The conversation now turned on _Werthe_. "That," said Goethe, "is a creation which I, like the pelican, fed with the blood of my own heart.
It contains so much from the innermost recesses of my breast--so much feeling and thought, that it might easily be spread into a novel of ten such volumes. Besides, as I have often said, I have only read the book once since its appearance, and have taken good care not to read it again. It is a ma.s.s of congreve-rockets. I am uncomfortable when I look at it; and I dread lest I should once more experience the peculiar mental state from which it was produced."
I reminded him of his conversation with Napoleon, of which I knew by the sketch amongst his unpublished papers, which I had repeatedly urged him to give more in detail. "Napoleon," said I, "pointed out to you a pa.s.sage in _Werther_, which, it appeared to him, would not stand a strict examination; and this you allowed. I should much like to know what pa.s.sage he meant."
"Guess!" said Goethe, with a mysterious smile.
"Now," said I, "I almost think it is where Charlotte sends the pistols to Werther, without saying a word to Albert, and without imparting to him her misgivings and apprehensions. You have given yourself great trouble to find a motive for this silence, but it does not appear to hold good against the urgent necessity where the life of the friend was at stake."
"Your remark," returned Goethe, "is really not bad; but I do not think it right to reveal whether Napoleon meant this pa.s.sage or another.
However, be that as it may, your observation is quite as correct as his."
I asked the question, whether the great effect produced by the appearance of _Werther_ was really to be attributed to the period. "I cannot," said I, "reconcile to myself this view, though it is so extensively spread. _Werther_ made an epoch because it appeared--not because it appeared at a certain time. There is in every period so much unexpressed sorrow--so much secret discontent and disgust for life, and, in single individuals, there are so many disagreements with the world--so many conflicts between their natures and civil regulations, that _Werther_ would make an epoch even if it appeared today for the first time."
"You are quite right," said Goethe; "it is on that account that the book to this day influences youth of a certain age, as it did formerly. It was scarcely necessary for me to deduce my own youthful dejection from the general influence of my time, and from the reading of a few English authors. Rather was it owing to individual and immediate circ.u.mstances which touched me to the quick, and gave me a great deal of trouble, and indeed brought me into that frame of mind which produced _Werther_. I had lived, loved, and suffered much--that was it."
"On considering more closely the much-talked-of _Werther_ period, we discover that it does not belong to the course of universal culture, but to the career of life in every individual, who, with an innate free natural instinct, must accommodate himself to the narrow limits of an antiquated world. Obstructed fortune, restrained activity, unfulfilled wishes, are not the calamities of any particular time, but those of every individual man; and it would be bad, indeed, if every one had not, once in his life, known a time when Werther seemed as if it had been written for him alone."
_Sunday, January_ 4.--Today, after dinner, Goethe went through a portfolio, containing some works of Raphael, with me. He often busies himself with Raphael, in order to keep up a constant intercourse with that which is best, and to accustom himself to muse upon the thoughts of a great man. At the same time, it gives him pleasure to introduce me to such things.
We afterwards spoke about the _Divan_[10]--especially about the "book of ill-humor," in which much is poured forth that he carried in his heart against his enemies.
"If I have, however," continued he, "been very moderate: if I had uttered all that vexed me or gave me trouble, the few pages would soon have swelled to a volume.
"People were never thoroughly contented with me, but always wished me otherwise than it has pleased G.o.d to make me. They were also seldom contented with my productions. When I had long exerted my whole soul to favor the world with a new work, it still desired that I should thank it into the bargain for considering the work endurable. If any one praised me, I was not allowed, in self-congratulation, to receive it as a well-merited tribute; but people expected from me some modest expression, humbly setting forth the total unworthiness of my person and my work. However, my nature opposed this; and I should have been a miserable hypocrite, if I had so tried to lie and dissemble. Since I was strong enough to show myself in my whole truth, just as I felt, I was deemed proud, and am considered so to the present day.
"In religious, scientific, and political matters, I generally brought trouble upon myself, because I was no hypocrite, and had the courage to express what I felt.
"I believed in G.o.d and in Nature, and in the triumphs of good over evil; but this was not enough for pious souls; I was also required to believe other points, which were opposed to the feeling of my soul for truth; besides, I did not see that these would be of the slightest service to me.
