This exposition is based on the version that Schiller originally wrote in 1785. It differs from the final version of this work in several ways. For example, at the end of the first verse, Schiller originally wrote: “Beggars become the brothers of princes, wherever your gentle horn dwells.” In the last version of Schiller’s poem, Schiller wrote: “All men become brothers wherever your gentle horn dwells.” (All German versions are mine.)
The first verse of the poem is well known because of its inclusion in the fourth movement of Beethoven’s Symphony No. 9. He personifies joy, calling her the divine spark and daughter who comes from Elysium, the land of the blessed spirits in
The first version of the “Ode to Joy” has nine stanzas. Each stanza contains eight lines, and can be sung to the music composed towards the end by Beethoven.
Between each of these eight stanzas, Schiller adds four lines that rhyme in different ways. Also added four lines after the last stanza of the poem.
The material of these intermediate sections is a little different. Exhortations are directed either to the world or to the inner circle of the brothers who ecstatically recite this ode.
The first part offers the middle complex and a kiss to the world, and reminds the brothers that the dearest Father dwells above the stars in heaven.
Beethoven’s Symphony No. 9 also incorporates a second verse in the framework of its fourth movement. He invites others to share in the joy of the fraternity he has experienced. This happiness belongs to him who wins the friendship of one or the other, or whoever marries a beautiful wife. But anyone who is a friend at all must leave the company in tears.
The second middle section is an exhortation to the obedience of Sympathy. He leads you to the stars, where he has an unknown throne. Let me not be mistaken, Schiller inserts the idea of sympathy here, because he wants us to sympathize with those who have no friends.
The third stanza mentions the blessings that joy offers us. He draws all the joy of nature to his bosom. Everyone, whether good or bad, makes a flowery way. He gives kisses and the fruit of the vine, and faithful friends to death. He is also delighted with the worm, and the seraph stands before God.
The middle third section is the millions of people who populate the world. He asks whether he has prostrated himself before the Creator, or whether he even knows who he is. The world will find him if he looks above the stars.
The fourth stanza abounds in metaphors. Joy is the strongest feather of eternal nature. She wheels on the big world clock. He draws flowers from the gem and the sun from the firmament. The spheres roll in places where the astrologer cannot detect them.
The fourth intermediate section is derived from the astronomical ones in the preceding stanza. The brothers are encouraged to be as happy as the suns that fly across the heavens and live their lives as heroes who are about to achieve victory.
The fifth stanza is my personal favorite. If I remember correctly, Schiller had not changed anything in this stanza when he revised the poem. Joy smiles upon the inquirer from the fiery mirror of truth. Patience leads along the path that climbs the steep mountain of virtues. Her flags on the sunny mountain of faith victors wave. Through the cracks in the broken chests, we see her standing in the choir of angels.
The fifth middle section is taken from the concept of patient suffering expressed in the previous stanza. Support a better world. A great God will repay you.
The sixth stanza says that it is beautiful like the gods. The Passion of the Divine Indulgence is especially recommended. You will forget your enmities and your desire for revenge. Forgive the mortal enemy. Let him not shed tears, or let the eater suffer remorse.
The sixth half shows how the judge who lives above the starry heavens views this. He destroys the book in which our sins are written, so that the whole world may be reconciled to him.
It comes closest to the Christian message. May the whole world be reconciled to God through Jesus Christ. /a>. We can only hope that Schiller recognized that fact.
In the seventh stanza, the companion enjoys wine. Enjoy the bubbles in the cups. Cannibals draw the meekness of grapes from the golden blood, and draw the hearts of heroes in despair. Therefore, “Let the foam rise to heaven. This is a glass for the good Spirit.”
The seventh middle section represents the Spirit, to whom the wine glass is dedicated. It is he whom the stars and the Seraphim praise. He who lives above the ether of heaven.
The eighth stanza enumerates the practical virtues that should guide the fraternity: “Strong virtue in great pain, help where innocence cries, oaths of eternal duration, truth to friends and enemies, manly pride before the throne of kings, even if death arises.” . His crown must be deservedly received, but the children of lies will perish.
The middle eighth part urges the fraternity to unite more closely, and to swear by the heavenly judge that they are true to their oath.
There are twelve lines to the poem. I memorized a poem in German a long time ago, and these twelve lines were not in the poem I memorized. Either Schiller did not include them in the final version, or I had a defective copy. I think the poem itself is better without the last twelve lines, probably because I usually see it without them.
Nevertheless, in Schiller’s original version, the ninth stanza expresses the further aspirations of brotherhood: “Rescue from the bonds of tyrants, magnanimity against the wicked, hope in the dead, and grace in the high court.” The dead live. All sins will be forgiven, and there will be no hell.
The last four lines continue in the same vein. They long for the happy hour departure, sweet sleep in heavy clothes, gentle from the mouth. who judges the dead.
The division into stanzas and middle sections is my own opinion. I do not know whether Schiller intended such a division or not.
Reference
Rapture of Association: Schiller’s ‘Ode to Joy’ in its original, 1785 version
http://www.raptusassociation.org/ode1785.html
