The German Classics of the Nineteenth and Twentieth Centuries, Volume 02

But even in the autumn of his years he was destined to feel the influence of the spirit of the age, and in an unforeseen manner to begin a new life, a new youth. The blessings of sweet peace had long ruled over Germany; general outward safety and repose coincided most happily with the inward, human, cosmopolitan views of existence. The peaceful townsman seemed no longer to require his walls; they were dispensed with; and there was a yearning after rustic life. The security of landed property gave confidence to everyone; the untrammelled life of nature attracted everyone; and as man, born a social being, can often fancy to himself the sweet deceit that he lives better, easier, happier in isolation, so Wieland also, who had already been vouchsafed the highest literary leisure, seemed to look about him for an abode more quiet in which to cultivate the Muses; and when he found opportunity and strength to obtain an estate in the very vicinity of Weimar, he formed the resolution there to pass the remainder of his life. And here they who have often visited him, and who have lived with him, may tell in detail how it was precisely here that he appeared in all his charm as head of the house and of the family, as friend, and as husband, and especially how, since he could indeed withdraw from men but men could not dispense with him, he most delightfully developed his social virtues as a hospitable host.

While inviting younger friends to elaborate this idyllic portrayal, I may merely note, briefly and sympathetically, how this rural joy was troubled by the passing away of a dear woman friend who resided with them, and then by the death of his esteemed and careful consort. He laid these dear remains in his own property, and although he resolved to give up agricultural cares, which had become too intricate for him, and to dispense with the estate which for some years he had enjoyed, he retained for himself the place and the space between his two dear ones that there he, too, might find his resting place. And there, then, the honorable brethren have accompanied him, yea, brought him, and thus have they fulfilled his lovely and pleasant wish that posterity might visit and reverence his tomb within a living grove.

Yet not without a higher reason did our friend return to the city, for his devotion to his great patroness, the Duchess Dowager, had more than once given him sad hours in his rural retirement. He felt only too keenly how much it cost him to be far from her. He could not forego association with her, and yet he could enjoy it only with inconvenience and with discomfort. And thus, after he had seen his household now expanded and now contracted, now augmented and now diminished, now gathered together and now scattered, the exalted princess draws him into her own immediate circle. He returns, occupies a house very close to the princely residence, shares in the summer sojourn in Tiefurt, and now regards himself as a member of the household and of the court.

In very peculiar measure Wieland was born for the higher circles of society, and even the highest would have been his proper element; for since he nowhere wished to stand supreme, but gladly sought to take part in everything, and was inclined to express himself with moderation regarding everything, he must inevitably appear an agreeable companion, and in still higher degree he would have been such in a more light-hearted nation which did not take too seriously every form of recreation.

For his poetic and his literary aspirations were alike addressed immediately to life, and though he did not seek a practical end with absolute invariability, yet he ever had a practical aim before his eyes, whether it was near or far. Therefore his thought was always clear, his phraseology was lucid and readily intelligible, and since, with his extensive knowledge, he continually held to the interest of the day, followed it, and intelligently occupied himself with it, his conversation also was diversified and stimulating throughout; so that I have not readily become acquainted with anyone who more gladly received and more spiritedly responded to whatever happy idea others might bring forward.

Bearing in mind his type of thought, his mode of entertaining himself and others, and his honorable purpose of influencing his generation, he can scarcely be reproached for feeling an antagonism toward the more modern philosophical schools. When, at an earlier period, Kant gave merely the preludes of his greater theories in his minor writings, and in a lighter style seemed to express himself problematically upon the most weighty themes, then he still stood close enough to our friend; but when the huge system was erected, all those who had thus far gone their way poetizing and philosophizing in full freedom, were forced to see in Kant's monumental work a menacing citadel which would limit their serene excursions over the field of experience.

