by admin » Thu Aug 02, 2018 6:14 am
Part 1 of 2
Lucinda
by Friedrich Schlegel
Translated by Paul Bernard Thomas
1799
PROLOGUE
Smiling with emotion Petrarch opens the collection of his immortal romanzas with a prefatory survey. The clever Boccaccio talks with flattering courtesy to all women, both at the beginning and at the end of his opulent book. The great Cervantes too, an old man in agony, but still genial and full of delicate wit, drapes the motley spectacle of his lifelike writings with the costly tapestry of a preface, which in itself is a beautiful and romantic painting.
Uproot a stately plant from its fertile, maternal soil, and there will still cling lovingly to it much that can seem superfluous only to a niggard.
But what shall my spirit bestow upon its offspring, which, like its parent, is as poor in poesy as it is rich in love?
Just one word, a parting trope: It is not alone the royal eagle who may despise the croaking of the raven; the swan, too, is proud and takes no note of it. Nothing concerns him except to keep clean the sheen of his white pinions. He thinks only of nestling against Leda's bosom without hurting her, and of breathing forth into song everything that is mortal within him.
CONFESSIONS OF AN AWKWARD MAN
JULIUS TO LUCINDA
Human beings and what they want and do, seemed to me, when I thought of it, like gray, motionless figures; but in the holy solitude all around me everything was light and color. A fresh, warm breath of life and love fanned me, rustling and stirring in all the branches of the verdant grove. I gazed and enjoyed it all, the rich green, the white blossoms and the golden fruit. And in my mind's eye I saw, too, in many forms, my one and only Beloved, now as a little girl, now as a young lady in the full bloom and energy of love and womanhood, and now as a dignified mother with her demure babe in her arms. I breathed the spring and I saw clearly all about me everlasting youth. Smiling I said to myself: "Even if this world is not the best and most useful of places, it is certainly the most beautiful."
From this feeling or thought nothing could have turned me, neither general despair nor personal fear. For I believed that the deep secrets of nature were being revealed to me; I felt that everything was immortal and that death was only a pleasant illusion. But I really did not think very much about it, since I was not particularly in a mood for mental synthesis and analysis. But I gladly lost myself in all those blendings and intertwinings of joy and pain from which spring the spice of life and the flower of feeling—spiritual pleasure as well as sensual bliss. A subtle fire flowed through my veins. What I dreamed was not of kissing you, not of holding you in my arms; it was not only the wish to relieve the tormenting sting of my desire, and to cool the sweet fire by gratification. It was not for your lips that I longed, or for your eyes, or for your body; no, it was a romantic confusion of all of these things, a marvelous mingling of memories and desires. All the mysteries of caprice in man and woman seemed to hover about me, when suddenly in my solitude your real presence and the glowing rapture in your face completely set me afire. Wit and ecstasy now began their alternating play, and were the common pulse of our united life. There was no less abandon than religion in our embrace. I besought you to yield to my frenzy and implored you to be insatiable. And yet with calm presence of mind I watched for the slightest sign of joy in you, so that not one should escape me to impair the harmony. I not only enjoyed, but I felt and enjoyed the enjoyment.
You are so extraordinarily clever, dearest Lucinda, that you have doubtless long ere this begun to suspect that this is all nothing but a beautiful dream. And so, alas, it is; and I should indeed feel very disconsolate about it if I could not cherish the hope that at least a part of it may soon be realized. The truth of the matter is this: Not long ago I was standing by the window—how long I do not know, for along with the other rules of reason and morality, I completely forgot about the lapse of time. Well, I was standing by the window and looking out into the open; the morning certainly deserves to be called beautiful, the air is still and quite warm, and the verdure here before me is fresh. And even as the wide land undulates in hills and dales, so the calm, broad, silvery river winds along in great bends and sweeps, until it and the lover's fantasy, cradled upon it like the swan, pass away into the distance and lose themselves in the immeasurable. My vision doubtless owes the grove and its southern color-effect to the huge mass of flowers here beside me, among which I see a large number of oranges. All the rest is readily explained by psychology. It was an illusion, dear friend, all an illusion, all except that, not long ago, I was standing, by the window and doing nothing, and that I am now sitting here and doing something—something which is perhaps little more than nothing, perhaps even less.
