"Will the world of the future be governed by pure ideas, or will it again look up to some lofty personage as its exemplar? I should wish for the former, but its realization seems far off.
"Now to continue with the story of my life.
"I returned home and, meeting your mother, was unutterably happy. She was alone in the world. I have enjoyed the greatest of all happiness; there is none other like it. Three years after you were born, your mother died. I cannot give you particulars about her. Her whole appearance was one of strength and purity. The world regarded her as cold and reserved, but she was ardent and open-hearted, beautiful to her very heart, but only for me. I know that if she had been spared to me, I would have become one of the best and kindest of men. I dare not think of that.
"It was not to be.
"But I feel as if sanctified through her, for since that time no base thought has ever entered my soul; nor have I ever committed a deed that I should feel ashamed to confess to my daughter.
"She died, and I stood alone, my violent nature confronting the enigma of life.
"Although I could not give my children a stepmother, I became a stepfather to them. Yes, let me speak on: I am unsparing toward myself. I know that if others heard me, they would say that I am using too strong language. It is the fashion to be indulgent nowadays, but I am not in the mode. I put my children away from me. I placed you with your aunt, until you entered the convent, and Bruno remained with me until he went to the seminary. You were in fine institutions, with expensive fees, but you were nevertheless put away from me. You did not know your father; you merely knew that he was alive, but did not live with him. You grew up like orphaned children.
"It is only two years since I confessed this to myself. For weeks, it robbed me of sleep, of feeling and of thought, and still I adhered to it. The demon called sophistry was ever telling me: 'You could have been of no use to your children. You had still too much to do for yourself, and it is better for them that they should become free human agents through their own unaided efforts than through you.' There may be some truth in it, but nevertheless, I've put my children away from me."
The old man paused. Irma laid her hand upon his and gently stroked it.
"'Tis well. I've said it at last.
"I remained here, leading a solitary but not a lonely life. I communed with the greatest minds and, at the same time, easily managed our estate.
"I devoted myself to national affairs, but soon withdrew. I can't belong to a party, not even to the one that calls itself the party of freedom. It includes many noble-hearted men whom I honor and respect, but they put up with too many frivolous comrades who, while they prate of equality and of the highest good of man, do not hesitate to sacrifice their fellow-beings to themselves. Aristocratic triflers are simply vicious, but democratic triflers are corrupters of ideas. He who dare not wish that the whole people should think and act as he does, has no right to term himself a free and honest man.
"If liberty does not rest on morality, what is there to distinguish it from tyranny? What is tyranny? The egotistical abuse of beings endowed with equal rights to ourselves. A tyrant, in effect, denies his God. A frivolous democrat blasphemes Him. By the term God, I mean the full conception of the world's moral law. I was a hermit in the midst of the crowd, and am happier and more consistent, when away from the world.
"And now I am here leading a solitary life."
"Isn't it sad to be so lonely?" asked Irma.
"If I felt lonely, it would be very hard," replied Eberhard; "but man should not feel lonely, though he be alone. Ennui and loneliness have no resting-place here. Men who are nothing to themselves are lonely wherever they be; but let me continue my story.
"Gunther's defection caused me the greatest sorrow, but I was unjust toward him. He always was a friend of court life and regarded it as the culmination of culture. He was always too æsthetic and would often say: 'I, too, have a claim on the luxuries, the comforts, the pleasures of life and am determined to have my share of them.' That led him to court and caused him to desert free science and, at the same time, to lose both himself and me.
"You have probably been told, and have perhaps even yourself thought, that I am a misanthrope. He who hates mankind is a vain fool. In what respect is he better than the rest, or different from them? I don't hate mankind. I only know that most of them, either by their own efforts or through those of others, appear in false colors. They affect an interest in things that do not concern them and, in most instances, do not even know that it is affectation. I have often been deceived and cheated, but, I frankly confess, it was because I deceived myself. I gave forth what was best in me, and imagined that others were with me, but it was mere politeness that induced them to assent. They were not hypocrites; it was I who deceived myself. I imagined myself in a world in which all was peace and harmony, while, in fact, I was alone, completely alone. Every one who has a character of his own, is alone. There is no such thing as perfect accord; to live out one's self is all that remains. But most men do not care to do this, and they are best off. They live as custom and morals require, and do not greatly concern themselves about the present or the past. They jump or dawdle as the case may be from mood to mood, from enjoyment to enjoyment, and as long as they can always see the same face when they look in the glass, are perfectly content. Such faces never change. If the human countenance always expressed the thoughts that fill the soul, you would not be able to recognize any one from day to day, or even from hour to hour. I do not know, my child, where I am leading you to; I only meant to tell you that I am not a misanthrope. I love all men. I know that, at bottom, they cannot be different from what they are, and that honest nature still lies concealed beneath their frizzled, overloaded, glittering masks. They cannot reveal it, however, and in spite of their false, cunning ways, there still remains a great and wise precept: 'Forgive them, for they know not what they do.' And now let me add that I forgive your brother, too. He has deeply mortified me, for the deepest mortification that one can suffer is at the hands of one's child.
"I cannot force Bruno to act against his will, nor do I wish to. It is a strange world. The struggle between father and son drags on through all ages. My son defends the old, and I the new; but I must bear with it all.
"Freedom alone accords with the dictates of nature and reason. But you cannot force one to be free; nor do I wish to force you, in any way. Most women would rather yield to nature than affection, but I do not regard you as an ordinary woman, nor do I wish you to be one. You should-"
Although Eberhard had said that he did not wish to be interrupted, something now came which did interrupt him.
It was a messenger with a letter for Irma. She recognized the handwriting of her friend Emma, and hurriedly opening the letter, read as follows:
"Irma: I cannot come to thee. I have said farewell to the world. Three weeks ago to-day, my Albrecht lost his life through the bite of a mad dog. My life for this world is also at an end. I humbly submit to the inscrutable will of the Almighty. I have vowed to take the veil. I am here now, and shall never again leave this spot. Come, as soon as thou canst, to thy
Irma handed the letter to her father to read.
"And so the bite of a mad dog has destroyed two human lives. Who will explain this?" exclaimed Irma.
"In that respect, religion is just as impotent as we are. Like reason, she commands us to obey nature's law."
The messenger waited, and Irma went off to write an answer in which she promised to come.
Meanwhile, Eberhard sat alone. He had confided the story of his life to his child-and what would it avail? How often had he realized that no teaching, be it ever so noble, can change the human mind. Life, observation and experience can alone produce conviction. The weak point of dogmatism