This self-assertion, this power of resistance (Rabbia), is portrayed by Heyse with manifold variations: Atalanta, in the drama "Meleager," possesses the entire untamed wildness of the Amazon type; she prefers life and sport amid the freedom of nature—the race, feats of skill with the lance, and the occupation of the wildwood—to effeminate luxury and flattering caresses; she would rather wear the crown of victory than the bridal wreath. In Syritha we see the first coyness, which, roused by marriage, flees; in "L'Arrabbiata," maidenly pride, which feels how close to the timid request, in the soul of man, lies coarse desire; in the maiden of Treppi, we have the instinctive refusal of maidenhood; in Marianne ("Mutter und Kind"), womanly pride which increases twofold in the so-called fallen woman, under her sense of unmerited shame; in Madeleine ("Die Reise nach dem Glück"), the sense of duty opposed to the conceptions of morality inculcated from childhood; in Lore ("Lorenz und Lore"), the feeling of shame of a young girl, from whose lips a confession of her love has escaped in the presence of death; in Lottka, the melancholy reserve caused by a sense of inherited degradation; in fair Kätchen, the indignant despair of a young girl at finding herself attractive to every one, which makes her wish all her admirers and her own beauty far away; in Lea, the aversion of a highly developed and reserved woman to allowing any one to have a suspicion of her weakness; in Toinette, the abhorrence of an ice-bound heart to feigning a passion it does not yet feel; in Irene, the strict conventionality of a little princess; in Julie, the coldness of a Cordelia nature—until the supreme moment arrives when all these bonds are burst, when all these hearts are kindled, when the man-hatred of the Amazon, and the coyness of the young maiden, and the modesty of dawning womanhood, and the pride of the wife, and the sense of duty of those who have been strictly brought up, and the melancholy of those who have been humbled, and the mantle of the snow-queen, all, all flame up, like wood on one mighty funeral pyre, and ascend in sweet incense on the altar of the god of love.
For not in resistance, which is only the form and the cloak, but in self-surrender, does Heyse see the essence of womanhood and woman's true nature; and adorer of nature as he is, he does honor to Eros as the irresistible one who breaks through all barriers. Woman never regrets having subjected herself to his power, but she may repent her defiance. Bettina, somewhere in her letters, makes about the following remark, "The strawberries I plucked I have forgotten; but those I left untouched are still branded on my soul." Heyse has made more than one variation on this theme; after the maiden of Treppi has repented her youthful coyness during seven long years, chance brings the object of her affections once more to her native village, and she overcomes, by virtue of an enthusiastic and superstitious conviction of the power and justice of her love, all external and internal obstacles, even the indifference and coldness of the returned wanderer himself. Madelina, in the "Reise nach dem Glück," as before mentioned, has driven her lover at night from her door, and having been compelled to ride away in the dark, he had a fall from his horse which killed him on the spot. Remorse for this defiance of love gives her no rest. "Of what avail was my virtue?" said she; "it was sound and whole, and by no means threadbare; and yet it chilled me to the innermost recesses of my heart."[14] It is not enough, though, that she regrets having followed the dictates of conventional morality: the image of the deceased haunts her year after year; it seems to be jealously watching over her each time in her life that she thinks it possible to forget the past, and find happiness anew; she hears the finger of the dead man knocking at the door, as he knocked that night she drove him from her. Severe are the punishments of Eros for those who do not sacrifice on his altar. And Heyse in other of his creations still further amplifies this idea. Here the repulsed lover meets his death, simply as an accidental result of the rigor shown him by the being for whose presence he yearned so ardently. Let us suppose the case to be one where, instead of an humble petitioner, one who threatens violence approaches, and that the resistance of the proud woman be not based on a sense of duty that conquers temptation, but is merely self-defence at the time of a dreaded invasion, how then? Even then Eros bestows chastisement, as a zealous god. The drama "Die Sabinerinnen" (The Sabine Women) was evidently written by Heyse for the sake of one single character. How, otherwise, could it have occurred to him to choose for tragic treatment this purely burlesque material, so little adapted to tragedy. This character is Tullia, the Sabine king's daughter. Carried off by a Roman warrior, held captive in his house, she kills him, when, on the bridal night, he dares approach her. If a tragic woe should now befall the rash woman in order that the Roman might be avenged, no one would be surprised; but the psychological point is in harmony with Heyse's entire erotic system; for through the murder of her husband she endeavored to kill the awakening impulse of her own heart, and thus sacrilegiously rebelled against Eros.
"And stooping,
He bowed his face until it reached my brow;
His flutt'ring breath went rippling over me,
And stealthily, like streams of poison, ran
His low-toned voice through all my veins."
Now left alone with her shattered soul, she recoils with horror at a deed which is so genuinely feminine, and in which she is so entirely justified. The apparition of the dead man haunts her wherever she goes, but still more than the aspect of his dead body, the remembrance of his caresses. "Only a day and a night have passed since that deed was accomplished," says she, "and yet it lies behind me as a thousand years and a thousand deaths. One thing alone is, and ever will be, present with me: his kiss upon my eyelids, his hand within my own." Toward the end she expresses to her sister the fundamental idea in these words:—
"From Love, oh, do not flee!
She will o'ertake you if you do. Go humbly
And kneel before her shrine. For deadly anger
She heaps on those who dare defy her will,
And sucks their blood. And is not every maiden
In bondage stern to this grim god? O sister,
I only must atone for free resistance."[15]
Even the man that has approached her through violence, cannot be hated by the young virgin. He broke the peace; but what else does Love? He outwitted her; but is not Love crafty? He mocked; but does not Love scoff even at the most powerful and most free? In other words: is not Eros himself a worker of violence, without shyness or shame, a criminal who overleaps all customary bounds.
All? That is saying too much. Heyse has indeed sometimes, as in the instances cited, shown a tendency, reminding one of Kleist, for all purely pathological erotic problems; but his nature is entirely too harmonious, too mature, and by far too typically German, to admit of his describing passion as bursting all the law and order of society. He is developed enough to see clearly that the laws of passion and the laws of society are two wholly dissimilar things, which have very little in common; yet he pays the latter the respect it deserves, that is, a conditional one. From his earliest youth it has interested and pleased him to show how relative is the truth, and how limited the worth of these laws; to bring forward in his poetic creations instances where their boundaries are overstepped in such a way that the exceptions to the rule seem right, and even the most hardened and narrow-minded person would hesitate to condemn them. In his anxiety to do full, incontestible justice to the exceptional cases, Heyse has sometimes—as in his first