"It was also prejudicial to me that I discovered Newton"s theory of light and color to be an error, and that I had the courage to contradict the universal creed. I discovered light in its purity and truth, and I considered it my duty to fight for it. The opposite party, however, did their utmost to darken the light; for they maintained that _shade is a part of light_. It sounds absurd when I express it; but so it is: for they said that _colors_, which are shadow and the result of shade, _are light itself_, or, which amounts to the same thing, _are the beams of light, broken now in one way, now in another_."
Goethe was silent, whilst an ironical smile spread over his expressive countenance. He continued--
"And now for political matters. What trouble I have taken, and what I have suffered, on that account, I cannot tell you. Do you know my "Aufgeregten?""[11]
"Yesterday, for the first time," returned I, "I read the piece, in consequence of the new edition of your works; and I regret from my heart that it remains unfinished. But, even as it is, every right-thinking person must coincide with your sentiments."
"I wrote it at the time of the French Revolution," continued Goethe, "and it may be regarded, in some measure, as my political confession of faith at that time. I have taken the countess as a type of the n.o.bility; and, with the words which I put into her mouth, I have expressed how the n.o.bility really ought to think. The countess has just returned from Paris; she has there been an eye-witness of the revolutionary events, and has drawn, therefore, for herself, no bad doctrine. She has convinced herself that the people may be ruled, but not oppressed, and that the revolutionary outbreaks of the lower cla.s.ses are the consequence of the injustice of the higher cla.s.ses. "I will for the future," says she, "strenuously avoid every action that appears to me unjust, and will, both in society and at court, loudly express my opinion concerning such actions in others. In no case of injustice will I be silent, even though I should be cried down as a democrat."
"I should have thought this sentiment perfectly respectable," continued Goethe; "it was mine at that time, and it is so still; but as a reward for it, I was endowed with all sorts of t.i.tles, which I do not care to repeat."
"One need only read _Egmont_," answered I, "to discover what you think.
I know no German piece in which the freedom of the people is more advocated than in this."
"Sometimes," said Goethe, "people do not like to look on me as I am, but turn their glances from everything which could show me in my true light. Schiller, on the contrary--who, between ourselves, was much more of an aristocrat than I am, but who considered what he said more than I--had the wonderful fortune to be looked upon as a particular friend of the people. I give it up to him with all my heart, and console myself with the thought that others before me had fared no better.
"It is true that I could be no friend to the French Revolution; for its horrors were too near me, and shocked me daily and hourly, whilst its beneficial results were not then to be discovered. Neither could I be indifferent to the fact that the Germans were endeavoring, artificially, to bring about such scenes here, as were, in France, the consequence of a great necessity.
"But I was as little a friend to arbitrary rule. Indeed, I was perfectly convinced that a great revolution is never a fault of the people, but of the government. Revolutions are utterly impossible as long as governments are constantly just and constantly vigilant, so that they may antic.i.p.ate them by improvements at the right time, and not hold out until they are forced to yield by the pressure from beneath.
"Because I hated the Revolution, the name of the "_Friend of the powers that be_" was bestowed upon me. That is, however, a very ambiguous t.i.tle, which I would beg to decline. If the "powers that be" were all that is excellent, good, and just, I should have no objection to the t.i.tle; but, since with much that is good there is also much that is bad, unjust, and imperfect, a friend of the "powers that be" means often little less than the friend of the obsolete and bad.[12]
"But time is constantly progressing, and human affairs wear every fifty years a different aspect; so that an arrangement which, in the year 1800, was perfection, may, perhaps, in the year 1850, be a defect.
"And, furthermore, nothing is good for a nation but that which arises from its own core and its own general wants, without apish imitation of another; since what to one race of people, of a certain age, is a wholesome nutriment, may perhaps prove a poison for another. All endeavors to introduce any foreign innovation, the necessity for which is not rooted in the core of the nation itself, are therefore foolish; and all premeditated revolutions of the kind are I unsuccessful, _for they are without G.o.d, who keeps aloof from such bungling_. If, however, there exists an actual necessity for a great reform amongst a people, G.o.d is with it, and it prospers. He was visibly with Christ and his first adherents; for the appearance of the new doctrine of love was a necessity to the people. He was also visibly with Luther; for the purification of the doctrine corrupted by the priests was no less a necessity. Neither of the great powers whom I have named was, however, a friend of the permanent; much more were both of them convinced that the old leaven must be got rid of, and that it would be impossible to go on and remain in the untrue, unjust, and defective way."
