“So true is it, what I then said, that the Fraction of Life can be increased in value not so much by increasing your Numerator, as by lessening your Denominator. Nay, unless my Algebra deceive me, Unity itself divided by Zero will give Infinity. Make thy claim of wages a zero, then; thou hast the world under thy feet. Well did the Wisest of our time write: ‘It is only with Renunciation (Entsagen) that Life, properly speaking, can be said to begin.’*
“I asked myself: What is this that, ever since earliest years, thou hast been fretting and fuming, and lamenting and self-tormenting, on account of? Say it in a word: is it not because thou art not HAPPY? Because the THOU (sweet gentleman) is not sufficiently honoured, nourished, soft-bedded, and lovingly cared for? Foolish soul! What Act of Legislature was there that thou shouldst be Happy? A little while ago thou hadst no right to be at all. What if thou wert born and predestined not to be Happy, but to be Unhappy! Art thou nothing other than a Vulture, then, that fliest through the Universe seeking after somewhat to eat; and shrieking dolefully because carrion enough is not given thee? Close thy Byron; open thy Goethe.”
“Es leuchtet mir ein, I see a glimpse of it!” cries he elsewhere: “there is in man a HIGHER than Love of Happiness: he can do without Happiness, and instead thereof find Blessedness! Was it not to preach forth this same HIGHER that sages and martyrs, the Poet and the Priest, in all times, have spoken and suffered; bearing testimony, through life and through death, of the Godlike that is in Man, and how in the Godlike only has he Strength and Freedom? Which God-inspired Doctrine art thou too honoured to be taught; O Heavens! and broken with manifold merciful Afflictions, even till thou become contrite, and learn it! O thank thy Destiny for these; thankfully bear what yet remain: thou hadst need of them; the Self in thee needed to be annihilated. By benignant fever-paroxysms is Life rooting out the deep-seated chronic Disease, and triumphs over Death. On the roaring billows of Time, thou art not engulphed, but borne aloft into the azure of Eternity. Love not Pleasure; love God. This is the EVERLASTING YEA, wherein all contradiction is solved; wherein whoso walks and works, it is well with him.”
And again: “Small is it that thou canst trample the Earth with its injuries under thy feet, as old Greek Zeno trained thee: thou canst love the Earth while it injures thee, and even because it injures thee; for this a Greater than Zeno was needed, and he too was sent. Knowest thou that ‘Worship of Sorrow?’ The Temple thereof, opened* some eighteen centuries ago, now lies in ruins, overgrown with jungle, the habitation of doleful creatures: nevertheless, venture forward; in a low crypt, arched out of falling fragments, thou findest the Altar still there, and its sacred Lamp perennially burning.”
Without pretending to comment on which strange utterances, the Editor will only remark that there lies beside them, much of a still more questionable character; unsuited to the general apprehension; nay wherein he himself does not see his way. Nebulous disquisitions on Religion, yet not without bursts of splendour; on the “perennial continuance of Inspiration;” on Prophecy; that there are “true Priests, as well as Baal-Priests, in our own day:” with more of the like sort. We select some fractions, by way of finish to this farrago.
“Cease, my much-respected Herr von Voltaire,” thus apostrophises the Professor: “shut thy sweet voice; for the task appointed thee seems finished. Sufficiently hast thou demonstrated this proposition, considerable or otherwise: That the Mythus of the Christian Religion looks not in the eighteenth century as it did in the eighth. Alas, were thy six-and-thirty quartos, and the six-and-thirty thousand other quartos and folios, and flying sheets or reams, printed before and since on the same subject, all needed to convince us of so little! But what next? Wilt thou help us to embody the divine Spirit of that Religion in a new Mythus, in a new vehicle and vesture, that our Souls, otherwise too like perishing, may live? What! thou hast no faculty in that kind? Only a torch for burning, no hammer for building? Take our thanks, then, and——thyself away.
‘Meanwhile what are antiquated Mythuses to me? Or is the God present, felt in my own Heart a thing which Herr von Voltaire will dispute out of me; or dispute into me? To the ‘Worship of Sorrow’ ascribe what origin and genesis thou pleasest, has not that Worship originated, and been generated; is it not here? Feel it in thy heart, and then say whether it is of God! This is Belief; all else is Opinion,—for which latter whoso will let him worry and be worried.”
