Der Apple-Faktor, Band I: Wie wir dahin kamen, wo wir sind (German Edition)

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Ein grosses Gliick ist, dass die Wasser seit dem lezten Regen alle wieder gefallen sind, sonsten wurden wir zieml, lange dadurch aufgehalten seyn worden. Und waren heute 13 M. Es kam auch ein Mann zu uns, der nicht weit von hier wohnte, und fragte nach Valentin Fiihrer, ob er noch in Bethl, wohne, er kenne ihn sehr gut, denn er babe auch vor 15 Jahren am Nord River nahe bey Fiihrers Vater gewohnt. Hatten aber bald uns. Haberland der iiber einen Baum g-ehen wolte, der iiber der Creek lag: Der Weg war so zieml. Alle i bis 2 [M.

Gegen Abend fing es an zu regnen, u. Wir machten Feuer u. Nachts um 12 Uhr machten wir uns wieder auf am noch die Ten [Dan] River zu passiren. Ein Bruder ging vor dem Wagen mit einer Fackel von Ktihnholz [Kienholz], um zu leuchten, und kamen Nachts um 2 Uhr an die Ten [Dan] River; Weil es nicht mehr regnete, so dachten wir, das Wasser wiirde nicht viel wachsen u. Es wurde kalt u. Wir waren alle sehr mude und waren heute von Meho River bis hier 25 M. Unsere Herzen waren aber heute viel in der Gemeine, und ein jedes legte sich auch besonders ans blutige Herz unsers Aelsten u.

Wir blieben denn liegen, und reparirten das Ufer welches sehr steil hinunter ging. Nathanael mit in sein Haus zu gehen, welches sie auch thaten. Er hielte sehr an, dass Br, Gottlob sein Kind tauffen mochte. Nathanael excusirte ihn aber, dass er wenig englisch konte, und also es nicht thun konte. Er war aber nicht damit zu frieden u. Losch fuhr mit der Canoe iibers Revier u. Altem um etwas Proviant zu bestellen. Nathanael gingen mit Br. Hermanns Losch mit der Canoe iibers Revier u. Altem zu kommen, der unsers Landes sehr gut kundig ist, um Morgen mit ihm auf unser Land zu gehen, und ein Platzgen aus- suchen, wo wir etwa vor die Zeit ruhen konnen, bis wir den rechten Platz finden wo wir eigentl.

Grube blieb mit den tibrigen Brr. Grube hielt den Abend Seegen. Weil es sehr steil dem LTfer hinunterging. Der Strohm ging sehr schnell und nahm die vorder Pferde gleich ein Stiick mit hin- unter. Es fehlte auch ein klein wenig, dass das Wasser nicht in den Wagen ging. Und so kamen wir gliickl. Pferde waren sehr steif, und so brachten wir unsere Arche wieder aufs trockene.

Wir hielten Mittag an einer Creek, "Nach der alten, gleichzeitigen, englischen Uebersetzung dieses Diariums war dieser Mann: Um 4 Uhr kamen wir zu Mr. Nachtquartief, hatten aber fast den schlechsten Weg gehabt auf unserer ganzen Reisse. Wir waren froh, dass uns der Hid. Gegen Abend [kamen] unser 1. Herz Gottlob, Nathanael, Losch etc.

Wir schlugen unser Zclt auf nahe bey Mr. Dann legten wir uns bald zur Ruhe. Einige Brr, gingen mit Aexten u. Krophacken voraus, um den Weg aus zu hauen u. Land passirten wir die Buf- flers Creek, welches bose. Nathanael waren auf die nachste Plantage gegangen, die an unserer Line liegt u. Es war uns recht artig ums Herze, und wir danckten unsern Lamml. Siehe Clewell, History of Wachovia, p. Es nahm den grosseren siid- lichen Teil des damaligen Stokes County ein, ist jetzt aber in Forsyth County.

Wir wiinschten auch sehr, dass es doch unsere 1. Wir fuhren noch 3 M. Wir kamen Abends hier an, und logirten uns in uns. Hiittgen ein, welches eben so gross ist, dass wir alle rund herum liegen konnen. Wir machten gleichen An- stalt zu einem kleinen L. Mahl, und freueten uns recht herzl. Herz Gottlob fings mit dem Versel an: Zahl, die Er zum Pilger-Stande,. Ich weiss wo du wohnest, an einem wusten Orte. Mahl heulten die Wolffe sehr stark. Uns aber war recht wohl, und unsere Herzen voll Danck dem Lamml.

Dann legten wir uns bald zur Ruh, und uns. Herz Gottlob in seine Hangmatte. Camin ist zu klein und das Dach sehr durch- sichtig. Lande ist, das wir geniessen. Wir haben uns auf unserer Reisse oft viel Miihe gegeben um etwas zu erjagen, allein wir haben biss dato noch nichts kriegen konnen. Die iibrige Zeit des Tages brachten wir in der Stille zu. Abends batten wir unsere erste Liturgie mit dem Ave Agnus Dei u. Unser Hausgen ist eben so gross, dass wir rund herum Platz zum Liegen haben. Herz Gottlob legte sich in seme Hangmatte, die uber uns schwebt.