I had written thus far to you about the things I had said to myself, when, in the midst of my tender thoughts and profound feelings about the dramatic connection of our embraces, a coarse and unpleasant occurrence interrupted me. I was just on the point of unfolding to you in clear and precise periods the exact and straightforward history of our frivolities and of my dulness. I was going to expound to you, step by step, in accordance with natural laws, the misunderstandings that attack the hidden centre of the loveliest existence, and to confess to you the manifold effects of my awkwardness. I was about to describe the apprenticeship of my manhood, a period which, taken as a whole or in parts, I can never look back upon without a great deal of inward amusement, a little melancholy, and considerable self-satisfaction. Still, as a refined lover and writer, I will endeavor to refashion the coarse occurrence and adapt it to my purpose. For me and for this book, however, for my love of it and for its inner development, there is no better adaptation of means to ends than this, namely, that right at the start I begin by abolishing what we call orderly arrangement, keep myself entirely aloof from it, frankly claiming and asserting the right to a charming confusion. This is all the more necessary, inasmuch as the material which our life and love offers to my spirit and to my pen is so incessantly progressive and so inflexibly systematic. If the form were also of that character, this, in its way, unique letter would then acquire an intolerable unity and monotony, and would no longer produce the desired effect, namely, to fashion and complete a most lovely chaos of sublime harmonies and interesting pleasures. So I use my incontestable right to a confused style by inserting here, in the wrong place, one of the many incoherent sheets which I once filled with rubbish, and which you, good creature, carefully preserved without my knowing it. It was written in a mood of impatient longing, due to my not finding you where I most surely expected to find you—in your room, on our sofa—in the haphazard words suggested by the pen you had lately been using.
The selection is not difficult. For since, among the dreamy fancies which are here confided to you in permanent letters, the recollection of this most beautiful world is the most significant, and has a certain sort of resemblance to what they call thought, I choose in preference to anything else a dithyrambic fantasy on the most lovely of situations. For once we know to a certainty that we live in a most beautiful world, the next need is obvious, namely, to inform ourselves fully, either through ourselves or through others, about the most lovely situation in this most beautiful world.
DITHYRAMBIC FANTASY ON THE LOVELIEST OF SITUATIONS
A big tear falls upon the holy sheet which I found here instead of you. How faithfully and how simply you have sketched it, the old and daring idea of my dearest and most intimate purpose! In you it has grown up, and in this mirror I do not shrink from loving and admiring myself. Only here I see myself in harmonious completeness. For your spirit, too, stands distinct and perfect before me, not as an apparition which appears and fades away again, but as one of the forms that endure forever. It looks at me joyously out of its deep eyes and opens its arms to embrace my spirit. The holiest and most evanescent of those delicate traits and utterances of the soul, which to one who does not know the highest seem like bliss itself, are merely the common atmosphere of our spiritual breath and life.
The words are weak and vague. Furthermore, in this throng of impressions I could only repeat anew the one inexhaustible feeling of our original harmony. A great future beckons me on into the immeasurable; each idea develops a countless progeny. The extremes of unbridled gayety and of quiet presentiment live together within me. I remember everything, even the griefs, and all my thoughts that have been and are to be bestir themselves and arise before me. The blood rushes wildly through my swollen veins, my mouth thirsts for the contact of your lips, and my fancy seeks vainly among the many forms of joy for one which might at last gratify my desire and give it rest. And then again I suddenly and sadly bethink me of the gloomy time when I was always waiting without hope, and madly loving without knowing it; when my innermost being overflowed with a vague longing, which it breathed forth but rarely in half-suppressed sighs.
Oh, I should have thought it all a fairy-tale that there could be such joy, such love as I now feel, and such a woman, who could be my most tender Beloved, my best companion, and at the same time a perfect friend. For it was in friendship especially that I sought for what I wanted, and for what I never hoped to find in any woman. In you I found it all, and more than I could wish for; but you are so unlike the rest. Of what custom or caprice calls womanly, you know nothing. The womanliness of your soul, aside from minor peculiarities, consists in its regarding life and love as the same thing. For you all feeling is infinite and eternal; you recognize no separations, your being is an indivisible unity. That is why you are so serious and so joyous, why you regard everything in such a large and indifferent way; that is why you love me, all of me, and will surrender no part of me to the state, to posterity, or to manly pleasures. I am all yours; we are closest to each other and we understand each other. You accompany me through all the stages of manhood, from the utmost wantonness to the most refined spirituality. In you alone I first saw true pride and true feminine humility.
The most extreme suffering, if it is only surrounded, without separating us, would seem to me nothing but a charming antithesis to the sublime frivolity of our marriage. Why should we not take the harshest whim of chance for an excellent jest and a most frolicsome caprice, since we, like our love, are immortal? I can no longer say my love and your love; they are both alike in their perfect mutuality. Marriage is the everlasting unity and alliance of our spirits, not only for what we call this world and that world, but for the one, true, indivisible, nameless, endless world of our entire being, so long as we live. Therefore, if it seemed the proper time, I would drain with you a cup of poison, just as gladly and just as easily as that last glass of champagne we drank together, when I said: "And so let us drink out the rest of our lives." With these words I hurriedly quaffed the wine, before its noble spirit ceased to sparkle. And so I say again, let us live and love. I know you would not wish to survive me; you would rather follow your dying husband into his coffin. Gladly and lovingly would you descend into the burning abyss, even as the women of India do, impelled by a mad law, the cruel, constraining purpose of which desecrates and destroys the most delicate sanctities of the will.
