The World as Will and Idea Volume III Part 10

First, _pater semper incertus_. Only a decided physical resemblance to the father removes this limitation; a superficial resemblance, on the other hand, is not sufficient to do so; for there is an after-effect of earlier impregnation by virtue of which the children of the second marriage have sometimes still a slight resemblance to the first husband, and children begotten in adultery to the legitimate father. Such an after-effect has been still more distinctly observed in the case of brutes. The second limitation is, that in the son the moral character of the father certainly appears, yet under the modification which it has received through another and often very different _intellect_ (the inheritance from the mother), and thus a correction of the observation becomes necessary. This modification may be important or trifling in proportion to that difference, but it can never be so great that the fundamental traits of the paternal character do not always appear under it recognisably enough, like a man who has disguised himself by an entirely different kind of dress, wig, and beard. For example, if by inheritance from the mother a man is pre-eminently endowed with reason, thus with the power of reflection and deliberation, the pa.s.sions inherited from his father are partly bridled by this, partly concealed, and accordingly only attain to a methodical, systematic, or secret manifestation, and thus a very different phenomenon from that of the father, who perhaps had only a very limited mind, will then result; and in the same way the converse case may occur.

The inclinations and pa.s.sions of the mother, on the other hand, do not reappear at all in the children, often indeed their opposite.

Historical examples have the advantage over those of private life of being universally known; but, on the other hand, they are of course impaired by the uncertainty and frequent falsification of all tradition, and especially also by the fact that as a rule they only contain the public, not the private life, and consequently only the political actions, not the finer manifestations of character. However, I wish to support the truth we are speaking of by a few historical examples, to which those who have made a special study of history can no doubt add a far larger number of equally pertinent cases.

It is well known that P. Decius Mus sacrificed his life for his country with heroic n.o.bleness; for, solemnly committing himself and the enemy to the infernal deities, with covered face he plunged into the army of the Latins. About forty years later his son, of the same name, did exactly the same thing in the war against the Gauls (Liv. viii. 6; x. 28). Thus a thorough proof of the Horatian _fortes creantur fortibus et bonis_: the converse of which is thus given by Shakspeare-

"Cowards father cowards, and base things sire base."

-CYMBELINE, iv. 2.

Early Roman history presents to us whole families whose members in long succession distinguished themselves by devoted patriotism and courage; such were the _gens Fabia_ and the _gens Fabricia_. Again, Alexander the Great was fond of power and conquest, like his father Philip. The pedigree of Nero which, with a moral intention, Suetonius (c. 4 _et_ 5) gives at the beginning of his sketch of this monster is very well worth considering. It is the _gens Claudia_ he describes, which flourished in Rome through six centuries, and produced not only capable, but arrogant and cruel men. From it sprang Tiberius, Caligula, and finally Nero. In his grandfather, and still more strongly in his father, all those atrocious qualities show themselves, which could only attain their perfect development in Nero, partly because his higher position afforded them freer scope, partly because he had for his mother the irrational Bacchante, Agrippina, who could impart to him no intellect to bridle his pa.s.sions. Quite in our sense, therefore, Suetonius relates that at his birth _praesagio fuit etiam Domitii, patris, vox, inter gratulationes amicorum, negantis, quidquam ex se __ et Agrippina, nisi detestabile et malo publico nasci potuisse_. On the other hand, Cimon was the son of Miltiades, and Hannibal of Hamilcar, and the Scipios make up a whole family of heroes and n.o.ble defenders of their country. But the son of Pope Alexander VI. was his hideous image, Caesar Borgia. The son of the notorious Duke of Alba was just as cruel and wicked a man as his father.

The malicious and unjust Philip IV. of France, who is specially known by his cruel torture and execution of the knights templars, had for his daughter Isabella, wife of Edward II. of England, who rebelled against her husband, took him prisoner, and after he had signed his abdication, since the attempt to kill him by ill-usage was unsuccessful, caused him to be put to death in prison in a manner which is too horrible for me to care to relate. The blood-thirsty tyrant and _defensor fidei_, Henry VIII. of England had a daughter by his first marriage, Queen Mary, equally distinguished for bigotry and cruelty, who from her numerous burnings of heretics has won the name of b.l.o.o.d.y Mary. His daughter by his second marriage, Elizabeth, received an excellent understanding from her mother, Anne Boleyn, which prevented bigotry and curbed the parental character in her, yet did not do away with it; so that it still always shone through on occasions, and distinctly appeared in her cruel treatment of Mary of Scotland. Van Geuns(35) tells a story, after Marcus Donatus, of a Scotch girl whose father had been burnt as a highway robber and a cannibal when she was only one year old. Although she was brought up among quite different people, there developed in her the same craving for human flesh, and being caught in the act of satisfying it, she was buried alive. In the _Freimuthigen_ of the 13th July 1821 we read that in the department of Aube the police pursued a girl because she had murdered two children, whom she ought to have taken to the foundling hospital, in order to keep the little money given to the children. At last the police found the girl on the road to Paris, near Romilly, drowned, and her own father gave himself up as her murderer. Finally, let me mention a couple of cases which have occurred recently, and have therefore only the newspapers as their vouchers. In October 1836 a Count Belecznai was condemned to death in Hungary because he had murdered an official and severely wounded his own relations. His elder brother was executed earlier as a patricide, and his father also had been a murderer (_Frankfurter Postzeitung_ of the 26th October 1836). A year later the youngest brother of this Count, in the same street where the latter had murdered the official, fired a pistol at the steward of his estates, but missed him (_Frankfurter Journal_, 16th September 1837). In the _Frankfurter Postzeitung_ of the 19th November 1857 a correspondent in Paris announces the condemnation to death of a very dangerous highway robber, Lemaire, and his companions, and adds: "The criminal tendency seems hereditary in his family and in those of his confederates, as several of their race have died on the scaffold." It follows from a pa.s.sage in the Laws of Plato that similar cases were already known in Greece (_Stob. Flor._, vol. ii. p. 213). The annals of crime will certainly have many similar pedigrees to show. The tendency to suicide is specially hereditary.

On the other hand, when we see the excellent Marcus Aurelius have the wicked Commodus for a son, this does not not lead us astray; for we know that the _Diva Faustina_ was a _uxor infamis_. On the contrary, we mark this case in order in a.n.a.logous cases to presume an a.n.a.logous reason; for example, that Domitian was the full brother of t.i.tus I can never believe, but that Vespasian also was a deceived husband.

