LITMIR.BIZ

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than happiness, and about the infinite, ever-recurring miseries of life, and more to like effect. Franzel, the young socialist printer, has been expatiating upon the opinion that one who had truly considered the lot of humanity, could never find rest or peace, and in his distress has called life a lie when Balder attempts to show him that a life in which repose was possible, would no longer deserve the name. And then Balder explains to Franzel in what the enjoyment of life for him consists; namely, in "experiencing past and future in one." With the utmost originality he declares that he could have no enjoyment if his experiences were incomplete, and that in his silent moments of contemplation all the scattered elements of his being were united in one harmonious whole. "Whenever I have wished to do so, that is to say, as often as I have desired to make for myself a genuine holiday of life and to enjoy to the utmost my little existence, I have, as it were, conjured up all the periods of my life at once: my laughing, sportive childhood, when I was yet strong and well, then the first glow of thought and feeling, the first pangs of youth, the foreboding of what a full, healthy, mature life must be, and at the same time the renunciation which usually becomes a habit only to very old people." To such a conception of life, human existence is not divided into moments, which vanish, leaving us to bemoan their disappearance, nor is it broken into fragments in the service of reciprocally contending impulses and thoughts; to one who possesses the faculty of casting out an anchor at any moment, of realizing the totality and reality of one's own being, life cannot lacerate like a bad dream. "Do you not think," says Balder, "that he who can generate within himself at any moment, if he but choose, such a fulness of the sense of existence, must consider it empty talk when people say, it were better never to have been born?"[4] It must be remembered that it is a cripple whose days are numbered, who utters these words; and a cripple, moreover, whom the poet has evidently modelled after the image of the so differently thinking Leopardi. The peculiar kind of epicurean philosophy expressed by them, and which, through a synthetic reflection, gathers together all time in the eternal present, is in reality the poet's conclusive conception of life. It is the hearkening of harmoniously planned nature to her own harmonies. The infinite gods make all their gifts to their favorites complete, all the infinite joys and all the infinite sorrows. This life-philosophy admits into its inner harmony even the discord of infinite pain, and succeeds in finding for it a satisfactory solution. Here is the point wherein Heyse most sharply differs from Turgenief and the other great modern pessimists of poetry. He makes bold to impute to his favorite characters even the most unlovely and shocking errors, in order that he may restore to them, after divers trials and afflictions, their inner peace. The young baron in the romance, "Im Paradiese" (In Paradise), is an instance of this. A sin against his better self weighs upon his conscience. He has lost that inner harmony with his own emotional nature, "on which everything depends." It becomes manifest in the course of the book that through this failing, he has, besides, transgressed against his best friend. Nevertheless, through all the mistakes and misfortunes, which are the inevitable result, he finds himself again. The harmony of nature was but temporarily set aside; not, as he had feared, hopelessly destroyed.

Instinct is directly the voice of the blood. Hence it comes that Heyse's characters are deeply rooted in family and race. Like the law of Moses, they seem to teach that the soul is in the blood. They follow the voice of the blood, and to it they appeal. The undeveloped ones among them are the vigorous expression of the type of a race; the developed ones know their own nature and respect it; they accept it as it is with the feeling that it cannot be altered; they are as thoroughly guided by the instinct of their natures as are the characters of Balzac by selfishness. In order to render clear my meaning, let me quote a few passages from the "Kinder der Welt." When Edwin falls passionately in love with Toinette, his brother Balder, unknown to him, goes to her to implore her not to reject his brother, through caprice or frivolity, and throw herself away on a stranger. Her answer to his appeal is that she has but just learned and comprehended wherefore it is that in her whole life she has never been able to gain happiness. She has been informed of the secret of her origin, namely, that her unhappy mother had been betrayed into her father's power through force, and from this fact she draws the certainty that it is impossible for her to love. "My friend," says she, "I feel sure you mean well by me, you and your brother, but it would be criminal in me to persuade myself that you could help me now that everything is so clear to me, and that I am convinced that my destiny irrevocably lies in the blood." (The words are emphasized in the text.) This is in her eyes the last irrefutable argument. In all the characters of the book this respect for nature, almost bordering on superstition, is prominent. As it is with Toinette, so it is in the case of her opposite pole Lea. They are contrasts in every point; in this one particular alone they accord. After Lea, who has become the wife of Edwin, has learned how much power the memory of Toinette still exercises over his heart, and is overpowered with grief at the discovery, she is one day reading a book by Edwin, and for a time consoling herself by considering how much she understands of his writings that would be above the comprehension of another woman, when suddenly she flings away the book, for the thought rushes through her brain "how powerless is all comprehension of minds in comparison with the blind, irrational elemental attraction of natures which enslaves all freedom and infatuates the wisest." She is a woman apparently of a purely intellectual mould. A lively, ardent desire for knowledge and for clearness of mental vision has led her to Edwin; he gave her instructions in—philosophy. One would therefore suppose that she, on her part, would at this crisis have attempted to combat the magic power of the blood by an appeal to the intellectual forces which have for so long united her with Edwin. On the contrary. Far from being characterized as all mind and soul, she is beyond all else a nature. She has always loved Edwin passionately, but she has feared that his love, less ardent than her own, would be made to recoil by outbursts of her passion, and yet she—the philosopher—has said to herself, in her loneliness: "Love is folly—blissful madness—laughter and weeping without sense or meaning. Thus I have always loved him until reason was lost and forgotten." Now that the happiness of her wedded life is at stake, she breaks out into the words: "If he perceives that the blood of my mother flows in my veins—hot Old Testament blood—perhaps he will discover that he made a grievous mistake when he thought that he could form with such a being 'a marriage of reason.' Perhaps the day may come when I dare tell him everything, because he himself is no longer satisfied with a modest life-happiness, because he has come to demand something prouder, more unrestrained, more overwhelmingly profuse—and then I can say to him, 'You need not seek far; still waters are deep.'"[5] Everything is here characteristic, the tracing back to origin and race, as well as the protest of this ardent, passionate nature against the disguise of spontaneous passion as a reasonable sacrifice. Only those who are familiar with this fundamental trait of Heyse will have true comprehension of and interest in one of his dramas which might otherwise be considered his weakest, and which in many respects appears to me not wholly worthy of him; I mean "Die Göttin der Vernunft" (The Goddess of Reason). Is it not extremely singular that Heyse, with the whole gigantic French Revolution to choose from, should single out this theme of all others and treat it in precisely the way he has done? Many a poet in the selection of such a subject would have in view an organ for the pathos of the revolution, or would allow the purely ideal inspiration of the goddess of reason in the historic crisis to ennoble a past which, though frivolous and undignified, has nevertheless tragically avenged itself. Such a poet as Hamerling could no doubt make something appropriate out of the theme. Heyse, true to his temperament, paused awestruck before this apparition: a woman, a bit of nature, with feminine instincts and feminine passion, is proclaimed to be reason, the goddess of reason, that is to say, the dry, rigid, dead, rationalistic reason of the eighteenth century! Thereupon Heyse creates a fictitious woman who by virtue of the depth of her nature (upon the whole, far in advance of her time) is overpowered by the feeling that vast, all-embracing life does not admit of being traced back to any scholastic formula, a woman who loves and fears, suffers and hopes, who trembles for the life of her father and that of her lover, who in her anguish lest her lover should misunderstand her, falls into a state of despondency, who as a genuine child of her author has said: "To me the highest aim is to do nothing which causes me to be at variance with myself," and then permits this woman—her every fibre quivering with passion, in a frenzy of personal despair, without a thought of the universal and the abstract, of the Republic or of intellectual

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