On the other side, perhaps, longing will be more completely realized. I often wonder over it; every thought, and whatever else is fashioned within us, seems to be complete in itself, as single and indivisible as a person. One thing crowds out another, and that which just now was near and present soon sinks back into obscurity. And then again come moments of sudden and universal clarity, when several such spirits of the inner world completely fuse together into a wonderful wedlock, and many a forgotten bit of our ego shines forth in a new light and even illuminates the darkness of the future with its bright lustre. As it is in a small way, so is it also, I think, in a large way. That which we call a life is for the complete, inner, immortal man only a single idea, an indivisible feeling. And for him there come, too, moments of the profoundest and fullest consciousness, when all lives fall together and mingle and separate in a different way. The time is coming when we two shall behold in one spirit that we are blossoms of one plant, or petals of one flower. We shall then know with a smile that what we now call merely hope was really memory.
Do you know how the first seed of this idea germinated in my soul before you and took root in yours? Thus does the religion of love weave our love ever and ever more closely and firmly together, just as a child, like an echo, doubles the happiness of its gentle parents.
Nothing can part us; and certainly any separation would only draw me more powerfully to you. I bethink me how at our last embrace, you vehemently resisting, I burst into simultaneous tears and laughter. I tried to calm myself, and in a sort of bewilderment I would not believe that I was separated from you until the surrounding objects convinced me of it against my will. But then my longing grew again irresistible, until on its wings I sank back into your arms. Suppose words or a human being to create a misunderstanding between us! The poignant grief would be transient and quickly resolve itself into complete harmony. How could separation separate us, when presence itself is to us, as it were, too present? We have to cool and mitigate the consuming fire with jests, and thus for us the most witty of the forms and situations of joy is also the most beautiful. One among all is at once the wittiest and the loveliest: when we exchange rôles and with childish delight try to see who can best imitate the other; whether you succeed best with the tender vehemence of a man, or I with the yielding devotion of a woman. But, do you know, this sweet game has for me quite other charms than its own. It is not merely the delight of exhaustion or the anticipation of revenge. I see in it a wonderful and profoundly significant allegory of the development of man and woman into complete humanity. * * *
* * * * *
That was my dithyrambic fantasy on the loveliest situation in the loveliest of worlds. I know right well what you thought of it and how you took it at that time. And I think I know just as well what you will think of it and how you will take it here, here in this little book, in which you expect to find genuine history, plain truth and calm reason; yes, even morality, the charming morality of love. "How can a man wish to write anything which it is scarcely permissible to talk about, which ought only to be felt?" I replied: "If a man feels it, he must wish to talk about it, and what a man wishes to talk about he may write."
I wanted first to demonstrate to you that there exists in the original and essential nature of man a certain awkward enthusiasm which likes to utter boldly that which is delicate and holy, and sometimes falls headlong over its own honest zeal and speaks a word that is divine to the point of coarseness.
This apology would indeed save me, but perhaps only at the enormous expense of my manhood itself; for whatever you may think of my manhood in particular, you have nevertheless a great deal against the sex in general. Meantime I will by no means make common cause with them, but will rather excuse and defend my liberty and audacity by means of the example of the little innocent Wilhelmina, since she too is a lady whom I love most tenderly. So I will straightway attempt a little sketch of her character.
SKETCH OF LITTLE WILHELMINA
When one regards the remarkable child, not from the viewpoint of any one-sided theory, but, as is proper, in a large, impartial way, one can boldly say—and it is perhaps the best thing one could possibly say of her—that for her years she is the cleverest person of her time. And that is indeed saying a great deal; for how seldom do we find harmonious culture in people two years old? The strongest of the many strong proofs of her inward perfection is her serene self-complacency. After she has eaten she always spreads both her little arms out on the table, and resting her cunning head on them with amusing seriousness, she makes big eyes and casts cute glances at the family all around her. Then she straightens up and with the most vivid expression of irony on her face, smiles at her own cuteness and our inferiority. She is full of buffoonery and has a nice appreciation of it. When I imitate her gestures, she immediately copies my imitation; thus we have created a mimic language of our own and make each other understand by means of pantomime hieroglyphics.
For poetry, I think, she has far more inclination than for philosophy; so also she likes to ride better than to walk, which last she does only in case of necessity. The ugly cacophony of our mother-tongue here in the north melts on her tongue into the sweet and mellow euphony of Italian and Hindu speech. She is especially fond of rhymes, as of everything else that is beautiful; she never grows tired of saying and singing over and over again to herself, one after the other, all her favorite little verses—as it were, a classic selection of her little pleasures. Poetry binds the blossoms of all things together into a light garland, and so little Wilhelmina talks in rhyme about regions, times, events, persons, toys and things to eat—all mixed together in a romantic chaos, every word a picture. And she does all that without any qualifications or artistic transitions, which after all only aid the understanding and impede the free flight of the fancy.