Now, as regards the second part of the principle set up thus the inheritance of the intellect from the mother, this enjoys a far more general acceptance than the first part, which in itself appeals to the _liberum arbitrium indifferentiae_, while its separate apprehension is opposed by the doctrine of the simplicity and indivisibility of the soul.

Even the old and popular expression "mother-wit" shows the early recognition of this second truth, which depends upon the experience both with regard to small and great intellectual endowments, that they are the possession of those whose mothers proportionately distinguished themselves by their intelligence. That, on the other hand, the intellectual qualities of the father are not transmitted to the son is proved both by the fathers and the sons of men distinguished by the most eminent faculties, for, as a rule, they are quite ordinary men, without a trace of the paternal mental gifts. But if now an isolated exception to this experience, so often confirmed, should appear; such, for example, as is presented by Pitt and his father, Lord Chatham, we are warranted in ascribing it to accident, nay, obliged to do so, although, on account of the exceptional rarity of great talents, it is certainly an accident of a most extraordinary kind.

Here, however, the rule holds good: it is improbable that the improbable _never_ happens. Besides, great statesmen (as was already mentioned in chapter 22) are so just as much through the qualities of their character, thus through what is inherited from the father, as through the superiority of their mind. On the other hand, among artists, poets, and philosophers, to whose works alone _genius_ is properly ascribed, I know of no case a.n.a.logous to that. Raphael's father was certainly a painter, but not a great one; Mozart's father, and also his son, were musicians, but not great ones. However, it is indeed wonderful that the fate which had destined a very short life to both of these men, each the greatest in his own sphere, as it were by way of compensation, took care, by letting them be born already in their workshop, that, without suffering the loss of time in youth which for the most part occurs in the case of other men of genius, they received even from childhood, through paternal example and instruction, the necessary introduction into the art to which they were exclusively destined. This secret and mysterious power which seems to guide the individual life I have made the subject of special investigations, which I have communicated in the essay, "_Ueber die scheinbare Absichtlichkeit im Schicksale des Einzelnen_" (_Parerga_, vol.

i.). It is further to be observed here that there are certain scientific occupations which certainly presuppose good native faculties, yet not those which are really rare and extraordinary; while the princ.i.p.al requirements are zealous efforts, diligence, patience, early instruction, sustained study, and much practice. From this, and not from the inheritance of the intellect of the father, the fact is to be explained that, since the son always willingly follows the path that has been opened up by the father, and almost all businesses are hereditary in certain families, in some sciences also, which before everything demand diligence and persistence, individual families can show a succession of men of merit; such are the Scaligers, the Bernouillis, the Ca.s.sinis, the Herschels.

The number of proofs of the actual inheritance of the intellect of the mother would be much greater than it appears if it were not that the character and disposition of the female s.e.x is such that women rarely give public proof of their mental faculties; and therefore these do not become historical, and thus known to posterity. Besides, on account of the weaker nature in general of the female s.e.x, these faculties themselves can never reach the grade in them to which they may afterwards rise in the son; thus, with reference to themselves, we have to estimate their achievements higher in this proportion. Accordingly, in the first instance, only the following examples present themselves as proofs of our truth. Joseph II.

was the son of Maria Theresia. Carda.n.u.s says in the third chapter, "_De vita propria_:" "_Mater mea fuit memoria et ingenio pollens_." J. J.

Rousseau says in the first book of the "Confessions:" "_La beaute de ma mere, son __ esprit, ses talents,-elle en avait de trop brillans pour son etat_," &c., and then quotes some delightful lines of hers. D'Alembert was the illegitimate son of Claudine de Tencin, a woman of superior mind, and the author of several romances and similar works, which met with great approbation in her day, and should even still be enjoyable (see her biography in the "_Blatter fur litterarische Unterhaltung_," March 1845, Nos. 71-73). That Buffon's mother was a remarkable woman is shown by the following pa.s.sage from the "_Voyage a Montbar, par Herault de Sech.e.l.les_,"

which Flourens quotes in his "_Histoire des travaux de Buffon_," p. 288: "_Buffon avait ce principe qu'en general les enfants tenaient de leur mere leurs qualites intellectuelles et morales: et lorsqu'il l'avait developpe dans la conversation, il en faisait sur-le-champ l'application a lui-meme, en faisant un eloge pompeux de sa mere, qui avait en effet, beaucoup d'esprit, des connaissances etandues, et une tete tres bien organisee._"

That he includes the moral qualities is an error which is either committed by the reporter, or depends upon the fact that his mother had accidentally the same character as himself and his father. The contrary of this is shown in innumerable cases in which the mother and the son have opposite characters. Hence the greatest dramatists could present, in Orestes and Hamlet, mother and son in hostile conflict, in which the son appears as the moral representative and avenger of his father. On the other hand, the converse case, that the son should appear as the moral representative and avenger of the mother against the father, would be revolting and, at the same time, almost absurd. This depends upon the fact that between father and son there is actual ident.i.ty of nature, which is the will, but between mother and son there is merely ident.i.ty of intellect, and even this only in a conditioned manner. Between mother and son the greatest moral opposition can exist, between father and son only an intellectual opposition. From this point of view, also, one should recognise the necessity of the Salic law: the woman cannot carry on the race. Hume says in his short autobiography: "Our mother was a woman of singular merit." It is said of Kant's mother in the most recent biography by F. W. Schubert: "According to the judgment of her son himself, she was a woman of great natural understanding. For that time, when there was so little opportunity for the education of girls, she was exceptionally well instructed, and she also continued later to care for her further education by herself. In the course of walks she drew the attention of her son to all kinds of natural phenomena, and tried to explain to him through them the power of G.o.d."

