Category Archives: The Blue Flower
The Poets of Legend: Goethe. Schiller and … Heinrich Heine.A favorite among Lieder composers, Heine’s literary works comprise twenty volumes, Die Romantische Schule two of them. Published in French and German 1833-36; this translation by Charles Godfrey Leland. Below, the great Poet’s thoughts on Novalis and Hoffmann.
But what was the Romantic School in Germany? It was nothing else but the Reawakening of the Middle Ages … its songs, images and architecture, in art and in life.
I have little to say regarding Schelling’s relationship to the Romantic School. His influence was mostly personal, but since the Philosophy of Nature through him has sprung into life and into vogue, Nature has been much more intelligently grasped by poets. Some are absorbed with all their human feelings into Nature; others have noted certain magic forms by means of which something human can be made to look forth and speak from it. The former are the true mystics, and resemble in many respects the Indian devotees who sink into Nature, and at last begin to feel in common with it. The others are more like enchanters, who, by their own power of will, evoked even fiends; they are like the Arabian sorcerers, who could animate every stone, or petrify, as they pleased, every living being.
To the first of these belong Novalis; to the second, Hoffmann.
Novalis saw everywhere the marvelous,
And, in its loveliness and beauty,
He listened to the language of the plants;
He knew the secret
Of every young rose, he identified himself with all
Nature; and when the autumn came and
the leaves fell, he died.
Hoffmann, on the contrary, saw spectres everywhere; they nodded to him from every Chinese teapot and every Berlin wig; he was a magician who changed men into brutes, and these again into Royal Prussian court counselors. He could call the dead from their graves, but he repulsed life from himself like a dismal ghost. And thus he felt he himself had become a spectre; all Nature was to him like a badly-ground mirror, in which he, distorted in a thousand ways, saw only his own death mask, and his works are only one terrible cry of agony in twenty volumes.
Hoffmann did not belong to the Romantic School. He was in no way allied to the Schlegels, and still less to their tendencies. I only mention him here in opposition to Novalis, who was really a poet of that kind. Novalis is less well known in France than Hoffmann, whom Loeve-Veimars has placed before the public in such admirable form, and thereby attained such a reputation.
By us inGermany, Hoffmann is no longer in fashion, but once it was otherwise. Once he was very much read, but only by men whose nerves were too strong or too weak to be affected by soft accords. Men of true genius and poetic natures would hear nothing of him; they, by far, preferred Novalis.
But, honestly speaking, Hoffmann was, as a poet. far superior to Novalis, for the latter always sweeps in the air with his ideal forms, while Hoffmann, with all his odd imps, sticks to earthly reality. But as the giant Antaeus remained invincibly strong while his feet touched his mother earth, and lost his strength when Hercules raised him in the air, so is the poet strong and powerful so long as he does not leave the basis of reality, but becomes weak when whirling about in the blue air.
The great resemblance in these poets lies in this: That in both their poetry is really a malady, and in this relation it has been declared that judgment as to their works was the business of a physician rather than a critic. The rosy gleam in the glow of Novalis is not the glow of health; and the purple heat in Hoffmann’s Phantasiestücken is not the flame of genius but of fever.
But have we the right to make such remarks, we who are not blessed with excess of health, above all at present; when literature resembles a vast lazar-house? Or is it perhaps poetry is a disease of mankind, just as the pearl is only the material of a disease which the poor oyster suffers?
Novalis was born May 2, 1772. His real name was Hardenberg. He loved a young lady who suffered from and died of consumption. This sad story inspired all his writings; his life was a dreamy dying in consequence, and he himself died of consumption in 1801, before he had completed his twenty-ninth year, or his novel.
This work as it exists is only the fragment of a great allegorical poem, which, like “Divine Comedy” of Dante, was to treat earnestly all things of earth and heaven. Heinrich von Ofterdingen, the famous poet, is the hero.
We see him as a youth in Eisenach, the charming town which lies at the foot of old Wartburg, where the greatest and also the stupidest things have been done; that is, where Luther translated the Bible, and certain idiotic Teutomaniacs burned the Gendarme Code of Herr Kamptz. There too in that castle was held the greatest contest of minstrels where among other poets Heinrich von Ofterdingen sang in the dangerous contest with Klingsohr of Hungary, an account of which has been preserved in the Manesse collection. He who was vanquished was to lose his head, and the Landgrave ofThuringia was to be the judge. The Wartburg rises as with mysterious signification over the cradle of the hero, and the beginning of the novel shows him in the paternal home of Eisenach.
The parents are still sleeping, the hanging clock beats monotonously, the wind blows against the rattling windows; now and then the room is lighted by the rays of the moon. The youth lays restlessly on the couch, thinking of the stranger and of his tales.
“It was not the treasure,” he said to himself, “which awoke in me such unutterable desire; all covetousness is far from me; but I long to see the Blue Flower. It haunts me all the time, and I can think and fancy of nothing else.”
Heinrich von Ofterdingen begins with such words, and the Blue Flower sheds it light and breathes its perfume through the whole romance. It is marvelous and full of meaning that the most imaginary characters of this book seem to us as real as if we had known them long ago.
Old memories awaken. The Muse of Novalis was a slender snow-white maid with serious blue eyes, golden hyacinthine locks and smiling lips … and I imagine it was the same damsel – the Muse of Novalis – who made me aware of him.
Excerpt: “Critical and Miscellaneous Essays: Novalis” by Thomas Carlyle, 1829.
What degree of critical satisfaction, what insight into the grand crisis of Novalis’s spiritual history, which seems to be here shadowed forth, our readers may derive from this Third Hymn to the Night, we shall not pretend to conjecture. Meanwhile, it were giving them a false impression of the Poet, did we leave him here; exhibited only under his more mystic aspects; as if his Poetry were exclusively a thing of Allegory, dwelling amid Darkness and Vacuity, far from all paths of ordinary mortals and their thoughts.
Novalis can write in the most common style, as well as in this most uncommon one; and there too not without originality. By far the greater part of his First Volume is occupied with a Romance, Heinrich von Ofterdingen, written, so far as it goes, much in the everyday manner; we have adverted the less to it, because we nowise reckoned it among his most remarkable compositions.
Like many of the others, it has been left as a Fragment; nay, from the account Tieck gives of its ulterior plan, and how from the solid prose world of the First part, this ‘Apotheosis of Poetry’ was to pass, in the Second, into a mythical, fairy and quite fantastic world, critics have doubted whether, strictly speaking, it could have been completed. From this work we select two passages, as specimens of Novalis’ manner in the more common style of composition; premising, which in this one instance we are entitled to do, that whatever excellence they may have will be universally appreciable.
The first is the introduction to the whole Narrative, as it were the text of the whole; the Blue Flower there spoken of being Poetry, the real object, passion and vocation of young Heinrich, which, through manifold adventures, exertions and sufferings, he is to seek and find. His history commences thus: ‘The old people were already asleep; the clock was beating its monotonous tick on the wall; the wind blustered over the rattling windows; by turns, the chamber was lighted by the sheen of the moon.
The young man lay restless in his bed; and thought of the stranger and his stories.
“It was not the treasure,” he said to himself, “which awoke in me such unutterable desire; all covetousness is far from me; but I long to see the Blue Flower. It haunts me all the time, and I can think and fancy of nothing else.”
Never did I feel so before: it is as if, till now, I had been dreaming, or as if sleep had carried me into another world; for in the world I used to live in, who troubled himself about flowers?
Such wild passion for a Flower was never heard of there. But whence could that stranger have come? None of us ever saw such a man; yet I know not how I alone was so caught with his discourse: the rest heard the very same, yet none seems to mind it. And then that I cannot even speak of my strange condition! I feel such rapturous contentment; and only then when I have not the Flower rightly before my eyes, does so deep, heartfelt an eagerness come over me; these things no one will or can believe.
I could fancy I were mad, if I did not see, did not think with such perfect clearness; since that day, all is far better known to me. I have heard tell of ancient times; how animals and trees and rocks used to speak with men. This is even my feeling: as if they were on the point of breaking out, and I could see in them, what they wished to say to me. There must be many a word which I know not; did I know more, I could better comprehend these matters. Once I liked dancing; now I had rather think to the music.” —
The young man lost himself, by degrees, in sweet fancies, and fell asleep. He dreamed first of immeasurable distances, and wild unknown regions. He wandered over seas with incredible speed; strange animals he saw; he lived with many varieties of men, now in war, in wild tumult, now in peaceful huts. He was taken captive and fell into the lowest wretchedness. All emotions rose to a height as yet unknown to him. He lived through an infinitely variegated life; died and came back; loved to the highest passion, and then again was forever parted from his loved one.
‘At length towards morning, as the dawn broke up without, his spirit also grew stiller, the images grew clearer and more permanent. It seemed to him he was walking alone in a dark wood. Only here and there did day glimmer through the green net. Ere long he came to a rocky chasm, which mounted upwards. He had to climb over many crags, which some former stream had rolled down. The higher he came, the lighter grew the wood.
At last he arrived at a little meadow, which lay on the declivity of the mountain. Beyond the meadow rose a high cliff, at the foot of which he observed an opening, that seemed to be the entrance of a passage hewn in the rock. The passage led him easily on, for some time, to a great subterranean expanse, out of which from afar a bright gleam was visible.
On entering, he perceived a strong beam of light, which sprang as if from a fountain to the roof of the cave, and sprayed itself into innumerable sparks, which collected below in a great basin: the beam glanced like kindled gold: not the faintest noise was to be heard, a sacred silence encircled the glorious sight. He approached the basin, which waved and quivered with infinite hues. The walls of the cave were coated with this fluid, which was not hot but cool, and on the walls threw out a faint bluish light. He dipt his hand in the basin, and wetted his lips.
It was as if the breath of a spirit went through him; and he felt himself in his inmost heart strengthened and refreshed. An irresistible desire seized him to bathe; he undressed himself and stept into the basin. He felt as if a sunset cloud were floating round him; a heavenly emotion streamed over his soul; in deep pleasure innumerable thoughts strove to blend within him; new, unseen images arose, which also melted together, and became visible beings around him; and every wave of that lovely element pressed itself on him like a soft bosom. The flood seemed a Spirit of Beauty, which from moment to moment was taking form round the youth.
“Intoxicated with rapture, and yet conscious of every impression, he floated softly down that glittering stream, which flowed out from the basin into the rocks. A sort of sweet slumber fell upon him, in which he dreamed indescribable adventures, and out of which a new light awoke him. He found himself on a soft sward at the margin of a spring, which welled out into the air, and seemed to dissipate itself there. Dark-blue rocks, with many-coloured veins, rose at some distance; the daylight which encircled him was clearer and milder than the common; the sky was black-blue, and altogether pure. But what attracted him infinitely most was a high, light-blue Flower, which stood close by the spring, touching it with its broad glittering leaves.
Round it stood innumerable flowers of all colours, and the sweetest perfume filled the air. he saw nothing but the Blue Flower and gazed on it long with nameless tenderness. At last he was for approaching, when all at once it began to move and change; the leaves grew more resplendent, and clasped themselves round the waxing stem; the Flower bent itself towards him; and the petals showed like a blue spreading ruff, in which hovered a lovely face. His sweet astonishment at this transformation was increasing, –when suddenly his mother’s voice awoke him, and he found himself in the house of his parents, which the morning sun was already gilding.’
Our next and last extract is likewise of a dream. Young Heinrich with his mother travels a long journey to see his grandfather at Augsburg; converses, on the way, with merchants, miners and red-cross warriors (for it is in the time of the Crusades); and soon after his arrival falls immeasurably in love with Matilda, the Poet Klingsohr’s daughter, whose face was that fairest one he had seen in his old vision of the Blue Flower.
Matilda, it would appear, is to be taken from him by death (as Sophie was from Novalis): meanwhile, dreading no such event, Heinrich abandons himself with full heart to his new emotions: ‘He went to the window. The choir of the Stars stood in the deep heaven; and in the east a white gleam announced the coming day.
‘Full of rapture, Heinrich exclaimed: “You, ye everlasting Stars, ye silent wanderers, I call you to witness my sacred oath. For Matilda will I live, and eternal faith shall unite my heart and hers. For me too the morn of an everlasting day is dawning. The night is by: to the rising Sun, I kindle myself as a sacrifice that never be extinguished.”
‘Heinrich was heated; and not till late, towards morning, did he fall asleep. In strange dreams the thoughts of his soul embodied themselves. A deep-blue river gleamed from the plain. On its smooth surface floated a bark; Matilda was sitting there, and steering. She was adorned with garlands; was singing a simple Song, and looking over to him with fond sadness. His bosom was full of anxiety. He knew not why. The sky was clear, the stream calm. Her heavenly countenance was mirrored in the waves. All at once the bark began to whirl. He called earnestly to her. She smiled and laid down her oar in the boat, which continued whirling.
An unspeakable terror took hold of him. He dashed into the stream; but he could not get forward; the water carried him. She beckoned, she seemed as if she wished to say something to him; the bark was filling with water; yet she smiled with unspeakable affection, and looked cheerfully into the vortex. All at once it drew her in. A faint breath rippled over the stream, which flowed on as calm and glittering as before. His horrid agony robbed him of consciousness. His heart ceased beating.
