Schoolboy Fancies--Religion--Early Friends--Daemonic Theory--A West Indian Friend--My Acquaintance Widens--Politics--The Reactionary Party--The David Family--A Student Society--An Excursion to Slesvig-- Temperament--The Law--Hegel--Spinoza--Love for Humanity--A Religious Crisis--Doubt--Personal Immortality--Renunciation.

I.

My second schoolboy fancy dated from my last few months at school. It was a natural enough outcome of the attraction towards the other sex which, never yet encouraged, was lurking in my mind; but it was not otherwise remarkable for its naturalness. It had its origin partly in my love of adventure, partly in my propensity for trying my powers, but, as love, was without root, inasmuch as it was rooted neither in my heart nor in my senses.

The object of it was again a girl from another country. Her name and person had been well known to me since I was twelve years old. We had even exchanged compliments, been curious about one another, gone so far as to wish for a lock of each other's hair. There was consequently a romantic background to our first meeting. When I heard that she was coming to Denmark I was, as by chance, on the quay, and saw her arrive.

She was exactly the same age as I, and, without real beauty, was very good-looking and had unusually lovely eyes. I endeavoured to make her acquaintance through relatives of hers whom I knew, and had no difficulty in getting into touch with her. An offer to show her the museums and picture galleries in Copenhagen was accepted. Although I had very little time, just before my matriculation examination, my new acquaintance filled my thoughts to such an extent that I did not care how much of this valuable time I sacrificed to her. In the Summer, when the girl went out near Charlottenlund, whereas my parents were staying much nearer to the town, I went backwards and forwards to the woods nearly every day, in the uncertain but seldom disappointed hope of seeing her. Sometimes I rowed her about in the Sound.

Simple and straightforward though the attraction I felt might seem, the immature romance I built up on it was anything but simple.

It was, as stated, not my senses that drew me on. Split and divided up as I was just then, a merely intellectual love seemed to me quite natural; one might feel an attraction of the senses for an altogether different woman. I did not wish for a kiss, much less an embrace; in fact, was too much a child to think of anything of the sort.

But neither was it my heart that drew me on; I felt no tenderness, hardly any real affection, for this young girl whom I was so anxious to win. She only busied my brain.

In the condition of boyish self-inquisition in which I then found myself, this acquaintance was a fresh element of fermentation, and the strongest to which my self-examination had hitherto been subjected. I instinctively desired to engage her fancy; but my attitude was from myself through her to myself. I wanted less to please than to dominate her, and as it was only my head that was filled with her image, I wholly lacked the voluntary and cheerful self-humiliation which is an element of real love. I certainly wished with all my heart to fascinate her; but what I more particularly wanted was to hold my own, to avoid submission, and retain my independence. My boyish pride demanded it.

The young foreigner, whose knowledge of the world was hardly greater than my own, had certainly never, during her short life, come in contact with so extraordinary a phenomenon; it afforded matter for reflection. She certainly felt attracted, but, woman-like, was on her guard. She was of a quiet, amiable disposition, innocently coquettish, naturally adapted for the advances of sound common sense and affectionate good- will, not for the volts of passion; she was, moreover, femininely practical.

She saw at a glance that this grown-up schoolboy, who almost staggered her with his eloquence, his knowledge, his wild plans for the future, was no wooer, and that his advances were not to be taken too seriously. Next, with a woman's unfailing intuition, she discovered his empty love of power. And first involuntarily, and then consciously, she placed herself in an attitude of defence. She did not lack intelligence. She showed a keen interest in me, but met me with the self-control of a little woman of the world, now and then with coolness, on one occasion with well-aimed shafts of mockery.

Our mutual attitude might have developed into a regular war between the sexes, had we not both been half-children. Just as I, in the midst of a carefully planned assault on her emotions, occasionally forgot myself altogether and betrayed the craving to be near her which drove me almost every day to her door, she also would at times lose the equilibrium she had struggled for, and feverishly reveal her agitated state of mind. But immediately afterwards I was again at the assault, she once more on the alert, and after the lapse of four months our ways separated, without a kiss, or one simple, affectionate word, ever having passed between us.

In my morbid self-duplication, I had been busy all this time fixing in my memory and writing down in a book all that I had said to her or she to me, weighing and probing the scope and effect of the words that had been uttered, laying plans for future methods of advance, noting actual victories and defeats, pondering over this inanity, bending over all this abnormality, like a strategist who, bending over the map, marks with his nail the movements of troops, the carrying or surrender of a fortified position.

This early, unsatisfactory and not strictly speaking erotic experience had the remarkable effect of rendering me for the next seven years impervious to the tender passion, so that, undisturbed by women or erotic emotions, I was able to absorb myself in the world of varied research that was now opening up to me.

