We must be careful to separate this paragraph, in sense, from the previous four paragraphs. Nietzsche is still dealing with Pessimism here; but it is the pessimism of the hero—the man most susceptible of all to desperate views of life, owing to the obstacles that are arrayed against him in a world where men of his kind are very rare and are continually being sacrificed. It was to save this man that Nietzsche wrote. Heroism foiled, thwarted, and wrecked, hoping and fighting until the last, is at length overtaken by despair, and renounces all struggle for sleep. This is not the natural or constitutional pessimism which proceeds from an unhealthy body—the dyspeptic's lack of appetite; it is rather the desperation of the netted lion that ultimately stops all movement, because the more it moves the more involved it becomes.


"All that increases power is good, all that springs from weakness is bad. The weak and ill-constituted shall perish: first principle of our charity. And one shall also help them thereto." Nietzsche partly divined the kind of reception moral values of this stamp would meet with at the hands of the effeminate manhood of Europe. Here we see that he had anticipated the most likely form their criticism would take (see also the last two verses of par. 17).


The first ten verses, here, are reminiscent of "War and Warriors" and of "The Flies in the Market-place." Verses 11 and 12, however, are particularly important. There is a strong argument in favour of the sharp differentiation of castes and of races (and even of sexes; see Note on Chapter XVIII.) running all through Nietzsche's writings. But sharp differentiation also implies antagonism in some form or other—hence Nietzsche's fears for modern men. What modern men desire above all, is peace and the cessation of pain. But neither great races nor great castes have ever been built up in this way. "Who still wanteth to rule?" Zarathustra asks in the "Prologue". "Who still wanteth to obey? Both are too burdensome." This is rapidly becoming everybody's attitude to-day. The tame moral reading of the face of nature, together with such democratic interpretations of life as those suggested by Herbert Spencer, are signs of a physiological condition which is the reverse of that bounding and irresponsible healthiness in which harder and more tragic values rule.


This should be read in conjunction with "Child and Marriage". In the fifth verse we shall recognise our old friend "Marriage on the ten-years system," which George Meredith suggested some years ago. This, however, must not be taken too literally. I do not think Nietzsche's profoundest views on marriage were ever intended to be given over to the public at all, at least not for the present. They appear in the biography by his sister, and although their wisdom is unquestionable, the nature of the reforms he suggests render it impossible for them to become popular just now.


Pars. 26, 27.


See Note on "The Prologue".


Nietzsche was not an iconoclast from predilection. No bitterness or empty hate dictated his vituperations against existing values and against the dogmas of his parents and forefathers. He knew too well what these things meant to the millions who profess them, to approach the task of uprooting them with levity or even with haste. He saw what modern anarchists and revolutionists do NOT see—namely, that man is in danger of actual destruction when his customs and values are broken. I need hardly point out, therefore, how deeply he was conscious of the responsibility he threw upon our shoulders when he invited us to reconsider our position. The lines in this paragraph are evidence enough of his earnestness.


Chapter LVII. The Convalescent.


We meet with several puzzles here. Zarathustra calls himself the advocate of the circle (the Eternal Recurrence of all things), and he calls this doctrine his abysmal thought. In the last verse of the first paragraph, however, after hailing his deepest thought, he cries: "Disgust, disgust, disgust!" We know Nietzsche's ideal man was that "world-approving, exuberant, and vivacious creature, who has not only learnt to compromise and arrange with that which was and is, but wishes to have it again, AS IT WAS AND IS, for all eternity insatiably calling out da capo, not only to himself, but to the whole piece and play" (see Note on Chapter XLII.). But if one ask oneself what the conditions to such an attitude are, one will realise immediately how utterly different Nietzsche was from his ideal. The man who insatiably cries da capo to himself and to the whole of his mise-en-scene, must be in a position to desire every incident in his life to be repeated, not once, but again and again eternally. Now, Nietzsche's life had been too full of disappointments, illness, unsuccessful struggles, and snubs, to allow of his thinking of the Eternal Recurrence without loathing—hence probably the words of the last verse.


In verses 15 and 16, we have Nietzsche declaring himself an evolutionist in the broadest sense—that is to say, that he believes in the Development Hypothesis as the description of the process by which species have originated. Now, to understand his position correctly we must show his relationship to the two greatest of modern evolutionists—Darwin and Spencer. As a philosopher, however, Nietzsche does not stand or fall by his objections to the Darwinian or Spencerian cosmogony. He never laid claim to a very profound knowledge of biology, and his criticism is far more valuable as the attitude of a fresh mind than as that of a specialist towards the question. Moreover, in his objections many difficulties are raised which are not settled by an appeal to either of the men above mentioned. We have given Nietzsche's definition of life in the Note on Chapter LVI., par. 10. Still, there remains a hope that Darwin and Nietzsche may some day become reconciled by a new description of the processes by which varieties occur. The appearance of varieties among animals and of "sporting plants" in the vegetable kingdom, is still shrouded in mystery, and the question whether this is not precisely the ground on which Darwin and Nietzsche will meet, is an interesting one. The former says in his "Origin of Species", concerning the causes of variability: "...there are two factors, namely, the nature of the organism, and the nature of the conditions. THE FORMER SEEMS TO BE MUCH THE MORE IMPORTANT (The italics are mine.), for nearly similar variations sometimes arise under, as far as we can judge, dissimilar conditions; and on the other hand, dissimilar variations arise under conditions which appear to be nearly uniform." Nietzsche, recognising this same truth, would ascribe practically all the importance to the "highest functionaries in the organism, in which the life-will appears as an active and formative principle," and except in certain cases (where passive organisms alone are concerned) would not give such a prominent place to the influence of environment. Adaptation, according to him, is merely a secondary activity, a mere re-activity, and he is therefore quite opposed to Spencer's definition: "Life is the continuous adjustment of internal relations to external relations." Again in the motive force behind animal and plant life, Nietzsche disagrees with Darwin. He transforms the "Struggle for Existence"—the passive and involuntary condition—into the "Struggle for Power," which is active and creative, and much more in harmony with Darwin's own view, given above, concerning the importance of the organism itself. The change is one of such far-reaching importance that we cannot dispose of it in a breath, as a mere play upon words. "Much is reckoned higher than life itself by the living one." Nietzsche says that to speak of the activity of life as a "struggle for existence," is to state the case inadequately. He warns us not to confound Malthus with nature. There is something more than this struggle between the organic beings on this earth; want, which is supposed to bring this struggle about, is not so common as is supposed; some other force must be operative. The Will to Power is this force, "the instinct of self-preservation is only one of the indirect and most frequent results thereof." A certain lack of acumen in psychological questions and the condition of affairs in England at the time Darwin wrote, may both, according to Nietzsche, have induced the renowned naturalist to describe the forces of nature as he did in his "Origin of Species".


In verses 28, 29, and 30 of the second portion of this discourse we meet with a doctrine which, at first sight, seems to be merely "le manoir a l'envers," indeed one English critic has actually said of Nietzsche, that "Thus Spake Zarathustra" is no more than a compendium of modern views and maxims turned upside down. Examining these heterodox pronouncements a little more closely, however, we may possibly perceive their truth. Regarding good and evil as purely relative values, it stands to reason that what may be bad or evil in a given man, relative to a certain environment, may actually be good if not highly virtuous in him relative to a certain other environment. If this hypothetical man represent the ascending line of life—that is to say, if he promise all that which is highest in a Graeco-Roman sense, then it is likely that he will be condemned as wicked if introduced into the society of men representing the opposite and descending line of life.


By depriving a man of his wickedness—more particularly nowadays— therefore, one may unwittingly be doing violence to the greatest in him. It may be an outrage against his wholeness, just as the lopping-off of a leg would be. Fortunately, the natural so-called "wickedness" of higher men has in a certain measure been able to resist this lopping process which successive slave-moralities have practised; but signs are not wanting which show that the noblest wickedness is fast vanishing from society—the wickedness of courage and determination—and that Nietzsche had good reasons for crying: "Ah, that (man's) baddest is so very small! Ah, that his best is so very small. What is good? To be brave is good! It is the good war which halloweth every cause!" (see also par. 5, "Higher Man").


Chapter LX. The Seven Seals.


This is a final paean which Zarathustra sings to Eternity and the marriage-ring of rings, the ring of the Eternal Recurrence.


In my opinion this part is Nietzsche's open avowal that all his philosophy, together with all his hopes, enthusiastic outbursts, blasphemies, prolixities, and obscurities, were merely so many gifts laid at the feet of higher men. He had no desire to save the world. What he wished to determine was: Who is to be master of the world? This is a very different thing. He came to save higher men;—to give them that freedom by which, alone, they can develop and reach their zenith (see Note on Chapter LIV., end). It has been argued, and with considerable force, that no such philosophy is required by higher men, that, as a matter of fact, higher men, by virtue of their constitutions always, do stand Beyond Good and Evil, and never allow anything to stand in the way of their complete growth. Nietzsche, however, was evidently not so confident about this. He would probably have argued that we only see the successful cases. Being a great man himself, he was well aware of the dangers threatening greatness in our age. In "Beyond Good and Evil" he writes: "There are few pains so grievous as to have seen, divined, or experienced how an exceptional man has missed his way and deteriorated..." He knew "from his painfullest recollections on what wretched obstacles promising developments of the highest rank have hitherto usually gone to pieces, broken down, sunk, and become contemptible." Now in Part IV. we shall find that his strongest temptation to descend to the feeling of "pity" for his contemporaries, is the "cry for help" which he hears from the lips of the higher men exposed to the dreadful danger of their modern environment.


Chapter LXI. The Honey Sacrifice.