On returning to himself, he was again on dry land. It seemed as if he had floated far. It was a strange region. He knew not what had passed with him. His heart was gone. Unthinking he walked deeper into the country. He felt inexpressibly weary. A little well gushed from a hill; it sounded like perfect bells. With his hand he lifted some drops, and wetted his parched lips. Like a sick dream, lay the frightful event behind him. Farther and farther he walked; flowers and trees spoke to him. He felt so well, so at home in the scene. Then he heard that simple Song again. He ran after the sounds.
Suddenly some one held him by the clothes. “DearHenry,” cried a well-known voice. He looked round, and Matilda clasped him in her arms. “Why didst thou run from me, dear heart?” said she, breathing deep: “I could scarcely overtake thee.” Heinrich wept. He pressed her to him. “Where is the river?” cried he in tears. —
“Seest thou not its blue waves above us?” He looked up, and the blue river was flowing softly over their heads. “Where are we, dear Matilda?” –“With our Fathers.” –“Shall we stay together?” –“Forever,” answered she, pressing her lips to his, and so clasping him that she could not again quit hold. She put a wondrous secret Word in his mouth, and it pierced through all his being. He was about to repeat it, when his Grandfather called and he awoke. He would have given his life to remember that Word.’
This image of Death, and of the River being the Sky in that other and eternal country, seems to us a fine and touching one: there is in it a trace of that simple sublimity, that soft still pathos, which are characteristics of Novalis, and doubtless the highest of his specially poetic gifts.
But on these, and what other gifts and deficiencies pertain to him, we can no farther insist: for now, after such multifarious quotations, and more or less stinted commentaries, we must consider our little enterprise in respect of Novalis to have reached its limits; to be, if not completed, concluded. Our reader has heard him largely; on a great variety of topics, selected and exhibited here in such manner as seemed the fittest for our object, and with a true wish on our part, that what little judgment was in the mean while to be formed of such a man might be a fair and honest one.
Some of the passages we have translated will appear obscure; others, we hope, are not without symptoms of a wise and deep meaning; the rest may excite wonder, which wonder again it will depend on each reader for himself, whether he turn to right account or to wrong account, whether he entertain as the parent of Knowledge, or as the daughter of Ignorance. For the great body of readers, we are aware, there can be little profit in Novalis, who rather employs our time than helps us to kill it; for such any farther study of him would be unadvisable.
To others again, who prize Truth as the end of all reading, especially to that class who cultivate moral science as the development of purest and highest Truth, we can recommend the perusual and reperusal of Novalis with almost perfect confidence. If they feel, with us, that the most profitable employment any book can give them, is to study honestly some earnest, deep-minded, truth-loving Man, to work their way into his manner of thought, till they see the world with his eyes, feel as he felt and judge as he judged, neither believing nor denying, till they can in some measure so feel and judge, –then we may assert that few books known to us are more worth of their attention than this.
They will find it, if we mistake not, an unfathomed mine of philosophical ideas, where the keenest intellect may have occupation enough; and in such occupation, without looking farther, reward enough. All this, if the reader proceed on candid principles; if not it will be all otherwise. To no man, so much as to Novalis is that famous motto applicable:
Leser, wie gefall ich Dir?
Leser, wie gefullst Du mir?
Reader, how likest thou me?
Reader, how like I thee?For the rest, it were but a false proceeding did we attempt any formal character of Novalis in this place; did we pretend with such means as ours to reduce that extraordinary nature under common formularies; and in few words sum-up the net total of his worth and worthlessness. We have repeatedly expressed our own imperfect knowledge of the matter, and our entire despair of bringing even an approximate picture of it before readers so foreign to him.
The kind words, ‘amiable enthusiast,’ ‘poetic dreamer,’ or the unkind ones, ‘German mystic,’ ‘crackbrained rhapsodist,’ are easily spoken and written; but would avail little in this instance. If we are not altogether mistaken, Novalis cannot be ranged under any one of these noted categories; but belongs to a higher and much less known one, the significance of which is perhaps also worth studying, at all events will not till after long study become clear to us.
Meanwhile let the reader accept some vague impressions of ours on this subject, since we have no fixed judgment to offer him. We might say, that the chief excellence we have remarked in Novalis is his to us truly wonderful subtlety of intellect; his power of intense abstraction, of pursuing the deepest and most evanescent ideas through their thousand complexities, as it were, with lynx vision, and to the very limits of human Thought.
He was well skilled in mathematics, and, as we can easily believe, fond of that science; but his is a far finer species of endowment than any required in mathematics, where the mind, from the very beginning of Euclid to the end of Laplace, is assisted with visible symbols, with safe implements for thinking; nay, at least in what is called the higher mathematics, has often little more than a mechanical superintendence to exercise over these. This power of abstract meditation, when it is so sure and clear as we sometimes find it with Novalis, is a much higher and rarer one; its element is not mathematics, but that Mathesis, of which it has been said many a Great Calculist has not even a notion.
In this power, truly, so far as logical and not moral power is concerned, lies the summary of all Philosophic talent: which talent, accordingly, we imagine Novalis to have possessed in a very high degree; in a higher degree than almost any other modern writer we have met with.
His chief fault, again, figures itself to us as a certain undue softness, a want of rapid energy; something which we might term passiveness extending both over his mind and his character. There is a tenderness in Novalis, a purity, a clearness, almost as of a woman; but he has not, at least not at all in that degree, the emphasis and resolute force of a man. Thus, in his poetical delineations, as we complained above, he is too diluted and diffuse; not verbose properly; not so much abounding in superfluous words as in superfluous circumstances, which indeed is but a degree better.
In his philosophical speculations, we feel as if, under a different form, the same fault were not and then manifested. Here again, he seems to us, in one sense, too languid, too passive. He sits, we might say, among the rich, fine, thousandfold combinations, which his mind almost of itself presents him; but perhaps, he shows too little activity in the process, is too lax in separating the true from the doubtful, is not even at the trouble to express his truth with any laborious accuracy.
With his stillness, with his deep love of Nature, his mild, lofty, spiritual tone of contemplation, he comes before us in a sort of Asiatic character, almost like our ideal of some antique Gymnosophist, and with the weakness as well as the strength of an Oriental. However, it should be remembered that his works both poetical and philosophical, as we now see them, appear under many disadvantages; altogether immature, and not as doctrines and delineations, but as the rude draught of such; in which, had they been completed, much was to have changed its shape, and this fault, with many others, might have disappeared.
It may be, therefore, that this is only a superficial fault, or even only the appearance of a fault, and has its origin in these circumstances, and in our imperfect understanding of him. In personal and bodily habits, at least, Novalis appears to have been the opposite of inert; we hear expressly of his quickness and vehemence of movement.
In regard to the character of his genius, or rather perhaps of his literary significance, and the form under which he displayed his genius, Tieck thinks he may be likened to Dante. ‘For him’ says he, ‘it had become the most natural disposition to regard the commonest and nearest as a wonder, and the strange, the supernatural as something common; men’s every-day life itself lay round him like a wondrous fable, and those regions which the most dream of or doubt of as of a thing distant, incomprehensible, were for him a beloved home.
Thus did he, uncorrupted by examples, find out for himself a new method of delineation: and, in his multiplicity of meaning; in his view of Love, and his belief in Love, as at once his Instructor, his Wisdom, his Religion; in this, too, that a single grand incident of life, and one deep sorrow and bereavement grew to be the essence of his Poetry and Contemplation, –he, alone among the moderns, resembles the lofty Dante; and sings us, like him, an unfathomable mystic song, far different from that of many imitators, who think to put on mysticism and put it off, like a piece of dress.’
Considering the tendency of his poetic endeavors, as well as the general spirit of his philosophy, this flattering comparison may turn out to be better founded than at first sight it seems to be. Nevertheless, were we required to illustrate Novalis in this way, which at all times must be a very loose one, we should incline rather to call him the German Pascal than the German Dante. Between Pascal and Novalis, a lover of such analogies might trace not a few points of resemblance.
Both are of the purest, most affectionate moral nature; both of a high, fine, discursive intellect; both are mathematicians and naturalists, yet occupy themselves chiefly with Religion; nay, the best writings of both are left in the shape of ‘Thoughts,’ materials of a grand scheme, which each of them, with the views peculiar to his age, had planned, we may say, for the furtherance of Religion, and which neither of them lived to execute.
Nor in all this would it fail to be carefully remarked, that Novalis was not the French but the German Pascal; and from the intellectual habits of the one and the other, many national contrasts and conclusions might be drawn; which we leave to those that have a taste for such parallels.
We have thus endeavoured to communicate some views not of what is vulgarly called, but of what is a German Mystic; to afford English readers a few glimpses into his actual household establishment, and show them by their own inspection how he lives and works. We have done it, moreover, not in the style of derision, which would have been so easy, but in that of serious inquiry, which seemed so much more profitable. For this we anticipate not censure, but thanks from our readers. Mysticism, whatever it may be, should, like other actually existing things, be understood in well-informed minds.
We have observed, indeed, that the old-established laugh on this subject has been getting rather hollow of late; and seems as if erelong it would in a great measure die away. It appears to us that, in England there is a distinct spirit of tolerant and sober investigation abroad in regard to this and other kindred matters; a persuasion, fast spreading wider and wider, that the plummet of French or Scotch logic, excellent, nay, indispensable as it is for surveying all coasts and harbours, will absolutely not sound the deep-seas of human Inquiry; and that many a Voltaire and Hume, well-gifted and highly meritorious men, were far wrong in reckoning that when their six-hundred fathoms were out.
They had reached the bottom, which, as in the Atlantic, may lie unknown miles lower. Six-hundred fathoms is the longest, and a most valuable nautical line: but many men sound with six and fewer fathoms, and arrive at precisely the same conclusion.
‘The day will come,’ said Lichtenberg, in bitter irony, ‘when the belief in God will be like that in nursery Spectres’; or, as Jean Paul has it, ‘Of the World will be made a World-Machine, of the AEther a Gas, of God a Force, and of the Second-World — a Coffin.’ We rather think, such a day will not come. At all events, while the battle is still waging, and that Coffin-and-Gas philosophy has not yet secured itself with tithes and penal statutes, let there be free scope for Mysticism, or whatever else honestly opposes it. A fair field and no favour, and the right will prosper!
‘Our present time,’ says Jean Paul elsewhere, ‘is indeed a criticising and critical time, hovering betwixt the wish and the inability to believe; a chaos of conflicting times: but even a chaotic world must have its centre, and revolution round that centre; there is no pure entire Confusion, but all such presupposes its opposite, before it can begin.’
Excerpt: “Critical and Miscellaneous Essays: Novalis” by Thomas Carlyle, 1829.
‘The Pupil,’ it is added, ‘listens with alarm to these conflicting voices.’ If such was the case in half-supernatural Sais, it may well be much more so in mere sublunary London. Here again, however, in regard to these vaporous lucubrations, we can only imitate Jean Paul’s Quintus Fixlein, who, it is said, in his elaborate Catalogue of German Errors of the Press, ‘states that important inferences are to be drawn from it, and advises the reader to draw them.’
Perhaps these wonderful paragraphs, which look, at this distance, so like chasms filled with mere sluggish mist, might prove valleys, with a clear stream and soft pastures, were we near at hand. For one thing, either Novalis, with Tieck and Schlegel at his back, are men in a state of derangement; or there is more in Heaven and Earth than has been dreamt of in our Philosophy. We may add that, in our view, this last Speaker, the ‘earnest Man,’ seems evidently to be Fichte; the first two Classses look like some sceptical or atheistic brood, unacquainted with Bacon’s Novum Organum, or having, the First class at least, almost no faith in it. That theory of the human species ending by a universal simultaneous act of Suicide, will, to the more simple sort of readers, be new.
As farther and more directly illustrating Novalis’ scientific views, we may here subjoin two short sketches, taken from another department of this Volume. To all who prosecute Philosophy, and take interest in its history and present aspects, they will not be without interest. The obscure parts of them are not perhaps unintelligible, but only obscure; which unluckily cannot, at all times, be helped in such cases: ‘Common Logic is the Grammar of the higher Speech, that is, of Thought; it examines merely the relations of ideas to one another, the Mechanics of Thought, the pure Physiology of ideas. Now logical ideas stand related to one another, like words without thoughts.
Logic occupies itself with the mere dead Body of the Science of Thinking. –Metaphysics, again, is the Dynamics of Thought; treats of the primary Powers of Thought; occupies itself with the mere Soul of the Science of Thinking. Metaphysical ideas stand related to one another, like thoughts without words. Men often wondered at the stubborn Incompletibility of these two Sciences; each followed its own business by itself; there was a want everywhere, nothing would suit rightly with either.
From the very first, attempts were made to unite them, as everything about them indicated relationship; but every attempt failed; the one or the other Science still suffered in these attempts, and lost its essential character. We had to abide by metaphysical Logic, and logical Metaphysic, but neither of them was as it should be. With Physiology and Psychology, with Mechanics and Chemistry, it fared no better. In the latter half of this Century there arose, with us Germans, a more violent commotion than ever; the hostile masses towered themselves up against each other more fiercely than heretofore; the fermentation was extreme; there followed powerful explosions.