Nach dem Morgen Seegen, wurden die Aexte iind Krophacken zurechte gemacht, und das ubrige Werckzeug in Ordnung gebracht. Losch ging mit ein paar Pferden zu Mr. Altem Welschkorn Mehl zu hohlen. Wir fingen an einen Backofen zu machen, damit wir wieder Brodt essen konnen, wel- ches uns eine Zeit her zieml. Unsere meiste Kost ist jezo Kiirbis-Brey u. Sapan, und befinden uns recht wohl dabey. Korn ein saen konnen. Grube legten den Boden in uns. Hausgen mit Klapborten [clapboards], damit wir unsere Sachen bergen konnen. Grube die Singstunde u.

Nathanael die Friihstde, meldete zu- gleich, dass wir heute Abendmahl haben wiirden. Fleisch, das er bey Mr. Feldhausen ging auf die Jagd. Nachmittag regnete es, welches uns in unserer Arbeit hin- derte. Feldhausen kam diesen Abend nicht zu Hause. Wir bliesen auf unsern Horn, thaten auch ein paar Schiisse, damit er, wenn er sich verirrt hatte, konte zu rechte finden.

Spangenberg, Bethlehem, um ein Stiick Land von , Acker, welches der Briidergemeinde unter giinstigen Bedingungen von Lord Granville angeboten worden war, in Nord-Carolina auszuwahlen. Die Reise wurde teihveisc zu Land, teilweise zu Wasser gemacht. September kamen sie in Edentown an. December erreichten sie nach vielen Beschwerden den Muddy Creek, an wlchem das Land abgemessen wurde. Januar erhielt es den Namen Wachovia. Reise-Diariwn von Bethlehem, Pa. Herz Gottlob hielte die Friihstde.

Dann ging jedes an seine Arbeit. Merkli, Erich, Petersen u. Beroth fingen an zu kroppen. Hermanns ging 7 M. Natha- nael brannten hohle Baume aus zu Fassern u. Grube backte Indianer Brodt in der Asche. Feldhausen kam auch wieder nach Hause, hatte sich aber nicht verirrt gehabt, sondem die Nacht hatte ihn iiberfallen, so dass er nicht konnen nach Hause kommen. Weil es kalt war und regnete, so hat er die ganze Nacht mit bin und wieder gehen zugebracht, weil er kein Feuer machen konnen. Pender [Panther] batten sich prav um ihn herum horen lassen.

Gegen Abend kam Br. Hermanns wieder nach Hause, hatte unterwegs den ersten Hirsch auf unserm Lande geschossen, der uns recht wohl zu pass kam, weil wir wenig mehr zu essen und viele Arbeit haben, und bey Welschkorn will sichs nicht gut kroppen lassen. Abends haben wir ein schones und vergniigtes L. Mahl mit Welschkorn Brod, und wir wiinschten, dass uns.

Bey- sammen wohnen in dem kleinen Hiittgen mit ansehen. Mahl wurde zum Abend Mahl zurechte gemacht. Herz Gottlob hielte eine kleine Rede von dem seel. Effect und Genusse des Marter Leichnams u. Blutes, drauf legten wir uns zu den durchbohrten Fiissen, und liessen uns mit seinen durchgrabenen Handen absolviren. Endlich kamen wir zum Genuss des Sacramentes u. Konten uns auch nicht genug an einander zerlieben. Drauf breiteten wir unsere Blankets wieder aus und legten uns seel, nieder in unser Kirchen Saalgen.

Herz Nathanael den Morgen Seegen, und erinnerte dass heute unsers 1. Loschens 32ter Gebtag [Geburtstag] sey. Wir sungen ihm einige Versel, und wiinschten ihm viel Gliick u. Seegen zu seiner kiinftigen Arbeit u. Miihe in diesem Lande. Haberland gingen mit dem Wagen zu Altems urn Mehl zu hohlen it. Feld- hausen gingen auf die Jagd, kamen aber leer wieder nach Hause.

Wir hatten ein kleines L. Mahl mit dem Br. Losch, und freueten uns mit ihm iiber seine Gnadenwahl. Gottlob hielte die Sing- stunde. P'aust, University of Wisconsin. Schmidt- Wartenberg, University of Chicago. Calvin Thomas, Columbia University, H. Like " the Scandi- navian Eddas and all the most distinctive poems," the " Nibel- ungen probably had their rise in great historic perturbations, which they came in to sum up and confirm. From the skalds, and the Nibelungen, Whitman, in ashort note, passes over to the minnesingers. In Goethe he beheld " genius, health, beauty of person, riches, rank, renown and length of days, all combining and centering in one case.

