Nay, the Literature of other countries, placid, self-satisfied as they might seem, was in an equally expectant condition. Everywhere, as in Germany, there was polish and languor, external glitter and internal vacuity; it was not fire, but a picture of fire, at which no soul could be warmed. Literature had sunk from its former vocation: it no longer held the mirror up to Nature; no longer reflected, in many-coloured expressive symbols, the actual passions, the hopes, sorrows, joys of living men; but dwelt in a remote conventional world in /Castles of Otranto/, in /Epigoniads/ and /Leonidases/, among clear, metallic heroes, and white, high, stainless beauties, in whom the drapery and elocution were nowise the least important qualities. Men thought it right that the heart should swell into magnanimity with Caractacus and Cato, and melt into sorrow with many an Eliza and Adelaide; but the heart was in no haste either to swell or to melt. Some pulses of heroical sentiment, a few /un/natural tears might, with conscientious readers, be actually squeezed forth on such occasions: but they came only from the surface of the mind; nay, had the conscientious man considered the matter, he would have found that they ought not to have come at all. Our only English poet of the period was Goldsmith; a pure, clear, genuine spirit, had he been of depth or strength sufficient; his /Vicar of Wakefield/ remains the best of all modern Idyls; but it is and was nothing more. And consider our leading writers; consider the poetry of Gray, and the prose of Johnson. The first a laborious mosaic, through the hard stiff lineaments of which little life or true grace could be expected to look: real feeling, and all freedom of expressing it, are sacrificed to pomp, to cold splendour; for vigour we have a certain mouthing vehemence, too elegant indeed to be tumid, yet essentially foreign to the heart, and seen to extend no deeper than the mere voice and gestures. Were it not for his /Letters/, which are full of warm exuberant power, we might almost doubt whether Gray was a man of genius; nay, was a living man at all, and not rather some thousand-times more cunningly devised poetical turning-loom, than that of Swift's Philosophers in Laputa. Johnson's prose is true, indeed, and sound, and full of practical sense: few men have seen more clearly into the motives, the interests, the whole walk and conversation of the living busy world as it lay before him; but farther than this busy, and to most of us, rather prosaic world, he seldom looked: his instruction is for men of business, and in regard to matters of business alone. Prudence is the highest Virtue he can inculcate; and for that finer portion of our nature, that portion of it which belongs essentially to Literature strictly so called, where our highest feelings, our best joys and keenest sorrows, our Doubt, our Love, our Religion reside, he has no word to utter; no remedy, no counsel to give us in our straits; or at most, if, like poor Boswell, the patient is importunate, will answer: "My dear Sir, endeavour to clear your mind of Cant."
The turn which Philosophical speculation had taken in the preceding age corresponded with this tendency, and enhanced its narcotic influences; or was, indeed, properly speaking, the loot they had sprung from. Locke, himself a clear, humble-minded, patient, reverent, nay religious man, had paved the way for banishing religion from the world. Mind, by being modelled in men's imaginations into a Shape, a Visibility; and reasoned of as if it had been some composite, divisible and reunitable substance, some finer chemical salt, or curious piece of logical joinery,—began to lose its immaterial, mysterious, divine though invisible character: it was tacitly figured as something that might, were our organs fine enough, be /seen/. Yet who had ever seen it? Who could ever see it? Thus by degrees it passed into a Doubt, a Relation, some faint Possibility; and at last into a highly-probable Nonentity. Following Locke's footsteps, the French had discovered that 'as the stomach secretes Chyle, so does the brain secrete Thought.' And what then was Religion, what was Poetry, what was all high and heroic feeling? Chiefly a delusion; often a false and pernicious one. Poetry, indeed, was still to be preserved; because Poetry was a useful thing: men needed amusement, and loved to amuse themselves with Poetry: the playhouse was a pretty lounge of an evening; then there were so many precepts, satirical, didactic, so much more impressive for the rhyme; to say nothing of your occasional verses, birthday odes, epithalamiums, epicediums, by which 'the dream of existence may be so highly sweetened and embellished.' Nay, does not Poetry, acting on the imaginations of men, excite them to daring purposes; sometimes, as in the case of Tyrtaeus, to fight better; in which wise may it not rank as a useful stimulant to man, along with Opium and Scotch Whisky, the manufacture of which is allowed by law? In Heaven's name, then, let Poetry be preserved.
