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Romanticism,
Philosophy,
and Literature

Edited by
Michael N. Forster · Lina Steiner
Romanticism, Philosophy, and Literature
Michael N. Forster • Lina Steiner
Editors

Romanticism,
Philosophy, and
Literature
Editors
Michael N. Forster Lina Steiner
Bonn University Bonn University
Bonn, Germany Bonn, Germany

ISBN 978-3-030-40873-2    ISBN 978-3-030-40874-9 (eBook)

https://doi.org/10.1007/978-3-030-40874-9

© The Editor(s) (if applicable) and The Author(s), under exclusive licence to Springer Nature
Switzerland AG 2020
Chapter 4 is a revised and translated version of Johannes Korngiebel, “Schlegel und Hegel in
Jena. Zur philosophischen Konstellation zwischen Januar und November 1801,” © 2018
Wilhelm Fink Verlag, an imprint of the Brill Group (Koninklijke Brill NV, Leiden,
Netherlands; Brill USA Inc., Boston MA, USA; Brill Asia Pte Ltd, Singapore; Brill
Deutschland GmbH, Paderborn, Germany)Chapter 9 is reprinted by permission from The
Literary Absolute: The Theory of Literature in German Romanticism by Philippe Lacou-
Labarthe and Jean-Luc Nancy, the State University of New York Press, © 1988, State
University of New York. All Rights Reserved.
This work is subject to copyright. All rights are solely and exclusively licensed by the
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 Acknowledgements

This volume is loosely based on a conference that we organized at Bonn

University in March 2015 with the help of generous financial support
from the Alexander von Humboldt Foundation: “Romanticism:
Philosophy, Literature, and Music.” “Loosely” because in the interest of
generating the most coherent and useful volume possible, some of the
papers that were presented at the conference have been omitted and oth-
ers have been added. We would like to thank Bonn University and the
Alexander von Humboldt Foundation for making the conference itself
and subsequent editorial and translational work on the volume possible.
We would also like to thank SUNY Press for allowing us to reprint an
extract from their English translation of Jean-Luc Nancy and Philippe
Lacoue-Labarthe’s L’absolu littéraire (Seuil, 1978), titled The Literary
Absolute (SUNY Press, 1988). Warm thanks also go to all of the partici-
pants in the original conference and to all of the additional contributors to
the volume. In addition, we would like to thank Michael McGettigan and
Justin Morris for editing and translating the contributions by Manfred
Frank and Andreas Arndt, Moritz Hellmich for translating those by
Helmut Hühn and Johannes Korngiebel, and Anne Birien for translating
that by François Thomas. We would also like to thank Alex Englander,
Alexandra Nagel, David Tain, and Simon Waskow from Bonn University
for their editorial work on the volume. Finally, we would also like to
express our gratitude to the editors at Palgrave Macmillan and to two
anonymous reviewers for thoughtful advice that helped us to shape the
volume in significant ways.

v
 Contents

1 Introduction  1
Michael N. Forster and Lina Steiner

Part I Philosophy  17

2 Novalis’ Fichte-Studies: A “Constellational” Approach 19

Manfred Frank

3 Dialectic and Imagination in Friedrich Schlegel105

Andreas Arndt

4 Hegel as an Attendee of Schlegel’s Lectures on

Transcendental Philosophy in Jena119
Johannes Korngiebel

5 Schleiermacher and the “Consideration for the Foreign”:

The Need to Belong and Cosmopolitanism in Romantic
Germany135
François Thomas

6 Romantic Antisemitism153
Frederick C. Beiser

vii
viii Contents

Part II Philosophy and Literature 171

7 Mythology and Modernity173

Helmut Hühn

8 Schlegel’s Incomprehensibility and Life: From Literature

to Politics193
Giulia Valpione

9 The Fragment: The Fragmentary Exigency217

Philippe Lacoue-Labarthe and Jean-Luc Nancy

10 Hölderlin and Romanticism229

Rainer Schäfer

11 Romantic Self-Transformation in Kierkegaard245

Fred Rush

12 Romanticism and The Birth of Tragedy265

Michael N. Forster

13 Shandeanism, the Imagination, and Mysticism:

Coleridge’s Biographia Literaria297
James Vigus

14 The Experience of Everything: Romantic Writing and

Post-Kantian Phenomenology315
Paul Hamilton

15 Dostoevsky as a Romantic Novelist335

Lina Steiner

Index359
 Notes on Contributors

Andreas Arndt is Professor of Philosophy at the Faculty of Theology of

the Humboldt-University in Berlin, and Director and Research
Coordinator of the Schleiermacher-Research-Center at the Berlin-­
Brandenburg Academy of Sciences and Humanities. He is the author of
eight monographs. His recent book publications include Die Klassische
Deutsche Philosophie nach Kant (with Walter Jaeschke, C.H. Beck, 2012),
Friedrich Schleiermacher als Philosoph (Walter de Gruyter, 2013), and
Geschichte und Freiheitsbewusstsein. Zur Dialektik der Freiheit bei Hegel
und Marx (Berlin: Owl of Minerva, 2015).
Frederick C. Beiser is Professor of Philosophy at Syracuse University,
New York. A graduate of Oriel and Wolfson Colleges, Oxford, he lived
and studied in Berlin from 1980 until 1996. He is the author of many
books on German philosophy. Those most relevant for Romanticism
include, in addition to the ones described in the Introduction, also Schiller
as Philosopher (2005) and Diotima’s Children (2009). In 2015 he was
awarded the Bundesverdienstkreuz for his work on German philosophy.
Michael N. Forster was educated at Oxford University and Princeton
University. He is Alexander von Humboldt Professor, holder of the Chair
in Theoretical Philosophy, and Co-director of the International Centre for
Philosophy at Bonn University in Germany. Previously he taught for
twenty-eight years at the University of Chicago, where he served for
ten years as Chairman of the Philosophy Department, held the Glen
A. Lloyd Distinguished Service Professorship, and still retains a ­regular
visiting professorship. His work combines historical and systematic aspects.

ix
x NOTES ON CONTRIBUTORS

Historically it focuses mainly on ancient philosophy and especially German

philosophy. Systematically it focuses largely on epistemology (especially
skepticism) and philosophy of language (in a broad sense of the term that
includes hermeneutics and translation-­theory). He is the author of many
articles and eight books: Hegel and Skepticism (1989), Hegel’s Idea of a
Phenomenology of Spirit (1998), Herder: Philosophical Writings (2002),
Wittgenstein on the Arbitrariness of Grammar (2004), Kant and Skepticism
(2008), After Herder: Philosophy of Language in the German Tradition
(2010), German Philosophy of Language: From Schlegel to Hegel and Beyond
(2011), and Herder’s Philosophy (2018). He is also co-editor of several
volumes, including the Oxford Handbook of German Philosophy in the
Nineteenth Century (2015), The Cambridge Companion to Hermeneutics
(2019), and two volumes on German Romanticism: Die Aktualität der
Romantik (LIT, 2012) and Idealismus und Romantik in Jena: Figuren
und Konzepte zwischen 1794 und 1807 (Wilhelm Fink, 2018).
Manfred Frank is Professor Emeritus of Philosophy at the University of
Tübingen. A leading contemporary authority on German Romanticism,
he is the author of twenty-six books. Besides those described in the
Introduction, these include Selbstgefühl. Eine historisch-systematische
Erkundung (Suhrkamp, 2002) and Ansichten der Subjektivität
(Suhrkamp, 2012). Frank has held numerous guest professorships at
American, European, and Australian Universities. In 1996 he was
named Officier dans l'Ordre des Palmes Académiques.
Paul Hamilton is Professor of English at Queen Mary College, University
of London. He was previously a Fellow of Exeter College, Oxford, and
Professor of English at the University of Southampton. His most recent
books are Realpoetik: European Romanticism and Literary Politics (2013)
and The Oxford Handbook of European Romanticism (2016).
Helmut Hühn is Lecturer in Philosophy at the Friedrich-Schiller-­
University, Jena, where he directs the Research Center for European
Romanticism, Schiller᾿s Gardenhouse, and the Goethe Memorial. He is
the author of many scholarly articles. He is also co-editor of the Historisches
Wörterbuch der Philosophie, vols. 1–13 (Schwabe, 1971–2007).
Johannes Korngiebel studied Philosophy and History of Culture at Jena
(Germany) and Padua (Italy). Undertaking doctoral research on “Friedrich
Schlegels Jenaer Vorlesung zur Transcendentalphilosophie (1800/01),”
 NOTES ON CONTRIBUTORS xi

