STRANGER. The work remains, the master perishes.
MELCHER. Goethe, yes! Number five in the catalogue. He began with Strassburg cathedral and Götz von Berlichingen, two hurrahs for gothic Germanic art against that of Greece and Rome. Later he fought against Germanism and for Classicism. Goethe against Goethe! There you see the traditional Olympic calm, harmony, etc., in the greatest disharmony with itself. But depression at this turns into uneasiness when the young Romantic school appears and combats the Goethe of Iphigenia with theories drawn from Goethe's Goetz. That the 'great heathen' ends up by converting Faust in the Second Part, and allowing him to be saved by the Virgin Mary and the angels, is usually passed over in silence by his admirers. Also the fact that a man of such clear vision should, towards the end of his life, have found everything so 'strange,' and 'curious,' even the simplest facts that he'd previously seen through. His last wish was for 'more light'! Yes; but it doesn't matter. We're intelligent people and love our Goethe just the same.
STRANGER. And rightly.
MELCHER. Number six in the catalogue. Voltaire! He has more than two heads. The Godless One, who spent his whole life defending God. The Mocker, who was mocked, because 'he believed in God like a child.' The author of the cynical 'Candide,' who wrote:
In my youth I sought the pleasures
Of the senses, but I learned
That their sweetness was illusion
Soon to bitterness it turned.
In old age I've come to see
Life is nought but vanity.
Dr. Knowall, who thought he could grasp everything between Heaven and Earth by means of reason and science, sings like this, when he comes to the end of his life:
I had thought to find in knowledge
Light to guide me on my way;
Yet I still must walk in darkness
All that's known must soon decay.
Ignorance, I turn to thee!
Knowledge is but vanity.
But that's no matter! Voltaire can be put to many uses. The Jews use him against the Christians, and the Christians use him against the Jews, because he was an anti-Semite, like Luther. Chateaubriand used him to defend Catholicism, and Protestants use him even to-day to attack Catholicism. He was a fine fellow!
STRANGER. Then what's your view?
MELCHER. We have no views here; we've faith, as I've told you already. And that's why we've only one head—placed exactly above the heart. (Pause.) In the meantime let's look at number seven in the catalogue. Ah, Napoleon! The creation of the Revolution itself! The Emperor of the People, the Nero of Freedom, the suppressor of Equality and the 'big brother' of Fraternity. He's the most cunning of all the two-headed, for he could laugh at himself, raise himself above his own contradictions, change his skin and his soul, and yet be quite explicable to himself in every transformation—convinced, self-authorised. There's only one other man who can be compared with him in this; Kierkegaard the Dane. From the beginning he was aware of this parthenogenesis of the soul, whose capacity to multiply by taking cuttings was equivalent to bringing forth young in this life without conception. And for that reason, and so as not to become life's fool, he wrote under a number of pseudonyms, of which each one constituted a 'stage on his life's way.' But did you realise this? The Lord of life, in spite of all these precautions, made a fool of him after all. Kierkegaard, who fought all his life against the priesthood and the professional preachers of the State Church, was eventually forced of necessity to become a professional preacher himself! Oh yes! Such things do happen.