Life Without and Life Within; or, Reviews, Narratives, Essays, and Poems.

ways, which seem idle mummery to a mind of Spartan or Roman mould. Had he some simple thing to tell his friend, he read it from the newspaper, or wrote it into a parable. Did he make a visit, he put on the hat or wig of some other man, and made his bow as Schmidt or Schlosser, that they might stare, when he spoke as Goethe. He gives as the highest instance of passionate grief, that he gave up for one day watching the tedious ceremonies of the imperial coronation. In daily life many of these carefully recorded passages have an air of platitude, at which no wonder the Edinburgh Review laughed. Yet, on examination, they are full of meaning. And when we see the same propensity writing itself into Ganymede, Mahomet's song, the Bayadere, and Faust, telling all Goethe's religion in Mignon and Makana, all his wisdom in the Western-Eastern Divan, we respect it, accept, all but love it. This theme is for a volume, and I must quit it now. A brief summary of what Goethe was suffices to vindicate his existence, as an agent in history and a part of nature, but will not meet the objections of those who measure him, as they have a right to do, by the standard of ideal manhood. Most men, in judging another man, ask, Did he live up to our standard? But to me it seems desirable to ask rather, Did he live up to his own? So possible is it that our consciences may be more enlightened than that of the Gentile under consideration. And if we can find out how much was given him, we are told, in a pure evangelium, to judge thereby how much shall be required. Now, Goethe has given us both his own standard and the way to apply it. "To appreciate any man, learn first what object he proposed to himself; next, what degree of earnestness he showed with regard to attaining that object." And this is part of his hymn for man made in the divine image, "THE GODLIKE." "Hail to the Unknown, the Higher Being Felt within us! "Unfeeling As nature, Still shineth the sun Over good and evil; And on the sinner, Smile as on the best, Moon and stars. Fate too, &c. "There can none but man Perform the Impossible. He understandeth, Chooseth, and judgeth; He can impart to the Moment duration. "He alone may The good reward, The guilty punish, Mend and deliver; All the wayward, anomalous Bind in the useful. "And the Immortals, Them we reverence As if they were men, and Did, on a grand scale, What the best man in little Does, or fain would do. "Let noble man Be helpful and good; Ever creating The Right and the Useful; Type of those loftier Beings of whom the heart whispers." This standard is high enough. It is what every man should express in action, the poet in music! And this office of a judge, who is of purer eyes than to behold iniquity, and of a sacred oracle, to whom other men may go to ask when they should choose a friend, when face a foe, this great genius does not adequately fulfil. Too often has the priest left the shrine to go and gather simples by the aid of spells whose might no pure power needs. Glimpses are found in his works of the highest spirituality, but it is blue sky seen through chinks in a roof which should never have been builded. He has used life to excess. He is too rich for his nobleness, too judicious for his inspiration, too humanly wise for his divine mission. He might have been a priest; he is only a sage. An Epicurean sage, say the multitude. This seems to me unjust. He is also called a debauchee. There may be reason for such terms, but it is partial, and received, as they will be, by the unthinking, they are as false as Menzel's abuse, in the impression they convey. Did Goethe value the present too much? It was not for the Epicurean aim of pleasure, but for use. He, in this, was but an instance of reaction, in an age of painful doubt and restless striving as to the future. Was his private life stained by profligacy? That far largest portion of his life, which is ours, and which is expressed in his works, is an unbroken series of efforts to develop the higher elements of our being. I cannot speak to private gossip on this subject, nor even to well-authenticated versions of his private life. Here are sixty volumes, by himself and others, which contain sufficient evidence of a life of severe labor, steadfast forbearance, and an intellectual growth almost unparalleled. That he has failed of the highest fulfilment of his high vocation is certain, but he was neither Epicurean nor sensualist, if we consider his life as a whole. Yet he had failed to reach his highest development; and how was it that he was so content with this incompleteness, nay, the serenest of men? His serenity alone, in such a time of scepticism and sorrowful seeking, gives him a claim to all our study. See how he rides at anchor, lordly, rich in freight, every white sail ready to be unfurled at a moment's warning! And it must be a very slight survey which can confound this calm self-trust with selfish indifference of temperament. Indeed, he, in various ways, lets us see how little he was helped in this respect by temperament. But we need not his declaration,--the case speaks for itself. Of all that perpetual accomplishment, that unwearied constructiveness, the basis must be sunk deeper than in temperament. He never halts, never repines, never is puzzled, like other men; that tranquillity, full of life, that ceaseless but graceful motion, "without haste, without rest," for which we all are striving, he has attained. And is not his love of the noblest kind? Reverence the highest, have patience with the lowest. Let this day's performance of the meanest duty be thy religion. Are the stars too distant, pick up that pebble that lies at thy foot, and from it learn the all. Go out like Saul, the son of Kish, look earnestly after the meanest of thy father's goods, and a kingdom shall be brought thee. The least act of pure self-renunciation hallows, for the moment, all within its sphere. The philosopher may mislead, the devil tempt, yet innocence, though wounded and bleeding as it goes, must reach at last the holy city. The power of sustaining himself and guiding others rewards man sufficiently for the longest apprenticeship. Is not this lore the noblest? Yes, yes, but still I doubt. 