Thoughts Out of Season Volume I Part 3

Let us, however, drop the question of the logician. Perhaps, from the artistic point of view, the book really is an example of a.

well-conceived plan, and does, after all, answer to the requirements of the laws of beauty, despite the fact that it fails to meet with the demands of a well-conducted argument. And now, having shown that he is neither a scientist nor a strictly correct and systematic scholar, for the first time we approach the question: Is Strauss a capable writer?

Perhaps the task he set himself was not so much to scare people away from the old faith as to captivate them by a picturesque and graceful description of what life would be with the new. If he regarded scholars and educated men as his most probable audience, experience ought certainly to have told him that whereas one can shoot such men down with the heavy guns of scientific proof, but cannot make them surrender, they may be got to capitulate all the more quickly before "lightly equipped" measures of seduction. "Lightly equipped," and "intentionally so," thus Strauss himself speaks of his own book. Nor do his public eulogisers refrain from using the same expression in reference to the work, as the following pa.s.sage, quoted from one of the least remarkable among them, and in which the same expression is merely paraphrased, will go to prove:--

"The discourse flows on with delightful harmony: wherever it directs its criticism against old ideas it wields the art of demonstration, almost playfully; and it is with some spirit that it prepares the new ideas it brings so enticingly, and presents them to the simple as well as to the fastidious taste. The arrangement of such diverse and conflicting material is well thought out for every portion of it required to be touched upon, without being made too prominent; at times the transitions leading from one subject to another are artistically managed, and one hardly knows what to admire most--the skill with which unpleasant questions are shelved, or the discretion with which they are hushed up."

The spirit of such eulogies, as the above clearly shows, is not quite so subtle in regard to judging of what an author is able to do as in regard to what he wishes. What Strauss wishes, however, is best revealed by his own emphatic and not quite harmless commendation of Voltaire's charms, in whose service he might have learned precisely those "lightly equipped" arts of which his admirer speaks--granting, of course, that virtue may be acquired and a pedagogue can ever be a dancer.

Who could help having a suspicion or two, when reading the following pa.s.sage, for instance, in which Strauss says of Voltaire, "As a philosopher [he] is certainly not original, but in the main a mere exponent of English investigations: in this respect, however, he shows himself to be completely master of his subject, which he presents with incomparable skill, in all possible lights and from all possible sides, and is able withal to meet the demands of thoroughness, without, however, being over-severe in his method"? Now, all the negative traits mentioned in this pa.s.sage might be applied to Strauss.

No one would contend, I suppose, that Strauss is original, or that he is over-severe in his method; but the question is whether we can regard him as "master of his subject," and grant him "incomparable skill"? The confession to the effect that the treatise was intentionally "lightly equipped" leads us to think that it at least aimed at incomparable skill.

It was not the dream of our architect to build a temple, nor yet a house, but a sort of summer-pavilion, surrounded by everything that the art of gardening can provide. Yea, it even seems as if that mysterious feeling for the All were only calculated to produce an aesthetic effect, to be, so to speak, a view of an irrational element, such as the sea, looked at from the most charming and rational of terraces. The walk through the first chapters-- that is to say, through the theological catacombs with all their gloominess and their involved and baroque embellishments--was also no more than an aesthetic expedient in order to throw into greater relief the purity, clearness, and common sense of the chapter "What is our Conception of the Universe?" For, immediately after that walk in the gloaming and that peep into the wilderness of Irrationalism, we step into a hall with a skylight to it. Soberly and limpidly it welcomes us: its mural decorations consist of astronomical charts and mathematical figures; it is filled with scientific apparatus, and its cupboards contain skeletons, stuffed apes, and anatomical specimens. But now, really rejoicing for the first time, we direct our steps into the innermost chamber of bliss belonging to our pavilion-dwellers; there we find them with their wives, children, and newspapers, occupied in the commonplace discussion of politics; we listen for a moment to their conversation on marriage, universal suffrage, capital punishment, and workmen's strikes, and we can scarcely believe it to be possible that the rosary of public opinions can be told off so quickly. At length an attempt is made to convince us of the cla.s.sical taste of the inmates.

A moment's halt in the library, and the music-room suffices to show us what we had expected all along, namely, that the best books lay on the shelves, and that the most famous musical compositions were in the music-cabinets. Some one actually played something to us, and even if it were Haydn's music, Haydn could not be blamed because it sounded like Riehl's music for the home. Meanwhile the host had found occasion to announce to us his complete agreement with Lessing and Goethe, although with the latter only up to the second part of Faust. At last our pavilion-owner began to praise himself, and a.s.sured us that he who could not be happy under his roof was beyond help and could not be ripe for his standpoint, whereupon he offered us his coach, but with the polite reservation that he could not a.s.sert that it would fulfil every requirement, and that, owing to the stones on his road having been newly laid down, we were not to mind if we were very much jolted.

Our Epicurean garden-G.o.d then took leave of us with the incomparable skill which he praised in Voltaire.

Who could now persist in doubting the existence of this incomparable skill? The complete master of his subject is revealed; the lightly equipped artist-gardener is exposed, and still we hear the voice of the cla.s.sical author saying, "As a writer I shall for once cease to be a Philistine: I will not be one; I refuse to be one! But a Voltaire--the German Voltaire--or at least the French Lessing."