Harris, offers rich material. The necessity and justification of evil, indis- pensable for keeping the equilibrium in the spiritual energy of mankind a theme that has recently again been treated in E. A man cannot strive without erring ; evil rather purges him for purer ideals. As in Goethe's " Prolog im Himmel," the "evil spirit that eternally denies " is acknowl- edged by the Lord as a valuable accessory in preserving man- kind from idle security and ennervation, so Satan, defiant, war- like, boisterous and sly though he be, is by Whitman included, together with Father, Son and Holy Spirit, in the " Square Deific.

Whitman assigns the feminine gender to the Holy Spirit: Is not his " Santa Spirita" the same hardly defina- ble, yet inviolable feminine that brings final harmony in the " Square Deific " as in Goethe's spirit-world? LoG , , , also Prose, and , notes. Whitman, like Goethe, conceives God as inseparable from the universe.

A comparison with Jacob Boehme, farfetched as it may seem, suggests itself to our mind. Traces of Boehme's ideas are perceptible in Goethe and Whit- man alike. We only need to think of the chorus of the angels that receives Faust in heaven or the Chorus mvsticus: Like Goethe, Whitman has been charged with paganism, or even atheism.

Both charges are equally unreasonable and un- just, and have been definitely repelled by sound critics. The terms that Goethe applied to his creed in conversation with Lavater, hold good for Whitman too: He is by no means anti- Christian, not even un-Christian, but indeed non-Christian. The motley variety of churches, creeds and sects, each claiming in its advertisements to be the right and only-saving, was repulsive to these profound and tolerant thinkers.

After traversing the heighths and depths of human life and thought, Faust arrives at the cognition: Er stehe fest und sehe hier sich um ; Dem Tiichtigen ist diese Welt nicht stumm. Was braucht er in die Ewigkeit zu schweifen! Was er erkennt, lasst sich ergreifen. Why should I wish to see God better than this day? Neither does Whitman deny God: I find letters from God dropt in the street, and every one is signed by God's name. His personality and his works are inconceivable without the national, political and social background of the New World.

No wonder, then, if Goethe's apparent lack of patriotism strikes Whitman as strange. It was not beau- tiful to me, like Goethe's love for Schiller, like Schiller's love for Goethe. Although he does not men- tion Herder as his own teacher. The single passage, in which he speaks of Herder, clearly discloses our poet's indebtedness to the Ger- man poet-philosopher: Herder's chief interest was centered in poetry. In all his critical treatises. Whitman invariably comes back to poetry: Herder had started from Hamann's proposition: What Herder says about these elements might well have been written by a critic of the Leaves of Grass: Poetry ranks the higher, the nearer the nation or the individual, that composes it, stands in its relation to "l.

For culture is dangerous for poetry. Culture has weakened our eyes, lamed our hands ; it has made us lose the pregnancy of thought and expression, the flexibility and sincerity of sentiment, all of which the old heroes of litera- ture possessed. But not by imitating these great masters may we expect to raise our literature to a higher and nobler plane, but only by learning from them the art how to write poetry. These poets knew how to absorb and reflect their own nature and history, the current thoughts and the language. We must become imitators of ourselves — we must be original.

After the above citations bearing upon this phase, we discontinue to give parallel passages from Whitman's works, for we would have to reprint all of Defnocratic Vistas, the Preface to Leaves of Grass, Poetry in America To-day and American Natiwial Literature. The almost literal coincidence of ideas is evident. To stress our point, we may add that Whitman shares with Herder the admiration of Homer and Shakespeare, and the enthusiastic valuation of the Bible as a work of art. Herder calls Homer " Ganz Natur " ; so Whitman, who secured for himself " the best translated versions he could get of Homer," read the Iliad in Buckley's prose version for the first time thoroughly '' in a sheltered hollow of rocks and sand, with the sea on each side.

Likely, because he " read them. Whitman asks, in reminiscence, above all the nations of the earth, two special lands, petty in themselves, yet inexpressibly gigantic, beautiful, columnar? Immortal Judah lives, and Greece im- mortal lives, in a couple of poems. Yet, despite many instances of accordance, such an investigation would lead us too far into the realm of philosophic conjecture ; moreover, we have not, as in the former instances, any direct indication whatsoever that Whitman had acquainted himself with that side of Herder's work.

Despite the vast currency that Schiller's ideas have had in America, according to the recent proofs offered by American scholars, they have left no trace in Whitman's works. Schiller's doctrine and practice of aesthetics and form of poetry were incompatible with Whitman's views. A certain similarity between the young Schiller's Shaftesburyean eudae- monism and demand of general brotherhood and Whitman's ideas of comradeship and universal humanity are merely inci- dental. This sort of personality we see in. From his scant allusions, it is impossible to say in how high or mean estimation Whitman held Heine.

