III.
Concerning Culture-Philistinism, David Strauss makes a double confession, by word and by deed; that is to say, by the word of the confessor, and the act of the writer. His book entitled The Old Faith and the New is, first in regard to its contents, and secondly in regard to its being a book and a literary production, an uninterrupted confession; while, in the very fact that he allows himself to write confessions at all about his faith, there already lies a confession. Presumably, every one seems to have the right to compile an autobiography after his fortieth year; for the humblest amongst us may have experienced things, and may have seen them at such close quarters, that the recording of them may prove of use and value to the thinker. But to write a confession of one's faith cannot but be regarded as a thousand times more pretentious, since it takes for granted that the writer attaches worth, not only to the experiences and investigations of his life, but also to his beliefs. Now, what the nice thinker will require to know, above all else, is the kind of faith which happens to be compatible with natures of the Straussian order, and what it is they have "half dreamily conjured up" (p. 10) concerning matters of which those alone have the right to speak who are acquainted with them at first hand. Whoever would have desired to possess the confessions, say, of a Ranke or a Mommsen? And these men were scholars and historians of a very different stamp from David Strauss. If, however, they had ever ventured to interest us in their faith instead of in their scientific investigations, we should have felt that they were overstepping their limits in a most irritating fashion. Yet Strauss does this when he discusses his faith. Nobody wants to know anything about it, save, perhaps, a few bigoted opponents of the Straussian doctrines, who, suspecting, as they do, a substratum of satanic principles beneath these doctrines, hope that he may compromise his learned utterances by revealing the nature of those principles. These clumsy creatures may, perhaps, have found what they sought in the last book; but we, who had no occasion to suspect a satanic substratum, discovered nothing of the sort, and would have felt rather pleased than not had we been able to discern even a dash of the diabolical in any part of the volume. But surely no evil spirit could speak as Strauss speaks of his new faith. In fact, spirit in general seems to be altogether foreign to the book— more particularly the spirit of genius. Only those whom Strauss designates as his "We," speak as he does, and then, when they expatiate upon their faith to us, they bore us even more than when they relate their dreams; be they "scholars, artists, military men, civil employes, merchants, or landed proprietors; come they in their thousands, and not the worst people in the land either!" If they do not wish to remain the peaceful ones in town or county, but threaten to wax noisy, then let not the din of their unisono deceive us concerning the poverty and vulgarity of the melody they sing. How can it dispose us more favourably towards a profession of faith to hear that it is approved by a crowd, when it is of such an order that if any individual of that crowd attempted to make it known to us, we should not only fail to hear him out, but should interrupt him with a yawn? If thou sharest such a belief, we should say unto him, in Heaven's name, keep it to thyself! Maybe, in the past, some few harmless types looked for the thinker in David Strauss; now they have discovered the "believer" in him, and are disappointed. Had he kept silent, he would have remained, for these, at least, the philosopher; whereas, now, no one regards him as such. He no longer craved the honours of the thinker, however; all he wanted to be was a new believer, and he is proud of his new belief. In making a written declaration of it, he fancied he was writing the catechism of "modern thought," and building the "broad highway of the world's future." Indeed, our Philistines have ceased to be faint-hearted and bashful, and have acquired almost cynical assurance. There was a time, long, long ago, when the Philistine was only tolerated as something that did not speak, and about which no one spoke; then a period ensued during which his roughness was smoothed, during which he was found amusing, and people talked about him. Under this treatment he gradually became a prig, rejoiced with all his heart over his rough places and his wrongheaded and candid singularities, and began to talk, on his own account, after the style of Riehl's music for the home.
"But what do I see? Is it a shadow? Is it reality? How long and broad my poodle grows!"
For now he is already rolling like a hippopotamus along "the broad highway of the world's future," and his growling and barking have become transformed into the proud incantations of a religious founder. And is it your own sweet wish, Great Master, to found the religion of the future? "The times seem to us not yet ripe (p. 7). It does not occur to us to wish to destroy a church." But why not, Great Master? One but needs the ability. Besides, to speak quite openly in the latter, you yourself are convinced that you Possess this ability. Look at the last page of your book. There you actually state, forsooth, that your new way "alone is the future highway of the world, which now only requires partial completion, and especially general use, in order also to become easy and pleasant."