“Neither,” observes he elsewhere, “shall ye tear out one another’s eyes, struggling over ‘Plenary Inspiration,’ and such like: try rather to get a little even Partial Inspiration, each of you for himself. One BIBLE I know, of whose Plenary Inspiration doubt is not so much as possible; nay with my own eyes I saw the God’s-Hand writing it: thereof all other Bibles are but Leaves,—say, in Picture-Writing to assist the weaker faculty.”
Or to give the wearied reader relief, and bring it to an end, let him take the following perhaps more intelligible passage:
“To me, in this our Life,” says the Professor, “which is an internecine warfare with the Time-spirit, other warfare seems questionable. Hast thou in any way a Contention with thy brother, I advise thee, think well what the meaning thereof is. If thou gauge it to the bottom, it is simply this: ‘Fellow, see! thou art taking more than thy share of Happiness in the world, something from my share: which, by the Heavens, thou shalt not; nay I will fight thee rather.’—Alas! and the whole lot to be divided is such a beggarly matter, truly a ‘feast of shells,’ for the substance has been spilled out: not enough to quench one Appetite; and the collective human species clutching at them!—Can we not, in all such cases, rather say: ‘Take it, thou too-ravenous individual; take that pitiful additional fraction of a share, which I reckoned mine, but which thou so wantest; take it with a blessing: would to Heaven I had enough for thee!’—If Fichte’s Wissenschaftslehre* be ‘to a certain extent, Applied Christianity,’ surely to a still greater extent, so is this. We have here not a Whole Duty of Man,* yet a Half Duty, namely the Passive half: could we but do it, as we can demonstrate it!
“But indeed Conviction, were it never so excellent, is worthless till it convert itself into Conduct. Nay properly Conviction is not possible till then; inasmuch as all Speculation is by nature endless, formless, a vortex amid vortices: only, by a felt indubitable certainty of Experience, does it find any centre to revolve round, and so fashion itself into a system. Most true is it, as a wise man teaches us, that ‘Doubt of any sort cannot be removed except by Action.’* On which ground too let him who gropes painfully in darkness or uncertain light, and prays vehemently that the dawn may ripen into day, lay this other precept well to heart, which to me was of invaluable service: ‘Do the Duty which lies nearest thee,’* which thou knowest to be a Duty! Thy second Duty will already have become clearer.
“May we not say, however, that the hour of Spiritual Enfranchisement is even this: When your Ideal World, wherein the whole man has been dimly struggling and inexpressibly languishing to work, becomes revealed, and thrown open; and you discover, with amazement enough, like the Lothario in Wilhelm Meister, that your ‘America is here or nowhere?’* The Situation that has not its Duty, its Ideal, was never yet occupied by man. Yes here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal: work it out therefrom; and working, believe, live, be free. Fool! The Ideal is in thyself, the Impediment too is in thyself: thy Condition is but the stuff thou art to shape that same Ideal out of: what matters whether such stuff be of this sort or of that, so the Form thou give it be heroic, be poetic? O thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create, know this of a truth: the thing thou seekest is already with thee, ‘here or nowhere,’ couldst thou only see!
“But it is with man’s Soul as it was with Nature: the beginning of Creation is—Light. Till the eye have vision, the whole members are in bonds. Divine moment, when over the tempest-tost Soul, as once over the wild-welt
ering Chaos, it is spoken: Let there be Light! Ever to the greatest that has felt such moment, is it not miraculous and God-announcing; even, as under simpler figures, to the simplest and least? The mad primeval Discord is hushed; the rudely-jumbled conflicting elements bind themselves into separate Firmaments: deep silent rock-foundations are built beneath; and the skyey vault with its everlasting Luminaries above: instead of a dark wasteful Chaos, we have a blooming, fertile, Heaven-encompassed World.
“I too could now say to myself: Be no longer a Chaos, but a World, or even Worldkin. Produce! Produce! Were it but the pitifullest infinitesimal fraction of a Product, produce it in God’s name! ’Tis the utmost thou hast in thee; out with it then. Up, up! Whatsoever thy hand findeth to do, do it with thy whole might. Work while it is called To-day, for the Night cometh wherein no man can work.”