In the fourteenth verse of this discourse Nietzsche defines the solemn duty he imposed upon himself: "Become what thou art." Surely the criticism which has been directed against this maxim must all fall to the ground when it is remembered, once and for all, that Nietzsche's teaching was never intended to be other than an esoteric one. "I am a law only for mine own," he says emphatically, "I am not a law for all." It is of the greatest importance to humanity that its highest individuals should be allowed to attain to their full development; for, only by means of its heroes can the human race be led forward step by step to higher and yet higher levels. "Become what thou art" applied to all, of course, becomes a vicious maxim; it is to be hoped, however, that we may learn in time that the same action performed by a given number of men, loses its identity precisely that same number of times.—"Quod licet Jovi, non licet bovi."


At the last eight verses many readers may be tempted to laugh. In England we almost always laugh when a man takes himself seriously at anything save sport. And there is of course no reason why the reader should not be hilarious.—A certain greatness is requisite, both in order to be sublime and to have reverence for the sublime. Nietzsche earnestly believed that the Zarathustra-kingdom—his dynasty of a thousand years—would one day come; if he had not believed it so earnestly, if every artist in fact had not believed so earnestly in his Hazar, whether of ten, fifteen, a hundred, or a thousand years, we should have lost all our higher men; they would have become pessimists, suicides, or merchants. If the minor poet and philosopher has made us shy of the prophetic seriousness which characterized an Isaiah or a Jeremiah, it is surely our loss and the minor poet's gain.


Chapter LXII. The Cry of Distress.


We now meet with Zarathustra in extraordinary circumstances. He is confronted with Schopenhauer and tempted by the old Soothsayer to commit the sin of pity. "I have come that I may seduce thee to thy last sin!" says the Soothsayer to Zarathustra. It will be remembered that in Schopenhauer's ethics, pity is elevated to the highest place among the virtues, and very consistently too, seeing that the Weltanschauung is a pessimistic one. Schopenhauer appeals to Nietzsche's deepest and strongest sentiment—his sympathy for higher men. "Why dost thou conceal thyself?" he cries. "It is THE HIGHER MAN that calleth for thee!" Zarathustra is almost overcome by the Soothsayer's pleading, as he had been once already in the past, but he resists him step by step. At length he can withstand him no longer, and, on the plea that the higher man is on his ground and therefore under his protection, Zarathustra departs in search of him, leaving Schopenhauer—a higher man in Nietzsche's opinion—in the cave as a guest.


Chapter LXIII. Talk with the Kings.


On his way Zarathustra meets two more higher men of his time; two kings cross his path. They are above the average modern type; for their instincts tell them what real ruling is, and they despise the mockery which they have been taught to call "Reigning." "We ARE NOT the first men," they say, "and have nevertheless to STAND FOR them: of this imposture have we at last become weary and disgusted." It is the kings who tell Zarathustra: "There is no sorer misfortune in all human destiny than when the mighty of the earth are not also the first men. There everything becometh false and distorted and monstrous." The kings are also asked by Zarathustra to accept the shelter of his cave, whereupon he proceeds on his way.


Chapter LXIV. The Leech.


Among the higher men whom Zarathustra wishes to save, is also the scientific specialist—the man who honestly and scrupulously pursues his investigations, as Darwin did, in one department of knowledge. "I love him who liveth in order to know, and seeketh to know in order that the Superman may hereafter live. Thus seeketh he his own down-going." "The spiritually conscientious one," he is called in this discourse. Zarathustra steps on him unawares, and the slave of science, bleeding from the violence he has done to himself by his self-imposed task, speaks proudly of his little sphere of knowledge—his little hand's breadth of ground on Zarathustra's territory, philosophy. "Where mine honesty ceaseth," says the true scientific specialist, "there am I blind and want also to be blind. Where I want to know, however, there want I also to be honest—namely, severe, rigorous, restricted, cruel, and inexorable." Zarathustra greatly respecting this man, invites him too to the cave, and then vanishes in answer to another cry for help.


Chapter LXV. The Magician.


The Magician is of course an artist, and Nietzsche's intimate knowledge of perhaps the greatest artist of his age rendered the selection of Wagner, as the type in this discourse, almost inevitable. Most readers will be acquainted with the facts relating to Nietzsche's and Wagner's friendship and ultimate separation. As a boy and a youth Nietzsche had shown such a remarkable gift for music that it had been a question at one time whether he should not perhaps give up everything else in order to develop this gift, but he became a scholar notwithstanding, although he never entirely gave up composing, and playing the piano. While still in his teens, he became acquainted with Wagner's music and grew passionately fond of it. Long before he met Wagner he must have idealised him in his mind to an extent which only a profoundly artistic nature could have been capable of. Nietzsche always had high ideals for humanity. If one were asked whether, throughout his many changes, there was yet one aim, one direction, and one hope to which he held fast, one would be forced to reply in the affirmative and declare that aim, direction, and hope to have been "the elevation of the type man." Now, when Nietzsche met Wagner he was actually casting about for an incarnation of his dreams for the German people, and we have only to remember his youth (he was twenty-one when he was introduced to Wagner), his love of Wagner's music, and the undoubted power of the great musician's personality, in order to realise how very uncritical his attitude must have been in the first flood of his enthusiasm. Again, when the friendship ripened, we cannot well imagine Nietzsche, the younger man, being anything less than intoxicated by his senior's attention and love, and we are therefore not surprised to find him pressing Wagner forward as the great Reformer and Saviour of mankind. "Wagner in Bayreuth" (English Edition, 1909) gives us the best proof of Nietzsche's infatuation, and although signs are not wanting in this essay which show how clearly and even cruelly he was sub-consciously "taking stock" of his friend—even then, the work is a record of what great love and admiration can do in the way of endowing the object of one's affection with all the qualities and ideals that a fertile imagination can conceive.


When the blow came it was therefore all the more severe. Nietzsche at length realised that the friend of his fancy and the real Richard Wagner—the composer of Parsifal—were not one; the fact dawned upon him slowly; disappointment upon disappointment, revelation after revelation, ultimately brought it home to him, and though his best instincts were naturally opposed to it at first, the revulsion of feeling at last became too strong to be ignored, and Nietzsche was plunged into the blackest despair. Years after his break with Wagner, he wrote "The Case of Wagner", and "Nietzsche contra Wagner", and these works are with us to prove the sincerity and depth of his views on the man who was the greatest event of his life.


The poem in this discourse is, of course, reminiscent of Wagner's own poetical manner, and it must be remembered that the whole was written subsequent to Nietzsche's final break with his friend. The dialogue between Zarathustra and the Magician reveals pretty fully what it was that Nietzsche grew to loathe so intensely in Wagner,—viz., his pronounced histrionic tendencies, his dissembling powers, his inordinate vanity, his equivocalness, his falseness. "It honoureth thee," says Zarathustra, "that thou soughtest for greatness, but it betrayeth thee also. Thou art not great." The Magician is nevertheless sent as a guest to Zarathustra's cave; for, in his heart, Zarathustra believed until the end that the Magician was a higher man broken by modern values.


Chapter LXVI. Out of Service.


Zarathustra now meets the last pope, and, in a poetical form, we get Nietzsche's description of the course Judaism and Christianity pursued before they reached their final break-up in Atheism, Agnosticism, and the like. The God of a strong, warlike race—the God of Israel—is a jealous, revengeful God. He is a power that can be pictured and endured only by a hardy and courageous race, a race rich enough to sacrifice and to lose in sacrifice. The image of this God degenerates with the people that appropriate it, and gradually He becomes a God of love—"soft and mellow," a lower middle-class deity, who is "pitiful." He can no longer be a God who requires sacrifice, for we ourselves are no longer rich enough for that. The tables are therefore turned upon Him; HE must sacrifice to us. His pity becomes so great that he actually does sacrifice something to us—His only begotten Son. Such a process carried to its logical conclusions must ultimately end in His own destruction, and thus we find the pope declaring that God was one day suffocated by His all-too-great pity. What follows is clear enough. Zarathustra recognises another higher man in the ex-pope and sends him too as a guest to the cave.


Chapter LXVII. The Ugliest Man.


This discourse contains perhaps the boldest of Nietzsche's suggestions concerning Atheism, as well as some extremely penetrating remarks upon the sentiment of pity. Zarathustra comes across the repulsive creature sitting on the wayside, and what does he do? He manifests the only correct feelings that can be manifested in the presence of any great misery—that is to say, shame, reverence, embarrassment. Nietzsche detested the obtrusive and gushing pity that goes up to misery without a blush either on its cheek or in its heart—the pity which is only another form of self-glorification. "Thank God that I am not like thee!"—only this self-glorifying sentiment can lend a well-constituted man the impudence to SHOW his pity for the cripple and the ill-constituted. In the presence of the ugliest man Nietzsche blushes,—he blushes for his race; his own particular kind of altruism—the altruism that might have prevented the existence of this man—strikes him with all its force. He will have the world otherwise. He will have a world where one need not blush for one's fellows—hence his appeal to us to love only our children's land, the land undiscovered in the remotest sea.


Zarathustra calls the ugliest man the murderer of God! Certainly, this is one aspect of a certain kind of Atheism—the Atheism of the man who reveres beauty to such an extent that his own ugliness, which outrages him, must be concealed from every eye lest it should not be respected as Zarathustra respected it. If there be a God, He too must be evaded. His pity must be foiled. But God is ubiquitous and omniscient. Therefore, for the really GREAT ugly man, He must not exist. "Their pity IS it from which I flee away," he says—that is to say: "It is from their want of reverence and lack of shame in presence of my great misery!" The ugliest man despises himself; but Zarathustra said in his Prologue: "I love the great despisers because they are the great adorers, and arrows of longing for the other shore." He therefore honours the ugliest man: sees height in his self-contempt, and invites him to join the other higher men in the cave.


Chapter LXVIII. The Voluntary Beggar.