With Religion, however, it fared somewhat worse. In the eyes of Voltaire and his disciples, Religion was a superfluity, indeed a nuisance. Here, it is true, his followers have since found that he went too far; that Religion, being a great sanction to civil morality, is of use for keeping society in order, at least the lower classes, who have not the feeling of Honour in due force; and therefore, as a considerable help to the Constable and Hangman, /ought/ decidedly to be kept up. But such toleration is the fruit only of later days. In those times, there was no question but how to get rid of it, root and branch, the sooner the better. A gleam of zeal, nay we will call it, however basely alloyed, a glow of real enthusiasm and love of truth, may have animated the minds of these men, as they looked abroad on the pestilent jungle of Superstition, and hoped to clear the earth of it forever. This little glow, so alloyed, so contaminated with pride and other poor or bad admixtures, was the last which thinking men were to experience in Europe for a time. So it is always in regard to Religious Belief, how degraded and defaced soever: the delight of the Destroyer and Denier is no pure delight, and must soon pass away. With bold, with skilful hand, Voltaire set his torch to the jungle: it blazed aloft to heaven; and the flame exhilarated and comforted the incendiaries; but, unhappily, such comfort could not continue. Ere long this flame, with its cheerful light and heat, was gone: the jungle, it is true, had been consumed; but, with its entanglements, its shelter and its spots of verdure also; and the black, chill, ashy swamp, left in its stead, seemed for a time a greater evil than the other.
In such a state of painful obstruction, extending itself everywhere over Europe, and already master of Germany, lay the general mind, when Goethe first appeared in Literature. Whatever belonged to the finer nature of man had withered under the Harmattan breath of Doubt, or passed away in the conflagration of open Infidelity; and now, where the Tree of Life once bloomed and brought fruit of goodliest savour there was only barrenness and desolation. To such as could find sufficient interest in the day-labour and day-wages of earthly existence; in the resources of the five bodily Senses, and of Vanity, the only mental sense which yet flourished, which flourished indeed with gigantic vigour, matters were still not so bad. Such men helped themselves forward, as they will generally do; and found the world, if not an altogether proper sphere (for every man, disguise it as he may, has a /soul/ in him), at least a tolerable enough place; where, by one item or another, some comfort, or show of comfort, might from time to time be got up, and these few years, especially since they were so few, be spent without much murdering. But to men afflicted with the 'malady of Thought,' some devoutness of temper was an inevitable heritage; to such the noisy forum of the world could appear but an empty, altogether insufficient concern; and the whole scene of life had become hopeless enough. Unhappily, such feelings are yet by no means so infrequent with ourselves, that we need stop here to depict them. That state of Unbelief from which the Germans do seem to be in some measure delivered, still presses with incubus force on the greater part of Europe; and nation after nation, each in its own way, feels that the first of all moral problems is how to cast it off, or how to rise above it. Governments naturally attempt the first expedient; Philosophers, in general, the second.
The Poet, says Schiller, is a citizen not only of his country, but of his time. Whatever occupies and interests men in general, will interest him still more. That nameless Unrest, the blind struggle of a soul in bondage, that high, sad, longing Discontent, which was agitating every bosom, had driven Goethe almost to despair. All felt it; he alone could give it voice. And here lies the secret of his popularity; in his deep, susceptive heart, he felt a thousand times more keenly what every one was feeling; with the creative gift which belonged to him as a poet, he bodied it forth into visible shape, gave it a local habitation and a name; and so made himself the spokesman of his generation. /Werter/ is but the cry of that dim, rooted pain, under which all thoughtful men of a certain age were languishing: it paints the misery, it passionately utters the complaint; and heart and voice, all over Europe, loudly and at once respond to it. True, it prescribes no remedy; for that was a far different, far harder enterprise, to which other years and a higher culture were required; but even this utterance of the pain, even this little, for the present, is ardently grasped at, and with eager sympathy appropriated in every bosom. If Byron's life-weariness, his moody melancholy, and mad stormful indignation, borne on the tones of a wild and quite artless melody, could pierce so deep into many a British heart, now that the whole matter is no longer new,—is indeed old and trite,—we may judge with what vehement acceptance this /Werter/ must have been welcomed, coming as it did like a voice from unknown regions; the first thrilling peal of that impassioned dirge, which, in country after country, men's ears have listened to, till they were deaf to all else. For /Werter/ infusing itself into the core and whole spirit of Literature, gave birth to a race of Sentimentalists, who have raged and wailed in every part of the world, till better light dawned on them, or at worst, exhausted Nature laid herself to sleep, and it was discovered that lamenting was an unproductive labour. These funereal choristers, in Germany a loud, haggard, tumultuous, as well as tearful class, were named the /Kraftmänner/ or Power-men; but have all long since, like sick children, cried themselves to rest. Byron was our English Sentimentalist and Power-man; the strongest of his kind in Europe; the wildest, the gloomiest, and it may be hoped the last. For what good is it to 'whine, put finger i' the eye, and sob,' in such a case? Still more, to snarl and snap in malignant wise, 'like dog distract, or monkey sick?' Why should we quarrel with our existence, here as it lies before us, our field and inheritance, to make or mar, for better or for worse; in which, too, so many noblest men have, even from the beginning, warring with the very evils we war with, both made and been what will be venerated to all time?
