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I described Bonaparte as a representative of the popular external life and aims of the nineteenth century. Its other half, its poet, is Goethe, a man quite domesticated in the century, breathing its air, enjoying its fruits, impossible at any earlier time, and taking away, by his colossal parts, the reproach of weakness, which, but for him, would lie on the intellectual works of the period. He appears at a time when a general culture has spread itself, and has smoothed down all sharp individual traits; when, in the absence of heroic characters, a social comfort and cooperation have come in. There is no poet, but scores of poetic writers; no Columbus, but hundreds of post-captains, with transit-telescope, barometer, and concentrated soup and pemmican; no Demosthenes, no Chatham, but any number of clever parliamentary and forensic debaters; no prophet or saint, but colleges of divinity; no learned man, but learned societies, a cheap press, reading-rooms, and book-clubs, without number. There was never such a miscellany of facts. The world extends itself like American trade. We conceive Greek or Roman life,—life in the middle ages—to be a simple and comprehensive affair; but modern life to respect a multitude of things, which is distracting.

Goethe was the philosopher of this multiplicity; hundred-handed, Argus-eyed, able and happy to cope with this rolling miscellany of facts and sciences, and, by his own versatility, to dispose of them with ease; a manly mind, unembarrassed by the variety of coats of convention with which life had got encrusted, easily able by his subtlety to pierce these, and to draw his strength from nature, with which he lived in full communion. What is strange, too, he lived in a small town, in a petty state, in a defeated state, and in a time when Germany played no such leading part in the world’s affairs as to swell the bosom of her sons with any metropolitan pride, such as might have cheered a French, or English, or, once, a Roman or Attic genius. Yet there is no trace of provincial limitation in his muse. He is not a debtor to his position, but was born with a free and controlling genius.

The Helena, or the second part of Faust, is a philosophy of literature set in poetry; the work of one who found himself the master of histories, mythologies, philosophies, sciences, and national literatures, in the encyclopaedical manner in which modern erudition, with its international intercourse of the whole earth’s population, researches into Indian, Etruscan, and all Cyclopaean arts, geology, chemistry, astronomy; and every one of these kingdoms assuming a certain aerial and poetic character, by reason of the multitude. One looks at a king with reverence; but if one should chance to be at a congress of kings, the eye would take liberties with the peculiarities of each. These are not wild miraculous songs, but elaborate forms, to which the poet has confided the results of eighty years of observation. This reflective and critical wisdom makes the poem more truly the flower of this time. It dates itself. Still he is a poet,—poet of a prouder laurel than any contemporary, and under this plague of microscopes (for he seems to see out of every pore of his skin), strikes the harp with a hero’s strength and grace.

The wonder of the book is its superior intelligence. In the menstruum of this man’s wit, the past and the present ages, and their religions, politics, and modes of thinking, are dissolved into archetypes and ideas. What new mythologies sail through his head! The Greeks said, that Alexander went as far as Chaos; Goethe went, only the other day, as far; and one step farther he hazarded, and brought himself safe back. There is a heart-cheering freedom in his speculation. The immense horizon which journeys with us lends its majesties to trifles, and to matters of convenience and necessity, as to solemn and festal performances. He was the soul of his century. If that was learned, and had become, by population, compact organization, and drill of parts, one great Exploring Expedition, accumulating a glut of facts and fruits too fast for any hitherto-existing savants to classify, this man’s mind had ample chambers for the distribution of all. He had a power to unite the detached atoms again by their own law. He has clothed our modern existence with poetry. Amid littleness and detail, he detected the Genius of life, the old cunning Proteus, nestling close beside us, and showed that the dullness and prose we ascribe to the age was only another of his masks:—“His very flight is presence in disguise:” that he had put off a gay uniform for a fatigue dress, and was not a whit less vivacious or rich in Liverpool or the Hague, than once in Rome or Antioch. He sought him in public squares and main streets, in boulevards and hotels; and, in the solidest kingdom of routine and the senses, he showed the lurking daemonic power; that, in actions of routine, a thread of mythology and fable spins itself; and this, by tracing the pedigree of every usage and practice, every institution, utensil, and means, home to its origin in the structure of man. He had an extreme impatience of conjecture, and of rhetoric. “I have guesses enough of my own; if a man write a book, let him set down only what he knows.” He writes in the plainest and lowest tone, omitting a great deal more than he writes, and putting ever a thing for a word. He has explained the distinction between the antique and the modern spirit and art. He has defined art, its scope and laws. He has said the best things about nature that ever were said. He treats nature as the old philosophers, as the seven wise masters did,—and, with whatever loss of French tabulation and dissection, poetry and humanity remain to us; and they have some doctorial skill. Eyes are better, on the whole, than telescopes or microscopes. He has contributed a key to many parts of nature, through the rare turn for unity and simplicity in his mind. Thus Goethe suggested the leading idea of modern botany, that a leaf, or the eye of a leaf, is the unit of botany, and that every part of the plant is only a transformed leaf to meet a new condition; and, by varying the conditions, a leaf may be converted into any other organ, and any other organ into a leaf. In like manner, in osteology, he assumed that one vertebra of the spine might be considered the unit of the skeleton; the head was only the uppermost vertebra transformed. “The plant goes from knot to knot, closing, at last, with the flower and the seed. So the tape-worm, the caterpillar, goes from knot to knot, and closes with the head. Men and the higher animals are built up through the vertebrae, the powers being concentrated in the head.” In optics, again, he rejected the artificial theory of seven colors, and considered that every color was the mixture of light and darkness in new proportions. It is really of very little consequence what topic he writes upon. He sees at every pore, and has a certain gravitation toward truth. He will realize what you say. He hates to be trifled with, and to be made to say over again some old wife’s fable, that has had possession of men’s faith these thousand years. He may as well see if it is true as another. He sifts it. I am here, he would say, to be the measure and judge of these things. Why should I take them on trust? And, therefore, what he says of religion, of passion, of marriage, of manners, property, of paper money, of periods or beliefs, of omens, of luck, or whatever else, refuses to be forgotten.