86 A. w. schlegel's general survey of the drama. grandeur, dignity, and mildness. Here superstition, elsewhere the tyrant of human endowments, seemed glad to lend a hand to their most free development; it cherished the art by which it was adorned, and out of idols grew ideals. .But greatly as the Greeks succeeded in the Beautiful and even the Moral, we can concede to their culture no higher character than that of a refined and dignified sen- suality. Of course this must be understood in the general and in the gross. Occa- sional dim forebodings of philosophers, lightning-gleams of poetic inspiration, these form the exception. Man can never altogether turn his back upon the Infinite ; some evanid recollections will testify of the home he has lost ; but the point to be considered is, what is the predominant tendency of his endeavours? Religion is the root of man's being. Were it possible for him to renounce all religion, even that which is unconscious and independent of the will, he would become all surface, no heart nor soul. Shift this centre in any degree, in the same degree will the system of the mind and affections be modified in its entire line of effect. And this was brought about in Europe by the introduction of Christianity. This sublime and beneficent religion regenerated the decrepit worn-out old world, became the leading pzinciple in the history of the modern nations, and at this day, when many conceit themselves to have out-grown its guidance, they are more influenced by it, in their views of all human affairs, than they are themselves aware. Next to Christianity, the mental culture of Europe, since the commencement of the middle ages, was decidedly influenced by the German race of northern invaders, who infused new quickening into a degenerated age. The inclemency of northern nature drives the man more inward upon himself, and what is lost in sportive develop- ment of the sensitive being is amply compensated, wherever there are noble endow- ments, in earnestness of spirit. Hence the frank heartiness with which the old German tribes welcomed Christianity; so that among no other race of men has it penetrated so deeply into the inner man, approved itself so energetic in its effects, and so interwoven itself with all human sensibilities. The rugged but honest heroism of the northern conquerors, by admixture of Chris- tian sentiments, gave rise to chivalry, the object of which was to guard the practice of arms, by vows which were looked upon as sacred, from that rude and base abuse of force into which it is so apt to decline. One ingredient in the chivalrous virtue was a new and more delicate spirit of love, considered as an enthusiastic homage to genuine female excellence, which was now for the first time revered as the acme of human nature, and, exalted as it was by religion under the form of virgin maternity, touched all hearts with an undefinable intimation of the mystery of pure love. As Christianity did not, like the heathen worship, content itself with certain exterior performances, bvit laid claim to the whole inner man with all its remotest thoughts and imaginations, the feeliug of moral independence took refuge in the domain of Jionour; a kind of secular morality which subsisted along with that of religion, and often came in collision therewith, but yet akin to it in so far as it never calculated consequences, but attached absolute sanctity to principles of action elevated as articles of faith above all inquisition of a misplaced ratiocination. Chivalry, love, and honour are, together with religion itself, the subjects of that natural poetry which poured itself forth with incredible copiousness in the middle ages, and preceded a more conscious and thoughtful cultivation of the romantic spirit. This sera too hud its mythology, consisting in chivalrous fables and religious legends, but its marvellous and its heroism formed a perfect contrast to those of the ancient mythology.