For her fancy everything in nature is alive and animate. I often recall with pleasure the first time she ever saw and felt of a doll. She was not more than a year old. A divine smile lighted up her little face, as she pressed an affectionate kiss on the painted wooden lips. Surely there lies deep in the nature of man an impulse to eat anything he loves, to lift to his mouth every new object and there, if possible, reduce it to its original, constituent parts. A wholesome thirst for knowledge impels him to seize the object, penetrate into its interior and bite it to pieces. On the other hand, touching stops at the surface, while grasping affords only imperfect, mediate knowledge. Nevertheless it is a very interesting spectacle, when a bright child catches sight of another child, to watch her feel of it and strive to orient herself by means of those antennae of the reason. The strange baby creeps quietly away and hides himself, while the little philosopher follows him up and goes busily on with her manual investigation.
But, to be sure, mind, wit and originality are just as rare in children as in adults. All this, however, does not belong here, and is leading me beyond the bounds of my purpose. For this sketch proposes merely to portray an ideal, an ideal which I would ever keep before my eyes, so that in this little artistic volume of beautiful and elegant philosophy I may not wander away from the delicate line of propriety; and so that you will forgive me in advance for the audacious liberties that I am going to take, or at least you will be able to judge them from a higher viewpoint.
Am I wrong, think you, in seeking for morality in children—for delicacy and prettiness of thought and word?
Now look! Dear little Wilhelmina often finds inexpressible delight in lying on her back and kicking her little legs in the air, unconcerned about her clothes or about the judgment of the world. If Wilhelmina does that, what is there that I may not do, since I, by Heaven, am a man and under no obligation to be more modest than this most modest of all feminine creatures? Oh, enviable freedom from prejudice! Do you, too, dear friend, cast it from you, all the remnants of false modesty; just as I have often torn off your odious clothes and scattered them about in lovely anarchy. And if, perhaps, this little romance of my life should seem to you too wild, just think to yourself: He is only a child—and take his innocent wantonness with motherly forbearance and let him caress you.
If you will not be too particular about the plausibility and inner significance of an allegory, and are prepared for as much awkwardness in it as one might expect in the confessions of an awkward man, provided only that the costume is correct, I should like to relate to you here one of my waking dreams, inasmuch as it leads to the same result as my sketch of little Wilhelmina.[31]
AN IDYL OF IDLENESS
"Behold, I am my own teacher, and a god hath planted all sorts of melodies in my soul." This I may boldly say, now that I am not talking about the joyous science of poetry, but about the godlike art of idleness. And with whom indeed should I rather talk and think about idleness than with myself. So I spoke also in that immortal hour when my guardian genius inspired me to preach the high gospel of true joy and love: "Oh, idleness, idleness! Thou art the very soul of innocence and inspiration. The blessed spirits do breathe thee, and blessed indeed is he who hath and cherisheth thee, thou sacred jewel, thou sole and only fragment of godlikeness brought forth by us from Paradise."
When I thus communed with myself I was sitting, like a pensive maiden in a thoughtless romance, by the side of a brook, watching the wavelets as they passed. They flowed by as smooth and quiet and sentimental as if Narcissus were about to see his reflection on the clear surface and become intoxicated with beautiful egoism. They might also have enticed me to lose myself deeper and deeper in the inner perspective of my mind, were not my nature so perpetually unselfish and practical that even my speculations never concern themselves about anything but the general good. So I fell to thinking, among other things, while my mind was relaxed by a comfortable laziness and my limbs by the powerful heat, of the possibility of a lasting embrace. I thought out ways of prolonging the time of our being together and of avoiding in the future those childishly pathetic expressions of pain over sudden parting, and of finding pleasure, as hitherto, in the comic side of Fate's inevitable and unchangeable decree that separate we must. And only after the power of my reason, laboring over the unattainableness of my ideal, broke and relaxed, did I give myself over to a stream of thoughts. I listened eagerly to all the motley fairy-tales with which imagination and desire, like irresistible sirens in my breast, charmed my senses. It did not occur to me to criticise the seductive illusion as ignoble, although I well knew that it was for the most part a beautiful lie. The soft music of the fantasy seemed to fill the gaps in my longing. I gratefully observed this and resolved to repeat for us in the future by my own inventiveness that which good fortune had given me, and to begin for you this poem of truth. And thus the original germ of this wonderful growth of caprice and love came into being. And just as freely as it sprouted did I intend it should grow up and run wild; and never from love of order and economy shall I trim off any of its profuse abundance of superfluous leaves and shoots.
Like a wise man of the East, I had fallen into a holy lethargy and calm contemplation of the everlasting substances, more especially of yours and mine. Greatness in repose, most people say, is the highest aim of plastic art. And so, without any distinct purpose and without any unseemly effort, I thought out and bodied forth our everlasting substances in this dignified style. I looked back and saw how gentle sleep overcame us in the midst of our embrace. Now and then one of us would open an eye, smile at the sweet slumber of the other, and wake up just enough to venture a jesting remark and a gentle caress. But ere the wanton play thus begun was ended, we would both sink back into the blissful lap of half-conscious self-forgetfulness.
