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Please review your cart. You can remove the unavailable item s now or we'll automatically remove it at Checkout. This was not just a naive glorification of the past; rather, the supposedly glorious past was already being used as part of a marketing campaign for a city that was in reality beginning to experience rapid industrialization and modernization. The Romantic rebellion against modernity was consumed by the modernity it attempted to resist.
On it lay a large wreath of ivy. At that moment there was a solemn hush. Then came the mighty sound of the trumpets, and their sublime and compelling music echoed through the air, proclaiming the noble celebration of the hour and the day! The storm quieted down, the clouds parted, and the sun shone in all its glory over the castle, illuminating the beautiful cemetery and the large group of celebrants!
The religion of art has replaced the religion of Christianity. John cemetery, where so many of the noblest men now rest! There was general agreement that this morning hour was the true core of the whole celebration, and that all participants would remember it for the rest of their lives. The ceremony began with trumpets and drums and included a speech by the mayor of Nuremberg, Jacob Friedrich Binder.
In a book commemorating the historical pageant, M. Such celebrations were popular not just in Nuremberg but also in Munich and, indeed, throughout Germany. This festival proved to be so popular that it was repeated the following month. That such concepts of mutual identity were in fact sorely lacking is evident in the fact that only eight years after the Munich festival that glorified him, the unpopular and reactionary King Ludwig I, who was as mistrustful of democracy as he was supportive of the arts, was forced to abdicate on 20 March in the wake of civil unrest in Munich.
One observer of the celebration in Nuremberg described it as a pageant in which the past itself seemed to come alive: The effect of this parade, for which the ancient city provided the necessary backdrop, was perfect. Even in its inhabitants the Nuremberg of old seemed to have come alive again.
In any other city this would have looked like mere mummery and fakery; but here it seemed to become reality. At the same time, the description belies this confidence in the past by invoking a feeling of homesickness at the passing of the parade of colorful figures representing the imagined past. That past is both fragile and strong. That such celebrations occurred in such great numbers and with so many participants at precisely the moment when Nuremberg was becoming the industrial capital of southern Germany is surely anything but a coincidence.
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The celebration of and nostalgia for the past was a compensation for the difficulties of a problematic present and an uncertain future. It is only in the present day, Hagen is suggesting, that the true glory of the past has been recognized. In that same year the Austrian playwright Johann Ludwig Deinhardstein published a play entitled Hans Sachs that had been premiered two years earlier at the Burg-Theater in Vienna. The play revolves around the tension between Sachs and the other bourgeois citizens and patricians of Nuremberg, who look down on Sachs because he is only a shoemaker.
It is not the Emperor Maximilian who looks down on Hans Sachs for being a mere shoemaker, but rather his stuck-up fellow citizens, the patrician bourgeois. Sachs takes pride in his hard work, and in the usefulness of the shoes he makes. In the end, after a series of complications and intrigues, Maximilian declares that Sachs should marry the woman he loves.
Her false suitor, a wealthy city councilman from Augsburg, is banished from the city. In that prologue the Weimar master, like so many others, invoked the greatness of Germany in the early modern period: Many good things happened to us, we know, In Germany over three centuries ago, Much that was honorable, useful, and good, And much that still helps us today, as it should.
But why list it all? I ask. For listing it would be a thankless task.
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The list is inscribed on the heart of the fatherland: It brightens our spirit and helps us to stand. Like the young Goethe, Heideloff viewed Gothic architecture as the true German national architectural style, and he envisioned a revival of what he saw as authentically German and genuinely Christian art in Nuremberg specifically and Germany more generally. Like Tieck and Wackenroder, Heideloff admired the art of the Middle Ages because, in his view, it represented a unity between art and religion. All genuine art, he believed, served a higher purpose: the representation of the divine.
He argued that Gothic architecture, as the true German style, owes its origin solely and uniquely to the German spirit and its creative power, a fact that should make us even more determined to dispense with the sad architecture of today and to return again to the true art of our fathers. That house had almost collapsed when the building next to it was demolished in Baron von Aufsess, born in , was a passionate German patriot who had, in the first decade and a half of his life, witnessed the constant coming and going of French troops throughout Franconia.