In this discourse, we undoubtedly have the ideal Buddhist, if not Gautama Buddha himself. Nietzsche had the greatest respect for Buddhism, and almost wherever he refers to it in his works, it is in terms of praise. He recognised that though Buddhism is undoubtedly a religion for decadents, its decadent values emanate from the higher and not, as in Christianity, from the lower grades of society. In Aphorism 20 of "The Antichrist", he compares it exhaustively with Christianity, and the result of his investigation is very much in favour of the older religion. Still, he recognised a most decided Buddhistic influence in Christ's teaching, and the words in verses 29, 30, and 31 are very reminiscent of his views in regard to the Christian Savior.


The figure of Christ has been introduced often enough into fiction, and many scholars have undertaken to write His life according to their own lights, but few perhaps have ever attempted to present Him to us bereft of all those characteristics which a lack of the sense of harmony has attached to His person through the ages in which His doctrines have been taught. Now Nietzsche disagreed entirely with Renan's view, that Christ was "le grand maitre en ironie"; in Aphorism 31 of "The Antichrist", he says that he (Nietzsche) always purged his picture of the Humble Nazarene of all those bitter and spiteful outbursts which, in view of the struggle the first Christians went through, may very well have been added to the original character by Apologists and Sectarians who, at that time, could ill afford to consider nice psychological points, seeing that what they needed, above all, was a wrangling and abusive deity. These two conflicting halves in the character of the Christ of the Gospels, which no sound psychology can ever reconcile, Nietzsche always kept distinct in his own mind; he could not credit the same man with sentiments sometimes so noble and at other times so vulgar, and in presenting us with this new portrait of the Saviour, purged of all impurities, Nietzsche rendered military honours to a foe, which far exceed in worth all that His most ardent disciples have ever claimed for Him. In verse 26 we are vividly reminded of Herbert Spencer's words "'Le mariage de convenance' is legalised prostitution."


Chapter LXIX. The Shadow.


Here we have a description of that courageous and wayward spirit that literally haunts the footsteps of every great thinker and every great leader; sometimes with the result that it loses all aims, all hopes, and all trust in a definite goal. It is the case of the bravest and most broad-minded men of to-day. These literally shadow the most daring movements in the science and art of their generation; they completely lose their bearings and actually find themselves, in the end, without a way, a goal, or a home. "On every surface have I already sat!...I become thin, I am almost equal to a shadow!" At last, in despair, such men do indeed cry out: "Nothing is true; all is permitted," and then they become mere wreckage. "Too much hath become clear unto me: now nothing mattereth to me any more. Nothing liveth any longer that I love,—how should I still love myself! Have I still a goal? Where is MY home?" Zarathustra realises the danger threatening such a man. "Thy danger is not small, thou free spirit and wanderer," he says. "Thou hast had a bad day. See that a still worse evening doth not overtake thee!" The danger Zarathustra refers to is precisely this, that even a prison may seem a blessing to such a man. At least the bars keep him in a place of rest; a place of confinement, at its worst, is real. "Beware lest in the end a narrow faith capture thee," says Zarathustra, "for now everything that is narrow and fixed seduceth and tempteth thee."


At the noon of life Nietzsche said he entered the world; with him man came of age. We are now held responsible for our actions; our old guardians, the gods and demi-gods of our youth, the superstitions and fears of our childhood, withdraw; the field lies open before us; we lived through our morning with but one master—chance—; let us see to it that we MAKE our afternoon our own (see Note XLIX., Part III.).


Chapter LXXI. The Greeting.


Here I think I may claim that my contention in regard to the purpose and aim of the whole of Nietzsche's philosophy (as stated at the beginning of my Notes on Part IV.) is completely upheld. He fought for "all who do not want to live, unless they learn again to HOPE—unless THEY learn (from him) the GREAT hope!" Zarathustra's address to his guests shows clearly enough how he wished to help them: "I DO NOT TREAT MY WARRIORS INDULGENTLY," he says: "how then could ye be fit for MY warfare?" He rebukes and spurns them, no word of love comes from his lips. Elsewhere he says a man should be a hard bed to his friend, thus alone can he be of use to him. Nietzsche would be a hard bed to higher men. He would make them harder; for, in order to be a law unto himself, man must possess the requisite hardness. "I wait for higher ones, stronger ones, more triumphant ones, merrier ones, for such as are built squarely in body and soul." He says in par. 6 of "Higher Man":—


"Ye higher men, think ye that I am here to put right what ye have put wrong? Or that I wished henceforth to make snugger couches for you sufferers? Or show you restless, miswandering, misclimbing ones new and easier footpaths?"


"Nay! Nay! Three times nay! Always more, always better ones of your type shall succumb—for ye shall always have it worse and harder."


Chapter LXXII. The Supper.


In the first seven verses of this discourse, I cannot help seeing a gentle allusion to Schopenhauer's habits as a bon-vivant. For a pessimist, be it remembered, Schopenhauer led quite an extraordinary life. He ate well, loved well, played the flute well, and I believe he smoked the best cigars. What follows is clear enough.


Chapter LXXIII. The Higher Man. Par. 1.


Nietzsche admits, here, that at one time he had thought of appealing to the people, to the crowd in the market-place, but that he had ultimately to abandon the task. He bids higher men depart from the market-place.


Here we are told quite plainly what class of men actually owe all their impulses and desires to the instinct of self-preservation. The struggle for existence is indeed the only spur in the case of such people. To them it matters not in what shape or condition man be preserved, provided only he survive. The transcendental maxim that "Life per se is precious" is the ruling maxim here.


In the Note on Chapter LVII. (end) I speak of Nietzsche's elevation of the virtue, Courage, to the highest place among the virtues. Here he tells higher men the class of courage he expects from them.


Pars. 5, 6.


These have already been referred to in the Notes on Chapters LVII. (end) and LXXI.


I suggest that the last verse in this paragraph strongly confirms the view that Nietzsche's teaching was always meant by him to be esoteric and for higher man alone.


In the last verse, here, another shaft of light is thrown upon the Immaculate Perception or so-called "pure objectivity" of the scientific mind. "Freedom from fever is still far from being knowledge." Where a man's emotions cease to accompany him in his investigations, he is not necessarily nearer the truth. Says Spencer, in the Preface to his Autobiography:—"In the genesis of a system of thought, the emotional nature is a large factor: perhaps as large a factor as the intellectual nature" (see pages 134, 141 of Vol. I., "Thoughts out of Season").


Pars. 10, 11.


When we approach Nietzsche's philosophy we must be prepared to be independent thinkers; in fact, the greatest virtue of his works is perhaps the subtlety with which they impose the obligation upon one of thinking alone, of scoring off one's own bat, and of shifting intellectually for oneself.


"I am a railing alongside the torrent; whoever is able to grasp me, may grasp me! Your crutch, however, I am not." These two paragraphs are an exhortation to higher men to become independent.


Here Nietzsche perhaps exaggerates the importance of heredity. As, however, the question is by no means one on which we are all agreed, what he says is not without value.


A very important principle in Nietzsche's philosophy is enunciated in the first verse of this paragraph. "The higher its type, always the seldomer doth a thing succeed" (see page 82 of "Beyond Good and Evil"). Those who, like some political economists, talk in a business-like way about the terrific waste of human life and energy, deliberately overlook the fact that the waste most to be deplored usually occurs among higher individuals. Economy was never precisely one of nature's leading principles. All this sentimental wailing over the larger proportion of failures than successes in human life, does not seem to take into account the fact that it is the rarest thing on earth for a highly organised being to attain to the fullest development and activity of all its functions, simply because it is so highly organised. The blind Will to Power in nature therefore stands in urgent need of direction by man.


Pars. 16, 17, 18, 19, 20.


These paragraphs deal with Nietzsche's protest against the democratic seriousness (Pobelernst) of modern times. "All good things laugh," he says, and his final command to the higher men is, "LEARN, I pray you—to laugh." All that is GOOD, in Nietzsche's sense, is cheerful. To be able to crack a joke about one's deepest feelings is the greatest test of their value. The man who does not laugh, like the man who does not make faces, is already a buffoon at heart.


"What hath hitherto been the greatest sin here on earth? Was it not the word of him who said: 'Woe unto them that laugh now!' Did he himself find no cause for laughter on the earth? Then he sought badly. A child even findeth cause for it."


Chapter LXXIV. The Song of Melancholy.


After his address to the higher men, Zarathustra goes out into the open to recover himself. Meanwhile the magician (Wagner), seizing the opportunity in order to draw them all into his net once more, sings the Song of Melancholy.


Chapter LXXV. Science.


The only one to resist the "melancholy voluptuousness" of his art, is the spiritually conscientious one—the scientific specialist of whom we read in the discourse entitled "The Leech". He takes the harp from the magician and cries for air, while reproving the musician in the style of "The Case of Wagner". When the magician retaliates by saying that the spiritually conscientious one could have understood little of his song, the latter replies: "Thou praisest me in that thou separatest me from thyself." The speech of the scientific man to his fellow higher men is well worth studying. By means of it, Nietzsche pays a high tribute to the honesty of the true specialist, while, in representing him as the only one who can resist the demoniacal influence of the magician's music, he elevates him at a stroke, above all those present. Zarathustra and the spiritually conscientious one join issue at the end on the question of the proper place of "fear" in man's history, and Nietzsche avails himself of the opportunity in order to restate his views concerning the relation of courage to humanity. It is precisely because courage has played the most important part in our development that he would not see it vanish from among our virtues to-day. "...courage seemeth to me the entire primitive history of man."


Chapter LXXVI. Among the Daughters of the Desert.


This tells its own tale.


Chapter LXXVII. The Awakening.


