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There are three Images of Man fashioned by our modern time, which for a long while yet will urge mortal men to transfigure their own lives; they are the men of Rousseau, Goethe, and Schopenhauer. The first has the greatest fire, and is most calculated to impress the people: the second is only for the few, for those contemplative natures “in the grand style” who are misunderstood by the crowd. The third demands the highest activity in those who will follow it: only such men will look on that image without harm, for it breaks the spirit of that merely contemplative man, and the rabble shudder at it. From the first has come forth a strength that led and still leads to fearful revolution: for in all socialistic upheavals it is ever Rousseau's man who is the Typhoeus under the Etna. Oppressed and half crushed to death by the pride of caste and the pitilessness of wealth, spoilt by priests and bad education, a laughing-stock even to himself, man cries in his need on “holy mother Nature,” and feels suddenly that she is as far from him as any god of the Epicureans. His prayers do not reach her; so deeply sunk is he in the Chaos of the unnatural. He contemptuously throws aside all the finery that seemed his [Pg 140] truest humanity a little while ago—all his arts and sciences, all the refinements of his life,—he beats with his fists against the walls, in whose shadow he has degenerated, and goes forth to seek the light and the sun, the forest and the crag. And crying out, “Nature alone is good, the natural man alone is human,” he despises himself and aspires beyond himself: a state wherein the soul is ready for a fearful resolve, but calls the noble and the rare as well from their utter depths.

Goethe's man is no such threatening force; in a certain sense he is a corrective and a sedative to those dangerous agitations of which Rousseau's man is a prey. Goethe himself in his youth followed the “gospel of kindly Nature” with all the ardour of his soul: his Faust was the highest and boldest picture of Rousseau's man, so far at any rate as his hunger for life, his discontent and yearning, his intercourse with the demons of the heart could be represented. But what comes from these congregated storm-clouds? Not a single lightning flash! And here begins the new Image of man—the man according to Goethe. One might have thought that Faust would have lived a continual life of suffering, as a revolutionary and a deliverer, as the negative force that proceeds from goodness, as the genius of ruin, alike religious and dmonic, in opposition to his utterly undmonic companion; though of course he could not be free of this companion, and had at once to use and despise his evil and destructive scepticism—which is the tragic destiny of all revolutionary deliverers. One is wrong, however, to expect [Pg 141] anything of the sort: Goethe's man here parts company with Rousseau's; for he hates all violence, all sudden transition—that is, all action: and the universal deliverer becomes merely the universal traveller. All the riches of life and nature, all antiquity—arts, mythologies and sciences—pass before his eager eyes, his deepest desires are aroused and satisfied, Helen herself can hold him no more—and the moment must come for which his mocking companion is waiting. At a fair spot on the earth, his flight comes to an end: his pinions drop, and Mephistopheles is at his side. When the German ceases to be Faust, there is no danger greater than of becoming a Philistine and falling into the hands of the devil—heavenly powers alone can save him. Goethe's man is, as I said, the contemplative man in the grand style, who is only kept from dying of ennui by feeding on all the great and memorable things that have ever existed, and by living from desire to desire. He is not the active man; and when he does take a place among active men, as things are, you may be sure that no good will come of it (think, for example, of the zeal with which Goethe wrote for the stage!); and further, you may be sure that “things as they are” will suffer no change. Goethe's man is a conciliatory and conservative spirit, though in danger of degenerating into a Philistine, just as Rousseau's man may easily become a Catiline. All his virtues would be the better by the addition of a little brute force and elemental passion. Goethe appears to have seen where the weakness and danger of his creation lay, as is clear from Jarno's word to [Pg 142] Wilhelm Meister: “You are bitter and ill-tempered—which is quite an excellent thing: if you could once become really angry, it would be still better.”

To speak plainly, it is necessary to become really angry in order that things may be better. The picture of Schopenhauer's man can help us here. Schopenhauer's man voluntarily takes upon himself the pain of telling the truth: this pain serves to quench his individual will and make him ready for the complete transformation of his being, which it is the inner meaning of life to realise. This openness in him appears to other men to be an effect of malice, for they think the preservation of their shifts and pretences to be the first duty of humanity, and any one who destroys their playthings to be merely malicious. They are tempted to cry out to such a man, in Faust's words to Mephistopheles:—