Yet not merely the philosophers, but also the poets, had much, and, indeed, everything, to fear from the new intellectual tendency, so soon as large numbers should allow themselves to be attracted by it. It would at first appear as though its purpose was mainly directed toward knowledge, and then toward the theory of morals and its immediately subsidiary subjects. It was readily obvious, however, that, if it was intended to establish, more firmly than had hitherto been the case, those weighty affairs of higher knowledge and of moral conduct, and if there the demand was made for a sterner, more coherent judgment, developed from the depths of humanity—it was readily obvious, I repeat, that taste also would soon be referred to such principles, and, therefore, the attempt would be made absolutely to set aside individual fancies, chance culture, and popular peculiarities, and to evoke a more general law as a deciding factor.

This was, moreover, actually realized, and in poetry a new epoch emerged which was necessarily as antagonistic to our friend as he was to it. From this time on he experienced many unfavorable judgments, yet without being very deeply influenced by them; and I here expressly mention this circumstance, since the consequent struggle in German literature is as yet by no means allayed and adjusted, and since a friend who desires to value Wieland's merits and sturdily to uphold his memory must be perfectly conversant with the situation of affairs, with the rise and with the sequence of opinions, and with the character and with the talents of the cooperators; he must know well the powers and the services of both sides; and, to work impartially, he must, in a sense, belong to both factions. Yet from those minor or major controversies which arose from his intellectual attitude I am drawn by a serious consideration, to which we must now turn.

The peace which for many years had blissfully dwelt amid our mountains and hills, and in our delightfully watered valleys, had long been, if not disturbed, at least threatened, by military expeditions. When the eventful day dawned which filled us with amazement and alarm, since the fate of the world was decided in our walks, even in those terrible hours toward which our friend's carefree life flowed on, fortune did not desert him, for he was saved first through the precaution of a young and resolute friend, and then through the attention of the French conquerors, who honored in him both the meritorious author, famed throughout the world, and a member of their own great literary institute.

Soon afterward he had to bear the loss of Amelia, so bitter to us all. Court and city endeavored to extend him every compensation, and soon afterward he was favored by two emperors with insignia of honor, the like of which he had not sought, and had not even expected, throughout his long life.

Yet in the day of joy as in the day of sorrow he remained constant to himself, and thus he exemplified the superiority of delicate natures, whose equanimity knows how to meet with moderation good and evil fortune alike.

But he appeared most remarkable of all, considered in body and in spirit, after the bitter calamity which befell him in such advanced years when, together with a beloved daughter, he was very severely injured by the overturning of his carriage. The painful results of the accident and the tedium of convalescence he bore with the utmost equanimity, and he comforted his friends rather than himself by the declaration that he had never met with a like misfortune, and it might well have seemed pleasing to the gods that in this way he discharge the debt of humanity. Now, moreover, he speedily recovered, since his constitution, like that of a youth, was quickly restored, and thus he became a proof for us of the way in which great physical strength may be combined with delicacy and clean living.

As, then, his philosophy of life remained firm even under this test; such an accident produced no change in his convictions or in his mode of life. Companionable after his recovery as before, he took part in the customary recreations of the social life of the court and of the city, and with true affection and with constant endeavor shared in the activities of the brethren of our lodge. But however much his eye seemed always fixed on things earthly, and on the understanding and utilization of them—yet, as a man of exceptional gifts, he could in no wise dispense with the extramundane and the supersensual. Here also that conflict, which we have deemed it our duty to portray in detail above, became evident in a remarkable degree; for though he appeared to reject everything which lay outside the bounds of general knowledge, and beyond the sphere of what may be exemplified from experience, none the less, while he did not transgress the lines so sharply drawn, he could never refrain, in tentative fashion, as it were, from peeping over them, and from constructing and representing, in his own way, an extramundane world, a state concerning which all the innate powers of our soul can give us no information.

Single traits of his writings afford manifold examples of this; but I may especially recall his Agathodämon and his Euthanasie, and also those beautiful declarations, as rational as they were sincere, which he was permitted, only a short while since, to express openly and frankly before this assembly. For a confiding love toward our lodge of brethren had developed within him. Acquainted even as a youth with the historical traditions regarding the mysteries of the ancients, he indeed shunned, in conformity with his serene, lucid mode of thought, those dark secrets; yet he did not deny that precisely under these, perhaps uncouth, veils, higher conceptions had first been brought to barbarous and sensual men, that, through awe-inspiring symbols, powerful, illuminating ideas had been awakened, the belief in one God, ruling over all, had been introduced, virtue had been represented more desirably, and hope for the continuance of our existence had been purified both from the false terrors of a dark superstition and from the equally false demands of an Epicurean sensuality.