_Tuesday, January 27._--Goethe talked with me about the continuation of his memoirs, with which he is now busy. He observed that this later period of his life would not be narrated with such minuteness as the youthful epoch of _Dichtung and Wahrheit_.[13] "I must," said he, "treat this later period more in the fashion of annals: my outward actions must appear rather than my inward life. Altogether, the most important part of an individual"s life is that of development, and mine is concluded in the detailed volumes of _Dichtung and Wahrheit_. Afterwards begins the conflict with the world, and that is interesting only in its results.
"And then the life of a learned German--what is it? What may have been really good in my case cannot be communicated, and what can be communicated is not worth the trouble. Besides, where are the hearers whom one could entertain with any satisfaction?
"When I look back to the earlier and middle periods of my life, and now in my old age think how few are left of those who were young with me, I always think of a summer residence at a bathing-place. When you arrive, you make acquaintance and friends of those who have already been there some time, and who leave in a few weeks. The loss is painful. Then you turn to the second generation, with which you live a good while, and become most intimate. But this goes also, and leaves us alone with the third, which comes just as we are going away, and with which we have, properly, nothing to do.
"I have ever been esteemed one of Fortune"s chiefest favorites; nor will I complain or find fault with the course my life has taken. Yet, truly, there has been nothing but toil and care; and I may say that, in all my seventy-five years, I have never had a month of genuine comfort. It has been the perpetual rolling of a stone, which I have always had to raise anew. My annals will render clear what I now say. The claims upon my activity, both from within and without, were too numerous.
"My real happiness was my poetic meditation and production. But how was this disturbed, limited, and hindered by my external position! Had I been able to abstain more from public business, and to live more in solitude, I should have been happier, and should have accomplished much more as a poet. But, soon after my _Goetz and Werther_, that saying of a sage was verified for me--"If you do anything for the sake of the world, it will take good care that you shall not do it a second time."
"A wide-spread celebrity, an elevated position in life, are good things. But, for all my rank and celebrity, I am still obliged to be silent as to the opinion of others, that I may not give offense. This would be but poor sport, if by this means I had not the advantage of learning the thoughts of others without their being able to learn mine."
Wednesday, February 25.--Today, Goethe showed me two very remarkable poems, both highly moral in their tendency, but in their several motives so unreservedly natural and true, that they are of the kind which the world styles immoral. On this account he keeps them to himself, and does not intend to publish them.
"Could intellect and high cultivation," said he, "become the property of all, the poet would have fair play; he could be always thoroughly true, and would not be compelled to fear uttering his best thoughts. But, as it is, he must always keep on a certain level; must remember that his works will fall into the hands of a mixed society; and must, therefore, take care lest by over-great openness he may give offense to the majority of good men. Then Time is a strange thing. It is a whimsical tyrant, which in every century has a different face for all that one says and does. We cannot, with propriety, say things which were permitted to the ancient Greeks; and the Englishmen of 1820 cannot endure what suited the vigorous contemporaries of Shakespeare; so that, at the present day, it is found necessary to have a Family Shakespeare."
"Then," said I, "there is much in the form also. The one of these two poems, which is composed in the style and metre of the ancients, would be far less offensive than the other. Isolated parts would displease, but the treatment throws so much grandeur and dignity over the whole, that we seem to hear a strong ancient, and to be carried back to the age of the Greek heroes. But the other, being in the style and metre of Messer Ariosto, is far more hazardous. It relates an event of our day, in the language of our day, and as it thus comes quite unveiled into our presence, the particular features of boldness seem far more audacious."
"You are right," said he; "mysterious and great effects are produced by different poetical forms. If the import of my Romish elegies were put into the measure and style of Byron"s _Don Juan_, the whole would be found infamous."
The French newspapers were brought. The campaign of the French in Spain under the Duke d"Angouleme, which was just ended, had great interest for Goethe. "I must praise the Bourbons for this measure," said he; "they had not really gained the throne till they had gained the army, and that is now accomplished. The soldier returns with loyalty, to his king; for he has, from his own victories, and the discomfitures of the many-headed Spanish host, learned the difference between obeying one and many. The army has sustained its ancient fame, and shown that it is brave in itself, and can conquer without Napoleon."