he is also a visiting lecturer in the Department of Philosophy at the

University of Jena and an academic member of the research project
Propyläen: Goethes Biographica. He has published several papers, arti-
cles, and reviews on German Idealism and Romanticism, with par-
ticular emphasis on Friedrich Schlegel, and he is co-editor of the
volume Idealismus und Romantik in Jena. Figuren und Konzepte zwischen
1794 und 1807 (Wilhelm Fink, 2018).
Philippe Lacoue-Labarthe (1940–2007), was a French philosopher, lit-
erary critic, and translator. He was a member and President of the Collège
international de philosophie in Paris. Lacoue-Labarthe wrote several books
and articles in collaboration with Jean-Luc Nancy, including Le Titre de la
lettre: une lecture de Lacan (1973; trans., The Title of the Letter: A Reading
of Lacan) and L'Absolu littéraire: théorie de la littérature du romantisme
allemand (1978; trans., The Literary Absolute: The Theory of Literature in
German Romanticism).
Jean-Luc Nancy is Professor of Philosophy at the Marc Bloch University,
Strasbourg. His first book was Le Titre de la lettre: une lecture de Lacan
(1973; trans., The Title of the Letter: A Reading of Lacan), written in col-
laboration with Philippe Lacoue-Labarthe. Nancy is also the author of
many other works, including La Remarque spéculative (1973; trans.,
The Speculative Remark), Le Discours de la syncope (1976), Ego sum
(1979), Le Partage des voix (1982), and L’Impératif catégorique (1983).
In La communauté désoeuvrée (1990; trans., The Inoperative Community)
Nancy reopened the question of the ground of community and poli-
tics, which led to a worldwide debate across several disciplines.
Fred Rush is Professor of Philosophy at the University of Notre Dame.
He is the author of On Architecture (2009) and Irony and Idealism (2016).
He also edited The Cambridge Companion to Critical Theory (2004) and
for several years co-edited the Internationales Jahrbuch des Deutschen
Idealismus.
Rainer Schäfer is Professor of Philosophy at Bonn University. He is the
author of seven books, including Dialektik und ihre besonderen Formen in
Hegels Logik—Entwicklungsgeschichtliche und systematische Untersuchungen
(Meiner Verlag, 2001), Hegel. Einführung und Texte (Wilhelm Fink Verlag,
2011), Ich-Welten. Erkenntnis, Urteil und Identität aus der egologischen
Differenz von Leibniz bis Davidson (Mentis Verlag, 2012), and WAS
xii NOTES ON CONTRIBUTORS

FREIHEIT ZU RECHT MACHT—Manuale des Politischen (De Gruyter

Verlag, 2014).
Lina Steiner received a PhD in Comparative Literature at Yale University
and taught as an assistant and associate professor at the University of
Chicago before joining Bonn University, where she teaches philoso-
phy of literature and directs the Research Center on Philosophy and
Literature. She is the author of For Humanity’s Sake: The Bildungsroman
in Russian Culture (2011), and co-editor (with Marina Bykova and
Michael N. Forster) of the Palgrave Handbook to Russian Thought
(forthcoming).
François Thomas is Associate Professor (Maître de conférences) in the
Department of Philosophy at the University of Paris-Nanterre, France.
From 2015 to 2019, he was research fellow and teaching assistant in the
Department of Philosophy at the University of Bonn in Germany. His
PhD dissertation was on “The Art of Translation: Philosophical, Ethical,
and Political Translation Issues from the Historical Context of the German
Romantics’ Criticism of the French Practice of Translation in the 17th and
18th Centuries.” He is also the author of a monograph on Georg Simmel,
Le Paradigme du comédien (Herman, 2013) and he wrote a chapter on the
“Translation of Philosophy” for the volume Histoire des traductions en
langue française XVIIe–XVIIIe siècles (Verdier, 2014).
Giulia Valpione is a postdoctoral researcher at the University of Padua
(Italy), having previously studied at the University of Jena (Germany). She
has conducted research in Italy, Germany, France, and Brazil. She has pub-
lished articles in several languages on the political philosophy of
German Romanticism, Kant, and Hume. She has also written on
Salomon Maimon’s philosophy. She is the editor of L’Homme et la
nature. Politique, critique et esthétique dans le romantisme allemand (LIT
Verlag, forthcoming). She is also Editor in Chief together with Laure
Cahen-Maurel of the online, open-access, peer-reviewed international
journal of philosophical Romanticism Symphilosophie. She is writing a
monograph on the influence of the natural sciences on the political
thought of German Romanticism from von Baader to Görres.
 NOTES ON CONTRIBUTORS xiii

James Vigus is Senior Lecturer in Romanticism at the School of English

and Drama, Queen Mary College, University of London. His work on
literature, philosophy, and religion in the period of European Romanticism
includes Platonic Coleridge (2009), Henry Crabb Robinson: Essays on
Kant, Schelling, and German Aesthetics (2010), and edited collections on
symbol-concepts and on Shandean humour (2013).
 Abbreviations

Fichte
EPW Early Philosophical Writings. Translated by Daniel Breazeale.
Ithaca: Cornell University Press, 1988.
FNR Foundations of Natural Right. Translated by Frederick
Neuhouser. Cambridge: Cambridge University Press, 2000.
GA Gesamtausgabe der Bayerischen Akademie der Wissenschaften.
Edited by Reinhard Lauth et al. Stuttgart-Bad Cannstatt:
Frommann-­Holzboog, 1962–2012.
IW Introductions to the Wissenschaftslehre and Other Writings.
Translated by Daniel Breazeale, Indianapolis/Cambridge:
Hackett Publishing Company, Inc., 1994.
SK Science of Knowledge. Translated by Peter Heath and John
Lachs. Cambridge: Cambridge University Press, 1982.
SK 1804 Science of Knowing: J.G. Fichte’s 1804 Lectures on the
Wissenschaftslehre. Translated by Walter E. Wright. Albany,
NY: State University of New York Press, 2005.

Hegel
GW Hegel, Georg Wilhelm Friedrich. Gesammelte Werke. In Verbindung
mit der deutschen Forschungsgemeinschaft. Edited by Rheinisch-­
Westfälische Akademie der Wissenschaften. Hamburg: Felix
Meiner, 1968–.

xv
xvi ABBREVIATIONS

TWA Werke in zwanzig Bänden. Theorie-Werkausgabe. Auf der

Grundlage der Werke von 1832–1845 neu edierte Ausgabe.
Edited by Eva Moldenhauer and Karl Markus Michel. Frankfurt a.
M.: Suhrkamp, 1970–.

Hegel/Hölderlin/Schelling
EPS Earliest Program for a System of German Idealism. In Theory as
Practice: A Critical Anthology of Early German Romantic Writings.
Edited by Jochen Schulte-Sasse et al. Minneapolis: University of
Minnesota Press, 1996. 72–73.

Herder
FHA J ohann Gottfried Herder Werke. Edited by U. Gaier et al. Frankfurt
am Main: Deutscher Klassiker Verlag, 1985–.
S Johann Gottfried Herder Sämtliche Werke. Edited by B. Suphan
et al. 33 vols. Berlin: Weidmannsche Buchhandlung, 1877–1913.

Hölderlin
StA Sämtliche Werke. Edited by Friedrich Beissner. Stuttgart:
Kohlhammer, 1943ff.

Kant
AA Kant, Immanuel. [Immanuel] Kant’s gesammelte Schriften. Edited
by the Königlich Preußische Akademie der Wissenschaften. Later
by the Deutsche Akademie der Wissenschaften zu Berlin. Berlin
and Leipzig: Reimer/de Gruyter, 1900/1911–.
KrV Kritik der reinen Vernunft. In Immanuel Kant, Theoretische
Philosophie. Texte und Kommentar. Edited by Georg Mohr. Vol. 1.
Frankfurt a. M.: Suhrkamp, 2004.
KU Kritik der Urteilskraft. Cited from the amended second edition
(B) of 1793: Schriften zu Ästhetik und Naturphilosophie, critically
edited and with commentary by Manfred Frank und Véronique
Zanetti. Frankfurt a. M.: Deutscher Klassiker Verlag, 1996. New
impression with identical pagination in 3 vols. as pocket edition:
Frankfurt a. M.: Suhrkamp, 2001. In one volume: Frankfurt a. M.:
Insel TB 4, 2009.
 ABBREVIATIONS xvii

Kierkegaard
KW Kierkegaard, Søren. Kierkegaard’s Writings. Edited by H. Hong
and E. Hong. Princeton: Princeton University Press, 1978ff. Cited
by abbreviated individual volume title and page number.
SKS Søren Kierkegaards Skrifter. Edited by Søren Kierkegaard
Forskningscenteret, København: Gads, 1997 ff. Cited by volume
and page number.