Then, as an aged man left behind on earth by so many valued friends and contemporaries, and feeling himself in many respects alone, he drew near to our dear lodge. How gladly he entered it, how constantly he attended our gatherings, vouchsafed his attention to our affairs, rejoiced in the reception of excellent young men, was present at our honorable banquets, and did not refrain from expressing his thoughts upon many a weighty matter—of this we are all witnesses; we have recognized it with friendly gratitude. Indeed, if this ancient lodge, often reëstablished after many a change of time, required any testimony here, the most perfect would be ready at hand, since a talented man, intelligent, cautious, circumspect, experienced, benevolent, and moderate, felt that with us he found kindred spirits, and that with us he was in a company which he, accustomed to the best, so gladly recognized to be the realization of his wishes as a man and as a social being.

Although summoned by our masters to speak a few words concerning the departed, before this so distinguished and highly esteemed assembly, I might surely have ventured to decline to do so, in the conviction that not a fleeting hour, not loose notes superficially jotted down, but whole years, and even several well weighed and well ordered volumes are requisite worthily to celebrate his memory in consideration of the monument which he has worthily erected for himself in his works and in his influence. This delightful duty I undertook only in the conviction that what I have here said may serve as an introduction to what should in future be better done by others at the repeated celebration of his memory. If it shall please our honored masters to deposit in their ark, together with this essay, all that shall publicly appear concerning our friend, and, still more, what our brethren, whom he most greatly and most peculiarly influenced and who enjoyed an uninterrupted and a closer association with him, may confidentially express and communicate, then through this would be collected a treasure of facts, of information, and of valuations which might well be unique of its kind, and from which our posterity might draw, in after times, in order to protect, to maintain, and to hallow for evermore so worthy a memory with love unwavering.

THE PEDAGOGIC PROVINCE (1827)

TRANSLATED BY EDWARD BELL From WILHELM MEISTER'S TRAVELS

Our pilgrims had performed the journey according to program, and prosperously reached the frontier of the province in which they were to learn so many wonderful things. On their first entry they beheld a most fertile region, the gentle slopes of which were favorable to agriculture, its higher mountains to sheep-feeding, and its broad valleys to the rearing of cattle. It was shortly before the harvest, and everything was in the greatest abundance; still, what surprised them from the outset, was that they saw neither women nor men, but only boys and youths busy getting ready for a prosperous harvest, and even making friendly preparations for a joyous harvest-home. They greeted now one, and now another, and inquired about the master, of whose whereabouts no one could give an account. The address of their letter was: To the Master or to the Three, and this too the boys could not explain; however, they referred the inquirers to an overseer, who was just preparing to mount his horse. They explained their object; Felix's frank bearing seemed to please him; and so they rode together along the road.

Wilhelm had soon observed that a great diversity prevailed in the cut and color of the clothing, which gave a peculiar aspect to the whole of the little community. He was just on the point of asking his companion about this, when another strange sight was displayed to him; all the children, howsoever they might be occupied, stopped their work, and turned, with peculiar yet various gestures, toward the party riding past; and it was easy to infer that their object was the overseer. The youngest folded their arms crosswise on the breast, and looked cheerfully toward the sky; the intermediate ones held their arms behind them, and looked smiling upon the ground; the third sort stood erect and boldly; with arms at the side, they turned the head to the right, and placed themselves in a row, instead of remaining alone, like the others, where they were first seen.

Accordingly, when they halted and dismounted, just where several children had ranged themselves in various attitudes and were being inspected by the overseer, Wilhelm asked the meaning of these gestures.

Felix interposed, and said cheerfully: "What position have I to take, then?"

