Коллектив авторов - The German Classics of the Nineteenth and Twentieth Centuries, Volume 08

This volume, containing chiefly masterpieces of the Novel of Provincial Life, is illustrated by the principal works of one of the foremost painters of German peasant life, Benjamin Vautier. These picture's have been so arranged as to bring out in natural succession typical situations in the career of an individual from the cradle to the grave. In order not to interrupt this succession, Auerbach's Little Barefoot , likewise illustrated by Vautier, has been placed before Gotthelf's Uli, The Farmhand , although Gotthelf, and not Auerbach, is to be considered as the real founder of the German village story.

The frontispiece, Karl Spitzweg's Garret Window , introduces a master of German genre painting who in a later volume will be more fully represented.

By EDWIN C. ROEDDER, PH.D.

Associate Professor of German Philology, University of Wisconsin

To Rousseau belongs the credit of having given, in his passionate cry "Back to Nature!" the classic expression to the consciousness that all the refinements of civilization do not constitute life in its truest sense. The sentiment itself is thousands of years old. It had inspired the idyls of Theocritus in the midst of the magnificence and luxury of the courts of Alexandria and Syracuse. It reëchoed through the pages of Virgil's bucolic poetry. It made itself heard, howsoever faintly, in the artificiality and sham of the pastoral plays from the sixteenth to the eighteenth century. And it was but logical that this sentiment should seek its most adequate and definitive expression in a portrayal of all phases of the life and fate of those who, as the tillers of the soil, had ever remained nearer to Mother Earth than the rest of humankind.

Not suddenly, then, did rural poetry rise into being; but while its origin harks back to remote antiquity it has found its final form only during the last century. In this its last, as well as its most vigorous, offshoot, it presents itself as the village story—as we shall term it for brevity's sake—which has won a permanent place in literature by the side of its older brothers and sisters, and has even entirely driven out the fanciful pastoral or village idyl of old.

The village story was bound to come in the nineteenth century, even if there had been no beginnings of it in earlier times, and even if it did not correspond to a deep-rooted general sentiment. The eighteenth century had allowed the Third Estate to gain a firm foothold in the domain of dignified letters; the catholicity of the nineteenth admitted the laborer and the proletarian. It would have been passing strange if the rustic alone had been denied the privilege. An especially hearty welcome was accorded to the writings of the first representatives of the new species. Internationalism, due to increased traffic, advanced with unparalleled strides in the third and fourth decades. The seclusion of rural life seemed to remain the quiet and unshakable realm of patriarchal virtue and venerable tradition. The political skies were overcast with the thunder clouds of approaching revolutions; France had just passed through another violent upheaval. Village conditions seemed to offer a veritable haven of refuge. The pristine artlessness of the peasant's intellectual, moral, and emotional life furnished a wholesome antidote to the morbid hyperculture of dying romanticism, the controversies and polemics of Young Germany, and the self-adulation of the society of the salons. Neither could the exotic, ethnographic, and adventure narratives in the manner of Sealsfield, at first enthusiastically received, satisfy the taste of the reading public for any length of time—at best, these novels supplanted one fashion by another, if, indeed, they did not drive out Satan by means of Beelzebub. And was it wise to roam so far afield when the real good was so close at hand? Why cross oceans when the land of promise lay right before one's doors? All that was needed was the poet discoverer.

The Columbus of this new world shared the fate of the great Genoese in more than one respect. Like him, he set out in quest of shores that he was destined never to reach. Like him, he discovered, or rather rediscovered, a new land. Like him, he so far outstripped his forerunners that they sank into oblivion. Like Columbus, who died without knowing that he had not reached India, the land of his dreams, but found a new world, he may have departed from this life in the belief that he had been a measurably successful social reformer when he had proved to be a great epic poet. Like Columbus, he was succeeded by his Amerigo Vespucci, after whom his discovery was named. The Columbus of the village story is the Swiss clergyman Albert Bitzius, better known by his assumed name as Jeremias Gotthelf; the Amerigo Vespucci is his contemporary Berthold Auerbach.

The choice of his nom de guerre is significant of Jeremias Gotthelf's literary activity. He regarded himself as the prophet wailing the misery of his people, who could be delivered only through the aid of the Almighty. It never occurred to him to strive for literary fame. He considered himself as a teacher and preacher purely and simply; in a measure, as the successor of Pestalozzi, who, in his Lienhard und Gertrud (1781-1789), had created a sort of pedagogical classic for the humbler ranks of society; and if there be such a thing in Gotthelf's make-up as literary influence, it must have emanated from the sage of Burgdorf and Yverdun. To some extent also Johann Peter Hebel (1760-1826), justly famed for his Alemannian dialect poems, may have served him as a model, for Hebel followed an avowedly educational purpose in the popular tales of his Schatzkästlein des rheinischen Hausfreunds ("Treasure Box of the Rhenish Crony"), of which it has been said that they outweigh tons of novels.

Gotthelf's intention was twofold: to champion the cause of the rustic yeomanry in the threatening of its peculiar existence—for the radical spirit of the times was already seizing and preying upon the hallowed customs of the peasantry's life—and to fight against certain inveterate vices of the rural population itself that seemed to be indigenous to the soil. As the first great social writer of the German tongue, he is not content to make the rich answerable for existing conditions, but labors with all earnestness to educate the lower classes toward self-help. At first he appeared as an uncommonly energetic, conservative, polemic author in whose views the religious, basis of life and genuine moral worth coincided with the traditional character of the country yeomanry. A more thorough examination revealed to his readers an original epic talent of stupendous powers. He was indeed eminently fitted to be an educator and reformer among his flock by his own nobility of character, his keen knowledge and sane judgment of the people's real needs and wants, his warm feeling, and his unexcelled insight into the peasant's inner life. Beyond that, however, he was gifted with exuberant poetic imagination and creative power, with an intuitive knowledge of the subtlest workings of the emotional life, and a veritable genius for finding the critical moments in an individual existence.

So it came about that the poet triumphed over the social reformer, in spite of himself; and while in his own parish, at Lützelflüh in the Canton of Berne—where he was installed as minister of the Gospel in 1832 after having spent some time there as a vicar—he is remembered to this day for his self-sacrificing activity in every walk of life, the world at large knows him only as one of the great prose writers of Germany in the nineteenth century. His first work, Bauernspiegel ("The Peasants' Mirror"), was published in 1836, when he was thirty-nine years old. From that time on until his death in 1854, his productivity was most marvelous. The Peasants' Mirror is the first village story that deserves the name; here, for the first time, the world of the peasant was presented as a distinct world by itself. 1 1 This peculiarity distinguishes Gotthelf's Bauernspiegel from the nearly contemporary Oberhof , the episode of Immermann's Münchhausen which is intended as a popular contrast to the aristocratic society represented in the larger part of that novel. Cf. Vol. vii, p. 169. It is at the same time one of the earliest, as well as the most splendid, products of realistic art; and, considered in connection with his later writings, must be regarded as his creed and program. For the motives of the several chapters reappear later, worked out into complete books, and thus both Uli der Knecht ("Uli, the Farmhand," 1841) and Uli der Pächter ("Uli, the Tenant," 1849) are foreshadowed here.