Clara: or, On Nature's Connection to the Spirit World

NOTES

89 NOTES GENERAL INTRODUCTION 1. For English translations of The Ages of the World, see Schelling (1942, 1997, 2001). 2. For English translations of Of Human Freedom, see Schelling (1936, 1987). 3. For the English translation of Bruno, see Schelling (1984). 4. See Pareyson (1977, 666). 5. The “Stuttgart Seminars” are found in English translation in Pfau (1996). 6. See Tilliette’s (1981) footnote to the letter from Paulus to Niethammer on 17 November 1803. 7. Bonaventura’s Die Nachtwachen appeared in 1805. Although many people at the time thought that Schelling had written the novel, an article in Euphorion in 1987 by Ruth Haag appeared to show that the journalist E. A. F. Klingemann was the author. This theory had already been proposed in 1973 by J. Schillemeit. The manuscript was never found in Schelling’s literary estate, which is what prompted the controversy over the authorship. More details can be found in Gulyga (1989). 8. Just before this book went to press, Ehrhardt’s article in Unser Harz was brought to my attention (Ehrhardt 2000). Ehrhardt offers the controversial view that Caroline had a brief relationship with Goethe in August 1784 and that Auguste resulted from this affair. Ehrhardt cites a letter from Caroline to her sister Lotte in which Caroline appears to hint at an affair but in which conspicuously she does not mention Goethe’s presence in the area at that time. There were rumors that Caroline was favored by Goethe. Karoline Tischbein drew a portrait (now lost) of Auguste giving Auguste lips and ears that could have been inherited from Goethe. Auguste was buried in the German town of Bad Bocklet and there were plans to erect a monument to her there. Thorvaldsen, a famous sculptor who was responsible for the gravestone of Goethe’s son, was commissioned to do the work. Caroline designed the monument. Ehrhardt argues that the monument contains symbolism pointing to Goethe as the father of Auguste. He maintains that this was why the original monument was never erected—it would have given too much away. Traditionally, the explanation for the monument not being placed on public display is that a work by Thorvaldsen was too valuable to be exposed to the elements. Indeed, this is what Goethe noted to Schelling. Ehrhardt comments that, unusually, Goethe offered to compose the inscription. Moreover, in 1830, thirty years after Auguste’s death, Goethe asked Countess Jenny von Pappenheim not to let Auguste ’s resting place be forgotten. In 1960 the town of Bad Bocklet finaly procured a cast of the monument and it is now there on public display and on their internet pages. The original can be seen in the Thorvaldsen museum in Copenhagen. 9. Ehrhardt (forthcoming) argues that this passage shows that Clara was written closer to 1803, for whereas Caroline was known for her skill at reading texts aloud, Auguste wanted to be a singer. Indeed, Auguste died with a song on her lips. Thus it is more fitting to say of Auguste that “her voice which always had a melodic sound then became heavenly music.” 10. J. B. Spix (1781–1826) was a doctor and a zoologist. He came to Munich in 1811 and Schelling mentions him in a letter to Schubert dated 4 April 1811. 11. Although note that either the dating of the letter is mistaken or Schelling’s calculations are wrong. They got married in 1812, not 1814. Using these dates, the couple was married for 42 years. CLARA/INTRODUCTION 1. This introduction is present only in Kuhlenbeck’s (1913) version of Clara. K. F. A. Schelling’s footnote is in K. F. A. Schelling’s original version of On Nature’s Connection to the Spirit World in Schelling’s Sämmtliche Werke, but it is not reproduced in Kuhlenbeck. No other German single edition of Clara includes the introduction. Vetö (1973) remarks that Horn (1954) dated the introduction at 1806, although Vetö himself suggests that it is more likely to have been written toward the end of 1810 or in the first few weeks of 1811. I 1. Thus, this scene is taking place on November 2. All Souls’ Day rests on the idea that the faithful on earth need to pray for those who have passed over in order to help purify the dead for the sight of the Divine. The tradition was retained by Protestants but was banned in some churches during the Reformation in the sixteenth century. The banning of this festival...