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The Ethics of Diet / A Catena of Authorities Deprecatory of the Practice of Flesh Eating cover

The Ethics of Diet / A Catena of Authorities Deprecatory of the Practice of Flesh Eating

Chapter 68: XIV. SCHILLER. 1759–1805.
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About This Book

A curated collection of quotations, essays, and historical excerpts that assemble philosophical, religious, medical, and moral arguments against the consumption of animal flesh. The work surveys voices from antiquity to the modern era to illustrate claims about animal suffering, public health and sanitary risks, economic waste, and spiritual implications, while documenting traditions of abstention and examples of practicable alternative diets. By juxtaposing diverse authorities and evidence, the compilation seeks to make a cumulative case for reforming dietary habits toward humane, non‑flesh-based living.

XIV.
SCHILLER. 1759–1805.

AFTER Goethe the greatest of German Poets, began life as a surgeon in the army. In his twenty-second year he produced his first drama, Die Räuber (“The Robbers”). Some passages in it betrayed the “cloven hoof” of revolutionary, or at least democratic, bias, and he brought upon himself the displeasure of the sovereign Duke of Würtemberg, in consequence of which he was forced to leave Stuttgart. His principal dramas are Wallenstein, Wilhelm Tell, Die Jungfrau von Orleans, Maria Stuart, and Don Carlos, of which Wallenstein is, usually, placed first in merit. Even greater than the dramatic power of Schiller is the genius of his ballad poetry, and in lyrical inspiration he is the equal of Goethe. Das Lied von der Glocke (“The Lay of the Bell”), one of his most widely-known ballads, is also one of the most beautiful in its kind.

In prose literature, his Briefe Philosophische (“Philosophical Letters”), and his correspondence with his great poetical rival, are the most interesting of his writings.

In Das Eleusische Fest (“The Eleusinian Feast”) and Der Alpenjäger (“The Hunter of the Alps”) are to be found the humanitarian sentiments as follow:—

Schwelgend bei dem Siegesmahle
Findet sie die rohe Schaar,
Und die blutgefüllte Schaale
Bringt man ihr zum Opfer dar
Aber schauernd, mit Entsetzen,
Wendet sie sich weg and spricht:
Blut’ge Tigermahle netzen
Eines Gottes Lippen nicht.
Reine Opfer will er haben
Früchte, die der Herbst bescheert—
Mit des Feldes frommen gaben
Wird der Heilige verehrt.
Und sie nimmt die Wucht des Speeres
Aus des Jäger’s rauher hand;
Mit dem Schaft des Mordgewehres
Furchet sie den leichten Sand,
Nimmt von ihres Kranzes Spitze
Einen Kern mit Kraft gefüllt,
Senkt ihn in die zarte Ritze,
Und der Trieb des Keimes schwillt.[313]
Mit des Jammers Stummen Blicken
Fleht sie zu dem harten Mann,
Fleht umsonst, denn, loszudrücken,
Legt er schon den Bogen an;
Plötzlich aus der Felsenspalte
Tritt der Geist, der Bergesalte
Und mit seinen Götterhänden
Schützt er das gequälte Thier:
Musst du Tod und Jammer Senden
Ruft er “bis herauf zu mir?
Raum fur alle hat die Erde
Was verfolgst du meine Heerde?”[314]