'Tis true, he says all this in a thousand beautiful forms, but he does not warm, he does not inspire me. In his certainty is no bliss, in his hope no love, in his faith no glow. How is this? A friend, of a delicate penetration, observed, "His atmosphere was so calm, so full of light, that I hoped he would teach me his secret of cheerfulness. But I found, after long search, that he had no better way, if he wished to check emotion or clear thought, than to go to work. As his mother tells us, 'My son, if he had a grief, made it into a poem, and so got rid of it.' This mode is founded in truth, but does not involve the whole truth. I want the method which is indicated by the phrase, 'Perseverance of the saints.'" This touched the very point. Goethe attained only the perseverance of a man. He was true, for he knew that nothing can be false to him who is true, and that to genius nature has pledged her protection. Had he but seen a little farther, he would have given this covenant a higher expression, and been more deeply true to a diviner nature. In another article on Goethe, I shall give some account of that period, when a too determined action of the intellect limited and blinded him for the rest of his life; I mean only in comparison with what he should have been. Had it been otherwise, what would he not have attained, who, even thus self-enchained, rose to Ulyssean stature. Connected with this is the fact, of which he spoke with such sarcastic solemnity to Eckermann--"My works will never be popular." I wish, also, to consider the Faust, Elective Affinities, Apprenticeship and Pilgrimages of Wilhelm Meister, and Iphigenia, as affording indications of the progress of his genius here, of its wants and prospects in future spheres of activity. For the present I bid him farewell, as his friends always have done, in hope and trust of a better meeting. GOETHE. "Nemo contra Deum nisi Deus ipse." "Wer Grosses will muss sich zusammen raffen; In der Beschrankung zeigt sich erst der Meister, Und der Gesetz nur Kann uns Freikeit geben."[1] The first of these mottoes is that prefixed by Goethe to the last books of "Dichtung und Wahrheit." These books record the hour of turning tide in his life, the time when he was called on for a choice at the "Parting of the Ways." From these months, which gave the sun of his youth, the crisis of his manhood, date the birth of Egmont, and of Faust too, though the latter was not published so early. They saw the rise and decline of his love for Lili, apparently the truest love he ever knew. That he was not himself dissatisfied with the results to which the decisions of this era led him, we may infer from his choice of a motto, and from the calm beauty with which he has invested the record. The Parting of the Ways! The way he took led to court-favor, wealth, celebrity, and an independence of celebrity. It led to large performance, and a wonderful economical management of intellect. It led Faust, the Seeker, from the heights of his own mind to the trodden ways of the world. There, indeed, he did not lose sight of the mountains, but he never breathed their keen air again. After this period we find in him rather a wide and deep Wisdom, than the inspiration of Genius. His faith, that all _must_ issue well, wants the sweetness of piety, and the God he manifests to us is one of law or necessity, rather than of intelligent love. As this God makes because he must, so Goethe, his instrument, observes and re-creates because he must, observing with minutest fidelity the outward exposition of Nature; never blinded by a sham, or detained by a fear, he yet makes us feel that he wants insight to her sacred secret. The calmest of writers does not give us repose, because it is too difficult to find his centre. Those flame-like natures, which he undervalues, give us more peace and hope, through their restless aspirations, than he with his hearth-enclosed fires of steady fulfilment. For, true as it is, that God is every where, we must not only see him, but see him acknowledged. Through the consciousness of man, "shall not Nature interpret God?" We wander in diversity, and with each new turning of the path, long anew to be referred to the One. Of Goethe, as of other natures, where the intellect is too much developed in proportion to the moral nature, it is difficult to speak without seeming narrow, blind, and impertinent. For such men _see_ all that others _live_, and, if you feel a want of a faculty in them, it is hard to say they have it not, lest, next moment, they puzzle you by giving some indication of it. Yet they are not, nay, _know_ not; they only discern. The difference is that between sight and life, prescience and being, wisdom and love. Thus with Goethe. Naturally of a deep mind and shallow heart, he felt the sway of the affections enough to appreciate their workings in other men, but never enough to receive their inmost regenerating influence. How this might have been had he ever once abandoned himself entirely to a sentiment, it is impossible to say. But the education of his youth seconded, rather than balanced, his natural tendency. His father was a gentlemanly martinet; dull, sour, well-informed, and of great ambition as to externals. His influence on the son was wholly artificial. He was