With the greatest indignation I then thought of the bad men who would abolish sleep. They have probably never slept, and likewise never lived. Why are gods gods, except because they deliberately do nothing; because they understand that art and are masters of it? And how the poets, the sages and the saints strive to be like the gods, in that respect as in others! How they vie with one another in praise of solitude, of leisure, of liberal freedom from care and of inactivity! And they are right in doing so; for everything that is good and beautiful in life is already there and maintains itself by its own strength. Why then this vague striving and pushing forward without rest or goal? Can this storm and stress give form and nourishing juice to the everliving plant of humankind, that grows and fashions itself in quiet? This empty, restless activity is only a bad habit of the north and brings nothing but ennui for oneself and for others. And with what does it begin and end except with antipathy to the world in general, which is now such a common feeling? Inexperienced vanity does not suspect that it indicates only lack of reason and sense, but regards it as a high-minded discontent with the universal ugliness of the world and of life, of which it really has not yet the slightest presentiment. It could not be otherwise; for industry and utility are the death-angels which, with fiery swords, prevent the return of man into Paradise. Only when composed and at ease in the holy calm of true passivity can one think over his entire being and get a view of life and the world.
How is it that we think and compose at all, except by surrendering ourselves completely to the influence of some genius? Speaking and fashioning are after all only incidentals in all arts and sciences; thinking and imagining are the essentials, and they are only possible in a passive state. To be sure it is intentional, arbitrary, one-sided, but still a passive state. The more beautiful the climate we live in, the more passive we are. Only the Italians know what it is to walk, and only the Orientals to recline. And where do we find the human spirit more delicately and sweetly developed than in India? Everywhere it is the privilege of being idle that distinguishes the noble from the common; it is the true principle of nobility. Finally, where is the greater and more lasting enjoyment, the greater power and will to enjoy? Among women, whose nature we call passive, or among men, in whom the transition from sudden wrath to ennui is quicker than that from good to evil?
Satisfied with the enjoyment of my existence, I proposed to raise myself above all its finite, and therefore contemptible, aims and objects. Nature itself seemed to confirm me in this undertaking, and, as it were, to exhort me in many-voiced choral songs to further idleness. And now suddenly a new vision presented itself. I imagined myself invisible in a theatre. On one side I saw all the well-known boards, lights and painted scenery; on the other a vast throng of spectators, a veritable ocean of curious faces and sympathetic eyes. In the foreground, on the right, was Prometheus, in the act of fashioning men. He was bound by a long chain and was working very fast and very hard. Beside him stood several monstrous fellows who were constantly whipping and goading him on. There was also an abundance of glue and other materials about, and he was getting fire out of a large coal-pan. On the other side was a figure of the deified Hercules, with Hebe in his lap. On the stage in the foreground a crowd of youthful forms were laughing and running about, all of whom were very happy and did not merely seem to live. The youngest looked like amorettes, the older ones like images of women. But each one of them had his own peculiar manner and a striking originality of expression; and they all bore a certain resemblance to the Christian painters' and poets' idea of the devil—one might have called them little Satans. One of the smallest said:
"He who does not despise, cannot respect; one can only do either boundlessly, and good tone consists only in playing with men. And so is not a certain amount of malice an essential part of harmonious culture?"
"Nothing is more absurd," said another, "than when the moralists reproach you about your egoism. They are altogether wrong; for what god, who is not his own god, can deserve respect from man? You are, to be sure, mistaken in thinking that you have an ego; but if, in the meantime, you identify it with your body, your name and your property, you thereby at least make ready a place for it, in case by any chance an ego should come."
"And this Prometheus you can all hold in deep reverence," said one of the tallest. "He has made you all and is constantly making more like you."
And in fact just as soon as each new man was finished, the devils put him down with all the rest who were looking on, and immediately it was impossible to distinguish him from the others, so much alike were they all.
"The mistake he makes is in his method," continued the Sataniscus. "How can one want to do nothing but fashion men? Those are not the right tools he has."
And thereat he pointed to a rough figure of the God of the Gardens, which stood in the back part of the stage between an Amor and a very beautiful naked Venus.
"In regard to that our friend Hercules had better views, who could occupy fifty maidens in a single night for the welfare of humanity, and all of them heroic maids too. He did those labors of his, too, and slew many a furious monster. But the goal of his career was always a noble leisure, and for that reason he has gained entrance to Olympus. Not so, however, with this Prometheus, the inventor of education and enlightenment. To him you owe it that you can never be quiet and are always on the move. Hence it is also, when you have absolutely nothing to do, that you foolishly aspire to develop character and observe and study one another. It is a vile business. But Prometheus, for having misled man to toil, now has to toil himself, whether he wants to or not. He will soon get very tired of it, and never again will he be freed from his chains."
When the spectators heard this, they broke out into tears and jumped upon the stage to assure their father of their heartfelt sympathy. And thus the allegorical comedy vanished.
CONSTANCY AND PLAY
"Of course you are alone, Lucinda?"
"I do not know—perhaps—I think—"
"Please! please! dear Lucinda. You know very well that when little Wilhelmina says 'please! please!' and you do not do at once what she wants, she cries louder and louder until she gets her way."