And now some assert that a real Compenetration has somewhere or other taken place; that the germ of a union has arisen, which will grow by degrees, and assimilate all to one indivisible form: that this principle of Peace is pressing out irresistibly on all sides, and that erelong there will be but one Science and one Spirit, as one Prophet and one God.’–
‘The rude, discursive Thinker is the Scholastic (Schoolman Logician). The true Scholastic is a mystical Subtlist; out of logical Atoms he builds his Universe; he annihilates all living Nature, to put an Artifice of Thoughts (Gedankenkunststuck, literally Conjuror’s-trick of Thoughts) in its room. His aim is an infinite Automaton. Opposite to him is the rude, intuitive Poet: this is a mystical Macrologist: he hates rules and fixed form; a wild, violent life reigns instead of it in Nature; all is animate, no law; wilfulness and wonder everywhere. He is merely dynamical.
Thus does the Philosophic Spirit arise at first, in altogether separate masses. In the second stage of culture these masses begin to come in contact, multifariously enough; and, as in the union of infinite Extremes, the Finite, the Limited arises, so here also arise “Eclectic Philosophers” without number; the time of misunderstanding begins. The most limited is, in this stage, the most important, the purest Philosopher of the second stage. This class occupies itself wholly with the actual, present world, in the strictest sense.
The Philosophers of the first class look down with contempt on those of the second; say, they are a little of everything, and so nothing; hold their views as the results of weakness, as Inconsequentism. On the contrary, the second class, in their turn, pity the first; lay the blame on their visionary enthusiasm, which they say is absurd, even to insanity.
‘If on the one hand the Scholastics and Alchemists seem to be utterly at variance, and the Eclectics on the other hand quite at one, yet, strictly examined, it is altogether the reverse. The former, in essentials, are indirectly of one opinion; namely, as regards the non-dependence, and infinite character of Meditation, they both set out from the Absolute: whilst the Eclectic and limited sort are essentially at variance; and agree only in what is deduced. The former are infinite but uniform, the latter bounded but multiform; the former have genius, the latter talent; those have Ideas, these have knacks (Handgriffe); those are heads without hands, these are hands without heads.
The third stage is for the Artist, who can be at once implement and genius. He finds that that primitive Separation in the absolute Philosophical Activities’ (between the Scholastic, and the “rude, intuitive Poet”) ‘is a deeper-lying Separation in his own Nature; which Separation indicates, by its existence as such, the possibility of being adjusted, of being joined: he finds that, heterogeneous as these Activities are, there is yet a faculty in him of passing from the one to the other, of changing his polarity at will.
He discovers in them, therefore, necessary members of his spirit; he observes that both must be united in some common Principle. He infers that Eclecticism is nothing but the imperfect defective employment of this principle. It becomes —‘
–But we need not struggle farther, wringing a significance out of these mysterious words: in delineating the genuine Transcendentalist, or ‘Philosopher of the third state,’ properly speaking the Philosopher, Novalis ascends into regions whither few readers would follow him. It may be observed here that British Philosophy, tracing it from Duns Scotus to Dugald Stewart, has now gone through the first and second of these ‘stages,’ the Scholastic and the Eclectic, and in considerable honour. With our amiable Professor Stewart, than whom no man, not Cicero himself, was ever more entirely Eclectic, that second or Eclectic class may be considered as having terminated; and now Philosophy is at a stand among us, or rather there is now no Philosophy visible in these Islands.
It remains to be seen, whether we also are to have our ‘third stage’; and how that new and highest ‘class’ will demean itself here. The French Philosophers seem busy studying Kant, and writing of him: but we rather imagine Novalis would pronounce them still only in the Eclectic stage. He says afterwards, that ‘all Eclectics are essentially and at bottom sceptics; the more comprehensive, the more sceptical.’
These two passages have been extracted from a large series of Fragments, which, under the three divisions of Philosophical, Critical, Moral, occupy the greatest part of Volume Second. They are fractions, as we hinted above, of that grand ‘encyclopedical work’ which Novalis had planned. Friedrich Schlegel is said to be the selector of those published here. They come before us without note or comment; worded for the most part in very unusual phraseology; and without repeated and most patient investigation, seldom yield any significance, or rather we should say, often yield a false one.
A few of the clearest we have selected for insertion: whether the reader will think them ‘Pollen of Flowers,’ or a baser kind of dust, we shall not predict. We give them in a miscellaneous shape; overlooking those classifications which, even in the text, are not and could not be very rigidly adhered to.
‘Philosophy can bake no bread; but she can procure for us God, Freedom, Immortality. Which, then, is more practical, Philosophy or Economy?–
‘Philosophy is properly Home-sickness; the wish to be everywhere at home.–
‘We are near awakening when we dream that we dream.–
‘The true philosophical Act is annihilation of self (Selbsttodtung); this is the real beginning of all Philosophy; all requisites for being a Disciple of Philosophy point hither. This Act alone corresponds to all the conditions and characteristics of transcendental conduct.–
‘To become properly acquainted with a truth, we must first have disbelieved it, and disputed against it.–
‘Man is the higher Sense of our Planet; the star which connects it with the upper world; the eye which it turns towards Heaven.–
‘Life is a disease of the spirit; a working incited by Passion. Rest is peculiar to the spirit.–
‘Our life is no Dream, but it may and will perhaps become one.–
‘What is Nature? An encyclopedical, systematic Index or Plan of our Spirit. Why will we content us with the mere catalogue of our Treasures? Let us contemplate them ourselves, and in all ways elaborate and use them.–
‘If our Bodily Life is a burning, our Spiritual Life is a being burnt, a Combustion (or, is precisely the inverse the case?); Death, therefore, perhaps a Change of Capacity.–
‘Sleep is for the inhabitants of Planets only. In another time, Man will sleep and wake continually at once. The greater part of our Body, of our Humanity itself, yet sleeps a deep sleep.–
‘There is but one Temple in the World; and that is the Body of Man. Nothing is holier than this high form. Bending before men is a reverence done to this Revelation in the Flesh. We touch Heaven, when we lay our hand on a human body.–
‘Man is a Sun; his Senses are the Planets.–
‘Man has ever expressed some symbolical Philosophy of his Being in his Works and Conduct; he announces himself and his Gospel of Nature; he is the Messiah of Nature.–
‘Plants are Children of the Earth; we are Children of the AEther. Our Lungs are properly our Root; we live, when we breathe; we begin our life with breathing.–
‘Nature is an AEolian Harp, a musical instrument; whose tones again are keys to higher strings in us.–
‘Every beloved object is the centre of a Paradise.–
‘The first Man is the first Spirit-seer; all appears to him as Spirit. What are children, but first men? The fresh gaze of the Child is richer in significance than the forecasting of the most indubitable Seer.–
‘It depends only on the weakness of our organs and of our self-excitement (Selbstberuhrung), that we do not see ourselves in a Fairy-world. All Fabulous Tales (Mahrchen) are merely dreams of that home world, which is everywhere and nowhere. The higher powers in us, which one day as Genies, shall fulfil our will, are, for the present, Muses, which refresh us on our toilsome course with sweet remembrances.–‘
(*1*) Novalis’s ideas, on what has been called the ‘perfectibility of man,’ ground themselves on his peculiar views of the constitution of material and spiritual Nature, and are of the most original and extraordinary character.
With our utmost effort, we should despair of communicating other than a quite false notion of them. He asks, for instance, with scientific gravity: Whether any one, that recollects the first kind glance of her he loved, can doubt the possibility of Magic?
‘Man consists in Truth. If he exposes Truth, he exposes himself. If he betrays Truth, he betrays himself. We speak not here of lies, but of acting against Conviction.–
‘A character is a completely fashioned will (vollkommen gebildeter Wille).–
‘There is, properly speaking, no Misfortune in the world. Happiness and Misfortune stand in continual balance. Every Misfortune is, as it were, the obstruction of a stream, which, after overcoming this obstruction, but bursts through with the greater force.–
‘The ideal of Morality has no more dangerous rival than the ideal of highest Strength, of most powerful life; which also has been named (very falsely as it was there meant) the ideal of poetic greatness. It is the maximum of the savage; and has, in these times, gained, precisely among the greatest weaklings, very many proselytes. By this ideal, man becomes a Beast-Spirit, a Mixture; whose brutal wit has, for weaklings, a brutal power of attraction.–
‘The spirit of Poesy is the morning light, which makes the Statue of Memnon sound.–
‘The division of Philosopher and Poet is only apparent, and to the disadvantage of both. It is a sign of disease, and of a sickly constitution.–
‘The true Poet is all-knowing; he is an actual world in miniature.–
‘Klopstock’s works appear, for the most part, free Translations of an unknown Poet, by a very talented but unpoetical Philologist.–
‘Goethe is an altogether practical Poet. He is in his works what the English are in their wares: highly simple, neat, convenient and durable. He has done in German Literature what Wedgwood did in English Manufacture. He has, like the English, a natural turn for Economy, and a noble Taste acquired by Understanding. Both these are very compatible, and have a near affinity in the chemical sense. * * —Wilhelm Meister’s Apprenticeship may be called throughout prosaic and modern. The Romantic sinks to ruin, the Poesy of Nature, the Wonderful. The Book treats merely of common worldly things: Nature and Mysticism are altogether forgotten.
It is a poetised civic and household History; the Marvellous is expressly treated therein as imagination and enthusiasm. Artistic Atheism is the spirit of the Book. * * * It is properly a Candide, directed against Poetry: the Book is highly unpoetical in respect of spirit, poetical as the dress and body of it are. * * * The introduction of Shakspeare has almost a tragic effect. The hero retards the triumph of the Gospel of Economy; and economical Nature is finally the true and only remaining one.–
‘When we speak of the aim and Art observable in Shakspeare’s works, we must not forget that Art belongs to Nature; that it is, so to speak, self-viewing, self-imitating, self-fashioning Nature. The Art of a well-developed genius is far different from the Artfulness of the Understanding, of the merely reasoning mind. Shakspeare was no calculator, no learned thinker; he was a mighty, many-gifted soul, whose feelings and works, like products of Nature, bear the stamp of the same spirit; and in which the last and deepest of observers will still find new harmonies with the infinite structure of the Universe; concurrences with later ideas, affinities with the higher powers and senses of man.
They are emblematic, have many meanings, are simple and inexhaustible, like products of Nature; and nothing more unsuitable could be said of them than that they are works of Art, in that narrow mechanical acceptation of the word.’
The reader understands that we offe these specimens not as the best to be found in Novalis’s Fragments, but simply as the most intelligible. Far stranger and deeper things there are, could we hope to make them in the smallest degree understood. But in examining and reexamining many of his Fragments, we find ourselves carried into more complex, more subtle regions of thought than any we are elsewhere acquainted with: here we cannot always find our own latitude and longitude, sometimes not even approximate to finding them; much less teach others such a secret.
What has been already quoted may afford some knowledge of Novalis, in the characters of Philosopher and Critic: there is one other aspect under which it would be still more curious to view and exhibit him, but still more difficult, –we mean that of his Religion. Novalis nowhere specially records his creed, in these Writings: he many times expresses, or implies, a zealous, heartfelt belief in the Christian system; yet with such adjuncts and coexisting persuasions, as to us might seem rather surprising. One or two more of these his Aphorisms, relative to this subject, we shall cite, as likely to be better than any description of ours.
The whole Essay at the end of Volume First, entitled Die Christenheit oder Europa
(Christianity or Europe) is also well worthy of study, in this as in many other points of view.
‘Religion contains infinite sadness. If we are to love God, he must be in distress (hulfsbedurftig, help-needing). In how far is this condition answered in Christianity?–
‘Spinoza is a God-intoxicated man (Gott-trunkener Mensch).–
‘Is the Devil, as the Father of Lies, himself but a necessary illusion?–
‘The Catholic Religion is to a certain extent applied Christianity. Fichte’s Philosophy too is perhaps applied Christianity.–
‘Can Miracles work Conviction? Or is not real Conviction, this highest function of our soul and personality, the only true God-announcing Miracle?
‘The Christian Religion is especially remarkable, moreover, as it so decidedly lays claim to mere good-will in Man, to his essential Temper, and values this independently of all Culture and Manifestation. It stands in opposition to Science and to Art, and properly to Enjoyment.
‘Its origin is with the common people. It inspires the great majority of the limited in this Earth.
‘It is the Light that begins to shine in the Darkness.
‘It is the root of all Democracy, the highest Fact in the Rights of Man (die hochste Thatsache der Popularitat).
‘Its unpoetic exterior, its resemblance to a modern family-picture, seems only to be lent it.
‘Martyrs are spiritual heroes. Christ was the greatest martyr of our species; through him has martyrdom become infinitely significant and holy.–
‘The Bible begins nobly, with Paradise, the symbol of youth; and concludes with the Eternal Kingdom, the Holy City. Its two main divisions, also, are genuine grand-historical divisions (acht gross his torisch). For in every grand-historical compartment (Glied), the grand history must lie, as it were, symbolically re-created (verjungt, made young again). The beginning of the New Testament is the second higher Fall (the Atonement of the Fall), and the commencement of the new Period. The history of every individual man should be a Bible. Christ is a new Adam. A Bible is the highest problem of Authorship.–
‘As yet there is no Religion. You must first make a Seminary (Bildungs-schule) of genuine Religion. Think ye that there is Religion? Religion has to be made and produced (gemacht und hervorgebracht) by the union of a number of persons.’
