This standard is high enough. It is what every man should express in action, the poet in music!
And this office of a judge, who is of purer eyes than to behold iniquity, and of a sacred oracle, to whom other men may go to ask when they should choose a friend, when face a foe, this great genius does not adequately fulfil. Too often has the priest left the shrine to go and gather simples by the aid of spells whose might no pure power needs. Glimpses are found in his works of the highest spirituality, but it is blue sky seen through chinks in a roof which should never have been builded. He has used life to excess. He is too rich for his nobleness, too judicious for his inspiration, too humanly wise for his divine mission. He might have been a priest; he is only a sage.
An Epicurean sage, say the multitude. This seems to me unjust. He is also called a debauchee. There may be reason for such terms, but it is partial, and received, as they will be, by the unthinking, they are as false as Menzel's abuse, in the impression they convey. Did Gœthe value the present too much? It was not for the Epicurean aim of pleasure, but for use. He, in this, was but an instance of reaction, in an age of painful doubt and restless striving as to the future. Was his private life stained by profligacy? That far largest portion of his life, which is ours, and which is expressed in his works, is an unbroken series of efforts to develop the higher elements of our being. I cannot speak to private gossip on this subject, nor even to well-authenticated versions of his private life. Here are sixty volumes, by himself and others, which contain sufficient evidence of a life of severe labor, steadfast forbearance, and an intellectual growth almost unparalleled. That he has failed of the highest fulfilment of his high vocation is certain, but he was neither Epicurean nor sensualist, if we consider his life as a whole.
Yet he had failed to reach his highest development; and how was it that he was so content with this incompleteness, nay, the serenest of men? His serenity alone, in such a time of scepticism and sorrowful seeking, gives him a claim to all our study. See how he rides at anchor, lordly, rich in freight, every white sail ready to be unfurled at a moment's warning! And it must be a very slight survey which can confound this calm self-trust with selfish indifference of temperament. Indeed, he, in various ways, lets us see how little he was helped in this respect by temperament. But we need not his declaration,—the case speaks for itself. Of all that perpetual accomplishment, that unwearied constructiveness, the basis must be sunk deeper than in temperament. He never halts, never repines, never is puzzled, like other men; that tranquillity, full of life, that ceaseless but graceful motion, "without haste, without rest," for which we all are striving, he has attained. And is not his love of the noblest kind? Reverence the highest, have patience with the lowest. Let this day's performance of the meanest duty be thy religion. Are the stars too distant, pick up that pebble that lies at thy foot, and from it learn the all. Go out like Saul, the son of Kish, look earnestly after the meanest of thy father's goods, and a kingdom shall be brought thee. The least act of pure self-renunciation hallows, for the moment, all within its sphere. The philosopher may mislead, the devil tempt, yet innocence, though wounded and bleeding as it goes, must reach at last the holy city. The power of sustaining himself and guiding others rewards man sufficiently for the longest apprenticeship. Is not this lore the noblest?
Yes, yes, but still I doubt. 'Tis true, he says all this in a thousand beautiful forms, but he does not warm, he does not inspire me. In his certainty is no bliss, in his hope no love, in his faith no glow. How is this?
A friend, of a delicate penetration, observed, "His atmosphere was so calm, so full of light, that I hoped he would teach me his secret of cheerfulness. But I found, after long search, that he had no better way, if he wished to check emotion or clear thought, than to go to work. As his mother tells us, 'My son, if he had a grief, made it into a poem, and so got rid of it.' This mode is founded in truth, but does not involve the whole truth. I want the method which is indicated by the phrase, 'Perseverance of the saints.'"
This touched the very point. Gœthe attained only the perseverance of a man. He was true, for he knew that nothing can be false to him who is true, and that to genius nature has pledged her protection. Had he but seen a little farther, he would have given this covenant a higher expression, and been more deeply true to a diviner nature.
In another article on Gœthe, I shall give some account of that period, when a too determined action of the intellect limited and blinded him for the rest of his life; I mean only in comparison with what he should have been. Had it been otherwise, what would he not have attained, who, even thus self-enchained, rose to Ulyssean stature. Connected with this is the fact, of which he spoke with such sarcastic solemnity to Eckermann—"My works will never be popular."
I wish, also, to consider the Faust, Elective Affinities, Apprenticeship and Pilgrimages of Wilhelm Meister, and Iphigenia, as affording indications of the progress of his genius here, of its wants and prospects in future spheres of activity. For the present I bid him farewell, as his friends always have done, in hope and trust of a better meeting.