The following abbreviations refer to the English translations:

CI The Concept of Irony, KW II
CUP Concluding Unscientific Postscript, KW XII.1
E–O 1&2 Either/Or, KW III & IV
FT Fear and Trembling, KW VI
PV Point of View, KW XXII
R Repetition, KW VI
SLW Stages on Life’s Way, KW XI

Nietzsche
KSA 3 Nietzsches Werke. Kritische Gesamtausgabe, vol. III.3. Edited by
F. Bornmann. Berlin/New York: de Gruyter, 1993.

Novalis
AB Novalis. Notes for a Romantic Encyclopedia. Das Allgemeine
Brouillon. Translated by D.W. Wood. New York: State University of
New York Press, 2007.
FS Fichte-Studies. Edited and translated by Jane Kneller. Cambridge,
UK: Cambridge University Press, 2003.
NS Novalis Schriften: Die Werke von Friedrich von Hardenberg. Edited
by Richard Samuel, H.-J. Mähl, P. Kluckhorn, and G. Schulz.
Stuttgart: W. Kohlhammer, 1960–1988. Cited in the format “NS
2:494, no. 4” indicating volume and page number (as well as frag-
ment number, if applicable).
PW Philosophical Writings. Edited by Mahony Stoljar. Albany, NY: State
University of New York Press, 1997.
xviii ABBREVIATIONS

Schelling
SW Schelling, Friedrich Wilhelm Joseph. Sämmtliche Werke. Edited by
K.F.A. Schelling. Stuttgart: Cotta, 1856–61.

Schiller
NA Schillers Werke. Nationalausgabe. Edited by Julius Petersen et al.
54 vols. Weimar: Hermann Böhlaus Nachfolger, 1943.
TGG “Die Götter Griechenlandes.” In Schillers Werke. Nationalausgabe.
Edited by Julius Petersen, 1:190–5. Weimar: Hermann Böhlaus
Nachfolger, 1943. The English translation: The Poems of Schiller.
Translated by E. A. Bowring. London: George Bell and Sons,
1874, 72–7.

Schlegel, Friedrich
DP “Dialogue on Poesy.” In Schulte-Sasse, Jochen et al. (eds.),
Theory and Practice: A Critical Anthology of Early German
Romantic Writings. Minneapolis: University of Minnesota Press,
1997. 180–94.
KFSA Kritische Friedrich-Schlegel-Ausgabe. Edited by E. Behler,
J. J. Anstett, and H. Eichner. Paderborn: Schöningh, 1958–.
SZ Friedrich Schlegel im Spiegel seiner Zeitgenossen. Collected and
annotated by Hans Eichner, edited by Hartwig Mayer and
Hermann Patsch. 4 vols. Würzburg: Königshausen und
Neumann, 2012.

Schleiermacher
KGA Schleiermacher, Friedrich Daniel Ernst. Kritische Gesamtausgabe.
Edited by Hans Joachim Birkner, Gerhard Ebeling, Hermann
Fischer, Heinz Kimmerle, and Kurt-Victor Selge. Berlin and
New York: Walter de Gruyter, 1980–.
 CHAPTER 1

Introduction

Michael N. Forster and Lina Steiner

German Romanticism has not received the attention it deserves from phi-
losophers and literary scholars in the Anglophone world. This volume is
concerned with German Romanticism’s ideas about philosophy and litera-
ture, especially during its first and most important phase: the early German
Romanticism of roughly the period 1796–1801. The volume is also con-
cerned with the influence of those ideas on later thinkers both within
Germany and beyond it.
As is well known, German Romanticism was philosophically ambitious
not only in a general way, but in particular metaphysically. One of its lead-
ing representatives, Schleiermacher, already in the early 1790s embraced a
version of Spinoza’s monism, which he attempted to reconcile with the
epistemological strictures of Kant’s critical philosophy, and he then con-
tinued to propagate such a position in his famous On Religion: Speeches to
Its Cultured Despisers from 1799. Friedrich Schlegel, after an initial flush
of enthusiasm for the subjective idealism that Fichte developed in Jena
during the 1790s, in 1796 turned to criticizing it, and by 1800–01 was
instead committed to a project of synthesizing Spinoza’s monism with it
(a project that Hegel would continue subsequently). Similarly, Novalis

M. N. Forster (*) • L. Steiner (*)

Bonn University, Bonn, Germany
e-mail: mnforste@uchicago.edu; lsteiner@uni-bonn.de

© The Author(s) 2020 1

M. N. Forster, L. Steiner (eds.), Romanticism, Philosophy, and
Literature, https://doi.org/10.1007/978-3-030-40874-9_1
2 M. N. FORSTER AND L. STEINER

from about 1796 on developed criticisms of Fichte’s subjective idealism,

instead preferring a realist monism.
What is equally important, but less well known (at least in the
Anglophone world), is that German Romanticism also had a hard-edged
“scientific” (in the broad German sense of wissenschaftlich) side, in par-
ticular a side that was devoted to issues that are fundamental to the human
sciences (as contrasted with the natural sciences). For one thing,
Romanticism—especially as it was represented by Friedrich Schlegel and
Schleiermacher—was one of the most empirically well-informed and radi-
cal champions of what later came to be known as “historicism”: the real-
ization that human mental life—concepts, beliefs, values, perceptual and
affective sensations, genres, and so forth—change in profound ways over
historical time (as well as varying deeply between cultures and even
between individuals at a single time and place).
Romanticism was also the heir to an important “linguistic turn” that
had then recently been undertaken by Herder and Hamann, a turn away
from conceiving the relation between thoughts or concepts on the one
hand and language or words on the other in dualistic terms, as the
Enlightenment had usually done, and toward instead conceiving thought
as essentially dependent on and bounded by language, and concepts as
consisting in word-usages. Moreover, Romanticism effected some impor-
tant improvements in this new philosophy of language, including substi-
tuting for a strong tendency of the Enlightenment that Herder and
Hamann had sustained to conceive words and concepts atomistically a
new insight into various forms of linguistic holism.
Relatedly, Romanticism essentially founded modern linguistics. It
achieved this by recognizing that thoughts’ and concepts’ essential depen-
dence on and bounding by language made the investigation of language
an ideal means for discovering the nature of people’s thoughts and con-
cepts, thus providing a sort of empirically accessible and reliable window
on them; developing the insight that grammar is fundamental to language;
perceiving the deep variability not only of other aspects of language, such
as word-meanings, but also of grammars; recognizing that grammar is the
best criterion for discerning the genealogical relationships between lan-
guages (more reliable than lexicon, for example); generating a taxonomy
of different types of grammar; and mapping out the genealogical relation-
ships between the members of what are today known as the Indo-European
family of languages (Sanskrit, Greek, Latin, German, the Romance lan-
guages, etc.). These achievements were originally due to Friedrich Schlegel
 1 INTRODUCTION 3

in his revolutionary book On the Language and Wisdom of the Indians

(1808). They almost immediately stimulated a great wave of closely related
work in linguistics by August Wilhelm Schlegel, Franz Bopp, Jacob
Grimm, Wilhelm von Humboldt, and others.
On the basis of all of the aforementioned achievements—especially in
response to the challenge to interpretation that is posed by historicism, as
well as in light of the fundamental role that is played by language in
thought and by words in concepts—Romanticism also developed a revo-
lutionary new theory and methodology of interpretation, or “hermeneu-
tics.” This achievement is most famously associated with Schleiermacher
in his hermeneutics lectures, which he delivered from 1805 on. But it was
also in large part due to Friedrich Schlegel.
Again on the basis of the aforementioned achievements, Romanticism
in addition developed a radical new theory and methodology of transla-
tion—one that in particular aimed to make it possible to bridge the intel-
lectual, and especially conceptual, gulfs that historicism implied through
translation by drawing on the new philosophy of language that has been
mentioned. This was above all an accomplishment of Schleiermacher in his
groundbreaking essay On the Different Methods of Translation (1813).
In addition, Friedrich Schlegel’s brother August Wilhelm Schlegel
developed the science of analyzing the meters of poetry to new heights of
sophistication that were previously unknown (so that, for example, Goethe
would consult him about questions of meter that were relevant to his own
poetry).
These various extraordinary theoretical achievements of the Romantics
also formed the indispensable foundation for seminal work that they did
on the history of literature. Indeed, they constituted the foundation of
virtually all of the most important work that would be done in the human
sciences over the course of the nineteenth and twentieth centuries, in
fields such as literary studies, classical scholarship, biblical scholarship, his-
toriography of law, historiography of philosophy, general historiography,
and (eventually) cultural anthropology.
Another noteworthy and laudable dimension of German Romanticism
during its most important, early period was a strikingly progressive politi-
cal and moral philosophy. During the 1790s and the early 1800s German
Romanticism’s leading representatives, Friedrich Schlegel and
Schleiermacher, both championed moral cosmopolitanism,
republicanism/democracy, liberalism, feminism, and a rejection of racism
and antisemitism. They also found important allies in these ideals in
4 M. N. FORSTER AND L. STEINER

