on /Meister/; all which, however, lies beyond our present purpose. We are here looking at the work chiefly as a document for the writer's history; and in this point of view, it certainly seems, as contrasted with its more popular precursor, to deserve our best attention: for the problem which had been stated in /Werter/, with despair of its solution, is here solved. The lofty enthusiasm, which, wandering wildly over the universe, found no resting-place, has here reached its appointed home; and lives in harmony with what long appeared to threaten it with annihilation. Anarchy has now become Peace; the once gloomy and perturbed spirit is now serene, cheerfully vigorous, and rich in good fruits. Neither, which is most important of all, has this Peace been attained by a surrender to Necessity, or any compact with Delusion; a seeming blessing, such as years and dispiritment will of themselves bring to most men, and which is indeed no blessing, since even continued battle is better than destruction or captivity; and peace of this sort is like that of Galgacus's Romans, who 'called it peace when they had made a desert.' Here the ardent high-aspiring youth has grown into the calmest man, yet with increase and not loss of ardour, and with aspirations higher as well as clearer. For he has conquered his unbelief; the Ideal has been built on the Actual; no longer floats vaguely in darkness and regions of dreams, but rests in light, on the firm ground of human interest and business, as in its true scene, on its true basis.
It is wonderful to see with, what softness the scepticism of Jarno, the commercial spirit of Werner, the reposing polished manhood of Lothario and the Uncle, the unearthly enthusiasm of the Harper, the gay animal vivacity of Philina, the mystic, ethereal, almost spiritual nature of Mignon, are blended together in this work; how justice is done to each, how each lives freely in his proper element, in his proper form; and how, as Wilhelm himself, the mild-hearted, all-hoping, all-believing Wilhelm, struggles forward towards his world of Art through these curiously complected influences, all this unites itself into a multifarious, yet so harmonious Whole; as into a clear poetic mirror, where man's life and business in this age, his passions and purposes, the highest equally with the lowest, are imaged back to us in beautiful significance. Poetry and Prose are no longer at variance; for the poet's eyes are opened; he sees the changes of many-colored existence, and sees the loveliness and deep purport which lies hidden under the very meanest of them; hidden to the vulgar sight, but clear to the poet's; because the 'open secret' is no longer a secret to him, and he knows that the Universe is /full/ of goodness; that whatever has being has beauty.
Apart from its literary merits or demerits, such is the temper of mind we trace in Goethe's /Meister/, and, more or less expressly exhibited, in all his later works. We reckon it a rare phenomenon, this temper; and worthy, in our times, if it do exist, of best study from all inquiring men. How has such a temper been attained in this so lofty and impetuous mind, once too, dark, desolate and full of doubt, more than any other? How may we, each of us in his several sphere, attain it, or strengthen it, for ourselves? These are questions, this last is a question, in which no one is unconcerned.
To answer these questions, to begin the answer of them, would lead us very far beyond our present limits. It is not, as we believe, without long, sedulous study, without learning much and unlearning much, that, for any man, the answer of such questions is even to be hoped. Meanwhile, as regards Goethe, there is one feature of the business, which, to us, throws considerable light on his moral persuasions, and will not, in investigating the secret of them, be overlooked. We allude to the spirit in which he cultivates his Art; the noble, disinterested, almost religious love with which he looks on Art in general, and strives towards it as towards the sure, highest, nay only good.
For a man of Goethe's talent to write many such pieces of rhetoric, setting forth the dignity of poets, and their innate independence on external circumstances, could be no very hard task; accordingly, we find such sentiments again and again expressed, sometimes with still more gracefulness, still clearer emphasis, in his various writings. But to adopt these sentiments into his sober practical persuasion; in any measure to feel and believe that such was still, and must always be, the high vocation of the poet; on this ground of universal humanity, of ancient and now almost forgotten nobleness, to take his stand, even in these trivial, jeering, withered, unbelieving days; and through all their complex, dispiriting, mean, yet tumultuous influences, to 'make his light shine before them,' that it might beautify even our 'rag- gathering age' with some beams of that mild, divine splendour, which had long left us, the very possibility of which was denied; heartily and in earnest to meditate all this, was no common proceeding; to bring it into practice, especially in such a life as his has been, was among the highest and hardest enterprises which any man whatever could engage in. We reckon this a greater novelty, than all the novelties which as a mere writer he ever put forth, whether for praise or censure. We have taken it upon us to say that if such is, in any sense, the state of the case with regard to Goethe, he deserves not mere approval as a pleasing poet and sweet singer; but deep, grateful study, observance, imitation, as a Moralist and Philosopher. If there be any /probability/ that such is the state of the case, we cannot but reckon it a matter well worthy of being inquired into. And it is for this only that we are here pleading and arguing. Meister is the mature product of the first genius of our times; and must, one would think, be different, in various respects, from the immature products of geniuses who are far from the first, and whose works spring from the brain in as many weeks as Goethe's cost him years.
It may deserve to be mentioned here that Meister, at its first appearance in Germany, was received very much as it has been in England. Goethe's known character, indeed, precluded indifference there; but otherwise it was much the same. The whole guild of criticism was thrown into perplexity, into sorrow; everywhere was dissatisfaction open or concealed. Official duty impelling them to speak, some said one thing, some another; all felt in secret that they knew not what to say. Till the appearance of Schlegel's /Character/, no word, that we have seen, of the smallest chance to be decisive, or indeed to last beyond the day, had been uttered regarding it. Some regretted that the fire of /Werter/ was so wonderfully abated; whisperings there might be about 'lowness,' 'heaviness;' some spake forth boldly in behalf of suffering 'virtue.' Novalis was not among the speakers, but he censured the work in secret, and this for a reason which to us will seem the strangest; for its being, as we should say, a Benthamite work! Many are the bitter aphorisms we find, among his Fragments, directed against /Meister/ for its prosaic, mechanical, economical, coldhearted, altogether Utilitarian character. We English again call Goethe a mystic; so difficult is it to please all parties! But the good, deep, noble Novalis made the fairest amends; for notwithstanding all this, Tieck tells us, if we remember rightly, he continually returned to /Meister/, and could not but peruse and reperuse it.
Goethe's /Wanderjahre/ was published in his seventy-second year; /Werter/ in his twenty-fifth; thus in passing between these two works, and over /Meister's Lehrjahre/ which stands nearly midway, we have glanced over a space of almost fifty years, including within them, of course, whatever was most important in his public or private history. By means of these quotations, so diverse in their tone, we meant to make it visible that a great change had taken place in the moral disposition of the man; a change from inward imprisonment, doubt and discontent, into freedom, belief and clear activity; such a change as, in our opinion, must take place, more or less consciously, in every character that, especially in these times, attains to spiritual manhood, and in characters possessing any thoughtfulness and sensibility, will seldom take place without a too painful consciousness, without bitter conflicts, in which the character itself is too often maimed and impoverished, and which end too often not in victory, but in defeat, or fatal compromise with the enemy. Too often, we may well say; for though many gird on the harness, few bear it warrior-like; still fewer put it off with triumph. Among our own poets, Byron was almost the only man we saw faithfully and manfully struggling, to the end, in this cause; and he died while the victory was still doubtful, or at best, only beginning to be gained. We have already stated our opinion, that Goethe's success in this matter has been more complete than that of any other man in his age; nay, that, in the strictest sense, he may almost be called the only one that has so succeeded. On this ground, were it on no other, we have ventured to say that his spiritual history and procedure must deserve attention; that his opinions, his creations, his mode of thought, his whole picture of the world as it dwells within him, must to his contemporaries be an inquiry of no common interest; of an interest altogether peculiar, and