With this we have betrayed a secret. Our Master does not always know which he prefers to be--Voltaire or Lessing; but on no account will he be a Philistine. At a pinch he would not object to being both Lessing and Voltaire--that the word might be fulfilled that is written, "He had no character, but when he wished to appear as if he had, he a.s.sumed one."

X.

If we have understood Strauss the Confessor correctly, he must be a genuine Philistine, with a narrow, parched soul and scholarly and common-place needs; albeit no one would be more indignant at the t.i.tle than David Strauss the Writer. He would be quite happy to be regarded as mischievous, bold, malicious, daring; but his ideal of bliss would consist in finding himself compared with either Lessing or Voltaire--because these men were undoubtedly anything but Philistines.

In striving after this state of bliss, he often seems to waver between two alternatives--either to mimic the brave and dialectical petulance of Lessing, or to affect the manner of the faun-like and free-spirited man of antiquity that Voltaire was. When taking up his pen to write, he seems to be continually posing for his portrait; and whereas at times his features are drawn to look like Lessing's, anon they are made to a.s.sume the Voltairean mould. While reading his praise of Voltaire's manner, we almost seem to see him abjuring the consciences of his contemporaries for not having learned long ago what the modern Voltaire had to offer them. "Even his excellences are wonderfully uniform," he says: "simple naturalness, transparent clearness, vivacious mobility, seductive charm. Warmth and emphasis are also not wanting where they are needed, and Voltaire's innermost nature always revolted against stiltedness and affectation; while, on the other hand, if at times wantonness or pa.s.sion descend to an unpleasantly low level, the fault does not rest so much with the stylist as with the man." According to this, Strauss seems only too well aware of the importance of simplicity in style; it is ever the sign of genius, which alone has the privilege to express itself naturally and guilelessly. When, therefore, an author selects a simple mode of expression, this is no sign whatever of vulgar ambition; for although many are aware of what such an author would fain be taken for, they are yet kind enough to take him precisely for that. The genial writer, however, not only reveals his true nature in the plain and unmistakable form of his utterance, but his super-abundant strength actually dallies with the material he treats, even when it is dangerous and difficult. n.o.body treads stiffly along unknown paths, especially when these are broken throughout their course by thousands of crevices and furrows; but the genius speeds nimbly over them, and, leaping with grace and daring, scorns the wistful and timorous step of caution.

Even Strauss knows that the problems he prances over are dreadfully serious, and have ever been regarded as such by the philosophers who have grappled with them; yet he calls his book lightly equipped! But of this dreadfulness and of the usual dark nature of our meditations when considering such questions as the worth of existence and the duties of man, we entirely cease to be conscious when the genial Master plays his antics before us, "lightly equipped, and intentionally so." Yes, even more lightly equipped than his Rousseau, of whom he tells us it was said that he stripped himself below and adorned himself on top, whereas Goethe did precisely the reverse.

Perfectly guileless geniuses do not, it appears, adorn themselves at all; possibly the words "lightly equipped" may simply be a euphemism for "naked." The few who happen to have seen the G.o.ddess of Truth declare that she is naked, and perhaps, in the minds of those who have never seen her, but who implicitly believe those few, nakedness or light equipment is actually a proof, or at least a feature, of truthi Even this vulgar superst.i.tion turns to the advantage of the author's ambition. Some one sees something naked, and he exclaims: "What if this were the truth!" Whereupon he grows more solemn than is his wont.

By this means, however, the author scores a tremendous advantage; for he compels his reader to approach him with greater solemnity than another and perhaps more heavily equipped writer. This is unquestionably the best way to become a cla.s.sical author; hence Strauss himself is able to tell us: "I even enjoy the unsought honour of being, in the opinion of many, a cla.s.sical writer of prose. "He has therefore achieved his aim. Strauss the Genius goes gadding about the streets in the garb of lightly equipped G.o.ddesses as a cla.s.sic, while Strauss the Philistine, to use an original expression of this genius's, must, at all costs, be "declared to be on the decline," or "irrevocably dismissed."

But, alas! in spite of all declarations of decline and dismissal, the Philistine still returns, and all too frequently. Those features, contorted to resemble Lessing and Voltaire, must relax from time to time to resume their old and original shape. The mask of genius falls from them too often, and the Master's expression is never more sour and his movements never stiffer than when he has just attempted to take the leap, or to glance with the fiery eye, of a genius. Precisely owing to the fact that he is too lightly equipped for our zone, he runs the risk of catching cold more often and more severely than another. It may seem a terrible hardship to him that every one should notice this; but if he wishes to be cured, the following diagnosis of his case ought to be publicly presented to him:-- Once upon a time there lived a Strauss, a brave, severe, and stoutly equipped scholar, with whom we sympathised as wholly as with all those in Germany who seek to serve truth with earnestness and energy, and to rule within the limits of their powers. He, however, who is now publicly famous as David Strauss, is another person. The theologians may be to blame for this metamorphosis; but, at any rate, his present toying with the mask of genius inspires us with as much hatred and scorn as his former earnestness commanded respect and sympathy. When, for instance, he tells us, "it would also argue ingrat.i.tude towards my genius if I were not to rejoice that to the faculty of an incisive, a.n.a.lytical criticism was added the innocent pleasure in artistic production," it may astonish him to hear that, in spite of this self-praise, there are still men who maintain exactly the reverse, and who say, not only that he has never possessed the gift of artistic production, but that the "innocent" pleasure he mentions is of all things the least innocent, seeing that it succeeded in gradually undermining and ultimately destroying a nature as strongly and deeply scholarly and critical as Strauss's--in fact, the real Straussian Genius. In a moment of unlimited frankness, Strauss himself indeed adds: "Merck was always in my thoughts, calling out, 'Don't produce such child's play again; others can do that too!'" That was the voice of the real Straussian genius, which also asked him what the worth of his newest, innocent, and lightly equipped modern Philistine's testament was. Others can do that too! And many could do it better. And even they who could have done it best, i.e. those thinkers who are more widely endowed than Strauss, could still only have made nonsense of it.

