it
broke up into male and female, and that sexual attraction is a desire
to restore the lost unity. In a very learned essay _On Diotima_,
published in 1797--Diotima is the woman of whose relation to Socrates
we get a glimpse in Plato's _Symposium_--there is much that
foreshadows _Lucinda_. Let two or three sentences suffice. "What is
uglier than the overloaded femininity, what is more loathesome than
the exaggerated masculinity, that rules in our customs, our opinions,
and even in our better art?" "Precisely the tyrannical vehemence of
the man, the flabby self-surrender of the woman, is in itself an ugly
exaggeration." "Only the womanhood that is independent, only the
manhood that is gentle, is good and beautiful."

In 1796 Friedrich Schlegel joined his brother at Jena, where Fichte
was then expounding his philosophy. It was a system of radical
idealism, teaching that the only reality is the absolute Ego, whose
self-assertion thus becomes the fundamental law of the world. The
Fichtean system had not yet been fully worked out in its metaphysical
bearings, but the strong and engaging personality of its author gave
it, for a little while, immense prestige and influence. To Friedrich
Schlegel it seemed the gospel of a new era sort of French Revolution
in philosophy. Indeed he proclaimed that the three greatest events of
the century were the French Revolution, Fichte's philosophy, and
Goethe's _Wilhelm Meister_. This last, which appeared in 1796 and
contained obvious elements of autobiography, together with poems and
disquisitions on this and that, was admired by him beyond all measure.
He saw in it the exemplar and the program of a wonderful new art which
he proposed to call "Romantic Poetry."

But gray theory would never have begotten _Lucinda_. Going to Berlin
in 1797, Schlegel made the acquaintance of Dorothea Veit, daughter of
Moses Mendelsohn and wife of a Berlin banker. She was nine years his
senior. A strong attachment grew up between them, and presently the
lady was persuaded to leave her husband and become the paramour of
Schlegel. Even after the divorce was obtained Schlegel refused for
some time to be married in church, believing that he had a sort of
duty to perform in asserting the rights of passion over against social
convention. For several years the pair lived in wild wedlock before
they were regularly married. In 1808 they both joined the Catholic
Church, and from that time on nothing more was heard of F