"So it was to tell me that that you rushed into my room so out of breath and frightened me so?"
"Do not be angry with me, sweet lady, I beg of you! Oh, my child!
Lovely creature! Be a good girl and do not reproach me!"
"Well, I suppose you will soon be asking me to close the door?"
"So? I will answer that directly. But first a nice long kiss, and then another, and then some more, and after that more still."
"Oh! You must not kiss me that way—if you want me to keep my senses!
It makes one think bad thoughts."
"You deserve to. Are you really capable of laughing, my peevish lady? Who would have thought so? But I know very well you laugh only because you can laugh at me. You do not do it from pleasure. For who ever looked so solemn as you did just now—like a Roman senator? And you might have looked ravishing, dear child, with those holy dark eyes, and your long black hair shining in the evening sunlight—if you had not sat there like a judge on the bench. Heavens! I actually started back when I saw how you were looking at me. A little more and I should have forgotten the most important thing, and I am all confused. But why do you not talk? Am I disagreeable to you?"
"Well, that is funny, you surly Julius. As if you ever let any one say anything! Your tenderness flows today like a spring shower."
"Like your talk in the night."
"Oh sir, let my neckcloth be."
"Let it be? Not a bit of it! What is the use of a miserable, stupid neckcloth? Prejudice! Away with it!"
"If only no one disturbs us!"
"There she goes again, looking as if she wanted to cry! You are well, are you not? What makes your heart beat so? Come, let me kiss it! Oh, yes, you spoke a moment ago about closing the door. Very well, but not that way, not here. Come, let us run down through the garden to the summer-house, where the flowers are. Come! Oh, do not make me wait so!"
"As you wish, sir."
"I cannot understand—you are so odd today."
"Now, my dear friend, if you are going to begin moralizing, we might just as well go back again. I prefer to give you just one more kiss and run on ahead of you."
"Oh, not so fast, Lucinda! My moralizing will not overtake you. You will fall, love!"
"I did not wish to make you wait any longer. Now we are here. And you came pretty fast yourself."
"And you are very obedient! But this is no time to quarrel."
"Be still! Be still!"
"See! Here is a soft, cosy place, with everything as it should be.
This time, if you do not—well, there will be no excuse for you."
"Will you not at least lower the curtain first?"
"You are right. The light will be much more charming so. How beautiful your skin shines in the red light! Why are you so cold, Lucinda?"
"Dearest, put the hyacinths further away, their odor sickens me."
"How solid and firm, how soft and smooth! That is harmonious development."
"Oh no, Julius! Please don't! I beg of you! I will not allow it!"
"May I not feel * * *. Oh, let me listen to the beating of your heart! Let me cool my lips in the snow of your bosom! Do not push me away! I will have my revenge! Hold me tighter! Kiss upon kiss! No, not a lot of short ones! One everlasting one! Take my whole soul and give me yours! Oh, beautiful and glorious Together! Are we not children? Tell me! How could you be so cold and indifferent at first, and then afterward draw me closer to you, making a face the while as if something were hurting you, as if you were reluctant to return my ardor? What is the matter? Are you crying? Do not hide your face! Look at me, dearest!"
"Oh, let me lie here beside you—I cannot look into your eyes. It was very naughty of me, Julius! Can you ever forgive me, darling? You will not desert me, will you? Can you still love me?"
"Come to me, sweet lady—here, close to my heart. Do you remember how nice it was, not long ago, when you cried in my arms, and how it relieved you? Tell me what the matter is now. You are not angry with me?"
"I am angry with myself. I could beat myself! To be sure, it would have served you right. And if ever again, sir, you conduct yourself so like a husband, I shall take better care that you find me like a wife. You may be assured of that. I cannot help laughing, it took me so by surprise. But do not imagine, sir, that you are so terribly lovable—this time it was by my own will that I broke my resolution."
"The first will and the last is always the best. It is just because women usually say less than they mean that they sometimes do more than they intend. That is no more than right; good will leads you women astray. Good will is a very nice thing, but the bad part of it is that it is always there, even when you do not want it."
"That is a beautiful mistake. But you men are full of bad will and you persist in it."
"Oh no! If we seem to be obstinate, it is only because we cannot be otherwise, not because our will is bad. We cannot, because we do not will properly. Hence it is not bad will, but lack of will. And to whom is the fault attributable but to you women, who have such a super-abundance of good will and keep it all to yourselves, unwilling to share it with us. But it happened quite against my will that we fell a-talking about will—I am sure I do not know why we are doing it. Still, it is much better for me to vent my feelings by talking than by smashing the beautiful chinaware. It gave me a chance to recover from my astonishment over your unexpected compunction, your excellent discourse, and your laudable resolution. Really, this is one of the strangest pranks that you have ever given me the honor of witnessing; so far as I can remember, it has been several weeks since you have talked by daylight in such solemn and unctuous periods as you used in your little sermon today. Would you mind translating your meaning into prose?"