I take it that you are now beginning to understand the value I set on Strauss the Writer. You are beginning to realise that I regard him as a mummer who would parade as an artless genius and cla.s.sical writer.

When Lichtenberg said, "A simple manner of writing is to be recommended, if only in view of the fact that no honest man trims and twists his expressions," he was very far from wishing to imply that a simple style is a proof of literary integrity. I, for my part, only wish that Strauss the Writer had been more upright, for then he would have written more becomingly and have been less famous. Or, if he would be a mummer at all costs, how much more would he not have pleased me if he had been a better mummer--one more able to ape the guileless genius and cla.s.sical author! For it yet remains to be said that Strauss was not only an inferior actor but a very worthless stylist as well.

XI.

Of course, the blame attaching to Strauss for being a bad writer is greatly mitigated by the fact that it is extremely difficult in Germany to become even a pa.s.sable or moderately good writer, and that it is more the exception than not, to be a really good one. In this respect the natural soil is wanting, as are also artistic values and the proper method of treating and cultivating oratory. This latter accomplishment, as the various branches of it, i.e. drawing-room, ecclesiastical and Parliamentary parlance, show, has not yet reached the level of a national style; indeed, it has not yet shown even a tendency to attain to a style at all, and all forms of language in Germany do not yet seem to have pa.s.sed a certain experimental stage.

In view of these facts, the writer of to-day, to some extent, lacks an authoritative standard, and he is in some measure excused if, in the matter of language, he attempts to go ahead of his own accord. As to the probable result which the present dilapidated condition of the German language will bring about, Schopenhauer, perhaps, has spoken most forcibly. "If the existing state of affairs continues," he says, "in the year 1900 German cla.s.sics will cease to be understood, for the simple reason that no other language will be known, save the trumpery jargon of the n.o.ble present, the chief characteristic of which is impotence." And, in truth, if one turn to the latest periodicals, one will find German philologists and grammarians already giving expression to the view that our cla.s.sics can no longer serve us as examples of style, owing to the fact that they constantly use words, modes of speech, and syntactic arrangements which are fast dropping out of currency. Hence the need of collecting specimens of the finest prose that has been produced by our best modern writers, and of offering them as examples to be followed, after the style of Sander's pocket dictionary of bad language. In this book, that repulsive monster of style Gutzkow appears as a cla.s.sic, and, according to its injunctions, we seem to be called upon to accustom ourselves to quite a new and wondrous crowd of cla.s.sical authors, among which the first, or one of the first, is David Strauss: he whom we cannot describe more aptly than we have already--that is to say, as a worthless stylist.

Now, the notion which the Culture-Philistine has of a cla.s.sic and standard author speaks eloquently for his pseudo-culture--he who only shows his strength by opposing a really artistic and severe style, and who, thanks to the persistence of his opposition, finally arrives at a certain uniformity of expression, which again almost appears to possess unity of genuine style. In view, therefore, of the right which is granted to every one to experiment with the language, how is it possible at all for individual authors to discover a generally agreeable tone? What is so generally interesting in them? In the first place, a negative quality--the total lack of offensiveness: but every really productive thing is offensive. The greater part of a German's daily reading matter is undoubtedly sought either in the pages of newspapers, periodicals, or reviews. The language of these journals gradually stamps itself on his brain, by means of its steady drip, drip, drip of similar phrases and similar words. And, since he generally devotes to reading those hours of the day during which his exhausted brain is in any case not inclined to offer resistance, his ear for his native tongue so slowly but surely accustoms itself to this everyday German that it ultimately cannot endure its absence without pain. But the manufacturers of these newspapers are, by virtue of their trade, most thoroughly inured to the effluvia of this journalistic jargon; they have literally lost all taste, and their palate is rather gratified than not by the most corrupt and arbitrary innovations. Hence the tutti unisono with which, despite the general lethargy and sickliness, every fresh solecism is greeted; it is with such impudent corruptions of the language that her hirelings are avenged against her for the incredible boredom she imposes ever more and more upon them. I remember having read "an appeal to the German nation," by Berthold Auerbach, in which every sentence was un-German, distorted and false, and which, as a whole, resembled a soulless mosaic of words cemented together with international syntax. As to the disgracefully slipshod German with which Edward Devrient solemnised the death of Mendelssohn, I do not even wish to do more than refer to it. A grammatical error--and this is the most extraordinary feature of the case--does not therefore seem an offence in any sense to our Philistine, but a most delightful restorative in the barren wilderness of everyday German. He still, however, considers all really productive things to be offensive. The wholly bombastic, distorted, and threadbare syntax of the modern standard author--yea, even his ludicrous neologisms--are not only tolerated, but placed to his credit as the spicy element in his works. But woe to the stylist with character, who seeks as earnestly and perseveringly to avoid the trite phrases of everyday parlance, as the "yester-night monster blooms of modern ink-flingers," as Schopenhauer says! When plat.i.tudes, hackneyed, feeble, and vulgar phrases are the rule, and the bad and the corrupt become refreshing exceptions, then all that is strong, distinguished, and beautiful perforce acquires an evil odour. From which it follows that, in Germany, the well-known experience which befell the normally built traveller in the land of hunchbacks is constantly being repeated. It will be remembered that he was so shamefully insulted there, owing to his quaint figure and lack of dorsal convexity, that a priest at last had to harangue the people on his behalf as follows: "My brethren, rather pity this poor stranger, and present thank-offerings unto the G.o.ds, that ye are blessed with such attractive gibbosities."

