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Theses and Dissertations

1918

The pantheism of Goethe in its relation to that of

Spinoza
Hans Naether
State University of Iowa

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Recommended Citation
Naether, Hans. "The pantheism of Goethe in its relation to that of Spinoza." MA (Master of Arts) thesis, State University of Iowa, 1918.
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THE P ANTHEISM OF GOETHE IN ITS REL ATIO N TO T H AT OF SP INOZA.

A THESIS

submitted to

The Faculty of the Graduate College

of the
State University of Iowa

in p artial fulfillment of the requirements for the degree of

M ASTER OF ARTS

by
Hans Naether.

State University of Iowa

1918.
 TABLE Of CONTENTS.

Chapter 1.

-.
INTRODUCTION.
1 8

Chapter 2.
MARKED INFLUENCES IN THE 'DEVELOPMENT OF GO ETHE s THOUGHT.
- .
4 13

Chapter 8.
WHAT IS PANTHEISM?
- .
14 16

! Chapter 4.
THE PANTHEISM OF GO^TBE.c"'
19-25.

Chapter 5.
DID SFIN07A TEACH AN IMMANENT GOD?
- .
26 2 9

Chapter 6.
THE RELATION OE GOETHE. TO SPIN02A .
- .
80 4 7

Chapter 7.
GOETHES C M CONCEPTION OE GOD.
46-55.

Chapter 8.
GCETHE.'S PHILO POPE'S IN FAUST.
46-72.
Chapter S.
GOETHES 'APPROACH TO THEISM.
73j96.
 1.

THE PANTHEISM OE GOETHE IN ITS RELATION TO THAT 0? SPINOZA.

Chapter 1.-Introduction.

It is particularly interesting to know the world view,the philosophy,

oi 3 great poet.Recent textbooks on the history of philosophy show a ten
dency to broaden our former conception of this subject and make it rather
the history of thought than the history of ohilosophy in the older meaning.
In this broader conception of philosophy,the poet,particularly the great
poet,has a distinct place.
The purpose of the present writing is to determine as much of Goethe's
world view as relates to his conception of God,particularly in its relation
to the pantheism of Spinoza.That Goethe was a disciple of Spinoza,is general
ly known;but it is not generally known how far Goethe either understood
Spinoza's pantheism,or how far he adopted it.
The student of the two men is first impressed by the great difference
in the intellectual and social environment in which they lived.There is
nothing in Spinoza's life or time which corresponds to the atmosphere of
romanticism in which Goethe lived and worked.Goethe was a member of a well-
to-do,highly cultured German family.From childhood he was under the influ
ence of refinement and culture,surrounded by a circle of men who possessed
 2 .
tbs highest degree of intellectual capacity.All the advanced ideas and
achievements of his time were available to him and served as a nourish
ment for his eagerly-grasping spirit.The environment that he enjoyed in
his Daternal home,the influence that he drew from the intercourse with the
learned men who freauented thi3 home,his own diligent studies,all these
factors broadened his view point of life,and laid the foundation for a
brilliant career and a bright future.Endowed with great gifts by nature,
and with a most eager mind,Goethe early developed a taste for the beau
tiful,the artistic,the romantic,and the scientific,showing especially pro
nounced inclination to poetry and literature.
The spirit of Goethe's tine added much to the building up of his genius.
It was the age of Romanticism.The idea was.to do away with the restrictions
A*
of ecclesiastical religion,with speculative philosophy,with the caterical
imperative,and with all narrow views of life.A spirit was in the air,the
spirit of love for nature,the beautiful,the poetic.These were the ideals
that attracted Goethe with all their power.The influences of these romantic
ideas were narticularly displayed in Goeths'-s V i l h e l m .Veister".This strange
book was a revelation in those Duritanical days.There is something in the
world be3ides"pure reason".There is culture(Bildung);there is individuality;
there is enjoyment;there is beauty.To Goethe the world spirit is revealing
itself in miriad forms of life 3nd beauty.
How different the life of Sninoza,the man who exerted such a profound in
fluence upon Goethe! Born from humble parents of -Jewish descent,who had fled
from the persecution of their Christian fellows,he grew up at Amsterdam.
Little is known about his childhood and the influences that surrounded him.
\

Spinoza developed an antagonistic attitude toward Jewish orthodoxy., which re

sulted in his excommunication from the synagogue in 1656. So bitter were
 3.

ths feelings against ths young man that an attempt was mads to assassinate
him.Perhaps it was this enmity which induced him to lead ths ouist life
that hs did. Hs shunnsd social life entirely.A littls circle of devoted
friends gathered around him,attracted by ths bsauty of his character and
his profound intellect. Spinoza was offered a chair of philosophy at Heidel-
oerg,which he declined. He^preferred a auist liferand solitude. His contri
bution to philosophy was a wonderful,highly intellectual system of panthe
ism.
This man,despised by Christians and Jews of his time as an atheist and a
foe of religion, admired by Novalis as the ''God-intoxicated,gave to Goethe,
the man of the world,his philosoDhy. Eifferent in ideals and oosition,in
character and nationality,these two geniuses have a common foundation,
spiritual relationship. Goethe was irresistibly drawn to the entirely
different Spinoza.
In the following P3ges it will be my task to discover the common ground
upon which our philosopher and our poet stood. Having performed this task,
I shall point out the essential difference between the two thinkers. It
will be useful,however,first to sketch briefly the development of Goethe,
and the influences that contriouted mainly to his development.
 4.

Chapter 2.

Marked Influences in the Levelopment of Goethe's Thought.

Goethe's "Weltanschauung'^what influences shaped it?

That man is a product of his environment,is true of Goethe, and yet, in his
c3se,only partially true. Perhaps never has nature herself so richly endowed
one of her favored sons. Goethe was simply by nature a master-mind,born under
a lucky star if ever anyone was.Beauty,wealth,education,intellect,Gemt,all
these were showered upon him by nature and circumstance.Still,even in Goethels
life the shaping influences of his environment were all-important. In this
section I shall study acme of these influences,particularly the determining
influence of the nhilosonher Spinoza.
luring his stay at Leipsic,Goethe came under the influence of the "Sturm
und Lrang" movement.His religious views were deeply shaken when the news of
the earthquake at Lisbon reached his ear.He develoned into a sceptic,doubting
the love and magnanimity of God.Leiosic,often called "little Paris",had its
temptations for the young,inexperienced,pleasure seeking poet.Yet it was
here that he met Langer,a man of high moral character,who endeavored to save
the "pernicious,dangerous student".The deep religious insight,the well-meant
heart-to-heart talks and the open-mindedness of this wonderful man could not
but leave its mark upon the receptive mind of the youthful poet.
After a few years of study at Leipsic,Goethe went to Frankfort.There he met
a very talented young woman,the sincere and noble-minded Fraulein von Kletten
berg.In his writing,"Bekenntnisse einer schoenen Seele",he expresses his ad
miration for this deeply religious,nietistic soul.Under the influence of the
Moravians,who were antagonistic to the dogmatical religion of the church of
 5

while
that time, and Aexposed to the effects of the growing tendency toward a ra
tionalistic and even atheistic"TNeltanschauungof the educated classes,Goethe
also ,through his contact with this gifted woman,became interested in the
religion of piety and morality. In his "Dichtung und Wahrheit*. Goethe has
preserved the religious views which he held in those days,and vividly por
trayed the indelible impression that the "beautiful soul"made upon him.The
same book contains certain Gnostic and Neo-Platonic ideas which he entertained
at that stage of his development.
for a short time Goethe went to Strassburg.There he met a young theologian,
Herder,a man who looked at the Bible from 3 purely scientific standpoint,but
who was deeply appreciative of its literary and aesthetic values.His attitude
had its marked effect upon Goethe,causing him to change his views and become
broadminded."I want to nr3y with Moses in the Koran",he exclaims;"Lord,widen
my narrow bosom!" Feeling(Gefhl)was the dominant element in his religion,an
element which Herder emphasized as the mosi important thing in religious ex
perience. "Faith!1,Goethe exclaimed, "is the experience of the divine love,
feeling is everything".
luring his stay at Strassburg, Goethe already began to form his views in re
gard to the Faust-Schoepfung. Great plans for poetic works occupied his mini.
Caesar,Goetz,Faust rise in his imagination as heroes of future dramas.The
influence of Shakespeare is likewise very marked in this period.He reverenced
and attempted to imitate the great Briton. In 1771 he induced a friend,Lerse,
to deliver an oration on Shakespeare lay,October 14,and wrote an inspiring
discourse for that occasion.He calls Shakespeare one of his best teachers."The
first line that I read in Shakespeare", he wrote at that time, "made me his
life-long friend.I was like the blind man who received his sight again by a
miraculous hand,after I had read the first work."
 6.

Hellenic thought,through the literature of Homer,added to Goethe's mental

equipment.He was induced to study the spirit and genius of Homer himself.
"To follow his footsteps,to drink of the eternal fountain of immortality where
he drank,from the bosom of Nature," was his ardent desire."The poet in Goethe"
had been touched,and the longing for creative work became more manifest in
him.He began to create under the guidance of his teacher,Nature.His fiery
youthful SDirit was aroused.In addition to Homer,he studies Xenophon and
Plato.Greek ideas and culture attracted him to such a degree that he wrote,
"The Greeks are my oniy study.Vy eyes were onened.I saw my unwcrthiness."
Aside from his literary work,Goethe was greatly interested in works of art:
the cathedrals,the statues,the creations of antiauity.All this shared the
sense of beauty in Goethe.
In 1774 he began his work, "'Aerther's Leiden".The fame of this little book
extended beyond the borders of Germany.Napoleon read it enthusiastically.
It was not so much the content as the artistic form that attracted the li
terary world,and,above all,the deenest and innermost feelings of mankind to
which Goethe had given expression in this book.
Rousseau had proclaimed a similar message,hoping to redeem human rights,to
bring to unfortunate mankind 3 saving remedy,to liberate men from evil.Herder
was one of Rousseau's enthusiastic followers,and in his "'Aerther's Leiden"
Goethe,whose spirit was akin to that of Herder,likewise expresses admiration
for that French writer.Nor is this surprizing."It is a powerful,wonderful
spectacle,how this almost unknown philosopher(Rousseau)rises in a time when
knowledge had become the dominant power,culture the pride of mankind.He
preached the Gospel,'Back to Nature! 1 He denounced superficial knowledge
by
(Vii3sen) and the d e g r a d a t i o n c a u s e d A o u r h i g h l y p r a i s e d c i v i l i z a t i o n . " *

*X.Heinemann,p.234
 7.

Young Germany,our youthful post included,became the enthusiastic disciple

of Rousseau. In "Werther" we breathe the romantic spirit ,which is presented

in the brilliant descriptions of nature.Rousseau's ideas of nature are here
clothed in beautiful and artistic language. "There is no book in any language
that is infused -with,and permeated by, a deeper sympathy with nature, filled
with greater love and reverence for her,glowing with mors sincere longing
and absorption into her mystical life,than 'Herther'". *
Another phase in the development of Goethe's genius is his acouaintance with
Xlopstock,the ''Singer of the Messiah".The ideals of the^first genius of Germany1'
enchanted Goethe. From him he received the idea that a poet must follow
divine inspiration,obeying his imagination(Rhantasie)without regard to rule . ,
or law,like nature,creating splendid works.Herder exclaims,"Xlopstock's won
derful power lies in the language of the heart." Goethe writes to Frau Roche,
"Xlopstock is a noble and great man,the peace of God rests upon him." These
words express most beautifully his deep regard ana hi3 admiration for a man
who was the ouasi representative of religion,morality and freedom of his time.
"Shall I not address the living,whose grave I would seek?" (Goethe,1774.)
Brief mention should be made of the friendship with the brothers Fritz and
Georg Jacobi.The main subject of the discussions between him and Iritz Jacobi
were the writings of Spinoza.Jacobi regarded Suinozism as synonymous with
atheism and fatalism.But Goethe began to study this philosopher,and all
through his life Spinoza,more than any other man,influenced the spirit of our
poet.
Many and manifold were the influences which helped to shape the philosophy
of Goethe.Besides the brilliant men with whom he cams in contact,there were
a number of talented women who,by their noble character and lofty ideals,

*X.Heinemann,p . 234.
 8.

contributed to his greatness. The beauties of Italy,the wonders of the Orient,

Greek art and literature,all these were most intimately interwoven with Goe
t h e s thought.Wherever the poet could receive inspiration,be it in the little
city of Weimar or under the sunny sky of the South,his genius created immortal
works.

External Evidences of Spinozas Influence.

Let us now trace particularly the influences which our poet received from
the philosopher Spinoza.s for the external evidences of Spinozas influence
upon Goethe,we Know from the poet himself that he read and studied the ETBICA
with great interest as early as in 1784.A Christmas greeting sent by Goethe
to Frau von Stein in that year points out very clearly the attitude of the
poet toward Spinoza:
"Beinern und unserem Freund sollt' heut den heiligen Spinoza
Als Freundesgeschenk bringen der heilige Christ.
Loch wie kmen der heilige Christ und Spinoza zusammen?
Welche vertrauliche Hand knpfte die beiden in eins?
Schlerin des Spinoza und Schwester des heiligen Christ,
Bein geweihter Tag knpft am besten das Band.
Reich* ihm seinen Weisen,den du gefllig ihm machtest,
Und Soinoza sei euch immer ein heiliger Christ."
A few days later Goethe writes to his affinity,"! read your saint and thought
of you.^This may not oe a mere complimentary remark; it might also express the
inner agreement of the three. In a passage,seldom auoted but nevertheless
somewhat significant,Goethe tells how the attack on pinoza(it seems to have
been Fortholt Is "Be tribus impostoribus magnis)led him to take up the fOpera
Posthuma" again,after a long interval. He well remembered the effect of his
first reading,and this time again he seemed to attain an extraordinary clear
ness,an intellectual vision.His ideas in regard to the perusal of the works
are expressed as follows:
 9

The whole of our education and experience bids us renounce., to be re-

signedi'Cass wir entbehren sollen'.The problem of man'3 Life is to reconcile
himself to this.Gne ready way is the superficial way of the many,to proclaim
that all is vanity.But the path of wisdom,sought only by a few,is to cut
short the pains *f>f resignation once for all,and to rest ones mind in that
which is sternal,necessary and uniform,and possesses ideas which remain un
disturbed by the contemplation of the transitory world.'1
lu these lines lies the secret of the relation of the two.The first sentence,
T h e whole of our education and experience bids us renounce,is the ex
perience of Goethes ethical thought.
This,of course,does not imply the full acceptance of gpinozism by Goethe;for
we know the many difficulties that would arise if the poet had completely
absorbed one particular system.Addressing his friend Jacobi,he says,
"I can not be contented,in the manifold directions of my being,with one
a
aspect of thinking. As a poet and artist. I am polytheist', as a naturalist I
am a pantheistjbut one as decidedly as the otfisr."
Yet we may confidently add that Goethes thought was already largely pan
theistic.That Goethe for some time thought of introducing "a visit to Spinoza
into his unfinished ooem,"The Pandering Jew",indicates the close thought-re
lationship of the two men.The poem,however,did not materialize.
The poets deep reverence and oersonal esteem for the philosopher is shown
in these words,spoken while reading the latters works;

"I am reading, Spinoza.I feel myself very near to him, though his soul i3
iuch deeper and purer than mine. I can not say that I ever read Spinoza as a
whole, that the great architect of this intellectual system has at any tine
stood clearly before me.Bat looking into him I seem to understand him,that La,
he always appears to me consistent with himself, and I C3n alw3,y3 gather from
him very salutary influences for my own way of feeling and acting.
His acquaintance with the works of Spinoza dates back to the year 1773,
when Professor Hopfner-of Giessen-pointed him to the philosopher. Lavater
tells us in his diary that Goethe had told him of the reading of Spinoza in
1774.The terminology of Spinozas substance,attribute,made, was never employed
 10.

by the poet.Scbrerapf, in "GoetheU Lebensanschauung'1, thinks that the noet did

not,in the early neriod of his life,identify himself with the doctrine(Lehre)
of Spinoza,but only borrowed his "stimmung"(attitude of mind,disposition).
In the 14th book o f "Lichtung und Wahrheit" we read,
"After I had searched the world over for a means of education(Bildungsmittel)
to suit my strange personality,I finally hit uoon the Sthics of this man
(Spinoza).I C3n not give any account of what I have *ead out of or into that
book;suffice it to say,I found in it repose for my passions;a wonderful,free
view over the sensuous and the moral world unfolded itself to me.'l
T h i s formal contrast between Goethe and goinoza naturally heightened the

impression of the relationship,even the equality,of the fundamental disposition

(Grundstimmung).Goethe continues his own testimony by adding,
"Spinoza's all-leveling peace was in sharp contrast to my all-exciting
striving; his intellectual method was the counterpart of my poetic manner of
feeling and idea;his way of equalizing treatment of moral sub.)sets,although
alien to present day conceptions,made me his passionate pupil and devoted
follower. Spirit and heart, reason and understanding were drawn together in the
closest relationship which united two different characters."
It will be readily understood that the "limitless disinterestedness" radi
ating from every sentence of Spinoza's writings fascinated Goethe more than
the pietistic"Yieltanschauung".That strange saying, "He who loves God must not
expect God to love him in return",filled his mind with great admiration.
Although Goethe mads Spinoza's "Stimmung" his own,he,on the other hand,retained
his own independent view in regard to the doctrine of Spinoza,by which we mean
the dogmatic system of the philosopher. From his works in general we may gain
a still deeper insight into Goethe's world-view as related to that of Spinoza.
The poet found in Spinoza the philosophical expression as to the identity of
b eing(Sein)and perfection,but Spinoza's pantheism of being(Sein) W33 by Goethe
 11

translated into the pantheism of becoming(Werden).

The abstract concept of substance,as self-caused,was transformed into the
spiritual concept of the all-life,continually creating new forms of being.
Says Spinoza:"Nature eternal,subject to eternal laws,makes no mistakes.She
is always and everywhere the same,her power and faculties of activity are
identical."* In Goethe's language,"everything is created according to the
simple law of metamorphosis;by its activity it eoualizes the symmetrical and
the unsymmetrical,the comprehensible and the incomprehensible".Goethe be
lieved that the infinite can not become an object of our understanding,but
may little by little be observed in each individual,even in the smallest
beings.+) Soinoza's intellectualism in regard to the relation of God to na
ture is by Goethe transformed into a Dhilosophy of feeling(Gefhl).Goethe
experiences(geniesst)the infinite Being.Nature is to him the open book in
which he reads of a continuous development.She isHmhe Sternal One,manifesting
herself in many ways".The most essential feature in Goethes conception is
the idea that nature,contrary to Spinoza's view,has 3 history of development.
W h i l e S p i n o z a e m p h a s i z e s the u n c o n d i t i o n e d d e p e n d e n c e of the s i n g u l a r U D o n

t h e w h o l e and l a y s s t r e s s u p o n the c h a r a c t e r of t h e n a t u r a n a t u r a t a , i . e .,

t h e e t e r n a l a b s o r p t i o n of the s i n g u l a r in the w h o l e of the d i v i n i t y , G o e t h e

g i v e s v i v i d e x p r e s s i o n to the D o w e r and f u l n e s s , t h e i n f i n i t y of the e t e r n a l l y

c r e a t i n g p o w e r of G o d as n a t u r a n a t u r a n s . G o e t h e t h u s r e p r e s e n t s n a t u r e in

t h e p r o c e s s of b e c o m i n g , w h i l e S p i n o z a e m p h a s i z e d th e a l l - e m b r a c i n g s u b s t a n c e .

Additional light is thrown on Goethe's relation to Spinoza by an e s s a y

which bears the title,"Cie Studie nach Spinoza".Here Goethe says that every
existing thing has its being in itself.lt can not be measured,for it would
be compelled to furnish its own scale,as all being is perfect and immeasurable.

*Tthica 3,praef. +)Goethe -Jahrbuch,IS, 3.

 12.

Hvsry being participates in the infinity of the infinite in which it exists.

To the infinite, Goethe attributes no such participation.
Such thoughts evidently are alcin to those of Soinoza.Goethe, in the essay
mentioned above,confesses that Jacobi's conception of Spinozas doctrine is
not true to that of the author.He,therefore,refuses to 3hars Jacobi's opinion.
He emphasizes the statement that he has not accepted >as his ownr, Soinoza's
conception of nature,but admits that the Iihica is fundamentally in agreement
with his own ideas. The first sentence in the "Studie nach Soinoza! dives us
the deepest thought that united the philosopher and the post;"Existence and
perfection are one and the same."'Afaat exists is perfect,and what is perfect
exists. If existence tfasein)and oerfection(VoHkommsnheit)are the same, then
existence and God are likewise identical.For Soinoza,existence is God,and God
is Existence. Goethe agreed with him in this fundamental conception.In writing
to Jacobi,he says,with reference to Soinoza's doctrine concerning the identy
of God end existence, "If some, for this reason, call him ATHEDM,I would praise him
as being'THSISSIMUM and CHRISTIANI8SIMUM."
While the essay here under consideration reveals the fact that Spinoza and
Goethe were agreed as to the identity of God and existence,it also shows,on
the other hand,that they differed in their conception of nature.lAhile Goethe's
nature is endowed with a passionately moved inner life,Spinoza entertained a
geometrical conception of it. "Goethe breathed into Spinoza's God a warmth of
life which Spinoza could not attribute to his God.'!. *)
In closing this section,it will not be 3miss to quote the views of a few
authorities on the relation of Goethe,the poet,to Spinoza,the philosopher.
HERMAN GRIMM, in his"Vorlesungen ueber Goetht", says, "No philosophy so satisfied
- "?
*)Ghr.gtremof,Goethe 's Lebensanschauung,p.316.
 13.