One citation sounds rather depreciatory: Heine, more invigorating to accomplish something bad than something empty. Martin Maack, Dichter-Lexicon, Liibeck, , p. In his amateur attempt at linguistic research: Schliemann interesting but fishy about his excava- tions there in the far-off Homeric area, I notice cities, ruins, etc. Whitman was little occupied with speculations on Eupo- pean or German plastic art.

For this, the very opportunities of visiting satisfactory galleries were wanting. At the great Ex- position of at New York, he had access to "a very large and copious exhibition gallery of paintings, hundreds of pictures from Europe, many masterpieces — all an exhaustless study. He exclaims in rapture: If this is really a national trait. Whitman is a true native of America. For his admiration for Thorwaldsen's "Apostles" expresses itself in the only term: In " Proud Music of the Storm " the poet intonates a passionate psean on music, comparable only with Schiller's hymn: The air was borne by a rich contralto.

But I was fed and bred under the, Italian dispensation, and ab- sorbed it, and doubtless show it. We could not conclude this paragraph with anything more fitting than by calling the attention of everv ardent admirer of Beethoven to that resonance of the septette, which our poet transposed into words after attending a concert at the opera house of Philadelphia, on February 11, What his abstractions really are may be be. Perhaps Symonds hits it nearest by saying: Who would sign himself a candidate for my affections? The way is suspicious, the result uncertain, perhaps de- structive, You would have to give up all else.

I alone would expect to be your sole and exclusive standard, Your novitiate would even then be long and exhausting, The whole past theory of your life and all conformity to the lives around you would have to be abandoned. But Whitman, who has a somewhat vulgar inclination for technical talk and the jargon of philosophy, is not content with a few pregnant hints ; he must put the dots upon his i's ; he must corroborate the songs of Apollo by some of the darkest talk of human meta- physics.

JUDAISM IS A POLITICAL PROJECT

I — May iSApr. Appendix — Gesner's Death of Abel. II — July 2, June 20, Reprint from Blackwood's Mag. A tale from the German of Koize- bue. A tale of the Alps. By a Lady of Phila. Spirit of the Pilgrims. Refer- ence to the school at Hofwyl, Switzerland. Third Act Scene in park. Trans, from the German. Trans, from the German by F. Bernhard, Duke of Saxe-Wiema-Eisenach. A novel from the German of Goethe. V— July 2, 1 July I, II — May 30, May 14, V — June 7, May 23, I — June Mar.

Questions on the geography and history of Ger- many. S03, , , — The German Language. I — New Year. From the German of Richter. From the German of Schiller. I — The Water Spirit. Founded on the German Undine of Baron la mottc Foque. Column — Roman Antiquities in Holland. Odille near Fribourg in the Black Forest. Column 24 — Difiference between the French and Germans.

Column — The Great Haarlem Organ. From Goethe's Journal in Italy. I — May Oct. I — May July Ill — Guillaume Tell. Davis University of Pennsylvania. It is an old story that English lecturers are considered just a bit more acceptable to American audiences than our best, and often superior, American representatives of the same subjects. But a new importation of foreign talent has now set in with the recent exchange of German and American professors at the universities.

Simultaneously with this ex- change of university courtesy the recently organized Ger- manistic Society of America has begun to invite distinguished German scholars to lecture in America. Among those who have lectured under the auspices of this society are Pro- fessors Friedrich Delitsch, the Ass3Tiologist, and Dr. Ludwig Fulda, the German dramatist and critic. As the visit of a German poet to America is of rare oc- currence, the German Department of the University of Penn- sylvania, thought it fitting to make a special occasion of the poet's visit to show the public both the man and his work, by combining the performance of one of his plays with his lecture.

In order to prepare the public for a better understanding of Fulda's dramatic work Dr. The following Friday, February 23, Dr. Fulda lectured in the University on the "Modern German Drama," and the same evening the " Maskerade" was given by President Conried's company before a most brilliant audience in the Academy of Music, with the following cast: Schauspiel in 4 Aufziigen von Ludwig Fulda. Max Freiherr von Wittinghof , Gesandter a. Provost Charles Custis Harrison Mrs. Charles Custis Harrison Dr. Baer President George F. Hexamer Professor Marion D.

Bachman Prof, and Mrs. Arnold Katz Professor and Mrs. Max Blau Professor and Mrs. Bloch Miss Elise von Klock Dr. Charles Kossman 58 Liidwig Fiilda in Philadelphia. Henry Detreux Professor and Mrs. Fussell Professor and Mrs. Isaac Herzberg Professor and Mrs.

Rosengarten Miss Rosengarten Mrs. Schwatt Professor and Mrs. Schemm Professor and Mrs. Henry Schwemmer Miss E. Seligsberg Miss Emma L. Miller Professor and Mrs. Patterson Miss Elizabeth G. Peabody Professor and Mrs. David Riesman Professor and Mrs. Zimlich Ludwig Fiilda in Philadelphia. Gerda Huebner, a governess, on entering her own modestly furnished room in BerHn, finds her landlady, Frau Schwalb, weeping over a novel. The woman, a typical Berlin boarding-house keeper, predicts to Gerda that her lover, Edmund von Schellhorn, will yet marry her.