If any one attempted to compose a positive grammar out of the international German style of to-day, and wished to trace the unwritten and unspoken laws followed by every one, he would get the most extraordinary notions of style and rhetoric. He would meet with laws which are probably nothing more than reminiscences of bygone schooldays, vestiges of impositions for Latin prose, and results perhaps of choice readings from French novelists, over whose incredible crudeness every decently educated Frenchman would have the right to laugh. But no conscientious native of Germany seems to have given a thought to these extraordinary notions under the yoke of which almost every German lives and writes.

As an example of what I say, we may find an injunction to the effect that a metaphor or a simile must be introduced from time to time, and that it must be new; but, since to the mind of the shallow-pated writer newness and modernity are identical, he proceeds forthwith to rack his brain for metaphors in the technical vocabularies of the railway, the telegraph, the steamship, and the Stock Exchange, and is proudly convinced that such metaphors must be new because they are modern. In Strauss's confession-book we find liberal tribute paid to modern metaphor. He treats us to a simile, covering a page and a half, drawn from modern road-improvement work; a few pages farther back he likens the world to a machine, with its wheels, stampers, hammers, and "soothing oil" (p. 432); "A repast that begins with champagne" (p.

384); "Kant is a cold-water cure" (p. 309); "The Swiss const.i.tution is to that of England as a watermill is to a steam-engine, as a waltz-tune or a song to a fugue or symphony" (p. 301); "In every appeal, the sequence of procedure must be observed. Now the mean tribunal between the individual and humanity is the nation" (p. 165); "If we would know whether there be still any life in an organism which appears dead to us, we are wont to test it by a powerful, even painful stimulus, as for example a stab" (p. 161); "The religious domain in the human soul resembles the domain of the Red Indian in America" (p.

160); "Virtuosos in piety, in convents"(p. 107); "And place the sum-total of the foregoing in round numbers under the account" (p.

205); "Darwin's theory resembles a railway track that is just marked out... where the flags are fluttering joyfully in the breeze." In this really highly modern way, Strauss has met the Philistine injunction to the effect that a new simile must be introduced from time to time.

Another rhetorical rule is also very widespread, namely, that didactic pa.s.sages should be composed in long periods, and should be drawn out into lengthy abstractions, while all persuasive pa.s.sages should consist of short sentences followed by striking contrasts. On page 154 in Strauss's book we find a standard example of the didactic and scholarly style--a pa.s.sage blown out after the genuine Schleiermacher manner, and made to stumble along at a true tortoise pace: "The reason why, in the earlier stages of religion, there appear many instead of this single Whereon, a plurality of G.o.ds instead of the one, is explained in this deduction of religion, from the fact that the various forces of nature, or relations of life, which inspire man with the sentiment of unqualified dependence, still act upon him in the commencement with the full force of their distinctive characteristics; that he has not as yet become conscious how, in regard to his unmitigated dependence upon them, there is no distinction between them, and that therefore the Whereon of this dependence, or the Being to which it conducts in the last instance, can only be one."

On pages 7 and 8 we find an example of the other kind of style, that of the short sentences containing that affected liveliness which so excited certain readers that they cannot mention Strauss any more without coupling his name with Lessing's. "I am well aware that what I propose to delineate in the following pages is known to mult.i.tudes as well as to myself, to some even much better. A few have already spoken out on the subject. Am I therefore to keep silence? I think not. For do we not all supply each other's deficiencies? If another is better informed as regards some things, I may perhaps be so as regards others; while yet others are known and viewed by me in a different light. Out with it, then! let my colours be displayed that it may be seen whether they are genuine or not.'"