Alexander and Wilhelm von Humboldt, who can in many ways be seen as
associate members of German Romanticism.
In addition to all of these philosophical achievements, the German
Romantics were also profoundly concerned with poetry or literature (and
to a significant extent the arts more broadly as well). Several aspects of this
preoccupation can be distinguished. First, they aimed to overcome the
“old quarrel between philosophy and poetry” of which Plato had already
written in the Republic (607b) in a very radical way, namely by effecting a
sort of synthesis between philosophy and poetry, or science and art. As
Friedrich Schlegel put it in the Athenaeum Fragments (1798), Romanticism
aims “to bring poetry and philosophy in contact” (KFSA 2, no. 116, cf.
no. 451), “in philosophy the only way to science is through art, as the
poet … only becomes an artist via science” (no. 302, cf. no. 255).
This goal can easily be misunderstood. The Schlegels knew enough
about the history of literature (for example, about Homer and the ancient
tragedians) to avoid the mistake that is often made by philosophers even
today of equating literature either with fiction or with mere entertain-
ment. Consequently, their goal of bringing philosophy and poetry together
does not, as it might seem to, imply any trivializing of philosophy.
Moreover, that goal is at least as much about making poetry more philo-
sophical or theoretical as it is about the converse (see on this especially
Athenaeum Fragments, no. 255). In this connection, it is important to
avoid another seductive mistake, one that is likely to be especially tempt-
ing to Anglophone readers: that of assimilating German Romanticism’s
ideal for poetry to the sort of return to nature in rejection of artificiality
that at around the same period constituted the ideal of English Romanticism,
in particular Coleridge and Wordsworth’s Lyrical Ballads (1798). Instead,
German Romanticism’s ideal for poetry was born out of Schiller’s defense
in his essay On Naïve and Sentimental Poetry (1795) of sentimental, or in
other words theoretically reflective, poetry as contradistinguished from
naïve poetry, incorporated criticism into poetry, and reveled in the reflex-
ive meta-structure of “poetry of poetry” (see especially Athenaeum
Fragments, no. 238), so that it was virtually the opposite of that English ideal.
The German Romantics’ ideal of a philosophically or theoretically
sophisticated literature already found implementation by themselves and
their circle to some extent, especially in that paradigmatically Romantic
form of literature, the novel, or Roman (note that in German the words
Roman and romantisch are obvious cognates). Examples of this imple-
mentation are Friedrich Schlegel’s Lucinde, Novalis’s Heinrich von
 1 INTRODUCTION 5

Ofterdingen, and Madame de Staël’s Corinne ou l’Italie. However, the

ideal’s influence also outlived the Romantics themselves, continuing to
serve as a foundation for many later and arguably greater novels, such as
those of Victor Hugo, Marcel Proust, and Thomas Mann.
Second, the leading Romantics were also path-breaking researchers
into the history of literature—indeed virtually inventing the discipline.
Friedrich Schlegel’s works in this area include his On the Study of Greek
Poetry (1795/7), History of the Poetry of the Greeks and Romans (1798),
and Lectures on the History of Literature (1815). August Wilhelm Schlegel’s
works include his History of Classical Literature (1802–03), History of
Romantic Literature (1803–04), and Lectures on Dramatic Art and
Literature (1809). The Schlegel brothers’ treatments of the history of
literature are informed by a deep knowledge of the relevant literary works
in their original languages and in their historical contexts, so that they can
still be read with profit even today. While it would be a mistake to read
them reductively as merely illustrations of such a theoretical position, they
are guided by a theoretical distinction, originally due to Friedrich Schlegel,
between Classical literature (which he mainly associated with antiquity)
and Romantic literature (which he mainly associated with modernity).
Friedrich first developed this distinction (albeit using slightly different ter-
minology) in On the Study of Greek Poetry and he gives his best-known
explanation of it in Athenaeum Fragment, no. 116. Among the criteria
that he and August Wilhelm see as distinguishing Romantic poetry from
Classical, and which they moreover advocate, are a striving for the Infinite,
interesting individuality, a mixing of genres, a fusion of striving for God
with striving for a female beloved, Christianity, rhyme, and a preference
for the novel as the main literary form. Friedrich and August Wilhelm
Schlegel’s main models of Romantic poetry are not, as is often supposed,
contemporary German authors such as Tieck or Goethe, but instead
Dante, Petrarch, and Boccaccio from Italy, Cervantes from Spain, and
Shakespeare from England. Accordingly, their broad, deep preoccupation
with the history of literature made an enormous contribution to the devel-
opment of the age’s interest in “world literature” and to the eventual
founding of such disciplines as Romance languages and literatures
[Romanistik] and comparative literature [Komparatistik].
Third, most of the leading Romantics were also involved in writing
literature. Friedrich Schlegel’s novel Lucinde has already been mentioned,
but he also wrote a tragic play Alarcos (which no one less than Goethe
himself put on in Weimar) and some lyric poetry. Novalis’s novel Heinrich
6 M. N. FORSTER AND L. STEINER

von Ofterdingen has already been mentioned, but he was also the author
of the hauntingly beautiful lyric poems Hymns to the Night and other
poems. Madame de Staël’s novel Corinne ou l’Italie has already been men-
tioned, but she was also the author of several other novels and literary
works. Moreover, the broader Romantic circle included a number of peo-
ple whose primary achievements were literary rather than theoretical,
among them Wilhelm Heinrich Wackenroder, Ludwig Tieck, and Clemens
Brentano.
Fourth, leading Romantics were also heavily involved in a (theoreti-
cally–methodologically informed) translation of literary and other works.
For example, August Wilhelm Schlegel and Tieck together published
extraordinarily fine translations of Shakespeare’s plays in German and
Schleiermacher equally excellent translations of most of the Platonic dia-
logues. Both the translation theory and the translation practice of the
Romantics exercised an enormous beneficial influence on subsequent
translation theory and practice down to the present day. For instance, in
the early twentieth century Martin Buber and Franz Rosenzweig’s transla-
tion theory and their connected translation of the Hebrew Bible into
German were profoundly indebted to them, as is the most important con-
temporary approach in translation theory, Antoine Berman and Lawrence
Venuti’s “foreignizing” approach.
Fifth and finally, it is worth noting that the Romantics’ deep preoccupa-
tion with literature has the potential to be philosophically fruitful not only
for the sorts of reasons that they themselves developed explicitly—for
example, their official project of erasing the division between literature
and philosophy—but also for a reason about which they were less explicit
and of which they were perhaps less consciously aware, namely that litera-
ture can serve a sort of paradigmatic function in relation to a number of
important broad philosophical issues with which they were dealing. For
example, in hermeneutics (the theory and methodology of interpretation)
it makes good sense to focus on literature because literature tends to be
the most difficult type of communication to interpret, so that a hermeneu-
tics that has concentrated on and succeeded in coping with this specific
case has good prospects of being able to cope with all other types of com-
munication as well. Relatedly, but more specifically, the Romantics’ focus
on literary genres as constitutive features of literary works, on their histori-
cal, cross-cultural, and individual variability, and on the severe difficulties
for interpretation to which such variability leads illustrates vividly in micro-
cosm a situation concerning genre that in fact obtains for all forms of
 1 INTRODUCTION 7