Edmund himself is introduced and in loving conversa- tion he and Gerda recall the story of their meeting at the house of Edmund's aunt, Ellen von Toenning, who has taken a motherly interest in the lonely girl. But Gerda cannot free herself from sad thoughts. The memory of her dead mother and of her father, whom she has never seen, her insincerity toward her protectress, Madame von Toenning, who puts unlimited trust in her character, her hopeless love for Edmund distress her naturally cheerful mind.

The lovers are interrupted by Frau Schwalb, who announces a vis- itor, Frau von Toenning. Edmund takes a hasty leave. Now Gerda's pride asserts itself; she prefers to remain the self-made woman who owes her position to her own efforts. However, she finally consents to seeing her father, who tells her his life story, the story of a life full of high aspirations, of vmhappy love and of sad disappointments. After retiring from his career as foreign ambassador, he had only the one desire to invest his child with all her rights and titles.

Only the thought of rendering pos- sible her union with Edmund induces the girl to give in to her father's entreaties. On learning that Edmund is his daughter's lover. Baron Max decides to test the sincerity of the young man's love. For Edmund's father, an ambitious Privy Councilor, is notori- ous in diplomatic circles as an unprincipled hypocritical toady. Gerda, after some hesitation, consents to the Baron's plan and in- augurates her new role in life calling him "Father!

The Schellhorn family is engaged in a very frosty conversation on a Sunday morning. Edmund is reprimanded by his father for his 6o Liidwig Fiilda in Philadelphia. Edmund excuses himself and Schellhorn examines the morning mail, dropping a hiWei doiix, which he nervously tries to hide.

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His wife, Johanna, asks him for a tete-a-tete, the issue of which her husband avoids by drawing her attention to a scandalous newspaper story, in which his sister-in-law. Ellen von Toenning, plays an important part. The Privy Councilor declares to his wife that after that he wall no longer officially receive Ellen in his house. Just then, Ellen herself calls on Johanna to emphatically deny the scandalous tale.

She explains that she has merely been a friend of Aubert. Director of the Ministerial Cabinet, and that his over- jealous wife has. On learn- ing Schellhorn's desire to drop her, she calls him from his study and in cutting words exposes all his mean Pharisaism. After her departure, Schellhorn again takes his son to task, trying to induce him to seek a marriage with a girl of his own rank.

He expresses his moral views in the following words which are the clue to the whole tendency of the play: It was an extremely ingenious custom of the Renaissance that a man of rank wore a mask when out on dis- creet adventures, wishing thereby to indicate: This has a decided efifect upon the Privy Councilor and he now gives his son distinctly to understand that he is to discard his present sweetheart and to devote his efforts to winning the hand of the baroness. When he finally threatens to cast oflF his son unless he obeys, Edmund, after a half-hearted resist- ance, gives way and reluctantly writes Gerda a farewell note.

Gerda has moved to her father's residence and, while trying to accustom herself to the unfamiliar surroundings, is anxiously look- ing forward to the formal visit of Edmund's parents, which will mark the first step toward her final union with her fiance. Baron Max gives his daughter a humorous account of the eager and selfish Ludwig Fulda in Philadelphia. She entreats the Minister, Baron Karl von Wittinghof, who comes to see his brother, to estab- lish her innocence. Baron Karl assures the poor woman of his high- est personal esteem, but officially he declares himself unable to espouse her cause.

For a legal suit would uncover too many weaknesses of the social body, and as for slander, he says, "We are all outlaws. Every one of us may wake up some morning and may not find again the good name with which we went to bed.

Baron Max is indignant at his brother's upholding the mock morality of society, and after the Minister has frankly declared to him that in case of the legal adoption of Gerda he could no longer receive his brother. Baron Max comes to the final conclu- sion that "our entire official morality is nothing but a masquerade. Two views about everything — one for private life and one for soci- ety; everyone deceiving and everyone knowing that he is being deceived ; our thinking in continual contrast with our speaking, our speaking with our acting; our Yes a No, and our No a Yes; the whole social organization a business concern for keeping up empty appearances.

Just before Edmund himself calls, Gerda leaves the room.

At the moment when Schellhorn takes his son aside to con- gratulate him upon his good luck, Gerda rushes into the room, and, indignantly swinging Edmund's last letter, tears the mask from the face of her unprincipled lover, who has so heartlessly discarded the poor governess for the rich baroness. The Schellhorns stand aghast and are compelled to submit to the girl's scathing reproaches. Schellhorn again calls on Baron Max in order to vindicate him- self if possible. At the thought of a scandal the Privy Councilor unconditionally yields, and the Baron, in order to save his daughter's honor, then proposes a match between Gerda and Edmund.