The German fraternity movement of the early nineteenth century venerated Arminius and strove to achieve two goals that students imagined to have been partially prefigured by him: on the one hand the unity of the German nation, which, after the Congress of Vienna, was divided into thirty-nine different states, city-states, and principalities; and on the other hand a democratic polity.
These two goals — national unity and democracy — coincided with the primary goals of most German liberals throughout the first half of the nineteenth century. It was in this atmosphere of patriotic nostalgia for Germanic glory that Aufsess spent his youth. Throughout the s, during a period of deep reaction and authoritarianism in most German states, Aufsess obsessively collected paintings, armor, wood carvings, and a multitude of other items illustrating the history of the German lands for the last thousand and more years.
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It was still relatively easy to come by such items at this time, as there was not yet a general understanding of their value. Occasionally Aufsess simply stole things, as when, during a visit to Constance in , he cut off a piece of the carriage in which the reformer Jan Hus had been driven to be burned at the stake for heresy four centuries earlier.
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This is my historical declaration of faith, which I feel duty-bound to set forth right now at the beginning of my enterprise. I am not ashamed of this credo, even if I should have the misfortune of being misunderstood or laughed at because of it. Such efforts were laudable, he insisted, but they put his politically fractured fatherland to shame since, as he saw it, so little was being done in Germany to preserve patriotic history. Aufsess envisioned his new journal as a means of communication among lovers of the fatherland and its history.
Through such communication, a new patriotic community would emerge, coming to consciousness of itself through the sustained study of German cultural history. In order to find peace and quiet and get away from the noise caused in the castle by his many children, Aufsess barricaded himself into the top of one of its towers when he was working; NTIC-CH Photograph from In , by virtue of a dissertation on church history, Aufsess received his doctorate at the University of Erlangen. In the final years before the revolutionary events of , Aufsess again became more politically and professionally active.
And our German unity, too, will become reality only in this way.
http://smeltd.co.uk/12590.php May this reality finally make itself known in a grand German national history! Because it is only in and through history that German unity has its foundation and continues to live in the souls of the latest descendents. Two years later, in , revolution broke out in many German cities, and the dream of German unity and German democracy seemed more achievable than ever.
It would, Aufsess wrote, be a wonderful coincidence if the insignia of the Empire were to return again to their old place in Nuremberg. What other German city combines such strong and beautiful memories with all the advantages of more recent times? Germany has a history, and that history is more than just an empty phrase.
If we had never had a Kaiser before, who knows if anyone would be thinking of a German Kaiser now? Perhaps Germany would dissolve into its individual states, without unity. Only historical consciousness has, through its reawakening, transformed the Germans into a single people. However in the meantime the energetic baron was coming closer and closer to achieving his goal of the creation of a German national historical museum. One year later, in , he finally succeeded in gaining support for his museum plan at the general assembly of German historians that took place in Dresden in August of that year.
Indeed, Aufsess urged all German patriots throughout Germany, no matter what state they happened to live in, to support the museum in word and deed. This was, in essence, a museum by the German people, of the German people, and for the German people. The German people were considered to be the actual owners of the museum; the subject matter of the museum was the history of the German people; and the intended audience for the museum was none other than the German people, broadly conceived.
It was primarily to Germans themselves that Aufsess wanted the museum both to demonstrate and to embody German national unity. Perhaps the most important is that at the time of its foundation there was no really unified national political government. Indeed, Aufsess imagined Nuremberg as the center not so much of the real, existing German Federation as of the defunct Holy Roman Empire, which, in spite of its demise, continued to be the focal point of his national imaginary.
The national significance of the museum achieved additional symbolic weight when, in , the Federal Assembly in Frankfurt decided to donate to the museum the library of the revolutionary National Assembly that had taken place in Frankfurt in In , the year that August von Essenwein took over the leadership of the museum, Prussia expelled Austria from Germany in a brief, decisive war that resulted in the break-up of the German Federation.
Nuremberg Redivivus Over the course of the years between , when Aufsess had first suggested the creation of his museum, and , when it finally came into existence, Nuremberg had continued to be perceived by many Germans as a kind of symbolic capital. These sentiments were widespread, shared by liberals and conservatives alike. The building of the church in Nuremberg is seen as equivalent to the structure of the Reich itself. Throughout the novel, artists play an important role.
He signs his work not with his name but only with a special sign. German essence and German art are the same, the novel implies.
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