communication—not only literary texts but also non-literary ones, not

only texts but also discourse, indeed not only linguistic media but also
non-linguistic ones such as painting and music. That the literary case illus-
trates such a broader situation was first clearly recognized by one of the
Romantics’ earliest and most important followers: Schleiermacher’s stu-
dent, the eminent classical philologist and hermeneutic theorist, August
Boeckh, who in his Encyclopedia and Methodology of the Philological Sciences
(published posthumously in 1877) presented the exact identification of
the relevant genre as an essential part of all interpretation. Similarly, the
Romantics’ tendency to focus on literature in their theories of translation
reflects not merely a general perception of the importance of literature but
also the fact that the challenges that face translation are especially severe,
or at least especially clearly severe, in the case of literature—where, for
example, the translator obviously needs to do justice not only to semantic
features of the text translated but also to musical ones—so that a theory of
translation that can cope even with this most difficult of cases has good
prospects of being able to cope with any case. It is therefore probably no
accident that many of the deepest insights in the theory of interpretation
generally, genre-theory in particular, and the theory of translation have
been achieved by thinkers who were seriously interested in literature—for
example, the tradition of the Romantics themselves, including the Pre-­
Romantic Herder, Friedrich Schlegel, Schleiermacher (to the extent that
the Platonic dialogues and the New Testament can be counted as litera-
ture), and Boeckh, or more recently Roland Barthes, Mikhail Bakhtin,
Tzvetan Todorov, Alastair Fowler, and Antoine Berman—rather than by
the more narrowly philosophical thinkers who have tried to make contri-
butions in these areas (for example, Heidegger, Gadamer, Quine, and
Davidson).
The scholarly contributions in the present volume address a wide range
of aspects of the Romantics’ relationship to philosophy and literature
(though certainly not all). The contributions that are mainly concerned
with philosophy alone come first in order of appearance (Part I), those
concerned with both philosophy and literature follow subsequently
(Part II).
Let us, then, try to give a brief overview of the contents of the volume.
Both in the interest of achieving optimal quality and in a spirit of inclusive-
ness that mirrors that of the Romantics themselves, we have tried to
include in the volume contributors who belong to different nations, gen-
ders, and age groups. In the spirit of that approach, the following
8 M. N. FORSTER AND L. STEINER

overview will be a bit more ample in discussing three contributors whom

we have selected as representatives of contemporary research on German
Romanticism in Germany itself, the Anglophone world, and France:
Manfred Frank, Frederick Beiser, and Jean-Luc Nancy, respectively.
Manfred Frank is arguably the most prolific and accomplished specialist
on the philosophy of German Romanticism from post-war Germany. His
works include an ambitious book on the metaphysics and epistemology of
early Romanticism, Unendliche Annäherung (1997), in which, among
other things, he shows that Friedrich Schlegel in the mid-1790s, under
the influence of a skeptical circle around Friedrich Immanuel Niethammer,
renounced the Reinhold-Fichte program of finding a single, certain first
principle for philosophy in favor of espousing the ideal of a “reciprocal
proof [Wechselerweis].” Frank is also the author of Einführung in die früh-
romantische Ästhetik (1989), a wide-ranging work on the aesthetics of
early Romanticism that includes treatments of Schelling, Novalis, Friedrich
Schlegel, Tieck, and Solger, and which in particular gives a detailed
account of the development of the distinctively Romantic concept of irony
by the last three of these thinkers. In addition, Frank is the author of a
seminal book on Schleiermacher’s hermeneutics, Das individuelle
Allgemeine (1977), which, in addition to exploring the subtle interplay
between the collective and the individual in communication and interpre-
tation that Schleiermacher’s hermeneutics foregrounds (as its title implies),
also argues that his hermeneutics is grounded in a conception of consensus
as the criterion of truth that he develops in his lectures on dialectic. In a
related book, Das Sagbare und das Unsagbare (1980), Frank continues his
treatment of Schleiermacher’s hermeneutics but this time in relation to
more recent French theorists such as Sartre. Frank is also the author of
further works on the Romantics’ fellow-traveler Schelling, including the
book Eine Einführung in Schellings Philosophie (1995). And he is the edi-
tor of important editions of Schleiermacher’s Hermeneutik und Kritik and
Dialektik.
Frank’s contribution to the present volume focuses on the leading poet
of early Romanticism, Novalis, whose Fichte-Studies from 1795/6 Frank
considers to be early Romanticism’s most important philosophical contri-
bution. On Frank’s reading, the Fichte-Studies, under the influence of
Niethammer’s skeptical circle, react against Fichte, aiming to replace his
subjective idealism with a monistic realism. According to Frank, the earli-
ness and the sophisticated detail of this project make it at least rival in
importance Hölderlin’s similar but much less detailed contribution from
 1 INTRODUCTION 9

around the same period, whose seminal role in the development of German
Idealism has been emphasized by Dieter Henrich (Frank accordingly criti-
cizes Henrich for his neglect of Novalis’s contribution). On Frank’s inter-
pretation, Novalis’s version of a realist monism retains a strongly skeptical
character, though: philosophy is in the end only a form of infinite striving,
not a task that can ever be fully accomplished.
The second contribution to the volume is by Andreas Arndt, who is
another of the leading experts on German Romanticism from post-war
Germany. Arndt is the author of the book Schleiermacher als Philosoph
(2013) as well as of numerous scholarly articles on German Romanticism.
In addition, he is the editor of many scholarly editions of the works of
Friedrich Schlegel and Schleiermacher. In his contribution to the present
volume Arndt discusses the concept of dialectic that Friedrich Schlegel
already developed as early as 1796. Arndt argues that, unlike Kant’s and
Fichte’s conceptions of dialectic, Schlegel’s conception of it acknowledged
the validity of contradictions. In this respect, as in some others, it antici-
pated the version of dialectic that Hegel would more famously develop a
few years later. In connection with this topic Arndt also touches on two
further important aspects of German Romanticism that receive fuller
treatment elsewhere in this volume: Romantic irony and the Romantic
ideal of a new mythology.
Johannes Korngiebel is a younger specialist on German Romanticism
from Germany who is currently completing doctoral work on the subject
at the University of Jena—the city that gave birth to German Romanticism
in the late 1790s and early 1800s. In his contribution to this volume
Korngiebel considers the relationship between Friedrich Schlegel and
Hegel in Jena, especially Hegel’s well-attested attendance of Schlegel’s
lectures on “transcendental philosophy” in 1800/1. Korngiebel points
out that there are some striking similarities between Schlegel’s philosophi-
cal approach and that developed later by Hegel, especially in the
Phenomenology of Spirit (1807) (incidentally, a subject on which Frederick
Beiser and Michael Forster have amplified elsewhere). But Korngiebel’s
emphasis is instead on Hegel’s disagreements with Schlegel. He argues
that, although Hegel’s well-known explicit critique of Schlegel—espe-
cially, of his concept of irony, which Hegel castigates as subjectivist or rela-
tivist—as it has been explored in detail by Otto Pöggeler and others, only
occurs relatively late in Hegel’s career (mainly in the Philosophy of Right
from 1820 and in a review of Solger from 1828), the earliness of Hegel’s
first encounter with Schlegel’s work in Jena suggests that he must already
Another random document with
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 Chapter XX.
THE ORDER OF THE LESSER SANCTIFICATION
OF WATER.

