"You might," he suggested, "fill the gaps in the Wanderjahre by making up some six or eight sheets from these detached pieces. Strictly speaking, they have nothing to do with the story; but we may justify the proceeding by the fact that I mention an archive in Makarie's house, in which such miscellanies are preserved. In this way we shall not only get over our difficulty, but find a good vehicle for giving much interesting matter to the world." Eckermann approved the plan, and divided his selection into two parts; and when the new edition of the Wanderjahre appeared, one of them was styled Aus Makariens Archiv, and the other Betrachtungen im Sinne der Wanderer: Kunst, Ethisches, Natur. The remainder of the unpublished maxims appeared posthumously, either in the Nachgelassene Werke in 1833, or in the quarto edition of 1836.

Instructions had been given to Eckermann to collect all the maxims, arrange them under different heads, and include them in appropriate volumes; but he resolved to deviate from his instructions to the extent of publishing them all together; and the alteration is certainly an advantage. A slight re-arrangement was made by von Loeper, who was deterred from undertaking a more radical one, although he thought it might be done with profit, by the consideration that when a literary work of undesigned and fortuitous form has lived any number of years in a certain shape, that fact alone is a weighty argument against any change in it. In a translation, perhaps, where the work is presented anew and to a fresh public, the change might be allowable; and I should have undertaken it, had there not been a more serious reason, which von Loeper also urges, against any attempt at systematic re-arrangement: the further fact, namely, that many of the maxims have a mixed character, placing them above our distinctions of scientific and ethical, and making it difficult to decide under which heading they ought to fall. I have, therefore, generally followed the traditional order; with this exception, that, for obvious reasons, the maxims dealing with Literature are here placed together; and as only a few of those on Art appear in these pages, I have included them in the same section. In one or two cases I have united closely connected maxims which are separated in the original; and, for the sake of a short title, I have slightly narrowed the meaning of the word Spruch, which applies to any kind of shrewd saying, whether it be strictly a maxim or an aphorism. Some little liberties of this kind may, I think, be taken by a translator anxious to put the work before his own public in an orderly and convenient form.

The last section in this book requires a word of explanation. It is a little essay on Nature which is to be found with a variety of other fragments in the last volume of Goethe's collected works. Too short to stand by itself, if it appears at all, it must be in company with kindred matter; and as a series of aphorisms, presenting a poetic view of Nature unsurpassed in its union of beauty and insight, it is no inappropriate appendage to the maxims on Science. It is little known, and it deserves to be widely known. I venture to think that even in Germany the ordinary reader is unaware of its existence. For us in England it was, so to speak, discovered by Professor Huxley, who many years ago gave a translation of it as a proem to a scientific periodical. Perhaps that proem may yet be recovered as good salvage from the waters of oblivion, which sooner or later overwhelm all magazines. Meanwhile I put forward this version.

For sixty years this essay has stood unquestioned in Goethe's works; but doubt has recently been cast on its authorship. The account hitherto given rests upon the excellent ground of Goethe's own declaration. The essay, it appears, was written about the year 1780, and offered to the Duchess Amalia. Some time after her death it was found amongst her papers, and sent to Goethe in May, 1828, when, as he wrote to his friend the Chancellor von Müller, he could not remember having composed it; although he recognised the writing as that of a person of whose services he used to avail himself some forty years previously. That at so great a distance of time a prolific author could not recall the composition of so short a piece is not, indeed, improbable; but Goethe proceeded to say that it agreed very well with the pantheistic ideas which occupied him at the age of thirty, and that his insight then might be called a comparative, which was thus forced to express its strife towards an as yet unattained superlative. Notwithstanding this declaration, the essay is now claimed as the production of a certain Swiss friend of Goethe's, by name Tobler, on external evidence which need not be examined here, and on the internal evidence afforded by the style, which is certainly more pointed and antithetic than is usual with Goethe. But a master of language who attempted every kind of composition may well have attempted this; and even those who credit an otherwise unknown person with the actual writing of the essay candidly admit that it is based upon conversations with Goethe. It is so clearly inspired with his genius that he can hardly be forced to yield the credit of it to another.

III

It is no wish or business of mine to introduce these maxims by adding one more to the innumerable essays, some of them admirable, which have been written on Goethe. I have found the translation of one of his works a harder and certainly a more profitable task than a general discourse on them all; and I profoundly believe that, rather than read what has been written on Goethe, it is very much better to read Goethe himself. It is in this belief that I hope the present translation may help in a small way to increase the direct knowledge of him in this country. But there are some remarks which I may be allowed to make on the nature and use of maxims, and the peculiar value of those of Goethe; so far, at least, as they deal with life and character and with literature. If Professor Huxley could be induced to publish the comments which he made to me as I read him the scientific maxims, besides being the best of introductions to that section of the book, they would form a keen and clear review of Goethe's scientific achievements, and an emphatic testimony to his wonderful anticipations of later theories.

Between a maxim, an aphorism, and an apophthegm, and in a more obvious degree, between these and an adage and a proverb, the etymologist and the lexicographer may easily find a distinction. But they are, one and all, fragments of the wisdom of life, treasured up in short, pithy sentences that state or define some general truth of experience; and perhaps with an adage and a maxim, enjoin its practice as a matter of conduct. In the literature of every age there have been writers who, instead of following a less severe method, thus briefly record the lessons taught them by a wide view of the doings of men; from the dim, far-off beginnings of Ptah Hotep the Egyptian to the authors of the Proverbs of Solomon and the Book of Wisdom, from Theognis and Plutarch downwards to our own time. They give us the shrewdest of their thoughts, detached from the facts which gave them birth. But the professed writers of maxims are not the only or always the best authors of them. There is no great writer who is not rich in wise sentences; where we have the advantage of seeing for ourselves the train of thought that induced and the occasion that called them forth. Terse and pregnant sayings are scattered innumerably through the pages of the finest poets, the great orators, philosophers, and historians, wherever they touch the highest level of truth and insight; be it in the lofty interpretation of life, the defence of action or policy, the analysis of character and conduct, or the record of progress; and then it is that large ideas and wide observations take on imperceptibly the nature of maxim or aphorism, illumining, like points of light, whole