the lowest. Let this day's performance of the meanest duty be thy religion. Are the stars too distant, pick up that pebble that lies at thy foot, and from it learn the all. Go out like Saul, the son of Kish, look earnestly after the meanest of thy father's goods, and a kingdom shall be brought thee. The least act of pure self-renunciation hallows, for the moment, all within its sphere. The philosopher may mislead, the devil tempt, yet innocence, though wounded and bleeding as it goes, must reach at last the holy city. The power of sustaining himself and guiding others rewards man sufficiently for the longest apprenticeship. Is not this lore the noblest?

Yes, yes, but still I doubt. 'Tis true, he says all this in a thousand beautiful forms, but he does not warm, he does not inspire me. In his certainty is no bliss, in his hope no love, in his faith no glow. How is this?

A friend, of a delicate penetration, observed, "His atmosphere was so calm, so full of light, that I hoped he would teach me his secret of cheerfulness. But I found, after long search, that he had no better way, if he wished to check emotion or clear thought, than to go to work. As his mother tells us, 'My son, if he had a grief, made it into a poem, and so got rid of it.' This mode is founded in truth, but does not involve the whole truth. I want the method which is indicated by the phrase, 'Perseverance of the saints.'"

This touched the very point. Gœthe attained only the perseverance of a man. He was true, for he knew that nothing can be false to him who is true, and that to genius nature has pledged her protection. Had he but seen a little farther, he would have given this covenant a higher expression, and been more deeply true to a diviner nature.

In another article on Gœthe, I shall give some account of that period, when a too determined action of the intellect limited and blinded him for the rest of his life; I mean only in comparison with what he should have been. Had it been otherwise, what would he not have attained, who, even thus self-enchained, rose to Ulyssean stature. Connected with this is the fact, of which he spoke with such sarcastic solemnity to Eckermann—"My works will never be popular."

I wish, also, to consider the Faust, Elective Affinities, Apprenticeship and Pilgrimages of Wilhelm Meister, and Iphigenia, as affording indications of the progress of his genius here, of its wants and prospects in future spheres of activity. For the present I bid him farewell, as his friends always have done, in hope and trust of a better meeting.

GŒTHE.

"Nemo contra Deum nisi Deus ipse."

The first of these mottoes is that prefixed by Gœthe to the last books of "Dichtung und Wahrheit." These books record the hour of turning tide in his life, the time when he was called on for a choice at the "Parting of the Ways." From these months, which gave the sun of his youth, the crisis of his manhood, date the birth of Egmont, and of Faust too, though the latter was not published so early. They saw the rise and decline of his love for Lili, apparently the truest love he ever knew. That he was not himself dissatisfied with the results to which the decisions of this era led him, we may infer from his choice of a motto, and from the calm beauty with which he has invested the record.

The Parting of the Ways! The way he took led to court-favor, wealth, celebrity, and an independence of celebrity. It led to large performance, and a wonderful economical management of intellect. It led Faust, the Seeker, from the heights of his own mind to the trodden ways of the world. There, indeed, he did not lose sight of the mountains, but he never breathed their keen air again.

After this period we find in him rather a wide and deep Wisdom, than the inspiration of Genius. His faith, that all must issue well, wants the sweetness of piety, and the God he manifests to us is one of law or necessity, rather than of intelligent love. As this God makes because he must, so Gœthe, his instrument, observes and re-creates because he must, observing with minutest fidelity the outward exposition of Nature; never blinded by a sham, or detained by a fear, he yet makes us feel that he wants insight to her sacred secret. The calmest of writers does not give us repose, because it is too difficult to find his centre. Those flame-like natures, which he undervalues, give us more peace and hope, through their restless aspirations, than he with his hearth-enclosed fires of steady fulfilment. For, true as it is, that God is every where, we must not only see him, but see him acknowledged. Through the consciousness of man, "shall not Nature interpret God?" We wander in diversity, and with each new turning of the path, long anew to be referred to the One.

Of Gœthe, as of other natures, where the intellect is too much developed in proportion to the moral nature, it is difficult to speak without seeming narrow, blind, and impertinent. For such men see all that others live, and, if you feel a want of a faculty in them, it is hard to say they have it not, lest, next moment, they puzzle you by giving some indication of it. Yet they are not, nay, know not; they only discern. The difference is that between sight and life, prescience and being, wisdom and love. Thus with Gœthe. Naturally of a deep mind and shallow heart, he felt the sway of the affections enough to appreciate their workings in other men, but never enough to receive their inmost regenerating influence.

How this might have been had he ever once abandoned himself entirely to a sentiment, it is impossible to say. But the education of his youth seconded, rather than balanced, his natural tendency. His father was a gentlemanly martinet; dull, sour, well-informed, and of great ambition as to externals. His influence on the son was wholly artificial. He was always turning his powerful mind from side to side in search of information, for the attainment of what are called accomplishments. The mother was a delightful person in her way; open, genial, playful, full of lively talent, but without earnestness of soul. She was one of those charming, but not noble persons, who take the day and the man as they find them, seeing the best that is there already, but never making the better grow in its stead. His sister, though of graver kind, was social and intellectual, not religious or tender. The mortifying repulse of his early love checked the few pale buds of faith and tenderness that his heart put forth. His friends were friends of the intellect merely; altogether, he seemed led by destiny to the place he was to fill.

Pardon him, World, that he was too worldly. Do not wonder, Heart, that he was so heartless. Believe, Soul, that one so true, as far as he went, must yet be initiated into the deeper mysteries of Soul. Perhaps even now he sees that we must accept limitations only to transcend them; work in processes only to detect the organizing power which supersedes them; and that Sphinxes of fifty-five volumes might well be cast into the abyss before the single word that solves them all.

Now, when I think of Gœthe, I seem to see his soul, all the variegated plumes of knowledge, artistic form "und so weiter," burnt from it by the fires of divine love, wingless, motionless, unable to hide from itself in any subterfuge of labor, saying again and again, the simple words which he would never distinctly say on earth—God