It is true that Strauss's style generally maintains a happy medium between this sort of merry quick-march and the other funereal and indolent pace; but between two vices one does not invariably find a virtue; more often rather only weakness, helpless paralysis, and impotence. As a matter of fact, I was very disappointed when I glanced through Strauss's book in search of fine and witty pa.s.sages; for, not having found anything praiseworthy in the Confessor, I had actually set out with the express purpose of meeting here and there with at least some opportunities of praising Strauss the Writer. I sought and sought, but my purpose remained unfulfilled. Meanwhile, however, another duty seemed to press itself strongly on my mind--that of enumerating the solecisms, the strained metaphors, the obscure abbreviations, the instances of bad taste, and the distortions which I encountered; and these were of such a nature that I dare do no more than select a few examples of them from among a collection which is too bulky to be given in full. By means of these examples I may succeed in showing what it is that inspires, in the hearts of modern Germans, such faith in this great and seductive stylist Strauss: I refer to his eccentricities of expression, which, in the barren waste and dryness of his whole book, jump out at one, not perhaps as pleasant but as painfully stimulating, surprises. When perusing such pa.s.sages, we are at least a.s.sured, to use a Straussian metaphor, that we are not quite dead, but still respond to the test of a stab. For the rest of the book is entirely lacking in offensiveness --that quality which alone, as we have seen, is productive, and which our cla.s.sical author has himself reckoned among the positive virtues. When the educated ma.s.ses meet with exaggerated dulness and dryness, when they are in the presence of really vapid commonplaces, they now seem to believe that such things are the signs of health; and in this respect the words of the author of the dialogus de oratoribus are very much to the point: "illam ipsam quam jactant sanitatem non firmitate sed jejunio consequuntur." That is why they so unanimously hate every firmitas, because it bears testimony to a kind of health quite different from theirs; hence their one wish to throw suspicion upon all austerity and terseness, upon all fiery and energetic movement, and upon every full and delicate play of muscles. They have conspired to twist nature and the names of things completely round, and for the future to speak of health only there where we see weakness, and to speak of illness and excitability where for our part we see genuine vigour. From which it follows that David Strauss is to them a cla.s.sical author.

If only this dulness were of a severely logical order! but simplicity and austerity in thought are precisely what these weaklings have lost, and in their hands even our language has become illogically tangled.

As a proof of this, let any one try to translate Strauss's style into Latin: in the case of Kant, be it remembered, this is possible, while with Schopenhauer it even becomes an agreeable exercise. The reason why this test fails with Strauss's German is not owing to the fact that it is more Teutonic than theirs, but because his is distorted and illogical, whereas theirs is lofty and simple. Moreover, he who knows how the ancients exerted themselves in order to learn to write and speak correctly, and how the moderns omit to do so, must feel, as Schopenhauer says, a positive relief when he can turn from a German book like the one under our notice, to dive into those other works, those ancient works which seem to him still to be written in a new language. "For in these books," says Schopenhauer, "I find a regular and fixed language which, throughout, faithfully follows the laws of grammar and orthography, so that I can give up my thoughts completely to their matter; whereas in German I am constantly being disturbed by the author's impudence and his continual attempts to establish his own orthographical freaks and absurd ideas-- the swaggering foolery of which disgusts me. It is really a painful sight to see a fine old language, possessed of cla.s.sical literature, being botched by a.s.ses and ignoramuses!"

Thus Schopenhauer's holy anger cries out to us, and you cannot say that you have not been warned. He who turns a deaf ear to such warnings, and who absolutely refuses to relinquish his faith in Strauss the cla.s.sical author, can only be given this last word of advice--to imitate his hero. In any case, try it at your own risk; but you will repent it, not only in your style but in your head, that it may be fulfilled which was spoken by the Indian prophet, saying, "He who gnaweth a cow's horn gnaweth in vain and shorteneth his life; for he grindeth away his teeth, yet his belly is empty."

XII.

By way of concluding, we shall proceed to give our cla.s.sical prose-writer the promised examples of his style which we have collected. Schopenhauer would probably have cla.s.sed the whole lot as "new doc.u.ments serving to swell the trumpery jargon of the present day"; for David Strauss may be comforted to hear (if what follows can be regarded as a comfort at all) that everybody now writes as he does; some, of course, worse, and that among the blind the one-eyed is king.

Indeed, we allow him too much when we grant him one eye; but we do this willingly, because Strauss does not write so badly as the most infamous of all corrupters of German--the Hegelians and their crippled offspring. Strauss at least wishes to extricate himself from the mire, and he is already partly out of it; still, he is very far from being on dry land, and he still shows signs of having stammered Hegel's prose in youth. In those days, possibly, something was sprained in him, some muscle must have been overstrained. His ear, perhaps, like that of a boy brought up amid the beating of drums, grew dull, and became incapable of detecting those artistically subtle and yet mighty laws of sound, under the guidance of which every writer is content to remain who has been strictly trained in the study of good models. But in this way, as a stylist, he has lost his most valuable possessions, and stands condemned to remain reclining, his life long, on the dangerous and barren shifting sand of newspaper style--that is, if he do not wish to fall back into the Hegelian mire. Nevertheless, he has succeeded in making himself famous for a couple of hours in our time, and perhaps in another couple of hours people will remember that he was once famous; then, however, night will come, and with her oblivion; and already at this moment, while we are entering his sins against style in the black book, the sable mantle of twilight is falling upon his fame. For he who has sinned against the German language has desecrated the mystery of all our Germanity. Throughout all the confusion and the changes of races and of customs, the German language alone, as though possessed of some supernatural charm, has saved herself; and with her own salvation she has wrought that of the spirit of Germany. She alone holds the warrant for this spirit in future ages, provided she be not destroyed at the sacrilegious hands of the modern world. "But Di meliora! Avaunt, ye pachyderms, avaunt!