What a remarkably able, clever, and superior woman Goethe's mother was is now universally known. How much she has been spoken of in literature!

while his father has not been spoken of at all; Goethe himself describes him as a man of subordinate faculties. Schiller's mother was susceptible to poetry, and made verses herself, a fragment of which will be found in his biography by Schwab. Burger, that genuine poetic genius, to whom perhaps the first place after Goethe among German poets belongs-for compared with his ballads those of Schiller seem cold and laboured-has given an account of his parents which for us is significant, and which his friend and physician, Althof repeats in his biography which appeared in 1798, in these words: "Burger's father was certainly provided with a variety of knowledge after the manner of study prevalent at the time, and was also a good, honourable man; but he loved his quiet comfort and his pipe of tobacco so much, that, as my friend used to say, he had always first to pull himself together if he was going to apply himself for a quarter of an hour or so to the instruction of his son. His wife was a woman of extraordinary mental endowments, which, however, were so little cultivated that she had scarcely learnt to write legibly. Burger thought that with proper culture his mother would have been the most famous of her s.e.x, although he several times expressed a strong disapproval of different traits of her moral character. However, he believed that he inherited from his mother some mental gifts, and from his father an agreement with his moral character." Walter Scott's mother was a poetess, and was in communication with the wits of her time, as we learn from the obituary notice of Walter Scott in the _Globe_ of 24th September 1832. That poems of hers appeared in print in 1789 I find from an article ent.i.tled "Mother-wit," in the _Blatter fur litterarische Unterhaltung_ of 4th October 1841, published by Brockhaus, which gives a long list of clever mothers of distinguished men, from which I shall only take two: "Bacon's mother was a distinguished linguist, wrote and translated several works, and in all of them showed learning, acuteness, and taste. Boerhave's mother distinguished herself through medical knowledge." On the other hand, Haller has preserved for us a strong proof of the inheritance of the mental weakness of the mother, for he says: "_E duabus patriciis sororibus, ob divitias maritos nactis, quum tamen fatuis essent proximae, novimus in n.o.bilissimas gentes nunc a seculo retro ejus morbi mana.s.se semina, ut etiam in quarta generatione, quintave, omnium posterorum aliqui fatui supersint_" (_Elementa physiol._, Lib. xxix. -- 8). Also, according to Esquirol, madness is more frequently inherited from the mother than the father. If, however, it is inherited from the father, I attribute this to the disposition of the character whose influence occasions it.

It seems to follow from our principle that sons of the same mother have equal mental capacity, and if one should be highly gifted the other must be so also. Sometimes it is so. Examples of this are the Carracci, Joseph and Michael Haydn, Bernard and Andreas Romberg, George and Frederic Cuvier. I would also add the brothers Schlegel, if it were not that the younger, Friedrich, made himself unworthy of the honour of being named along with his excellent, blameless, and highly distinguished brother, August Wilhelm, by the disgraceful obscurantism which in the last quarter of his life he pursued along with Adam Muller. For obscurantism is a sin, possibly not against the Holy Spirit, but yet against the human spirit, which one ought therefore never to forgive, but always and everywhere implacably to remember against whoever has been guilty of it, and take every opportunity of showing contempt for him so long as he lives, nay, after he is dead. But just as often the above result does not take place; for example, Kant's brother was quite an ordinary man. To explain this I must remind the reader of what is said in the thirty-first chapter on the physiological conditions of genius. Not only an extraordinarily developed and absolutely correctly formed brain (the share of the mother) is required, but also a very energetic action of the heart to animate it, _i.e._, subjectively a pa.s.sionate will, a lively temperament: this is the inheritance from the father. But this quality is at its height only during the father's strongest years; and the mother ages still more quickly.

Accordingly the highly gifted sons will, as a rule, be the eldest, begotten in the full strength of both parents; thus Kant's brother was eleven years younger than him. Even in the case of two distinguished brothers, as a rule, the elder will be the superior. But not only the age, but every temporary ebb of the vital force or other disturbance of health in the parents at the time when the child is begotten may interfere with the part of one or other, and prevent the appearance of a man of eminent talent, which is therefore so exceedingly rare a phenomenon. It may be said, in pa.s.sing, that in the case of twins the absence of all the differences just mentioned is the cause of the quasi-ident.i.ty of their nature.

If single cases should be found in which a highly gifted son had a mother who was not mentally distinguished at all, this may be explained from the fact that this mother herself had a phlegmatic father, and on this account her more than ordinarily developed brain was not adequately excited by a corresponding energy of the circulation-a necessary condition, as I have explained above in chapter 31. Nevertheless, her highly perfected nervous and cerebral system was transmitted to the son, in whose case a father with a lively and pa.s.sionate disposition and an energetic action of the heart was added, and thus the other physical condition of great mental power first appeared here. Perhaps this was Byron's case, since we nowhere find the mental advantages of his mother mentioned. The same explanation is also to be applied to the case in which the mother of a son of genius who was herself distinguished for mental gifts had a mother who was by no means clever, for the father of the latter has been a man of a phlegmatic disposition.

The inharmonious, disproportionate, ambiguous element in the character of most men might perhaps be referred to the fact that the individual has not a simple origin, but derives the will from the father and the intellect from the mother. The more heterogeneous and ill-adapted to each other the two parents were, the greater will that want of harmony, that inner variance, be. While some excel through their heart and others through their head, there are still others whose excellence lies in a certain harmony and unity of the whole nature, which arises from the fact that in them heart and head are so thoroughly adapted that they mutually support and advance each other; which leads us to a.s.sume that the parents were peculiarly suited to each other, and agreed in an exceptional measure.

With reference to the physiological side of the theory set forth, I wish now to mention that Burdach, who erroneously a.s.sumes that the same psychical qualities may be inherited now from the father, now from the mother, yet adds (_Physiologie als Erfahrungswissenschaft_, vol. i. -- 306): "As a whole, the male element has more influence in determining the irritable life, and the female element, on the other hand, has more influence on the sensibility." What Linne says in the "_Systema naturae_,"

Tom. i. p. 8, is also in point here: "_Mater prolifera promit, ante generationem, __ vivum compendium medullare novi animalis suique simillimi, carinam Malpighianam dictum, tanquam plumulam vegetabilium: hoc ex genitura Cor adsociat ramificandum in corpus. Punctum emin saliens ovi incubantis avis ostendit primum cor micans, cerebrumque c.u.m medulla: corculum hoc, cessans a frigore, excitatur calido halitu, premitque bulla aerea, sensim dilatata, liquores, secundum ca.n.a.les fluxiles. Punctum vitalitatis itaque in viventibus est tanquam a prima creatione continuata medullaris vitae ramificatio, c.u.m ovum sit gemma medullaris matris a primordio viva, licet non sua ante proprium cor paternum._"