Hitherto our readers have seen nothing of Novalis in his character of Poet, properly so called; the Pupils at Sais being fully more of a scientific than poetic nature. As hinted above, we do not account his gifts in this latter province as of the first, or even of a high order; unless, indeed, it be true, as he himself maintains, that ‘the distinction of Poet and Philosopher is apparent only, and to the injury of both.’
In his professedly poetical compositions there is an indubitable prolixity, a degree of languor, not weakness but sluggishness; the meaning is too much diluted; and diluted, we might say, not in a rich, lively, varying music, as we find in Tieck, for example; but rather in a low-voiced, not unmelodious monotony, the deep hum of which is broken only at rare intervals, though sometimes by tones of purest and almost spiritual softness.
We here allude chiefly to his unmetrical pieces, his prose fictions: indeed the metrical are few in number; for the most part, on religious subjects; and in spite of a decided truthfulness both in feeling and word, seem to bespeak no great skill or practice in that form of composition. In his prose style he may be accounted happier; he aims in general at simplicity, and a certain familiar expressiveness; here and there, in his more elaborate passages, especially in his Hymns to the Night, he has reminded us of Herder.
These Hymns to the Night, it will be remembered, were written shortly after the death of his mistress: in that period of deep sorrow, or rather of holy deliverance from sorrow. Novalis himself regarded them as his most finished productions. They are of a strange, veiled, almost enigmatical character; nevertheless, more deeply examined, they appear nowise without true poetic worth; there is a vastness, an immensity of idea; a still solemnity reigns in them, a solitude almost as of extinct worlds.
Here and there too some light-beam visits us in the void deep; and we cast a glance, clear and wondrous, into the secrets of that mysterious soul. A full commentary on the Hymns to the Night would be an exposition of Novalis’s whole theological and moral creed: for it lies recorded there, though symbolically, and in lyric, not in didactic language. We have translated the Third, as the shortest and simplest; imitating its light, half-measured style, above all deciphering its vague deep-laid sense, as accurately as we could.
By the word ‘Night,’ it will be seen, Novalis means much more than the common opposite of Day. ‘Light’ seems, in these poems, to shadow forth our terrestrial life; Night the primeval and celestial life:
‘Once when I was shedding bitter tears, when dissolved in pain my Hope had melted away, and I stood solitary by the grave that in its dark narrow space concealed the Form of my life; solitary as no other had been; chased by unutterable anguish; powerless; one thought and that of misery; –here now as I looked round for help; forward could not go, nor backward, but clung to a transient extinguished Life with unutterable longing; –lo, from the azure distance, down from the heights of my old Blessedness, came a chill breath of Dusk, and suddenly the band of Birth, the fetter of Life was snapped asunder.
Vanishes the Glory of Earth, and with it my Lamenting; rushes together the infinite Sadness into a new unfathomable World: thou Night’s-inspiration, Slumber of Heaven, camest over me; the scene rose gently aloft; over the scene hovered my enfranchised new-born spirit; to a cloud of dust that grave changed itself; through the cloud I beheld the transfigured feature of my Beloved.
In her eyes lay Eternity; I clasped her hand, and my tears became a glittering indissoluble chain. Centuries of Ages moved away into the distance, like thunder-clouds. On her neck I wept, for this new life, enrapturing tears. –It was my first, only Dream; and ever since then do I feel this changeless everlasting faith in the Heaven of Night, and its Sun my Beloved.’
To be continued…
Excerpt: “Critical and Miscellaneous Essays: Novalis” by Thomas Carlyle, 1829.
How deeply these and the like principles had impressed themselves on Novalis, we see more and more, the farther we study his Writings. Naturally a deep, religious, contemplative spirit; purified also, as we have seen, by harsh Affliction, and familiar in the ‘Sanctuary of Sorrow,’ he comes before us as the most ideal of all Idealists.
For him the material Creation is but an Appearance, a typical shadow in which the Deity manifests himself to man. Not only has the unseen world a reality, but the only reality: the rest being not metaphorically, but literally and in scientific strictness, ‘a show’; in the words of the Poet, ‘Schall und Rauch umnebelnd Himmels Gluth, Sound and Smoke overclouding the Splendour of Heaven.’ The Invisible World is near us: or rather it is here, in us and about us; were the fleshly coil removed from our Soul, the glories of the Unseen were even now around us; as the Ancients fabled of the Spheral Music.
Thus, not in word only, but in truth and sober belief, he feels himself encompassed by the Godhead; feels in every thought, that ‘in Him he lives, moves, and has his being.’
On his Philosophic and Poetic procedure, all this has its natural influence. The aim of Novalis’ whole Philosophy, we might say, is to preach and establish the Majesty of Reason, in that stricter sense; to conquer for it all provinces of human thought, and everywhere reduce its vassal, Understanding, into fealty, the right and only useful relation for it. Mighty tasks in this sort lay before himself; of which, in these Writings of his, we trace only scattered indications. In fact, all that he has left is in the shape of Fragment; detached expositions and combinations, deep, brief glimpses: but such seems to be their general tendency.
One character to be noted in many of these, often too obscure speculations, is his peculiar manner of viewing Nature: his habit, as it were, of considering Nature rather in the concrete, not analytically and as a divisible Aggregate, but as a self-subsistent universally connected Whole. This also is perhaps partly the fruit of his Idealism. ‘He had formed the plan,’ we are informed, ‘of a peculiar Encyclopedical Work, in which experiences and ideas from all the different sciences were mutually to elucidate, confirm and enforce each other.’
In this work he had even made some progress. Many of the ‘Thoughts,’ and short Aphoristic observations, here published, were intended for it; of such, apparently, it was, for the most part, to have consisted.
As a Poet, Novalis is no less Idealistic than as a Philosopher. His poems are breathings of a high devout soul, feeling always that here he has no home, but looking, as in clear vision, to a ‘city that hath foundations.’ He loves external Nature with a singular depth; nay, we might say, he reverences her, and holds unspeakable communings with her: for Nature is no longer dead, hostile Matter, but the veil and mysterious Garment of the Unseen; as it were, the Voice with which the Deity proclaims himself to man.
These two qualities, — his pure religious temper, and heartfelt love of Nature, — bring him into true poetic relation both with the spiritual and the material World, and perhaps constitute his chief worth as a Poet; for which art he seems to have originally a genuine, but no exclusive or even very decided endowment.
His moral persuasions, as evinced in his Writings and Life, derive themselves naturally enough from the same source. It is the morality of a man, to whom the Earth and all its glories are in truth a vapour and a Dream, and the Beauty of Goodness the only real possession. Poetry, Virtue, Religions, which for other men have but, as it were, a traditionary and imagined existence, are for him the everlasting basis of the Universe; and all earthly acquirements, all with which Ambition, Hope, Fear, can tempt us to toil and sin, are in very deed but a picture of the brain, some reflex shadowed on the mirror of the Infinite, but in themselves air and nothingness.
Thus, to live in that Light of Reason, to have, even while here and encircled with this Vision of Existence, our abode in that Eternal City, is the highest and sole duty of man. These things Novalis figures to himself under various images: sometimes he seems to represent the Primeval essence of Being as Love; at other times, he speaks in emblems, of which it would be still more difficult to give a just account; which, therefore, at present, we shall not farther notice.
For now, with these far-off sketches of an exposition, the reader must hold himself ready to look into Novalis, for a little, with his own eyes. Whoever has honestly, and with attentive outlook, accompanied us along these wondrous outskirts of Idealism, may find himself as able to interpret Novalis as the majority of German readers would be; which, we think, is fair measure on our part. We shall not attempt any farther commentary; fearing that it might be too difficult and too unthankful a business. Our first extract is from the Lehrlinge zu Sais (Pupils at Sais), adverted to above.
That ‘Physical Romance,’ which, for the rest, contains no story or indication of a story, but only poetised philosophical speeches, and the strangest shadowy allegorical allusions, and indeed is only carried the length of two Chapters, commences, without note of preparation, in this singular wise:
I. The Pupil. — Men travel in manifold paths: whoso traces and compares these, will find strange Figures come to light; Figures which seem as if they belonged to that great Cipher-writing which one meets with everywhere, on wings of birds, shells of eggs, in clouds, in the snow, in crystals, in forms of rocks, in freezing waters, in the interior and exterior of mountains, of plants, animals, men, in the lights of the sky, in plates of glass and pitch when touched and struck on, in the filings round the magnet, and the singular conjunctures of Chance.
In such Figures one anticipates the key to that wondrous Writing, the grammar of it; but this Anticipation will not fix itself into shape, and appears as if, after all, it would not become such a key for us. An Alcahest seems poured out over the senses of men. Only for a moment will their wishes, their thoughts thicken into form. Thus do their Anticipations arise; but after short whiles, all is again swimming vaguely before them, even as it did.
‘From afar I heard say, that Unintelligibility was but the result of Unintelligence; that this sought what itself had, and so could find nowhere else; also that we did not understand Speech, because Speech did not, would not, understand itself; that the genuine Sanscrit spoke for the sake of speaking, because speaking was its pleasure and its nature.
‘Not long thereafter, said one: No explanation is required for Holy Writing. Whoso speaks truly is full of eternal life, and wonderfully related to genuine mysteries does his Writing appear to us, for it is a Concord from the Symphony of the Universe.
‘Surely this voice meant our Teacher; for it is he that can collect the indications which lie scattered on all sides. A singular light kindles in his looks, when at length the high Rune lies before us, and he watches in our eyes whether the star has yet risen upon us, which is to make the Figure visible and intelligible. Does he see us sad, that the darkness will not withdraw? He consoles us, and promises the faithful assiduous seer better fortune in time. Often has he told us how, when he was a child, the impulse to employ his senses, to busy, to fill them, left him no rest.
He looked at the stars, and imitated their courses and positions in the sand. Into the ocean of air he gazed incessantly; and never wearied contemplating its clearness, its movements, its clouds, its lights. He gathered stones, flowers, insects, of all sorts, and spread them out in manifold wise, in rows before him. To men and animals he paid heed; on the shore of the sea he sat, collected mussels. Over his own heart and his own thoughts he watched attentively. He knew not whither his longing was carrying him.
As he grew up, he wandered far and wide; viewed other lands, other seas, new atmospheres, new rocks, unknown plants, animals, men; descended into caverns, saw how in courses and varying strata the edifice of the Earth was completed, and fashioned clay into strange figures of rocks. By and by, he came to find everywhere objects already known, but wonderfully mingled, united; and thus often extraordinary things came to shape in him. He soon became aware of combinations in all, of conjunctures, concurrences. Erelong, he no more saw anything alone. — In great variegated images, the perceptions of his senses crowded round him; he heard, saw, touched and thought at once.
He rejoiced to bring strangers together. Now the stars were men, now men were stars, the stones animals, the clouds plants; he sported with powers and appearances; he knew where and how this and that was to be found, to be brought into action; and so himself struck over the strings, for tones and touches of his own.
‘What has passed with him since then he does not disclose to us. He tells us that we ourselves, led on by him and our own desire, will discover what has passed with him. Many of us have withdrawn from him. They returned to their parents, and learned trades. Some have been sent out by him, we know not whither; he selected them. Of these, some have been but a short time there, others longer. One was still a child; scarcely was he come, when our Teacher was for passing him any more instruction.
This child had large dark eyes with azure ground, his skin shone like lilies, and his locks like light little clouds when it is growing evening. His voice pierced through all our hearts; willingly would we have given him our flowers, stones, pens, all we had. He smiled with an infinite earnestness; and we had a strange delight beside him. One day he will come again, said our Teacher, and then our lessons end. –Along with him he sent one, for whom we had often been sorry. Always sad he looked; he had been long years here; nothing would succeed with him; when we sought crystals or flowers, he seldom found. He saw dimly at a distance; to lay down variegated rows skilfully he had no power. He was so apt to break everything. Yet none had such eagerness, such pleasure in hearing and listening.
At last, –it was before that Child came into our circle, –he all at once grew cheerful and expert. One day he had gone out sad; he did not return, and the night came on. We were very anxious for him; suddenly, as the morning dawned, we heard his voice in a neighbouring grove. He was singing a high, joyful song; we were all surprised; the Teacher looked to the East, such a look as I shall never see in him again. The singer soon came forth to us, and brought, with unspeakable blessedness on his face, a simple-looking little stone, of singular shape.
The Teacher took it in his hand, and kissed him long; then looked at us with wet eyes, and laid this little stone on an empty space, which lay in the midst of other stones, just where, like radii, many rows of them met together.
‘I shall in no time forget that moment. We felt as if we had had in our souls a clear passing glimpse into this wondrous World.’
In these strange Oriental delineations the judicious reader will suspect that more may be meant than meets the ear. But who this teacher at Sais is, whether the personified Intellect of Mankind; and who this bright-faced golden-locked Child (Reason, Religious Faith?), that was ‘to come again,’ to conclude these lessons; and that awkward unwearied Man (Understanding?), that ‘was so apt to break everything,’ we have no data for determining, and would not undertake to conjecture with any certainty. We subjoin a passage from the second chapter, or section, entitled ‘Nature,’ which, if possible, is of a still more surprising character than the first.