"In any case," answered the intendant, "at first the arms across the breast, and looking seriously and gladly upward, without turning your glance." He obeyed; how ever he soon exclaimed: "This does not please me particularly; I see nothing overhead; does it last long? But yes, indeed," he exclaimed joyfully, "I see two hawks flying from west to east; that must be a good omen!"

"It depends on how you take to it, how you behave yourself," rejoined the former; "now go and mingle with them, just as they mingle with each other."

He made a sign, the children forsook their attitudes, resumed their occupations or went on playing as before. "Will you, and can you," Wilhelm now asked, "explain to me that which causes my wonder? I suppose that these gestures, these positions, are greetings, with which they welcome you."

"Just so," answered the other; "greetings, that tell me at once at what stage of cultivation each of these boys stands."

"But could you," Wilhelm added, "explain to me the meaning of the graduation? For that it is such, is easy to see."

"That is the part of better people than me," answered the other; "but I can assure you of this much, that they are no empty grimaces, and that, on the contrary, we impart to the children, not indeed the highest, but still a guiding and intelligible explanation; but at the same time we command each to keep and cherish for himself what we may have chosen to impart for the information of each: they may not chat about it with strangers, nor amongst themselves, and thus the teaching is modified in a hundred ways. Besides this the secrecy has very great advantages; for if we tell people immediately and perpetually the reason of everything, they think that there is nothing behind. To certain secrets, even if they may be known, we have to show deference by concealment and silence, for this tends to modesty and good morals."

"I understand you," said Wilhelm. "Why should we not also apply spiritually, what is so necessary in bodily matters? But perhaps in another respect you can satisfy my curiosity. I am surprised at the great variety in the cut and color of their clothes, and yet I do not see all kinds of color, but a few only, and these in all their shades, from the brightest to the darkest. Still I observe, that in this there cannot be meant any indication of degrees of either age or merit; since the smallest and biggest boys mingled together, may be alike in cut and color, whilst those who are alike in gestures do not agree with one another in dress."

"As concerns this, too," their companion replied, "I cannot explain any further; yet I shall be much mistaken it you depart hence without being enlightened about all that you may wish to know."

They were now going in search of the master, whom they thought that they had found; but now a stranger could not but be struck by the fact that the deeper they got into the country, the more they were met by a harmonious sound of singing. Whatsoever the boys set about, in whatever work they were found engaged, they were for ever singing, and in fact it seemed that the songs were specially adapted to each particular occupation, and in similar cases always the same. If several children were in any place, they would accompany each other in turns.

Toward evening they came upon some dancing, their steps being animated and guided by choruses. Felix from his horse chimed in with his voice, and, in truth, not badly; Wilhelm was delighted with this entertainment, which made the neighborhood so lively. "I suppose," he observed to his companion, "you devote a great deal of care to this kind of instruction, for otherwise this ability would not be so widely diffused, or so perfectly developed."

"Just so," replied the other; "with us the art of singing forms the first step in education; everything else is subservient to it, and attained by means of it. With us the simplest enjoyment, as well as the simplest instruction, is enlivened and impressed by singing; and even what we teach in matters of religion and morals is communicated by the method of song. Other advantages for independent ends are directly allied; for, whilst we practise the children in writing down by symbols on the slate the notes which they produce, and then, according to the indication of these signs, in reproducing them in their throats, and moreover in adding the text, they exercise at the same time the hand, ear, and eye, and attain orthography and calligraphy quicker than you would believe; and, finally, since all this must be practised and copied according to pure metre and accurately fixed time, they learn to understand much sooner than in other ways the high value of measure and computation. On this account, of all imaginable means, we have chosen music as the first element of our education, for from this equally easy roads radiate in every direction."

Wilhelm sought to inform himself further, and did not hide his astonishment at hearing no instrumental music.

