“Bravo! bravo!” laughed the duke. “Is that Klinger, or who is it that refreshes himself in hurly-burly?”
“It is I who am every thing,” replied Goethe, striding and swaggering up and down. “I was an assistant, in order to be something—lived upon the Alps, tended the goats, lay under the vault of heaven day and night, refreshed by the cool pastures, and burned with the inward fire. No peace, no rest anywhere. See, I swell with power and health! I cannot waste myself away. I would take part in the campaign here; then can my soul expand, and if they do me the service to shoot me down, well and good!” [Footnote: From Klinger’s tragedy “Sturm und Drang.”]
“Bravo! Wild, bravo!” cried the duke. “Hei! that thundered and rolled, and struck fire! It does me good to hear such vigorous words from an able rare genius in the midst of this miserable, starched elegance. The powerful Germans are healthy fellows. Something of the Promethean fire blazes forth in them. They were forced to come, those jolly, uproarious boys, after the affected cue period; they were the full, luxurious plants, and my Wolfgang, the favorite of my heart, my poet and teacher, is the divine blossom of this plant. Let them prevail, these ‘Sturmer und Dranger,’ for they are the fathers and brothers of my Wolfgang. Do me the sole pleasure not to refine yourself too much, but let this divine fire burst forth in volcanic flames, and leave the thundering crater uncovered. Sometimes when I see you so simpering, so modest and ceremonious, I ask myself, with anxiety, if it is the same Wolfgang Goethe, who used to drink ‘Smollis’ with me at merry bacchanals out of death-skulls?—the same with whom I used to practise whip-cracking upon the market-place hours long, to the terror of the good citizens?—the same who used to dance so nimbly the two-steps, and was inexhaustible in mad pranks. Now tell me, Herr Wolfgang, are you yourself, or are you another?”
“I am myself, and not myself,” answered Goethe, smiling. “There still remains a good portion of folly in me, and it must sometimes thunder and flash, but I hope the atmosphere of my soul will become clearer, and over the crater a more lovely garden will spread out, in which beautiful, fragrant flowers will bloom, useful and profitable for my friends and myself. Sometimes I long for this as for the promised land; then again it foams and thunders in me like fermenting must, which, defying all covers and hoops, would froth up to heaven in an immense source of mad excitement!”
“Let it froth and foam, and spring the covers, and burst the old casks,” cried the duke; “I delight in it, and every infernal noise you make, the prouder I am to recognize that from this foaming must will clear itself a marvellous wine, a delicious beverage for gods and men, with which the world will yet refresh itself, when we are long gone to the kingdom of shades—to the something or nothing. You know, Wolf, I love you, and I am proud that I have you! It is true that I possess only a little duchy, but it is large enough to lead an agreeable and comfortable existence—large enough for a little earthly duke, and the great king of intellects, Johann Wolfgang Goethe. Let us return to our dear home, for I acknowledge to you I sigh for Weimar. I long for the dear little place, where every one knows me and greets me, and even for my dogs and horses.”
“And I,” said Goethe, “I really mourn for my Tusculum, which I owe to the generous, kind duke; for the balcony of my little cottage, where, canopied by the blue, starry vault of heaven, I dream away the lonely May nights.”
“Is there nothing else you sigh for but the summer-house at Weimar?”
“No!” cried Goethe, and an indescribable expression of rapture and delight was manifest in his whole manner.
“No, why should I deny it, how could I? It would be treason to the Highest and most Glorious. No, I long for my muse, my mistress, my—”
“Beloved!” interrupted the duke. “I pray you not to be so prudish, so reserved. Have the courage to snap your fingers at this infamously deceitful moral code, and proud and distinguished as you are, elevate yourself above what these miserable earthworms call morality. For the eagle there is a different law than for the pigeon. If the eagle soars aloft through the ether to his eyry, bearing a lamb in his powerful claws, has he not a right to it—the right of superiority and power by God’s grace? Has he not as much right to the lamb as the pigeon to the pea which she finds in the dust? If the pigeon by chance sees the eagle with his lamb, she cries, ‘Zeter! mordio!’ with the pea in her own bill, as if she were in a position to judge the eagle.”