If we now connect the conviction we have gained here of the inheritance of the character from the father and the intellect from the mother with our earlier investigation of the wide gulf which nature has placed between man and man in a moral as in an intellectual regard, and also with our knowledge of the absolute unalterableness both of the character and of the mental faculties, we shall be led to the view that a real and thorough improvement of the human race might be attained to not so much from without as from within, thus not so much by instruction and culture as rather upon the path of generation. Plato had already something of the kind in his mind when in the fifth book of his Republic he set forth his wonderful plan for increasing and improving his cla.s.s of warriors. If we could castrate all scoundrels, and shut up all stupid geese in monasteries, and give persons of n.o.ble character a whole harem, and provide men, and indeed complete men, for all maidens of mind and understanding, a generation would soon arise which would produce a better age than that of Pericles. But, without entering into such utopian plans, it might be taken into consideration that if, as, if I am not mistaken, was actually the case among certain ancient nations, castration was the severest punishment after death, the world would be delivered from whole races of scoundrels, all the more certainly as it is well known that most crimes are committed between the age of twenty and thirty.(36) In the same way, it might be considered whether, as regards results, it would not be more advantageous to give the public dowries which upon certain occasions have to be distributed, not, as is now customary, to the girls who are supposed to be the most virtuous, but to those who have most understanding and are the cleverest; especially as it is very difficult to judge as to virtue, for, as it is said, only G.o.d sees the heart. The opportunities for displaying a n.o.ble character are rare, and a matter of chance; besides, many a girl has a powerful support to her virtue in her plainness; on the other hand, as regards understanding, those who themselves are gifted with it can judge with great certainty after some examination. The following is another practical application. In many countries, among others in South Germany, the bad custom prevails of women carrying burdens, often very considerable, upon the head. This must act disadvantageously upon the brain, which must thereby gradually deteriorate in the female s.e.x of the nation; and since from that s.e.x the male s.e.x receives its brain, the whole nation becomes ever more stupid; which in many cases is by no means necessary. Accordingly by the abolition of this custom the quantum of intelligence in the whole nation would be increased, which would positively be the greatest increase of the national wealth.

But if now, leaving such practical applications to others, we return to our special point of view, the ethico-metaphysical standpoint-since we connect the content of chapter 41 with that of the present chapter-the following result will present itself to us, which, with all its transcendence, has yet a direct empirical support. It is the same character, thus the same individually determined will, that lives in all the descendants of one stock, from the remote ancestor to the present representative of the family. But in each of these a different intellect is given with it, thus a different degree and a different kind of knowledge. Thus in each of these life presents itself to it from another side and in a different light: it receives a new fundamental view of it, a new instruction. It is true that, since the intellect is extinguished with the individual, that will cannot supplement the insight of one course of life with that of another. But in consequence of each fundamentally new view of life, such as only a renewed personality can impart to it, its willing itself receives a different tendency, thus experiences a modification from it, and what is the chief concern, the will, has, in this new direction, either to a.s.sert life anew or deny it. In this way does the arrangement of nature of an ever-changing connection of a will with an intellect, which arises from the necessity of two s.e.xes for reproduction, become the basis of a method of salvation. For by virtue of this arrangement life unceasingly presents new sides to the will (whose image and mirror it is), turns itself about, as it were, without intermission before its sight, allows different and ever different modes of perception to try their effect upon it, so that upon each of these it must decide for a.s.sertion or denial, both of which constantly stand open to it, only that, if once denial is chosen, the whole phenomenon ceases for it with death. Now because, according to this, it is just the constant renewal and complete alteration of the intellect for the same will which, as imparting a new view of the world, holds open the path of salvation, and because the intellect comes from the mother, the profound reason may lie here on account of which all nations (with very few and doubtful exceptions) abominate and forbid the marriage of brothers and sisters, nay, even on account of which s.e.xual love does not arise at all between brothers and sisters, unless in very rare exceptions, which depend upon an unnatural perversity of the instinct, if not upon the fact that one of the two is illegitimate. For from a marriage of brothers and sisters nothing could proceed but constantly ever the same will with the same intellect, as both already exist united in both the parents, thus the hopeless repet.i.tion of the phenomenon which has already been.

But if now, in the particular case and close at hand, we contemplate the incredibly great and yet manifest difference of characters-find one so good and philanthropic, another so wicked, nay, ferocious; again, behold one just, honest, and upright, and another completely false, as a sneak, a swindler, a traitor, an incorrigible scoundrel-there discloses itself to us a chasm in our investigation, for in vain we ponder, reflecting on the origin of such a difference. Hindus and Buddhists solve the problem by saying, "It is the consequence of the deeds of the preceding courses of life." This solution is certainly the oldest, also the most comprehensible, and has come from the wisest of mankind; but it only pushes the question further back. Yet a more satisfactory answer will hardly be found. From the point of view of my whole teaching, it remains for me to say that here, where we are speaking of the will as thing in itself, the principle of sufficient reason, as merely the form of the phenomenon, is no longer applicable; with it, however, all why and whence disappear. Absolute freedom just consists in this, that something is not subject at all to the principle of sufficient reason, as the principle of all necessity. Such freedom, therefore, only belongs to the thing in itself. And this is just the will. Accordingly, in its phenomenal manifestation, consequently in the _Operari_, it is subject to necessity; but in the _Esse_, where it has determined itself as thing in itself, it is free. Whenever, therefore, we come to this, as happens here, all explanation by means of reasons and consequents ceases, and nothing remains for us but to say that here manifests itself the true freedom of the will, which belongs to it because it is the thing in itself, which, however, just as such, is groundless, _i.e._, knows no why. But on this account all understanding ceases for us here, because all our understanding depends upon the principle of sufficient reason, for it consists in the mere application of that principle.

Chapter XLIV. The Metaphysics Of The Love Of The s.e.xes.

"Ye wise men, highly, deeply learned, Who think it out and know, How, when, and where do all things pair?

Why do they kiss and love?

Ye men of lofty wisdom, say What happened to me then; Search out and tell me where, how, when, And why it happened thus."

-BuRGER.

This chapter is the last of four whose various reciprocal relations, by virtue of which, to a certain extent, they const.i.tute a subordinate whole, the attentive reader will recognise without it being needful for me to interrupt my exposition by recalling them or referring to them.