After speaking at some length on the primeval views Man seems to have formed with regard to the external Universe, or ‘the manifold Objects of his Senses’; and how in those times his mind had a peculiar unity, and only by Practice divided itself into separate faculties, as by Practice it may yet farther do, ‘our Pupil’ proceeds to describe the conditions requisite in an inquirer into Nature, observing, in conclusion, with regard to this,–
‘No one, of a surety, wanders farther from the mark than he who fancies to himself that he already understands this marvellous Kingdom, and can, in few words, fathom its constitution, and everywhere find the right path. To no one, who has broken off, and made himself an Island, will insight rise of itself, nor even without toilsome effort. Only to children, or childlike men, who know not what they do, can this happen. Long, unwearied intercourse, free and wise Contemplation, attention to faint tokens and indications; an inward poet-life, practised senses, a simple and devout spirit: these are the essential requisites of a true Friend of Nature; without these no one can attain his wish.
Not wise does it seem to attempt comprehending and understanding a Human World without full perfected Humanity. No talent must sleep; and if all are not alike active, all must be alert, and not oppressed and enervated. As we see a future Painter in the boy who fills every wall with sketches and variedly adds colour to figure; so we see a future Philosopher in him who restlessly traces and questions all natural things, pays heed to all, brings together whatever is remarkable, and rejoices when he has become master and possessor of a new phenomenon, of a new power and piece of knowledge.
‘Now to Some it appears not at all worth while to follow out the endless divisions of Nature; and moreover a dangerous undertaking, without fruit and issue. As we can never reach, say they, the absolutely smallest grain of material bodies, never find their simplest compartments, since all magnitude loses itself, forwards and backwards, in infinitude; so likewise is it with the species of bodies and powers; here too one comes on new species, new combinations, new appearances, even to infinitude.
These seem only to stop, continue they, when our diligence tires; and so it is spending precious time with idle contemplations and tedious enumerations; and this becomes at last a true delirium, a real vertigo over the horrid Deep. For Nature too remains, so far as we have yet come, ever a frightful Machine of Death: everywhere monstrous revolution, inexplicable vortices of movement; a kingdom of Devouring, of the maddest tyranny; a baleful Immense: the few light-points disclose but a so much the more appalling Night, and terrors of all sorts must palsy every observer.
Like a saviour does Death stand by the hapless race of mankind; for without Death, the maddest were the happiest. And precisely this striving to fathom that gigantic Mechanism is already a drought towards the Deep, a commencing giddiness; for every excitement is an increasing whirl, which soon gains full mastery over its victim, and hurls him forward with it into the fearful Night. Here, say those lamenters, lies the crafty snare for man’s understanding, which Nature everywhere seeks to annihilate as her greatest foe.
Hail to that childlike ignorance and innocence of men, which kept them blind to the horrible perils that everywhere, like grim thunder-clouds, lay round their peaceful dwelling, and each moment were ready to rush down on them. Only inward disunion among the powers of Nature has preserved men hitherto; nevertheless, that great epoch cannot fail to arrive, when the whole family of mankind, by a grand universal Resolve, will snatch themselves from this sorrowful condition, from this frightful imprisonment; and by a voluntary Abdication of their terrestrial abode, redeem their race from this anguish, and seek refuge in a happier world, with their ancient Father.
Thus might they end worthily; and prevent a necessary violent destruction; or a still more horrible degenerating into Beasts, by gradual dissolution of their thinking organs through Insanity. Intercourse with the powers of Nature, with animals, plants, rocks, storms and waves, must necessarily assimilate men to these objects; and this Assimilation, this Metamorphosis, and dissolution of the Divine and the Human, into ungovernable Forces, is even the Spirit of Nature, that frightfully voracious power: and is not all that we see even now a prey from Heaven, a great Ruin of former Glories, the Remains of a terrific Repast?
‘Be it so, cry a more courageous Class; let our species maintain a stubborn, well-planned war of destruction with this same Nature, then. By slow poisons must we endeavour to subdue her. The Inquirer into Nature is a noble hero, who rushes into the open abyss for the deliverance of his fellow-citizens. Artists have already played her many a trick: do but continue in this course; get hold of the secret threads, and bring them to act against each other. Profit by these discords, that so in the end you may lead her, like that fire-breathing Bull, according to your pleasure.
To you she must become obedient. Patience and Faith beseem the children of men. Distant Brothers are united with us for one object; the wheel of the Stars must become the cistern-wheel of our life, and then, by our slaves, we can build us a new Fairyland. With heartfelt triumph let us look at her devastations, her tumults; she is selling herself to us, and every violence she will pay by a heavy penalty. In the inspiring feeling of our Freedom, let us live and die; here gushes forth the stream, which will one day overflow and subdue her; in it let us bathe, and refresh ourselves for new exploits. Hither the rage of the Monster does not reach; one drop of Freedom is sufficient to cripple her forever, and forever set limits to her havoc.
‘They are right, say Several; here, or nowhere, lies the talisman. By the well of Freedom we sit and look; it is the grand magic Mirror, where the whole Creation images itself, pure and clear; in it do the tender Spirits and Forms of all Nature bathe; all chambers we here behold unlocked. What need have we toilsomely to wander over the troublous World of visible things? The purer World lies even in us, in this Well. Here discloses itself the true meaning of the great, many-coloured, complected Scene; and if full of these sights we return into Nature, all is well known to us, with certainty we distinguish every shape.
We need not to inquire long; a light Comparison, a few strokes in the sand, are enough to inform us. Thus, for us, is the whole a great Writing, to which we have the key; and nothing comes to us unexpected, for the course of the great Horologe is known to us beforehand. It is only we that enjoy Nature with full senses, because she does not frighten us from our senses; because no fever-dreams oppress us, and serene consciousness makes us calm and confiding.
‘They are not right, says an earnest Man of these latter. Can they not recognize in Nature the true impress of their own Selves? It is even they that consume themselves in wild hostility to Thought. They know not that this so-called Nature of theirs is a Sport of the mind, a waste Fantasy of their Dream. Of a surety, it is for them a horrible Monster, a strange grotesque Shadow of their own Passions. The waking man looks without fear at this offspring of his lawless Imagination; for he knows that they are but vain Spectres of his weakness.
He feels himself lord of the world: his me hovers victorious over the Abyss; and will through Eternities hover aloft above that endless Vicissitude. Harmony is what his spirit strives to promulgate, to extend. He will even to infinitude grow more and more harmonious with himself and with his Creation; and at every step behold the all-efficiency of a high moral Order in the Universe, and what is purest of his Me come forth into brighter and brighter clearness. This significance of the World is Reason; for her sake is the World here; and when it is grown to be the arena of a childlike, expanding Reason, it will one day become the divine Image of her Activity, the scene of a genuine Church.
Till then let man honour Nature as the Emblem of his own Spirit; the Emblem ennobling itself, along with him, to unlimited degrees. Let him, therefore, who would arrive at knowledge of Nature, train his moral sense, let him act and conceive in accordance with the noble Essence of his Soul; and as if of herself Nature will become open to him. Moral Action is that great and only Experiment, in which all riddles of the most manifold appearances explain themselves. Whoso understands it, and in rigid sequence of Thought can lay it open, is forever master of Nature.’
To be continued…
Excerpt: “Critical and Miscellaneous Essays: Novalis” by Thomas Carlyle, 1829.
‘In this season,’ observes Tieck, ‘Novalis lived only to his sorrow; it was natural for him to regard the visible and the invisible world as one; and to distinguish Life and Death only by his longing for the latter. At the same time too, Life became for him a glorified Life; and his whole being melted away as into a bright, conscious vision of a higher Existence. From the sacredness of Sorrow, from heartfelt love and the pious wish for death, his temper and all his conceptions are to be explained: and it seems possible that this time, with its deep griefs, planted in him the germ of death, if it was not, in any case, his appointed lot to be so soon snatched away from us.
‘He remained many weeks in Thuringia; and came back comforted and truly purified, to his engagements; which he pursued more zealously than ever, though he now regarded himself as a stranger on the earth. In this period, some earlier, many later, especially in the Autumn of this year, occur most of those compositions, which, in the way of extract and selection, we have here given to the Public, under the title of Fragments; so likewise the Hymns to the Night.’
Such is our Biographer’s account of this matter, and of the weighty inference it has led him to. We have detailed it the more minutely, and almost in the very words of the text, the better to put our readers in a condition for judging on what grounds Tieck rests his opinion, That herein lies the key to the whole spiritual history of Novalis, that ‘the feeling which now penetrated and inspired him may be said to have been the substance of his Life.’ It would ill become us to contradict one so well qualified to judge of all subjects, and who enjoyed such peculiar opportunities for forming a right judgment of this: meanwhile we may say that, to our own minds, after all consideration, the certainty of this hypothesis will nowise become clear.
Or rather, perhaps, it is to the expression, to the too determinate and exclusive language in which the hypothesis is worded, that we should object; for so plain does the truth of the case seem to us, we cannot but believe that Tieck himself would consent to modify his statement. That the whole philosophical and moral existence of such a man as Novalis should have been shaped and determined by the death of a young girl, almost a child, specially distinguished, so far as is shown, by nothing save her beauty, which at any rate must have been very short-lived, –will doubtless seem to every one a singular concatenation.
We cannot but think that some result precisely similar in moral effect might have been attained by many different means; nay, that by one means or another, it would not have failed to be attained. For spirits like Novalis, earthly fortune is in no instance so sweet and smooth, that it does not by and by teach the great doctrine of Entsagen, of ‘Renunciation,’ by which alone, as a wise man well known to Herr Tieck has observed, ‘can the real entrance on Life be properly said to begin.’
Experience, the grand Schoolmaster, seems to have taught Novalis this doctrine very early, by the wreck of his first passionate wish; and herein lies the real influence of Sophie von K. on his character; an influence which, as we imagine, many other things might and would have equally exerted: for it is less the severity of the Teacher than the aptness of the Pupil that secures the lesson; nor do the purifying effects of frustrated Hope, and Affection which in this world will ever be homeless, depend on the worth or loveliness of its objects, but on that of the heart which cherished it, and can draw mild wisdom from so stern a disappointment.
We do not say that Novalis continued the same as if this young maiden had not been; causes and effects connecting every man and thing with every other extend through all Time and Space; but surely it appears unjust to represent him as so altogether pliant in the hands of Accident; a mere pipe for Fortune to play tunes on; and which sounded a mystic, deep, almost unearthly melody, simply because a young woman was beautiful and mortal.
We feel the more justified in these hard-hearted and so unromantic strictures, on reading the very next paragraph of Tieck’s Narrative. Directly on the back of this occurrence, Novalis goes to Freyberg; and there in 1798, it may be therefore somewhat more or somewhat less than a year after the death of his first love, forms an acquaintance, and an engagement to marry, with a ‘Julie von Ch_____’! Indeed, ever afterwards, to the end, his life appears to have been more than usually cheerful and happy.
Tieck knows not well what to say of this betrothment, which in the eyes of most Novelreaders will have so shocking an appearance: he admits that ‘perhaps to any but his intimate friends it may seem singular’; asserts, notwithstanding, that ‘Sophie, as may be seen also in his writings, continued the centre of his thoughts; nay, as one departed, she stood in higher reverence with him than when visible and near’; and hurrying on, almost as over an unsafe subject, declares that Novalis felt nevertheless ‘as if loveliness of mind and person might, in some measure, replace his loss’; and so leaves us to our own reflections on the matter.
We consider it as throwing light on the above criticism; and greatly restricting our acceptance of Tieck’s theory. Yet perhaps, after all, it is only in a Minerva-Press Novel, or to the more tender Imagination, that such a proceeding would seem very blamable. Constancy, in its true sense, may be called the root of all excellence; especially excellent is constancy in active well-doing, in friendly helpfulness to those that love us, and to those that hate us: but constancy in passive suffering, again, in spite of the high value put upon it in Circulating Libraries, is a distinctly inferior virtue, rather an accident than a virtue, and at all events is of extreme rarity in this world.
To Novalis, his Sophie might still be as a saintly presence, mournful and unspeakably mild, to be worshipped in the inmost shrine of his memory: but worship of this sort is not man’s sole business; neither should we censure Novalis that he dries his tears, and once more looks abroad with hope on the earth, which is still, as it was before, the strangest complex of mystery and light, of joy as well as sorrow. ‘Life belongs to the living; and he that lives must be prepared for vicissitudes.’
The questionable circumstance with Novalis is his perhaps too great rapidity in that second courtship; a fault or misfortune the more to be regretted, as this marriage also was to remain a project, and only the anticipation of it to be enjoyed by him.
It was for the purpose of studying mineralogy, under the famous Werner, that Novalis had gone to Freyberg. For this science he had great fondness, as indeed for all the physical sciences; which, if we may judge from his writings, he seems to have prosecuted on a great and original principle, very different both from that of our idle theorisers and generalisers, and that of the still more melancholy class who merely ‘collect facts,’ and for the torpor or total extinction of the thinking faculty, strive to make up by the more assiduous use of the blowpipe and goniometer.
The commencement of a work, entitled the Disciples at Sais, intended, as Tieck informs us, to be a ‘Physical Romance,’ was written in Freyberg, at this time: but it lay unfinished, unprosecuted; and now comes before us a very mysterious fragment, disclosing scientific depths, which we have not light to see into, much less means to fathom and accurately measure. The various hypothetic views of ‘Nature,’ that is, of the visible Creation, which are here given out in the words of the several ‘Pupils,’ differ, almost all of them, more or less, from any that we have ever elsewhere met with. To this work we shall have occasion to refer more particularly in the sequel.