"We do not neglect it," replied the other, "but we practise it in a special place, inclosed in the most charming mountain-valley; and then again we take care that the different instruments are taught in places lying far apart. Especially are the discordant notes of beginners banished to certain solitary spots, where they can drive no one crazy; for you will yourself confess, that in well-regulated civil society scarcely any more miserable nuisance is to be endured than when the neighborhood inflicts upon us a beginner on the flute or on the violin. Our beginners, from their own laudable notion of wishing to be an annoyance to none, go voluntarily for a longer or shorter period into the wilds, and, isolated there, vie with one another in attaining the merit of being allowed to draw nearer to the inhabited world; on which account they are, from time to time, allowed to make an attempt at drawing nearer, which seldom fails, because in these, as in our other modes of education, we venture actually to develop and encourage a sense of shame and diffidence. I am sincerely glad that your son has got a good voice; the rest will be effected all the more easily."

They had now reached a place where Felix was to remain, and make trial of his surroundings, until they were disposed to grant a formal admission. They already heard from afar a cheerful singing; it was a game, which the boys were now enjoying in their play-hour. A general chorus resounded, in which each member of a large circle joined heartily, clearly, and vigorously in his part, obeying the directions of the superintendent. The latter, however, often took the singers by surprise, by suspending with a signal the chorus-singing, and bidding some one or other single performer, by a touch of his bâton, to adapt alone some suitable song to the expiring tune and the passing idea. Most of them already showed considerable ability, a few who failed in the performance willingly paid their forfeit, without exactly being made a laughing-stock. Felix was still child enough to mix at once among them, and came tolerably well out of the trial. Thereupon the first style of greeting was conceded to him; he forthwith folded his arms on his breast, looked upward, and with such a droll expression withal, that it was quite plain that no hidden meaning in it had as yet occurred to him.

The pleasant spot, the kind reception, the merry games, all pleased the boy so well, that he did not feel particularly sad when he saw his father depart; he looked almost more wistfully at the horse as it was led away; yet he had no difficulty in understanding, when he was informed that he could not keep it in the present locality. On the other hand, they promised him that he should find, if not the same, at all events an equally lively and well-trained one when he did not expect it.

As the superior could not be found, the overseer said: "I must now leave you, to pursue my own avocations; but still I will take you to the Three, who preside over holy things: your letter is also addressed to them, and together they stand in place of the Superior."

Wilhelm would have liked to learn beforehand about the holy things, but the other replied. "The Three in return for the confidence with which you have left your son with us, will certainly, in accordance with wisdom and justice, reveal to you all that is most necessary. The visible objects of veneration, which I have called holy things, are included within a particular boundary, are not mingled with anything, or disturbed by anything; only at certain times of the year, the pupils, according to the stages of their education, are admitted to them, in order that they may be instructed historically and through their senses; for in this way they carry off with them an impression, enough for them to feed upon for a long time in the exercise of their duty."

Wilhelm now stood at the entrance of a forest-valley, inclosed by lofty walls; on a given signal a small door was opened, and a serious, respectable-looking man received our friend. He found himself within a large and beautifully verdant inclosure, shaded with trees and bushes of every kind, so that he could scarcely see some stately walls and fine buildings through the dense and lofty natural growth; his friendly reception by the Three, who came up by-and-by, ultimately concluded in a conversation, to which each contributed something of his own, but the substance of which we shall put together in brief.

"Since you have intrusted your son to us," they said, "it is our duty to let you see more deeply into our methods of proceeding. You have seen many external things, that do not carry their significance with them all at once; which of these do you most wish to have explained?"

"I have remarked certain seemly yet strange gestures and obeisances, the significance of which I should like to learn; with you no doubt what is external has reference to what is within, and vice versa; let me understand this relation."

"Well-bred and healthy children possess a great deal; Nature has given to each everything that he needs for time and continuance: our duty is to develop this; often it is better developed by itself. But one thing no one brings into the world, and yet it is that upon which depends everything through which a man becomes a man on every side. If you can find it out yourself, speak out."

Wilhelm bethought himself for a short time, and then shook his head.

After a suitable pause, they exclaimed "Veneration!"

Wilhelm was startled.

