a strong affinity with the Polish; but is, like that of their brethren in Upper Lusatia, corrupted by German interpolations, and even in a still greater degree. It is obviously on the decline; and we can only expect, that after the lapse of a hundred years or less, no other vestige of it will be left than written or printed doc.u.ments.

The first book known to have been printed in this dialect, which is written according to a peculiar combination of the German letters, is Moller's Hymns, Catechism, and Liturgy, Bautzen 1574. Their present literature, like that of Upper Lusatia, is confined to works for religious instruction, grammars, and dictionaries. Of the former they possess no small number. They have also a complete version of the Bible. The New Testament was translated for them as early as 1709, by Fabricius, and printed together with the German text. It has been repeatedly reprinted; and in the year 1798 a translation of the Old Testament by Fritze was added.[11]

FOOTNOTES:

[Footnote 1: Herder, in his _Volkslieder_, communicated a popular ballad from this dialect. See _Literatur und Kunst_, Vol. VII. p. 126, edit. of 1827-30.]

[Footnote 2: "On a certain day all the inhabitants of Kief were a.s.sembled on the banks of the Dnieper, and on a signal from the monarch, all plunged into the river, some to the waist, others to the neck; parents held their children in their arms while the ceremony was performed by the priests in attendance. Thus a nation received baptism, not only without murmuring, but with cheerfulness; for all were convinced that a religion, embraced by the sovereign and boyards, must necessarily be the best in the world" Foreign Quart. Review, Art.

on Karamsin's History of Russia, Vol. III. p. 160. Compare Henderson's Travels in Russia, p. 191.]

[Footnote 3: See Cramer's _Pommersche Kirchen Historie_, LI. c. 29.]

[Footnote 4: Among others the peasants of the duchy of Altenburg, who are highly respectable through a certain degree of cultivation rare among German peasants, and distinguished for their wealth and prosperous condition. Although long since perfectly Germanized, certain Vendish usages have been kept up among them, more especially at weddings and similar festivals, the details of which are very interesting.]

[Footnote 5: _Principia linguae Vandalicae seu Wendica_, Prague 1679-1682.]

[Footnote 6: _Didascalia sive Orthographia Vandalica_, Bautzen 1689.]

[Footnote 7: _De Originibus linguae Sorabicae_ M. Abrah. Frencelij, Budiss. et Zwickau 1693-96.]

[Footnote 8: _Kurzgefa.s.ste Grammatik der Sorben-Wendischen Sprache_, Bautzen 1828.]

[Footnote 9: _Grammatik der wendisch-sorbischen Sprache in der Ober Lausitz. Im Systeme Dubrovsky's abgefa.s.st_, von J.P. Jordan, Prague 1841. Here may be mentioned also, _Maly Sserb_, i.e. _der kleine Serbe, wendische-deutsche Gesprache etc. mit einem wendisch-deutschen und deutsch-wendischen Wurterbuch, etc._ von J.E. Schmaler, Bautzen 1841.--There exists besides this only one Sorabian Dictionary, and this in Latin, _Vocabularium latino-sorbic.u.m_, by G.A. Swotlik, Bautzen 1721.]

[Footnote 10: _Volkslieder der Wenden in der Ober und Nieder Lausitz, und mit den Sangweisen, deutsher Uebersetzung_, etc. herausgegeben von Leopold Haupt und J.E. Schmaler, Grimma 1841, 2 vols. The second volume contains the songs in the dialect of Lower Lusatia.]

[Footnote 11: Philological works on this dialect are the following: Hauptmann's _Wendische Sprachlehre_, Lubben 1761. _Kurze Anleitung zur Wend. Sprache_, 1746. Megiseri _Thesaurus Polyglottus_, Frankf. 1603; including the Lower Lusatian. Several vocabularies of this dialect are extant in ma.n.u.script; see Schaffarik's _Geschichte_, p. 486.]

PART IV.

SKETCH OF THE POPULAR POETRY OF THE SLAVIC NATIONS.

In the preceding view of the literature of the Slavic nations, we have abstained from giving any specimens of their poetry. A _few_ would not have satisfied the reader, and could not have done justice to poets, who each for himself has a literary character of his own; and _many_ would have at least doubled the size of this volume. Shukovsky, Pushkin, Mickewicz, Brodzinski, Krasinski, Kollar--each, as we said, has an individual poetical character of his own, of which the reader could have gathered no just idea without a whole series of their productions; and these even then would have lost half their value in a translation. Yet they all have little of that peculiar _Slavic_ character, which belongs still in some degree to all Slavic nations; and which is so strikingly expressed in their POPULAR POETRY.