This is the German language, by means of which men express themselves, and in which great poets have sung and great thinkers have written.

Hands off!" [10]*

[Footnote * : Translator's note.--Nietzsche here proceeds to quote those pa.s.sages he has culled from The Old and the New Faith with which he undertakes to substantiate all he has said relative to Strauss's style; as, however, these pa.s.sages, with his comments upon them, lose most of their point when rendered into English, it was thought best to omit them altogether.]

To put it in plain words, what we have seen have been feet of clay, and what appeared to be of the colour of healthy flesh was only applied paint. Of course, Culture-Philistinism in Germany will be very angry when it hears its one living G.o.d referred to as a series of painted idols. He, however, who dares to overthrow its idols will not shrink, despite all indignation, from telling it to its face that it has forgotten how to distinguish between the quick and the dead, the genuine and the counterfeit, the original and the imitation, between a G.o.d and a host of idols; that it has completely lost the healthy and manly instinct for what is real and right. It alone deserves to be destroyed; and already the manifestations of its power are sinking; already are its purple honours falling from it; but when the purple falls, its royal wearer soon follows.

Here I come to the end of my confession of faith. This is the confession of an individual; and what can such an one do against a whole world, even supposing his voice were heard everywhere! In order for the last time to use a precious Straussism, his judgment only possesses "that amount of subjective truth which is compatible with a complete lack of objective demonstration"--is not that so, my dear friends? Meanwhile, be of good cheer. For the time being let the matter rest at this "amount which is compatible with a complete lack"!

For the time being! That is to say, for as long as that is held to be out of season which in reality is always in season, and is now more than ever pressing; I refer to...speaking the truth.[11]*

[Footnote * : Translator's note.--All quotations from The Old Faith and the New which appear in the above translation have either been taken bodily out of Mathilde Blind's translation (Asher and Co., 1873), or are adaptations from that translation.]

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RICHARD WAGNER IN BAYREUTH.

I.

FOR an event to be great, two things must be united--the lofty sentiment of those who accomplish it, and the lofty sentiment of those who witness it. No event is great in itself, even though it be the disappearance of whole constellations, the destruction of several nations, the establishment of vast empires, or the prosecution of wars at the cost of enormous forces: over things of this sort the breath of history blows as if they were flocks of wool. But it often happens, too, that a man of might strikes a blow which falls without effect upon a stubborn stone; a short, sharp report is heard, and all is over. History is able to record little or nothing of such abortive efforts. Hence the anxiety which every one must feel who, observing the approach of an event, wonders whether those about to witness it will be worthy of it. This reciprocity between an act and its reception is always taken into account when anything great or small is to be accomplished; and he who would give anything away must see to it that he find recipients who will do justice to the meaning of his gift. This is why even the work of a great man is not necessarily great when it is short, abortive, or fruitless; for at the moment when he performed it he must have failed to perceive that it was really necessary; he must have been careless in his aim, and he cannot have chosen and fixed upon the time with sufficient caution. Chance thus became his master; for there is a very intimate relation between greatness and the instinct which discerns the proper moment at which to act.

We therefore leave it to those who doubt Wagner's power of discerning the proper time for action, to be concerned and anxious as to whether what is now taking place in Bayreuth is really opportune and necessary. To us who are more confident, it is clear that he believes as strongly in the greatness of his feat as in the greatness of feeling in those who are to witness it. Be their number great or small, therefore, all those who inspire this faith in Wagner should feel extremely honoured; for that it was not inspired by everybody, or by the whole age, or even by the whole German people, as they are now const.i.tuted, he himself told us in his dedicatory address of the 22nd of May 1872, and not one amongst us could, with any show of conviction, a.s.sure him of the contrary. "I had only you to turn to,"

he said, "when I sought those who I thought would be in sympathy with my plans,-- you who are the most personal friends of my own particular art, my work and activity: only you could I invite to help me in my work, that it might be presented pure and whole to those who manifest a genuine interest in my art, despite the fact that it has. .h.i.therto made its appeal to them only in a disfigured and adulterated form."