We are accustomed to see poets princ.i.p.ally occupied with describing the love of the s.e.xes. This is as a rule the chief theme of all dramatic works, tragical as well as comical, romantic as well as cla.s.sical, Indian as well as European. Not less is it the material of by far the largest part of lyrical and also of epic poetry, especially if we cla.s.s with the latter the enormous piles of romances which for centuries every year has produced in all the civilised countries of Europe as regularly as the fruits of the earth. As regards their main contents, all these works are nothing else than many-sided brief or lengthy descriptions of the pa.s.sion we are speaking of. Moreover, the most successful pictures of it-such, for example, as Romeo and Juliet, _La Nouvelle Heloise_, and _Werther_-have gained immortal fame. Yet, when Rochefoucauld imagines that it is the same with pa.s.sionate love as with ghosts, of which every one speaks, but which no one has seen; and Lichtenberg also in his essay, "_Ueber die Macht der Liebe_," disputes and denies the reality and naturalness of that pa.s.sion, they are greatly in error. For it is impossible that something which is foreign and contrary to human nature, thus a mere imaginary caricature, could be unweariedly represented by poetic genius in all ages, and received by mankind with unaltered interest; for nothing that is artistically beautiful can be without truth:-

"_Rien n'est beau que le vrai; le vrai seul est aimable_."

-BOIL.

Certainly, however, it is also confirmed by experience, although not by the experience of every day, that that which as a rule only appears as a strong yet still controllable inclination may rise under certain circ.u.mstances to a pa.s.sion which exceeds all others in vehemence, and which then sets aside all considerations, overcomes all obstacles with incredible strength and perseverance, so that for its satisfaction life is risked without hesitation, nay, if that satisfaction is still withheld, is given as the price of it. Werthers and Jacopo Ortis exist not only in romance, but every year can show at least half a dozen of them in Europe: _Sed ignotis perierunt mortibus illi_; for their sorrows find no other chroniclers than the writers of official registers or the reporters of the newspapers. Yet the readers of the police news in English and French journals will attest the correctness of my a.s.sertion. Still greater, however, is the number of those whom the same pa.s.sion brings to the madhouse. Finally, every year can show cases of the double suicide of a pair of lovers who are opposed by outward circ.u.mstances. In such cases, however, it is inexplicable to me how those who, certain of mutual love, expect to find the supremest bliss in the enjoyment of this, do not withdraw themselves from all connections by taking the extremest steps, and endure all hardships, rather than give up with life a pleasure which is greater than any other they can conceive. As regards the lower grades of that pa.s.sion, and the mere approaches to it, every one has them daily before his eyes, and, as long as he is not old, for the most part also in his heart.

So then, after what has here been called to mind, no one can doubt either the reality or the importance of the matter; and therefore, instead of wondering that a philosophy should also for once make its own this constant theme of all poets, one ought rather to be surprised that a thing which plays throughout so important a part in human life has. .h.i.therto practically been disregarded by philosophers altogether, and lies before us as raw material. The one who has most concerned himself with it is Plato, especially in the "Symposium" and the "Phaedrus." Yet what he says on the subject is confined to the sphere of myths, fables, and jokes, and also for the most part concerns only the Greek love of youths. The little that Rousseau says upon our theme in the "_Discours sur l'inegalite_" (p.

96, ed. Bip.) is false and insufficient. Kant's explanation of the subject in the third part of the essay, "_Ueber das Gefuhl des Schonen und Erhabenen_" (p. 435 _seq._ of Rosenkranz's edition), is very superficial and without practical knowledge, therefore it is also partly incorrect.

Lastly, Platner's treatment of the matter in his "Anthropology" (-- 1347 _seq._) every one will find dull and shallow. On the other hand, Spinoza's definition, on account of its excessive navete, deserves to be quoted for the sake of amus.e.m.e.nt: "_Amor est t.i.tillatio, concomitante idea causae externae_" (_Eth._ iv., prop. 44, _dem._) Accordingly I have no predecessors either to make use of or to refute. The subject has pressed itself upon me objectively, and has entered of its own accord into the connection of my consideration of the world. Moreover, least of all can I hope for approbation from those who are themselves under the power of this pa.s.sion, and who accordingly seek to express the excess of their feelings in the sublimest and most ethereal images. To them my view will appear too physical, too material, however metaphysical and even transcendent it may be at bottom. Meanwhile let them reflect that if the object which to-day inspires them to write madrigals and sonnets had been born eighteen years earlier it would scarcely have won a glance from them.

For all love, however ethereally it may bear itself, is rooted in the s.e.xual impulse alone, nay, it absolutely is only a more definitely determined, specialised, and indeed in the strictest sense individualised s.e.xual impulse. If now, keeping this in view, one considers the important part which the s.e.xual impulse in all its degrees and nuances plays not only on the stage and in novels, but also in the real world, where, next to the love of life, it shows itself the strongest and most powerful of motives, constantly lays claim to half the powers and thoughts of the younger portion of mankind, is the ultimate goal of almost all human effort, exerts an adverse influence on the most important events, interrupts the most serious occupations every hour, sometimes embarra.s.ses for a while even the greatest minds, does not hesitate to intrude with its trash interfering with the negotiations of statesmen and the investigations of men of learning, knows how to slip its love letters and locks of hair even into ministerial portfolios and philosophical ma.n.u.scripts, and no less devises daily the most entangled and the worst actions, destroys the most valuable relationships, breaks the firmest bonds, demands the sacrifice sometimes of life or health, sometimes of wealth, rank, and happiness, nay, robs those who are otherwise honest of all conscience, makes those who have hitherto been faithful, traitors; accordingly, on the whole, appears as a malevolent demon that strives to pervert, confuse, and overthrow everything;-then one will be forced to cry, Wherefore all this noise? Wherefore the straining and storming, the anxiety and want? It is merely a question of every Hans finding his Grethe.(37) Why should such a trifle play so important a part, and constantly introduce disturbance and confusion into the well-regulated life of man? But to the earnest investigator the spirit of truth gradually reveals the answer. It is no trifle that is in question here; on the contrary, the importance of the matter is quite proportionate to the seriousness and ardour of the effort. The ultimate end of all love affairs, whether they are played in sock or cothurnus, is really more important than all other ends of human life, and is therefore quite worthy of the profound seriousness with which every one pursues it. That which is decided by it is nothing less than _the composition of the next generation_. The _dramatis personae_ who shall appear when we are withdrawn are here determined, both as regards their existence and their nature, by these frivolous love affairs. As the being, the _existentia_, of these future persons is absolutely conditioned by our s.e.xual impulse generally, so their nature, _essentia_, is determined by the individual selection in its satisfaction, _i.e._, by s.e.xual love, and is in every respect irrevocably fixed by this. This is the key of the problem: we shall arrive at a more accurate knowledge of it in its application if we go through the degrees of love, from the pa.s.sing inclination to the vehement pa.s.sion, when we shall also recognise that the difference of these grades arises from the degree of the individualisation of the choice.