A table covered with brocade is placed in the middle of the church

in the customary place, and water in a stoup. And the priest, having
put on epitrachelion and phelonion, and holding in his hand the
honourable cross with an aspergillus, is preceded by the deacon with
the censer, and by two light-bearers with tapers. And having come
before the table, he layeth thereupon the cross, and, taking the
censer, he censeth the water crosswise, and beginneth as
customarily. And the priest having blessed, we begin psalm cxlii.
O Lord, hear my prayer....
Then, God is the Lord, and hath manifested himself unto us....
thrice, in tone iv.
And the present troparia, tone iv.
To the God-bearing one we now earnestly hie, we, sinful and lowly
ones, and bow down, crying in penitence from the depth of the soul,
Help us, O Queen, being pitiful unto us: make speed, we are undone
by the multitude of iniquities: turn not thy servants empty away; for
thee we hold indeed an only trust. Twice.
At no time, will we, unworthy ones, be silent, God-bearing one, to
tell of thy mighty acts; for, hadst thou not prevented with
intercession, who would have delivered us out of so many dangers?
and who would have kept us free until now? We will not turn away
from thee, O Queen; for thou ever savest thy servants from all ills.
Then, psalm l. Have mercy upon me, O God....
Then we sing these troparia, tone vi.
 Thou that didst receive the salutation of the Angel, and didst bring
forth thy Creator, save, O Virgin, them that magnify thee.
The first troparion is said twice.
We sing praises unto thy Son, God-bearing one, and cry, O most
pure Queen, deliver thy servants from every danger.
Thou art the boast of kings, of prophets and apostles, and of
martyrs, and the mediatress of the world, All-undefiled one.
Every tongue of the orthodox praiseth, and blesseth, and glorifieth
thy most pure childbirth, O god-wedded Mary.
Grant even unto me, an unworthy one, O my Christ, forgiveness of
trespasses, I beseech thee, through the prayers of her that bore
thee, as being compassionate.
I have put my trust in thee, God-bearing one: save me by thy
prayers, and grant me forgiveness of iniquities.
Quicken me, O thou that didst bring forth the life-giver and
Saviour: save me, by thy prayers, thou blessed trust of our souls.
All-undefiled Virgin, who didst conceive in thy womb the Creator of
all things, save our souls by thy prayers.
God-bearing one all-praised, who by word didst above word bring
forth the Word, pray him to save our souls.
Propitiate towards me the judge and thy Son, me, above every
man most iniquitous, effecting this by thy prayers, O thou Queen.
As it is meet we cry to thee, Hail, God-bearing one, pure ever-
virgin! entreating to be saved by thy prayers.
Deliver me from the everlasting fire and the torments that await
me, O parent of God, that I may bless thee.
Despise not the supplications of thy servants, O Queen all-
extolled, we beseech thee, that we may be delivered from every
besetment,
From ailments, and from all afflictions, and from dangers deliver
us, even us who fly to thy sacred protection.
 Strange is the wonder appertaining thee, God-conceiving one; for
the creator of all things, and our God, for our sake and like us, was
born of thee.
Thy temple, God-bearing one, is declared a free hospital for the
sick, and a place of consolation for afflicted souls.
Most holy God-bearing one, who didst bring forth the Saviour,
save thy servants from dangers, and from every other necessity.
Deliver thy servants from every approaching menace, O most pure
Queen, and from every spiritual and bodily harm.
By thy prayers, O God-bearing Virgin, save all them that betake
themselves to thee, and deliver them from every want and affliction.
Who hieth to thy temple, O most pure God-bearing one, and
receiveth not quickly a spiritual and also a bodily healing?
O Compassionate One, who art besought by all saints and by
hosts on high, cleanse me through her that bore thee.
Spare, O Saviour, the souls of our brethren, who have died in
hope of life, and pardon and forgive their iniquities.
Hail, Virgin, propitiation of the world! hail, vase of divine manna
and golden candlestick of light, O Bride of God!
We sing thee, one God in Trinity, uttering the thrice-holy voice, and
praying that we may obtain salvation.
Glory.
O Virgin, who didst bring forth the Saviour, and Master, and Lord
of the world! beseech him to save our souls.
Both now.
Hail, mountain! hail, bush! hail, gate! hail, ladder! hail, divine table!
hail, Queen, aid of all!
Through the prayers, O Gracious One, of thy most pure Mother,
and of all thy Saints, bestow thy mercies upon thy people.
Through the prayers of the glorious Archangels and Angels, and of
the hosts on high, safeguard thy servants, O Saviour.
 Through the prayers of thine honourable and glorious Baptist, the
prophet, the forerunner, O Christ, my Saviour, preserve thy servants.
Through the prayers of glorious apostles and martyrs, and of all
thy Saints, bestow thy mercies upon thy people.
Through the prayers of the glorious unmercenary ones, O God-
bearing one, preserve thy servants, as being the protection and
stablishing of the world.
Glory.
Let us glorify the Father, and the Son, and the Holy Ghost, saying,
O Holy Trinity, save our souls.
Both now.
Thou that unspeakably to the uttermost didst conceive and bring
forth thy Creator, save, O Virgin, them that magnify thee.
Then,
Open unto us the gates of mercy, O blessed God-bearing one, that
we perish not who put our trust in thee, but through thee may we be
delivered from dangers; for thou art the salvation of the christian
race.
Then, Let us pray to the Lord.
Priest. For holy art thou, O our God....
Choir. Amen.
Then the present troparia, tone vi.
Now present is the time that halloweth all, and the just Judge
awaiteth us. Then turn thyself to penitence, O soul, exclaiming, as
the harlot did, with tears, O Lord, be merciful to me.
Thou, who to-day the healing fountain in the Virgin’s all-revered
temple hast with waters shower’d, dost with the sprinkling of thy
blessing quell the ailments of the weak, O Christ, physician of our
bodies and our souls.
A virgin who no nuptials knew thou didst bring forth, and thou,
unwedded mother, virgin didst remain, God-bearing Mary: O pray
Christ our God that we be sav’d.
Most pure God-bearing Virgin, do thou direct our works, and pray
for pardon of our trespasses, as we the angelic song upraise,
Holy God, holy mighty one, holy immortal one, have mercy upon
us.
And it is sung as customarily, and, after the trisagion, the deacon
saith, Let us attend.
Priest. Peace to all.
Choir. And to thy spirit.
Reader, the prokimenon, tone iii.
The Lord is mine illumination and my Saviour, whom shall I fear?
Verse. The Lord is the defence of my life, of whom shall I be
afraid?
The epistle to the Hebrews, section cccvi.
Brethren, he that sanctifieth ... ending, them that are tempted[51]
Priest. Peace to thee.
Alleluia, tone vi.
Verse i. My heart uttereth a good word.
Verse ii. I speak of my works unto the King.
The gospel from John, section xiv.
At that time Jesus went up ..., ending, whatsoever disease he had.
[52]

Then the deacon the ectenia.

