Vondel's Lucifer. Joost van den Vondel

       Dit is het Land, daar Melk en Honig vloeyd:

       Dit is't geweest, daar't Kruyd (als dist'len) groeyd:

       Dit is de Plaats, daar Arons-Roede bloeyd:

       Dit is het Eden.

      A translation of Vondel, from what has been said, is, accordingly, in a certain sense, a rehabilitation, a restoration to a former status that through the exigency of events has been lost. While this may be considered from some points of view but a curiosity of coincidence, it is in reality, as has been assumed, much more than that: it is a pertinent reminder of our historical beginnings, a harking back to the century that saw our birth as a province and as a city, to the mother country and to the mother tongue.

      Of the literature of Holland, from the lack of opportunity, we know far too little. The translation into English of Vondel's "Lucifer" is not only in and for itself an event of more than ordinary importance in literary history, but it cannot fail to awaken among us a curiosity as to what else of supreme value maybe contained in Dutch literature, and thereby, in effect, form a veritable "open sesame" to unlock its hidden treasures.

      WM. H. CARPENTER,

      Professor of Germanic Philology, Columbia University, New York.

      NEW YORK, April 4, 1898.

Introduction: Dr. Kalff.

       Table of Contents

      When Vondel, in 1653, finished his "Lucifer," he stood, notwithstanding his sixty-six laborious years, with undiminished vigor upon one of the loftiest peaks in his towering career.

      A long road lay behind him, in some places rough and steep, though ever tending upwards. What had he not experienced, what had he not endured since that day in 1605 when he contributed a few faulty strophes to a wedding feast—the first product of his art of which we have any knowledge!

      After a long and wearisome war, full of brilliant feats of arms, his countrymen had, at length, closed a treaty full of glory to themselves with their powerful and superior adversary. The Republic of the United Netherlands had taken her place among the great powers of the earth. In the East and in the West floated the flag of Holland. Over far-distant seas glided the shadows of Dutch ships, en route to other lands, bearing supplies to satisfy their needs, or speeding homewards freighted with riches.

      Prince Maurice was dead. Frederic Henry and William II. had come and gone. De Witt, however, guided the helm of the ship of state; and as long as De Ruyter stood on the quarter-deck of his invincible "Seven Provinces" no reason existed to inspire an Englishman with a "Rule Britannia."

      Knowledge soared on daring wings. Art reigned triumphant. The Stadhuis at Amsterdam was nearing completion. Rembrandt's "Night Patrol" already hung in the great hall of the Arquebusiers, and his "Syndics of the Cloth Merchants" was soon to be begun.

      Fulness of life, growth of power, and the extension of boundaries were everywhere apparent. The life of the period is like an impressive pageant: in front, proud cavaliers, in high saddles, on their prancing steeds, with splendid colors and dazzling weapons, while silk banners gorgeously embroidered are waving aloft; in the rear, beautiful triumphal chariots and picturesque groups; around stands a clamorous multitude that for one moment forgets its cares in the glow of that splendor, though often only kept in restraint with difficulty.

      In the midst of this busy, murmurous scene, Vondel with steady feet pursued his own way; often, indeed, lending his ear to the voices with which the air reverberated, or feasting his eyes upon color and form; often, too, lifting his voice for attack or defence; though still more often with averted glance, and lost in meditation, listening to the voice within.

      Life had not left him untried. In many a contest, especially in his struggles against the Calvinistic clergy, he had strengthened his belief on many a doubtful point, developed his powers, and sharpened his understanding.

      He had lost two lovely children; his tenderly beloved wife, who lived for him, had left him alone; his conversion to Catholicism had cost him much internal strife, and had brought with it the loss of former friends; his oldest son, Joost, had plunged him into financial difficulties, which resulted in ruin: yet beneath all this his sturdy strength did not fail him.

      The fire of his spirit, not suppressed or smothered by the piled-up fuel of early learning, but constantly and richly fed with that which was best, burned with a fierce flame, ever hungry for new food. Treasures of art and knowledge he had gathered, even as the honey-bee culls her store out of all meadows and flowers; for towards art and knowledge his heart ever inclined—towards those muses of whom, in his "Birthday Clock of William Van Nassau," he said:

      "For whom all life I love; and without whom, ah me!

       The glorious majesty of sun I could not gladly see."

      In an awe-inspiring number of long and short poems, he had, since those first lame verses, developed his art; he had taught his understanding to make use of life-like forms in the construction of his dramas; his feelings he had made deeper and more refined; his taste he had ennobled; his self-restraint he had increased; his technique he had made perfect.

      Did his Bible remain the fount from which he preferred to draw the material for his dramas, he also gladly borrowed his motifs from the past of classical antiquity, and from the every-day Netherland life around him. His own fiery belief and deep convictions, and irrepressible desire to give vent to them, caused the person of the poet to be seen more clearly in his characters than we observe to be the case in the productions of his masters, the classic tragedians.

      "Palamedes" is a tempestuous defence of the great statesman Oldenbarneveldt—a defence full of intemperate passion, bitter reproach, and burning satire. How fiercely glows there, in each word, in each answer, in transparent allusion and in scornful irony, the fire of party spirit! How often, too, do we there hear the voice of the poet himself, as it trembles with tender sympathy or with lofty indignation!

      "Gÿsbrecht van Amstel," a subject dearer to the burghers of Amsterdam than most others, is illuminated with the soft glimmer of altar-candles mingled with airy incense. That same light, that same perfume, we also perceive in "Maeghden," "Peter en Pauwels," and "Maria Stuart."

      The Christ-like, humble thankfulness of a Dutch burgher falls upon our ears in the "Leeuwendalers," that charming pastoral, in which the wanton play of whistling pipe and reed is constantly relieved by the silvery pure tones of ringing peace-bells.

      Does the history of the development of the Vondelian drama teach us more about the man Vondel, it also most clearly shows us the evolution of the artist. Especially after his translation of "Hippolytus" he had weaned himself from the style of Seneca. More and more he became filled with the grandeur of the Greek tragedians, Sophocles and Euripides above all others. Æschylus he had not yet made his own; that hour was not yet come.

      In "Gÿsbrecht van Amstel" we feel, for the first time, that Vondel acknowledges the Greeks as his masters, that he strives to follow them in their sublime simplicity; in their naturalness, that never degenerates to the gross; in their freedom of movement, so different from the stiffness of the school of Seneca; in the exquisitely delicate manner in which the lyric is introduced into the drama. In "Joseph in Dothan," "Leeuwendalers," and "Salomon," we behold the poet pursuing the same path, and here the influence of the Greeks is still more perceptible.

      We have attempted in a few rapid strokes to give a brief outline of the time in which the tragedy "Lucifer" had its origin, and also of the man, the poet, who created it.

      When Vondel first conceived the plan of writing this tragedy is not known. However, it is well known that this subject had early made an impression upon him. In the collection of prints entitled "Gulden Winkel" (1613), for which Vondel wrote the accompanying mottoes, we already find the Archangel whom God had doomed to the pit of hell. In the