In this discourse, Nietzsche wishes to give his followers a warning. He thinks he has so far helped them that they have become convalescent, that new desires are awakened in them and that new hopes are in their arms and legs. But he mistakes the nature of the change. True, he has helped them, he has given them back what they most need, i.e., belief in believing—the confidence in having confidence in something, but how do they use it? This belief in faith, if one can so express it without seeming tautological, has certainly been restored to them, and in the first flood of their enthusiasm they use it by bowing down and worshipping an ass! When writing this passage, Nietzsche was obviously thinking of the accusations which were levelled at the early Christians by their pagan contemporaries. It is well known that they were supposed not only to be eaters of human flesh but also ass-worshippers, and among the Roman graffiti, the most famous is the one found on the Palatino, showing a man worshipping a cross on which is suspended a figure with the head of an ass (see Minucius Felix, "Octavius" IX.; Tacitus, "Historiae" v. 3; Tertullian, "Apologia", etc.). Nietzsche's obvious moral, however, is that great scientists and thinkers, once they have reached the wall encircling scepticism and have thereby learned to recover their confidence in the act of believing, as such, usually manifest the change in their outlook by falling victims to the narrowest and most superstitious of creeds. So much for the introduction of the ass as an object of worship.


Now, with regard to the actual service and Ass-Festival, no reader who happens to be acquainted with the religious history of the Middle Ages will fail to see the allusion here to the asinaria festa which were by no means uncommon in France, Germany, and elsewhere in Europe during the thirteenth, fourteenth, and fifteenth centuries.


Chapter LXXVIII. The Ass-Festival.


At length, in the middle of their feast, Zarathustra bursts in upon them and rebukes them soundly. But he does not do so long; in the Ass-Festival, it suddenly occurs to him, that he is concerned with a ceremony that may not be without its purpose, as something foolish but necessary—a recreation for wise men. He is therefore highly pleased that the higher men have all blossomed forth; they therefore require new festivals,—"A little valiant nonsense, some divine service and ass-festival, some old joyful Zarathustra fool, some blusterer to blow their souls bright."


He tells them not to forget that night and the ass-festival, for "such things only the convalescent devise! And should ye celebrate it again," he concludes, "do it from love to yourselves, do it also from love to me! And in remembrance of ME!"


It were the height of presumption to attempt to fix any particular interpretation of my own to the words of this song. With what has gone before, the reader, while reading it as poetry, should be able to seek and find his own meaning in it. The doctrine of the Eternal Recurrence appears for the last time here, in an art-form. Nietzsche lays stress upon the fact that all happiness, all delight, longs for repetitions, and just as a child cries "Again! Again!" to the adult who happens to be amusing him; so the man who sees a meaning, and a joyful meaning, in existence must also cry "Again!" and yet "Again!" to all his life.


Chapter LXXX. The Sign.


In this discourse, Nietzsche disassociates himself finally from the higher men, and by the symbol of the lion, wishes to convey to us that he has won over and mastered the best and the most terrible in nature. That great power and tenderness are kin, was already his belief in 1875—eight years before he wrote this speech, and when the birds and the lion come to him, it is because he is the embodiment of the two qualities. All that is terrible and great in nature, the higher men are not yet prepared for; for they retreat horror-stricken into the cave when the lion springs at them; but Zarathustra makes not a move towards them. He was tempted to them on the previous day, he says, but "That hath had its time! My suffering and my fellow-suffering,—what matter about them! Do I then strive after HAPPINESS? I strive after my work! Well! the lion hath come, my children are nigh. Zarathustra hath grown ripe. MY day beginneth: ARISE NOW, ARISE, THOU GREAT NOONDAY!"


The above I know to be open to much criticism. I shall be grateful to all those who will be kind enough to show me where and how I have gone wrong; but I should like to point out that, as they stand, I have not given to these Notes by any means their final form.


London, February 1909.


Release date: November 23, 2012 [eBook #41445] Most recently updated: October 23, 2024


Original publication: United Kingdom: Lackington, Hughes, Harding, Mavor, & Jones, 1818


Credits: Produced by Greg Weeks, Mary Meehan and the Online Distributed Proofreading Team at http://www.pgdp.net Revised by Richard Tonsing.


[Transcriber's Note: This text was produced from a photo-reprint of the 1818 edition.]


Did I request thee, Maker, from my clay To mould me man? Did I solicit thee From darkness to promote me?——


TO WILLIAM GODWIN, AUTHOR OF POLITICAL JUSTICE, CALEB WILLIAMS, &c. THESE VOLUMES Are respectfully inscribed BY THE AUTHOR.


The event on which this fiction is founded has been supposed, by Dr. Darwin, and some of the physiological writers of Germany, as not of impossible occurrence. I shall not be supposed as according the remotest degree of serious faith to such an imagination; yet, in assuming it as the basis of a work of fancy, I have not considered myself as merely weaving a series of supernatural terrors. The event on which the interest of the story depends is exempt from the disadvantages of a mere tale of spectres or enchantment. It was recommended by the novelty of the situations which it developes; and, however impossible as a physical fact, affords a point of view to the imagination for the delineating of human passions more comprehensive and commanding than any which the ordinary relations of existing events can yield.


I have thus endeavoured to preserve the truth of the elementary principles of human nature, while I have not scrupled to innovate upon their combinations. The Iliad, the tragic poetry of Greece,—Shakespeare, in the Tempest and Midsummer Night's Dream,—and most especially Milton, in Paradise Lost, conform to this rule; and the most humble novelist, who seeks to confer or receive amusement from his labours, may, without presumption, apply to prose fiction a licence, or rather a rule, from the adoption of which so many exquisite combinations of human feeling have resulted in the highest specimens of poetry.


The circumstance on which my story rests was suggested in casual conversation. It was commenced, partly as a source of amusement, and partly as an expedient for exercising any untried resources of mind. Other motives were mingled with these, as the work proceeded. I am by no means indifferent to the manner in which whatever moral tendencies exist in the sentiments or characters it contains shall affect the reader; yet my chief concern in this respect has been limited to the avoiding of the enervating effects of the novels of the present day, and to the exhibitions of the amiableness of domestic affection, and the excellence of universal virtue. The opinions which naturally spring from the character and situation of the hero are by no means to be conceived as existing always in my own conviction; nor is any inference justly to be drawn from the following pages as prejudicing any philosophical doctrine of whatever kind.


It is a subject also of additional interest to the author, that this story was begun in the majestic region where the scene is principally laid, and in society which cannot cease to be regretted. I passed the summer of 1816 in the environs of Geneva. The season was cold and rainy, and in the evenings we crowded around a blazing wood fire, and occasionally amused ourselves with some German stories of ghosts, which happened to fall into our hands. These tales excited in us a playful desire of imitation. Two other friends (a tale from the pen of one of whom would be far more acceptable to the public than any thing I can ever hope to produce) and myself agreed to write each a story, founded on some supernatural occurrence.


The weather, however, suddenly became serene; and my two friends left me on a journey among the Alps, and lost, in the magnificent scenes which they present, all memory of their ghostly visions. The following tale is the only one which has been completed.


To Mrs. SAVILLE, England.


You will rejoice to hear that no disaster has accompanied the commencement of an enterprise which you have regarded with such evil forebodings. I arrived here yesterday; and my first task is to assure my dear sister of my welfare, and increasing confidence in the success of my undertaking.


I am already far north of London; and as I walk in the streets of Petersburgh, I feel a cold northern breeze play upon my cheeks, which braces my nerves, and fills me with delight. Do you understand this feeling? This breeze, which has travelled from the regions towards which I am advancing, gives me a foretaste of those icy climes. Inspirited by this wind of promise, my day dreams become more fervent and vivid. I try in vain to be persuaded that the pole is the seat of frost and desolation; it ever presents itself to my imagination as the region of beauty and delight. There, Margaret, the sun is for ever visible; its broad disk just skirting the horizon, and diffusing a perpetual splendour. There—for with your leave, my sister, I will put some trust in preceding navigators—there snow and frost are banished; and, sailing over a calm sea, we may be wafted to a land surpassing in wonders and in beauty every region hitherto discovered on the habitable globe. Its productions and features may be without example, as the phænomena of the heavenly bodies undoubtedly are in those undiscovered solitudes. What may not be expected in a country of eternal light? I may there discover the wondrous power which attracts the needle; and may regulate a thousand celestial observations, that require only this voyage to render their seeming eccentricities consistent for ever. I shall satiate my ardent curiosity with the sight of a part of the world never before visited, and may tread a land never before imprinted by the foot of man. These are my enticements, and they are sufficient to conquer all fear of danger or death, and to induce me to commence this laborious voyage with the joy a child feels when he embarks in a little boat, with his holiday mates, on an expedition of discovery up his native river. But, supposing all these conjectures to be false, you cannot contest the inestimable benefit which I shall confer on all mankind to the last generation, by discovering a passage near the pole to those countries, to reach which at present so many months are requisite; or by ascertaining the secret of the magnet, which, if at all possible, can only be effected by an undertaking such as mine.


These reflections have dispelled the agitation with which I began my letter, and I feel my heart glow with an enthusiasm which elevates me to heaven; for nothing contributes so much to tranquillize the mind as a steady purpose,—a point on which the soul may fix its intellectual eye. This expedition has been the favourite dream of my early years. I have read with ardour the accounts of the various voyages which have been made in the prospect of arriving at the North Pacific Ocean through the seas which surround the pole. You may remember, that a history of all the voyages made for purposes of discovery composed the whole of our good uncle Thomas's library. My education was neglected, yet I was passionately fond of reading. These volumes were my study day and night, and my familiarity with them increased that regret which I had felt, as a child, on learning that my father's dying injunction had forbidden my uncle to allow me to embark in a sea-faring life.


These visions faded when I perused, for the first time, those poets whose effusions entranced my soul, and lifted it to heaven. I also became a poet, and for one year lived in a Paradise of my own creation; I imagined that I also might obtain a niche in the temple where the names of Homer and Shakespeare are consecrated. You are well acquainted with my failure, and how heavily I bore the disappointment. But just at that time I inherited the fortune of my cousin, and my thoughts were turned into the channel of their earlier bent.