CHAPTER 10
PAUSE
THUS have we, as closely and perhaps satisfactorily as, in such circumstances, might be, followed Teufelsdröckh through the various successive states and stages of Growth, Entanglement, Unbelief, and almost Reprobation, into a certain clearer state of what he himself seems to consider as Conversion. “Blame not the word,” says he; “rejoice rather that such a word, signifying such a thing, has come to light in our Modern Era, though hidden from the wisest Ancients. The Old World knew nothing of Conversion: instead of an Ecce Homo, they had only some Choice of Hercules.* It was a new-attained progress in the Moral Development of man: hereby has the Highest come home to the bosoms of the most Limited; what to Plato was but a hallucination, and to Socrates a chimera, is now clear and certain to your Zinzendorfs, your Wesleys, and the poorest of their Pietists and Methodists.”
It is here then that the spiritual majority of Teufelsdröckh commences: we are henceforth to see him “Work in Welldoing,” with the spirit and clear aims of a Man. He has discovered that the Ideal Workshop he so panted for, is even this same Actual ill-furnished Workshop he has so long been stumbling in. He can say to himself: “Tools? Thou hast no Tools? Why, there is not a Man, or a Thing, now alive but has tools. The basest of created animalcules, the Spider itself, has a spinning-jenny, and warping-mill, and power-loom, within its head; the stupidest of Oysters has a Papin’s-Digester, with stone-and-lime house to hold it in: every being that can live can do something; this let him do.—Tools? Hast thou not a Brain, furnished, furnishable with some glimmerings of Light; and three fingers to hold a Pen withal? Never since Aaron’s Rod went out of practice, or even before it, was there such a wonder-working Tool: greater than all recorded miracles have been performed by Pens. For strangely in this so solid-seeming World, which nevertheless is in continual restless flux, it is appointed that Sound, to appearance the most fleeting, should be the most continuing of all things. The WORD is well said to be omnipotent in this world; man, thereby divine, can create as by a Fiat. Awake, arise! Speak forth what is in thee; what God has given thee, what the Devil shall not take away. Higher task than that of Priesthood was allotted to no man: wert thou but the meanest in that sacred Hierarchy, is it not honour enough therein to spend and be spent?
“By this Art, which whoso will may sacrilegiously degrade into a handicraft,” adds Teufelsdröckh, “have I thenceforth abidden. Writings of mine, not indeed known as mine (for what am I?), have fallen, perhaps not altogether void, into the mighty seedfield of Opinion; fruits of my unseen sowing gratifyingly meet me here and there. I thank the Heavens that I have now found my Calling; wherein, with or without perceptible result, I am minded diligently to persevere.
“Nay how knowest thou,” cries he, “but this and the other pregnant Device, now grown to be a world-renowned far-working Institution; like a grain of right mustard-seed once cast into the right soil, and now stretching out strong boughs to the four winds, for the birds of the air to lodge in,—may have been properly my doing? Some one’s doing it without doubt was; from some Idea in some single Head it did first of all take beginning: why not from some Idea in mine?” Does Teufelsdröckh here glance at that “SOCIETY FOR THE CONSERVATION OF PROPERTY (Eigenthums-conservirende Gesellschaft),” of which so many ambiguous notices glide spectre-like through these inexpressible Paperbags? “An Institution,” hints he, “not unsuitable to the wants of the time; as indeed such sudden extension proves: for already can the Society number, among its office-bearers or corresponding members, the highest Names, if not the highest Persons, in Germany, England, France; and contributions, both of money and of meditation, pour in from all quarters; to, if possible, enlist the remaining Integrity of the world, and, defensively and with forethought, marshal it round this Palladium.” Does Teufelsdröckh mean, then, to give himself out as the originator of that so notable Eigenthums-conservirende (“Owndom-conserving”) Gesellschaft; and, if so, what, in the Devil’s name, is it? He again hints: “At a time when the divine Commandment, Thou shalt not steal, wherein truly, if well understood, is comprised the whole Hebrew Decalogue, with Solon’s and Lycurgus’s Constitutions, Justinian’s Pandects, the Code Napoléon,* and all Codes, Catechisms, Divinities, Moralities whatsoever, that man has hitherto devised (and enforced with Altar-fire and Gallowsropes) for his social guidance: at a time, I say, when this divine Commandment has all but faded away from the general remembrance; and, with little disguise, a new opposite Commandment, Thou shalt steal, is every where promulgated,—it perhaps behoved, in this universal dotage and deliration,* the sound portion of mankind to bestir themselves and rally. When the widest and wildest violations of that divine right of Property, the only divine right now extant or conceivable, are sanctioned and recommended by a vicious Press, and the world has lived to hear it asserted that we have no Property in our very Bodies, but only an accidental Possession, and Liferent, what is the issue to be looked for? Hangmen and Catchpoles may, by their noose-gins and baited fall-traps, keep down the smaller sort of vermin: but what, except perhaps some such Universal Association, can protect us against whole meat-devouring and mandevouring hosts of Boa Constrictors? If, therefore, the more sequestered Thinker have wondered, in his privacy, from what hand that perhaps not ill-written Program in the Public Journals, with its high Prize-Questions and so liberal Prizes, could have proceeded,—let him now cease such wonder; and, with undivided faculty, betake himself to the Concurrenz (Competition).”