Goethe as that of Soinoza.." (See pad 21.) L.4VATSB also testified as to Goethes
debt to Spinoza in a discussion of the philosopher. HSBDSB,in a letter to
Jacobi,writes thus:"Goethe has read Spinoza in your absence.lt is a great
comfort to me that he understands him as I do.You must also side with us." *)
3CKEBVANN,with reference to Goethe!s pantheistic conception of God,expresses
the following:"Such a standpoint was found by Goethe in regard to Spinoza
when he was still very young.He joyfully relates how the views of that great
thinker had been so welcome to him in his youth.In him he found himself;thus
he could very well understand him."
To these quotations we may well append the words of Spinoza himself.In his
"Tractatus Theologico-Politicus" he says, "If some think that my tract aims to
explain that God and Nature(nature understood as a mass or incoroorial matter)
are one and the same,they err.God is spirit,.out not personal,for such a con-
ception(God conceived as having personality)would mean limitation." Here the
ways of the two men part.Goethe!s pantheism was not,like that of Spinoza,of
t
a geometrical nature,but a system conceived as divine energy 3nd overflowing
activity. The subject of pantheism will be treated in the next chapter.I shall
first discuss the different kinds of pantheism,and then,particularly,that of
3oinoza.

*)F'rom Vorlaender: Kant, Schiller, Goethe, p. 122, note.

 14.

Chaster S.
What Is Pantheism?

The term PANTHEISM has a very vagus meaning,ana no general agreement h3s
been reached about its definition.The immense variety of meanings has included
all systems from the crudest atheism which Holbach 3nd uechner proclaimed
to the highest spiritualism which Saint Paul renressnts when he speaks of God
as the One in whom we live,and move,and have our being.Robert Elint defines
pantheism as follows:"Pantheism is the theory which regards all finite things
<( '
as,merely aspects and modifications,or parts,of one eternal and self-existent
bsing;which views all material objects,and all particular minds,as necessarily
derived from a single infinite substance.This one,absolute,ail-comorshensive
being is called God." Pantheism is monistic,for all nature is coextensive
with Goa.It is also deterministic,since the world is fully expressed in di
vine manifestations.Pantheism,furthermore,denies that God and nature either
do or can exist apart,because God and nature are eternally coexistent.In the
system of Sninoza, for instance, the unity of God and natureC*-1'' )

is strongly emphasized.God can not exist outside or beyond the world.Nature

i
and God are the same. Nature was not created by God,for God can not be out
side of nature. Nor is God sunerior to the universe or separated from it.
T h e r eforetGod doss not govern it by His will.Everything follows of necessity
from the essence of God.Spinoza,the father of occidental pantheism,expresses
himself as follows:"I have opinions as to God and nature entirely different
from those which modern Christians are wont to vindicate.To my mind,God is
the immanent(that is,the intramundane),and not the transcendent(that is,the
suoramundane), cause of tn ingsjthe totality of finite objects is posited in
the ESSENCE of God, not in His will. Nature1,considered per se,is one with the
 15.

essence of God." God,then,is not a personal,self-conscious being that

brought forth nature by the power of its will,but the immanent cause of the
universe,bringing it forth of necessity,in accordance with its very nature
or essence. In an essay on pantheism,william Schoeler draws the conssouen-
cs3 of such a conception of God.He says,
"If God is a necessarian,much more the creature.If God has no free will,
neither has man.Tf God works in accordance with the iron necessity of His na
ture,man does too. Being but one form of the manifestation of the universal
soul,the same necessity that prooeis the universe urges man on also.It is
evident,therefore,that there can be no sin.What annears evil is only a ne
cessary Doint of transition in the development of the good,the shadow that
deepens and enhances the intensity of the light,a fall uoward toward the
divine. Immortality must be rejected. All oersonal life resolves itself into
the impersonal,primal cause."
Pantheism does not explain the origin of cosmical matter.Thus,when Spinoza
speaks of natura naturans and aatura naturata,he evidently means nature as
producing certain objects and nature as the sum of the modi.He does not ex
plain the origin of nature.
The general statement and definition of pantheism just given apnlies to
pantheism in its strictly logical meaning.lt is also the conception of panthe
ism held by Spinoza.To understand the relation of Goethe to 3Dinoza,this
definition of pantheism should be well kept in mind. It identifies God and the
world:God is the world,and the world is God.So Spinoza held,so pantheism holds.

But now this word,PANTHEISM,has been applied to other conceptions of the

world;for instance,to the Stoic conception. Let us examine this.

Stoic Pantheism.

This phase of philosophy flourished during the fourth and fifth centuries
before Christ. It incorporated largely the ideas of Heraclitus(460 B.C.).
ihis system was the finest fruit of Greek thought outside of Platons system
 16.

and is closely related to Ghristian thought.The character of this philosophy

is pantheistic-materialistic.Stoicism attempted to destroy the duality of
mind and matter,and this resulted in a pantheism which regarde God,not as
separate from matter,but as the creative:,.divine energy of matter dwelling
within it.The passive and changeable element was called matter,while God was
the obangeless activity and energy,the soul of the universe,the ruling power
within.The world is a living thing;its rational soul is the deity which rules
according to unalterable laws determined from eternity.This deity is the
rewarder of good,the punisher of evil.
As to the essence of God,they maintained with Heraclitus that He is the
fiery,heat-giving force,the life of the world,into which sll individual lives
are merged,in order to be renewed under new forms.
."This conception is very closely related to Heraclitus' Dhilosophy of
"becoming*.Heraclitus Bpeaks of sn everlasting fire that is all-consuming and
represents the abiding power of this eternal transformation and transposition,
in other words,the conception of life in the most obvious and effective way."*)
Stoicism identifies God sometimes with the rational breath which premeates
nature,sometimes with the fire that begets the universe,or the ether which
is almost identical with the fire.
Thus Stoicism,with its doctrine of an immanent,all-pervasive force,becomes
a phase of pantheism.The individual soul is,then,a part of the universal
world-soul,the breath,and loses its individuality when returning back to uni
versal reason.Stoicism,moreover,is teleological*Tbere is a purpose in the world,
and in order to fulfill this purpose,man must conform to certain laws.A discuss!
of these laws would lead us into the ethical part of Stoic philosophy.To study

*)Brom Schwegler,Hist.of Fhil.,Fage 40:Heraclitus

 17.

the ethicaiprinciole of Stoicism,however,does not lie within the province of

this writing.Vie can only refer to it in a general way, in so far as it has a
direct bearing upon the pantheistic character of Stoic philosophy.The moral
standard of the Stoics was expressed in the statement that one must live accord
ing to nature.This is,of course,a very indefinite phrase.We immediately wnt
to know what the term N ATRT is meant to signify.The Stoics used it to 3ffirm
a first cause,a governing mind. As the soul moves the body,so does this "mind
move matter.This mind is called God,not a god that is identical with substance
in the sense of Spinoza,out a beneficent being,a haDoy God. This Stoic concep
tion of God is well illustrated in the celebrated

- Hymn of Cleanthes.

"Thee it is lawful for all mortals to address.For we are thy offspring,and

alone of living creatures possess a voice which is the image of reason.There
fore I will forever sing thee and celebrate thy power. All this universe
rolling round the earth obeys thee,and follows willingly at thy command.Such
a minister hast thou in thy invincible hands,the two-edged,flaming,vivid
thunderbolt. 0 king,nothing is done without thee,neither in heaven nor on
earth,nor in the sea,except what the wicked do in their foolishness.Thou makest
order out of disorder,and what is worthless becomes precious in thy signt;for
thou hast fitted together good and evil into one,and hast established one law
that exists forever. But the wicked fly from thy law,unhappy' ones,and though
they desire to possess what is good,yet they see not,neither do they hear,the
universal law of God. If they would follow it with understanding,they might
have a good life.But they go estray,each after his own devices,some vainly
striving after reputation,others turning aside after gain excessively,others
after riotous living and wantonness.Nay,but,0 Teus,Giver of all things,who
dwellest in dark clouds and rulest over the thunder,deliver men from their
foolishness.Scatter it from their souls,and grant them to obtain wisdom.Thou
dost rightly govern all things;that,being honored,we may repay thee with honor,
singing thy works without ceasing,as it is right for us to do. For there is
no greater thing than this,either to mortal man,or for the goas,to sing rightly
the universal law.*)
*?ransl.by Sir A.Grant in W.ft.Cape's Stoicism.
 18.

Having thus distinguished Stoic pantheism from oantneism proper and indi
cated that Spinoza's view belongs to the latter type,let us now examine the
system of spinoza more in detail.
 19

Chapter 4.

Ths Pantheism of Spinoza.

Soinoza's famous pantheism is laid down in his "ElTRICA". The whole system
is geometrical,highly intellectual,and full of axioms and postulates.His
philosophy is of the a priori type.It pursues the task of finding a way to
perfect peace of soul,not through hedonism,nor through utilitarianism,but
by a thorough intellectual procedure. Although his system is not free from
serious fallacies and contradictions,it has,nevertheless,attracted many
philosophically inclined men. In his "De Intellectus imendatione" Spinoza thus
states his aim:"Ixperience having made me see that all the ordinary events of
common life are vain and futile things,I have finally formed the resolution
to investigate whether there exists a true GOOD,a good which by itself alone
can fill the entire soul after it has rejected all the rest;a good,in short,
which,when it is found and possessed,gives to the soul the eternal and supreme
happiness." To Spinoza,therefore,the most important auestion is,what is ths
essential nature of God?
In his '3IHIGA(i, definition 3)Spinoza explains:''By God I mean 3 Being abso
lutely infinite,i.e.,Substance consisting of an infinite number of attributes,
each of which expresses an eternal snd infinite essence. H By substance he
means that which has existence in itself and is conceived ot itself,the con
ception needing for its formation the conception of no second thing. God and
c' \ ^
Substance can not be separated,they are one and the s a m e ( t K /t'oi t 'U o L y- ).
God implies existence;for not being able to exist would indicate want of
power.Thus God exists of necessity,is conscious of independence of any prior
conception,and has an infinite number of attributes.Spinoza1s absolute is
 20

frss from all imperfection and must be thought of as the INDWELLING 0N3,
working from the pure necessity of His nature. This God is eternal."Ster-
nity means being or entity itself as conceived to be necessarily involved
in the mere definition of the thing designated as eternal."(Definition .)
This God is identical with Substance,and consists of an infinite number of
attributes.Two are commonly known to us,THOUGHT and EXTENSION. Through these
God is working,through these Substance is ooarative."By attribute",savs
Spinoza,"I mean that which intelligence perceives of Substance as constituting

its essence."(Definition 4.) Thought is the cogitandi ootentia;from this

divine power the MODI of thought are derived which are also called ideas.
From the other attrioute,Extension,the modi of actual extension,commonly
called bodies,are derived. There is no interaction of the two principal
attributes.4s all things are in God,bodily things also have their ground in
Rim;thev are regarded under the attribute of Extension. Every IDEAL BEING
has its ground only in God as a THINKING BEING.
"The doctrine,.then,of Substance and Attribute, relative to us,amounts to
this: that the base of the universe,being one,necessarily throws off its
phenomena in the concurrent but independent order of two functions,THOOGHT-
oroducing and THING-producing,emerging into conscious unity in the human
Ego."* Action and thought are independent powers,vet they stand side ov side,
being held together by the one common Substance. This God of Spinoza is inde
pendent, works for Himself,and is not sub.iect to any compulsion from any other,
foreign power. This is the essence of the freedom of God. Furthermore,God is
understanding and will,but not in the same sense that we think of them.
"If intellect or will belong to God's eternal essence,each of these attributes
must be taken in a sense very different from the common one,for there would

*V3rtineau,Study of Dinoza,p.192.
 21.

have to be a world-wide difference between our intellect end will and the
intellect end will constituting God's essence,nor could they agree in any
thing except in name;just as the Cog,a constellation, agrees with dog, an ani
mal that barks."*) We contemplate God's being under the attribute of thought.
But God does not work with free choice and understanding,according to human
analogy. "Our mindrso far as it is understanding,is an eternal mode of think
ing determined by another eternal mode of thinking,and that by another,and so
on,ad infinitum.lt constitutes God's eternal and infinite understanding."+)
We can not attribute our nopular notions to God .This refers 3lso to final
causes:while nan has the impulse to seek his own advantage by working toward
an end,God can not work with an end in view;for in this case He would be
seeking something that He is lacking.This,however,would mean imoerfection,
restriction, "fte must not ask for causes in the will of God,that asvlum of
ignorance,-"says Spinoza, ttith reference to the world, Spinoza declares that
everything in this world is determined by the necessity of the divine nature.
God has from eternity formed decrees,but these could be formed only bv ne
cessity. This conception of eternal determination makes his system 3ub.iect
to fate. -As to the creation of things, ?pinoza holds that these could not be
produced by God in any other way,or in any other order,than that in which
they have been produced. God's will is perfect;this necessitates that things
be brought 3bout in no different wav but according to eternal,unchangeable
decrees. Tor the sake of clearness,and for later reference,we here ousts
the following oarsage from Spinoza himself:
"In the mind there is no absolute or free will;but the mind is determined
to will this or that by g cause,which has also been determined by another,
3nd thi3 again by another, and so on to infinity!'! Sthice 2,10,1,8.)

* ) P a r t 1 , 1 7 Scho. +\ f t h i c a 5 , 1 0 , 1 .
 22

The idea that there are no final causes in God also reflects on Spinoza's
conception of goodness .The idea of goodness as an end would be an illegiti
mate limitation of G o d s being. Soinoza remarks that t'no33 who make every
thing daDendent unon the unconditonal will and oleasure of God err less wide
ly from the truth than those who make God do everything in relation to good
ness. Liberty to Soinoza is not in the free ouroose but in a free necessity.
That which destroys liberty in the opinion of men is to Soinoza the founda
tion of liberty.

Spinoza's Gonceotion of Man.

Cid Soinoza establish intermediaries between God and the universe?

God as absolute thought represents the highest degree of knowledge.Yet there
is an infinite number of souls, ideas,? which constitute the NATUFA NATUFATA.
These human souls are modes of the divine thought,in intimate relation with a
corresponding mode of the divine extension,the human body. Van,therefore,
reoresents the two divine attributes,for the human body is a definite, actually
existent VOEUS of extension,while the human mind is the IEIA or MODUS of the
divine thought. Man's understanding is,therefore,a Dart of the infinite un
derstanding of Goa. In God,on the other hand,there is an idea of every other
body,but these ideas are of different nature, for each of them is always the
more perfect,the mors perfect the body is.
As to the composition of the body and the soul we have the same parallelism.
Just as the body consists of numerous parts,so is the idea which forms the hu
man mind composed of numerous ideas.
The human mind is the instrument by which knowledge is imparted and ac-
ouired. Spinoza distinguishes three stages of knowledge.The lowest stage is
 23

knowledge of our ODinlons. The second stage is knowledge of reason which

rises from oarticular to general notions,while the last and the highest stage
is that on which we rise to the highest notion of God. This knowledge is the
orinciole of all truth and certainty. In the treatise,"Tractatus Ce Ceo",(
Ghaoter 24,1,note k , ) there is a comoarison of the three stages with the three
stages of the religious and moral orogress of salvation. False ooinion is
coincident with sin,true faith with the law that accuses of sin,while true
knowledge is the grace that fra es us from sin. "The foundation of Soinoza's
ohilosoohical doctrine of salvation is the orooosition: ' M i l and Understanding
are the same,and are destitute of any nower excent to nass on to the next
idea'".*) The human mind,as a definite mode of the divine thought,is deter
mined in everyone of its acts of -judgment.
As for the MORAL TEACHINGS of Soinoza,he,in the beginning of the third
book of his Ethica,remarks that he did not wish to sit in judgment on affec
tions in the manner of moralists,but that his idea was to understand them as
natural effects of natural causes, ''he are under bondage because we do not
fix our affections uoon things eternal,but D r e f e r the transitory things.
Our mind naturally strives to oreserve the self under the different condi
tions. Self-oreservation is the essence of life according to Soinoza;this may
deoend entirely unon ourselves, as do act,ions;or it mav lie bevond ourselves,
as in the case of oassion. As all our sense-oerceotion is confused,so all our
ideas are inadeouate. Man must,in order to understand the true essence and
reality of ideas,view everything sub soecie eternitatis. Only thus do we un
derstand our natures. Only the active mind sees things as they 3re in God.
To oreserve our being,and to Dersevere in clear thinking,we must strive to
understand emotions.
4. . -f W -0. -J <2.

*)Martineau,Studv of Soinoza,o.232.
 24.

motion, which is called a oassion of the soul, is a confused idea

through which the mind affirms the energy of existence oossessed bv its
\
body." Eesire,oain and oleasure are the elements by which all emotions can
be determined. To attain freedom,we must escaDe from emotions and false
and confused ideas,we must learn to understand whether these further or
hinder us in our life. Under the influence of oassions we are but slaves.
How,.then,must we act according to the laws of nature? The oower to accomo-
lish this is destroyed in oassion. The result is strife and conflict. There
fore, we must find means to out an end to such slavery,and this can be done,
not by commands or sermons on morals,but by destroying our affection ov an
ooDOsite stronger affection. The stronger are those which rise from the know
ledge of the adeouate ideas.These are not only the oroduct of mind,but the
latter also becomes aware of its own oower of action,.and feels ,1oy in this
exDerience. are virtuous in so far as we are strong,and as the under
standing is active;to be weak,or oassive,is to be vicious.Thus,not only
hatred and envy are vices,but also oietv,shame,humility,and reoentance.*)
Virtue consists in nothing but the maintenance of our own being.The imoulse
of self-oreservation is the first and only foundation of virtue. "Act in
conformity to the laws of nature.. Mind must find its highest virtue in the
knowledge of God.(Here Soinoza^s conceotion of God takes on a tinge of mys
ticism.) The conseouence of such a doctrine would be ours egotism,if we did not
take into consideration the DrinciDle that all morality rests on the soontaneous
activity of reason,the divine element in man. Soinoza tries to combine two
elements,the ethical and the rational.Reason is the basis of Morality. In
affirming this,Soinoza does not treat the social or love imoulses with the
same consideration.

*)Rogers,Stud.Hist.of Phil.,o . 297

 25

In order,then,to cone to oerfect freedom,we must have a clear idea of our

affections as necessary links in the causal NEXUS of things.In attemoting
to find the causes of our affections we weaken their oower-Another means is
to have definite orincit>les in our wav of living. At last, we must look at all
things fron the view ooint of eternity.If we do th'is.vve shall be conscious
of 3od*s Derfection, and our mind will contemolate the intellectual love of
God through the SCIENTIA INTUITIVA. "Gods love for men and the love of the
mind for God are the same." Thus we shall find blessedness and Deace.
Blessedness is not the reward of virtue,but it is virtue itself;nor do we
rejoice in it because we destroy the desires,but,on the contrary,because we
rejoice in it,we are able to restrain the desires."(Pt.o,41.) The stronger
the soirit to subdue our Dassions,tbe treater the love of God. Suoreme haooi-
ness consists of the highest knowledge which mav be attained by the ohiloso-
Dhic soul. To seek the infinite,.to free ourselves from bondage,must be our
aim. The human mind can not be absolutely destroyed by the body,but soemthing
of it remains which is eternal.(Ethica 5,23.)Soinoza reflected and oracticed
his Dhilosoohv in his life. Removed from the busy walks of life,absorbed in
contemolation,disregarding the Dleasures of this life,he gave to men 3
ohilosouhy that oroclaimed the ONENESS of GOE with the ALL,the absorotion into
this BEING,which brought him the name, "the God-intoxicated. This wonderful
intellectual system attracted many,among them GOETHE. In order to understand
fully the conceotion of God ana Nature in Soinozats system in its relation
to Goethe,it will be advisable to add a brief discussion as to the IMMANENCE
of God in Nature.If we would understand Goethe,we must ask the Question,Did
Goethe adoot? fully Soinozas idea of God-Nature? \Us Soinoza s God an imma
nent God?
 26

Chapter 5.

Eid Spinoza Teach an Immanent God?