The collective love affairs of the present generation taken together are accordingly, of the whole human race, the serious _meditatio compositionis generationis futurae, e qua iterum pendent innumerae generationes_. This high importance of the matter, in which it is not a question of individual weal or woe, as in all other matters, but of the existence and special nature of the human race in future times, and therefore the will of the individual appears at a higher power as the will of the species;-this it is on which the pathetic and sublime elements in affairs of love depend, which for thousands of years poets have never wearied of representing in innumerable examples; because no theme can equal in interest this one, which stands to all others which only concern the welfare of individuals as the solid body to the surface, because it concerns the weal and woe of the species. Just on this account, then, is it so difficult to impart interest to a drama without the element of love, and, on the other hand, this theme is never worn out even by daily use.

That which presents itself in the individual consciousness as s.e.xual impulse in general, without being directed towards a definite individual of the other s.e.x, is in itself, and apart from the phenomenon, simply the will to live. But what appears in consciousness as a s.e.xual impulse directed to a definite individual is in itself the will to live as a definitely determined individual. Now in this case the s.e.xual impulse, although in itself a subjective need, knows how to a.s.sume very skilfully the mask of an objective admiration, and thus to deceive our consciousness; for nature requires this stratagem to attain its ends. But yet that in every case of falling in love, however objective and sublime this admiration may appear, what alone is looked to is the production of an individual of a definite nature is primarily confirmed by the fact that the essential matter is not the reciprocation of love, but possession, _i.e._, the physical enjoyment. The certainty of the former can therefore by no means console us for the want of the latter; on the contrary, in such a situation many a man has shot himself. On the other hand, persons who are deeply in love, and can obtain no return of it, are contented with possession, _i.e._, with the physical enjoyment. This is proved by all forced marriages, and also by the frequent purchase of the favour of a woman, in spite of her dislike, by large presents or other sacrifices, nay, even by cases of rape. That this particular child shall be begotten is, although unknown to the parties concerned, the true end of the whole love story; the manner in which it is attained is a secondary consideration. Now, however loudly persons of lofty and sentimental soul, and especially those who are in love, may cry out here about the gross realism of my view, they are yet in error. For is not the definite determination of the individualities of the next generation a much higher and more worthy end than those exuberant feelings and super-sensible soap bubbles of theirs? Nay, among earthly aims, can there be one which is greater or more important? It alone corresponds to the profoundness with which pa.s.sionate love is felt, to the seriousness with which it appears, and the importance which it attributes even to the trifling details of its sphere and occasion. Only so far as this end is a.s.sumed as the true one do the difficulties encountered, the infinite exertions and annoyances made and endured for the attainment of the loved object, appear proportionate to the matter. For it is the future generation, in its whole individual determinateness, that presses into existence by means of those efforts and toils. Nay, it is itself already active in that careful, definite, and arbitrary choice for the satisfaction of the s.e.xual impulse which we call love. The growing inclination of two lovers is really already the will to live of the new individual which they can and desire to produce; nay, even in the meeting of their longing glances its new life breaks out, and announces itself as a future individuality harmoniously and well composed.

They feel the longing for an actual union and fusing together into a single being, in order to live on only as this; and this longing receives its fulfilment in the child which is produced by them, as that in which the qualities transmitted by them both, fused and united in one being, live on. Conversely, the mutual, decided and persistent aversion between a man and a maid is a sign that what they could produce would only be a badly organised, in itself inharmonious and unhappy being. Hence there lies a deeper meaning in the fact that Calderon, though he calls the atrocious Semiramis the daughter of the air, yet introduces her as the daughter of rape followed by the murder of the husband.

But, finally, what draws two individuals of different s.e.x exclusively to each other with such power is the will to live, which exhibits itself in the whole species, and which here antic.i.p.ates in the individual which these two can produce an objectification of its nature answering to its aims. This individual will have the will, or character, from the father, the intellect from the mother, and the corporisation from both; yet, for the most part, the figure will take more after the father, the size after the mother,-according to the law which comes out in the breeding of hybrids among the brutes, and princ.i.p.ally depends upon the fact that the size of the ftus must conform to the size of the uterus. Just as inexplicable as the quite special individuality of any man, which is exclusively peculiar to him, is also the quite special and individual pa.s.sion of two lovers; indeed at bottom the two are one and the same: the former is _explicite_ what the latter was _implicite_. The moment at which the parents begin to love each other-to fancy each other, as the very happy English expression has it-is really to be regarded as the first appearance of a new individual and the true _punctum saliens_ of its life, and, as has been said, in the meeting and fixing of their longing glances there appears the first germ of the new being, which certainly, like all germs, is generally crushed out. This new individual is to a certain extent a new (Platonic) Idea; and now, as all Ideas strive with the greatest vehemence to enter the phenomenal world, eagerly seizing for this end upon the matter which the law of causality divides among them all, so also does this particular Idea of a human individuality strive with the greatest eagerness and vehemence towards its realisation in the phenomenon. This eagerness and vehemence is just the pa.s.sion of the two future parents for each other. It has innumerable degrees, the two extremes of which may at any rate be described as ?f??d?t? pa?d??? and ???a??a; in its nature, however, it is everywhere the same. On the other hand, it will be in degree so much the more powerful the more _individualised_ it is; that is, the more the loved individual is exclusively suited, by virtue of all his or her parts and qualities, to satisfy the desire of the lover and the need established by his or her own individuality. What is really in question here will become clear in the further course of our exposition. Primarily and essentially the inclination of love is directed to health, strength, and beauty, consequently also to youth; because the will first of all seeks to exhibit the specific character of the human species as the basis of all individuality: ordinary amorousness (?f??d?t? pa?d???) does not go much further. To these, then, more special claims link themselves on, which we shall investigate in detail further on, and with which, when they see satisfaction before them, the pa.s.sion increases. But the highest degrees of this pa.s.sion spring from that suitableness of two individualities to each other on account of which the will, _i.e._, the character, of the father and the intellect of the mother, in their connection, make up precisely that individual towards which the will to live in general which exhibits itself in the whole species feels a longing proportionate to this its magnitude, and which therefore exceeds the measure of a mortal heart, and the motives of which, in the same way, lie beyond the sphere of the individual intellect. This is thus the soul of a true and great pa.s.sion.