Six years have passed since I resolved on my present undertaking. I can, even now, remember the hour from which I dedicated myself to this great enterprise. I commenced by inuring my body to hardship. I accompanied the whale-fishers on several expeditions to the North Sea; I voluntarily endured cold, famine, thirst, and want of sleep; I often worked harder than the common sailors during the day, and devoted my nights to the study of mathematics, the theory of medicine, and those branches of physical science from which a naval adventurer might derive the greatest practical advantage. Twice I actually hired myself as an under-mate in a Greenland whaler, and acquitted myself to admiration. I must own I felt a little proud, when my captain offered me the second dignity in the vessel, and entreated me to remain with the greatest earnestness; so valuable did he consider my services.


And now, dear Margaret, do I not deserve to accomplish some great purpose. My life might have been passed in ease and luxury; but I preferred glory to every enticement that wealth placed in my path. Oh, that some encouraging voice would answer in the affirmative! My courage and my resolution is firm; but my hopes fluctuate, and my spirits are often depressed. I am about to proceed on a long and difficult voyage; the emergencies of which will demand all my fortitude: I am required not only to raise the spirits of others, but sometimes to sustain my own, when their's are failing.


This is the most favourable period for travelling in Russia. They fly quickly over the snow in their sledges; the motion is pleasant, and, in my opinion, far more agreeable than that of an English stage-coach. The cold is not excessive, if you are wrapt in furs, a dress which I have already adopted; for there is a great difference between walking the deck and remaining seated motionless for hours, when no exercise prevents the blood from actually freezing in your veins. I have no ambition to lose my life on the post-road between St. Petersburgh and Archangel.


I shall depart for the latter town in a fortnight or three weeks; and my intention is to hire a ship there, which can easily be done by paying the insurance for the owner, and to engage as many sailors as I think necessary among those who are accustomed to the whale-fishing. I do not intend to sail until the month of June: and when shall I return? Ah, dear sister, how can I answer this question? If I succeed, many, many months, perhaps years, will pass before you and I may meet. If I fail, you will see me again soon, or never.


Farewell, my dear, excellent, Margaret. Heaven shower down blessings on you, and save me, that I may again and again testify my gratitude for all your love and kindness.


How slowly the time passes here, encompassed as I am by frost and snow; yet a second step is taken towards my enterprise. I have hired a vessel, and am occupied in collecting my sailors; those whom I have already engaged appear to be men on whom I can depend, and are certainly possessed of dauntless courage.


But I have one want which I have never yet been able to satisfy; and the absence of the object of which I now feel as a most severe evil. I have no friend, Margaret: when I am glowing with the enthusiasm of success, there will be none to participate my joy; if I am assailed by disappointment, no one will endeavour to sustain me in dejection. I shall commit my thoughts to paper, it is true; but that is a poor medium for the communication of feeling. I desire the company of a man who could sympathize with me; whose eyes would reply to mine. You may deem me romantic, my dear sister, but I bitterly feel the want of a friend. I have no one near me, gentle yet courageous, possessed of a cultivated as well as of a capacious mind, whose tastes are like my own, to approve or amend my plans. How would such a friend repair the faults of your poor brother! I am too ardent in execution, and too impatient of difficulties. But it is a still greater evil to me that I am self-educated: for the first fourteen years of my life I ran wild on a common, and read nothing but our uncle Thomas's books of voyages. At that age I became acquainted with the celebrated poets of our own country; but it was only when it had ceased to be in my power to derive its most important benefits from such a conviction, that I perceived the necessity of becoming acquainted with more languages than that of my native country. Now I am twenty-eight, and am in reality more illiterate than many school-boys of fifteen. It is true that I have thought more, and that my day dreams are more extended and magnificent; but they want (as the painters call it) keeping; and I greatly need a friend who would have sense enough not to despise me as romantic, and affection enough for me to endeavour to regulate my mind.


Well, these are useless complaints; I shall certainly find no friend on the wide ocean, nor even here in Archangel, among merchants and seamen. Yet some feelings, unallied to the dross of human nature, beat even in these rugged bosoms. My lieutenant, for instance, is a man of wonderful courage and enterprise; he is madly desirous of glory. He is an Englishman, and in the midst of national and professional prejudices, unsoftened by cultivation, retains some of the noblest endowments of humanity. I first became acquainted with him on board a whale vessel: finding that he was unemployed in this city, I easily engaged him to assist in my enterprise.


The master is a person of an excellent disposition, and is remarkable in the ship for his gentleness, and the mildness of his discipline. He is, indeed, of so amiable a nature, that he will not hunt (a favourite, and almost the only amusement here), because he cannot endure to spill blood. He is, moreover, heroically generous. Some years ago he loved a young Russian lady, of moderate fortune; and having amassed a considerable sum in prize-money, the father of the girl consented to the match. He saw his mistress once before the destined ceremony; but she was bathed in tears, and, throwing herself at his feet, entreated him to spare her, confessing at the same time that she loved another, but that he was poor, and that her father would never consent to the union. My generous friend reassured the suppliant, and on being informed of the name of her lover instantly abandoned his pursuit. He had already bought a farm with his money, on which he had designed to pass the remainder of his life; but he bestowed the whole on his rival, together with the remains of his prize-money to purchase stock, and then himself solicited the young woman's father to consent to her marriage with her lover. But the old man decidedly refused, thinking himself bound in honour to my friend; who, when he found the father inexorable, quitted his country, nor returned until he heard that his former mistress was married according to her inclinations. "What a noble fellow!" you will exclaim. He is so; but then he has passed all his life on board a vessel, and has scarcely an idea beyond the rope and the shroud.


But do not suppose that, because I complain a little, or because I can conceive a consolation for my toils which I may never know, that I am wavering in my resolutions. Those are as fixed as fate; and my voyage is only now delayed until the weather shall permit my embarkation. The winter has been dreadfully severe; but the spring promises well, and it is considered as a remarkably early season; so that, perhaps, I may sail sooner than I expected. I shall do nothing rashly; you know me sufficiently to confide in my prudence and considerateness whenever the safety of others is committed to my care.


I cannot describe to you my sensations on the near prospect of my undertaking. It is impossible to communicate to you a conception of the trembling sensation, half pleasurable and half fearful, with which I am preparing to depart. I am going to unexplored regions, to "the land of mist and snow;" but I shall kill no albatross, therefore do not be alarmed for my safety.


Shall I meet you again, after having traversed immense seas, and returned by the most southern cape of Africa or America? I dare not expect such success, yet I cannot bear to look on the reverse of the picture. Continue to write to me by every opportunity: I may receive your letters (though the chance is very doubtful) on some occasions when I need them most to support my spirits. I love you very tenderly. Remember me with affection, should you never hear from me again.


I write a few lines in haste, to say that I am safe, and well advanced on my voyage. This letter will reach England by a merchant-man now on its homeward voyage from Archangel; more fortunate than I, who may not see my native land, perhaps, for many years. I am, however, in good spirits: my men are bold, and apparently firm of purpose; nor do the floating sheets of ice that continually pass us, indicating the dangers of the region towards which we are advancing, appear to dismay them. We have already reached a very high latitude; but it is the height of summer, and although not so warm as in England, the southern gales, which blow us speedily towards those shores which I so ardently desire to attain, breathe a degree of renovating warmth which I had not expected.


No incidents have hitherto befallen us, that would make a figure in a letter. One or two stiff gales, and the breaking of a mast, are accidents which experienced navigators scarcely remember to record; and I shall be well content, if nothing worse happen to us during our voyage.


Adieu, my dear Margaret. Be assured, that for my own sake, as well as your's, I will not rashly encounter danger. I will be cool, persevering, and prudent.


Remember me to all my English friends.


Most affectionately yours,


So strange an accident has happened to us, that I cannot forbear recording it, although it is very probable that you will see me before these papers can come into your possession.


Last Monday (July 31st), we were nearly surrounded by ice, which closed in the ship on all sides, scarcely leaving her the sea room in which she floated. Our situation was somewhat dangerous, especially as we were compassed round by a very thick fog. We accordingly lay to, hoping that some change would take place in the atmosphere and weather.


About two o'clock the mist cleared away, and we beheld, stretched out in every direction, vast and irregular plains of ice, which seemed to have no end. Some of my comrades groaned, and my own mind began to grow watchful with anxious thoughts, when a strange sight suddenly attracted our attention, and diverted our solicitude from our own situation. We perceived a low carriage, fixed on a sledge and drawn by dogs, pass on towards the north, at the distance of half a mile: a being which had the shape of a man, but apparently of gigantic stature, sat in the sledge, and guided the dogs. We watched the rapid progress of the traveller with our telescopes, until he was lost among the distant inequalities of the ice.


About two hours after this occurrence, we heard the ground sea; and before night the ice broke, and freed our ship. We, however, lay to until the morning, fearing to encounter in the dark those large loose masses which float about after the breaking up of the ice. I profited of this time to rest for a few hours.


In the morning, however, as soon as it was light, I went upon deck, and found all the sailors busy on one side of the vessel, apparently talking to some one in the sea. It was, in fact, a sledge, like that we had seen before, which had drifted towards us in the night, on a large fragment of ice. Only one dog remained alive; but there was a human being within it, whom the sailors were persuading to enter the vessel. He was not, as the other traveller seemed to be, a savage inhabitant of some undiscovered island, but an European. When I appeared on deck, the master said, "Here is our captain, and he will not allow you to perish on the open sea."


You may conceive my astonishment on hearing such a question addressed to me from a man on the brink of destruction, and to whom I should have supposed that my vessel would have been a resource which he would not have exchanged for the most precious wealth the earth can afford. I replied, however, that we were on a voyage of discovery towards the northern pole.