The r e a s o n for asking t h is Q u e s t i o n is h i g h l y i m p o r t a n t and m o s t s i g n i f i -

c a n t i n c o n n e c t i o n w i t h o u r s u b i e o t , t h e r e l a t i o n o f Goethe's p a n t h e i s m in
f
its relation to that of Soinoza.it is for us to determine,if oossiole,in
what sense Spinoza teaches the immanence of God.Not until then can we decide
whether Goethe's conception of God's immanence is of the same or of a differ
ent type.
In his ETHICA Spinoza savs, "Things are in God,and they stay there.He is
1!
the immanent,but NOT THE TRANSEUNT, cause of things.ETHIOA.1,18: Gausa IMMANEN& .
non vere TRANSIENS. James Lindsay writes,"Spinoza's substance is not opposed
to spirit,since it may be said to carry within it all the immanent energies
and functions of spirit.11 Another critic, Paulsen, characterizes the God of
Spinoza as the actual independent being or SUBSTANCE.The world is the immanent
evolution of his essence.In using popular Language,and calling God the cause
of things,it must be understood that "God is not a cause in the sense in
which a particular object is the cause of another that exists independently
of it.He is the immanent cause of all things,and hence remains in them,or
rather they are in him. He is the cause,not only of their form and movement,
but also of their existence and essence." God to Spinoza is spirit,3nd not
a particular spirit,for we can not ascribe thinking to him. He is the uni
tary principle of the conscious world,the finiti Qualities do not belong, to
him. iSU^,3J l.VE NATURA is a convertible formula.Thus,while he speaks of a God in
whom we live,and move,and have our being,God to him is really identical with
"> f
SUBSTANCE,which in turn includes all that exists.lt is hard to see where
Spinoza's God differs from what is commonly called Nature.Sninoza might have
 27.

expressed himself more distinctly if he had foreseen the age which so loudly
proclaims an atomistic atheism.
If God is the IMMANENT,and not the TRANSEUNT, cause of things,and if imma
nence finds shelter under the roof of pantheism,and if God is the theological
expression of what Spinoza means by NATURE,we can easily see what Spinoza
means by immanence.
Hoeffdin has about the same opinion concerning Spinoza '3 conception of
immanence.He says,"According to Soinoz3,there exists between Substance and God
an intimate relationship, an indwelling, immanent, relation. Ws are iustified in
savin? that if God is the immanent cause.he is also the i' ^anent effect,the
spirit. On the other hand,the statement,'God is Substance* would be eouiva-
lent to a complete denial of his existence,to atheism. The main ouestion of
our present subiect is. What does Sninoza mean when in his ETHICA 1,Propo
sition IS,he refers to God as the CA 3A OMNIUM IMMANENS,NON VERA TRANSIENS?
In the fundamental argument we read,'Omnia ouae sunt in deo st per deum concipi
debent. Aleooue deus rsrum, ouae in ipso sunt.est causa.'"*)
What Spinoza really means by God as CAUA IMMANENS is that God is the
immanent cause only in the sense that He i3 in the worH,3nd does not transcend
it.To Spinoza there are no miraculous incursions,creative or otherwise,from
without the self-sufficient system of nature.Spinoza,then,does not hold that
immanence means immediacy in the sense that God is the immediate cause of
things.There is no doubt that Spinoza uses the word IMMANENT in a very loose
sense.In his "Life of Spinoza'' Frederick Pollock S3ys, "In harmony with his

loose conception oi IMMANENCE,the expression'in God',when employed by Spinoza,

does not generally mean in ins Absolute',but only in the system of nature.

*)Hoeffding, Hist.of Mod. Phil., 'J, S05.

 28.

It is eoually difficult to explain fron this concsotion of immanence what ths

ohilosooher means by the world is in Cod'.God and Substance,as we have seen,are
identical.The word God *,.then, would mean that we could eliminate it entirely,
and regard it only as suosrficial,or we mav assert that Soinoz3 intended to
ornament hi3 system by using theological terns. Furthermore,.according to his
first definition,this God is CAUSA SUI,by which he understandsthat of which
the essence involves existence,that is,whose nature can not be conceived o-
therwise than as e x i s t i n g * . This definition does not include,in any sense*im
manence. We never read in Sninoza's works that he has a God who is the crea- t

tive,working oower in nature.His system bears the character of a mechanism

rather than that of a working oower within nature." May we not sayrwith Flint,
"The definition of God includes all other definitions;the whole of his doc
trine concerning God .is in germ in his definition of God. Soinozism is founded
on the error that substance can not be defined;that no human mind can com-
orehend it. God and nature,therefore,are eternally coexistent.God,then.is the
one and all of Substance,beyond which there is nothing.and in which all that
is has such being as belongs to it. "*) Hudoloh Sucken,referring to Suinoza*s
use of the word IMMANENCE,says,"From the 13th century onward,an action or a
cause was called immanent in so far as it remained within the acting subject,
and transeunt in so far as it went beyond to something else.It is in this
sense that God is ths immanent,but not the transeunt,cause of all things.lt
means that God does not go outside of Himself when He works uoon things,but
that He remains by Himself,thus carrying the world within Himself.From this
ooint of view, the world is in God rather than God in the world.,!+ )
From all the statements and ths different views that have bs3n oresentsd,

*)Flint,Anti-theistic Theories.
+ );ain Currents,cage 462.
 29.

there is noreal idea to be hotten from the writings of Soinoza as to the

Darticular understanding of this IMMANENCE.One thin? is aooarent:Soinoza ,
endeavors to save the unity of God,theologically sneaking,and of nature,as
identical with God.. As vre have stated, this "it" which he calls God, is in re-
alitv a mere theological terra.Therefore,we mustAlay too much stress on the
fact that Soinoza attributes immanence to God.Soinoza would seem to use the
word IMMANENT only to exoress distinctly that there is no transcendence,no
miraculous creative Soirit outside of substance,which substance exists oer se
and in se.There is no reason,therefore,for saving that Soinoza taught the im
manence of God in nature.lt is to be borne in mind that the word IMMANENCE
is a verv vague terra,under which all forms of immanence find shelter.Like the
term PANTHEISM,it has different shades of meaning.If we,for instance,were to
.judge Soinoza from the standooint of K a n t s interoretation of the word God,
it would be imoossiole to classify Soinoza's God as immanent. Jacobi,who ac
cents Kants conceotion as a criterion,designates Soinoza as an atheist.*)
There is no doubt as to Goethes conceotion of immanence. It will be mv
task to show what the ooet understood by this term.Soinoza and Goethe,it must
be conceded,entertained like views in manv resoects:but in their conceotion of
immanence there existed a wide chasm between the two.To this difference let
us direct our attention.

*)Comoare J.Martineau,Study of Soinoza.

 30.
Chapter 6.

The Relation of Goethe and Spinoza.

Since Goethe and Soinoza have many ideas in common,the former may be called
a Soinozist. This chanter will be devoted to a discussion of their ohiloso-
ohical relationshio.lt will be seen that Goethe did not accent the ideas of Soi-
noza in any slavish manner. In fact,pantheistic tendencies were manifest in
Goethe's soul before he ever read Spinoza. Lavater,whom Goethe accompanied
on his way from Sms to Frankfort,.reports the following conversation that took
olace between them:
"Goethe told me many things about Soinoza and his writings.He stated that
the philosopher was in complete harmopy with the teachings of the Savior Him
self. There exists no doubt in his mind as to the sincerity of Soinoza and the
frankness of his character.Ven in high positions asked his advice in most im
portant matters. He may iustlv be called ti 3 s.Prudence and
disinterestedness were features of his character.The number of his admirers,
therefore,was large. -Although he denied the prophets of the Old Testament,
he was a prophet himself. His words breathed the spirit of humanity and
sincerity.*)
This conversation gives us an idea of the deep influence which the philo
sopher exerted uoon Goethe.Spinoza became hi3 idol. It will be very interesting
to point out in how far Soinoza was the prototype of Goethe.But we must be guar
ded against the idea as if they bad agreed in every particular.They differed,
for instance,in their conception of nature.
Let u s rhowever,first consider the similarities in the thoughts and writings
of the two men;
It was in 177S that Goethe suddenly turned to Spinoza.The latter's influ- v
snce uoon the poet lasted all through his life.Goethe derived great comfort

^Translation ov the present writer.

 31

fron the books of Soinoza,although they were considered atheistic.On his

-journeys Goethe often read the insoiring ETHICA.lt would oe wrong to say tnat
Goethe was fully satisfied with this system.His own words that we hear ouoted
so often, "'Two souls,alas! dwell in my breast", indicate that the ooet never
fully gained philosophical noise.Later citations from his writings will show
this inner restlessness and inconsistency in the ooet.Yet that inner unitv
which he never gained he nevertheless devoutly wished.Said he,
^Teilen kann ich nicht da3 Leben,
Nicht das Innen noch das Aus3en.
Allen muss das Ganze geben,
Um mit Euch und mir zu hausen.
Immer h a b 1 ich nur geschrieben,
Wie ich fhle,wie ichs meine.
Und so soalt! ich mich,ihr Lieben,
Und bin immerfort der Ei.ne." *)
tthat Goethe saw and felt,that Soinoza orovsd and defined.The eternal uni
verse which was to the philosopher a theorem was to the ooet a matter of the
emotions.Goethe welcomes a philosophy th3t ''confirms our original feelings
as though we were one with nature,as is expressed in the following words:
"His all reconciling oeace contrasted with my all-agitating endeavor;his
intellectual measure was the counterpart of mv ooetic wav of feeling and ex-
ore3sing myself,and even the inflexible regularity of his logical orocedure
which might be considered ill-adaoted to moral subjects mad me his most oassionats
scholar,and his devoted adherent./ind and heart,understanding and sense,were
drawn together with 3n inevitable elective affinity,and this 3t the same time
produced an intimate union between individuals of such different tvoe 3. "
*T Life to me resists division,
Both the inner and the outer.
Vust the whole to all be aiven.
Thus with vou and me communing.
That alone have I been writing
Which I deenlv feel and cherish.
Thus a cleavage I must suffer,
Yet one and the same remaining-
 32

Fundamentally, Sninoza and Goethe were in harmony with rssnect to tha

following ooints:
First,the Unitv of God and the Aorld.
Secondly,the Divinity of Nature,
Thirdly,the Determination of the Universe and -All B e i n g s bv Necessity.
Fourthly,God Is the Causa Immanens of the vVorld.*)

That they were in agreement with regard to the first three of these ooints,
is generallv conceded.The contention,however,that thev were in accord on the
fourth oronosition, is a matter of unsettled ooinion.The critics do not all
exoress themselves affirmatively.
Goethe did not feel the need of oroof for the unity and divinitv of na- ,
ture.In the bosom of creative nature he saw divine forces working.In his soul
he exoerienced the infinite world.Full of reverence and in deeo contemolation
he could worshio the unseen oowers.The bird in the air,the worm on the oath
he called his brothers:for he felt divine oower everywhere and the unity of
l
nature was revealed to him directly in all living beings.
In a conversation with Eckermann Goethe said,
"Did God not endow the bird with this eternal love toward its young? And
if the same could not be said of all living creatures in nature,the world
could not exist.Thus the divine oower is diffused everywhere,and God~*s eternal
love was effective in all his beings." +)
In 3n aohorism,"Die Natur",we find these remarkable words:
"I trust her(nature):she may command me. She will not hate her work.I
soeak of her.She has sooken.Everything is her auilt or her merit."
Another imoortant statement is found in ZAHME XENIEN,260,where Goethe
goes a steo farther,saving,"The more thou bast the feeling of being a man,the
more thou art like the gods."
Although these words exoress nothing but self-worshio,to Goethe thev are

Pfleiderer,Goethe.*)
May 29, 1331. +)
 33

the highest typ of reverence.He is in accord with Soinoza's contention," when

we say t h at th e h u m a n m i n d D e r c e i v s s t h i s or that t h i n g , w e say n o t h i n g else
but that God has this or that idea. " For we find this same idea sxoressed in
the first art of Faust:
o fass1 ich dich,unendliche Natur?
Such Brste,wo?Ihr Quellen alles Lebens,
An denen Himmel und Irde hangt,
Dahin dis welke Brust sich drngt,
Ihr ouelltjihr trnkt, und schmacht ich so vergebens?" *)
0

A auotation from Pflsiderer will throw more light on the intimate relation
of Soinozas conceotion of God-Nature to Goethes view:
"Soinoz3 made the inviolable regularity of the world the cornerstone of
his thinking,he who saw in the regular order and unbroken connection of all that
comes to oass the omnipotence of creative nature or the causality of Gof im
manent in the world,and who in his knowledge of the unconditioned,all-condi
tioning One had found emancipation from the tyranny of the passions and the
blessed rest of the intellectual love of God."
This idea of God was to Goethe the foundation of his moral world.The depen
dence upon thir eternal divine law,which the dsitv even could not change,was
balm for the passionate soul of our ohilosooher-ooet.The following passage
contains the thought of dependence upon God a3 the ooet'-s foundation of his
\
moral world.Faust tells Margaret,when she asks him as to his belief in God,
/<
that he believes in a power that includes all,upholds all and sustains all.
He bids her:
Nenn1 es dann, wie du willst, Then name it as you will:
N e n n ' s Gldck!:Herz!L i e b e ! Gott! Nails Bliss! B e a r t I L o v e ! G o d !
Ich habe keinen Namen Na1,e for U havs 1 none!
Dafr! Gefhl ist alles." Feeling is all in all.."

*) W h e r e s h a l l I s r a s o t h e e , i n f i n i t e N a t u r e , w h e r e ?
Y e b r e a s t s , y e f o u n t a i n s o f all l i f e , w h e r e o n
H a n g h e a v e n and e a r t h , f r o m w h i c h t h e b l i g h t s s o u l
Y e a r n e t h to d r a w s w e e t s o l a c e , s t i l l vs r o l l
Y o u r s w e e t and f o s t e r i n g t i d e s , w h e r e 3 re y e , w h e r e ?
 34.

In a letter written to -Jacobi Mav 5, 1786,Goethe vigorously orotests against

ant hroDomorohism:
"I attach myself mors and more to the worshio of Boinozas God,and I leave
it to vou to call religion what you see'Ti to call it. You emohasize faith in God,
I affirm: we must behold God.Stn.noza sneaks of the scientia intuitive, saying,
'Hoc cognoscendi genus orocedit ab adeouata idea essentia^ formulis ouorundam
Eei attributorum ad adeouatam cognitionem essentiae rerum. 1 These few words
contain great comfort for me:they lend me courage to devote mv whole life
to the contemolation of those things that mav be obtained bv me.*
To call God a nerson would be a humiliation,and below His dignity.Infinite,
boundless,eternal God and Nature was the thought both of Soinoza and Goethe. V
i
I
God and nature are insenarable.If Shristianity should teach that God is seo 3 rats,
or outside of nature,Goethe would orsfer to ioin forces with the heathn,and
with the Eobesian goldsmith crv out, "Great is Diana of the lohesians.,,+)
Goethe,the ooet,first of all Draises self-certaintv(8elb3tsicherheit).Tnis
idea rests unon the fact that one thinks himself a nart of the mighty whole
that is governed according to eternal,inviolable laws.This is strictly Soinozals
idea. The idea of Selbstsicherheit was not the dominating one in Prometheus.
The latter defied the gods,rebelling even against Zeus himself.This idea is in
sharo contradiction to the calmness and oeacefulness of the soul of Soinoza.
Goethe had a restless,turbulent mind,yet this oarticular feature of self-assurance,
so exoressly held by Soinoza,made a deeo and lasting imoression on him. The
following words of the ooet are,we mav sav,a reoroduction of Soinoza Is thought:
"Hier meine Vielt, mein ill!
Hier fhl ich mich!
Hier 3lle meine wnsche
In komerlichen Gestalten!
Meinen Geist so tausendfach
Geteilt und 3anz in meinen teuren .lindern.1'
we must act according to our naturerthis is the highest oerfection. .Another

Translated by the oresent writer.*)

From ooem,"Gross ist die Diana der loheser.+)
 35.

one of Soinoza's thoughts is exoressed in this ooemrnature rules according '

to eternal laws that can not be altered even bv God Himself. /
"Und welch ein Hecht
Frbeizen sich die stolzen
Bewohner des Olvmous
Auf meine Krfte?
Sie sind mein,und mein ist ihr Gebrauch."
Furthermore, it would seem that the conceotion of the relativity of bood and
evil,as exoressed in this ooem.is the same a3 that held bv our ohilosonher.
"Ihr seid nicht ausbeartet,meine Kinder,
Seid arbeitsam und faul,
Und brausam,mild,
Freibeoiu,beizib,
Gleichet all euren Schicksalsbrdern,
Gleichet den Tieren und den Gattern."*)
Goethe's intention,as exoressed in the "Prometheus", needs no further illuci-
He declares that he will follow his own snius,trusting himself to the full,
defvinb the world and its resistance.Like nature,he will create mibntv works.
This is his ideal.The theme of the ooem is the colossal oower to create.lt re-
oressnts the oower of will in contest with the oower to act.In this resoect,
Goethe found himself in oooosition to the o r e v a l i n b ooinion of his time,as
Soinoz.3 did when he had his olace of habitation amonb the sons of men. The man
under the swav of the Storm and Stress abe discovered in the oeaceful,even-tem-
oered Soinoza. certain features that made a stronb aoosal to him.

*) You a r e not d e D r a v e d , m y c h i l d r e n ,
You're industrious and idle,
Gruel and mild,
Generous and brasoins,
Like unto the brothers of vour fate,
bike unto both animals and bods.
 36.

T h e k i n s h i o o f i d e a s e x o r e s s e d in t h e " P r o r o e t h e u s " w i t h t h o s e o f l o i n o z a

s h o u l d n o t , h o w e v e r , b e r e g a r d e d as o r o o f o f G o e t h e s u n o u a l i f i e d d i s c i o l e s h i u .

C a r o m a v b e r i g h t in h i s o o i n i o n . t h a t " G o e t h e d t a i t o l u s de l a f a m i l l s de

S u i n o z a a u s d e s o n e c o l e " . * ) *As add a o a s s a ^ e f r o n " D i c h t u n g and i a h r h e i t i n

w h i c h G o e t h e says, " N a t u r e w o r k s a c c o r d i n g to s t e r n a l laws,.such as t h e deit.v

c a n n o t chang e . . . .... O n e r e f l e c t s h o w a n a t u r a l o h e n o m s n o n t h a t a i m s at r e a s o n ,

understanding,creates astonishment,indeed brings horror." In " l i e N a t u r ( 1 7 3 $ )

l
we r e a d , " O n e ob e y s the l aws of nature even when one r e s i s t s t h e m j o n e wor k s

w i t h h e r e v e n w h e n o n e i n t e n d s to w o r k a g a i n s t h e r - A c c o r d i n g to t h e l a w bv

w h i c h thou hast come h i t h e r , t h u s m ust thou b e , t h o u canst not e x t r i c a t e thvsslf.

C o n d i t i o n s and l a w , a n d all v o l i t i o n is d e c r e e d , a n d in t h e o r e s s n c e o f w i l l

c a o r i c s keeos s i l e n t . " A few lines from " V e t a m o r n h o s e der T i e r e H (1819)mav

a l s o f i t t i n g l y b e i n s e r t e d here:
" D o c h im I n n e r e n s c h e i n t e i n G e i s t g e w a l t i g zu r i n g e n ,
Ais e r d u r c h b r a c h e den K r e i s , W i l l k r zu s c h a f f e n d e n ir0 T' en,
W i e d e m A o l i a n j d o c h w a s e r o e g i n n t . b e g i n n t er v e r g e b e n e . ' 1
( Y e t # it a o n e a r s , a s o i r i t w i t h i n d o e s m i g h t i l y w r e s t l e
S t r i v i n g t h e c i r c l e to b r e a k , a n d f o r m s to e n d o w w i t h d i s c r e t i o n .
E e n a 3 t h e w i l l ; b u t , s t r i v e a s it m a y , i t s s t r i f e i 3 s t i l l i d l e . )
The t e s t i m o n y of S c h i l l e r will g r eatly stre n g t h e n the a s s e r t i o n that Goethe

w a s in c o m o l e t e h a r n o n v w i t h t h e o h i l o s o o h s r S n i n o z a . H e r e c o g n i z e d at an e a r l y d a t

t h a t it w a s i m p o s s i b l e f o r G o e t h e t o b e a n y t h i n g b u t a S o i n o z i s t , t h a t it w o u l d

m e a n t h e d e s t r u c t i o n o f h i s b e a u t i f u l , n a i v e n a t u r e if h e w e r e t o b e c o m e a l i

b e r t a r i a n . Be a l s o t o l d G o e t h e t h a t he w o u l d f i n d n o t h i n g K i n d r e d in K a n t , a n d

a d v i s e d him not to a d h e r e to K a n t ' s ohi l o s o o h v .

On his I t a l i a n i o u r n e v G o e t h e w r i t e s ( ? S D t . 6,.1738),"The srand and b e a u t i f u l

w o r k s o f a r t h a v e s t i l l b e e n c r e a t e d bv m e n a c c o r d i n g to t r u e and n a t u r a l l a w s .

*)G o e t h e was mors of the family of S u in oza

t h a n of his school.
 37

Here all caorice.all assumotion, falls to the ground.There is necessity, there

is God." In the 16th book of his "Dichtung und Wahrheit" Goethe savs,"I have
come to the conviction that mv indwelling ooetic talent is simnlv nature."
The doctrine exoressed in the above oassage3 lead3 Goethe to trust God in all
his actions and undertakings..He believes that God deals with us a3 He thinks
is well. God is mors oowerful and wiser than we:He deals with us according to
His own good Dleasure.We live as long,Goethe asserts,as God has determined.
Of his "Wilhelm leister" he says,"He does not seem to sav anything else but
that man in soite of foolishness and errors is led bv a higher hand,that he will
at last come to a hDV end."
We are,therefore,of the ooinion that Goethe and Soin oza agree uoon the doc
trine of determinism.The world.as well as individuals.is subject to the sternal,
inviolable and unchangeable laws of God.

On Immortality.

We have,in another chanter, considered Soinoza^s doctrine of IMMOBILITY.