The acquaintance which Novalis formed, soon after this, with the elder Schlegel (August Wilhelm), and still more that of Tieck, whom also he first met in Jena, seems to have operated a considerable diversion in his line of study. Tieck and the Schlegels, with some less active associates, among whom are now mentioned Wackenroder and Novalis, were at this time engaged in their far-famed campaign against Duncedom, or what called itself the ‘Old School’ of Literature; which old and rather despicable ‘School’ they had already, both by regular and guerrilla warfare, reduced to great straits; as ultimately, they are reckoned to have succeeded in utterly extirpating it, or at least driving it back to the very confines of its native Cimmeria.
It seems to have been in connexion with these men, that Novalis first came before the world as a writer: certain of his Fragments under the title of Bluthenstaub (Pollen of Flowers), his Hymns to the Night, and various poetical compositions, were sent forth in F. Schlegel’s Musen-Almanach and other periodicals under the same or kindred management. Novalis himself seems to profess that it was Tieck’s influence which chiefly ‘reawakened Poetry in him.’ As to what reception these pieces met with, we have no information: however, Novalis seems to have been ardent and diligent in his new pursuit, as in his old ones; and no less happy than diligent.
‘In the summer of 1800,’ says Tieck, ‘I saw him for the first time, while visiting my friend Wilhelm Schlegel; and our acquaintance soon became the most confidential friendship. They were bright days those, which we passed with Schlegel, Schelling and some other frineds. On my return homewards, I visited him in his house, and made acquaintance with his family. Here he read me the Disciples at Sais, and many of his Fragments.
He escorted me as far as Halle; and we enjoyed in Giebichenstein, in the Riechardts’ house, some other delightful hours. About this time, the first thought of his Ofterdingen had occurred. At an earlier period, certain of his Spiritual Songs had been composed: they were to form part of a Christian Hymnbook, which he meant to accompany with a collection of Sermons. For the rest, he was very diligent in his professional labours; whatever he did was done with the heart; the smallest concern was not insignificant to him.’
The professional labours here alluded to, seem to have left much leisure on his hands; room for frequent change of place, and even of residence. Not long afterwards, we find him ‘living for a long while in a solitary spot of the Guldne Aue in Thuringia, at the foot of the Kyffhauser Mountain’; his chief society two military men, subsequently Generals; ‘in which solitude great part of his Ofterdingen was written.’ The first volume of this Heinrich von Ofterdingen, a sort of Art-Romance, intended, as he himself said, to be an ‘Apotheosis of Poetry,’ was erelong published; under what circumstances, or with what result, we have, as before, no notice.
Tieck had for some time been resident in Jena, and at intervals saw much of Novalis. On preparing to quit that abode, he went to pay him a farewell visit at Weissenfels; found him ‘somewhat paler,’ but full of gladness and hope; ‘quite inspired with plans of his future happiness; his house was already fitted up; in a few months he was to be wedded: no less zealously did he speak of the speedy conclusion of Ofterdingen, and other books; his life seemed expanding in the richest activity and love.’
This was in 1800: four years ago Novalis had longed and looked for death, and it was not appointed him; now life is again rich and far-extending in his eyes, and its close is at hand. Tieck parted with him, and it proved to be forever.
In the month of August, Novalis, preparing for his journey to Freyberg on so joyful an occasion, was alarmed with an appearance of blood proceeding from the lungs. The Physician treated it as a slight matter; nevertheless, the marriage was postponed. He went to Dresden with his Parents, for medical advice; abode there for some time in no improving state; on learning the accidental death of a young brother at home, he ruptured a blood-vessel; and the Doctor then declared his malady incurable. This, as usual in such maladies, was nowise the patient’s own opinion; he wished to try a warmer climate, but was thought too weak for the journey.
In January (1801) he returned home, visibly, to all but himself, in rapid decline. His bride had already been to see him, in Dresden. We may give the rest in Tieck’s words: ‘The nearer he approached his end, the more confidently did he expect a speedy recovery; for the cough diminished, and excepting languour, he had no feeling of sickness. With the hope and the longing for life, new talent and fresh strength seemed also to awaken in him; he thought, with renewed love, of all his projected labours.
He determined on writing Ofterdingen over again from the very beginning; and shortly before his death, he said on one occasion, “Never till now did I know what Poetry was; innumerable Songs and Poems, and of quite different stamp from any of my former ones, have arisen in me.” From the nineteenth of March, the death-day of his Sophie, he became visibly weaker; many of his friends visited him; and he felt great joy when, on the twenty-first, his true and oldest friend, Friedrich Schlegel, came to him from Jena.
With him he conversed at great length; especially upon their several literary operations. During these days he was very lively; his nights too were quiet; and he enjoyed pretty sound sleep. On the twenty-fifth, about six in the morning, he made his brother hand him certain books, that he might look for something; then he ordered breakfast, and talked cheerfully till eight; towards nine he bade his brother play a little to him on the harpsichord, and in the course of the music fell asleep.
Friedrich Schlegel soon afterwards came into the room, and found him quietly sleeping: this sleep lasted till near twelve, when without the smallest motion he passed away, and, unchanged in death, retained his common friendly look as if he yet lived.
‘So died,’ continues the affectionate Biographer, ‘before he had completed his twenty-ninth year, this our Friend; in whom his extensive acquirements, his philosophical talent and his poetic genius must alike obtain our love and admiration. As he had so far outrun his time, our country might have expected extraordinary things from such gifts, had this early death not overtaken him: as it is, the unfinished Writings he left behind him have already had a wide influence; and many of his great thoughts will yet, in time coming, lend their inspiration, and noble minds and deep thinkers will be enlightened and enkindled by the sparks of his genius.
‘Novalis was tall, slender and of noble proportions. He wore his light-brown hair in long clustering locks, which at that time was less unusual than it would be now; his hazel eye was clear and glancing; and the colour of his face, especially of the fine brow, almost transparent. Hand and foot were somewhat too large, and without fine character.
His look was at all times cheerful and kind. For those who distinguish a man only in so far as he puts himself forward, or by studious breeding, by fashionable bearing, endeavours to shine or to be singular, Novalis was lost in the crowd: to the more practised eye, again, he presented a figure which might be called beautiful. In outline and expression his face resembled that of the Evangelist John, as we see him in the large noble Painting by Albrecht Durer, preserved at Nurnberg and Munchen.
‘In speaking, he was lively and loud, his gestures strong. I never saw him tired: though we had talked till far in the night, it was still only on purpose that he stopped, for the sake of rest, and even then he used to read before sleeping. Tedium he never felt, even in oppressive company, among mediocre men; for he was sure to find out one or other, who could give him yet some new piece of knowledge, such as he could turn to use, insignificant as it might seem. His kindliness, his frank bearing, made him a universal favourite: his skill in the art of social intercourse was so great, that smaller minds did not perceive how high he stood above them.
Though in conversation he delighted most to unfold the deeps of the soul, and spoke as inspired of the regions of invisible worlds, yet was he mirthful as a child; would jest in free artless gaiety, and heartily give-in to the jestings of his company. Without vanity, without learned haughtiness, far from every affectation and hypocrisy, he was a genuine, true man, the purest and loveliest embodiment of a high immortal spirit.’
So much for the outward figure and history of Novalis. Respecting his inward structure and significance, which our readers are here principally interested to understand, we have already acknowledged that we had no complete insight to boast of. The slightest perusal of his Writings indicates to us a mind of wonderful depth and originality; but at the same time, of a nature or habit so abstruse, and altogether different from anything we ourselves have notice or experience of, that to penetrate fairly into its essential character, much more to picture it forth in visual distinctness, would be an extremely difficult task.
Nay, perhaps, if attempted by the means familiar to us, an impossible task: for Novalis belongs to that class of persons who do not recognise the ‘syllogistic method’ as the chief organ for investigating truth, or feel themselves bound at all times to stop short where its light fails them. Many of his opinions he would despair of proving in the most patient Court of Law; and would remain well content that they should be disbelieved there. He much loved, and had assiduously studied, Jacob Bohme and other mystical writers; and was, openly enough, in good part a Mystic himself.
Not indeed what we English, in common speech, call a Mystic; which means only a man whom we do not understand, and, in self-defence, reckon or would fain reckon a Dunce. Novalis was a Mystic, or had an affinity with Mysticism, in the primary and true meaning of that word, exemplified in some shape among our own Puritan Divines, and which at this day carries no approbrium with it in Germany, or, except among certain more unimportant classes, in any other country. Nay, in this sense, great honours are recorded of Mysticism: Tasso, as may be seen in several of his prose writings, was professedly a Mystic; Dante is regarded as a chief man of that class.
Nevertheless, with all due tolerance or reverence for Novalis’ Mysticism, the question still returns on us: How shall we understand it, and in any measure shadow it forth? How may that spiritual condition, which by its own account is like pure Light, colourless, formless, infinite, be represented by mere Logic-Painters, mere Engravers we might say, who, except copper and burin, producing the most finite black-on-white, have no means of representing anything?
Novalis himself has a line or two, and no more, expressly on Mysticism: ‘What is Mysticism?’ asks he. ‘What is it that should come to be treated mystically? Religion, Love, Nature, Polity. –All select things (alles Auserwahlte) have a reference to Mysticism. If all men were but one pair of lovers, the difference between Mysticism and Non-Mysticism were at an end.’ In which little sentence, unhappily, our reader obtains no clearness; feels rather as if he were looking into darkness visible.
We must entreat him, nevertheless, to keep up his spirits in this business; and above all, to assist us with his friendliest, cheerfulest endeavour: perhaps some faint far-off view of that same mysterious Mysticism may at length rise upon us.
To ourselves it somewhat illustrates the nature of Novalis’ opinions, when we consider the then and present state of German metaphysical science generally; and the fact, stated above, that he gained his first notions on this subject from Fichte’s Wissenschaftslehre. It is true, as Tieck remarks, ‘he sought to open for himself a new path in Philosophy; to unite Philosophy with Religion’; and so diverged in some degree from his first instructor; or, as it more probably seemed to himself, prosecuted Fichte’s scientific inquiry into its highest practical results.
At all events, his metaphysical creed, so far as we can gather it from these Writings, appears everywhere in its essential lineaments synonymous with what little we understand of Fichte’s, and might indeed, safely enough for our present purpose, be classed under the head of Kantism, or German metaphysics generally.
Now, without entering into the intricacies of German Philosophy, we need here only advert to the character of Idealism, on which it is everywhere founded, and which universally pervades it. In all German systems, since the time of Kant, it is the fundamental principle to deny the existence of Matter; or rather we should say, to believe it in a radically different sense from that in which the Scotch philosopher strives to demonstrate it, and the English Unphilosopher believes it without demonstration.
To any of our readers, who has dipped never so slightly into metaphysical reading this Idealism will be no inconceivable thing. Indeed it is singular how widely diffused, and under what different aspects, we meet with it among the most dissimilar classes of mankind. Our Bishop Berkeley seems to have adopted it from religious inducement: Father Boscovich was led to a very cognate result, in his Theoria Philosophiae Naturalis, from merely mathematical considerations. Of the ancient Pyrrho, or the modern Hume, we do not speak: but in the opposite end of the Earth, as Sir W. Jones informs us, a similar theory, of immemorial age, prevails among the theologians of Hindostan.
Nay, professor Stewart has declared his opinion, that whoever at some time of his life has not entertained this theory, may reckon that he has yet shown no talent for metaphysical research.
Neither is it any argument against the Idealist to say that, since he denies the absolute existence of Matter, he ought in conscience to deny its relative existence; and plunge over precipices, and run himself through with swords, by way of recreation, since these, like all other material things, are only phantasms and spectra, and therefore of no consequence. If a man, corporeally taken, is but a phantasm and spectrum himself, all this will ultimately amount to much the same as it did before. Yet herein lies Dr. Reid’s grand triumph over the Sceptics; which is as good as no triumph whatever.
For as to the argument which he and his followers insist on, under all possible variety of figures, it amounts only to this very plain consideration, that ‘men naturally, and without reasoning, believe in the existence of Matter’; and seems, philosophically speaking, not to have any value; nay the introduction of it into Philosophy may be considered as an act of suicide on the part of that science, the life and business of which, that of ‘interpreting Appearances,’ is hereby at an end.
Curious it is, moreover, to observe how these Common-sense Philosophers, men who brag chiefly of their irrefragable logic, and keep watch and ward, as if this were their special trade, against ‘Mysticism’ and ‘Visionary Theories,’ are themselves obliged to base their whole system on Mysticism, and a Theory; on Faith, in short, and that of a very comprehensive kind; the Faith, namely, either that man’s Senses are themselves Divine, or that they afford not only an honest, but a literal representation of the workings of some Divinity.
So true is it that for these men also, all knowledge of the visible rests on belief of the invisible, and derives its first meaning and certainty therefrom!
The Idealist, again, boasts that his Philosophy is Transcendental, that is, ‘ascending beyond the senses’; which, he asserts, all Philosophy, properly so called, by its nature is and must be: and in this way he is led to various unexpected conclusions. To a Transcendentalist, Matter has an existence, but only as a Phenomenon: were we not there, neither would it be there; it is a mere Relation, or rather the result of a Relation between our living Souls and the great First Cause; and depends for its apparent qualities on our bodily and mental organs; having itself no intrinsic qualities; being, in the common sense of that word, nothing.