"Really, have you forgotten already about yesterday evening and the interesting company? Of course I did not know that."
"Oh! And so that is why you are so out of sorts—because I talked with
Amalia too much?"
"Talk as much as you please with anybody you please. But you must be nice to me—that I insist on."
"You spoke so very loud; the stranger was standing close by, and I was nervous and did not know what else to do."
"Except to be rude in your awkwardness."
"Forgive me! I plead guilty. You know how embarrassed I am with you in society. It always hurts me to talk with you in the presence of others."
"How nicely he manages to excuse himself!"
"The next time do not pass it over! Look out and be strict with me. But see what you have done! Isn't it a desecration? Oh no! It isn't possible, it is more than that. You will have to confess it—you were jealous."
"All the evening you rudely forgot about me. I began to write it all out for you today, but tore it up."
"And then, when I came?"
"Your being in such an awful hurry annoyed me."
"Could you love me if I were not so inflammable and electric? Are you not so too? Have you forgotten our first embrace? In one minute love comes and lasts for ever, or it does not come at all. Or do you think that joy is accumulated like money and other material things, by consistent behavior? Great happiness is like music coming out of the air—it appears and surprises us and then vanishes again."
"And thus it was you appeared to me, darling! But you will not vanish, will you? You shall not! I say it!"
"I will not, I will stay with you now and for all time. Listen! I feel a strong desire to hold a long discourse with you on jealousy. But first we ought to conciliate the offended gods."
"Rather, first the discourse and afterward the gods."
"You are right, we are not yet worthy of them. It takes you a long time to get over it after you have been disturbed and annoyed about something. How nice it is that you are so sensitive!"
"I am no more sensitive than you are—only in a different way."
"Well then, tell me! I am not jealous—how does it happen that you are?"
"Am I, unless I have cause to be? Answer me that!"
"I do not know what you mean."
"Well, I am not really jealous. But tell me: What were you talking about all yesterday evening?"
"So? It is Amalia of whom you are jealous? Is it possible? That nonsense? I did not talk about anything with her, and that was the funny part of it. Did I not talk just as long with Antonio, whom a short time ago I used to see almost every day?"
"You want me to believe that you talk in the same way with the coquettish Amalia that you do with the quiet, serious Antonio. Of course! It is nothing more than a case of clear, pure friendship!"
"Oh no, you must not believe that—I do not wish you to. That is not true. How can you credit me with being so foolish? For it is a very foolish thing indeed for two people of opposite sex to form and conceive any such relation as pure friendship. In Amalia's case it is nothing more than playing that I love her. I should not care anything about her at all, if she were not a little coquettish.
"Would that there were more like her in our circle! Just in fun, one must really love all the ladies."
"Julius, I believe you are going completely crazy!"
"Now understand me aright—I do not really mean all of them, but all of them who are lovable and happen to come one's way."
"That is nothing more than what the French call galanterie and coquetterie."
"Nothing more—except that I think of it as something beautiful and clever. And then men ought to know what the ladies are doing and what they want; and that is rarely the case. A fine pleasantry is apt to be transformed in their hands into coarse seriousness."
"This loving just in fun is not at all a funny thing to look at."
"That is not the fault of the fun—it is just miserable jealousy. Forgive me, dearest—I do not wish to get excited, but I must confess that I cannot understand how any one can be jealous. For lovers do not offend each other, but do things to please each other. Hence it must come from uncertainty, absence of love, and unfaithfulness to oneself. For me happiness is assured, and love is one with constancy. To be sure, it is a different matter with people who love in the ordinary way. The man loves only the race in his wife, the woman in her husband only the degree of his ability and social position, and both love in their children only their creation and their property. Under those circumstances fidelity comes to be a merit, a virtue, and jealousy is in order. For they are quite right in tacitly believing that there are many like themselves, and that one man is about as good as the next, and none of them worth very much."
"You look upon jealousy, then, as nothing but empty vulgarity and lack of culture."
"Yes, or rather as mis-culture and perversity, which is just as bad or still worse. According to that system the best thing for a man to do is to marry of set purpose out of sheer obligingness and courtesy. And certainly for such folk it must be no less convenient than entertaining, to live out their lives together in a state of mutual contempt. Women especially are capable of acquiring a genuine passion for marriage; and when one of them finds it to her liking, it easily happens that she marries half a dozen in succession, either spiritually or bodily. And the opportunity is never wanting for a man and wife to be delicate for a change, and talk a great deal about friendship."
"You used to talk as if you regarded us women as incapable of friendship. Is that really your opinion?"
"Yes, but the incapability, I think, lies more in the friendship than in you. Whatever you love at all, you love indivisibly; for instance, a sweetheart or a baby. With you even a sisterly relation would assume this character."
"You are right there."
"For you friendship is too many-sided and one-sided. It has to be absolutely spiritual and have definite, fixed bounds. This boundedness would, only in a more refined way, be just as fatal to your character as would sheer sensuality without love. For society, on the other hand, it is too serious, too profound, too holy."