Now the more perfect is the mutual adaptation of two individuals to each other in each of the many respects which have further to be considered, the stronger will be their mutual pa.s.sion. Since there do not exist two individuals exactly alike, there must be for each particular man a particular woman-always with reference to what is to be produced-who corresponds most perfectly. A really pa.s.sionate love is as rare as the accident of these two meeting. Since, however, the possibility of such a love is present in every one, the representations of it in the works of the poets are comprehensible to us. Just because the pa.s.sion of love really turns about that which is to be produced, and its qualities, and because its kernel lies here, a friendship without any admixture of s.e.xual love can exist between two young and good-looking persons of different s.e.x, on account of the agreement of their disposition, character, and mental tendencies; nay, as regards s.e.xual love there may even be a certain aversion between them. The reason of this is to be sought in the fact that a child produced by them would have physical or mental qualities which were inharmonious; in short, its existence and nature would not answer the ends of the will to live as it exhibits itself in the species. On the other hand, in the case of difference of disposition, character, and mental tendency, and the dislike, nay, enmity, proceeding from this, s.e.xual love may yet arise and exist; when it then blinds us to all that; and if it here leads to marriage it will be a very unhappy one.

Let us now set about the more thorough investigation of the matter. Egoism is so deeply rooted a quality of all individuals in general, that in order to rouse the activity of an individual being egoistical ends are the only ones upon which we can count with certainty. Certainly the species has an earlier, closer, and greater claim upon the individual than the perishable individuality itself. Yet when the individual has to act, and even make sacrifices for the continuance and quality of the species, the importance of the matter cannot be made so comprehensible to his intellect, which is calculated merely with regard to individual ends, as to have its proportionate effect. Therefore in such a case nature can only attain its ends by implanting a certain illusion in the individual, on account of which that which is only a good for the species appears to him as a good for himself, so that when he serves the species he imagines he is serving himself; in which process a mere chimera, which vanishes immediately afterwards, floats before him, and takes the place of a real thing as a motive. This illusion is instinct. In the great majority of cases this is to be regarded as the sense of the species, which presents what is of benefit to _it_ to the will. Since, however, the will has here become individual, it must be so deluded that it apprehends through the sense of the individual what the sense of the species presents to it, thus imagines it is following individual ends while in truth it is pursuing ends which are merely general (taking this word in its strictest sense). The external phenomenon of instinct we can best observe in the brutes where its role is most important; but it is in ourselves alone that we arrive at a knowledge of its internal process, as of everything internal. Now it is certainly supposed that man has almost no instinct; at any rate only this, that the new-born babe seeks for and seizes the breast of its mother. But, in fact, we have a very definite, distinct, and complicated instinct, that of the selection of another individual for the satisfaction of the s.e.xual impulse, a selection which is so fine, so serious, and so arbitrary. With this satisfaction in itself, _i.e._, so far as it is a sensual pleasure resting upon a pressing want of the individual, the beauty or ugliness of the other individual has nothing to do. Thus the regard for this which is yet pursued with such ardour, together with the careful selection which springs from it, is evidently connected, not with the chooser himself-although he imagines it is so-but with the true end, that which is to be produced, which is to receive the type of the species as purely and correctly as possible. Through a thousand physical accidents and moral aberrations there arise a great variety of deteriorations of the human form; yet its true type, in all its parts, is always again established: and this takes place under the guidance of the sense of beauty, which always directs the s.e.xual impulse, and without which this sinks to the level of a disgusting necessity. Accordingly, in the first place, every one will decidedly prefer and eagerly desire the most beautiful individuals, _i.e._, those in whom the character of the species is most purely impressed; but, secondly, each one will specially regard as beautiful in another individual those perfections which he himself lacks, nay, even those imperfections which are the opposite of his own. Hence, for example, little men love big women, fair persons like dark, &c. &c.

The delusive ecstasy which seizes a man at the sight of a woman whose beauty is suited to him, and pictures to him a union with her as the highest good, is just the _sense of the species_, which, recognising the distinctly expressed stamp of the same, desires to perpetuate it with this individual. Upon this decided inclination to beauty depends the maintenance of the type of the species: hence it acts with such great power. We shall examine specially further on the considerations which it follows. Thus what guides man here is really an instinct which is directed to doing the best for the species, while the man himself imagines that he only seeks the heightening of his own pleasure. In fact, we have in this an instructive lesson concerning the inner nature of all instinct, which, as here, almost always sets the individual in motion for the good of the species. For clearly the pains with which an insect seeks out a particular flower, or fruit, or dung, or flesh, or, as in the case of the ichneumonidae, the larva of another insect, in order to deposit its eggs there only, and to attain this end shrinks neither from trouble nor danger, is thoroughly a.n.a.logous to the pains with which for his s.e.xual satisfaction a man carefully chooses a woman with definite qualities which appeal to him individually, and strives so eagerly after her that in order to attain this end he often sacrifices his own happiness in life, contrary to all reason, by a foolish marriage, by love affairs which cost him wealth, honour, and life, even by crimes such as adultery or rape, all merely in order to serve the species in the most efficient way, although at the cost of the individual, in accordance with the will of nature which is everywhere sovereign. Instinct, in fact, is always an act which seems to be in accordance with the conception of an end, and yet is entirely without such a conception. Nature implants it wherever the acting individual is incapable of understanding the end, or would be unwilling to pursue it. Therefore, as a rule, it is given only to the brutes, and indeed especially to the lowest of them which have least understanding; but almost only in the case we are here considering it is also given to man, who certainly could understand the end, but would not pursue it with the necessary ardour, that is, even at the expense of his individual welfare. Thus here, as in the case of all instinct, the truth a.s.sumes the form of an illusion, in order to act upon the will. It is a voluptuous illusion which leads the man to believe he will find a greater pleasure in the arms of a woman whose beauty appeals to him than in those of any other; or which indeed, exclusively directed to a single individual, firmly convinces him that the possession of her will ensure him excessive happiness. Therefore he imagines he is taking trouble and making sacrifices for his own pleasure, while he does so merely for the maintenance of the regular type of the species, or else a quite special individuality, which can only come from these parents, is to attain to existence. The character of instinct is here so perfectly present, thus an action which seems to be in accordance with the conception of an end, and yet is entirely without such a conception, that he who is drawn by that illusion often abhors the end which alone guides it, procreation, and would like to hinder it; thus it is in the case of almost all illicit love affairs. In accordance with the character of the matter which has been explained, every lover will experience a marvellous disillusion after the pleasure he has at last attained, and will wonder that what was so longingly desired accomplishes nothing more than every other s.e.xual satisfaction; so that he does not see himself much benefited by it. That wish was related to all his other wishes as the species is related to the individual, thus as the infinite to the finite. The satisfaction, on the other hand, is really only for the benefit of the species, and thus does not come within the consciousness of the individual, who, inspired by the will of the species, here served an end with every kind of sacrifice, which was not his own end at all. Hence, then, every lover, after the ultimate consummation of the great work, finds himself cheated; for the illusion has vanished by means of which the individual was here the dupe of the species, Accordingly Plato very happily says: "?d??? ?pa?t??