"Veneration," they repeated. "It is wanting in all, and perhaps in yourself. You have seen three kinds of gestures, and we teach a threefold veneration, which when combined to form a whole, only then attains to its highest power and effect. The first is veneration for that which is above us. That gesture, the arms folded on the breast, a cheerful glance toward the sky, that is precisely what we prescribe to our untutored children, at the same time requiring witness of them that there is a God up above who reflects and reveals Himself in our parents, tutors and superiors. The second, veneration for that which is below us. The hands folded on the back as if tied together, the lowered, smiling glance, bespeak that we have to regard the earth well and cheerfully; it gives us an opportunity to maintain ourselves; it affords unspeakable joys; but it brings disproportionate sufferings. If one hurts oneself bodily, whether faultily or innocently; if others hurt one, intentionally or accidentally; if earthly chance does one any harm—let these be well thought of, for such danger accompanies us all our life long. But from this condition we deliver our pupil as soon as possible, directly we are convinced that the teachings of this stage have made a sufficient impression upon him; but then we bid him be a man, look to his companions, and guide himself with reference to them. Now he stands erect and bold, yet not selfishly isolated; only in a union with his equals does he present a front toward the world. We are unable to add anything further."

"I see it all," replied Wilhelm; "it is probably on this account that the multitude is so inured to vice, because it takes pleasure only in the element of ill-will and evil speech; he who indulges in this, soon becomes indifferent to God, contemptuous toward the world, and a hater of his fellows; but the true, genuine, indispensable feeling of self-respect is ruined in conceit and presumption."

"Allow me, nevertheless," Wilhelm went on, "to make one objection: Has it not ever been held that the fear evinced by savage nations in the presence of mighty natural phenomena, and other inexplicable foreboding events, is the germ from which a higher feeling, a purer disposition, should gradually be developed?"

To this the other replied: "Fear, no doubt, is consonant with nature, but not reverence; people fear a known or unknown powerful being; the strong one tries to grapple with it, the weak to avoid it; both wish to get rid of it, and feel happy when in a short space they have conquered it, when their nature in some measure has regained its freedom and independence. The natural man repeats this operation a million times during his life; from fear he strives after liberty, from liberty he is driven back into fear, and does not advance one step further. To fear is easy, but unpleasant; to entertain reverence is difficult but pleasing. Man determines himself unwillingly to reverence, or rather never determines himself to it; it is a loftier sense which must be imparted to his nature, and which is self-developed only in the most exceptionally gifted ones, whom therefore from all time we have regarded as saints, as gods. In this consists the dignity, in this the function of all genuine religions, of which also there exist only three, according to the objects toward which they direct their worship."

The men paused. Wilhelm remained silent for awhile in thought; as he did not feel himself equal to pointing these strange words, he begged the worthy men to continue their remarks, which too they at once consented to do.

"No religion," they said, "which is based on fear, is esteemed among us. With the reverence which a man allows himself to entertain, whilst he accords honor, he may preserve his own honor; he is not at discord with himself, as in the other case. The religion which rests on reverence for that which is above us, we call the ethnical one; it is the religion of nations, and the first happy redemption from a base fear; all so-called heathen religions are of this kind, let them have what names they will. The second religion, which is founded on that reverence which we have for what is like ourselves, we call the Philosophic; for the philosopher, who places himself in the middle, must draw downward to himself all that is higher, and upward to himself all that is lower, and only in this central position does he deserve the name of the sage. Now, whilst he penetrates his relations to his fellows, and therefore to the whole of humanity, and his relations to all other earthly surroundings, necessary or accidental, in the cosmical sense he lives only in the truth. But we must now speak of the third religion, based on reverence for that which is below us; we call it the Christian one, because this disposition of mind is chiefly revealed in it; it is the last one which humanity could and was bound to attain. Yet what was not demanded for it? not merely to leave earth below, and claim a higher origin, but to recognize as divine even humility and poverty, scorn and contempt, shame and misery, suffering and death; nay, to revere and make lovable even sin and crime, not as hindrances but as furtherances of holiness! Of this there are indeed found traces throughout all time; but a track is not a goal, and this having once been reached, humanity cannot turn backward; and it may be maintained, that the Christian religion having once appeared, can never disappear again; having once been divinely embodied, cannot again be dissolved."