Goethe then turned his thoughts backward into history, and talked much of the Prussian army in the Seven Years" War, which, accustomed by Frederic the Great to constant victory, grew careless, so that, in after days, it lost many battles from over-confidence. All the minutest details were present to his mind, and I had reason to admire his excellent memory.
"I had the great advantage," said he, "of being born at a time when the greatest events which agitated the world occurred, and such have continued to occur during my long life; so that I am a living witness of the Seven Years" War, of the separation of America from England, of the French Revolution, and of the whole Napoleon era, with the downfall of that hero, and the events which followed. Thus I have attained results and insight impossible to those who are born now and must learn all these things from books which they will not understand.
"What the next years will bring I cannot predict; but I fear we shall not soon have repose. It is not given to the world to be contented; the great are not such that there will be no abuse of power; the ma.s.ses not such that, in hope of gradual improvement, they will be contented with a moderate condition. Could we perfect human nature, we might also expect a perfect state of things; but, as it is, there will always be a wavering hither and thither; one part must suffer while the other is at ease, envy and egotism will be always at work like bad demons, and party strife will be without end.
"The most reasonable way is for every one to follow his own vocation to which he has been born, and which he has learned, and to avoid hindering others from following theirs. Let the shoemaker abide by his last, the peasant by his plough, and let the king know how to govern; for, this is also a business which must be learned, and with which no one should meddle who does not understand it."
Returning to the French papers, Goethe said: "The liberals may speak, for when they are reasonable we like to hear them; but with the royalists, who have the executive power in their hands, talking comes amiss--they should act. They may march troops, and behead and hang--that is all right; but attacking opinions, and justifying their measures in public prints, does not become them. If there were a public of kings, they might talk.
"For myself," he continued, "I have always been a royalist. I have let others babble, and have done as I saw fit. I understood my course, and knew my own object. If I committed a fault as a single individual, I could make it good again; but if I committed it jointly with three or four others, it would be impossible to make it good, for among many there are many opinions."
Goethe was in excellent spirits today. He showed me Frau von Spiegel"s alb.u.m, in which he had written some very beautiful verses. A place had been left open for him for two years, and he rejoiced at having been able to perform at last an old promise. After I had read the "Poem to Frau von Spiegel," I turned over the leaves of the book, in which I found many distinguished names. On the very next page was a poem by Tiedge, written in the very spirit and style of his _Urania_. "In a saucy mood," said Goethe, "I was on the point of writing some verses beneath those; but I am glad I did not. It would not have been the first time that, by rash expressions, I had repelled good people, and spoiled the effect of my best works.
"However," continued Goethe, "I have had to endure not a little from Tiedge"s _Urania_; for, at one time, nothing was sung and nothing was declaimed but this same Urania. Wherever you went, you found _Urania_ on the table. _Urania_ and immortality were the topics of every conversation. I would by no means dispense with the happiness of believing in a future existence, and, indeed, would say, with Lorenzo de" Medici, that those are dead even for this life who hope for no other. But such incomprehensible matters lie too far off to be a theme of daily meditation and thought-distracting speculation. Let him who believes in immortality enjoy his happiness in silence, he has no reason to give himself airs about it. The occasion of Tiedge"s _Urania_ led me to observe that piety, like n.o.bility, has its aristocracy. I met stupid women, who plumed themselves on believing, with Tiedge, in immortality, and I was forced to bear much dark examination on this point. They were vexed by my saying I should be well pleased if, after the close of this life, we were blessed with another, only I hoped I should hereafter meet none of those who had believed in it here. For how should I be tormented! The pious would throng around me, and say, "Were we not right? Did we not predict it? Has not it happened just as we said?" And so there would be ennui without end, even in the other world.
"This occupation with the ideas of immortality," he continued, "is for people of rank, and especially ladies, who have nothing to do. But an able man, who has some thing regular to do here, and must toil and struggle and produce day by day, leaves the future world to itself, and is active and useful in this. Thoughts about immortality are also good for those who have not been very successful here; and I would wager that, if the good Tiedge had enjoyed a better lot, he would also have had better thoughts."