The Children of the World

by Paul Heyse

"Yes, that was it: your book was the subject of conversation, everybody is talking about it now, so that I was at last ashamed of not having read it, though I don't exactly feel compelled to be familiar with all the new books that are talked about, not even those written by my friends. But, my dear fellow, what have you done?"

"Nothing very bad, I hope. At the worst only written a bad book."

"Something far worse, my friend--a good book, a book which in all main points is perfectly right and has the great majority of thinking men on its side. You laugh. Oh! these young people! You think it is easy to be in the right in this world. As if there could be any thing more repulsive, uncomfortable, and contrary to police regulations, than a person who looks neither to the right nor left, knows neither caution nor discretion, but calls things by their right names. Such a fool-hardy man had better go into the Theban wilderness and deliver his wisdom to the stones; but if he supposes that he will be tolerated in a society founded upon mutual cloaking and palliation of faults, feigned respect for rotten rubbish, and the superficial varnish coated over old cracks, where people do not even have the courage to lay aside the humbug of false names in the catalogues of museums, let alone calling other idols by their right names--you see, my friend, gall enters into the construction of my sentences, and I no longer know how I began. But this I do know, that if you acknowledge the authorship of such books, you will never have any prospect of making a career in our dear native land, and I sincerely regret it."

"I thank you for this regret," replied Edwin with a quiet smile. "Nay I even share it in a certain sense, though not on my own account! I am happy where I am, and offices and titles have as little charm for me, as a heap of money, which at any rate if I were a little more careful, I might procure by lecturing or writing. But in the interest of public welfare, the health and morality of our political life, I can only think with regret how far we still are, from possessing the much praised and much scouted freedom of thought. So long as the patriarchal delusion still exists, that the state has the right or even the duty, of watching over the theoretical opinions of its members, while only their acts belong to its tribunal, we shall not emerge from a dreamy and trifling minority. And this rests upon a deeper error, against which my whole book is directed, although it apparently turns upon an objectless pyschological problem--the error that metaphysics and morality are closely connected, nay are in a constant interchange of influence."

"Freedom of thought!" cried the eager old gentleman, standing still and baring his shinging bald head, as if his hat heated it, "as if it would be of any special consequence to you to obtain, this miserable acquisition, which you possess as much as the Spaniards themselves did in the darkest ages. What you want and will not obtain for a long time, is freedom to teach, freedom to transplant your thoughts into other heads, not merely by books, which will only be read by a small number, but by lectures in public halls, just as your colleague instils into his hearers the condensed milk of piety carefully tested and proved harmless. But you are wrong, my dear friend, in asking this, and that is why I blamed you, because I regret that by a premature expression of your secret thoughts, you render your own work difficult, if not impossible. Dear me, the field of philosophy is so terribly barren, people would be glad to foster and cherish a new power; but if it deals such blows to the right and left, loosens with its roots the soil on which tame kitchen vegetables have hitherto peacefully slept their nourishing plant-sleep--you have too clear a head, dear Herr Doctor, not to understand that the time has not yet come when we can need you among us."

"Not yet come, certainly, but it is near, nearer perhaps than those in high places suppose. Or how long do you think it will be, before shame at the incompleteness and artificially fostered self-deception, which is palliated by pedagogical considerations, will flush the faces of the leaders of the public, and compel them to openly acknowledge what has long since been secretly perceived and recognized? It is true that hitherto we have had other tasks to solve, questions of existence, of defence in peril, and then of our power and honor. But after we have advanced tolerably far in these, do you suppose that we, who have to support our moral dignity before other nations, will continue in this traditional track, and thereby allow the noblest intellectual possessions to be endangered? For all the canonized myths and metaphysical legends have also produced an ethical effect, not according to the measure of their truth, but by the degree of veracity in the author and hearer of the composition. And must the degree of veracity no longer be the standard of the allowableness and moral power of a lesson? Or is it not a great immorality, out of mere external considerations relating to the political education of children, to give us for the corner stone of our happiness, fairy tales and legends, which all cultivated minds believe as little, as the Greeks of Aristotle's time credited the fables of Homer and Hesiod. Of course we must not pour away the dirty water before we have fresh; but who will answer for it that we shall ever draw from the deepest, purest fountain? And who would not quench his thirst with the wild fruit that grows by the way side, rather than drink the water, which in spite of all filtering, has constantly become darker and more slimy? Oh! my dear friend, I see in your face the reply you wish to make, that the great masses are not so particular, and are satisfied with the foul stream in which weak minded theologians have washed their dirty linen for centuries, while we educated people could support ourselves on the fruits that philosophy and natural philosophy pluck from the tree of knowledge. I, too, once held the same aristocratic notions. But I can no longer reconcile myself to them. For--let alone every thing else--I do not believe that it would be dangerous for the masses, if they were educated to the truth instead of to a conventional fable, such as our histories of dogmas offer them. But even if certain village and city churches should become still more empty, than is now the case in consequence of the deadness and constantly decreasing reality in our forms of worship, has the state duties to perform only toward the uneducated? Can it, without danger, lose in the eyes of the educated that credit for veracity, which it might so easily maintain, if it did not take sides, and venture to decide questions of conscience by state institutions? Has it not also responsibilities toward the great strata between the educated and the simple people, those who will be strengthened and almost confirmed in their own frivolity by all these partly known, partly unknown things? The evil of shallowness and secularization in its worst sense existing in these circle, the preponderance of thoughtless pleasure, the whole despicable materialism of our times--do you really suppose, my friend, that all this is to be remedied by throwing up a dam composed of the crumbling ruins of a faith, which for centuries the elements have shaken, disintegrated, and scarcely left one stone upon another? I cannot believe it, even if I desired to do so, and the patching and mending of the tottering structure seems to me more wicked and dangerous, than erecting a new dam--or at least measuring and marking out the foundations, on which our children's children may put up the structure."

"Our children's children already? Oh! you sanguine mortal!"

"You are right. Who can tell? And yet how quickly intellectual transitions take place now, in comparison with former days, when the intercourse between minds was effected with so much greater difficulty! Has a century elapsed since the time when Lessing's Nathan was a fact, a challenge, a single burning need of that great heart, until now, when his timid gospel of toleration for all religions has become a commonplace, and honest toleration even of the irreligious ripened to the silent need of countless numbers?"

"I hope your book will be introduced into German seminaries, but at any rate Nathan will be turned into flesh and blood, so that a Jew may be permitted, without hesitation, to read logic and metaphysics before grown men."

"I hope the latter also," replied Edwin smiling. "The former would be a sad token of the small progress science had made in a hundred years. One of us will then I hope be a conquered station."