Johanna Schellhorn announces the sudden departure of her sister Ellen to Italy, where, defying all conventionality, she has joined her friend Aubert. The Baron cannot but admire the brave woman. Upon this Johanna opens her heart to him and tells him the pitiful story of her married life. It has been a constant tragi-comedy designed to keep up appearances. The Baron and Gerda are deeply moved by the woman's sad story, and for her sake Gerda is willing to receive Edmund once more. Edmund really dares to propose to her, and Gerda, in spite of herself, still loves him enough to grant him another trial.

She will accept Edmund for her husband, if he is willing to prove the sin- cerity of his love by renouncing all her claims to title and fortune and by marrying her as a simple governess. When Edmund finds that idea absurd, Gerda needs no further proof. She shows him the door: To the Privy Councilor, who again drops in to tell the glad news of his nomination in Aubert's place, nothing is left but to call his son a "blockhead.

After the performance the German Department enter- tained Dr. Fulda at a banquet at the Hotel Walton. Addresses were made by Dr. Hexamer, Imperial German Consul G. Prettyman and Professor Grimm. About ninety guests were present. Ludwig Fulda in Philadelphia. Du sprachst zu uns in wohlvertrauten Zungen, Du labtest uns nach Tages wilder Jagd. Der Zauber schonsten haben wir verspiirt: Den Talisman, der nimmer triigt: University of Pennsylvania, February 23, Den Machten, die uns widerstrebend zwingen, Haltst du erbarmungslos den Spiegel vor!

Es folget dir mit leisem Schellenklingen, Halb lachend und halb weinend — der Humor: University of Pennsylvania, February 22, Brandt, Julius Goebel, Hamilton College. Hewett, University of Kansas. Hohlfeld, Bryn Mawr College. Schilling, University of Chicago. White, Late of Earlham College. Gessner and Lord Byron. In his Preface to Cain: The general impression on my recollec- tion is delight ; but of the contents I remember only that Cain's wife was called Mehala, and Abel's, Thirza.

In the following pages I have called them 'Adah' and 'Zillah,' the earliest female names, which occur in Genesis. They are those of Lamech's wives: Whether, then, a coinci- dence of subject may have caused the same in expression, I know nothing, and care as little. It was very little that I ever knew of it. Abel wajs one of the first books my German master read to me ; and whilst he was crying his eyes out over its pages, I thought that any other than Cain had hardly committed a crime in ridding the world of so dull a fellow as Gessner made brother Abel.

I always thought Cain a fine subject, and when I took it up, I determined to treat it strictly after the Mosaic account. Medwin has said of him: Lord Byron could re- member years after he had left school the names of all the fellows in his class, Mr. Not only in such minor matters as the destructon of Cain's altar by a whirlwind, and tlie substitution of the Angel of the Lord for the Deus of the Mysteries, but in the Teutonic domesticities of Cain and Adah, and the evangelical piety of Adam and Abel, there is a reflection, if not an imitation, of the German idyl. On opening Byron's Cain, the very first scene reminds one of the Death of Abel in the tactless persistence of all Cain's relatives in tormenting him.

They cannot let him alone. Cain — my son — Behold thy father cheerful and resigned — And do as he doth. Wilt thou not, my brother? Why wilt thou wear tliis gloom upon thy brow, Which can avail thee nothing, save to rouse The Eternal anger? My beloved Cain, Wilt thou frown even on me? Abel, I'm sick at heart; but it will pass; Precede me, brother — I will follow shortly. And you, too, sister, tarry not behind ; Your gentleness must not be harshly met: I'll follow you anon. Gessner sums up this same impatience of Cain in the following words: V edition by Earnest Hartley Coleridge, M.

Ists nicht, als ob sie laut zu mir sagte: Kain hat sich ge- bessert; vorher war er ein boser lasterhafter Mann, ein Hasser seines Bruders? Ich war so lasterhaft nicht, und lacher- lich! Hab ich den Bruder gehasset, weil ich nicht immer mit meinen Thranen und meinen Umarmungen ihn verfolgte? There is probably no suffering which is greater than that of being misunderstood. Gessner has shown that to be Cain's condi- tion in this passage. The same thing is shown again by Byron in the lines: Byron and Gessner both picture Cain as a loving husband.

I turn from earth and heaven To gaze on it.

In Gessner's work Cain addresses his wife: Was fur Trost leuchtet in das Dunkel meiner Seele? Das inbriinstigste Umarmung, alle meine Thranen konnens nicht! In both works Cain's wife is the same loving, devoted wife: I will bear Enoch, And you his sister. Ere the sun declines Let us depart, nor walk the wilderness Under the cloud of night.