a?a???estat??" (_voluptas ommlum maxime vaniloqua_), _Phileb._ 319.

But all this reflects light on the instincts and mechanical tendencies of the brutes. They also are, without doubt, involved in a kind of illusion, which deceives them with the prospect of their own pleasure, while they work so laboriously and with so much self-denial for the species, the bird builds its nest, the insect seeks the only suitable place for its eggs, or even hunts for prey which, unsuited for its own enjoyment, must be laid beside the eggs as food for the future larvae, the bees, the wasps, the ants apply themselves to their skilful dwellings and highly complicated economy. They are all guided with certainty by an illusion, which conceals the service of the species under the mask of an egotistical end. This is probably the only way to comprehend the inner or subjective process that lies at the foundation of the manifestations of instinct. Outwardly, however, or objectively, we find in those creatures which are to a large extent governed by instinct, especially in insects, a preponderance of the ganglion system, _i.e._, the _subjective_ nervous system, over the objective or cerebral system; from which we must conclude that they are moved, not so much by objective, proper apprehension as by subjective ideas exciting desire, which arise from the influence of the ganglion system upon the brain, and accordingly by a kind of illusion; and this will be the _physiological_ process in the case of all instinct. For the sake of ill.u.s.tration I will mention as another example of instinct in the human species, although a weak one, the capricious appet.i.te of women who are pregnant. It seems to arise from the fact that the nourishment of the embryo sometimes requires a special or definite modification of the blood which flows to it, upon which the food which produces such a modification at once presents itself to the pregnant woman as an object of ardent longing, thus here also an illusion arises. Accordingly woman has one instinct more than man; and the ganglion system is also much more developed in the woman. That man has fewer instincts than the brutes and that even these few can be easily led astray, may be explained from the great preponderance of the brain in his case. The sense of beauty which instinctively guides the selection for the satisfaction of s.e.xual pa.s.sion is led astray when it degenerates into the tendency to pederasty; a.n.a.logous to the fact that the blue-bottle (_Musca vomitoria_), instead of depositing its eggs, according to instinct, in putrefying flesh, lays them in the blossom of the _Arum dracunculus_, deceived by the cadaverous smell of this plant.

Now that an instinct entirely directed to that which is to be produced lies at the foundation of all s.e.xual love will receive complete confirmation from the fuller a.n.a.lysis of it, which we cannot therefore avoid. First of all we have to remark here that by nature man is inclined to inconstancy in love, woman to constancy. The love of the man sinks perceptibly from the moment it has obtained satisfaction; almost every other woman charms him more than the one he already possesses; he longs for variety. The love of the woman, on the other hand, increases just from that moment. This is a consequence of the aim of nature which is directed to the maintenance, and therefore to the greatest possible increase, of the species. The man can easily beget over a hundred children a year; the woman, on the contrary, with however many men, can yet only bring one child a year into the world (leaving twin births out of account).

Therefore the man always looks about after other women; the woman, again, sticks firmly to the one man; for nature moves her, instinctively and without reflection, to retain the nourisher and protector of the future offspring. Accordingly faithfulness in marriage is with the man artificial, with the woman it is natural, and thus adultery on the part of the woman is much less pardonable than on the part of the man, both objectively on account of the consequences and also subjectively on account of its unnaturalness.

But in order to be thorough and gain full conviction that the pleasure in the other s.e.x, however objective it may seem to us, is yet merely disguised instinct, _i.e._, sense of the species, which strives to maintain its type, we must investigate more fully the considerations which guide us in this pleasure, and enter into the details of this, rarely as these details which will have to be mentioned here may have figured in a philosophical work before. These considerations divide themselves into those which directly concern the type of the species, _i.e._, beauty, those which are concerned with physical qualities, and lastly, those which are merely relative, which arise from the requisite correction or neutralisation of the one-sided qualities and abnormities of the two individuals by each other. We shall go through them one by one.

The first consideration which guides our choice and inclination is age. In general we accept the age from the years when menstruation begins to those when it ceases, yet we give the decided preference to the period from the eighteenth to the twenty-eighth year. Outside of those years, on the other hand, no woman can attract us: an old woman, _i.e._, one who no longer menstruates, excites our aversion. Youth without beauty has still always attraction; beauty without youth has none. Clearly the unconscious end which guides us here is the possibility of reproduction in general: therefore every individual loses attraction for the opposite s.e.x in proportion as he or she is removed from the fittest period for begetting or conceiving. The second consideration is that of health. Acute diseases only temporarily disturb us, chronic diseases or cachexia repel us, because they are transmitted to the child. The third consideration is the skeleton, because it is the basis of the type of the species. Next to age and disease nothing repels us so much as a deformed figure; even the most beautiful face cannot atone for it; on the contrary, even the ugliest face when accompanied by a straight figure is unquestionably preferred.

Further, we feel every disproportion of the skeleton most strongly; for example, a stunted, dumpy, short-boned figure, and many such; also a halting gait, where it is not the result of an extraneous accident. On the other hand, a strikingly beautiful figure can make up for all defects: it enchants us. Here also comes in the great value which all attach to the smallness of the feet: it depends upon the fact that they are an essential characteristic of the species, for no animal has the tarsus and the metatarsus taken together so small as man, which accords with his upright walk; he is a plantigrade. Accordingly Jesus Sirach also says (xxvi. 23, according to the revised translation by Kraus): "A woman with a straight figure and beautiful feet is like