The tree is green and hard, not of its own natural virtue, but simply because my eye and my hand are fashioned so as to discern such and such appearances under such and such conditions. Nay, as an Idealist might say, even on the most popular grounds, must it not be so? Bring a sentient Being, with eyes a little different, with fingers ten times harder than mine; and to him that Thing which I call Tree shall be yellow and soft, as truly as to me it is green and hard.
Form his Nervous-structure in all points the reverse of mine, and this same Tree shall not be combustible or heat-producing, but dissoluble and cold-producing, not high and convex, but deep and concave; shall simply have all properties exactly the reverse of those I attribute to it. There is, in fact, says Fichte, no Tree there; but only a Manifestation of Power from something which is not I. The same is true of material Nature at large, of the whole visible Universe, with all its movements, figures, accidents and qualities; all are Impressions produced on me by something different from me.
This, we suppose, may be the foundation of what Fichte means by his far-famed Ich and Nicht-Ich (I and Not-I); words which, taking lodging (to use the Hudibrastic phrase) in certain ‘heads that were to be let unfurnished,’ occasioned a hollow echo, as of Laughter, from the empty apartments; though the words are in themselves quite harmless, and may represent the basis of a metaphysical Philosophy as fitly as any other words.
But farther, and what is still stranger than such Idealism, according to these Kantean systems, the organs of the Mind too, what is called the Understanding, are of no less arbitrary, and, as it were accidental character than those of the Body. Time and Space themselves are not external but internal entities: they have no outward existence, there is no Time and not Space out of the mind; they are mere forms of man’s spiritual being, laws under which his thinking nature is constituted to act.
This seems the hardest conclusion of all; but it is an important one with Kant; and is not given forth as a dogma; but carefully deduced in his Critik der reinen Vernunft with great precision, and the strictest form of argument.
The reader would err who supposed that this Transcendental system of Metaphysics was a mere intellectual card-castle, or logical hocus-pocus, contrived from sheer idleness and for sheer idleness, being without any bearing on the practical interests of men. On the contrary, however false, or however true, it is the most serious in its purport of all Philosophies propounded in these latter centuries; has been taught chiefly by men of the loftiest and most earnest character; and does bear, with a direct and highly comprehensive influence, on the most vital interests of men.
To say nothing of the views it opens in regard to the course and management of what is called Natural Science, we cannot but perceive that its effects, for such as adopt it, on Morals and Religion, must in these days be of almost boundless importance. To take only that last and seemingly strangest doctrine, for example, concerning Time and Space, we shall find that to the Kantist it yields, almost immediately, a remarkable result of this sort. If Time and Space have no absolute existence, no existence out of our minds, it removes a stumbling-block from the very threshold of our Theology.
For on this ground, when we say that the Deity is omnipresent and eternal, that with Him it is a universal Here and Now, we say nothing wonderful; nothing but that He also created Time and Space, that Time and Space are not laws of His being, but only of ours. Nay, to the Transcendentalist, clearly enough, the whole question of the origin and existence of Nature must be greatly simplified; the old hostility of Matter is at an end, for Matter is itself annihilated; and the black Spectre, Atheism, ‘with all its sickly dews,’ melts into nothingness forever.
But farther, if it be, as Kant maintains, that the logical mechanism of the mind is arbitrary, so to speak, and might have been made different, it will follow, that all inductive conclusions, all conclusions of the Understanding, have only a relative truth, are truly only for us, and if some other thing be true.
Thus far Hume and Kant go together, in this branch of the inquiry: but here occurs the most total, diametrical divergence between them. We allude to the recognition, by these Transcendentalists, of a higher faculty in man than Understanding; of Reason (Vernunft), the pure, ultimate light of our nature; wherein, as they assert, lies the foundation of all Poetry, Virtue, Religion; things which are properly beyond the province of the Understanding, of which the Understanding can take no cognisance, except a false one.
The elder Jacobi, who indeed is no Kantist, says once, we remember: ‘It is the instinct of Understanding to contradict Reason.’ Admitting this last distinction and subordination, supposing it scientifically demonstrated, what numberless and weightiest consequences would follow from it alone!
These we must leave the considerate reader to deduce for himself; observing only farther, that the Teologia Mistica, so much venerated by Tasso in his philosophical writings; the ‘Mysticism’ alluded to by Novalis; and generally all true Christian Faith and Devotion, appear, so far as we can see, more or less included in this doctrine of the Transcendentalists; under their several shapes, the essence of them all being what is here designated by the name Reason, and set forth as the true sovereign of man’s mind.
To be continued…
Excerpt: “Critical and Miscellaneous Essays: Novalis” by Thomas Carlyle, 1829.
A number of years ago, Jean Paul’s copy of Novalis led him to infer that the German reading-world was of a quick disposition; inasmuch as, with respect to books that required more than one perusal, it declined perusing them at all.
Paul’s Novalis, we suppose, was of the first Edition, uncut, dusty, and lent him from the Public Library with willingness, nay, with joy. But times, it would appear, must be considerably changed since then; indeed, were we to judge of German reading habits from these Volumes of ours, we should draw quite a different conclusion from Paul’s; for they are of the fourth Edition, perhaps therefore the ten-thousandth copy, and that of a Book demanding, whether deserving or not, to be oftener read than almost any other it has ever been our lot to examine.
Without at all entering into the merits of Novalis, we may observe that we should reckon it a happy sign of Literature, were so solid a fashion of study here and there established in all countries: for directly in the teeth of most ‘intellectual tea-circles,’ it may be asserted that no good Book, or good thing of any sort, shows its best face at first; nay, that the commonest quality in a true work of Art, if its excellence have any depth and compass, is that at first sight it occasions a certain disappointment; perhaps even, mingled with its undeniable beauty, a certain feeling of aversion.
Not as if we meant, by this remark, to cast a stone at the old guild of literary Improvisators, or any of that diligent brotherhood, whose trade it is to blow soap-bubbles for their fellow-creatures; which bubbles, of course, if they are not seen and admired this moment, will be altogether lost to men’s eyes the next. Considering the use of these blowers, in civilized communities, we rather wish them strong lungs, and all manner of prosperity: but simply we would contend that such soap-bubble guild should not become the sole one in Literature; that being indisputably the strongest, it should content itself with this preeminence, and not tyrannically annihilate its less prosperous neighbours.
For it should be recollected that Literature positively has other aims than this of amusement from hour to hour; nay, perhaps that this, glorious as it may be, is not its highest or true aim. We do say, therefore, that the Improvisator corporation should be kept within limits; and readers, at least a certain small class of readers, should understand that some few departments of human inquiry have still their depths and difficulties; that the abstruse is not precisely synonymous with the absurd; nay, that light itself may be darkness, in a certain state of the eyesight; that, in short, cases may occur when a little patience and some attempt at thought would not be altogether superfluous in reading.
Let the mob of gentlemen keep their own ground, and be happy and applauded there: if they overstep that ground, they indeed may flourish the better for it, but the reader will suffer damage. For in this way, a reader, accustomed to see through everything in one second of time, comes to forget that his wisdom and critical penetration are finite and not infinite; and so commits more than one mistake in his conclusions.
The Reviewer too, who indeed is only a preparatory reader, as it were a sort of sieve and drainer for the use of more luxurious readers, soon follows his example: these two react still farther on the mob of gentlemen; and so among them all, with this action and reaction, matters grow worse and worse.
It rather seems to us as if, in this respect of faithfulness in reading, the Germans were somewhat ahead of us English; at least we have no such proof to show of it as that fourth Edition of Novalis. Our Coleridge’s Friend, for example, and Biographia Literaria are but a slight business compared with these Schriften; little more than the Alphabet, and that in gilt letters, of such Philosophy and Art as is here taught in the form of Grammar and Rhetorical Compend.
Yet Coleridge’s works were triumphantly condemned by the whole reviewing world, as clearly unintelligible; and among readers they have still but an unseen circulation; like living brooks, hidden for the present under mountains of froth and theatrical snow-paper, and which only at a distant day, when these mountains shall have decomposed themselves into gas and earthy residuum, may roll forth in their true limpid shape, to gladden the general eye with what beauty and everlasting freshness does reside in them.
It is admitted too, on all hands, that Mr. Coleridge is a man of ‘genius,’ that is, a man having more intellectual insight than other men; and strangely enough, it is taken for granted, at the same time, that he has less intellectual insight than any other. For why else are his doctrines to be thrown out of doors, without examination, as false and worthless, simply because they are obscure?
Or how is their so palpable falsehood to be accounted for to our minds, except on this extraordinary ground: that a man able to originate deep thoughts (such is the meaning of genius) is unable to see them when originated; that the creative intellect of a Philosopher is destitute of that mere faculty of logic which belongs to ‘all Attorneys, and men educated in Edinburgh’? The Cambridge carrier, when asked whether his horse could “draw inferences,” readily replied, “Yes, anything in reason”; but here, it seems, is a man of genius who has no similar gift.
We ourselves, we confess, are too young in the study of human nature to have met with any such anomaly. Never yet has it been our fortune to fall in with any man of genius whose conclusions did not correspond better with his premises, and not worse, than those of other men; whose genius, when it once came to be understood, did not manifest itself in a deeper, fuller, truer view of all things human and divine, than the clearest of your so laudable ‘practical men’ had claim to. Such, we say, has been our uniform experience; so uniform, that we now hardly ever expect to see it contradicted.
True it is, the old Pythagorean argument of ‘the master said it,’ has long since ceased to be available: in these days, no man, except the Pope of Rome, is altogether exempt from error of judgment; doubtless a man of genius may chance to adopt false opinions; nay, rather, like all other sons of Adam, except that same enviable Pope, must occasionally adopt such.
Nevertheless, we reckon it a good maxim, That no error is fully confuted till we have seen not only that it is an error, but how it became one; till finding that it clashes with the principles of truth established in our own mind, we find also in what way it had seemed to harmonise with the principles of truth established in that other mind, perhaps so unspeakably superior to ours. Treated by this method, it still appears to us, according to the old saying, that the errors of a wise man are literally more instructive than the truths of a fool.
For the wise man travels in lofty, far-seeing regions; the fool, in low-lying, high-fenced lanes: retracing the footsteps of the former, to discover where he deviated, whole provinces of the Universe are laid open to us; in the path of the latter, granting even that he had not deviated at all, little is laid open to us but two wheel-ruts and two hedges.
On these grounds we reckon it more profitable, in almost any case, to have to do with men of depth than with men of shallowness: and were it possible, we would read no book that was not written by one of the former class; all members of which we would love and venerate, how perverse soever they might seem to us at first; nay, though, after the fullest investigation, we still found many things to pardon in them.
Such of our readers as at all participate in this predilection will not blame us for bringing them acquainted with Novalis, a man of the most indisputable talent, poetical and philosophical; whose opinions, extraordinary, nay, altogether wild and baseless as they often appear, are not without a strict coherence in his own mind, and will lead any other mind, that examines them faithfully, into endless considerations; opening the strangest inquiries, new truths, or new possibilities of truth, a whole unexpected world of thought, where, whether for belief or denial, the deepest questions await us.
In what is called reviewing such a book as this, we are aware that to the judicious craftsman two methods present themselves. The first and most convenient is, for the Reviewer to perch himself resolutely, as it were, on the shoulder of his Author, and therefrom to show as if he commanded him and looked down on him by natural superiority of stature. Whatsoever the great man says or does, the little man shall treat with an air of knowingness and light condescending mockery; professing, with much covert sarcasm, that this and that other is beyond his comprehension, and cunningly asking his readers if they comprehend it!
Herein it will help him mightily, if, besides description, he can quote a few passages, which, in their detached state, and taken most probably in quite a wrong acception of the words, shall sound strange, and, to certain hearers, even absurd; all which will be easy enough, if he have any handiness in the business, and address the right audience; truths, as this world goes, being true only for those that have some understanding of them; as, for instance, in the Yorkshire Wolds, and Thames Coal-ships, Christian men enough might be found, at this day, who, if you read them the Thirty-ninth of the Principia, would ‘grin intelligence from ear to ear.’
On the other hand, should our Reviewer meet with any passage, the wisdom of which, deep, plain and palpable to the simplest, might cause misgivings in the reader, as if here were a man of half-unknown endowment, whom perhaps it were better to wonder at than laugh at, our Reviewer either suppresses it, or citing it with an air of meritorious candour, calls upon his Author, in a tone of command and encouragement, to lay aside his transcendental crotchets, and write always thus, and he will admire him.
Whereby the reader again feels comforted; proceeds swimmingly to the conclusion of the ‘Article,’ and shuts it with a victorious feeling, not only that he and the Reviewer understand this man, but also that, with some rays of fancy and the like, the man is little better than a living mass of darkness.
In this way does the small Reviewer triumph over great Authors; but it is the triumph of a fool. In this way too does he recommend himself to certain readers, but it is the recommendation of a parasite, and of no true servant. The servant would have spoken truth, in this case; truth, that it might have profited, however harsh: the parasite glozes his master with sweet speeches, that he may filch applause, and certain ‘guineas per shet,’ from him; substituting for ignorance which was harmless, error which is not so.