To me — thine own. The same faithfulness Gessner expresses thus: Wie wiirde jeder traurige Ton, der in der Natur um mich her tonte, wiird er nicht mit der marternden Angst mich schreken? Vielleicht ist ers, vielleicht winselt er in hiilfloser Todes- Angst. When Eve invokes curses upon the head of Cain, it is Adah who pleads for him: In the Death of Abel, Thirza, in her first outburst of grief, calls down a curse upon Cain.

Cain is a loving father. Of his infant child, he says: When the mother fears Cain will, in his anger, harm his son, he assures her: The tenderness and love of Cain toward his children, as de- scribed by Gessner, has been already mentioned in connection with Coleridge's Wanderings of Cain. Abel is, in both works, the same good, but uninteresting, char- acter.

The Eve in Byron's Mystery has more life and energy than the Eve of Abel's Tod, but the other characters remain very much the same. In Cain's character Byron adds that unquenchable thirst for knowledge which he did not have in the German work. His spirit of discontent and gloom, warring against the present, he has retained. In both works it is the Angel of the Lord who announced to Cain his punishment and places the mark upon him. In both is the crime committed as the result of a dream or vision. In neither case wais Cain a malicious murderer. We have referred 72 Gessner arid Lord Byron.

He was still un- der the influence of this dream when he struck the fatal blow. In Byron's Mystery Cain, on realizing what he had done, said: In both works a vision auginents Cain's dissatisfaction with hh present condition, by revealing to him a happier state of existence enjoyed by another race, thus humbling his pride. The act of murder was the result of this depression of spirits, and irritation at the thought of his own insignificance, rather than the result of pre- meditation. The acceptance of Abel's sacrifice, and the rejection of Cain's, are marked by the same signs in these two works.

In the language of Byron: Abel has laid his lamb upon the altar and kneels to pray. It is of importance to note that Cain and Abel marry their own sisters, as in the Death of Abel. It is just as easy to believe, how- ever, that Byron, at least, received this idea from Gessner, for while he was taking so much from Abels Tod, he may just as well have taken this, too. Gessner has represented the marriages between brothers and sisters in the first family, as natural and right.

Byron does the same and Adah is grieved to know that , it cannot always be so in their children. Can circumstances make sin Or virtue? The revolutionary movement carried to an extreme, could easily lead to such a conclusion. Liberty meant to both Byron and Shelley the severance of every restraint laid down by custom, which limited their freedom. Godwin refused to believe in the marriage tie. Just how far Gessner influenced this extreme aspect of the revolutionary school, it is hard to say.

That his influence was unintentional in this respect, there is no doubt; for a belief in such a theory would have been the farthest from his thoughts. Nevertheless, the picture which he draws, even though it was intended only for the first years of the world's existence, could easily be transferred to modern times by one whose imagination was sufficiently active. There was a restlessness felt everywhere, and dissatisfaction with existing in- stitutions.

This was accompanied by a longing for, and belief in, an ideal state of existence. Ubersetzt und eingeleitet von A. The two parallel passages are quoted which had been cited by Dr. Yet Schaffner himself admits that in both works Abel is the same character, "der redselige Sittenprediger. The first, "Oh thou beautiful And unimaginable ether! Schaffner sees in these passages a similarity "nur ganz ausserlich erweist.

The similarity which exists is not "ausserlich," but one far more important. The similarity lies in the use that has been made of the landscape. In each case, it is introduced to draw Cain away from his real life and to picture in his mind, by means of a delusion, an imaginary state which shall make him so dissatisfied with his present condition that he will revolt aganst it.

Another passage cited in Byron is the following: They too must share my sire's fate, like his sons; Like them, too, without having shared the apple; Like them, too, without the so dear-bought knowledge! Death and no knowledge! We do not question the fact that Byron used the same idea for a different dramatic purpose than that for which Gessner had employed it ; but the important fact in our discussion is, that the same idea does exist in both passages — that bird and beast have been made to suffer through the sin of our first parents.

The chief point of similarity lies, not in the language — for that reason the citing of parallel passages is not altogether satisfactory — but in the portraiture of the characters themselves. We recognize them still, even in their Byronic dress; their patriarchal atmosphere has been unchanged ; and much of the incident was suggested by the Death of Abel.

The author simply tells the story of the Mystery and then expresses his own opinions regarding the influ- ence of Milton and Gessner upon this drama. He finds no similarity between the Death of Abel and Cain: In Heaven and Earth much of the pride and defiance of Cain is retained in the character of Aholibamah.

Speaking of Cain, she says: Look upon Our race ; behold their stature and their beauty. Their courage, strength, and length of days. We have shown that in his pride, Byron's Cain resembles the Cain of Gessner. Special interest attaches to the sketch of the second part, as given by Medwin. Here a parting takes place between the lovers. The Patriarch is inexorable and she is swept by a wave from the rock. Byron complicates the situation by introducing many lovers, but it is worth noting the fact that in Gessner's Silndiint the last beings to survive the flood were two lovers who perish in each other's arms.