In peace let us pray to the Lord.
For the peace that is from above....
For the peace of the whole world....
For this holy temple....
 For the Most Holy Governing Synod....
For our Most Pious....
That he would assist them and subdue under Their feet....
For this city.... (if it is a monastery)
For this holy habitation....
For healthiness of weather....
For them that voyage, that journey....
That this water may be hallowed by the might, and operation, and
visitation of the Holy Ghost.
That there may come down into this water the cleansing operation
of the supersubstantial Trinity.
That this water may be to the healing of soul and body, and to the
turning aside of every opposing might.
That the Lord God may send down the blessing of Jordan, and
hallow this water.
For all them that need help and assistance from God.
That we may be illuminated with the illumination of understanding
by the consubstantial Trinity.
That the Lord God may declare us sons and inheritors of his
kingdom, through partaking of this water, and through being
sprinkled therewith.
For our deliverance from every affliction....
Help us, save us, have mercy on us....
Commemorating our most holy, most pure....
Choir. To thee, O Lord.
Exclamation.
For to thee is due all glory....
Then this prayer.
O Lord our God, mighty in counsel, and wonderful in works, Maker of
all creation, who keepest thy covenant and thy mercy towards them
that love thee and that keep thy commandments, who acceptest the
piteous tears of all them that are in need; for for this cause thou didst
come in the form of a servant, not terrifying us with phantoms, but
vouchsafing true bodily healing, and saying, Behold, thou art made
whole, sin no more: yea, thou didst with clay restore the eyes of the
blind, and didst bid him wash, and by a word didst make him see, O
thou that breakest the waves of adverse passions, and driest up the
salt sea of this life, and quellest the billows of lusts that are hard to
be endured; do thou thyself, O man-loving King, who hast given unto
us to be invested with a snow-white robe by water and the Spirit, by
the partaking of this water, and by being sprinkled therewith, send
down upon us thy blessing, which taketh away the defilement of
passions. Yea, O Blessed One, we pray thee to visit our infirmities,
and to heal our spiritual and bodily weaknesses by thy mercy:
through the prayers of our altogether most pure, most blessed Lady,
the God-bearing ever-virgin Mary; through the might of the
honourable and life-effecting cross; through the intercessions of the
honourable heavenly bodiless hosts; of the honourable glorious
prophet, forerunner, and baptist, John; of the holy glorious and all-
praised apostles; of our venerable and god-bearing fathers; of our
fathers in the saints, the great hierarchs and ecumenical doctors,
Basil the great, Gregory the theologian, and John Chrysostom; of our
fathers in the saints, Athanasius and Cyril, patriarchs of Alexandria;
of our father in the saints, Spyridon, wonderworker of Trimythes; of
our father in the saints, archbishop Nicolas, wonderworker of
Myrlicia; of our fathers in the saints, Peter, Alexis, Jonas, and Philip,
wonderworkers of all Russia; of the holy and glorious great martyr,
George, the triumphant; of the holy and glorious great martyr,
Demetrius, the myrrh-emitter: of the holy and excellently victorious
martyrs; of the holy and righteous god-progenitors, Joakim and
Anna; of the holy glorious and unmercenary wonderworkers,
Cosmas and Damian, Cyrus and John, Pantelimon and Hermolaus,
Sampson and Diomed, Mocius and Anicetus, Thalaleus and
Tryphon; and of the holy, name, whose memory we keep, and of all
thy Saints.
 And preserve, O Lord, thy Servant, our Most Pious, Autocratic,
Great Lord, THE EMPEROR ALEXANDER ALEXANDROVITCH, of
all Russia. Thrice.
And His Consort, the Most Pious Lady, THE EMPRESS MARIA
THEODOROVNA.
And His Heir, the Right-believing Lord, the Cesarevitch and Grand
Duke, NICOLAUS ALEXANDROVITCH, and all the reigning House.
Save, O Lord, and have mercy upon the Most Holy Governing
Synod, give unto them spiritual and bodily health, and be gracious in
all things to this thy ministration of the christian polity. Remember, O
Lord, every episcopate of the right-believers, that rightly divide the
word of thy truth, and every priestly and monastic order, and their
salvation. Remember, O Lord, them that hate and them that love us,
our ministering brethren here present, and them that for a blessed
cause are absent and have desired us, unworthy ones, to pray for
them. Remember, O Lord, our brethren that are in bonds and
afflictions, and have mercy upon them according to thy great mercy,
delivering them from every need. For thou art the fountain of healing,
O Christ our God, and to thee we ascribe glory, with thine
unbeginning Father, and with thy most holy, and good, and life-
creating Spirit, now and ever, and to ages of ages.
Choir. Amen.
Priest. Peace to all.
Choir. And to thy spirit.
Deacon. Bow your heads to the Lord.
Choir. To thee, O Lord.
And the priest secretly the prayer.
Incline thine ear, O Lord, and hearken unto us, thou who didst
vouchsafe to be baptized in Jordan, and didst hallow the waters; and
do thou bless us all, who through the bending of our necks indicate
the representation of service; and count us worthy to be filled with
thy sanctification through the partaking of this water; and may it be
unto us, O Lord, for the healing of soul and body.
 Exclamation. For thou art our sanctification, and to thee we
ascribe glory, and thanksgiving, and worship, with thine unbeginning
Father, and with thine all-holy, and good, and life-creating Spirit, now
and ever, and to ages of ages.
Choir. Amen.
Then, taking the honourable cross, he blesseth the water thrice,
dipping it and raising it perpendicularly in the form of a cross, and
singing the present troparion in tone i thrice.
O Lord, save thy people, and bless thine inheritance, granting
victory to our Right-believing EMPEROR, name, over enemies, and
preserving thine estate by thy cross.
And after this they sing this troparion, tone ii.
Make us worthy of thy gifts, O God-bearing Virgin, overlooking our
iniquities, and vouchsafing cures unto them that in faith receive thy
blessing, O thou most pure.
Then the priest kisseth the honourable cross, as also do all the
people, and he sprinkleth all with the sanctified water, and the altar,
and the whole church. And the people sing the present troparia, tone
iv.
Having a fountain of remedies, O holy unmercenary ones, ye
bestow healings unto all that are in need, as being counted worthy of
mighty gifts from the ever-flowing fountain of our Saviour; for the
Lord hath said unto you, as unto co-emulators of the apostles,
Behold, I have given unto you power over unclean spirits so as to
cast them out, and to heal every sickness and every wound.
Therefore in his commandments having virtuously liv’d, freely ye
receiv’d, freely ye bestow, healing the sufferings of our souls and
bodies.
Attend unto the supplications of thy servants, thou altogether
undefiled one, quelling the uprisings of evils against us, and
releasing us from every affliction; for thee we have alone a sure and
certain confirmation, and we have gained thy mediation that we may
not be put to shame, O Queen, who call upon thee, Be instant in
supplication for them that faithfully exclaim to thee, Hail, Queen, thou
aid of all, the joy and safeguard, and salvation of our souls!
Accept the prayers of thy servants, O Queen, and deliver us from
every necessity and grief.
And, after the sprinkling, the ectenia.
Have mercy upon us, O God....
Furthermore let us pray for the preservation of this holy habitation,
and of every city and country, from famine, pestilence, earthquake,
flood, fire, sword, invasion of strangers, and civil war, that our good
and man-loving God may be gracious and favourably disposed to
turn away from us every rage that riseth against us, and to deliver us
from his impending and righteous threatening, and to have mercy
upon us.
Lord, have mercy, xl.
And the priest exclaimeth,
Hear us, O God our Saviour, thou hope of all the ends of the
earth.... and the rest.
Choir. Amen.
Priest. Peace to all.
Choir. And to thy spirit.
Deacon. Let us bow our heads to the Lord.
Choir. To thee, O Lord.
Priest, this prayer with a loud voice.
O most merciful Master, O Lord Jesus Christ our God, through the
prayers of our all-holy Lady, the God-bearing ever-virgin Mary;
through the might of the honourable and life-effecting cross; through
the intercession of the honourable heavenly bodiless hosts; of the
honourable glorious prophet, forerunner, and baptist, John; of the
holy glorious and all-praised apostles; of the holy glorious and
excellently victorious martyrs; of our venerable and god-bearing
fathers; of our fathers in the saints, the great ecumenical doctors and
divines, Basil the great, Gregory the theologian, and John
Chrysostom; of our father in the saints, archbishop Nicolas,
wonderworker of Myrlicia; of our fathers in the saints, Peter, Alexis,
Jonas, and Philip, wonderworkers of all Russia; of the holy and
righteous god-progenitors, Joakim and Anna, and of the holy, name,
whose is the temple, and of all thy Saints, make our prayer
acceptable unto thee; grant unto us forgiveness of our iniquities;
cover us with the shelter of thy wings; remove far from us every
enemy and adversary; give peace to our life; O Lord, have mercy
upon us, and upon thy world, and save our souls, as being good and
the lover of mankind.
Choir. Amen.
And the dismissal.
 Chapter XXI.
THE ORDER OF THE GREAT SANCTIFICATION
ON THE HOLY THEOPHANY.