Upon hearing this he appeared satisfied, and consented to come on board. Good God! Margaret, if you had seen the man who thus capitulated for his safety, your surprise would have been boundless. His limbs were nearly frozen, and his body dreadfully emaciated by fatigue and suffering. I never saw a man in so wretched a condition. We attempted to carry him into the cabin; but as soon as he had quitted the fresh air, he fainted. We accordingly brought him back to the deck, and restored him to animation by rubbing him with brandy, and forcing him to swallow a small quantity. As soon as he shewed signs of life, we wrapped him up in blankets, and placed him near the chimney of the kitchen-stove. By slow degrees he recovered, and ate a little soup, which restored him wonderfully.


Two days passed in this manner before he was able to speak; and I often feared that his sufferings had deprived him of understanding. When he had in some measure recovered, I removed him to my own cabin, and attended on him as much as my duty would permit. I never saw a more interesting creature: his eyes have generally an expression of wildness, and even madness; but there are moments when, if any one performs an act of kindness towards him, or does him any the most trifling service, his whole countenance is lighted up, as it were, with a beam of benevolence and sweetness that I never saw equalled. But he is generally melancholy and despairing; and sometimes he gnashes his teeth, as if impatient of the weight of woes that oppresses him.


When my guest was a little recovered, I had great trouble to keep off the men, who wished to ask him a thousand questions; but I would not allow him to be tormented by their idle curiosity, in a state of body and mind whose restoration evidently depended upon entire repose. Once, however, the lieutenant asked, Why he had come so far upon the ice in so strange a vehicle?


His countenance instantly assumed an aspect of the deepest gloom; and he replied, "To seek one who fled from me."


"Then I fancy we have seen him; for, the day before we picked you up, we saw some dogs drawing a sledge, with a man in it, across the ice."


This aroused the stranger's attention; and he asked a multitude of questions concerning the route which the dæmon, as he called him, had pursued. Soon after, when he was alone with me, he said, "I have, doubtless, excited your curiosity, as well as that of these good people; but you are too considerate to make inquiries."


Soon after this he inquired, if I thought that the breaking up of the ice had destroyed the other sledge? I replied, that I could not answer with any degree of certainty; for the ice had not broken until near midnight, and the traveller might have arrived at a place of safety before that time; but of this I could not judge.


From this time the stranger seemed very eager to be upon deck, to watch for the sledge which had before appeared; but I have persuaded him to remain in the cabin, for he is far too weak to sustain the rawness of the atmosphere. But I have promised that some one should watch for him, and give him instant notice if any new object should appear in sight.


Such is my journal of what relates to this strange occurrence up to the present day. The stranger has gradually improved in health, but is very silent, and appears uneasy when any one except myself enters his cabin. Yet his manners are so conciliating and gentle, that the sailors are all interested in him, although they have had very little communication with him. For my own part, I begin to love him as a brother; and his constant and deep grief fills me with sympathy and compassion. He must have been a noble creature in his better days, being even now in wreck so attractive and amiable.


My affection for my guest increases every day. He excites at once my admiration and my pity to an astonishing degree. How can I see so noble a creature destroyed by misery without feeling the most poignant grief? He is so gentle, yet so wise; his mind is so cultivated; and when he speaks, although his words are culled with the choicest art, yet they flow with rapidity and unparalleled eloquence.


He is now much recovered from his illness, and is continually on the deck, apparently watching for the sledge that preceded his own. Yet, although unhappy, he is not so utterly occupied by his own misery, but that he interests himself deeply in the employments of others. He has asked me many questions concerning my design; and I have related my little history frankly to him. He appeared pleased with the confidence, and suggested several alterations in my plan, which I shall find exceedingly useful. There is no pedantry in his manner; but all he does appears to spring solely from the interest he instinctively takes in the welfare of those who surround him. He is often overcome by gloom, and then he sits by himself, and tries to overcome all that is sullen or unsocial in his humour. These paroxysms pass from him like a cloud from before the sun, though his dejection never leaves him. I have endeavoured to win his confidence; and I trust that I have succeeded. One day I mentioned to him the desire I had always felt of finding a friend who might sympathize with me, and direct me by his counsel. I said, I did not belong to that class of men who are offended by advice. "I am self-educated, and perhaps I hardly rely sufficiently upon my own powers. I wish therefore that my companion should be wiser and more experienced than myself, to confirm and support me; nor have I believed it impossible to find a true friend."


"I agree with you," replied the stranger, "in believing that friendship is not only a desirable, but a possible acquisition. I once had a friend, the most noble of human creatures, and am entitled, therefore, to judge respecting friendship. You have hope, and the world before you, and have no cause for despair. But I——I have lost every thing, and cannot begin life anew."


As he said this, his countenance became expressive of a calm settled grief, that touched me to the heart. But he was silent, and presently retired to his cabin.


Even broken in spirit as he is, no one can feel more deeply than he does the beauties of nature. The starry sky, the sea, and every sight afforded by these wonderful regions, seems still to have the power of elevating his soul from earth. Such a man has a double existence: he may suffer misery, and be overwhelmed by disappointments; yet when he has retired into himself, he will be like a celestial spirit, that has a halo around him, within whose circle no grief or folly ventures.


Will you laugh at the enthusiasm I express concerning this divine wanderer? If you do, you must have certainly lost that simplicity which was once your characteristic charm. Yet, if you will, smile at the warmth of my expressions, while I find every day new causes for repeating them.


Yesterday the stranger said to me, "You may easily perceive, Captain Walton, that I have suffered great and unparalleled misfortunes. I had determined, once, that the memory of these evils should die with me; but you have won me to alter my determination. You seek for knowledge and wisdom, as I once did; and I ardently hope that the gratification of your wishes may not be a serpent to sting you, as mine has been. I do not know that the relation of my misfortunes will be useful to you, yet, if you are inclined, listen to my tale. I believe that the strange incidents connected with it will afford a view of nature, which may enlarge your faculties and understanding. You will hear of powers and occurrences, such as you have been accustomed to believe impossible: but I do not doubt that my tale conveys in its series internal evidence of the truth of the events of which it is composed."


You may easily conceive that I was much gratified by the offered communication; yet I could not endure that he should renew his grief by a recital of his misfortunes. I felt the greatest eagerness to hear the promised narrative, partly from curiosity, and partly from a strong desire to ameliorate his fate, if it were in my power. I expressed these feelings in my answer.


"I thank you," he replied, "for your sympathy, but it is useless; my fate is nearly fulfilled. I wait but for one event, and then I shall repose in peace. I understand your feeling," continued he, perceiving that I wished to interrupt him; "but you are mistaken, my friend, if thus you will allow me to name you; nothing can alter my destiny: listen to my history, and you will perceive how irrevocably it is determined."


He then told me, that he would commence his narrative the next day when I should be at leisure. This promise drew from me the warmest thanks. I have resolved every night, when I am not engaged, to record, as nearly as possible in his own words, what he has related during the day. If I should be engaged, I will at least make notes. This manuscript will doubtless afford you the greatest pleasure: but to me, who know him, and who hear it from his own lips, with what interest and sympathy shall I read it in some future day!


I am by birth a Genevese; and my family is one of the most distinguished of that republic. My ancestors had been for many years counsellors and syndics; and my father had filled several public situations with honour and reputation. He was respected by all who knew him for his integrity and indefatigable attention to public business. He passed his younger days perpetually occupied by the affairs of his country; and it was not until the decline of life that he thought of marrying, and bestowing on the state sons who might carry his virtues and his name down to posterity.


As the circumstances of his marriage illustrate his character, I cannot refrain from relating them. One of his most intimate friends was a merchant, who, from a flourishing state, fell, through numerous mischances, into poverty. This man, whose name was Beaufort, was of a proud and unbending disposition, and could not bear to live in poverty and oblivion in the same country where he had formerly been distinguished for his rank and magnificence. Having paid his debts, therefore, in the most honourable manner, he retreated with his daughter to the town of Lucerne, where he lived unknown and in wretchedness. My father loved Beaufort with the truest friendship, and was deeply grieved by his retreat in these unfortunate circumstances. He grieved also for the loss of his society, and resolved to seek him out and endeavour to persuade him to begin the world again through his credit and assistance.


Beaufort had taken effectual measures to conceal himself; and it was ten months before my father discovered his abode. Overjoyed at this discovery, he hastened to the house, which was situated in a mean street, near the Reuss. But when he entered, misery and despair alone welcomed him. Beaufort had saved but a very small sum of money from the wreck of his fortunes; but it was sufficient to provide him with sustenance for some months, and in the mean time he hoped to procure some respectable employment in a merchant's house. The interval was consequently spent in inaction; his grief only became more deep and rankling, when he had leisure for reflection; and at length it took so fast hold of his mind, that at the end of three months he lay on a bed of sickness, incapable of any exertion.


His daughter attended him with the greatest tenderness; but she saw with despair that their little fund was rapidly decreasing, and that there was no other prospect of support. But Caroline Beaufort possessed a mind of an uncommon mould; and her courage rose to support her in her adversity. She procured plain work; she plaited straw; and by various means contrived to earn a pittance scarcely sufficient to support life.


Several months passed in this manner. Her father grew worse; her time was more entirely occupied in attending him; her means of subsistence decreased; and in the tenth month her father died in her arms, leaving her an orphan and a beggar. This last blow overcame her; and she knelt by Beaufort's coffin, weeping bitterly, when my father entered the chamber. He came like a protecting spirit to the poor girl, who committed herself to his care, and after the interment of his friend he conducted her to Geneva, and placed her under the protection of a relation. Two years after this event Caroline became his wife.


When my father became a husband and a parent, he found his time so occupied by the duties of his new situation, that he relinquished many of his public employments, and devoted himself to the education of his children. Of these I was the eldest, and the destined successor to all his labours and utility. No creature could have more tender parents than mine. My improvement and health were their constant care, especially as I remained for several years their only child. But before I continue my narrative, I must record an incident which took place when I was four years of age.


