Es lockt mich das süße Getön Allmächtig zu ewigen Höhn. The sweet notes are calling me Up to the eternal heights with an almighty power D 828 Die junge Nonne Du winkst mir von ferne, Du ewiges Licht! You beckon to me from the distance, You eternal light: D 842 Totengräbers Heimwehe
A young nun hears a storm outside and tries to resolve the storm within her soul. She hears the bells in the tower and feels that she is being summoned ‘to the eternal heights’. A man who has spent his lifetime digging graves stands on the brink of his own grave and realises that there is noone left who can lay him in it. As he looks down into the darkness he sees ‘an eternal light’ beckoning to him.
Both of these characters were created by the same poet, Jacob Nicolaus Craigher de Jachelutta, in 1822. They both represent characters who are ‘on the brink’, who have reached their limits. Having reached the end they (or their poet) invoke the concept of a non-ending eternity.
ROSENCRANTZ: Eternity is a terrible thought. I mean, where's it going to end? . . . GUILDENSTERN: Death followed by eternity. . . the worst of both worlds. It is a terrible thought. Thomas Stoppard, Rosencrantz and Guildenstern are Dead 1966
Does the concept of ‘eternity’ add anything positive to the negative terms ‘im-mortality’ (not dying) and ‘in-finity’ (not ending) or is it essentially synonymous with them as Rosencrantz and Guildenstern seem to think?
Kosegarten made an explicit distinction between ‘infinity’ and ‘eternity’ at the end of ‘Idens Nachtgesang’ (D 227):
Freund, ich bin dein, nicht für den Sand der Zeiten, Der schnellversiegend Chronos Uhr entfleußt, Dein für den Riesenstrom heilvoller Ewigkeiten, Der aus des Ew'gen Urne scheußt. Friend, I am yours, not just for the sands of time Which so quickly run out as they flow through Chronos's timepiece, I am yours for the gigantic river of healthy eternities Which pour out of the urn of the Eternal One.
Here Ida commits herself to the beloved not for an endless or infinite extent of time but in a dimension (a giant stream of eternities) that is beyond time altogether. The same poet makes a similar distinction at the end of ‘Huldigung’ (D 240):
Trennung ist das Los der Zeit! Ewig einigt Ewigkeit! Separation is a feature of time! Eternity unites for ever!
Eternity is therefore not the same concept as ‘infinity’. Nor is it identical with ‘immortality’, as is made clear in Schubart’s ‘Grablied auf einen Soldat’ (D 454). Here the poet observes a military funeral and makes no bones about the deadness of the bones. The soldier fought bravely but is now dead. Whatever is on offer to him in another dimension is not exactly immortality, which would be a cruel denial of the reality of death. The eternity that is offered is in no sense a continuation of the mortal life that has now ended:
Wie du gelebt, so starbst auch du! Schloss'st deine Augen freudig zu Und dachtest: "Aus ist nun der Streit Und Kampf der Zeit, Jezt kommt die ew'ge Seligkeit." Just as you lived, you died in the same way! You closed your eyes joyfully And thought, "The struggle is now over, Time's battle; Now comes eternal blessedness."
Goethe attempted to address the questions raised by the desire to acknowledge human limitations alongside the urge to invoke ‘eternity’ in ‘Grenzen der Menscheit’ (D 716).
Was unterscheidet Götter von Menschen? Dass viele Wellen Vor jenen wandeln, Ein ewiger Strom: Uns hebt die Welle, Verschlingt die Welle, Und wir versinken. Ein kleiner Ring Begränzt unser Leben, Und viele Geschlechter Reihen sich dauernd An ihres Daseins Unendliche Kette. What distinguishes Gods from humans? The fact that many waves Pass by them, An eternal stream: However, the wave lifts us up, The wave engulfs us And we sink. A small ring Borders our life, And many generations Succeed each other unceasingly With their being making up An unending chain.
