190.

Former German Culture.—When the Germans began to interest other European nations, which is not so very long ago, it was owing to a culture which they no longer possess to-day, and which they have indeed shaken off with a blind ardour, as if it had been some disease; and yet they have not been able to replace it by anything better than political and national lunacy. They have in this way succeeded in becoming even more interesting to other nations than they were formerly [pg 188] through their culture: and may that satisfy them! It is nevertheless undeniable that this German culture has fooled Europeans, and that it did not deserve the interest shown in it, and much less the imitation and emulation displayed by other nations in trying to rival it.

Let us look back for a moment upon Schiller, Wilhelm von Humboldt, Schleiermacher, Hegel, and Schelling; let us read their correspondence and mingle for a time with the large circle of their followers: what have they in common, what characteristics have they, that fill us, as we are now, partly with a feeling of nausea and partly with pitiful and touching emotions? First and foremost, the passion for appearing at all costs to be morally exalted, and then the desire for giving utterance to brilliant, feeble, and inconsequential remarks, together with their fixed purpose of looking upon everything (characters, passions, times, customs) as beautiful—“beautiful,” alas, in accordance with a bad and vague taste, which nevertheless pretended to be of Hellenic origin. We behold in these people a weak, good-natured, and glistening idealism, which, above all, wished to exhibit noble attitudes and noble voices, something at once presumptuous and inoffensive, and animated by a cordial aversion to “cold” or “dry” reality—as also to anatomy, complete passions, and every kind of philosophical continence and scepticism, but especially towards the knowledge of nature in so far as it was impossible to use it as religious symbolism.

Goethe, in his own characteristic fashion, observed from afar these movements of German [pg 189] culture: placing himself beyond their influence, gently remonstrating, silent, more and more confirmed in his own better course. A little later, and Schopenhauer also was an observer of these movements—a great deal of the world and devilry of the world had again been revealed to him, and he spoke of it both roughly and enthusiastically, for there is a certain beauty in this devilry! And what was it, then, that really seduced the foreigners and prevented them from viewing this movement as did Goethe and Schopenhauer, or, better, from ignoring it altogether? It was that faint lustre, that inexplicable starlight which formed a mysterious halo around this culture. The foreigners said to themselves: “This is all very very remote from us; our sight, hearing, understanding, enjoyment, and powers of valuations are lost here, but in spite of that there may be some stars! There may be something in it! Is it possible that the Germans have quietly discovered some corner of heaven and settled there? We must try to come nearer to these Germans.” So they did begin to come nearer to the Germans, while not so very long afterwards the Germans put themselves to some trouble to get rid of this starlight halo: they knew only too well that they had not been in heaven, but only in a cloud!

191.

Better Men.—They tell me that our art is meant for the men of the present day, these greedy, unsatisfied, undisciplined, disgusted, and harassed spirits, and that it exhibits to them a picture of [pg 190] happiness, exaltation, and unworldliness beside that of their own brutality, so that for once they may forget and breathe freely; nay, perhaps find that they may derive some encouragement towards flight and conversion from that oblivion. Poor artists, with such a public as this; half of whose thoughts require the attention of a priest, and the other half the attention of an alienist! How much happier was Corneille—“Our great Corneille!” as Madame de Sévigné exclaimed, with the accent of a woman in the presence of a whole man,—how far superior was his audience, which he could please with pictures of chivalric virtues, strict duty, generous devotion, and heroic self-denial! How differently did he and they love existence, not as coming from blind and confused “will,” which we curse because we cannot destroy it; but loving existence as a place, so to speak, where greatness joined with humanity is possible, and where even the greatest restraint of form, such as submission to the caprice of priests and princes, could not suppress either the pride, chivalric feeling, the grace or the intellect of individuals, but could, on the contrary, be felt as a charm and incentive, as a welcome contrast to innate self-glorification and distinction and the inherited power of volition and passion.