It is certain that in Bayreuth even the spectator is a spectacle worth seeing. If the spirit of some observant sage were to return, after the absence of a century, and were to compare the most remarkable movements in the present world of culture, he would find much to interest him there. Like one swimming in a lake, who encounters a current of warm water issuing from a hot spring, in Bayreuth he would certainly feel as though he had suddenly plunged into a more temperate element, and would tell himself that this must rise out of a distant and deeper source: the surrounding ma.s.s of water, which at all events is more common in origin, does not account for it. In this way, all those who a.s.sist at the Bayreuth festival will seem like men out of season; their raison-d'etre and the forces which would seem to account for them are elsewhere, and their home is not in the present age. I realise ever more clearly that the scholar, in so far as he is entirely the man of his own day, can only be accessible to all that Wagner does and thinks by means of parody,--and since everything is parodied nowadays, he will even get the event of Bayreuth reproduced for him, through the very un-magic lanterns of our facetious art-critics. And one ought to be thankful if they stop at parody; for by means of it a spirit of aloofness and animosity finds a vent which might otherwise hit upon a less desirable mode of expression. Now, the observant sage already mentioned could not remain blind to this unusual sharpness and tension of contrasts. They who hold by gradual development as a kind of moral law must be somewhat shocked at the sight of one who, in the course of a single lifetime, succeeds in producing something absolutely new. Being dawdlers themselves, and insisting upon slowness as a principle, they are very naturally vexed by one who strides rapidly ahead, and they wonder how on earth he does it. No omens, no periods of transition, and no concessions preceded the enterprise at Bayreuth; no one except Wagner knew either the goal or the long road that was to lead to it. In the realm of art it signifies, so to speak, the first circ.u.mnavigation of the world, and by this voyage not only was there discovered an apparently new art, but Art itself. In view of this, all modern arts, as arts of luxury which have degenerated through having been insulated, have become almost worthless. And the same applies to the nebulous and inconsistent reminiscences of a genuine art, which we as modern Europeans derive from the Greeks; let them rest in peace, unless they are now able to shine of their own accord in the light of a new interpretation. The last hour has come for a good many things; this new art is a clairvoyante that sees ruin approaching--not for art alone. Her warning voice must strike the whole of our prevailing civilisation with terror the instant the laughter which its parodies have provoked subsides. Let it laugh and enjoy itself for yet a while longer!

And as for us, the disciples of this revived art, we shall have time and inclination for thoughtfulness, deep thoughtfulness. All the talk and noise about art which has been made by civilisation hitherto must seem like shameless obtrusiveness; everything makes silence a duty with us--the quinquennial silence of the Pythagoreans. Which of us has not soiled his hands and heart in the disgusting idolatry of modern culture? Which of us can exist without the waters of purification? Who does not hear the voice which cries, "Be silent and cleansed"? Be silent and cleansed! Only the merit of being included among those who give ear to this voice will grant even us the lofty look necessary to view the event at Bayreuth; and only upon this look depends the great future of the event.

When on that dismal and cloudy day in May 1872, after the foundation stone had been laid on the height of Bayreuth, amid torrents of rain, and while Wagner was driving back to the town with a small party of us, he was exceptionally silent, and there was that indescribable look in his eyes as of one who has turned his gaze deeply inwards. The day happened to be the first of his sixtieth year, and his whole past now appeared as but a long preparation for this great moment. It is almost a recognised fact that in times of exceptional danger, or at all decisive and culminating points in their lives, men see the remotest and most recent events of their career with singular vividness, and in one rapid inward glance obtain a sort of panorama of a whole span of years in which every event is faithfully depicted. What, for instance, must Alexander the Great have seen in that instant when he caused Asia and Europe to be drunk out of the same goblet? But what went through Wagner's mind on that day--how he became what he is, and what he will be--we only can imagine who are nearest to him, and can follow him, up to a certain point, in his self-examination; but through his eyes alone is it possible for us to understand his grand work, and by the help of this understanding vouch for its fruitfulness.

II.

It were strange if what a man did best and most liked to do could not be traced in the general outline of his life, and in the case of those who are remarkably endowed there is all the more reason for supposing that their life will present not only the counterpart of their character, as in the case of every one else, but that it will present above all the counterpart of their intellect and their most individual tastes. The life of the epic poet will have a dash of the Epos in it--as from all accounts was the case with Goethe, whom the Germans very wrongly regarded only as a lyrist--and the life of the dramatist will probably be dramatic.

The dramatic element in Wagner's development cannot be ignored, from the time when his ruling pa.s.sion became self-conscious and took possession of his whole being. From that time forward there is an end to all groping, straying, and sprouting of offshoots, and over his most tortuous deviations and excursions, over the often eccentric disposition of his plans, a single law and will are seen to rule, in which we have the explanation of his actions, however strange this explanation may sometimes appear. There was, however, an ante-dramatic period in Wagner's life--his childhood and youth-- which it is impossible to approach without discovering innumerable problems. At this period there seems to be no promise yet of himself, and what one might now, in a retrospect, regard as a pledge for his future greatness, amounts to no more than a juxtaposition of traits which inspire more dismay than hope; a restless and excitable spirit, nervously eager to undertake a hundred things at the same time, pa.s.sionately fond of almost morbidly exalted states of mind, and ready at any moment to veer completely round from calm and profound meditation to a state of violence and uproar. In his case there were no hereditary or family influences at work to constrain him to the sedulous study of one particular art. Painting, versifying, acting, and music were just as much within his reach as the learning and the career of a scholar; and the superficial inquirer into this stage of his life might even conclude that he was born to be a dilettante. The small world within the bounds of which he grew up was not of the kind we should choose to be the home of an artist. He ran the constant risk of becoming infected by that dangerously dissipated att.i.tude of mind in which a person will taste of everything, as also by that condition of slackness resulting from the fragmentary knowledge of all things, which is so characteristic of University towns. His feelings were easily roused and but indifferently satisfied; wherever the boy turned he found himself surrounded by a wonderful and would-be learned activity, to which the garish theatres presented a ridiculous contrast, and the entrancing strains of music a perplexing one. Now, to the observer who sees things relatively, it must seem strange that the modern man who happens to be gifted with exceptional talent should as a child and a youth so seldom be blessed with the quality of ingenuousness and of simple individuality, that he is so little able to have these qualities at all. As a matter of fact, men of rare talent, like Goethe and Wagner, much more often attain to ingenuousness in manhood than during the more tender years of childhood and youth. And this is especially so with the artist, who, being born with a more than usual capacity for imitating, succ.u.mbs to the morbid multiformity of modern life as to a virulent disease of infancy. As a child he will more closely resemble an old man. The wonderfully accurate and original picture of youth which Wagner gives us in the Siegfried of the Nibelungen Ring could only have been conceived by a man, and by one who had discovered his youthfulness but late in life. Wagner's maturity, like his adolesence, was also late in making its appearance, and he is thus, in this respect alone, the very reverse of the precocious type.