Yes, we are limited. Of course, we are mortal. However, these very constraints themselves offer a chance of fulfilment and completion. If we see our own life as ‘a small ring’, it itself contains an image of the eternal cycle of reality. A ‘mere’ human life is an essential link in ‘the great chain of being’.
In ‘An Schwager Chronos’ (D 369) Goethe portrays a long coach journey as a metaphor of human life. The traveller sets out full of determination and adventure but the day will end with a headlong plunge into darkness (with the gates of the coaching inn representing the entrance to Hell or the underworld). The highpoint of the journey is the uphill striving in the late morning, when the traveller is granted intimations of eternal life. Here again, there is no contradiction between human boundedness and access to eternity.
Weit, hoch, herrlich der Blick Rings ins Leben hinein, Vom Gebirg zum Gebirg Schwebet der ewige Geist, Ewigen Lebens ahndevoll. Wide, high, majestic is the view All around taking us into life, From mountain range to mountain range The eternal spirit hovers, Full of intimations of eternal life.
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Descendant of:
TIME RELIGIONTexts with this theme:
- Elysium, D 51, D 53, D 54, D 57, D 58, D 60, D 584
- Nachtgesang (O! gib vom weichen Pfühle), D 119
- Liebesrausch, D 164, D 179
- Amphiaraos, D 166
- Vergebliche Liebe, D 177
- Kolmas Klage, D 217
- Der Fischer, D 225
- Idens Nachtgesang, D 227
- Hymne an den Unendlichen, D 232
- Huldigung, D 240
- Heidenröslein, D 257
- Bundeslied, D 258
- Wonne der Wehmut, D 260
- An Sie, D 288
- Dem Unendlichen, D 291
- Lambertine, D 301
- Die Sterne (Wie wohl ist mir im Dunkeln), D 313
- An Rosa II, D 316
- Schwangesang, D 318
- Klage der Ceres, D 323
- Fischerlied, D 351, D 364, D 562
- Idens Schwanenlied, D 317
- An Schwager Kronos, D 369
- An die Natur, D 372
- Die vier Weltalter, D 391
- Pflügerlied, D 392
- Lebens-Melodien, D 395
- Entzückung, D 413
- Lied in der Abwesenheit, D 416
- Widerhall, D 428
- Seligkeit, D 433
- Das große Halleluja, D 442
- Grablied auf einen Soldaten, D 454
- An Chloen (Bei der Liebe reinsten Flammen), D 462
- Pflicht und Liebe, D 467
- Mignon (So lasst mich scheinen), D 469, D 727, D 877/3
- Lied (Ferne von der großen Stadt), D 483
- Gesang der Geister über den Wassern, D 484, D 538, D 705, D 714
- Bei dem Grabe meines Vaters, D 496
- Lebenslied, D 508, D Anh. I, 23
- Nur wer die Liebe kennt, D 513A
- Ganymed, D 544
- Evangelium Johannis 6, Vers 55-58, D 607
- Blondel zu Marien, D 626
- Viel tausend Sterne prangen, D 642
- Abendbilder, D 650
- Marie (Geistliches Lied), D 658
- Hymne I, D 659
- Hymne II (Geistliches Lied), D 660
- Hymne III (Geistliches Lied), D 661
- Hymne IV (Geistliches Lied), D 662
- Beim Winde, D 669
- Die Sternennächte, D 670
- Prometheus, D 674
- Die Sterne (Du staunest, o Mensch), D 684
- Nachthymne, D 687
- Der 23. Psalm, D 706
- Im Walde (Waldesnacht), D 708
- Im Gegenwärtigen Vergangenes, D 710
- Lob der Tränen, D 711
- Versunken, D 715
- Grenzen der Menschheit, D 716
- Heliopolis I, D 753
- Ungeduld, D 795/7
- Hirtenchor, D 797/7
- Ewige Liebe, D 825A
- Die junge Nonne, D 828
- Totengräbers Heimwehe, D 842
- Die Allmacht, D 852, D 875A
- Fülle der Liebe, D 854
- An mein Herz, D 860
- Hippolits Lied, D 890
- Gott, der Weltschöpfer, D 986