“So to the active and eternal
Creative force, in cold disdain
You now oppose the fist infernal”—

and he who would live according to Schopenhauer would seem to be more like a Mephistopheles than a Faust—that is, to our weak modern eyes, which always discover signs of malice in any negation. But there is a kind of denial and destruction that is the effect of that strong aspiration after holiness and deliverance, which Schopenhauer was the first philosopher to teach our profane and worldly generation. Everything that can be denied, deserves to be denied; and real sincerity means the belief in a state of things which cannot be denied, or in which there is no lie. The sincere man feels that [Pg 143] his activity has a metaphysical meaning. It can only be explained by the laws of a different and a higher life; it is in the deepest sense an affirmation: even if everything that he does seem utterly opposed to the laws of our present life. It must lead therefore to constant suffering; but he knows, as Meister Eckhard did, that “the quickest beast that will carry you to perfection is suffering.” Every one, I should think, who has such an ideal before him, must feel a wider sympathy; and he will have a burning desire to become a “Schopenhauer man”;—pure and wonderfully patient, on his intellectual side full of a devouring fire, and far removed from the cold and contemptuous “neutrality” of the so-called scientific man; so high above any warped and morose outlook on life as to offer himself as the first victim of the truth he has won, with a deep consciousness of the sufferings that must spring from his sincerity. His courage will destroy his happiness on earth, he must be an enemy to the men he loves and the institutions in which he grew up, he must spare neither person nor thing, however it may hurt him, he will be misunderstood and thought an ally of forces that he abhors, in his search for righteousness he will seem unrighteous by human standards: but he must comfort himself with the words that his teacher Schopenhauer once used: “A happy life is impossible, the highest thing that man can aspire to is a heroic life; such as a man lives, who is always fighting against unequal odds for the good of others; and wins in the end without any thanks. After the battle is over, he stands like [Pg 144] the Prince in the re corvo of Gozzi, with dignity and nobility in his eyes, but turned to stone. His memory remains, and will be reverenced as a hero's; his will, that has been mortified all his life by toiling and struggling, by evil payment and ingratitude, is absorbed into Nirvana.” Such a heroic life, with its full “mortification”—corresponds very little to the paltry ideas of the people who talk most about it, and make festivals in memory of great men, in the belief that a great man is great in the sense that they are small, either through exercise of his gifts to please himself or by a blind mechanical obedience to this inner force; so that the man who does not possess the gift or feel the compulsion has the same right to be small as the other to be great. But “gift” and “compulsion” are contemptible words, mere means of escape from an inner voice, a slander on him who has listened to the voice—the great man; he least of all will allow himself to be given or compelled to anything: for he knows as well as any smaller man how easily life can be taken and how soft the bed whereon he might lie if he went the pleasant and conventional way with himself and his fellow-creatures: all the regulations of mankind are turned to the end that the intense feeling of life may be lost in continual distractions. Now why will he so strongly choose the opposite, and try to feel life, which is the same as to suffer from life? Because he sees that men will tempt him to betray himself, and that there is a kind of agreement to draw him from his den. He will prick up his ears and gather himself together, and say, [Pg 145] “I will remain mine own.” He gradually comes to understand what a fearful decision it is. For he must go down into the depths of being, with a string of curious questions on his lips—“Why am I alive? what lesson have I to learn from life? how have I become what I am, and why do I suffer in this existence?” He is troubled, and sees that no one is troubled in the same way; but rather that the hands of his fellow-men are passionately stretched out towards the fantastic drama of the political theatre, or they themselves are treading the boards under many disguises, youths, men and graybeards, fathers, citizens, priests, merchants and officials,—busy with the comedy they are all playing, and never thinking of their own selves. To the question “To what end dost thou live?” they would all immediately answer, with pride, “To become a good citizen or professor or statesman,”—and yet they are something which can never be changed: and why are they just—this? Ah, and why nothing better? The man who only regards his life as a moment in the evolution of a race or a state or a science, and will belong merely to a history of “becoming,” has not understood the lesson of existence, and must learn it over again. This eternal “becoming something” is a lying puppet-show, in which man has forgot himself; it is the force that scatters individuality to the four winds, the eternal childish game that the big baby time is playing in front of us—and with us. The heroism of sincerity lies in ceasing to be the plaything of time. Everything in the process of “becoming” is a hollow sham, contemptible and [Pg 146] shallow: man can only find the solution of his riddle in “being” something definite and unchangeable. He begins to test how deep both “becoming” and “being” are rooted in him—and a fearful task is before his soul; to destroy the first, and bring all the falsity of things to the light. He wishes to know everything, not to feed a delicate taste, like Goethe's man, to take delight, from a safe place in the multiplicity of existence: but he himself is the first sacrifice that he brings. The heroic man does not think of his happiness or misery, his virtues or his vices, or of his being the measure of things; he has no further hopes of himself and will accept the utter consequences of his hopelessness. His strength lies in his self-forgetfulness: if he have a thought for himself, it is only to measure the vast distance between himself and his aim, and to view what he has left behind him as so much dross. The old philosophers sought for happiness and truth, with all their strength: and there is an evil principle in nature that not one shall find that which he cannot help seeking. But the man who looks for a lie in everything, and becomes a willing friend to unhappiness, shall have a marvellous disillusioning: there hovers near him something unutterable, of which truth and happiness are but idolatrous images born of the night; the earth loses her dragging weight, the events and powers of earth become as a dream, and a gradual clearness widens round him like a summer evening. It is as though the beholder of these things began to wake, and it had only been the clouds of a passing dream that had been weaving about him. [Pg 147] They will at some time disappear: and then will it be day.

V.