4 few words will suffice to recall his ideas on this subiect.and will enable us
to answer the Question as to whether Goethe shared them. The closing words of
the 1THICA tell us that the soul of the sage can scarcely be troubled.Possessing,
by a sort of eternal necessity,the consciousness of himself,and of God,and of
all things,he never C33S33 to be,and he oossesses forever true oeace of soul.
Soinoza,furthermore,believes that darkened souls must oeris'n, while nhilosoDhic
souls are above death. To Quote Saisset(Page 142),"In orooortion as we render our
soul Durer.and more reasonable,we increase our riant to immortality,and Drsnare
ourselves a naooier dsstinv." Season,then,which sees all things sub specie
e.ternitatis,is immortal.Soinoza nolds the doctrine of eternal haooiness for
 38

o h i l o s o o h i c s o u l s . "As f e e l ,he e x c l a i m s , " t h a t we ere s t e r n a l . " I'his s e n t e n c e ,

according to 3aisset,.nnav mean "that the human soul is but a transitory forn
of an eternal ori.nciole, and that we fesl our successive existence flow away,
like a rapid wave,upon the changeless ocean of universal life".Boinoza1s
doctrine of immortality is far from clear since the word eternal" which he
uses is not understood as applying to the order of time. Goethe, however, thinks
men in concrete terms and his views as regards immortality are clear. In his
Sesorach mit fcksrmann,February 4, 1829,Goethe says, "Van must believe in immor- .
tality. He has a right to believe in it according to his nature;he may trust
religious oromises. But if a philosopher were to seek for a oroof of immortality
taken from a legend,this would be verv insufficient. If I work unceasingly to
the end of my life,nature is under obligation to show me another form of existence
when the oresent one can no longer support my soirit," In poetical form,the
same thought is sxoressed in the following ouotation from Faust,?3rt 1;
"Auf dieser hrde ouellen meine Freuden
Und diese Bonne scheinet meinen Leiden.
Lann ich mich erst von ihnen scheiden.
Dann mag,was will und rann,geschehen;
Davon will ich nichts weiter hren,
Ob man auch knftig hasst und liebt,
Und ob es auch in ienen Scharen
Sin Oben und ein Unten giebt." *)

These words express the unlimited ioy of life in this world,but 3lso ooint to
an existence_beyond,the_3xact manner^pf which^nowever,is snroudeo in mvsterv.
*)This earth the fountain whence nv oleasurss flow,
This sun doth daily shine uoon my oe.
And C3n I but from these divorce nv lot,
Then come what nav,to me it natters not.
Henceforward to this theme I close mine ears:
Whether hereafter we shall hate or love,
And whether also,in those distant spheres.
There is a depth below,or height above.
 39.

Goethe cheerfully believes that his life activity will be continued indefinite
ly. A restless s t r i v i n g s ceaseless rushing on.is immortality for Goethe .This
Dhilosoohv of striving is undoubtedly in great contrast to Soinoza's ideas,
vet we mav detect a grain of his thought 3lso in these words of Goethe.For do
they not express the acouiescentia f fb obiLosooher? Lo they not
breathe a humble submission to the will of God? Soinoza imbued Goethe with the
knowledge of the eternal divine laws of the world. We must deoend entirely uoon
God,for He determines everything.
This thought of immortality is beautifully expressed in Goethe's Zahme
Xenien,3,3354:
"Eu hast Unsterblichkeit im Sinn:
Kannst du uns deine Grunds nennen?-
Gar wohl,der Hauotgrund liegt darin,
Lass wir sie nicht entbehren k'innen. "*)

The thought of immortality can not be surrendered.We can not renounce it.
I
It is too orecious. Although Goethe taught the lesson of self denial, we must
not think that this was with him an end in itself,but rather a means to li
berate the spirit,to mase him caoable of doing good. He sought a haven of rest
for his passionate soul, vet his whole .Life, even death, meant for him activity
without ceasing. W hear him exclaiming,
"Acn .ich bin des Treibens mde;
Was soll all der ?chmerz,die Lust?
Ssser Friede,
Komm' in meine Brust, I1
But his whole life remains a struggle,not with adverse circumstances,but with
his moral self.This inner conflict,.3PP8rently,led him to give vent to the cry,
")In immortality dost thou believe?
And canst thou arguments oroduce?
Indeed,the one most to be emphasized
Is this:that we can not disoense with it.-Tr.bv H.3.
- *
 40.

"?wei Menschen h a b ' tch,.ach!in meiner Brust!"(Two 30ulsralas! have I within my

breast.-)This thought,this uncertainty,this aonarent deso3ir is vsrv significant
in Seethe. Sosatimes the ooet is absorbed in eternity,sometimes he dreads it.
"Iternitv", he says,"may be too narrow for me".+ )
"Fin Sadduzaer will ich bleiben;
fas knnt' mich zur Verzweiflung treiben,
Pass von dem Volk,das mich hier drangt,
Eie Ewigkeit wiird' eingeengt.
Pas war' doch nur der alte Patsch,
Und droben gbs nur verklrten Klatsch. "*)
Goethe's conceotion of immortality was oloselv related to that of his evolu-
/.
tionarv theory.Like everything in the realm of nature,immortality is orobress, v
movement. It i3 continued activity of the sirit.The ooet advises us to direst
our attention to the things of this life rather than to eternity.To our ooet,
eternity does not mean a heaven in the Biblical sense.His "beyond"means oevond '
the grave,but still in this actual world of ours.Eternity to him is a continuous
struggle.The greatest treasure that we can beoueath to our fsllowmen,a treasure
immortal,are our souls,our lives,our ideals.The first thought,that our treasures,
thus defined,can not wither,is brought out in a oassage which I shall ouote
from Faust:
"-Ja! Eiesem Sinne bin ich ganz ergeben,
Eas ist der Weisheit letzter Schluss:
Nur der verdient sich Freiheit wie das Leben,
Eer tglich sie erobern muss.

*)A Sadducee will I remain,

For it would mean desoair and oain
If the Philistines that now oooress me
Should in eternity oossess me.
'Twould be the same ole fiddle faddle,
-Above to have celestial twaddle. Como. Tr.
+)Remark from Pfleiderer.
 41,

?un Augenblicke drft' ich sagen:

Verweile doch,du bist so sch'bn!
Fs kann die Sour von meinen Erdentagen
Nicht in aeonsn untergehn."*)
The last two lines exuress in richest beauty Goethe Is whole thought.There
is no nerishing,no decay of the higher oowers of th soul. "Nature does not
souander its caoital under nay circumstances.,,+) I^mortality, in a word,is ac
tivity. It is said that about 1734 Goethe renounced theology and metaphysics
forever.He believed that two fundamental principles,belief in God. 3nd immortality,
-,vould satisfy the heart. From the BTHICA of Soinoza he drew two golden life
principles. The philosophy of Soinoza employed disinterestedness and resigna
tion. Sesignation, Entsagung, in regard to the happiness of life,results from
the necessarv immutability of the course of the world. Goethe emphasizes this
truth as follows:"Our uhysical and social life,our customs and habits,wisdom
and philosophy,religion and indeed many a casual event,all these nreach to us:
DASS m ENTSAGEN SOLLE." **)
In ooetical form Goethe makes his philosophy of resignation aoDsar still
more beautiful to us when he savs,
" TAa3 kann die melt mir wohl gewhren?
Entbehren sollst du,sollst entbehren.
Das ist der ewige Gesang,
Cer iedem an die Ohren klingt.
E e n unser ganzes Leben lang
Uns heiser .iede Stunde singt.n + + )

*)YesI to this thought I hold with firm persistence,

The last result of wisdom stamps it true:
He onlv earns his freedom and existence
'Aho daily conouers it anew.
Then dared I hale th^ moment fleeing:
Ah,.still delay,thou art so fair!
The 'races can not,of mine earthly being,.
In eons oerish-tbev are therel-Tr.'oy Bavard Taylor.
+ )Gesnrach mit Falk, Jan. 23.1913. . ,i fanc!f paT,+ i
**)Eichtung und Wahrheit, -l( 1975.).
 42

Ths culmination of renunciation uoon which Soinoz3 fixed his laze was also the
doal of Goethefs striving.*) Renunciation,then,results fron the surrender of
\
everything that may hinder the oractice of our moral duties.?verv monent in
life demands resignation. In "Vierther" Goethe dwells uoon resignation as being
necessary,even if difficult.Our ohvsica! and our social life alike demand resig
nation. Nature has endowed man with overflowing life and activity.is renounce
one Dassion and substitute another.?e try occupations, inclinations, fsvorite
schemes,and in the end exclaim,."411 is vanitv! " Goethe admits that only few
men are able to renounce everything and be resigned in every resosct.But the
orinciole he affirms.nevertheless.- Win asking ourselves and in observing others,
we find that we are seldom compelled by ourselves to renounce this or that
wish.In the maioritv of cases we must admit that external conditions are causes
of our renouncing so manv things." These are words which Goethe sooks in con
versation vjitn German emigrants. His own life is the best illustration of how
hi3 ideas are realized. He fought,he succumbed,he rose,ha fell,always conscious
of the orinciole, !!Thou shalt renounce! in "Zahme Xenien",5,106, we read that
a man will never succeed in life if he is unable to exercise selfcontrol. We
must live according to the dictates of divine reason,and learn to renounce the
olsasures of the orsssnt. Although this is a bitter task in the beginning,the
fruit will be sweet as time goes on. we must renounce,not the present only,but
we must renounce always;only thus can we find oeace and free ourselves from the
tvrannical rule of the world and of our own oassion3.Soinoza1s inner blessedness,
the oeace that characterized his soirit,was balm to Goethes oassionate soul.
He endeavored to realize ths ohilosoohers attitude of mind in his own experience.
He undoubtedly reioiced in renunciation,but he was overflowing with passions,
and as a hot-blooded child of the world often allowed himself to be drawn from

*)A.Bielschowsky,Goethe1s Philosoohv. Tr.bv Goooer.

 43.

real, lasting Dlsasurss to tbs enjoyment of tbs moment. " Alas! two souls dwell in
my breast! 11 Goethe felt the immense task of conouering,of winning the victory.
In hours of despair and restlessness he turned to Spinoz3,his teacher, and it
seemed as if he succeeded in finding his way again to the IternaL."I had to
yield uo my life, in order to be",he writes to eohu'oarth(Julv 9,lS20).3oethe.'s
mighty snirit with a holy desire lifts i t s e l f uo,and,like a "moth with holy
longing,he flies into the divine flame to turn away the earthly, temporal man,
and let the man of eternity come into being."*)
Another beautiful thought is interwoven with the doctrine of renunciation.
V,e ask how to renounce.Goethe *s answer is, As must strive, conouer,overcome!
Spinoza did not demand monastic resignation,or ask man to leave the world and
retire into .solitude. He would advise U3 to Learn about the eternal, knowledge
of God is real joy,and an object worth striving for. Goethe tried to act uoon
this advice,and free himself from the towers that enslave men.Be strove to
conouer.His ideal finds exnression in these words:
"Von der Gewalt,die alle Menschen bindet.
Befreit der Mensch sich,der sich uberwindet."
What Soinoza meant by seeking the eternal,Goethe undertsandingly tells us:
"True guardian spirits walk beside us,
As highest master gently ^uide us
To Him who made and roaketh all.
The soul that gladly self effaceth
Will weariness no longer fret,
Not passion,made determination,
Not irksome call,strict obligation;
Self-yielding*tis will joy beget." + )
Spinoza was a believer in temperate pleasures. "The wise man!1,he says,"enjoys
things. He desires refreshment from the temperate use of agreeable food and
*)Quoted from Bielscbowsky,.o..l65,
+)Wm,Cooper!s translation,Bielschowsky,Vol. 2 , 165.
 44

and drink, from the fragrance and thfcbeauty of growing olants, from ornaments,
athletic contests.'the theatre,and the like." 3oetbe,in full harmony with the
uhilosoohersays in his "Vermchtnis,
"Geniesse massig f u l l 1 und Sedan;
Vernunft sei berall zugegen,
Wo Leben sich des Lebenb freut. "*)
Ae 3hall conclude this uaradraoh with a word from Goethe that is touched with
deen emotion,and that disolavs the full knowledge which the noet had of the
guidance of the heavenly oowers, guiding us through sorrow,tears,and humility,until
the goal of inner rest is attained.
" Wer nie 3ein Brot mit Tranen ass,
Wer nie dis kummervollen hechte
.^uf seinem Bette weinend sass,
Eer kennt euch nicht,ihr himmlischen Machte."+)
Having seen how deeoly Goethe was interested in Bninoza's idea of resignation
and renunciation,let us, for a few moments)inouire as to what extent he encroached
the nhilosooher1s view with regard to the orinciole of disinterestedness.While
r e s i g n a t i o n r e f e r s to t h e n e r s o n a icsa, d i s i n t e r e s t e d n e s s r e l a t e s to o u r s o c i a l
**
l i f e , t o o u r a c t i v i t i e s and c o n n e c t i o n s w i t h t h e o u t s i d e w o r l d . W i t h G o e t h e , h o w
ever, the d e v e l o o m e n t of his o e r s o n a l i t v was a l w a y s the m o s t s a t i s f y i n g task.

T h i s n e v e r - c h a n g i n g i n n e r l a b o r cent h i s m i n d r e c e o t i v e to o t h e r l i n e s o f t h o u g h t

t h a n t h o s e o u r e l y D a n t h e i s t i c . W h i l e c h i e f l y i n t e r e s t e d in t h e d e v e l o o m e n t o f h i s

* ) G o o d f o r t u n e s b o o n e n i o v w i t h m e a s u r e ,
L e t r e a s o n r e i g n in e v e r y o l e a s u r e ,
W h e r e l i f e in l i f e t a k e s s h e r s d e l i g h t .
** *
+ ) W h o n e e r in t e a r s h i s m o r s e l ate,
W h o n e e r in s o r r o w ' s n i g h t $ 3 t w a i t i n g
F o r g l o o m a n d d a r k n e s s to a b a t e ,
\j 0>V 1
FMie b o w rs celestial, is not rating.
++ +
**Goethe in der Fnocne seiner Vollendung.0 Harn3ck.?.31 f. Selected.
 45

own personality,the Spinozistic ideal of"infinite disintere3t3dness"was simul

taneously develooed by him and vitally experienced in the discharge of his pro
fessional activities,lending his services to the duke,.to who'll he was personally
befriended,and upon whom he exercised a powerful influence. While his own charac
ter, under the influence of Spinoza's philosophical writings,was gradually develooed
into clearness and purity,he came to see in Frau von Stein the personification
of bis ideal. Writing to Jacobi(Nov.17,1782),he expresses the hope that his heart
may be freed from selfishness.like gold tested in fire.The means to this end was
his daily work,"the article of faith".This inner reformation led him to the de
sire to infuse cure and harmonious influences into those surrounding him."God
grant",he says,"that we may keep our souls open and also open our good souls to
others".
Frau von Stein became to him the highest inspiration toward reaching this
ideal. He entrusted to her,not only his poetical aspirations,.but also his pro
fessional duties. His intimate companionship with this wonderful woman is a
phase of that disinterestedness which he had learned in the school of the philo
sopher Spinoza.She came to be his teacher,his inspiration,and his lasting ideal.
In"Eichtung und Wahrheit",14(1774)Goethe testifies as follows:
"This miraculous word:'He who loves God can not end'eavor to have God love him
iyr return,'*)fills my whole thinking.To be disinterested in all things,most dis
interested in love and friendship, was my greatest desire,mv maxim,mv practice."
May we add Mr.Bielschowsky*s comment in regard to Goethe's relation to Spino
za on this subject of disinterestedness:
"Such is the olea of the much misunderstood ooem"Eas Gttliche",which,far from
Tue.
being opposed to,,tenets of goinoza.is in complete harmony with them."
In concluding this line of thought.it will not be amiss to cite a few words
from the poem entitled "Das Gttliche "as a summary o'f what has been said cn the
preceding pages:

*)Ithica,5.
 46

'idel sei der Mensch,hilf reich und gut!

Heil den unbekannten hheren Wesen,
Eie wir ahnen!Ihnen Gleiche der Mensch;
Sein Beisoiel l e h r 1 uns Jene Glauben!"

The Attainment of Hanoiness.

Fron the inner condition of Goethe*s soul we know that his highest desire
was that for hanoiness.Restlessly driven fron oassion to oassion.from innulse
to innulse,he yearned for inner Deace.He,furthermore,sought for the oaln that j
should heal the wounds caused bv his cessions. Out of the denths of his heart
'erne earth that erv of the human soul.so beautiful, so touching,causing everv
heart-string.to vibrate in osrfect svnoathv.In "Wanderers Nachtlied", written 177c,
Goethe exclaims,and sincerely orays,
Eer du von din Himmel bist,
Alles Leid und Schmerzen stillest,
Ben,der donnelt elend ist,
Donoelt mit Frouickung fllest.

Ach,ich bin des Treibens mde,

Was soll all der Schmerz,die Lust?
Ssser Friede,
K o m m ,ach k o m m in meine B r ust!"-*:*)
Can Sninoza answer this erv? May Goethe find in hin the ohvsician for his
bleeding heart?Is he able to give him healing balm? Hanoiness to Sninoza consists
in the observ a t i o n of o n e s being in accordance with the laws of his nature.

*)Noble be man,heloful and good! )Thcu he w a s t i d h e 8 y e n , b e r n .

i l l our rain ana a n g u . s h , s t i l le s t ,
Kail to those unknown higher Beings Bin. he doubly seems . crlo r n
Lcubly with elation fillest,
Whom we divine!
Ah,of stri f e my heart doth tire,
Like unto them be man,teaching faith in them Naught affords me needed rest
C o m e , s w e e t r e a c e , m y soul inspire
By his examDle. Sooner^s translation, 0.1167. Fill my w e a r y , t r o u b l e d breast!
Tr.by B.B.
 47.

T h i s t h o u g h t e x p r e s s e d in t h e SDirit of G o e t h e l i g h t b e f o r m u l a t e d t b u s r - n l y

in p e r s o n a l i t y dc w e f i n d t h e t r u e t y n e cf h a p p i n e s s . T h e r e m u s t be no y i e l d i n g

to b l i n d p a s s i o n . Bar fron g i v i n g ut personality, w e nust r r e s e r v e it b y n e a n s

of r e a s o n , i c c c r d i n g to S p i n o z a , o u r r e a s o n is a c a r t cf d i v i n e r e a s o n , w h i c h .me,

t h e r e f o r e , n u s t l e a r n to u n d e r s t a n d and d i s c e r n . I n d o i n g t h i s , w e s h a l l d i s

t i n g u i s h b e t w e e n l a s t i n g v a l u e s and t h o s e t h a t are c n l y t e n p c r a r y . P a s s i o n s

d o n o t s a t i s f y n a n fcr a n y l e n g t h c f tiire;tbey a r e c n l y m o m e n t a r y . C n e n u s t

w i n t h o s e l a s t i n g r e l a t i o n s t h a t " w i n e t e r n i t y fcr t h e s p i r i t " . + ) T h e r i g h t

t h i n g tc do is tc b e g u i d e d b y t h e " g e n t l e s w a y o f r e a s o n " . 4 *) " T h e r e is nc

i n d i v i d u a l t h i n g in n a t u r e w h i c h is n o r e u s e f u l tc n a n t h a n a n a n w h c l i v e s

u n d e r t h e g u i d a n c e of r e a s o n . " 4 4 +) in a n o t h e r p a s s a g e i E t h i c a 4 , c c ) p j n c z a
s a y s t h a t s e l f - p r e s e r v a t i o n is t h e f i r s t a n d c n l y f o u n d a t i o n cf v i r t u e . H e r e

we nay also ouote a s e n t e n c e that e x p r e s s e s the p h i l o s o p h e r s idea of gcod

a n d e v i l : ^ T h e k n o w l e d g e cf g c o d and e v i l is n o t h i n g b u t e n c t i c n of p l e a s u r e

a n d p a i n in sc f a r as we a r e c c n s c i c u s o f it.**4 4 4 4 ) S e l f - a s s e r t i o n is to

S p i n o z a t h e c n l y n e w e r cf v i r t u e . s r e e n d o w e d w i t h v i r t u e in p r o p o r t i o n
t c c u r e n d e a v o r in s e e k i n g w h a t is u s e f u l t o p r e s e r v e c u r b e i n g . l i k e S p i n o z a ,

G c e t h e b e l i e v e d t h e a t t a i n m e n t cf h a p p i n e s s to d e p e n d u p o n t h e s u b s t i t u t i o n

of h a r m f u l r a s s i e n s b y t h e s e t h a t a r e u s e f u l in t h e p r e s e r v a t i o n of t h e b e t t e r

s e l f . T h i s p r e s u p p o s e s a r e a l k n o w l e d g e of t h e p a s s i o n s . E u c h k n o w l e d g e , i f

a t t a i n e d b y us, is G c d M s k n o w l e d g e , is m o r a l p e r f e c t i o n , is t h e surrrrun b o n u m .

" i h e h i g h e s t g o o d " , s a y s F p i n o z a , " i s t h e k n o w l e d g e o f G o d " . ( i t h i c a 4 , 8 .)

H r i t t e n by G o e t h e from Italy.
4 4 ) C a r l y l e s E s s a y on G c e t h e .

4 4 4 )Ithica 4,5.
4 4 4 4 ) E t h i c a 4,8.
 48.