After the priest hath said the prayer behind the ambo, we all go to
the baptismal font, the taper-bearers going in front, and after them
the deacons and priests with the gospel and with incense, while the
brethren sing the present troparia.
Tone viii.
The voice of the Lord crieth upon the waters, saying, O come ye,
and all receive the spirit of wisdom, the spirit of understanding, the
spirit of the fear of God, even Christ, who is made manifest.
Thrice.
To-day the nature of the waters is sanctified, and the Jordan is
divided, and turneth back the flowing of its waters, beholding the
baptism of the Master.
Twice.
As a man thou didst come to the river, O Christ the King, desiring
to receive the baptism of a servant, O thou good one, at the hand of
the Forerunner, because of our sins, O lover of mankind.
Twice.
Glory. Both now. The same tone.
To the voice crying in the wilderness, Prepare ye the way of the
Lord, thou didst come, O Lord, taking the form of a servant, asking
for baptism, thou who knowest not sin. The waters beheld thee, and
were afraid. The Forerunner became trembling, and cried, saying,
How shall the lamp of light be lighted? how shall the servant lay
hands upon the Master? Sanctify thou me and the waters, O
Saviour, thou that takest away the sins of the world.
And straightway, standing by the baptismal font, the deacon saith,
Wisdom.
And the reader, the reading from the prophesy of
Esaias.
Chap. xxxv.
Thus saith the Lord, Let the thirsty desert be glad, let the wilderness
rejoice, and blossom as a rose, and let them bud forth and be
exceedingly glad. And let the desert of Jordan rejoice, and the glory
of Libanus shall be given unto it, and the honour of Carmel, and my
people shall behold the glory of the Lord, and the exaltedness of
God. Strengthen ye the weak hands, and comfort ye the feeble
knees; and say unto them that are faint-hearted in intention, Be ye
strong, and fear not, behold our God will render judgment, he will
come and save us. Then shall the eyes of the blind be opened, and
the ears of the deaf shall hear. Then shall the lame man leap as an
hart, and the tongue of the deaf be distinct; for in the wilderness shall
water break out, and a ravine in a thirsty land. And waterless places
shall become pools, and in a thirsty land shall be a spring of water:
there shall be joy of birds, abodes of syrens, and reeds and pools.
And there shall be a pure way, and it shall be called a holy way; and
the impure shall not pass there, neither shall an impure way be
there, and the dispersed shall walk therein, and shall not wander.
And no lion shall be there, nor of evil beasts shall one enter there,
nor be found there; but the redeemed and chosen of the Lord shall
walk therein. And they shall return and come to Sion with joy and
gladness, and everlasting joy shall be upon their heads: praise, and
gladness, and joy shall penetrate them, and pain, grief, and sighing
shall flee away.
The reading from the prophecy of Esaias.
Chap. lv.
Thus saith the Lord, O every one that thirsteth, come ye to the water,
and as many as have no money, come ye, buy, and eat and drink,
wine and fat, without money and without price. Wherefore do ye
spend money for that which is not bread, and labour for that which
satisfieth not? hearken ye to me, and eat that which is good, and let
your soul delight itself in good things. Incline your ears, and follow in
my ways; hearken unto me, and your soul shall live in good things;
and I will promise unto you an everlasting testament, even faithful
things befitting unto David. Behold, I have given him to be a
testimony among the nations, a prince and a commander among the
nations. Behold, nations that have not known thee shall call upon
thee, and people that have not recognised thee shall have recourse
unto thee, because of the Lord thy God and the holy one of Israel,
for I have glorified thee. Seek ye God, and, when ye have found him,
call upon him, if haply he may draw nigh unto you. Let the impious
forsake his ways, and the transgressing man his counsels; and turn
ye unto the Lord your God, and ye shall be pitied; for in much wise
he forgiveth your sins. For my counsels are not as your counsels,
neither as your ways are my ways, saith the Lord. For as the heaven
standeth far from the earth, so standeth my way from your ways, and
your contemplations from my thoughts. For as the rain or the snow
cometh down from heaven, and returneth not thither, until it soaketh
the earth, and generateth, and increaseth, and giveth seed to the
sower, and bread to the eater, so shall my word be which goeth out
of my lips, and returneth not unto me void, until it accomplisheth all
that I have wished, and furthereth my ways and my commandments.
For ye shall go forth with joy, and be taught with gladness: for the
mountains and the hills shall leap, expecting you with joy, and all the
trees of the field shall clap their hands. And instead of the thorn shall
come up the cypress, and instead of the nettle shall come up the
myrtle; and it shall be to the Lord for a name and for an everlasting
sign, and it shall not be cut off.
The reading from the prophecy of Esaias.
Chap. xii.
Thus saith the Lord, Ye shall draw water with joy out of wells of
salvation. And thou shalt say in that day, Confess ye unto the Lord,
and call upon his name, declare his glory unto the nations, make
mention that his name is exalted. Sing ye the name of the Lord, for
he hath wrought excellent things: declare ye these throughout all
lands. Rejoice and be glad, ye that dwell in Sion, for the holy one of
Israel is exalted in the midst thereof.
Deacon. Wisdom.
Reader, prokimenon, tone iii.
The Lord is mine illumination, and my Saviour, whom shall I fear?
Verse. The Lord is the defence of my life, of whom shall I be
afraid?
The epistle to the Corinthians, section cxliii, from
the paragraph, Chap. x.
Brethren, I would not that ye should be ignorant how that all our
fathers were under the cloud, and all passed through the sea; and
were all baptized unto Moses in the cloud and in the sea; and did all
eat the same spiritual meat, and did all drink the same spiritual drink;
for they drank of the spiritual rock that followed them, and the rock
was Christ.
Alleluia, tone iv.
Verse. The voice of the Lord is upon the waters, the God of glory
thundereth, the Lord is upon many waters.
The gospel from Mark, section ii. Chap. i.
At that time Jesus came from Nazareth of Galilee, and was baptized
of John in Jordan. And straightway coming up out of the water, he
saw the heavens opened, and the Spirit like a dove descending upon
him. And there was a voice from heaven, saying, Thou art my
beloved Son, in whom I am well pleased.
And the deacon saith the ectenia.
In peace let us pray to the Lord.
For the peace that is from above....
For the peace of the whole world....
For this holy temple....
 For the Most Holy Governing Synod....
For our Most Pious, Autocratic Great Lord, THE EMPEROR
ALEXANDER ALEXANDROVITCH of all Russia; and for His
Consort, the Most Pious Lady, THE EMPRESS MARIA
THEODOROVNA.
For His Heir, the Right-believing Lord, the Cesarevitch and Grand
Duke NICOLAUS ALEXANDROVITCH; and for all the Reigning
House.
That he would assist Them, and subdue....
For this city, (if it is a monastery, For this holy habitation)....
For healthiness of weather....
For them that voyage, that journey....
That this water may be hallowed by the might, and operation, and
descent of the Holy Ghost, let us pray to the Lord.
That there may come down into these waters the cleansing
operation of the supersubstantial Trinity, let us pray to the Lord.
That there may be bestowed upon them the grace of redemption,
the blessing of Jordan, through the might, and operation, and
descent of the holy Ghost, let us pray to the Lord.
That he would quickly beat down satan under our feet, and destroy
every evil counsel that he conceiveth against us, let us pray to the
Lord.
That the Lord our God may deliver us from every evil device, and
from the essay of the adversary, and may count us worthy of
promised blessings, let us pray to the Lord.
That we may be illuminated with the illumination of understanding
and piety through the descent of the Holy Ghost, let us pray to the
Lord.
That the Lord God would send down the blessing of Jordan, and
hallow these waters, let us pray to the Lord.
 That this water may be a gift of sanctification, a loosing of sins, for
the healing of soul and body, and for every befitting need, let us pray
to the Lord.
That this water may well up unto eternal life, let us pray to the
Lord.
That it may be manifested to the destruction of every counsel of
visible and invisible enemies, let us pray to the Lord.
For them that laid and draw thereof for the sanctification of
houses, let us pray to the Lord.
That it may be to the cleansing of soul and body of all that with
faith draw and partake of it, let us pray to the Lord.
That we may be counted worthy to be filled with sanctification
through the partaking of these waters, by the invisible manifestation
of the Holy Ghost, let us pray to the Lord.
That the Lord God may hearken unto the voice of the prayer of us
sinners, and have mercy upon us, let us pray to the Lord.
For our deliverance from every affliction....
Help us, save us, have mercy....
Commemorating our most holy, most pure, most blessed....
While these are being said, the priest saith this
prayer secretly.
Lord Jesus Christ, the only-begotten Son, that art in the bosom of
the Father, O thou true God, fountain of life and immortality, thou
light of light, that camest into the world to enlighten it; do thou dawn
upon our mind by thy Holy Ghost, and accept us offering magnifying
and thanksgiving unto thee for thy wonderful mighty works from
eternity, and for thy saving providence in these last ages, in which
thou hast assumed our impotent and poor substance, and,
condescending to the estate of a servant, who art King of all things,
didst furthermore endure to be baptized in Jordan by the hand of a
servant, that thou, the sinless one, having sanctified the nature of
water, mightest lead us unto regeneration by water and the spirit,
and stablish us in the aforetime liberty. And, celebrating the memory
of this divine mystery, we beseech thee, O man-loving Master,
Sprinkle thou also upon us, thine unworthy servants, according to thy
divine promise, pure water, the gift of thy tenderness, that the prayer
of us sinners over this water may be acceptable through thy grace,
and that thereby thy blessing may be bestowed upon us and upon all
thy faithful people, to the glory of thy holy and adorable name. For to
thee is due all glory, honour, and worship, with thine unbeginning
Father, and with thy most holy, and good, and life-creating Spirit,
now and ever, and to ages of ages.
And he saith to himself, Amen.
And when the deacon hath finished the ectenia, the priest
beginneth this prayer with a loud voice.
Great art thou, O Lord, and wonderful are thy works, and no word
shall be sufficient for the praise of thy wonders.
Thrice.
For thou by thy will hast from, nothingness brought all things into
being, and, by thy power, thou sustainest creation, and, by thy
foreknowledge, directest the world. Thou from four elements hast
formed creation, and hast crowned the circle of the year with four
seasons. All the spiritual powers tremble before thee, the sun
praiseth thee, the moon glorifieth thee, the stars make intercession
with thee, the light hearkeneth unto thee, the depths shudder at thy
presence, the springs of water serve thee. Thou hast stretched out
the heavens as a curtain, thou hast founded the earth upon the
waters, thou hast bounded the sea with sand, thou hast diffused the
air for breathing. The angelic powers minister unto thee, the choirs of
archangels worship thee, the many-eyed cherubim, and the six-
winged seraphim, standing and flying around, cover themselves with
fear of thine unapproachable glory. For thou, being the uninscribable,
unbeginning and unspeakable God, didst come down upon earth,
taking the form of a servant, being made in the likeness of men; for
thou, O Master, through the tenderness of thy mercy, didst not
endure to behold the race of men tormented by the devil, but thou
didst come and save us. We confess thy grace, we proclaim thy