"Cannot people, then, talk with each other regardless of whether they are men or women?"
"That might make society rather serious. At best, it might form an interesting club. You understand what I mean: it would be a great gain, if people could talk freely, and were neither too wild nor yet too stiff. The finest and best part would always be lacking—that which is everywhere the spirit and soul of good society—namely, that playing with love and that love of play which, without the finer sense, easily degenerates into jocosity. And for that reason I defend the ambiguities too."
"Do you do that in play or by way of joke?"
"No! No! I do it in all seriousness."
"But surely not as seriously and solemnly as Pauline and her lover?"
"Heaven forbid! I really believe they would ring the church-bell when they embrace each other, if it were only proper. Oh, it is true, my friend, man is naturally a serious animal. We must work against this shameful and abominable propensity with all our strength, and attack it from all sides. To that end ambiguities are also good, except that they are so seldom ambiguous. When they are not and allow only one interpretation, that is not immoral, it is only obtrusive and vulgar. Frivolous talk must be spiritual and dainty and modest, so far as possible; for the rest as wicked as you choose."
"That is well enough, but what place have your ambiguities in society?"
"To keep the conversations fresh, just as salt keeps food fresh. The question is not why we say them, but how we say them. It would be rude indeed to talk with a charming lady as if she were a sexless Amphibium. It is a duty and an obligation to allude constantly to what she is and is going to be. It is really a comical situation, considering how indelicate, stiff and guilty society is, to be an innocent girl."
"That reminds me of the famous Buffo, who, while he was always making others laugh, was so sad and solemn himself."
"Society is a chaos which can be brought into harmonious order only by wit. If one does not jest and toy with the elements of passion, it forms thick masses and darkens everything."
"Then there must be passion in the air here, for it is almost dark."
"Surely you have closed your eyes, lady of my heart! Otherwise the light in them would brighten the whole room."
"I wonder, Julius, who is the more passionate, you or I?"
"Both of us are passionate enough. If that were not so, I should not want to live. And see! That is why I could reconcile myself to jealousy. There is everything in love—friendship, pleasant intercourse, sensuality, and even passion. Everything must be in it, and one thing must strengthen, mitigate, enliven and elevate the other."
"Let me embrace you, darling."
"But only on one condition can I allow you to be jealous. I have often felt that a little bit of cultured and refined anger does not ill-become a man. Perhaps it is the same way with you in regard to jealousy."
"Agreed! Then I do not have to abjure it altogether."
"If only you always manifest it as prettily and as wittily as you did today."
"Did I? Well, if next time you get into so pretty and witty a passion about it, I shall say so and praise you for it."
"Are we not worthy now to conciliate the offended gods?"
"Yes, if your discourse is entirely finished; otherwise give me the rest." [32]
METAMORPHOSES
The childlike spirit slumbers in sweet repose, and the kiss of the loving goddess arouses in him only light dreams. The rose of shame tinges his cheek; he smiles and seems to open his lips, but he does not awaken and he knows not what is going on within him. Not until after the charm of the external world, multiplied and reinforced by an inner echo, has completely permeated his entire being, does he open his eyes, reveling in the sun, and recall to mind the magic world which he saw in the gleam of the pale moonlight. The wondrous voice that awakened him is still audible, but instead of answering him it echoes back from external objects. And if in childish timidity he tries to escape from the mystery of his existence, seeking the unknown with beautiful curiosity, he hears everywhere only the echo of his own longing.
Thus the eye sees in the mirror of the river only the reflection of the blue sky, the green banks, the waving trees, and the form of the absorbed gazer. When a heart, full of unconscious love, finds itself where it hoped to find love in return, it is struck with amazement. But we soon allow ourselves to be lured and deceived by the charm of the view into loving our own reflection. Then has the moment of winsomeness come, the soul fashions its envelop again, and breathes the final breath of perfection through form. The spirit loses itself in its clear depth and finds itself again, like Narcissus, as a flower.
Love is higher than winsomeness, and how soon would the flower of Beauty wither without the complementary birth of requited love. This moment the kiss of Amor and Psyche is the rose of life. The inspired Diotima revealed to Socrates only a half of love. Love is not merely a quiet longing for the infinite; it is also the holy enjoyment of a beautiful present. It is not merely a mixture, a transition from the mortal to the immortal, but it is a complete union of both. There is a pure love, an indivisible and simple feeling, without the slightest interference of restless striving. Every one gives the same as he takes, one just like the other, all is balanced and completed in itself, like the everlasting kiss of the divine children.
By the magic of joy the grand chaos of struggling forms dissolves into a harmonious sea of oblivion. When the ray of happiness breaks in the last tear of longing, Iris is already adorning the eternal brow of heaven with the delicate tints of her many-colored rainbow. Sweet dreams come true, and the pure forms of a new generation rise up out of Lethe's waves, beautiful as Anadyomene, and exhibit their limbs in the place of the vanished darkness. In golden youth and innocence time and man change in the divine peace of nature, and evermore Aurora comes back more beautiful than before.