A wide and everyway most important interval divides /Werter/, with its sceptical philosophy and 'hypochondriacal crotchets,' from Goethe's next Novel, /Wilhelm Meister's Apprenticeship/, published some twenty years afterwards. This work belongs, in all senses, to the second and sounder period of Goethe's life, and may indeed serve as the fullest, if perhaps not the purest, impress of it; being written with due forethought, at various times, during a period of no less than ten years. Considered as a piece of Art, there were much to be said on /Meister/; all which, however, lies beyond our present purpose. We are here looking at the work chiefly as a document for the writer's history; and in this point of view, it certainly seems, as contrasted with its more popular precursor, to deserve our best attention: for the problem which had been stated in /Werter/, with despair of its solution, is here solved. The lofty enthusiasm, which, wandering wildly over the universe, found no resting-place, has here reached its appointed home; and lives in harmony with what long appeared to threaten it with annihilation. Anarchy has now become Peace; the once gloomy and perturbed spirit is now serene, cheerfully vigorous, and rich in good fruits. Neither, which is most important of all, has this Peace been attained by a surrender to Necessity, or any compact with Delusion; a seeming blessing, such as years and dispiritment will of themselves bring to most men, and which is indeed no blessing, since even continued battle is better than destruction or captivity; and peace of this sort is like that of Galgacus's Romans, who 'called it peace when they had made a desert.' Here the ardent high-aspiring youth has grown into the calmest man, yet with increase and not loss of ardour, and with aspirations higher as well as clearer. For he has conquered his unbelief; the Ideal has been built on the Actual; no longer floats vaguely in darkness and regions of dreams, but rests in light, on the firm ground of human interest and business, as in its true scene, on its true basis.
It is wonderful to see with, what softness the scepticism of Jarno, the commercial spirit of Werner, the reposing polished manhood of Lothario and the Uncle, the unearthly enthusiasm of the Harper, the gay animal vivacity of Philina, the mystic, ethereal, almost spiritual nature of Mignon, are blended together in this work; how justice is done to each, how each lives freely in his proper element, in his proper form; and how, as Wilhelm himself, the mild-hearted, all-hoping, all-believing Wilhelm, struggles forward towards his world of Art through these curiously complected influences, all this unites itself into a multifarious, yet so harmonious Whole; as into a clear poetic mirror, where man's life and business in this age, his passions and purposes, the highest equally with the lowest, are imaged back to us in beautiful significance. Poetry and Prose are no longer at variance; for the poet's eyes are opened; he sees the changes of many-colored existence, and sees the loveliness and deep purport which lies hidden under the very meanest of them; hidden to the vulgar sight, but clear to the poet's; because the 'open secret' is no longer a secret to him, and he knows that the Universe is /full/ of goodness; that whatever has being has beauty.
Apart from its literary merits or demerits, such is the temper of mind we trace in Goethe's /Meister/, and, more or less expressly exhibited, in all his later works. We reckon it a rare phenomenon, this temper; and worthy, in our times, if it do exist, of best study from all inquiring men. How has such a temper been attained in this so lofty and impetuous mind, once too, dark, desolate and full of doubt, more than any other? How may we, each of us in his several sphere, attain it, or strengthen it, for ourselves? These are questions, this last is a question, in which no one is unconcerned.
To answer these questions, to begin the answer of them, would lead us very far beyond our present limits. It is not, as we believe, without long, sedulous study, without learning much and unlearning much, that, for any man, the answer of such questions is even to be hoped. Meanwhile, as regards Goethe, there is one feature of the business, which, to us, throws considerable light on his moral persuasions, and will not, in investigating the secret of them, be overlooked. We allude to the spirit in which he cultivates his Art; the noble, disinterested, almost religious love with which he looks on Art in general, and strives towards it as towards the sure, highest, nay only good.
For a man of Goethe's talent to write many such pieces of rhetoric, setting forth the dignity of poets, and their innate independence on external circumstances, could be no very hard task; accordingly, we find such sentiments again and again expressed, sometimes with still more gracefulness, still clearer emphasis, in his various writings. But to adopt these sentiments into his sober practical persuasion; in any measure to feel and believe that such was still, and must always be, the high vocation of the poet; on this ground of universal humanity, of ancient and now almost forgotten nobleness, to take his stand, even in these trivial, jeering, withered, unbelieving days; and through all their complex, dispiriting, mean, yet tumultuous influences, to 'make his light shine before them,' that it might beautify even our 'rag- gathering age' with some beams of that mild, divine splendour, which had long left us, the very possibility of which was denied; heartily and in earnest to meditate all this, was no common proceeding; to bring it into practice, especially in such a life as his has been, was among the highest and hardest enterprises which any man whatever could engage in. We reckon this a greater novelty, than all the novelties which as a mere writer he ever put forth, whether for praise or censure. We have taken it upon us to say that if such is, in any sense, the state of the case with regard to Goethe, he deserves not mere approval as a pleasing poet and sweet singer; but deep, grateful study, observance, imitation, as a Moralist and Philosopher. If there be any /probability/ that such is the state of the case, we cannot but reckon it a matter well worthy of being inquired into. And it is for this only that we are here pleading and arguing. Meister is the mature product of the first genius of our times; and must, one would think, be different, in various respects, from the immature products of geniuses who are far from the first, and whose works spring from the brain in as many weeks as Goethe's cost him years.