My father had a sister, whom he tenderly loved, and who had married early in life an Italian gentleman. Soon after her marriage, she had accompanied her husband into her native country, and for some years my father had very little communication with her. About the time I mentioned she died; and a few months afterwards he received a letter from her husband, acquainting him with his intention of marrying an Italian lady, and requesting my father to take charge of the infant Elizabeth, the only child of his deceased sister. "It is my wish," he said, "that you should consider her as your own daughter, and educate her thus. Her mother's fortune is secured to her, the documents of which I will commit to your keeping. Reflect upon this proposition; and decide whether you would prefer educating your niece yourself to her being brought up by a stepmother."


My father did not hesitate, and immediately went to Italy, that he might accompany the little Elizabeth to her future home. I have often heard my mother say, that she was at that time the most beautiful child she had ever seen, and shewed signs even then of a gentle and affectionate disposition. These indications, and a desire to bind as closely as possible the ties of domestic love, determined my mother to consider Elizabeth as my future wife; a design which she never found reason to repent.


From this time Elizabeth Lavenza became my playfellow, and, as we grew older, my friend. She was docile and good tempered, yet gay and playful as a summer insect. Although she was lively and animated, her feelings were strong and deep, and her disposition uncommonly affectionate. No one could better enjoy liberty, yet no one could submit with more grace than she did to constraint and caprice. Her imagination was luxuriant, yet her capability of application was great. Her person was the image of her mind; her hazel eyes, although as lively as a bird's, possessed an attractive softness. Her figure was light and airy; and, though capable of enduring great fatigue, she appeared the most fragile creature in the world. While I admired her understanding and fancy, I loved to tend on her, as I should on a favourite animal; and I never saw so much grace both of person and mind united to so little pretension.


Every one adored Elizabeth. If the servants had any request to make, it was always through her intercession. We were strangers to any species of disunion and dispute; for although there was a great dissimilitude in our characters, there was an harmony in that very dissimilitude. I was more calm and philosophical than my companion; yet my temper was not so yielding. My application was of longer endurance; but it was not so severe whilst it endured. I delighted in investigating the facts relative to the actual world; she busied herself in following the aërial creations of the poets. The world was to me a secret, which I desired to discover; to her it was a vacancy, which she sought to people with imaginations of her own.


My brothers were considerably younger than myself; but I had a friend in one of my schoolfellows, who compensated for this deficiency. Henry Clerval was the son of a merchant of Geneva, an intimate friend of my father. He was a boy of singular talent and fancy. I remember, when he was nine years old, he wrote a fairy tale, which was the delight and amazement of all his companions. His favourite study consisted in books of chivalry and romance; and when very young, I can remember, that we used to act plays composed by him out of these favourite books, the principal characters of which were Orlando, Robin Hood, Amadis, and St. George.


No youth could have passed more happily than mine. My parents were indulgent, and my companions amiable. Our studies were never forced; and by some means we always had an end placed in view, which excited us to ardour in the prosecution of them. It was by this method, and not by emulation, that we were urged to application. Elizabeth was not incited to apply herself to drawing, that her companions might not outstrip her; but through the desire of pleasing her aunt, by the representation of some favourite scene done by her own hand. We learned Latin and English, that we might read the writings in those languages; and so far from study being made odious to us through punishment, we loved application, and our amusements would have been the labours of other children. Perhaps we did not read so many books, or learn languages so quickly, as those who are disciplined according to the ordinary methods; but what we learned was impressed the more deeply on our memories.


In this description of our domestic circle I include Henry Clerval; for he was constantly with us. He went to school with me, and generally passed the afternoon at our house; for being an only child, and destitute of companions at home, his father was well pleased that he should find associates at our house; and we were never completely happy when Clerval was absent.


I feel pleasure in dwelling on the recollections of childhood, before misfortune had tainted my mind, and changed its bright visions of extensive usefulness into gloomy and narrow reflections upon self. But, in drawing the picture of my early days, I must not omit to record those events which led, by insensible steps to my after tale of misery: for when I would account to myself for the birth of that passion, which afterwards ruled my destiny, I find it arise, like a mountain river, from ignoble and almost forgotten sources; but, swelling as it proceeded, it became the torrent which, in its course, has swept away all my hopes and joys.


Natural philosophy is the genius that has regulated my fate; I desire therefore, in this narration, to state those facts which led to my predilection for that science. When I was thirteen years of age, we all went on a party of pleasure to the baths near Thonon: the inclemency of the weather obliged us to remain a day confined to the inn. In this house I chanced to find a volume of the works of Cornelius Agrippa. I opened it with apathy; the theory which he attempts to demonstrate, and the wonderful facts which he relates, soon changed this feeling into enthusiasm. A new light seemed to dawn upon my mind; and, bounding with joy, I communicated my discovery to my father. I cannot help remarking here the many opportunities instructors possess of directing the attention of their pupils to useful knowledge, which they utterly neglect. My father looked carelessly at the title-page of my book, and said, "Ah! Cornelius Agrippa! My dear Victor, do not waste your time upon this; it is sad trash."


If, instead of this remark, my father had taken the pains, to explain to me, that the principles of Agrippa had been entirely exploded, and that a modern system of science had been introduced, which possessed much greater powers than the ancient, because the powers of the latter were chimerical, while those of the former were real and practical; under such circumstances, I should certainly have thrown Agrippa aside, and, with my imagination warmed as it was, should probably have applied myself to the more rational theory of chemistry which has resulted from modern discoveries. It is even possible, that the train of my ideas would never have received the fatal impulse that led to my ruin. But the cursory glance my father had taken of my volume by no means assured me that he was acquainted with its contents; and I continued to read with the greatest avidity.


When I returned home, my first care was to procure the whole works of this author, and afterwards of Paracelsus and Albertus Magnus. I read and studied the wild fancies of these writers with delight; they appeared to me treasures known to few beside myself; and although I often wished to communicate these secret stores of knowledge to my father, yet his indefinite censure of my favourite Agrippa always withheld me. I disclosed my discoveries to Elizabeth, therefore, under a promise of strict secrecy; but she did not interest herself in the subject, and I was left by her to pursue my studies alone.


It may appear very strange, that a disciple of Albertus Magnus should arise in the eighteenth century; but our family was not scientifical, and I had not attended any of the lectures given at the schools of Geneva. My dreams were therefore undisturbed by reality; and I entered with the greatest diligence into the search of the philosopher's stone and the elixir of life. But the latter obtained my most undivided attention: wealth was an inferior object; but what glory would attend the discovery, if I could banish disease from the human frame, and render man invulnerable to any but a violent death!


Nor were these my only visions. The raising of ghosts or devils was a promise liberally accorded by my favourite authors, the fulfilment of which I most eagerly sought; and if my incantations were always unsuccessful, I attributed the failure rather to my own inexperience and mistake, than to a want of skill or fidelity in my instructors.


The natural phænomena that take place every day before our eyes did not escape my examinations. Distillation, and the wonderful effects of steam, processes of which my favourite authors were utterly ignorant, excited my astonishment; but my utmost wonder was engaged by some experiments on an air-pump, which I saw employed by a gentleman whom we were in the habit of visiting.


The ignorance of the early philosophers on these and several other points served to decrease their credit with me: but I could not entirely throw them aside, before some other system should occupy their place in my mind.


When I was about fifteen years old, we had retired to our house near Belrive, when we witnessed a most violent and terrible thunder-storm. It advanced from behind the mountains of Jura; and the thunder burst at once with frightful loudness from various quarters of the heavens. I remained, while the storm lasted, watching its progress with curiosity and delight. As I stood at the door, on a sudden I beheld a stream of fire issue from an old and beautiful oak, which stood about twenty yards from our house; and so soon as the dazzling light vanished, the oak had disappeared, and nothing remained but a blasted stump. When we visited it the next morning, we found the tree shattered in a singular manner. It was not splintered by the shock, but entirely reduced to thin ribbands of wood. I never beheld any thing so utterly destroyed.


The catastrophe of this tree excited my extreme astonishment; and I eagerly inquired of my father the nature and origin of thunder and lightning. He replied, "Electricity;" describing at the same time the various effects of that power. He constructed a small electrical machine, and exhibited a few experiments; he made also a kite, with a wire and string, which drew down that fluid from the clouds.


This last stroke completed the overthrow of Cornelius Agrippa, Albertus Magnus, and Paracelsus, who had so long reigned the lords of my imagination. But by some fatality I did not feel inclined to commence the study of any modern system; and this disinclination was influenced by the following circumstance.


My father expressed a wish that I should attend a course of lectures upon natural philosophy, to which I cheerfully consented. Some accident prevented my attending these lectures until the course was nearly finished. The lecture, being therefore one of the last, was entirely incomprehensible to me. The professor discoursed with the greatest fluency of potassium and boron, of sulphates and oxyds, terms to which I could affix no idea; and I became disgusted with the science of natural philosophy, although I still read Pliny and Buffon with delight, authors, in my estimation, of nearly equal interest and utility.


My occupations at this age were principally the mathematics, and most of the branches of study appertaining to that science. I was busily employed in learning languages; Latin was already familiar to me, and I began to read some of the easiest Greek authors without the help of a lexicon. I also perfectly understood English and German. This is the list of my accomplishments at the age of seventeen; and you may conceive that my hours were fully employed in acquiring and maintaining a knowledge of this various literature.


Another task also devolved upon me, when I became the instructor of my brothers. Ernest was six years younger than myself, and was my principal pupil. He had been afflicted with ill health from his infancy, through which Elizabeth and I had been his constant nurses: his disposition was gentle, but he was incapable of any severe application. William, the youngest of our family, was yet an infant, and the most beautiful little fellow in the world; his lively blue eyes, dimpled cheeks, and endearing manners, inspired the tenderest affection.