In closing this chapter,we can not resist the temptation of ouoting a passage
froir Carlyle,a sincere frierd and a great admirer of the poet Gcethe.He cha
racterizes him as fellows:"
flin Goethe we have a rare and a ccirplei! nature.Be strikes us by bis beauty
and calnrness.ThiE man rulesvsnd is net ruled. Stern snd fiery energies of a
most passionate soul lie silent in the center of his being.Fe was net ruled by
the iron sway of passion,but guided in kindly union under the mild sway of
ressen.Hie peace is net frei blindness,but fretr clear vision.His mind was in
unity with itself. There is no whining over hurran woee;it is understood that
we must sirrply all strive to alleviate or retrove their."
 49.

Charter 7 .

G o e t h e ' s O w n C c n c e r t i o n of God.

ilhat w a s G o e t h e s c o n c e r t i o n o f G o d , a n d i h a t w a s h i s a t t i t u d e t o w a r d

n a t u r e ? ^e s h a l l f i n d t h a t he is n e t a l t o g e t h e r in a c c o r d w i t h t h e r i g i d

p a n t h e i s n o f S r i n o 2 a ; h i g h l y as he e s t e e n e d h i n . S c i n o 2 a t a u g h f t h s t t h e w o r l d

is in G o d ? w h i l e G o e t h e traintains t h a t G o d is iinranent in t h e w o r l d . A c c o r d i n g

t o G o e t h e ' s v i e w , G o d is n e t s e p a r a t e frcit t h e w c r l d ^ s n d n e t i d e n t i c a l w i t h

n e r e s u b s t a n c e , b u t "das e i n e U r b e d i n g e n d e " . H e s e e s G o d n a n i f e s t i n g Hiirself in

N a t u r e and h e r p h e n o m e n a . I h e r e is no a c t i o n frenr w i t h o u t , b u t t h e r e c r e r a t e s

an i n n e r l i f e , a c r e a t i v e r o w e r t h a t p e r n e a t e s t h e u n i v e r s e . N a t u r e is a H y s t e r i c u s

w h o l e . l t s u r r o u n d s us a l l , a n d is t h e o r i g i n a l s o u r c e cf a l l l i f e . G o e t h e s a y s

t h a t he w i l l e x p l o r e t h i s p o w e r w i t h all h i s h e a r t . H e s p e a k s cf N a t u r e as

d e s p i s i n g t h e i n n a t u r e ^ a n d r e v e a l i n g h e r s e c r e t s o n l y to t h e n a t u r a l , t h e t r u e ,

t h e pure.:*
A n e s t s t r i k i n g , a n d in p a r t s t o u c b i n g ; d e i f i c a t i o n cf n a t u r e snd h e r w o r k
w i l l b e f o u n d in G o e t h e ' s r h a p s o d y o n n a t u r e , w h i c h is i n s e r t e d h e r e for t h e

p u r p o s e c f e n a b l i n g us to g a i n a s e n e w h a t n o t e d i r e c t i n s i g h t i n t o t h e p o e t ' s

c o n c e p t i o n of t h i s s u b j e c t .

R h a D s c d y on Nature.:**

"Naturel B y h e r w e a r e s u r r o u n d e d s n d e n c o n t a s s e d . U n a b l e are w e e i t h e r tc
step cut of h e r , o r tc e n t e r n o r e d e e p l y i n t o h e r . U n s o l i c i t e d and u n w a r n e d h e
reseiigs us i n t o t h e c i r c l e o f her d a n c e ^ a n d h u r r i e s a l o n g w i t h us t i l l w e ,9 te
exhausted and d r o p o u t of h e r arnrs.

* G e s c b r a c h e n i t E c k e n t 9 i m , ? e b . 3 5 , 16SS. **Eie Natur.Aphoris tische. 1 9 8 0 - 6 S

Ir.by Larus.
 50.

S h e e v e r c r e a t e s n e w f o r c s k H b a t n o w is n e v e r w a s b e f o r e . H h a t w a s c c c e s n o t
a g a i n . A l l is n e w , a n d y e t o l d .
H e l i v e in h e r m i d $ t ; a n d a r e s t r a n g e r s tc h e r . S h e s t e a k s to os i n c e s s e n t l y ,
y e t b e t r a y s n e t her iryetery tc u s . H e a f f e c t her c c n s t a n t l y ; b u t h a v e nc c o w e r
o v e r her.
S h e aeerrs tc h a v e c o n t r i v e d e v e r y t h i n g f o r i n d i v i d u a l s , y e t s a v e s n o t h i n g fer
i n d i v i d u a l s . S h e b u i l d s e v e r , a n d e v e r d e s t r o y s ; a n d her w c r k s b c c if i n a c c e s s i b l e .
S h e l i v e s in h e r c h i l d r e n a l o n e ; a n d h e r m o t h e r , w h e r e is s h e ? S h e is t h e o n l y
a r t i s t r f r o m t h e sinrplest s u b j e c t tc t h e g r e a t e s t c o n t r a s t s , w i t h o u t a p p a r e n t
effort acc o m p l i s h i n g the greatest perfec t i o n ; t h e most precise exa c t n e s s , a n d
a l w a y s c o v e r e d w i t h s o m e t h i n g g e n t l e . E v e r y c n e of h e r w o r k s h a s a b e i n g of its
o w n , e v e r y o n e of h e r phenotrena has t h e c o s t i s o l a t e d i d e a ; s n d y e t t h e y a l l
m e r g e into cne.
She a c t s a r l a y o n t h e s t a g e : w h e t h e r she s e e s it h e r s e l f , w e k n o w n c t y a n d y e t
s h e p l a y s it for us w h o s t a n d in t h e c o r n e r .
T h e r e is an e t e r n a l l i v i n g , b e c o t r i n g , and m o v i n g in her, and y e t s h e e x c e e d s no
f a r t h e r . S h e t r a n s f e r e e h e r s e l f f o r e v e r , a n d t h e r e is n o nronrent w h e n s h e s t a n d s
s t i l l . O f r e m a i n i n g in a s p o t , s h e d e e s n e t t b i n k ^ a n d tc s t a n d i n g s t i l l s h e
a t t a c h e s h e r c u r s e . h e i3 f i r c ; h e r s t e p is t r e a s u r e d , h e r e x c e r t i o n s r a r e , h e r
laws unalterable.
All iren a r e in h e r , a n d s h e is in a l l . H i t h a l l s h e c a r r i e s c n f r i e n d l y gaire
a n d r e j o i c e s t h e c o r e if t h e y w i n f r o c h e r . S h e p l a y s the g a c e w i t h c a n y so
s e c r e t l y t h a t s h e p l a y s it tc tin* e n d b e f e r e t h e y k n e w it.
T h e c o s t u n n a t u r a l a l s o is n s t u r e ; e v e n t h e c o s t s u p i d F h i l i s t i n i s c h a t h s o m e
t h i n g of h e r g e n i u s . H h o s e e s h e r not e v e r y w h e r e s e e s h e r n o w h e r e a r i g h t .
S h e l o v e s h e r s e l f a n d e v e r c l i n g s to h e r s e l f , h a v i n g e y e s and h e a r t s w i t h o u t
n u m b e r . E v e r s h e l e t s n e w e n j o y e r s g r o w , i n s a t i a b l e to i e p a r t h e r s e l f .
S h e d e l i g h t s in i l l u s i o n . H h o e v e r d e s t r o y s t h i s in h i c s e l f a n d o t h e r s , h i m s h e
p u n i s h e s , s h o w i n g h e r s e l f t h e s t r i c t e s t t y r a n t . H h o e v e r t r u s t f u l l y f o l l o w s her,
h i e s h e p r e s s e s l i k e a c h i l d to h e r h e a r t .
~ H e r c h i l d r e n a r e w i t h o u t n u m b e r . T o no o n e is s h e a l t o g e t h e r n i g g a r d l y j b u t
s h e h a s f a v o r i t e s u p o n w h o c s h e s a u a n d e r s c u c h , a n d to w h o m s h e s a c r i f i c e s e u c h .
To g r e a t n e s s she has p l e d g e d her p r o t e c t i c n . S h e has few s p r i n g s , b u t the s e are
never worn out,always active,always manifold.
H e r p l a y is n e v e r n e w , b e c a u s e s h e e v e r c r e a t e s n e w s p e c t a t o r s w l i f e is h e r
f i n e s t i n v e n t i o n ; a n d d e a t h is h e r a r t i f i c e to g e t m o r e l i f e .
S h e v e i l s m a n in d a r k n e s s , a n d s p u r s h i e c o n t i n u a l l y to t h e l i g h t . S h e c a k e s
h i e d e p e n d e n t u p o n t h e e a r t h , d u l l and h e a v y , a n d k e e p s r o u s i n g h i e a f r e s h .
4 S h e g i v e s w a n t s , b e c a u s e s h e l o v e s m c t i e n . T h e w o n d e r is t h a t she a c c o m p l i s h e s

a l l t h i s m o t i o n w i t h so l i t t l e . E v e r y w a n t is a b e n e f i t o u i c k l y s a t i s f i e d , o u i c k l y
 51.

r o w i n g a g a i n . I i s b e g i v e s o n e T o r e , i t is a n e w s o u r c e of p l e a 3 u r e ; b u t s h e
soon comes into ecuilibrium.
S h e s e t s o u t e v e r y m o m e n t f o r t h e l o n g e s t r a c e , a n d is e v e r y m o m e n t at t h e
goal.
S h e is v a n i t y i t s e l f , b u t n o t for u s , t o w h o m she h a s m a d h e r s e l f t h e g r e a t e s t
weight.
S h e l e t s e v e r y c h i l d t i n k e r w i t h h e r , e v e r y f o c i r a 3 s j u d g m e n t on h e r ; t h o u -
s a n d 3 s t u m b l e o v e r h e r , a n d s e e n o t h i n g ; a n d she h a s h e r j o y in a l l , a n d s b e
f i n d s in a l l h e r a c c o u n t .
N \ s n o b e y s h e r l a w s , e v e n w h e n she s t r i v e s a g a i n s t h i m ; h e w o r k s w i t h h e r e v e n
w h e n he w o u l d w o r k a g a i n s t her.
S h e m a k e s o f a l l s b e g i v e s a b l e s s i n g . f o r s h e f i r s t m a k e s it i n d i s p e s s b l e . .
S h e l a g s , t h a t w e m a y l o n g for h e r ; s b e h a s t e n s , t h a t we m a y n o t g r o w w e a r y of her.
S b e h a s no s p e e c h cr l a n g u a g e , b u t e b s c r e a t e s t c n g u e e and h e a r t s t h r o u g h
w h i c h she feels and speaks.
,4 H e r c r o w n is l c v e . C n l y t h r o u g h it c a n m a n a p p r o a c h h e r . S h e c r e a t e s g a p s
b e t w e e n all t h i n g s , a n d is a l w a y s r e a d y to e n g u l f all.
S h e h a s i s o l a t e d a l l , t o d r a w all t o g e t h e r . B y a f e w d r a u g h t s f r o m the c u p
o f l o v e s h e m a k e s up for a l i f e f u l l of t r o u b l e .
S h e is all. S h e r e w a r d s h e r s e l f and p u n i s h e s h e r s e l f , d d l i g h t s and t o r m e n t s
h e r s e l f . S h e is r u d e a n d g e n t l e , I c v e l y a n d t e r r i b l e , p o w e r l e s s a n d a l m i g h t y .
A l l is a l w a y s n o w in h e r . F a s t and f u t u r e k n o w s she n o t . T h e p r e s e n t is h e r
eternity.
S h e is k i n d l y . I c r a i s e h e r w i t h all h e r w e r k e . S h e is w i s e a n d o u i e t . G n e c a n
t e a r nc e x o l a n a t i o n f r o m h e r , e x t o r t f r o m h e r nc g i f t w h i c h s h e g i v e s n e t of
her own free will.
S h e is w h o l e , a n d y e t n e v e r c o m p l e t e d . A s s h e p l i e s i t , s h e c a n a l w s y s p l y it.
To e v e r y one s h e a p p e a r s in a form o f h e r o w n . S h e b i d e s h e r s e l f in a t h o u s a n d
n a m e s and t e r m s , a n d is a l w a y s t h e s a m e .
S h e h a s p l a c e d m e h e r e , s h e w i l l l e a d m e a w a y . I t r u s t m y s e l f to h e r . S h e m a y
d o ae s h e l i k e s w i t h m e . S h e w i l l n o t h a t e h e r w o r k . I t is n o t I w h o s t a k e of her.
N s y . t h e t r u e a n d t h e f a l s e , s h e h a s s p o k e n it a l l . A l l t h e g u i l t is h e r s , a n d
hers all tha m e r i t . "

T h e s e u t t e r a n c e s , o u c t e d at l e n g t h , p l a i n l y r e v e a l to us t h e G o e t h e a n a t t i t u d e

t o w a r d s N a t u r e . 5 r o m t h e m it b e c o m e s e v i d e n t t h a t in he w a s a p a n t h e i s t , b e

l i e v i n g in t h e d i v i n i t y of n a t u r e , a d i v i n i t y in b w h i c h w e l i v e , a n d m o v e , a n d

h a v e cur b e i n g . l a t e r be c h a n g e d his v i e w s s o m e w h a t , s a y i n g , "Nature d oes not m o v e

 52.

f o r w a r d , s h e r e m a i n s t h e s a m e . H e l a w s a r e u n c h a n g e a b l e . N a t u r e p l a c e s nre

w i t h i n l i f e j s b e w i l l l e a d ire o u t of i t ; I c o n f i d e in h e r . "

H e d o e s n e t o b j e c t to h i s forirer b e l i e f ; b u t he new a p p r e c i a t e s p r o g r e s s

i n n a t u r e , a c o n s t a n t m e t a m o r p h o s i s . In h i s ' I l u c i d s t i o n to the A p h o r i s t i c E s s a y

o n N a t u r e " u n d e r d a t e o f N a y 2 4 , l 2 6 , h e a d d r e s s e s C h a n c e l l o r N u e l l e r as f o l

l o w s : " T h i s e s s a y w a s s e n t to me a s h o r t t i m e a g o f r o a m o n g t h e o a r e r s of t h e

l a t e r e v e r e d l u c h e s s A n n a A m a l i a j i t is w r i t t e n b y a f a m i l i a r h a n d of w h i c h I

w a s a c c u s t o m e d to a v a i l m y s e l f i n m y a f f a i r s in t h e y e a r 1 7 6 C . I d o n o t e x a c t l y

r e m e m b e r h a v i n g w r i t t e n th e s e r e f l e c t i o n s , b u t they a g r x e very well w ith the

i d e a s w h i c h h a d . a t t h a t t i m e b e c o m e d e v e l o p e d in m y m i n d . I m i g h t t e r m t h e

d e g r i e of i n s i g h t w h i c h I p o s s e s s e d a c o m p a r a t i v e o n e , w h i c h w a s t r y i n g to

e x p r e s s its t e n d e n c y t o w a r d a s u p e r l a t i v e not y e t a t t a i n e d . "

T o t h e m a t u r e G o e t h e , n a t u r e is n o t a s p i r i t l e s s m e c h a n i s m , b u t t h e m a n i f e s t a

t i o n of G o d , t h e " g a r m e n t of d i v i n i t y " . H e r e v e r e n c e s h e r , l i s t e n s to h e r s e c r e t s ,
W fa0
a n d w o r s h i p s h e r . He/denies n a t u r e as a d i v i n e o r g a n , h e S 8 y s , m a y d e n y a l l r e v e

l a t i o n . T o E c h e r m a n n h e a d d r e s s e s t h e f o l l o w i n g w o r d s : "If y o u w o u l d a s k m e

w h e t h e r it w o u l d b e in h a r m o n y w i t h m y t h o u g h t to e x t e n d d i v i n e w o r s h i p tc

t h e s u n , I s h o u l d h a v e tc a n s w e r in t h e a f f i r m a t i v e ; f o r it is t h e r e v e l a t i o n of

t h e S u p r e m e B e i n g , a n d i n d e e d t h e m o s t p o w e r f u l o n e . I w o r s h i p the l i g h t and

t h e c r e a t i v e p o w e r of G o d in w h o m we l i v e , m o v e , a n d hsve cur b e i n g . . n In h i s

t a l k s w i t h N u e l l e r ( 3 c C ) G o e t h e s a y s,."Behind e v e r y o r g a n i c b e i n g l i e s a h i g h e r
i
i d e a ; t h i s is t h e G o d w h o m we sll s e e k and h o p e to b e b o l d ^ t h o u g h c a n b s v e o n l y

f o r e b o d i n g s of H i m . "

Erorn t h e a b o v e u t t e r a n c e s of G o e t h e w e a r e a b l e to c o n c l u d e t h a t h e k n e w

h o w to m a k e a d i s t i n c t i o n b e t w e e n G o d and Nature. He d o e s n o t i d e n t i f y G o d and

N a t u r e ^ b u t t h e l a t t e r is a r e v e l a t i o n of Him in m a n y a n d m a n i f o l d w a y s . T h e

g r o w t h a n d d e v e l o p m e n t of t h e e a r t h , t h e l i g h t of t h e s u n , t h e s p r i n g e in t h e
tv
f i e l d m a k e m a i f e s t H i s H i s p o w e r and e s s e n c e . G o d is i m m a n e n t in t h e w o r l d , n o t
 53.

i d e n t i c a l w ith i t rnor aoart from i t . N a t u r e , i n her b e a u t y and s o l e n d e r , i e the

itrae cf Binp w h o is b e a u t y a n d p e r f e c t i o n i t s e l f . T h e e t e r n a l is in t h e t r a n s i e n t :

" K e i n lAesen k a n D in n i c h t s 2erfallen,

l a s i w ge r e u t s i c h f o r t in a l i e n ! *)

T h e r e is no u l t i m a t e d e s t r u c t i o n and d e a t h in n a t u r e , b u t e t e r n a l l y b u d d i n g and

p u l s a t i n g life.

"Natur,du ewig keimende,

S c h a f f s t ,1 e d e n zum G e n u s s d e s l e b e n s ,

Hast deine Kinder alle mtterlich

Vit Erbteil ausgestattet.

0 l e i t e ireinen G a n g , N a t u r ,

Een Ererrdlings-reisetritt,

Een ber Grber

Heiliger Vergangenheit

leb w a n d l e ! " * * )

N a t u r e w a s t h e o o e t ' s m o t h e r w h o c a r e d for hinr,nursed h i m , a n d e n d o w e d birr w i t h

l u s t r e . T h e t r e e s , t h e w a t e r a n d t h e a i r he c a l l e d b i s b r e t h r e n . T h e f o r e s t and

t h e c a v e w i t h t h e i r i rysterious charrr he d e s i g n a t e d as t h e b o s o m of a f r i e n d .

A l l h i s l o v e , a l l b i s t r u s t be g a v e to N a t u r e t h a t bad e n d o w e d h i m w i t h b l e s s i n g s

i n n u r r e r a b l e . T h e s t a r r y s k y w i t h its b e a u t y and g r a n d e u r f i l l e d h i * w i t h awe.

*)No bei n g can c o m p l e t e l y crumble,

T K ' E t e i n a l p e r m e a t e s the humble.

^ jNaturs.tbou^ever^budding^Qne,
T h u f o r m e s t e a c h for l i f e r s e i n o y m e n t s
And,like a mother,all thy children dear
g i e s s e s t w ith thy sweet h e r i t a g e , - a home.
C n a t u r e , g u i d e m e o n m y wavl
The p a n d e r i n g s t r a n g e r guide,
fno, o, er, t h e t o m b s
Cf h o l y b y g o n e d a y s
Is p a s s i n g ;
T r . b y N. H . E o l e ( G c e t h d ! s B r a c t . E o r k s ) .
 45

-Joyful praises rise to heaven unceasingly.Even the dust UDon the ground and the
unfertile stone ixust helD to complete the whole.God dwells in the depths of the
sea and in the boson of the earth.The winds that stir the leaves of the trees
are to the poet as the breath of the divinity.
S o m e p a r t s of his p o e t i c a l w r i t i n g s nray s e e n to b e t r a y o n l y a y e a r n i n g for

c o m m u n i o n w i t h n a t u r e . T h u s he e x c l a i m s :

" % h e r e , b o u n d l e s s n a t u r e , s h a l l I c l u t c h at t h e e ?
Ye b r e a s t s , w h e r e a r e y e ? Y e p e r e n n i a l s p r i n g s
C f l i f e w h e r e o n h a n g h e a v e n and e a r t h ,
t h e r e t o t h e b l i g h t e d bosorr c l i n g s ,
Ye g u s h , y e s l a k e all t h i r s t ,
Y e t I p i n e on in d e a r t h . " * )

B u t t h e d e e p e r ireaning of his r h a p s o d i e s to n a t u r e , a s b e i n g p e r m e a t e d b y t h e

t h e d i v i n i t y , f i n d s i n d u b i t a b l e e x p r e s s i o n in t h e f o l l o w i n g l i n e s :

"In t h e c u r r e n t of l i f e , i n a c t i o n ' s stornr,

I w a n d e r and I w a v e ;
E v e r y w h e r e I be!
B i r t h and t h e grave,
/n i n f i n i t e sea,
4 web ever growing,
life ever glowing,
T h u s at t i m e ' s w h i z 2 i n g l o o m I spin,
^nd w e a v e t h e l i v i n g v e s t u r e
T h a t G o d is m a n t l e d in. :*:*)

* ) I r , b y 5 i r . T h , V a r t i n , p . , E 8 u s t 3. **) T r . b y Sir T h . V a r t i n , p . c G .