Our remark respecting the loss of the princ.i.p.al charms which all poetical productions have to undergo, when clothed in a foreign dress, applies as well to popular poetry as to the works of literature, and even more. Indeed, if any kind of poetry must needs lose half its beauties in a translation, the truth of the Latin saying, _Dulcius ex ipsa fonte bibuntur aguae_, will never be more readily acknowledged, than in respect to the idiomatic peculiarities of popular ballads.

This holds good princ.i.p.ally of merely lyric productions, the only kind of songs which are left to some of the Slavic tribes. They are grown into the very bone and marrow of the language itself; and a congenial spirit can at the utmost imitate, but never satisfactorily translate them. And yet they are the most essential features in the physiognomy of a people; or, as Gorres expresses it, they are like pulse and breath, the signs and the measure of the internal life. "While the great _epic_ streams," as this ingenious writer justly says, "reflect the character of a whole wide-spread river-district, in time and history, these lyric effusions are the sources and fountains, which, with their net-work of rills, water and drain the whole country; and, bringing to light the secrets of its inmost bowels, pour out into lays its warmest heart's blood." [1] We therefore give the specimens of Slavic popular poetry, which we here present to the reader, not merely as poems to be admired, but rather as characteristic features of the mental condition of the respective nations, and of their manner of thinking and feeling.

This is the age of utilitarianism. The Genius of poetry still lives indeed, for he is immortal; but the period of his living power is gone. His present dwelling is the study; the sphere of his operations the parlour; the scene, where his exhibitions are displayed in a dress of morocco and gold, is the centre table of the rich and the genteel.

_Popular poetry_,--we do not mean that divine gift, the dowry of a few blessed individuals; we mean that general productiveness, which pervades the ma.s.s of men as it pervades Nature,--popular poetry, among all the nations of Europe, is only a dying plant. Here and there a lonely relic is discovered among the rocks, preserved by the invigorating powers of the mountain air; or a few sickly plants, half withered in their birth, grow up in some solitary valley, hidden from the intrusive genius of modern improvement and civilization, who makes his appearance with a brush in his hand, sweeping mercilessly away even the loveliest flowers which may be considered as impediments in his path. Twenty years hence, and a trace will not be left, except the dried specimens which the _amateur_ lays between two sheets of paper, and the copies preserved in cabinets.

Among the nations of the Slavic race alone is the living flower still to be found, growing in its native luxuriance; but even here, only among the Servians and Dalmatians in its full blossom and beauty. For centuries these treasures have been buried from the literary world.

Addison, when he endeavored to vindicate his admiration of the ballad of "Chevy-Chace," by the similarity of some of its pa.s.sages with the epics of Virgil and Homer, had not the remotest idea, that the immortal blind bard had found his true and most worthy successors among the likewise blind poets of his next Hyperborean neighbours. The merit of having lifted at last the curtain from these scenes, belongs to Germany, chiefly to Herder. But only the few last years have allowed a more full and satisfactory view of them.

In laying before our readers a sketch of Slavic popular poetry, we must renounce at once any attempt at chronological order. Slavic popular poetry has yet no history. Not that a considerable portion of it is not very ancient. Many mysterious sounds, even from the gray ages of paganism, reach us, like the chimes of distant bells, unconnected and half lost in the air; while, of many other songs and legends, the colouring reminds us strongly of their Asiatic home. But the wonderful tales they convey, have mostly been only confined to tradition; especially there, where the fountain of poetry streamed; and streams still, in the richest profusion, namely, in Servia. Handed down from generation to generation, each has impressed its mark upon them. Tradition, that wonderful offspring of reality and imagination, affords no safer basis to the history of poetry, than to the history of nations themselves. To dig out of dust and rubbish a few fragments of ma.n.u.scripts, which enable us to cast one glance into the night of the past, has been reserved only for recent times. Future years will furnish richer materials; and to the inquirer, who shall resume this subject fifty years after us, it may be permitted to reduce them to historical order; while we must be contented to appreciate those, which are before our eyes, in a moral and poetical respect.