We ask: Has this same “perhaps not ill-written Program,” or any other authentic Transaction of that Property-conserving Society, fallen under the eye of the British Reader, in any Journal, foreign or domestic? If so, what are those Prize-Questions; what are the terms of Competition, and when, and where? No printed Newspaper leaf, no farther light of any sort, to be met with in these Paperbags! Or is the whole business one other of those whimsicalities, and perverse inexplicabilities, whereby Herr Teufelsdröckh, meaning much or nothing, is pleased so often to play fast and loose with us?
Here, indeed, at length, must the Editor give utterance to a painful suspicion which, through late Chapters, has begun to haunt him; paralysing any little enthusiasm, that might still have rendered his thorny Biographical task a labour of love. It is a suspicion grounded perhaps on trifles, yet confirmed almost into certainty by the more and more discernible humouristicosatirical tendency of Teufelsdröckh, in whom underground humours, and intricate sardonic rogueries, wheel within wheel, defy all reckoning: a suspicion, in one word, that these Autobiographical Documents are partly a Mystification! What if many a so-called Fact were little better than a Fiction; if here we had no direct Camera-obscura Picture of the Professor’s History; but only some more or less fantastic Adumbration, symbolically, perhaps significantly enough, shadowing forth the same! Our theory begins to be that, in receiving as literally authentic what was but hieroglyphically so, Hofrath Heuschrecke, whom in that case we scruple not to name Hofrath Nose-of-Wax, was made a fool of, and set adrift to make fools of others. Could it be expected, indeed, that a man so known for impenetrable reticence as Teufelsdröckh, would all at once frankly unlock his private citadel to an English Edi
tor and a German Hofrath; and not rather deceptively in lock both Editor and Hofrath, in the labyrinthic tortuosities and covered ways of said citadel (having enticed them thither), to see, in his half-devilish way, how the fools would look?
Of one fool, however, the Herr Professor will perhaps find himself short. On a small slip, formerly thrown aside as blank, the ink being all but invisible, we lately notice, and with effort decipher, the following: “What are your historical Facts; still more your biographical? Wilt thou know a Man, above all, a Mankind, by stringing together beadrolls of what thou namest Facts? The Man is the spirit he worked in; not what he did, but what he became. Facts are engraved Hierograms, for which the fewest have the key. And then how your Blockhead (Dummkopf) studies not their Meaning; but simply whether they are well or ill cut, what he calls Moral or Immoral! Still worse is it with your Bungler (Pfuscher): such I have seen reading some Rousseau, with pretences of interpretation; and mistaking the ill-cut Serpent-of-Eternity for a common poisonous Reptile.” Was the Professor apprehensive lest an Editor, selected as the present boasts himself, might mistake the Teufelsdröckh Serpent-of-Eternity in like manner? For which reason it was to be altered, not without underhand satire, into a plainer Symbol? Or is this merely one of his half-sophisms, half-truisms, which if he can but set on the back of a Figure, he cares not whither it gallop? We say not with certainty; and indeed, so strange is the Professor, can never say. If our Suspicion be wholly unfounded, let his own questionable ways, not our necessary circumspectness, bear the blame.
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