* * ) In l e b e n s f l u t e n , im T a t e n s t u r a ,
U a l l i c h auf u n d ab,
K e b e h i n u n d her,
G e b u r t und Grab,
iin e w i g e s Veer,
Sjn w e c h s e l n d leben,
fin g l h e n d leben,
S o a c p a f f i c h am s a u s e n d e n * e b s t u h l , d e r z e i t
Und w i r k e der G o t t h e i t l e b e n d i g e s Kleid.
 55

N a t u r e is to G o e t h e t h e " l i v i n g v e s t u r e ,!of G o d . l i f e is g u s h i n g f o r t h , l i k e

t h e s t r e 8 tr f r o n t h e irountain. T h e f u l n e s s of l i f e , t h e i n c r e a s i n g a c t i v i t y ,

t h e f o r c e o f a c t i o n , a l l t h e s e a r e t h e irajestic r e v e l a t i o n o f t h e d i v i n i t y ,

w h i c h is in t h e All.

T h u s w e a r r i v e at a p o i n t w h e r e G o e t h e d i f f e r s front S p i n o z a , k b e r e a s t h e

l a t t e r , i n his ri g i d l y i n t e l l e c t u a l systei of p h i l o s o p h y , i d e n t i f i e s God with

S u b s t a n c e , G c e t b e s c o n c e p t i o n of G o d is t h a t of 9n imnranent, a l l - p e r n r e a t i n g

divinity.
 56 .

Chanter

G o e t h e ' s P h i l o s o p h y in J a u s t .

HJ a u s t m a y b e r e g a r d e d as a s y n t h e s i s of w o r l d and s p i r i t , w h i c h g i v e s

u s t h e nrost b l e s s e d a s s u r a n c e of t h e e t e r n a l harrrcny of a l l E e i n g . H S o e t h e . )

A c c o r d i n g to E i e l s c h o w s k y , o n e of h i s l a t e s t b i o g r a p h e r s , G o e t h e h a s d o n e m u c h

f o r t h e c a u s e of r e l i g i o n ; f o r he b a s e d h i s r e l i g i o u s c o n c l u s i o n s , n o t o n

a b s t r a c t p r i n c i p l e s , b u t o n t h e o b s e r v a t i o n of the w h o l e g r e a t c h a i n of n a

t u r a l phenoiiena and t h e i r i n t e r r e l a t i o n s . G o e t h e w a s a g r e a t o b s e r v e r of

n a t u r e a n d h e r p h e n o m e n a ; h e b e l i e v e d in t h e C o n t r o l l i n g E o w e r of l i f e .

To learn about this pow e r , w e need l i g h t ; t h e r e f o r e , t h e Z e i t g e i s t J,the spirit

o f t h e t i m e in w h i c h G o e t h e lived,iray j u s t l y b e c a l l e d T h e S n l i g h t e n i r e n t .

P o m a n t i c i s m h a s b r o u g h t to l i g h t t h e b e a u t y , t h e h a r a r o n y , t h e l i f e in n a t u r e .

G o e t h e , i r o r e t h a n a n y e t h e r p o e t , h a s s u c c e e d e d in m a k i n g n a t u r e t h e c e n t e r

o f h i s t h o u g h t . I n t h i s c h a n t e r , i t w i l l b e my t a s k , n o t to t r a c e t h e p h i l o

s o p h i c a l t h o u g h t in J a u s t f u l l y and c o m p l e t e l y , b u t o n l y to i n v e s t i g a t e s u c h

p a s s a g e s as s h o w c l e a r l y t h e p o e t ' s r e l a t i o n t o , o r a g r e e m e n t w i t h , S p i n o ? a .

J a u s t is a dratra o f l i f e , i t s p r o b l e m s , i t s e r r o r s , t h e s o l u t i o n of t h e

l i e l t r a t s e l , t o u s e H a e c k e l ' s t e r m . S e r v i c e is t h e k e y - n o t e o f l i f e , a n d
u n c e a s i n g a c t i v i t y is i t s g o a l . E r o a d l y s p e a k i n g , t h e u n d e r l y i n g t h o u g h t in

J a u s t is l I J J . l t s t r e a m s f r o m G o d and p e r m e a t e s t h e A l l . T h e r e is a P o w e r

t h a t c o n t r o l s t h e u n i v e r s e , n o t from w i t h o u t , b u t f r o m w i t h i n .

"lias w a r d a s ihr e i n G o t t ,

E e r n u r v o n a u s s e n stiesse?""

asks Goethe. G o d , m o r e o v e r , i s the C r e a t i v e force e x e r c i s i n g its b e n e f i c e n t

i n f l u e n c e in N a t u r e . G o e t h e , a s w e h a v e a l r e a d y m e n t i o n e d , w o r s h i p e d t h e 9 un,
 57

t h e l i f e - b e a r i n g , s e l f - s u s t a i n i n g , c r e a t i v e a c t i o n in t h e u n i v e r s e , T h i s s a m e

c r e a t i v e t e n d e n c y is p r e s e n t a l s o in t a n . .All h u t a n a c t i v i t i e s , a l l h u t a n

s t r i f e s and s t r u g g l e s , e l l hurran p r o g r e s s and d e v e l o r t e n t , a r e to b e i n t e r

p r e t e d as t a n i f e s t a t i o n s of t h e A l l - l i f e . In A u g u s t , 1 7 S 4 , S c h i l l e r r i t e s

t o G o e t h e , "leu l o o k at N a t u r e as a \kbole:when s e e k i n g to h a v e l i g h t t h r o w n

u p o n h e r i n d i v i d u a l p a r t s , y o u l o o k for t h e e x p l a n a t i o n of t h e i n d i v i d u a l

i n t h e t o t a l i t y of a l l h e r v a r i o u s m a n i f e s t a t i o n s . " G o e t h e h i m s e l f s a y s

to W i e n e r , in 58 C ?, i f e is a s t r e a m , a n d w e irus y S b s t r u c t i t ; o u r a c t i o n s

t u s t b e in a c c o r d a n c e w i t h i t . l*e r e i t e r a t e t h a t G o e t h e f e l t G o d to b e in

t h e w o r l d , w h i l e S p i n o z a b e l i e v e d t h e w o r l d to b e in G o d , t a k i n g Hirr t h e

c a u s a i m m a n e n s ,yet r e d u c i n g H i t to a b s t r a c t s u b s t a n c e .

A n o t h e r u n d e r l y i n g t h o u g h t in J a u s t is t h a t of t h e i r a n i f e s t a t i o n of e v i l

p o w e r s , t h e u n h a p p i n e s s , t h e m i s e r i e s , w h i c h seen? to o b s t r u c t t h e s t r e a m of

l i f e and i m p e d e o u r a c t i v i t i e s . B u t G o e t h e is o p t i m i s t i c . All t h e e v i l s b e n e

f i t t h e i n d i v i d u a l , a l t h o u g h t h e y c r e a t e d i s h a r m o n y . T h e y a r e a t e s t of l i f e ,

a n d s p u r us to f u r t h e r a c t i v i t y . T o l e k e r m a n n G o e t h e s a y s ( I B c i ) , " N a t u r e in

n o w i s e f s v o r s o u r w e a k n e s s e s , b u t e i t h e r m a k e s s o m e t h i n g o u t of u s o r w i l l

h a v e n o t h i n g at a l l to d o w i t h us.-" T h a t w h i c h is w e a k , e v i l , u n f i t , m o s t s e r v e

a h i g h e r p u r p o s e , m u s t i n c i t e us to g r e a t e r a c t i v i t y and a m o r e a b u n d a n t l i f e .

G o e t h e ' s W o r l d - S o u l in l a u s t .

"tb 3
G o n t r a r y to t h e s y s t e m of a o i n o z a w h i c h h e l d t h a t G c d i s Ao n l y s u b s t a n c e

w h e n c e a l l b e i n g s , t h e c o r p o r e a l as w e l l as t h e s p i r i t u a l , m u s t b e d e r i v e d

w i t h l o g i c a l c o n s i s t e n c y , G o e t h e d e v e l o p e d t h e c o n c e p t of S u b s t a n c e i n d e p e n

d e n t l y . T o S p i n o z a , G o d a n d t h e w o r l d are i d e n t i c a l . S u b s t a n c e ) .h e t a u g h t , h a s

t w o a t t r i b u t e s , T h a u g b t a n d I n t e n s i o n . T h e s e h a v e an i n f i n i t e n u m b e r o f m o d e s .
 58

O f o n e of t h e m u l t i t u d i n o u s m o d i , h u m a n b e i n g s a r e b u t p h e n o m i n a l f o r m s .

T h e r e a r e n o i s o l a t e d e v e n t s ; e v e r y w h e r e t h e r e is u n i t y ; a l l t h i n g s m u s t b e

v i e w e d sub s p e c i e a e t e r n i t a t i s . How d i f f e r e n t G o e t h e s v i e w ! Alt h o u g h the

t h o u g h t of G o d 8 nd n a t u r e as b e i n g i d e n t i c a l a p p e a l e d to h i m v e r y s t r o n g l y ,

h e c o n c e i v e d of n a t u r e as a d e v e l o p m e n t , a * a c o n s t a n t c h a n g e . H e is s t r o n g l y

o p p o s e d to m a t h e m a t i c a l f o r m u l a s , a s s t i f f and u n m o v a b l e . T h e y c h a n g e l i v i n g

things into desd matter.

T u r n i n g , t h e n , t o E a u s t t h e p e r s o n i f i c a t i o n of l i f e a n d a c t i v i t y , w e i m m e d i a t e l y

b e h o l d t h e m a j e s t y of l i f e i n c o r p o r a t e d in t h e J a r t h - S p i r i t . G c e t h s , a s r e p r e

s e n t e d b y J a u s t , y e a r n s to s e e the S p i r i t t h a t h o l d s t h e All t o g e t h e r . T h i s

S p i r i t , t h e s o u r c e o f a l l h u m a n t h o u g h t , w o r k and l i f e , t h e f o u n t a i n of t h e b e a u

t i f u l , t h e n o b l e and t h e e l e v a t i n g , a l s o k n o w s t h e n a m e l e s s s i n and g u i l t o f

m a n . T h e r e f o r e , w h o d a r e f a c e h i m ? E u t t h e r e o u e s t to s e e him h a s b e e n m a d e ,

a n d it is g r a n t e d . T h s l a r t h - S p i r i t a p p e a r s , a n d t h u s a d d r e s s e s J a u s t :
wT o v i e w me w e r e t h y p r a y e r and c h o i c e ,
To see my face , t o hear my voice.
H l l ! by thy p otent p r a y e r wen o'er,
I come,and thou that wculdet be more
Than m o r t a l , h a v i n g thy behest,
Art w i t h a c r a v e n f e a r p o s s e s s e d !
H e r e art t h o u , i a u s t ,w h o s e s u m m o n s r a n g so w i d e ,
bho s t o r m e d m y h a u n t s ; a n d w o u l d n o t b e d e n i e d ?
Is t h i s t h i n g t h o u ? t h i s t h a t m y b r e a t h d o t h m a k e
T h r o u g h every nerve and fibre ouake,
A crawling,hovering;timorous worm?" *
I n t h i s E a r t h - S p i r i t w e h a v e t h e d i v i n e p o w e r i m m a n e n t in n a t u r e , t h e r e f l e x
i m a g e of t h e A l m i g h t y , t h e i o u n t a i n of a l l l i g h t , i n v i s i b l y p e r m e a t i n g t h s
w o r l d , t h e .^ A b g l a n z j e n e s l i c h t e s d r o b e n , d a s u n s i c h t b a r d i s g a n z e H i t
e r l e u c h t e t " : G o e t h e , h a v i n g b e e n g r a n t e d h i s w i s h j w h i c h h e , i n t h e r 5 1 e of

T r . b y Sir Th.lVartin.*
***Aus dem Theate r - v o r s c i e l . S e p t . I S , 1 8 C 9 .
 59.

of laust,had voiced sc ardently,and brought face to faoe with the larth-Spirit,

thus exclaims:
M a j e s t i c spirit,thou hast givn ire all
For which I nrayed.Thou not in vain didst turn
T.ay countenance to ire in fire and flame.
Thou glorious Nature for nry realir hast given,
M t h power to feel,and to enjoy her.Thou
No mere cold glance of wonder hast vouchsafed,
Eut l e t f st ne peer deep down into thy breast,
H e n as into the bcscrr of a friend.
Before ire thou in long procession leadet
All things that live-,and. teachest ire to know
Vy kindred in still grove,in air and stream.
And,when the storm sweeps roaring through the woods,
Upwrencbing by the roots the giant pines,
Vhcse neighboring trunks and intertangled boughs
In crashing ruin tear each other down,
And shake with roar of thunder all the hills,
There ehow:let me tc myself, and mine own soul
Teems marvels forth I weened not of before.
And when the pure moon,with her mellowing light,
Vounts as I gaze,then from the rocky walls,
And out from the dark underwood ascend
Forms silver-clad cf ages long ago,
And soften the austere delight cf thought."*)
The poet's overflowing soul is deeply stirred by the rrsjesty of the spirit,
and his heart is filled with emotions of gratitude fcr his endowment with
power to enjoy Nature,and to know his kindred in air and stream.What Nature
produces is the poet's kindred.Thrcugh the peals and crashes of thunder upon
the mountains,Nature speaks tc him.In all thing^bctb grest and small,moves
the omnipresent spirit,God. Nature is His mirror,we are His Images.The trees
with their luxuriant foliage,the flowers in their fragrant beauty,the -worm
that crawls over the moistened earth,all are the manifestations cf thst divinity
. W - . * 4. 4. fcW 4 im
*Tr.by Sir Th.,Vartin.
 60

by which the universe is pervaded.

T h e C e n t r a l I d e a in l a u s t " .

In t h e f o r e g o i n g , w e h a v e d e a l t w i t h t h e G o e t h e a n i d e a of i m m a n e n c e , a s

r e p r e s e n t e d by the l a r t b - S p i r i t . H e have also stated that this idea is the

o n e w h i c h m a r k s a p o i n t o f d i s t i n c t i o n b e t w e e n G o e t h e and S p i n o z a , s i n c e t h e
bins
latter identified God with Substance, instead of letting Jpe immanent in the
world,as the all-pervading creative uower. Yet we shall have to mention one
feature in regard to which there is a kinship between these two (raster minds,
let us Droceed to discover this particular feature in "laust1'.
i v i d e n t l y , l a u s t h a d n o t u n d e r s t o o d the " V a j e e t i c s p i r i t " , H e l i k e n e d h i m s e l f

u n t o h i m . T h e e s s e n c e o f t h e E a r t h - S p i r i t w a s t h e w o r k i n g o u t of t h e p o w e r of

l i f e , Besttigung der lebenskrafti This was what Eaust needed.The spirit,touche d

i
w i t h s y m p a t h y , r e c o g n i z e s E a u s t s y e a r n i n g for a c t i v i t y , h i s a r d e n t d e s i r e to

a b s o r b t h e .ioys a n d s u f f e r i n g s of h u m a n i t y ; t o b e c o m e r e a l m a n , h u m a n in the

t r u e s t s e n s e of t h e w o r d . T h i s same s p i r i t s e n d s V e p h i s t c , w h o m E a u s t a d d r e s s e s

as g r e a t , i l l u s t r i o u s S p i r i t " . V e p h i s t o , b y h i s i n f l u e n c e u p o n l a u s t , a c c o m p l i s h e s

t h e r u i n of G r e t c h e n . f u i l of d e s p a i r o v e r G r e t c h e r i s f a t e , l a u s t a g a i n v o i o e s
h i s e m o t i o n s to t h e g r e a t s p i r i t r and s a y s to h i m , w i t h r e f e r e n c e to V e p h i s t c ,
" C h a n g e him/thou i n f i n i t e S p i r i t , c h a n g e t h e r e p t i l e o n c e m o r e i n t o t h a t r e s e m b

l a n c e o f a d o g in w h i c h he o f t e n d e l i g h t e d to g a m b o l b e f o r e m e at n i g h t . " H e r e

t h e s t r a n g e c o n t r a d i c t i o n t h a t t h e e v i l s p i r i t is s e n t b y t h e s p i r i t of h e s v e n ,

t h e g r e a t B a r t h - S p i r i t ; t b e r e f l e x i m a g e of t h e A l m i g h t y , i s to b e e x p l a i n e d b y

G o e t h e s S p i n o z i c v i e w of G o d . H e , b e i n g l i k e S p i n o z a in t h i s p a r t i c u l a r , r e g a r d e d

G o d as t h e s o u r c e a n d s e n d e r b o t h of g o o d and e v i l . G o o d and e v i l re,

i n f a c t , c o r r e l a t e d . T h e c n e d o e s n o t e x i s t w i t h o u t t h e o t h e r . M e p h i s t o iii t h e
r f a t s t is n o n e o t h e r t h a n t h e o n e in t h e f i n i s h e d d r a m a ; " e i n T e i l v o n j e n e r
 61

Kraft,die stets das Eose ill und stets das Gute schafft! Esrt of that power
is he that,being constantly intent upon evil,always effects the good.
The fact that the Sarth-Spirit,the reflex image of the Almighty,sends
Mephisto to Baust as hie companion makes the ultimate salvation of Baust
possible.Nay,Ivephisto ie to assist Baust in reaching the goal of salvation.
Baust translates the beginning of the Gospel of St.John thus: "Im Anfang war die
Tat. In the beginning was the EBBI,here is the redeeming word. Baust makes a
pact with the evil oneilhe latter attempts by all fiendish means to effect the
destruction of Baust,who,however,sees most clearly the emptiness of his life.
The outcome is not yet apparent.Brom the readefis point of view,it hangs in
the balance. But redemption is not outside of the realm of possibility,
let us be a trifle more specific.Mephisto thus characterizes himself;
."The spirit I that evermore denies,
And justly am I thus employed,
Bor surely naught was e'er begot
Eut it deserved to be destroyed;
So were it better,things should not
Ee into being brought at all*
Thus all these matters which you call
Sin,Nischief ,-Bvil, in a word,
Are my congenial elements"*
This snirit that evermore denies,agrees to lead Baust to the goal of happi
ness,though bent on his ruin.^et Baust is on the right path.He knows the life
r

activities of those, men vho fight and conouer human passions will lead to
triumph.His pact with the evil one is significant:
"Vv band,upon itlTherel . . . ,
If I q the nassind moment e!er J sav,
0 l i n g e r . s t i l l , thou, a p t so f a i r P
,.ien Cast m e , n t o . c h a i n s y o u may,
n )en w i l l I d i e w i t h o u t a c are!
isn m a y t h e d e a t h - b e l l s o u n d its call,
ien art, t b o u f r o m t h y s e r v i c e f r e e ,
he c j o c k - s a y , s t a n d , trie i n d e x fall,..
And t i m e and tide m a v c e a s e f o r m e .

:*Tr.by Sir Th.Nartin,Baust l , p , .

**Tr.by fh.Nartin,p.r/'/.
 6 2

M e p h i s t o v e r i l y show,' h i m s e l f to b e t h e s p i r i t of n e g a t i o n . Be rcaintains

t h a t t h e d e v i l s m a d e t h e w o r l d j h e h i m s e l f w a s p a r t of a p a r t t h a t o n c e a s

i l l , a p a r t o f t h e d a r k n e s s t h a t o n c e b o r e t h e l i g h t . B u t to G o e t h e , J a u s t is

s i m p l y t h e f o r c e of d i f f e r e n t i a t i o n . T h i s p o w e r of d a r k n e s s in t h e f o r m of an

a n g e l of l i g h t l e a d s F a u s t f r o m s t e p to s t e p , f r o m p l e a s u r e to p l e a s u r e . i l l

b i s p a s s i o n s a r e s t i r r e d in hiir.lt a s n o t o n l y t h e a n i m a l i n s t i n c t t h a t

d r o v e F a u s t to G r e t c b e n , b u t r a t h e r t h e o v e r p o w e r i n g , i r r e s i s t i b l e charir of b e a u

t y . T h i s is s e e n frorr t h e w o r d s of F a u s t w h e n he s t o o d b e f o r e a m i r r o r b e

h o l d i n g t h e i m a g e of a w o m a n in t h e w i t c h e s ! 1 k i t c h e n :

^i worranis f o r m b e y o n d e x p r e s s i o n fair!
C a n a w o m a n b e so f a i r ? G r m u s t I d e e m
In t h i s r e c u m b e n t f o r m I s e e r e v e a l e d
T h e Quintessence of all that heaven can yield?
C n . e a r t h c a n a u g h t b e f o u n d o f b e a u t y so 9 u p r e m e ? R *
T h i s m a y b e c a l l e d t h e c o n t e n t s of t h e w h o l e G r e t c h e n t r a g e d y . It w a s not a l l

p a s s i o n t h a t i m p e l l e d F a u s t , b u t be w a s a l s o i n s p i r e d b y h o l y l o v e . T h e l o w e s t

a n d t h e h i g h e s t i m p u l s e s h a v e t h e i r o r i g i n in h u m a n n a t u r e . V e p h i s t o s e e m 3 to

h a v e b e e n c o n s c i o u s o nly of the o n e , t h e e v i l , i m p u l s e . F a u s t , o n the o t h e r hand,

a l s o is a w a r e of t h e p u r e i n s p i r a t i o n of l o v e t h a t i r r e s i s i b l y d r a w s h i m to

Gretchen.The good and the evil are at war im him.Though be falls,he will rise
a g a i n . B i s c o n s t a n t s t r i v i n g for t h e m a s t e r y m a k e s h i m at l a s t t r i u m p h a n t .
c

T h e p h i l o s o p h y of F a u s t is surrmated in t h e s e l i n e s :

"Fier i m m e r s t r e b e n d s i c h b e m h t ,
Ben kennen wir e r l s e n . "

In r e g a r d t o t h e t r a g i c f i g u r e of G r e t c h e n ; w e m a y add t h a t s h e , t o o , i s s u p -

r o s e d t o h a v e a c t e d a c c o r d i n g to n a t u r e . S h e o b e y s t h e n a t u r a l i m p u l s e , a n d

s i n and s h a m e a r e t h e r e s u l t . B u t s h e is r e g a r d e d b y t h e p o e t as h a v i p g v i o l a t e d

*Tr.by T h . V a r t i n , F a u s t J,116.
 63

o n l y a m a n - m a d e law;a c o n v e n t i o n a l c o d e ; h e r fate is but a great a c c u s a t i o n

a g a i n s t the p r e v a i l i n g customs. However, her intense r e p e n t a n c e and heroic
r e s o l u t i o n to atone her wr o n g in death erase all g u ilt.* A voi c e from
h e a v e n p r o c l a i m s , " S h e is s a v e d !