In Manfred we meet again that element of remorse which was so important a feature of the Death of Abel. In Coleridge's Re- morse relief is found through the love of a brother ; in Gessner's Death of Abel, through the love of Cain's wife. Manfred was written four years previous to Cain: In his longing for self-oblivion Manfred is like Gessner's Cain. Verbirg mich vor den Augen der Natur! Yet he knows that even in the remotest places of the earth he will not find forgetfulness, and it is that which he craves: The name must have had a fascination for him.

We quote the following from Coleridge's edition of Byron: He said he had never mentioned her name and that now she was gone his breast was the sole depository of that secret. T took the name of Thyrza from Gessner. She was Abel's wife. Very well then I contradict myself. On May 15, , when asked by Brinton: There is no philosophy, consistent or inconsistent, in that poem — there Brinton would be right. But the burden of it is evolution — the one thing escaping the other — the unfolding of cosmic purposes.

Full text of "German American Annals"

I believe, materialism is true and spiritualism is true. I re- ject no part. It is essentially Christian: Whitman himself felt how deeply rooted he was in Chris- tian ideas, and the recent publication of Horace Traubel con- firms this statement by one of Whitman's own utterances: I know I have arrived at this result more by what may be called feel- ing than formal reason — but I believe it: I am easily put to flight, I assure you, when attacked, but I return to faith, inevitably — believe it, and stick to it to the end.

Now, it lies beyond the scope of this inquiry to try to bring system into Whitman's medley of philosophical thoughts and reminiscences. Whitman is automath, and as such is badly deficient in exact method. In his extensive reading he was struck now and then by an idea that startled and pleased him, and he sooner or later made use of it in his own writings. Only the vagueness and the universal swoop of his ideas ren- ders this mosaic method less frequently and less disagreeably felt.

De ceux-ci a lui, il y a cependant encore toute la distance dii philo- sophe au pocte, du docteur au dervicke. How far acquainted Whitman was with the German philosophers. Whitman's respect for the Kantian and Post-Kantian ideal- istic school of philosophy was most profound. It is therefore advisable to confine ourselves to a statement of his acquaintance with these philosophers rather than to draw final conclusions as to their formative influence upon Whitman's sphere of ideas.

Kant having studied and stated, Fichte and Schelling and Hegel. In the overwhelming feeling of his inadequacy, our poet lifts up his eyes " to such as German Kant and Hegel, where they, though near us, leaping over the ages, sit again, impassive, imperturbable, like the Egyptian gods. In his curious one-sidedness this apocalyptic psalmist of America perceives the altitude of literature and poetry in relig-ion.

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From his point of view the " invaluable contributions of Leibnitz, Kant and Hegel " appear as sacred poetry. The genial bachelor, who though he was a much desired, lively and ingenious compan- ion sought quiet and seclusion, in order to fulfill his world- important mission, may submit to the attribute of " never-per- turbed placidity. Whitman is more successful in the comprehension of Kant's importance as the founder of modern philosophy. Kant's position is be- tween sensationalism and intellectualism ; in other words, the doctrine, which to us now seems a matter of course, that the transcendental world, the realm beyond the phenomenal is inaccessible to human reason, is Kant's creation.

Pfleiderer at Tubingen Uni- versity. U'ali Whitfnan and the Germans. In this respect Whitman can say: Kant "under- stood his own limits, and stopped when he got to the end of them. No secret of the phenomena nor the noumena seemed inaccessible to philosophy, after man had begun to unfold the world's systems by mathematical thought.

But, while the exact science advanced, philosophy dissipated its power in endless controversies. Then Kant based philosophy upon analysis of human thought and human experience, and thus did much directly or indirectly toward strengthening the self-consciousness of modern man. Kant's " labors have left the ground fully prepared ever since — and greater service was probably never performed by mortal man.

When shall we get into possession of the great unity of knowledge, to perceive this infinite world? Or is nature at all intelligible to the human mind? When can we boast of having found the truth by the speculation of our reason? These questions are the fun- damental bases and pursuits of the thinkers of all eras and nations.

That may-be identity beyond the grave is a beautiful fable only, May-be the things I perceive are only apparitions, and the real something has yet to be known. I cannot answer the question of appearances or that of iden- tity beyond the grave. For Kant in the Critique of Pure Reason demonstrates the incompetence of theoretical reason beyond the domain of experience, and the futility of metaphysics, con- sidered as the science of the absolute. It is the Ego, the perceiving and thinking subject, that makes the phenomenon what it is. The phenomenon is the product of reason ; it is reason which prescribes its laws to the sensible universe ; it is reason that makes the Kosmos.

We must however point out that Whitman's ethics are strongly blended with Kantian ethics: U'ail Whittnan and the Germans. The categorical imperative of duty directs human power and energy to moral practice. It does not handicap man, but while preaching the sermon of duty it preaches the gospel of liberty. Man is the legislator of his own existence.