The appearance of his moral and intellectual strength was the prelude to the drama of his soul. And how different it then became! His nature seems to have been simplified at one terrible stroke, and divided against itself into two instincts or spheres. From its innermost depths there gushes forth a pa.s.sionate will which, like a rapid mountain torrent, endeavours to make its way through all paths, ravines, and crevices, in search of light and power. Only a force completely free and pure was strong enough to guide this will to all that is good and beneficial. Had it been combined with a narrow intelligence, a will with such a tyrannical and boundless desire might have become fatal; in any case, an exit into the open had to be found for it as quickly as possible, whereby it could rush into pure air and sunshine. Lofty aspirations, which continually meet with failure, ultimately turn to evil. The inadequacy of means for obtaining success may, in certain circ.u.mstances, be the result of an inexorable fate, and not necessarily of a lack of strength; but he who under such circ.u.mstances cannot abandon his aspirations, despite the inadequacy of his means, will only become embittered, and consequently irritable and intolerant. He may possibly seek the cause of his failure in other people; he may even, in a fit of pa.s.sion, hold the whole world guilty; or he may turn defiantly down secret byways and secluded lanes, or resort to violence. In this way, n.o.ble natures, on their road to the most high, may turn savage. Even among those who seek but their own personal moral purity, among monks and anchorites, men are to be found who, undermined and devoured by failure, have become barbarous and hopelessly morbid. There was a spirit full of love and calm belief, full of goodness and infinite tenderness, hostile to all violence and self-deterioration, and abhorring the sight of a soul in bondage. And it was this spirit which manifested itself to Wagner. It hovered over him as a consoling angel, it covered him with its wings, and showed him the true path. At this stage we bring the other side of Wagner's nature into view: but how shall we describe this other side?

The characters an artist creates are not himself, but the succession of these characters, to which it is clear he is greatly attached, must at all events reveal something of his nature. Now try and recall Rienzi, the Flying Dutchman and Senta, Tannhauser and Elizabeth, Lohengrin and Elsa, Tristan and Marke, Hans Sachs, Woden and Brunhilda,--all these characters are correlated by a secret current of enn.o.bling and broadening morality which flows through them and becomes ever purer and clearer as it progresses. And at this point we enter with respectful reserve into the presence of the most hidden development in Wagner's own soul. In what other artist do we meet with the like of this, in the same proportion? Schiller's characters, from the Robbers to Wallenstein and Tell, do indeed pursue an enn.o.bling course, and likewise reveal something of their author's development; but in Wagner the standard is higher and the distance covered is much greater. In the Nibelungen Ring, for instance, where Brunhilda is awakened by Siegfried, I perceive the most moral music I have ever heard. Here Wagner attains to such a high level of sacred feeling that our mind unconsciously wanders to the glistening ice-and snow-peaks of the Alps, to find a likeness there;-- so pure, isolated, inaccessible, chaste, and bathed in love-beams does Nature here display herself, that clouds and tempests--yea, and even the sublime itself--seem to lie beneath her. Now, looking down from this height upon Tannhauser and the Flying Dutchman, we begin to perceive how the man in Wagner was evolved: how restlessly and darkly he began; how tempestuously he strove to gratify his desires, to acquire power and to taste those rapturous delights from which he often fled in disgust; how he wished to throw off a yoke, to forget, to be negative, and to renounce everything. The whole torrent plunged, now into this valley, now into that, and flooded the most secluded c.h.i.n.ks and crannies. In the night of these semi-subterranean convulsions a star appeared and glowed high above him with melancholy vehemence; as soon as he recognised it, he named it Fidelity--unselfish fidelity. Why did this star seem to him the brightest and purest of all? What secret meaning had the word "fidelity" to his whole being? For he has graven its image and problems upon all his thoughts and compositions. His works contain almost a complete series of the rarest and most beautiful examples of fidelity: that of brother to sister, of friend to friend, of servant to master; of Elizabeth to Tannhauser, of Senta to the Dutchman, of Elsa to Lohengrin, of Isolde, Kurvenal, and Marke to Tristan, of Brunhilda to the most secret vows of Woden--and many others. It is Wagner's most personal and most individual experience, which he reveres like a religious mystery, and which he calls Fidelity; he never wearies of breathing it into hundreds of different characters, and of endowing it with the sublimest that in him lies, so overflowing is his grat.i.tude. It is, in short, the recognition of the fact that the two sides of his nature remained faithful to each other, that out of free and unselfish love, the creative, ingenuous, and brilliant side kept loyally abreast of the dark, the intractable, and the tyrannical side.