G o e t h e was c o n v i n c e d that an a u t h o r i t a t i v e f a i t b ri m posed by law and i n c u l

cated by the C a t e c h i s m , m u s t give way to a more vi t a l r e l i g i o n , o n e that l i
b e r a t e s from the b u r d e n of creeds and authorityiVie must follow n a t u r e . S h e
will not d e s p i s e her w o r k . 411 is her guilt , a l l her m e r i t .

Brief Summary of Baust 1".

Cur p r e c e d i n g d i s c u s s i o n s have l s r g e l y dwelt upon the o u t s t a n d i n g f e a t u r e s

of the Baust d r a m a . l e t us now c o n c e n t r a t e more p a r t i c u l a r l y upon our p r o blem,
in so far as G o e t h e ' s Baust ha3 to do with it.^e are i n t e r e s t e d in d i s c o v e r i n g
to what extent G o e t h e was i nfluenced by Spinoza and in what way he d i f f e r e d
from h i m , p a r t i c u l a r l y in bis c o n c e p t i o n of God.
The Baust drama m a k e s it clear that the poet did not follow S pinoza blindly.
T h e great TBBVB of this r e markable play is Lite,.with its d e e p e r problems,such

" G r e t c b e n ' s w o n d e r f u l prayer to the Vat e r f o l orosa is here apoended as ind i

c a t i v e of her stats of soul:
0,thou the sorest
Bangs tbou borest,
Cn m ine look down with face benignl
Kiith anguish eying,
Thy dear Son dying,
The sword that p ierced His heart in thine!
H e l p , s u f f e r e r divine!
Save m s , o h , s a v e
Brom shame and from the grsvel
And T h o u ^ t h e sorest pangs that borest,
, Cn mine look down with c o u n t e n a n c e b e n i g n . "
T r . b y Tb.Va r t i n , lr/S.
 64.

as the one that has to do with the source of all l i f e , o r the p r o b l e m of evil
in all its v a r i o u s bearings.
Bight here it will be in p l a c e to o b s e r v e that G o e t h e , l i k e B a u s t , p l u n g e d
h i m s e l f into l i f e . G o e t h e was the hero of l i f e , i n sharp d i s t i n c t i o n from Spi
n o z a , w h o s e bent of mind p r o m o t e d him to avoid all c o n t a c t with the world.
U h i l e the one built up his p h i l o s o p h y on e x p e r i e n c e , t h e other bas e d his upon
m a t h e m a t i c a l s p e c u l a t i o n s . W h i l e ?pinoza d efined God as S u b s t a n c e , G o e t h e
c o n c e i v e d of Him as the i n d w e l l i n g spirit of the u n i v e r s e . T h e p h i l o s o p h y of
of S p inoza is a closed s y s t e m , t b s t of G o e t h e is one of b e c o m i n g and he sees
in the world c o n t i n u o u s d e v e l o p m e n t . H i s idea of G o d * e v e n u n d e r g o e s m o d i f i
c a t i o n s in the co u r s e of t i me.He was a p a n t h e i s t , b u t instead of i d e n t i f y i n g
God with the w o r l d , a s S pinoza did,God is to him ra t h e r the a l l - p e r v a d i n g
S p i r i t . I n his later y e a r s , G o e t h e a p p r o a c h e d to a kind of t h e i s m , t h o u g h never
r e n o u n c i n g his p a n t h e i s t i c views.
But let us return to Bauet! Vere s p e c u l a t i o n s , s u c h is B a u s t ' s conclusion,
do not lead to h a p p i n e s s , b u t one must act in a c c o r d a n c e with the G o s p e l thst
finds e x p r e s s i o n in the altered words of P t . J o h n , " I n the b e g i n n i n g was the
d e e d . ? Bau s t stands for the p h i l o s o p h y of life and a c t i o n . H e p l u n g e s h i m s e l f
i nto life.
M e p h i s t o ap p e a r s on the scene,the e m b o d i m e n t of all the d e s t r u c t i v e agencies,
811 the e v i l s , d e l u s i o n s and m i s e r i e s that afflict m a n k i n d . H e is the spirit that
e v e r n e g a t e s , a i m i n g at d e s t r u c t i o n rather than c r e a t i o n . Y e t w h i l e he in t e n d s
to do e v i l , h e ever e f f e c t s the o p p o s i t e . A c c o m p a n i e d by t b i s fiG e i s t , der stets v e r
nei n t ", Baust e m pties the cup of w o r l d l y p l e a s u r e s to the very d r e g s . l t is here
that the c h a r a c t e r of G r e t c h e n d e mands a word of i n t e r p r e t a t i o n . " T h e beautiful,
d e v o t e d , a c t i v e l y u s e f u l , s e l f + r e n o u n c i n g w o a m n , e v e r giv i n g forth self in c r e a t i v e

s u s t a i n i n g a c t i v i t y , i s that image of the c r e ative force whi c h is the theme of th
 65

drama. " :*
The d r a m a t i c scene now f o llows.lt c u l m i n a t e s in the death of G r e t c b e n , b e r
m o t h e r , b r o t h e r and c h i l d . I h e u n h a p p y , f a t a l o u t c o m e is due to the d e s t r u c t i v e
e f f e c t of the false idea of t b e " rigbt to the p ursuit of haotiiness, as well as
to the wrong c o n c e p t i o n s whi c h society has with r e f e r e n c e to moral standards.
G r e t c h e n v o l u n t a r i l y s u r r e n d e r s her mo r t a l life to the j u d g m e n t of G o d " , a n d
by this final act of s e l f - r e n u n c i a t i o n she b e c o m e s i m m o r t a l . S h e has come to
b e in accord with the c r e a t i v e p o w e r , a n d she is saved.
The D r i n c i p l e of s e l f - r e n u n c i a t i o n , a n d a w illing s u r r e n d e r to the higher
l a w s , h o w e v e r u n d e r s t o o d and d e f i n e d , i s asserted by G o e t h e also in nla i n
t e r m s , o u t s i d e of any d r a m a t i c s e t t i n g . l t was in B e b r u a r y , 1 8 1 4 , that G o e t h e
w r o t e to B i e m e r , " T h e moral is an e t ernal attempt to pa c i f y our o e r s o n a l de
m a n d s and adat them to the laws of an invis i b l e r e a l m . T o w a r d s the end of the
e i g h t e e n t h c e n t u r y ,m o r a l i t y had become slack and s l a v i s h , a s men would su b j e c t
it to w a v e r i n g c a l c u l a t i o n s of a mere theory of the right to the D u r s u i t of
hanDiness.ifant first g rasped and c o m p r e h e n d e d the subject in its s u o e r n a t u r a l
s i g n i f i c a n c e in bis theory of the C a t e g o r i c a l I m p e r a t i v e ; a n d , t h o u g h he may
h a v e o v e r s t r a i n e d this idea in giving it e x n r e s s i o n , y e t he rendered an i m m o r t a l
s e r v i c e in b r i n g i n g us out cf thst w e a k n e s s into whi c h we had s u n k e n .
M t h a nother Q u o t a t i o n from G o e t h e s orose w r i t i n g s , w e may f i t t i n g l y c o n
c l u d e the d i s c u s s i o n of the first part of B a u s t . Cn the <Sth of April,.1818,he
w r o t e to V u e l l e r as f o l l o w s : " I f one o b s e r v e s the i m p u l s e s and a ctione of m a n
kind for t h o u s a n d s of y e a r s , o n e may r e c o g n i z e some u n i v e r s a l f o r m u l a s that ever1
from all t i m e , h a v e e x e r c i s e d a mag i c pow e r over wh o l e n a t i o n a l s well as ove r
s i n g l e i n d i v i d u a l s ; a n d these f o r m u l a s , e t e r n a l l y r e t u r n i n g amid t h o u s a n d s of
- + - - - - - - - 1 ------ -
A n d r e w s , K . t o G.F. 51.
 66

v a r i c o l o r e d a d o r n m e n t s of the same,are the m y s t e r i o u s dovter of a Higher

P o w e r of l i f e . E a c h t r a n s l a t e s these f o r mulas into his own r e c u l i a r l a n g u a g e ,
and adapts them in many ways to his s p e c i f i c a l l y i n d i v i d u a l c o n d i t i o n s , a n d
m i x e s t h e r e w i t h so muc h that is i m p u r e , i g n o b l e , o r the result of s e l f - i n t e r e s t,
t hat they can h a r d l y be any lo n g e r r e c o g n i z e d in their o r i g i n a l sig n i f i c a n c e .
But this true s i g n i f i c a n c e , e v e r u n s e e n , 3 u r i n g s forth a g a i n , n o w in t h i s , n o w
in that,people; and the o b s e r v a n t i n v e s t i g a t o r c o n s t r u c t s for h i m s e l f , o u t of
t h e s e f o r m u l a s , a kind of alpha b e t of the * o r l d - o i r i t . "
,* * _* * * * * * * *
The second part of "Eau9t,to which we now direct our a t t e n t i o n , d i f f e r s from
the first in v a r i o u s w a y s ; w h i c h we can not stop to discuss.'Ae are s t u d y i n g it

m e r e l y for the sake of f inding out what c o n t r i b u t i o n it is able to mak e toward

the s o l u t i o n of our problem.lie want to inouire w h e t h e r the second p art of
i a u s t c o n t a i n s any p a n t h e i s t i c t h o u g h t s , i n how far they r e flect G o e t h e ^ s
p h i l o s o p h y of l i f e , a n d to what extent they are in h a r m o n y wit h those of S p i n o
za.
G o e t h e h i m s e l f states the d i f f e r e n c e be t w e e n the first and second part of his
Eaust as f o l l o w s : T h e first part is to o b j e c t i f y " L e b e n s g e n u s s *,l i f e - e n j o y m e n t ,
as c h a r a c t e r i z e d in p a s s i o n s and their p r a c t i c a l c u t w o r k i n g . T h e second part
p ^ ^ i 8 s s * T 3 t e n g e n u s 3 ,',a c t i v i t y - e n j o y m e n t , w i t h its r e a l i z a t i o n in beauty. Helena,
a G r e e k w o m a n , i s the o u t s t a n d i n g figur e , t h e centre of the d r a m a . T h e l e ading
m o t i v e for the c r e a t i o n of the second part were the her o i c wars of G r e e c e
a g a i n s t the T u r k i s h o p p r e s s o r s . l o r d Eyron was sn e n t h u s i a s t i c p a r t i c i p a n t in
t h e s e s t r u g g l e s for freedom.
is to the drama itsel f , i t has been said that the p o e t i c a l c r e a t i o n is more
d i f f i c u l t to u n d e r s t a n d than that p r e s e n t e d in the first part of the play.
I n d e e d , t h e who l e work p r e s u p p o s e s a k n o w l e d g e of G r e e k c u l t u r e . l t c o n t a i n s
 67.

m a n y b e a u t i f u l i l l u s t r a t i o n s of an a e s t h e t i c and a r t i s t i c n a t u r e . H e l e n a r e p r e
se n t s the Gre e k type of b e a u t y . T h e l e a d i n g thought is the y e a r n i n g for inner
harmony. This is r e v ealed to Baust in the hour of d e a t h . N o t k n o w l e d g e , n o t
e n j o y m e n t , n o t w e a l t h , n o r l i b e r t y , b u t the contest for p o s s e s s i o n , t h e s t r iving
for f o r t u n e , t h e inner c o n t e n t m e n t which work itself o f f e r s , t h e L 3 E L , i s the
f o r t u n e , t h e Gluck of man. The s e thoughts find e x p r e s s i o n in the f o l l o w i n g
w o r d s of Baust:
!,tas ist der W e i s h e i t l e t z t e r Schluss:
Nur der v e r d i e n t sich B r e ibeit wie das leben,
Eer t glich sie er o b e r n muss.
2um A u g e n b l i c k e drft'1 ich sagen:
V e r w e i l e d o ch,du b ist so schon!
Bs kann die pur von me i n e n f r d e n t a g e n
Nicht in Aeonen u n t e r g e h n . " *)
"At the v e r y b e g i n n i n g of the d r a m a , w h i c h opens wit h a m u s i c a l prelude,
we see the figure of Bau s t suffering from the t o r m e n t s of re m o r s e for the
d e s t r u c t i v e n e s s caused by his l e aving the "one right way" of action s e r v i c e
able to the c r e a t i v e t e n d e n c y of life.-" *) Baust, a w aking lrom sle e p and
g r e e t i n g the sun,the most b e a u t i f u l m a n i f e s t a t i o n of G o d , e x c l a i m s ,
'les Le b e n s Eulse s c h l a g e n frisch leben d i g ,
A e t h e r i s c h e E m m e r u n g milde zu begruesen;
E u , B r d e , warst auch die s e Nacht b e s t n d i g
Und 8tnrest neu e r o u i c k t zu m e i n e n Biissen,
Eu regst und rhrst ein k r f t i g e s E e s c h l i e s s e n
2um h c h s t e n Easein immer f o r t zu s t r e b e n ! " +)

)The last result of wis d o m stamps it true:

He o n l y e s r n s his f reedom and e x i s t e n c e
2ho dail.y^conpuers,them anew.
,Tben dared I hail the moment fleeting:
J A h , s t i l l d e l a y ; t h o u art so fair! ,
The traces c a n n o t of m i n e , e a r f h l y ^ b e i n g .
In aeons Derisfc,tn$y,are t h e r e * 1 - T r . b y Eayard Taylor. )*
* * ) A n d r e w s ' Key
+ ) I i f e l a , p u l s e s dance with fresh a n d . b o u n d i n g pace,
to Goethe. The e t h e r e a l , s p l e n d o r of t h e , d a w n , t o greet:
T h o u ^ e a r t h . t h o b .tpo this n i g h t , d i d s ; hold thy place,
A g d . b r e a t h e e t with ne^ vigor a,t my set.
S i q st l o y e ! e n n o w w i t h i p m v . p r e a s t , g r o w r i i e
A n d h i g h r e s o l v e s d o s t s t i r , w i t h k i n d l i n g heat,
To scale life's top*moet h eights t h r o u g h toil and strife.
Baust <.
 68 .

T h e s e wor d s remind us of one of G o e t h e ' s r e m a r k s , t h a t $ b e was ''like a man

w a l k i n g in the t w i l i g h t of d a w n , u n t i l the idea of the i m m a n e n c e of God in
all things shown upo n h im,and i l l u m i n a t e d his way t h r o u g h the l a y r i n t h of life*1.
As has b een i n d i c a t e d ; n a t u r e nla y s but a s u b o r d i n a t e osrt in this drama.
V o r e is said about the a t t empts of laust to d i s c o v e r the b e a u t y of H e l lenic
c i v i l i s a t i o n . B u t it will not be p o s s i b l e to point out in (the this drama the
m a n y t o u c h e s of Greek b e a u t y ancf Hellenic i d e a l s . C u r aim must be to look for
such p a s s a g e s as fit into the frame of our discussion.
It should be noted that the current of c r e a t i v e n o w e r , o f the p r o d u c t i v i t y
of ths s u n , r u n s t h r o u g h the whole of the d r a m a ; f o r the sun is the h i g h e s t
m a n i f e s t a t i o n of the c r e a t i v e p o w e r , t h e power of a t t r a c t i o n , t h e f e m inine
p o w e r that holds h e r " b r o t h e r s p h e r e s on their course. Its p r a c t i c a l , i n d i v i d u
a l i s t i c o u t w o r k i n g is found in t h e T o w e r of a t t r a c t i o n ever d r a w i n g Van upward
to hi g h e r d e v e l o p m e n t " . *
"las U n b e s c h r e i b l i c h e ,
Hier ist's getan;
las Swig l e i b l i c h e
2ieht uns hinan. 11
He may in this c o n n e c t i o n e m p h a s i s e the i m p o r t a n c e of the c r e a t i v e cower
of the s un,the h i g h e s t m a n i f e s t a t i o n of the deity in n a t u r e , a n d refer to a
p a s s a g e in the F r o l o g u e to laust:
"lie Sonne tont nach alter Weise
In B r u d e r s p h a e r e n H e l tgessng,
Und ihre v o r g e s c h r i e b e n e Feise
V o l l e n d e t sie toit f o n n e r g a n g . "**)
The s e words do not b r e s t h e S n i n o 2 as s p i r i t , b u t u n m i s t a k a b l y p o i n t y to the

Quoted from A n d r e w s . , ,,
: son in c h o r u s , a s of old,,.
%ith br o t h e r s p heres is s g y n d i n g still,
i n d . o y . i t 8 t h u n d e r o u s orbit rolled,
Eotn its a p p o i n t e d course fulfill.
l a u s t , Frologue.
 69.

i m m a n e n t c r e a t i v e power in nature. Ibis t h ought of some deep m y s t e r i o u s a t t r a c

tiv e p o w e r , e v e r w o r k i n g , a n d d i r e c t i n g the co u r s e s of the sp h e r e s from within,
yet not i d e n t i c a l with t h e m , i s ouite f o reign to the m e c h a n i c a l and static system
of p i n o z a . P e r h a p s it was the restless s t r iving , the fiery s p i r i t , t h e T a t e n
d r a n g in G o e t h e , a n d his c o n c e p t i o n of the world as bei n g imbued with the same
i r r e s i s t i b l e p o w e r which made the ouiet r e s i g n a t i o n of S n i n o 2 a seem dou b l y
a t t r a c t i v e to h i m . T h e S e e l e n r u h e of S p i n o ? a , r e f l e c t e d in bis s y s t e m , w a s balm
for G o e t h e ' s soul. B u t here is the very point at w h i c h the two men d i f f e r , n o t
o n l y in t e m p e r a m e n t and d i s p o a i t i o n . b u t in their view of the world as a whole,'
in their w o r l d - v i e w , i n their p h i l o s o p h y . T h e one is d o m i n a t e d by the intellect,
the o t h e r feels the w arm p u l s e - b e a t of life within himself and in n a t u r e . T h e
f
o n e has a p h i l o s o p h y of b e i n g . t h e oth e r one of b e c o m i n g . T h e one d e f i n e s God
as S u b s t a n c e , t o the oth e r God is immanent in the u n i v e r s e . y e t not i d e n t i f i e d
w i t h it.The p a n t h e i s m of the one is a r i g i d , d e t e r m i n i s t i c , u n c h a n g e a b l e system
of cold p r i n c i p l e s , t h e p a n t h e i s m of the oth e r is skin to that of S t . P a u l , a s
e x p r e s s e d in those f a m i l i a r w o r d s , " I n Bim we l i v e , a n d m o v e , a n d have our b e i n g . "
iven whe r e epinoza and G o e t h e use the same terms they do not a l t o g e t h e r agree
in their f u n d a m e n t a l ideas and i d e a l s . T h u s , t h e " i n t e l l e c t u a l lo v e " o f w h i c h S p i n o
za speaks has l i t t l e ki n s h i p with the dee p l v e m o t i o n a l lov e of Goethe..
^e have m e n t i o n e d the p o e t s p h i l o s o p h y of s t r i v i n g , h i s i r r e s i s t i b l e T a t e n
d r a n g . This finds e x p r e s s i o n in the f o l l o w i n g lines:
V... Dieser i r d e n k r e i s
G e w a h r t n o p h Saum zu g r o s s e n laten;
i r s t a u n e n s w r d i g e s soll geraten,
Ich f&ble Kraft zu kh n e m i l e i a s . 1'

G o e t h e ^ t b e T e a c h e r of the I m m a n e n t G o d , a s Seen in Bis Poetry.

The r e l i g i o n of the poet is the p h i l o s o p h i c a l r e l i g i o n of awe and r e v e r e n c e
*

for the Bigber P o w e r s . I l l the d i f f e r e n t r e l a t i o n s point to the hi g h e s t unity.

 70.