Make no further denials, then. The religious founder is unmasked, the convenient and agreeable highway leading to the Straussian Paradise is built. It is only the coach in which you wish to convey us that does not altogether satisfy you, unpretentious man that you are! You tell us in your concluding remarks: "Nor will I pretend that the coach to which my esteemed readers have been obliged to trust themselves with me fulfils every requirement,... all through one is much jolted" (p. 438). Ah! you are casting about for a compliment, you gallant old religious founder! But let us be straightforward with you. If your reader so regulates the perusal of the 368 pages of your religious catechism as to read only one page a day—that is to say, if he take it in the smallest possible doses-then, perhaps, we should be able to believe that he might suffer some evil effect from the book—if only as the outcome of his vexation when the results he expected fail to make themselves felt. Gulped down more heartily, however, and as much as possible being taken at each draught, according to the prescription to be recommended in the case of all modern books, the drink can work no mischief; and, after taking it, the reader will not necessarily be either out of sorts or out of temper, but rather merry and well-disposed, as though nothing had happened; as though no religion had been assailed, no world's highway been built, and no profession of faith been made. And I do indeed call this a result! The doctor, the drug, and the disease—everything forgotten! And the joyous laughter! The continual provocation to hilarity! You are to be envied, Sir; for you have founded the most attractive of all religions —one whose followers do honour to its founder by laughing at him.
IV.
The Philistine as founder of the religion of the future—that is the new belief in its most emphatic form of expression. The Philistine becomes a dreamer—that is the unheard-of occurrence which distinguishes the German nation of to-day. But for the present, in any case, let us maintain an attitude of caution towards this fantastic exaltation. For does not David Strauss himself advise us to exercise such caution, in the following profound passage, the general tone of which leads us to think of the Founder of Christianity rather than of our particular author? (p. 92): "We know there have been noble enthusiasts—enthusiasts of genius; the influence of an enthusiast can rouse, exalt, and produce prolonged historic effects; but we do not wish to choose him as the guide of our life. He will be sure to mislead us, if we do not subject his influence to the control of reason." But we know something more: we know that there are enthusiasts who are not intellectual, who do not rouse or exalt, and who, nevertheless, not only expect to be the guides of our lives, but, as such, to exercise a very lasting historical influence into the bargain, and to rule the future;—all the more reason why we should place their influence under the control of reason. Lichtenberg even said: "There are enthusiasts quite devoid of ability, and these are really dangerous people." In the first place, as regards the above-mentioned control of reason, we should like to have candid answers to the three following questions: First, how does the new believer picture his heaven? Secondly, how far does the courage lent him by the new faith extend? And, thirdly, how does he write his books? Strauss the Confessor must answer the first and second questions; Strauss the Writer must answer the third.
The heaven of the new believer must, perforce, be a heaven upon earth; for the Christian "prospect of an immortal life in heaven," together with the other consolations, "must irretrievably vanish" for him who has but "one foot" on the Straussian platform. The way in which a religion represents its heaven is significant, and if it be true that Christianity knows no other heavenly occupations than singing and making music, the prospect of the Philistine, à la Strauss, is truly not a very comforting one. In the book of confessions, however, there is a page which treats of Paradise (p. 342). Happiest of Philistines, unroll this parchment scroll before anything else, and the whole of heaven will seem to clamber down to thee! "We would but indicate how we act, how we have acted these many years. Besides our profession—for we are members of the most various professions, and by no means exclusively consist of scholars or artists, but of military men and civil employes, of merchants and landed proprietors;... and again, as I have said already, there are not a few of us, but many thousands, and not the worst people in the country;—besides our profession, then, I say, we are eagerly accessible to all the higher interests of humanity; we have taken a vivid interest, during late years, and each after his manner has participated in the great national war, and the reconstruction of the German State; and we have been profoundly exalted by the turn events have taken, as unexpected as glorious, for our much tried nation. To the end of forming just conclusions in these things, we study history, which has now been made easy, even to the unlearned, by a series of attractively and popularly written works; at the same time, we endeavour to enlarge our knowledge of the natural sciences, where also there is no lack of sources of information; and lastly, in the writings of our great poets, in the performances of our great musicians, we find a stimulus for the intellect and heart, for wit and imagination, which leaves nothing to be desired. Thus we live, and hold on our way in joy."
"Here is our man!" cries the Philistine exultingly, who reads this: "for this is exactly how we live; it is indeed our daily life."[*] And how perfectly he understands the euphemism! When, for example, he refers to the historical studies by means of which we help ourselves in forming just conclusions regarding the political situation, what can he be thinking of, if it be not our newspaper-reading? When he speaks of the active part we take in the reconstruction of the German State, he surely has only our daily visits to the beer-garden in his mind; and is not a walk in the Zoological Gardens implied by 'the sources of information through which we endeavour to enlarge our knowledge of the natural sciences'? Finally, the theatres and concert-halls are referred to as places from which we take home 'a stimulus for wit and imagination which leaves nothing to be desired.'—With what dignity and wit he describes even the most suspicious of our doings! Here indeed is our man; for his heaven is our heaven!"