The Slavi, even when first mentioned in history, appear as a singing race. Procopius, relating the surprise of a Slavic camp by the Greeks, states that the former were not aware of the danger, having lulled themselves to sleep by singing.[2] Karamzin, in his history of the Russian empire, narrates, on the authority of Byzantine writers, that the Greeks being at war with the Avars, about A.D. 590, took prisoners three Slavi, who were sent from the Baltic as amba.s.sadors to the Khan of the Avars. These envoys carried, instead of weapons, a kind of guitar. They stated, that, having no iron in their country, they did not know how to manage swords and spears; and described singing and playing on the guitar as one of the princ.i.p.al occupations of their peaceful life.[3] The general prevalence of a musical ear and taste among all Slavic nations is indeed striking. "Where a Slavic woman is," says Schaffarik, "there is also song. House and yard, mountain and valley, meadow and forest, garden and vineyard, she fills them all with the sounds of her voice. Often, after a wearisome day spent in heat and sweat, hunger and thirst, she animates, on her way home, the silence of the evening twilight with her melodious songs. What spirit these popular songs breathe, the reader may learn from the collections already published. Without encountering contradiction, we may say, that among no other nation of Europe does natural poetry exist to such an extent, and in such purity, heartiness, and warmth of feeling, as among the Slavi." [4]

Although we recognize in the last sentence the voice of a Slavic enthusiast, we copy the whole of his remarks as perfectly true; and would only add, that we do not consider "heartiness and warmth of feeling" more a characteristic feature of Slavic than of Teutonic popular poetry. As for the purity and universality with which popular poetry is preserved among the Slavic nations, we strongly fear, that the chief cause of these advantages lies in the barrenness of their literature, and in the utter ignorance among the common people even of its elements.

Before we attempt to carry our reader more deeply into this subject, we must ask him to divest himself as much as possible of his personal and national feelings, views, and prejudices, and to suffer himself to be transported into a world foreign to his habitual course of ideas.

Human feelings, it is true, are the same every where; but we have more of the artificial and fact.i.tious in us than we are aware of. And in many cases, we hold, that it is not the worst part of us; for we are far from belonging to the cla.s.s of advocates of mere nature. The reader, for instance, must not expect to find in all the immense treasure of Slavic love-songs, adapted to a variety of situations, a single trace of _romance_, that beautiful blossom of Christianity among the Teutonic races. The love expressed in the Slavic songs is the natural, heartfelt, overpowering sensation of the human breast, in all its different shades of tender affection and glowing sensuality; never elevating but always natural, always unsophisticated, and much deeper, much purer in the female heart, than in that of man. In their heroic songs, also, the reader must not expect to meet with the chivalry of the more western nations. Weak vestiges of this kind of exaltation, with a few exceptions, are to be found among those Slavic nations only, who, by frequent intercourse with other races, adopted in part their feelings. The gigantic heroism of the Slavic Woiwodes and Boyars is not the bravery of honour; it is the valour of manly strength, the valour of the heroes of Homer. The Servian hero, Marko Kralyewitch, was regarded by Goethe as the personification of _absolute_ heroism; but even Marko does not think it beneath him to flee, when he meets one stronger than himself. These are the dictates of nature, which only an artificial point of honour can overcome.

But, for the full enjoyment of Slavic popular poetry, we must exact still more from the reader. He must not only divest himself of his habitual ideas and views, but he must adopt foreign views and prejudices, in order to understand motives and actions; for the Oriental races are far from being more in a state of pure nature than ourselves. He will have to transport himself into a foreign clime, where the East and the West, the North and the South, blend in wonderful amalgamation. The suppleness of Asia and the energy of Europe, the pa.s.sive fatalism of the Turk and the active religion of the Christian, the revengeful spirit of the oppressed, and the child-like resignation of him who cheerfully submits,--all these seeming contradictions find an expressive organ in Slavic popular poetry. Even in respect to his moral feelings, the reader will frequently have to adopt a different standard of right and wrong.

Actions, which a Scotch ballad sometimes shields by a seductive excuse,--as for instance in the case of "Lady Barnard and Little Musgrave," where we become half reconciled to the violation of congujal faith by the tragic end of the transgressors,--are detestable crimes in the eyes of the Servian poet. On the other hand, he relates with applause deeds of vengeance and violence, which all feelings of Christianity teach us to condemn; and even atrocious barbarities, which chill our blood, he narrates with perfect composure. This latter remark refers, in fact, chiefly to the ancient epics of the Servians. Much less of barbarism and wild revenge meets us in their modern productions, namely, the epic poems relating to the war of deliverance in the beginning of the present century; although their oppressors had given them ample cause for a merciless retaliation. In the shorter and more lyric songs, of which a rich treasure is the property of most Slavic nations, and in which their common descent is most strikingly manifested, there prevails a still purer morality, and the most tender feelings of the human breast are displayed.

It was on account of this decidedly exotic character of Slavic popular poetry, that, when the author of the present work first published a German version of the Servian popular songs, Goethe considered it as an advantage, that the work of translation had fallen into the hands of a lady. Only a female mind, the great poet thought, was capable of the degree of accommodation requisite to clothe the "barbarian poems"