M s e r y , h u m i l i a t i o n , d i s a p p o i n t m e n t , f a i l u r e in l i f e , a l l these are to be a fur

t h e r a n c e , a n d not a h i n d e r a n c e ; t o hi g h e r a c t i v i t y . V e must d e d i c a t e our liv e s to
s o m e t h i n g h i g h e r , n o b l e r rbetter.
G o e t h e did not adhere to Spinoza Is abstract S u b s t a n c e , b u t c h a n g e d *i*nto
C r e a t i v e E o w e r . " T h e u n s u b s t a n t i a l mod e s were t r a n s l a t e d into s u b s t a n t i a l
f o r c e s j t h e mer e m e c h a n i c a l causality, into a d e v e l o D m e n t i n s tinct with life,
and with i m m a n e n t i d e a s * " ( F f l e i d e r e r . ) G o e t h e ' s c o n t e m p l a t i v e spirit toward
n a t u r e , h i s d e l i g h t in the h a r m o n y and b e a u t y of the w h o l e , a r e not of E p i n o z i s t i c
onr img i-n*.G o e t h e ' s God r u l e s , n o t only in h i s t o r y , b u t also in n a t u r e , n o t from
w i t h o u t , b u t from w i t h i n , a s the source and motive p o w e r of all things, human
n a t u r e is not G o d - f o r s a k e n , b u t filled with God,as we read in the f o l l o w i n g
m a s t e r f u l poem:
Fyar^ nicht das Auge sonnenhaft,
Eie Sonne knnt' es nie erblicken;
lag' nicht in uns des Gottes eigne Kraft,
Nie konnte uns G t t l i c h e s e r o u i c k e n ? 1* *
The soulls r e l a t i o n s h i p to God is f a s c i n a t i n g l y e x p r e s s e d in the poem,.
^ Gesang der G e i s t e r ber den Nasser-nr
" les M e n s c h e n Seele
G l e i c h t dem Nasser:
Vom Himmel kommt es
Und wieder nieder
2ur Erde mus-a es,
Ewig w e c h s e l n d . " **

*
Ner e it not to the sun akin,
The eye no sun could view in wonder;
fid not God l s power dwell within,
Cn Him with joy we could not ponder^-Tr.by H.B.
,* * * * * * * * * *
** "the soul of man is like the water:
Fro m beeven it comets,
lnd^ffien%eturnet!li'to the earth,
F o r e v e r alternating. ** Tr.by T b . M a rtin.
 71

In hia N a h o m e t s S o n g ", G o e t h e sings of the God who m o v e s w i t h i n nature:

f In the v a l l e y down below,
''Neath His f o o t s t e n s soring the flowers,
And the meadow
In His br e a t h finds life."
G o d s spirit m o v e s in e v e r y t h i n g , e v e n in the s m a l l e s t , t h e s e e m i n g l y u n
i m p o r t a n t things.tfvery f l o w e r , e v e r y bla d e is touched by the d i v i n e spirit.
The s t r e a m l e t s from the m o u n t a i n s shout with j o y , e x c l a i m i ng :
" B r o t h e r , t a k e thy b r e t h r e n with thee,
Viith thee to thine aged father,
To the e v e r l a s t i n g ocean,
iho.,his arms to us extending,
N a i t e t b for us;
.Ab,in vain his arms be opens
To em b r a c e his y e a r n i n g children;
ior the t h irsty sand consumes us
In the desert w a s t e ; t h e sunbesirs
Erink our l i f e e b l o o d ; h i l l s around us
Into la k e s would force us.Erotber,
Take thy b r e t h r e n of the fountain,
lak e thy b r e t h r e n of the m o u n t a i n
M t h thee to thy f a t h e r s arms."
Accor d i n g to the poet's own words,.Vabomet was d e t e r m i n e d to fulfill his
m i s s i o n . H i s lif e is r e p r e s e n t e d under the figure of the s t r e a m . T h e s t r e a m l e t s
t hat stream from the m o u n t a i n s are the stream's b r e t h r e n . l i k e h i m ,they long
for the i r f a t h e r , t h e g r e a t , w i d e o c e a n . T h e whole poe m is a p i c t u r e of a God -
i n f u s e d n a t u r e . A soul l i v e s in All,even in tne tiny s t r e a m l e t . ^ C r e a t i v e nature
is the e t e r n a l m o t h e r p r o d u c i n g one form after another,'like an a r t i s t , w i t h
w i s e c a l c u l a t i o n and deep i n s i g h t , a s c e n d i n g from the simple to the complex,
fro m the sm a l l e r tbiDgs to the rich and m a n i f o l d f o r m a t i o n s . In eve r y a c t ivity
a n t i c i p a t i n g the n e x t , s h e bolds the who l e in its p e r f e c t i o n b e f o r e her e y e s . n
J N a t u r e 3cems so m a n i f o l d , y e t she is one;m,anifesting h e r s e l f ,p a r t l y , i n e v e rything,
the w h o l e must be f u n d a m e n t a l to a l l .
 72.

In glanc i n g o ver the whole of the o r g a n i c w o r l d , t h e noet sees and feels life
everywhere,.and yet the one law is in the >11.This t h ought f i l l e d A W i t h in
t e n s e .1oy,and induced binr irore and wor e to study *das gebeinrnisvolle Wirken
der N a t u r . She was to bin) the m y s t e r i o u s w o r k s h o p of the d i v i n i t y ; h e r laws
w e r e forboded by the u c e t , b e r activity e x p e r i e n c e d by hiir.Still irore,
"Jede F f l a n z e v e r k n d i g t dir die ewigen Gesetze,
Jede Eluire,3ie snricbt lauter und l a u t e r mit dir.
Aber e n t z i f f e r s t du hier dur Gttin he i l i g e Lettern,
b e r a l l 3iehst du sie d a n n , a u c h im v e r n d e r t e n 2ug."
In a n o t h e r roerr. e n t itled " H e l t s e e l e and n u b l i s h e d in l C 3,the poet finds even
the p a r t i c l e of dust filled with life:
"Ind jedes S p a u b c h e n lebt."

* \ e t a n r o r p h o 8 9 d e r P f l a n z e n , 1?9E.
 73

C h a p t e r 9.

G o e t h e ' s Approach to Theism.

^Theism is the belief in God w i t h o u t any Qualification. lAe have le a r n e d

from Go e t h e h imself that he never a d hered to one c o n c e p t i o n of God e x c l u s i v e l y .
A l t h o u g h p a n t h e i s t i c at h e a r t , h e not i n f r e a u e n t l y showed an i n c l i n a t i o n
toward t h e i s m , e s p e c i a l l y in the later years of his l i f e . I n d e e d , t h i s may be
ouite d i a c t i n c t l y seen in those w r i t i n g s which b e t r a y the pa r t i a l a p p r o p r i
at i o n of m e d i e v a l and o r i e n t a l c u l tural e l e m e n t s . T h u s , G o e t h e gives e x p r e s s i o n
to his o p i n i o n c o n c e r n i n g the r e l i g i o n . o f Islam when he says,
B N a r r i s c b , dass jeder in seinem fslle
Seine b e s o n d e r e M e i n u n g preistl
ifcenn I s l a m " G o t t e r g eben" heisst,
*

Im l s l a m leben und sterben wir al l e . " +

Not that the p r o p h e t ' s r e l i g i o n as such impressed him and led him to this
p o e t i c a l e f f l u e n c e j b u t the thought of G o t t e r g e b e n h e i t , the idea of b e i n g
r e s i g n e d to G o d , h a d a ce r t a i n charm for him,and seems s l i g h t l y to have
m o d i f i e d his r e l i g i o u s views.
A g a i n , h i s t h o u g h t along ethical lines tended to affect his c o n c e p t i o n of

God in favor of a sort of t h e i s m i l n a l e t t e r to ttillener,written L e e . 5,3606,

he s a y s , " T h e i s o lated man never reaches his 8im",and a t t e m p t s to show that
the i n d i v i d u a l can best serve humanity as a who l e whe n w o r k i n g in h a r m o n y
w i t h i t , t h o u g h fully r e t a i n i n g his p e r s o n a l i t y and i n d i v i d u a l i t y . Hlhi s e t h i c a l
p r o c e d u r e of t h i n k i n g g r a d u a l l y leads to the d e v e l o p m e n t of a t h e i s t i c c o n c e p - *

* C a ru M o d ,0 .J S 8 . " 0 } h
e| >
If Islam m e a n s ' t o God r e s i g n e d ? ,
In Islam we all must live and aie.-Jrom Iivan,c,cS.
 74

tio n of God in G o e t b s . T h e i n d i v i d u a l has the p e r s o n a l de s i r e to resign h imself

to a d i v i n i t y that p e r s o n a l l y di r e c t s bis steps ,with a vie w to his welfare.*1 *
C n June 1 5 , 1 8 8 , G o e t h e says to i c k e r m a n n , " G o d dea l s w ith us a c c o r d i n g to his
own good k n o w l e d g e . " He a l s o ( ? p r u c h e N o . 5 9 ) g i v e s vent to the t h ought that
"God is m o r e p o w e r f u l and wiser, than we,and t h e r e f o r e deals with us a c c o r d i n g
to His own good p l e a s u r e " . S u c h e x p r e s s i o n s would seen to j u s t i f y the c o n c l u
sion t h a t , d u r i n g the la t e r epoch of his d e v e l o p m e n t s slight ch a n g e in his
v i e w s c o n c e r n i n g God b e c o m e s noticeable.
Erom this point of view- we are able to u n d e r s t a n d a remark which G o e t h e
m a d e in a d i s c u s s i o n with 5 . v . d u l l e r , " t h a t trust and c o n f i d e n c e are the
g e n u i n e f o u n d a t i o n s of every r e l i g i o n , n d that there must be s u m i s s i o n to
to a h i g h e r , a l l - g o v e r n i n g will that we can not c o m p r e h e n d , b e c a u s e it is
h i g h e r than our will and unders t a n d i n g" .
T h i s c o n v i c t i o n p r o m p t s the poet to a ddress the deity in prayers, "is i n c e n s e
r e f r e s h e s the life of a c o a l , s o does pr a y e r r e fresh the hopes of the heart",
w ith th e s e w o r d s he d e s c r i b e s the effect of prayer upon the inner l i f e . T h e
c o n t e n t of his p r a y e r s be states in the follo w i n g t e r m s : " G r e a t t h o u g h t s and
8 pure h e a r t , t h e s e we shall ask of God."
In this c o n n e c t i o n his famous hymn of Ma h o m e t may find 8 place:
" H e b e , l i e b e n d e s H e r z,dem E r s c h a f f e n d e n dicbl
Sei mein Herr,du m e i n G o t t f d u i l l i e b e n d e r du,
ter dis P o n n e , d e n M ond und die Stern*
S c h u f ,Erde und Bimmel und michl "
(Dp,lo v i n g h e a r t , t o Him that c r e a t e t h ascend!
Be Thou mv lord,0 my G od,snd upon me attend!
The sun,8nd the m o o n , a n d the stars by T h e e c s m e to be,
Thou m a d e s t the e a r t h , a n d the h e a v e n s , a n d also me!) *

*0 H a r n a c k , G o e t h e in der wpocbe seiner V o l l e n d u n g . ? . 48.

+ % a n d e r j a h r e 1 / 1 C - IS Si.
 75.

Another h y m n , d e e p l y .r e l i g i o u s and full of l onging for c o m m u n i o n with a

p e r s o n a l G o d , m a y here be recalled:
" H i n a u f ,hinauf s t r e b f s!
Es s c h w e b e n die Kolken
A b w a r t s j d i e Hol k e n
Neigen sich der sehne n d e n liebe,
Vir,mir!
In eurem S c h o o s s e aufwrts,
Umfangend,umfangen,
A u f w r t s an de i n e n Eusen,
Allliebender V a t e r l "
(Upwar d , u p w a rd my course!
C l o u d s from high heaven
t o w n w a r d are tending,
Here yearn i n g love to encounter,
Ve,me!
Upon your b o s o m upward,
Embraced and embracing,
U p w s r d / t o lie on Thy breast,
0 a l l - l o v i n g Esther!)
Poems like these i n d i c a t e a slight c h a n g e in G o e t h e s c o n c e p t i o n of God.
But we would err if we wer e to c o n c l u d e that Go e t h e wh o l l y renou n c e d his
p a n t h e i s m and b e c s m e a t h e i s t . A l t h o u g h he a d d r e s s e s p r a y e r s to the a l l - l o v i n g
E a t h e r ,to'IBim that c r e a t e t h j this does not imply that the poet had a c c ented
a v i e w s i milar to the C h r i s t i s n ^ T h i s would mean a c o m p l e t e c h a n g e and o v e r
t h r o w of a l i f e - n h i l o s o p h y that had i n s pired him and given h i m , p a r t l y , c o n t e n t -
m e n t i A l l those p a s s a g e s whi e h seem to i n d i c a t e the c h a n g e in the God:*concept
of G o e t h e mus t be v e r y c a r e f u l l y weighed.'Elrat of s l l , t h e y are p o e t i c a l c r e
ations* S c h p f u n g e n , the result of the study of o r i e n t a l c u l t u r e , Bildung. Bow
e l s e could G o e t h e give e x p r e s s i o n to o r i e D t s l t h o u g h t than by a c c e n t i n g , f o r the
-rf

d r i t t e n in 177 4 . - T r . b y H.E.
 76.

m o m e n t , a t h e i s t i c via as a b a s i s for a r e l i g i o u s b e l i e f about to be g i v e n vent

in p oetry?
lAhen G o e t h e w r i t e s to Herder, ( J u l y , l r/rr>, nI would lik e to pray as W o s e s in
the K o r a n r l o r d , w i d e n try narrow b o s o m " , w e have here only a m ore or less p o e t i c a l
w i s h that does norin itself indicate a ch a n g e of G c e t h e ^ s c o n c e p t i o n of God,
T h e r e is no doubt that G o e t h e d e s erted Pninoza in his a t t i t u d e to prayer.
The p h i l o s o p h e r hss no room for p r a y e r in his s y s t e m , t h o u g h his r e l i g i o u s
n a t u r e seeks refuge in c o n t e m p l a t i o n ; a n d a t t empts to e m b r a c e the i n t e l l e c t u a l
l o v e in a m y s t i c a l w a y . G o e t h e , o n the other h a n d , e x p r e s s e d h i m s e l f so t h a i s t i -
C 8 l l y , t h a t a c a r e l e s s reader who does not know the p o e t s f u n d a m e n t a l G o d - i d e a
may. regard him in the light of a C h r i s t i a n . k e must always u n d e r s t a n d the
v iew of a t h i n k e r in r e l a t i o n to bis whole t h o u g h t . i u c k e n is u n d o u b t e d l y c o r
r ect w hen he states t h a t " G o e t h e o b s e r v e s the i n e x h a u s t i b l e flood of l i f e , w h i c h
to him did not d i s s o l v e into v a g u e n e s s and e m p t i n e s s , b u t shaped itself into
d e f i n i t e forms and r a t i o n a l r e l a t ionships!1 The s i n g u l a r is the image of the
w h o l e . T h e r e is a c o n s t a n t i n t e r c o u r s e b e t w e e n the t w o ; f o r the inner can not
r e a l i z e itself wi t h o u t the o u t e r . T h u s G o e t h e , i n the lig h t of the poe m s and
the d i f f e r e n t d i s c o u r s e s to which we have r e f e r r e d , r e m a i n s true to his f u n d a
m e n t a l c o n c e p t i o n of a God immanent in n a t u r e , y e t he has the d e s i r e to give
p o e t i c a l e x p r e s s i o n to his o r i e n t a l ideas,iand so o f f e r s p r a y e r s and p r a i s e s to
a God who is not o n l y i m m s n e n t in n a t u r e , b u t a l s o , i n a ce r t a i n a s p e c t , t r a n s
c e n d e n t a l . This a t t i t u d e of a poet is a d m i r a b l y b r o u g h t out by the f o l l o w i n g
l i n e s from G o e t h e ' s Tasso:
"Sein O h r vernimmt den E i n k l a n g der Natur;
las die G e s c h i c h t e r e i c h t , d a s l e b e n giebt,
Sein Busen nimmt es gleich und w i l l i g auf;
5a.-weit Zerst r e u t e sammelt sein Gemt,
Und sein Ge f h l belebt das U n b e l e b t e . "
 (His ear doth s e n a ^ t h.7e h a r m o n y of nature;
What hi s t o r y p r e s e n t s ; a n d life itself,
His eager spirit s t r a i g h t w a y doth receive;
Tnat which is scatt e r e d he unites in thought,
A n d , d e e p l y f e e l i n g ; a n i m a t e s the d e a d . ) *
It must be d i s t i n c t l y bor n e in mind that it was c h a r a c t e r i s t i c of G o e t h e ^ a s
a p o e t , t o select from the p h i l o s o p h i c a l system of S p i n o 2 a those v i e w s that
c o r r e s p o n d e d with his e m o t i o n a l nature. Thus only can we u n d e r s t a n d in how
far he was w i l l i n g to share ppinosra's v i e w s . T h e p oem which we have cited shows
v e r y c l e a r l y that G o e t h e leaned toward a theism that has a t r a n s c e n d e n t a l
t o u c h , b u t is based upon feelingj."Sein Ge f h l be l e b t das U n b e l e b t e r T e e l i n g
W8S the m o t i v e of G o e t h e ' s r e l i g i o n . H e felt his d e p e n d e n c e upon G o d , w h o is
not o nly the All,not only p e r m e a t i n g N a t u r e , b u t al s o , i n a c e r t a i n sense,
abo v e us. To Him we dir e c t eur p r a y e r s , H i s throne we d a i e a p p r o a c h . T h i s God
is called C r e a t o r . G o e t h e s W e l t a n s c h a u u n g was broad e n o u g h to i n c o r p o r a t e
a God who was not m e r e s u b s t a n c e , b u t the All-life thst r e v e a l s itself in the
u n i v e r s e as the c r e a t i v e f o r c e . T h i s p o w e r ,G o d , m a y be a d d r e s s e d in pr a y e r
and w o r d s of p r a i s e . T h u s G o e t h e ' s G o d - v i e w wi d e n s to a p e c u l i a r theism. Tet
us here again call a t t e n t i o n to the fact that p a n t h e i s m , a s i n t e r p r e t e d by

G o e t h e , i n the sense of an i n d w e l l i n g , i m m a n e n t G o d , i s not i n c o n s i s t e n t w i t h t h e
ism in its b r o a d e r m e a n i n g * ^ T h e i s m , i n s h o r t , a s a well d e fined s p e c i e s , i n v o l v e s
a b e l i e f in the p e r s o n a l i t y of the d e i t y , a s well as in His t r a n s c e n d e n c e ; i n a
s e n s e thst is not i n c o n s i s t e n t with the i m m a n e n c e of Hi9 p r e s e n c e and agency
in the world and in m a n . " * * Applying this to Goethe, we may say that a n u m b e r of
p o e m s ^ a n d a n u m b e r of s a y i n g s , e s p e c i a l l y in the l a t e r pe r i o d of bis l i f e rseemi
to aim at t h e i s m G o d is looked upon as personality, and 8 rather t r a n s c e n d e n t a l
- - - - - - - - - - - - - - :- - - - - - -
:*Tr.by B.B.
.**B8ldwin,E-ictionary of F h i l.and lrsy., . vol.f,pi8S.
 78

d e i t y to which we pray and in whose hands our fate rests.

In sunning up,we nay say that in Spinoza we have the i n t e l l e c t u a l p h i l o s o
pher, far r emoved from life and its m a n i f o l d a c t i v i t i e s , 8 man who looked at
l i f e d i s p a s s i o n a t e l y and enjoyed that deep rest of soul which G o e t h e found
30 a t t r a c t i v e . I n G o e t h e , o n the oth e r h a n d , w e see the man of the w o r l d , w h o
p l u n g e s into the str e a m of l i f e , w h o is swayed by the e m o t i o n s ouite ss much as

by the i n t e l l e c t , a n d w h o , w h i l e searc h i n g for that de e p e r calm of soul which
S p i n o z a ' s p h i l o s o p h y p o r t r a y e d , d e v e l o p e s the p h i l o s o p h y of s t r i v i n g , o f which
he is h i m s e l f a c l a s s i c r e p r e s e n t a t i v e . B u l e d to a great ex t e n t by his surging
d e s i r e s and a s p i r a t i o n s , h e finds no l a sting p e a c e , b u t c o n f e s s e s to Ackermann,
in his old age,"I have a l w a y s been p r aised as a man hi g h l y favored by fortune,
yet I have not in all had four weeks of real c o n t e n t m e n t . l t has been the e t ernal
r o l l i n g of a stone that ever had to be lifted a n e w . l o o many d e m a n d s have been
m a d e upon me in regsrd to my a c t i v i t y . V y only h a p p i n e s s ( G l u c k ) h s s b een my
p o e t i c a l w ork and t h i n k i n g . E u t t h i s , t o o , w a s c o n s i d e r a b l y d i s t u r b e d by my p o s i
ti o n . " *
After all,it was not really peace that Goe t h e lo n g e d for.It was ra t h e r ad
v e n t u r e that he s o u g h t ; a d v e n t u r e and e x p e r i e n c e , a c t i v i t y ,joy and art,in a word,
it was l i f e . A n d p e r h a p s , o v e r all,t h e r e was in G o e t h e ' s mind the l o n g i n g for re-
d e m p t i o n j a n d while in theory the S p i n o z i s t i c d o c t r i n e of r e d e m p t i o n , t h e r e d e m p
tio n through a c o u i e s c e n c e and s u b m i s s i o n , a p p e a l e d to h i m,his own ac t i v e and
a s p i r i n g n a t u r e rebel l e d against this view and he found a higher kind of r e d e m p
tio n through a c t i v i t y and aspiration.
"lAer immer strebend sich bemht,
Een knnen wir e r l s e n . " *

*Gesprach mit E c k e r m a n n , J a n . 27,1624.

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