Such was our domestic circle, from which care and pain seemed for ever banished. My father directed our studies, and my mother partook of our enjoyments. Neither of us possessed the slightest pre-eminence over the other; the voice of command was never heard amongst us; but mutual affection engaged us all to comply with and obey the slightest desire of each other.


When I had attained the age of seventeen, my parents resolved that I should become a student at the university of Ingolstadt. I had hitherto attended the schools of Geneva; but my father thought it necessary, for the completion of my education, that I should be made acquainted with other customs than those of my native country. My departure was therefore fixed at an early date; but, before the day resolved upon could arrive, the first misfortune of my life occurred—an omen, as it were, of my future misery.


Elizabeth had caught the scarlet fever; but her illness was not severe, and she quickly recovered. During her confinement, many arguments had been urged to persuade my mother to refrain from attending upon her. She had, at first, yielded to our entreaties; but when she heard that her favourite was recovering, she could no longer debar herself from her society, and entered her chamber long before the danger of infection was past. The consequences of this imprudence were fatal. On the third day my mother sickened; her fever was very malignant, and the looks of her attendants prognosticated the worst event. On her death-bed the fortitude and benignity of this admirable woman did not desert her. She joined the hands of Elizabeth and myself: "My children," she said, "my firmest hopes of future happiness were placed on the prospect of your union. This expectation will now be the consolation of your father. Elizabeth, my love, you must supply my place to your younger cousins. Alas! I regret that I am taken from you; and, happy and beloved as I have been, is it not hard to quit you all? But these are not thoughts befitting me; I will endeavour to resign myself cheerfully to death, and will indulge a hope of meeting you in another world."


She died calmly; and her countenance expressed affection even in death. I need not describe the feelings of those whose dearest ties are rent by that most irreparable evil, the void that presents itself to the soul, and the despair that is exhibited on the countenance. It is so long before the mind can persuade itself that she, whom we saw every day, and whose very existence appeared a part of our own, can have departed for ever—that the brightness of a beloved eye can have been extinguished, and the sound of a voice so familiar, and dear to the ear, can be hushed, never more to be heard. These are the reflections of the first days; but when the lapse of time proves the reality of the evil, then the actual bitterness of grief commences. Yet from whom has not that rude hand rent away some dear connexion; and why should I describe a sorrow which all have felt, and must feel? The time at length arrives, when grief is rather an indulgence than a necessity; and the smile that plays upon the lips, although it may be deemed a sacrilege, is not banished. My mother was dead, but we had still duties which we ought to perform; we must continue our course with the rest, and learn to think ourselves fortunate, whilst one remains whom the spoiler has not seized.


My journey to Ingolstadt, which had been deferred by these events, was now again determined upon. I obtained from my father a respite of some weeks. This period was spent sadly; my mother's death, and my speedy departure, depressed our spirits; but Elizabeth endeavoured to renew the spirit of cheerfulness in our little society. Since the death of her aunt, her mind had acquired new firmness and vigour. She determined to fulfil her duties with the greatest exactness; and she felt that that most imperious duty, of rendering her uncle and cousins happy, had devolved upon her. She consoled me, amused her uncle, instructed my brothers; and I never beheld her so enchanting as at this time, when she was continually endeavouring to contribute to the happiness of others, entirely forgetful of herself.


The day of my departure at length arrived. I had taken leave of all my friends, excepting Clerval, who spent the last evening with us. He bitterly lamented that he was unable to accompany me: but his father could not be persuaded to part with him, intending that he should become a partner with him in business, in compliance with his favourite theory, that learning was superfluous in the commerce of ordinary life. Henry had a refined mind; he had no desire to be idle, and was well pleased to become his father's partner, but he believed that a man might be a very good trader, and yet possess a cultivated understanding.


We sat late, listening to his complaints, and making many little arrangements for the future. The next morning early I departed. Tears gushed from the eyes of Elizabeth; they proceeded partly from sorrow at my departure, and partly because she reflected that the same journey was to have taken place three months before, when a mother's blessing would have accompanied me.


I threw myself into the chaise that was to convey me away, and indulged in the most melancholy reflections. I, who had ever been surrounded by amiable companions, continually engaged in endeavouring to bestow mutual pleasure, I was now alone. In the university, whither I was going, I must form my own friends, and be my own protector. My life had hitherto been remarkably secluded and domestic; and this had given me invincible repugnance to new countenances. I loved my brothers, Elizabeth, and Clerval; these were "old familiar faces;" but I believed myself totally unfitted for the company of strangers. Such were my reflections as I commenced my journey; but as I proceeded, my spirits and hopes rose. I ardently desired the acquisition of knowledge. I had often, when at home, thought it hard to remain during my youth cooped up in one place, and had longed to enter the world, and take my station among other human beings. Now my desires were complied with, and it would, indeed, have been folly to repent.


I had sufficient leisure for these and many other reflections during my journey to Ingolstadt, which was long and fatiguing. At length the high white steeple of the town met my eyes. I alighted, and was conducted to my solitary apartment, to spend the evening as I pleased.


The next morning I delivered my letters of introduction, and paid a visit to some of the principal professors, and among others to M. Krempe, professor of natural philosophy. He received me with politeness, and asked me several questions concerning my progress in the different branches of science appertaining to natural philosophy. I mentioned, it is true, with fear and trembling, the only authors I had ever read upon those subjects. The professor stared: "Have you," he said, "really spent your time in studying such nonsense?"


I replied in the affirmative. "Every minute," continued M. Krempe with warmth, "every instant that you have wasted on those books is utterly and entirely lost. You have burdened your memory with exploded systems, and useless names. Good God! in what desert land have you lived, where no one was kind enough to inform you that these fancies, which you have so greedily imbibed, are a thousand years old, and as musty as they are ancient? I little expected in this enlightened and scientific age to find a disciple of Albertus Magnus and Paracelsus. My dear Sir, you must begin your studies entirely anew."


So saying, he stept aside, and wrote down a list of several books treating of natural philosophy, which he desired me to procure, and dismissed me, after mentioning that in the beginning of the following week he intended to commence a course of lectures upon natural philosophy in its general relations, and that M. Waldman, a fellow-professor, would lecture upon chemistry the alternate days that he missed.


I returned home, not disappointed, for I had long considered those authors useless whom the professor had so strongly reprobated; but I did not feel much inclined to study the books which I procured at his recommendation. M. Krempe was a little squat man, with a gruff voice and repulsive countenance; the teacher, therefore, did not prepossess me in favour of his doctrine. Besides, I had a contempt for the uses of modern natural philosophy. It was very different, when the masters of the science sought immortality and power; such views, although futile, were grand: but now the scene was changed. The ambition of the inquirer seemed to limit itself to the annihilation of those visions on which my interest in science was chiefly founded. I was required to exchange chimeras of boundless grandeur for realities of little worth.


Such were my reflections during the first two or three days spent almost in solitude. But as the ensuing week commenced, I thought of the information which M. Krempe had given me concerning the lectures. And although I could not consent to go and hear that little conceited fellow deliver sentences out of a pulpit, I recollected what he had said of M. Waldman, whom I had never seen, as he had hitherto been out of town.


Partly from curiosity, and partly from idleness, I went into the lecturing room, which M. Waldman entered shortly after. This professor was very unlike his colleague. He appeared about fifty years of age, but with an aspect expressive of the greatest benevolence; a few gray hairs covered his temples, but those at the back of his head were nearly black. His person was short, but remarkably erect; and his voice the sweetest I had ever heard. He began his lecture by a recapitulation of the history of chemistry and the various improvements made by different men of learning, pronouncing with fervour the names of the most distinguished discoverers. He then took a cursory view of the present state of the science, and explained many of its elementary terms. After having made a few preparatory experiments, he concluded with a panegyric upon modern chemistry, the terms of which I shall never forget:—


"The ancient teachers of this science," said he, "promised impossibilities, and performed nothing. The modern masters promise very little; they know that metals cannot be transmuted, and that the elixir of life is a chimera. But these philosophers, whose hands seem only made to dabble in dirt, and their eyes to pour over the microscope or crucible, have indeed performed miracles. They penetrate into the recesses of nature, and shew how she works in her hiding places. They ascend into the heavens; they have discovered how the blood circulates, and the nature of the air we breathe. They have acquired new and almost unlimited powers; they can command the thunders of heaven, mimic the earthquake, and even mock the invisible world with its own shadows."


I departed highly pleased with the professor and his lecture, and paid him a visit the same evening. His manners in private were even more mild and attractive than in public; for there was a certain dignity in his mien during his lecture, which in his own house was replaced by the greatest affability and kindness. He heard with attention my little narration concerning my studies, and smiled at the names of Cornelius Agrippa, and Paracelsus, but without the contempt that M. Krempe had exhibited. He said, that "these were men to whose indefatigable zeal modern philosophers were indebted for most of the foundations of their knowledge. They had left to us, as an easier task, to give new names, and arrange in connected classifications, the facts which they in a great degree had been the instruments of bringing to light. The labours of men of genius, however erroneously directed, scarcely ever fail in ultimately turning to the solid advantage of mankind." I listened to his statement, which was delivered without any presumption or affectation; and then added, that his lecture had removed my prejudices against modern chemists; and I, at the same time, requested his advice concerning the books I ought to procure.


"I am happy," said M. Waldman, "to have gained a disciple; and if your application equals your ability, I have no doubt of your success. Chemistry is that branch of natural philosophy in which the greatest improvements have been and may be made; it is on that account that I have made it my peculiar study; but at the same time I have not neglected the other branches of science. A man would make but a very sorry chemist, if he attended to that department of human knowledge alone. If your wish is to become really a man of science, and not merely a petty experimentalist, I should advise you to apply to every branch of natural philosophy, including mathematics."