iterally, "the manners." The French word moeurs corresponds best
with the German.

[49] The epithet in the first edition is ruhmlose.

[50] For this interesting story, see Cox's "House of Austria," vol i,
pp. 87-98 (Bohn's Standard Library).

[51] See "Piccolomini," act ii., scene 6; and "The Death of
Wallenstein," act v., scene 3.

[52] This poem is very characteristic of the noble ease with which
Schiller often loves to surprise the reader, by the sudden introduction
of matter for the loftiest reflection in the midst of the most familiar
subjects. What can be more accurate and happy than the poet's description
of the national dance, as if such description were his only object--the
outpouring, as it were, of a young gallant intoxicated by the music, and
dizzy with the waltz? Suddenly and imperceptibly the reader finds himself
elevated from a trivial scene. He is borne upward to the harmony of the
sphere. He bows before the great law of the universe--the young gallant
is transformed into the mighty teacher; and this without one hard conceit
--without one touch of pedantry. It is but a flash of light; and where
glowed the playful picture shines the solemn moral.

[53] The first five verses in the original of this poem are placed as
a motto on Goethe's statue in the Library at Weimar. The poet does not
here mean to extol what is vulgarly meant by the gifts of fortune; he
but develops a favorite idea of his, that, whatever is really sublime
and beautiful, comes freely down from heaven; and vindicates the seeming
partiality of the gods, by implying that the beauty and the genius given,
without labor, to some, but serve to the delight of those to whom they are
denied.

[54] Achilles.

[55] "Nur ein Wunder kann dich tragen
In das schoene Wunderland."--SCHILLER, Sehnsucht.

[56] This simile is nobly conceived, but expressed somewhat obscurely.
As Hercules contended in vain against Antaeus, the Son of Earth--so long
as the earth gave her giant offspring new strength in every fall,--so
the soul contends in vain with evil--the natural earth-born enemy, while
the very contact of the earth invigorates the enemy for the struggle.
And as Antaeus was slain at last, when Hercules lifted him from the earth,
and strangled him while raised aloft, so can the soul slay the enemy (the
desire, the passion, the evil, the earth's offspring), when bearing it
from earth itself, and stifling it in the higher air.

[57] By this Schill