And yet to the vulgar reader, naturally enough, that flattering unction is full of solacement. In fact, to a reader of this sort few things can be more alarming than to find that his own little Parish, where he lived so snug and absolute, is, after all, not the whole Universe; that beyond the hill which screened his house from the east wind, and grew his kitchen-vegetables so sweetly, there are other hills and other hamlets, nay, mountains and towered cities; with all which, if he would continue to pass for a geographer, he must forthwith make himself acquainted.
Now this Reviewer, often his fellow Parishioner, is a safe man; leads him pleasantly to the hilltop; shows him that indeed there are, or seem to be, other mountains, and fatamorgana cities; the true character of that region being Vacuity, or at best a stony desert tenanted by Gryphons and Chimeras.
Surely, if printing is not, like courtier speech, ‘the art of concealing thought,’ all this must be blamable enough. Is it the Reviewer’s real trade to be a pander of laziness, self-conceit and all manner of contemptuous stupidity on the part of his reader; carefully ministering to these propensities; carefully fencing-off whatever might invade that fool’s-paradise with news of disturbance? Is he the priest of literature and Philosophy, to interpret their mysteries to the common man; as a faithful preacher, teaching him to understand what is adapted for his understanding, to reverence what is adapted for higher understandings than his?
Or merely the lackey of Dullness, striving for certain wages, of pudding or praise, by the month or quarter, to perpetuate the reign of presumption and triviality on earth? If the latter, will he not be counseled to pause for an instant, and reflect seriously, whether starvation were worse or were better than such a dog’s-existence?
Our reader perceives that we are for adopting the second method with regard to Novalis; that we wish less to insult over this highly-gifted man, than to gain some insight into him; that we look upon his mode of being and thinking as very singular, but not therefore necessarily very contemptible; as a matter, in fact, worthy of examination, and difficult beyond most others to examine wisely and with profit. Let no man expect that, in this case, a Samson is to be led forth, blinded and manacled, to make him sport.
Nay, might it not, in a spiritual sense, be death, as surely it would be damage, to the small man himself? For is not this habit of sneering at all greatness, of forcibly bringing down all greatness to his own height, one chief cause which keeps that height so very inconsiderable? Come of it what may, we have no refreshing dew for the small man’s vanity in this place; nay, rather, as charitable brethren, and fellow-sufferers from that same evil, we would gladly lay the sickle to that reed-grove of self-conceit, which has grown round him, and reap it altogether away, that so the true figure of the world, and his own true figure, might no longer be utterly hidden from him.
Does this our brother, then, refuse to accompany us, without such allurements? He must even retain our best wishes, and abide by his own hearth. Farther, to the honest few who still go along with us on this occasion, we are bound in justice to say that, far from looking down on Novalis, we cannot place either them or ourselves on a level with him. To explain so strange an individuality, to exhibit a mind of his depth and singularity before the minds of readers so foreign to him in every sense, would be a vain pretension in us.
With the best will, and after repeated trials, we have gained but a feeble notion of Novalis for ourselves: his Volumes come before us with every disadvantage; they are the posthumous works of a man cut off in early life, while his opinions, far from being matured for the public eye, were still lying crude and disjointed before his own; for most part written down in the shape of detached aphorisms, ‘none of them,’ as he says himself, ‘untrue or unimportant to his own mind,’ but naturally requiring to be remodeled, expanded, compressed, as the matter cleared up more and more into logical unity; at best but fragments of a great scheme which he did not live to realize.
If his Editors, Friedrich Schlegel and Ludwig Tieck, declined commenting on these Writings, we may well be excused for declining to do so. ‘It cannot be our purpose here,’ says Tieck, ‘to recommend the following Words, or to judge them; probable as it must be that any judgment delivered at this stage of the matter would be a premature and unripe one: for a spirit of such originality must first be comprehended, his will understood, and his loving intention felt and replied to; so that not till his ideas have taken root in other minds, and brought forth new ideas, shall we see rightly, from the historical sequence, what place he himself occupied, and what relation to his country he truly bore.’
Meanwhile, Novalis is a figure of such importance in German Literature, that no student of it can pass him by without attention. If we must not attempt interpreting this Work for our readers, we are bound at least to point out its existence, and according to our best knowledge direct such of them as take an interest in the matter how to investigate it farther for their own benefit. For this purpose, it may be well that we leave our Author to speak chiefly for himself; subjoining only such expositions as cannot be dispensed with for even verbal intelligibility, and as we can offer on our own surety with some degree of confidence.
By way of basis to the whole inquiry, we prefix some particulars of his short life; a part of our task which Tieck’s clear and graceful Narrative, given as ‘Preface to the Third Edition,’ renders easy for us.
Friedrich von Hardenberg, better known in Literature by the pseudonym ‘Novalis,’ was born on the 2nd of May 1772, at a country residence of his family in the Grafschaft of Mansfeld, in Saxony. His father, who had been a soldier in youth, and still retained a liking for that profession, was at this time Director of the Saxon Salt-works; an office of some considerable trust and dignity. Tieck says, ‘he was a vigorous, unweariedly active man, of open, resolute character, a true German. His religious feelings made him a member of the Herrnhut Communion; yet his disposition continued gay, frank, rugged and downright.’ The mother also was distinguished for her worth; ‘a pattern of noble piety and Christian mildness’; virtues which her subsequent life gave opportunity enough for exercising.
On the young Friedrich, whom we may continue to call Novalis, the qualities of his parents must have exercised more than usual influence; for he was brought up in the most retired manner, with scarcely any associate but a sister one year older than himself, and the two brothers that were next to him in age. A decidedly religious temper seems to have infused itself, under many benignant aspects, over the whole family: in Novalis especially it continued the ruling principle through life; manifested no less in his scientific speculations than in his feelings and conduct.
In childhood he is said to have been remarkable chiefly for the entire, enthusiastic affection with which he loved his mother; and for a certain still, secluded disposition, such that he took no pleasure in boyish sports, and rather shunned the society of other children. Tieck mentions that, till his ninth year, he was reckoned nowise quick of apprehension; but at this period, strangely enough, some violent biliary disease, which had almost cut him off, seemed to awaken his faculties into proper life, and he became the readiest, eagerest learner in all branches of his scholarship.
In his eighteenth year, after a few months of preparation in some Gymnasium, the only instruction he appears to have received in any public school, he repaired to Jena; and continued there for three years; after which he spent one season in the Leipzig University, and another, ‘to complete his studies,’ in that of Wittenberg. It seems to have been at Jena that he became acquainted with Friedrich Schlegel; where also, we suppose, he studied under Fichte. For both of these men he conceived a high admiration and affection; and both of them had, clearly enough, ‘a great and abiding effect on his whole life.’
Fichte, in particular, whose lofty eloquence and clear calm enthusiasm are said to have made him irresistible as a teacher, had quite gained Novalis to his doctrines; indeed the Wissenschaftslehre, which as we are told of the latter, ‘he studied with unwearied zeal,’ appears to have been the groundwork of all his future speculations in Philosophy. (Schelling, we have been informed, gives account of Fichte and his Witsenschaftzlehre to the following effect: ‘The Philosophy of Fichte was like lightning; it appeared only for a moment, but it kindled a fire which will burn forever.’)
Besides these metaphysical inquiries, and the usual attainments in classical literature, Novalis seems ‘to have devoted himself with ardour to the Physical Sciences, and to Mathematics the basis of them’: at an early period of his life he had read much of History ‘with extraordinary eagerness’; Poems had from of old been ‘the delight of his leisure’; particularly that species denominated Mahrchen (Traditionary Tale), which continued a favourite with him to the last, as almost from infancy it had been a chosen amusement of his to read these compositions, and even to recite such, of his own invention. One remarkable piece of that sort he has himself left us, inserted in Heinrich von Ofterdingen, his chief literary performance.
But the time had now arrived when study must become subordinate to action, and what is called a profession be fixed upon. At the breaking-out of the French War, Novalis had been seized with a strong and altogether unexpected taste for a military life: however, the arguments and pressing entreaties of his friends ultimately prevailed over this whim; it seems to have been settled that he should follow his father’s line of occupation; and so, about the end of 1794, he removed to Arnstadt in Thuringia, ‘to train himself in practical affairs under the Kreis-Amtmann Just.’
In this Kreis-Amtmann (Manager of a Circle) he found a wise and kind friend; applied himself honestly to business; and in all his serious calculations may have looked forward to a life as smooth and commonplace as his past years had been. One incident, and that too of no unusual sort, appears, in Tieck’s opinion, to have altered the whole form of his existence.
‘It was not very long after his arrival at Arnstadt, when in a country mansion of the neighbourhood, he became acquainted with Sophie von K____. The first glance of this fair and wonderfully lovely form was decisive for his whole life; nay, we may say that the feeling, which now penetrated and inspired him, was the substance and essence of his whole life. Sometimes, in the look and figure of a child, there will stamp itself an expression, which, as it is too angelic and ethereally beautiful, we are forced to call unearthly or celestial.
And commonly, at sight of such purified and almost transparent faces, there comes on us a fear that they are too tender and delicately fashioned for this life; that it is Death, or Immortality, which looks forth so expressively on us from these glancing eyes; and too often a quick decay converts our mournful foreboding into certainty. Still more affecting are such figures when their first period is happily passed over, and they come before us blooming on the eve of maidhood.
All persons that have known this wondrous loved one of our Friend, agree in testifying that no description can express in what grace and celestial harmony the fair being moved, what beauty shone in her, what softness and majesty encircled her. Novalis became a poet every time he chanced to speak of it. She had concluded her thirteenth year when he first saw her; the spring and summer of 1795 were the blooming time of his life; every hour that he could spare from business he spent in Gruningen: and in the fall of that same year he obtained the wished-for promise from Sophie’s parents.’
Unhappily, however, these halcyon days were of too short continuance. Soon after this, Sophie fell dangerously sick ‘of a fever, attended with pains in the side’; and her lover had the worst consequences to fear. By and by, indeed, the fever left her; but not the pain, ‘which by its violence still spoiled for her many a fair hour,’ and gave rise to various apprehensions, though the Physician asserted that it was of no importance. Partly satisfied with his favourable prognostication, Novalis had gone to Weissenfels, to his parents; and was full of business; being now appointed Auditor in the department of which his father was Director.
Through winter the news from Gruningen were of a favourable sort; in spring he visited the family himself, and found his Sophie to all appearance well. But suddenly, in summer, his hopes and occupations were interrupted by tidings that ‘she was in Jena, and had undergone a surgical operation.’ Her disease was an abscess in the liver; it had been her wish that he should not hear of her danger till the worst were over. The Jena Surgeon gave hopes of recovery, though a slow one; but ere long the operation had to be repeated, and now it was feared that his patient’s strength was too far exhausted.
The young maiden bore all this with inflexible courage and the cheerfulest resignation; her Mother and Sister, Novalis, with his Parents and two of his Brothers, all deeply interested in the event, did their utmost to comfort her. In December, by her own wish, she returned home; but it was evident that she grew weaker and weaker. Novalis went and came between Gruningen and Weissenfels, where also he found a house of mourning; for Erasmus, one of his two Brothers, had long been sickly, and was now believed to be dying.
‘The 17th of March,’ says Tieck, ‘was the fifteenth birthday of his Sophie; and on the 19th, about noon, she departed. No one durst tell Novalis these tidings; at last his Brother Carl undertook it. The poor youth shut himself up, and after three days and three nights of weeping, set out for Arnstadt, that there, with his true friend, he might be near the spot, which now hid the remains of what was dearest to him.
On the 14th of April, his Brother Erasmus also left this world. Novalis wrote to inform his brother Carl of the event, who had been obliged to make a journey into Lower Saxony: “Be of good courage,” said he, “Erasmus has prevailed; the flowers of our fair garland are dropping off Here, one by one, that they may be united Yonder, lovelier and forever.”‘
Among the papers published in these Volumes are three letters, written about this time, which mournfully indicate the author’s mood. ‘It has grown Evening around me,’ says he, ‘while I was looking into the red of Morning. My grief is boundless as my love. For three years she has been my hourly thought. She alone bound me to life, to the country, to my occupations. With her I am parted from all; for now I scarcely have myself any more. But it has grown Evening; and I feel as if I had to travel early; and so I would fain be at rest, and see nothing but kind faces about me; –all in her spirit would I live, be soft and mild-hearted as she was.’
And again, some weeks later: ‘I live over the old, bygone life here, in still meditation. Yesterday I was twenty-five years old. I was in Gruningen, and stood beside her grave. It is a friendly spot; enclosed with simple white railing; lies apart, and high. There is still room in it. The village, with its blooming gardens, leans up round the hill; and at this point and that the eye loses itself in blue distances, I know you would have liked to stand by me, and stick the flowers, my birthday gifts, one by one into her hillock. This time two years, she made me a gay present, with a flag and national cockade on it. Today her parents gave me the little things which she, still joyfully, had received on her last birthday.
Friend, –it continues Evening, and will soon be Night. If you go away, think of me kindly, and visit, when you return, the still house, where your Friend rests forever, with the ashes of his beloved. Fare you well!’ –Nevertheless, a singular composure came over him; from the very depths of his grief arose a peace and pure joy, such as till then he had never known.
To be continued…