II.

A school-friend who was keenly interested in astronomy and had directed my nightly contemplations of the heavens, drew me, just about this time, a very good map of the stars, by the help of which I found those stars I knew and extended my knowledge further.

The same school-friend sometimes took me to the Observatory, to see old Professor d'Arrest--a refined and sapient man--and there, for the first time, I saw the stellar heavens through a telescope. I had learnt astronomy at school, but had lacked talent to attain any real insight into the subject. Now the constellations and certain of the stars began to creep into my affections; they became the nightly witnesses of my joys and sorrows, all through my life; the sight of them sometimes comforted me when I felt lonely and forsaken in a foreign land. The Lyre, the Swan, the Eagle, the Crown and BoÖtes, Auriga, the Hyades and the Pleiades, and among the Winter constellations, Orion; all these twinkling groups, that human eyes have sought for thousands of years, became distant friends of mine, too. And the thoughts which the sight of the countless globes involuntarily and inevitably evokes, were born in me, too,--thoughts of the littleness of the earth in our Solar System, and of our Solar System in the Universe, of immeasurable distances--so great that the stars whose rays, with the rapidity of light's travelling, are striking against our eyes now, may have gone out in our childhood; of immeasurable periods of time, in which a human life, or even the lifetime of a whole people, disappears like a drop in the ocean. And whereas at school I had only studied astronomy as a subject, from its mathematical aspect, I now learnt the results of spectroscopic analysis, which showed me how the human genius of Bunsen and Kirchhoff had annihilated the distance between the Earth and the Sun; and at the same time I perceived the inherent improbability of the culture of our Earth ever being transmitted to other worlds, even as the Earth had never yet received communications from the civilisation of any of the stars.

This circumstance, combined with the certainty of the gradual cooling and eventual death of the Earth, gave me a conclusive impression of the finality of all earthly existence and of the merely temporary character of all progress.

Feeling that all religions built up on a belief in a God were collapsing, Europe had long inclined towards the religion of Progress as the last tenable. Now I perceived as I raised my eyes to the starry expanse and rejoiced in my favourite stars, Sirius in the Great Dog, and Vega in the Lyre or Altair in the Eagle, that it, too, was tottering, this last religion of all.

III.

At school, I had known a score of boys of my own age, and naturally found few amongst them who could be anything to me. Among the advantages that the freedom of student life afforded was that of coming in contact all at once with hundreds of similarly educated young men of one's own age. Young men made each other's acquaintance at lectures and banquets, were drawn to one another, or felt themselves repulsed, and elective affinity or accident associated them in pairs or groups for a longer or shorter period.

A young fellow whose main passion was a desire for intellectual enrichment was necessarily obliged to associate with many of the other young men of his own age, in order to learn to know them, in order, externally and internally, to gain as much experience as possible and thereby develop himself.

In the case of many of them, a few conversations were enough to prove that any fruitful intimacy was out of the question. I came into fleeting contact with a number of suave, or cold, or too ordinary young students, without their natures affecting mine or mine theirs. But there were others who, for some months, engaged my attention to a considerable extent.

The first of these was a type of the student of the time. Vilsing was from Jutland, tall, dark, neither handsome nor plain, remarkable for his unparalleled facility in speaking. He owed his universal popularity to the fact that at students' Parties he could at any time stand up and rattle off at a furious rate an apparently unprepared speech, a sort of stump speech in which humorous perversions, distortions, lyric remarks, clever back-handed blows to right and left, astonishing incursions and rapid sorties, were woven into a whole so good that it was an entertaining challenge to common sense.

The starting point, for instance, might be some travesty of Sibbern's whimsical definition of life, which at that time we all had to learn by heart for the examination. It ran:

"Life altogether is an activity and active process, preceding from an inner source and working itself out according to an inner impulse, producing and by an eternal change of matter, reproducing, organising and individualising, and, since it by a certain material or substratum constitutes itself a certain exterior, within which it reveals itself, it simultaneously constitutes itself as the subsisting activity and endeavour in this, its exterior, of which it may further be inquired how far a soul can be said to live and subsist in it, as a living entity-- appearing in such a life."

It is not difficult to conceive what delightful nonsense this barbaric elucidation might suggest, if a carouse, or love, woman or drunkenness were defined in this vein; and he would weave in amusing attacks on earlier, less intrepid speakers, who, as Vilsing put it, reminded one of the bashful forget-me-not, inasmuch as you could read in the play of their features: "Forget me not! I, too, was an orator."

Vilsing, who had been studying for some years already, paid a freshman a compliment by desiring his acquaintance and seeking his society. He frequented the Students' Union, was on terms of friendship with those who led the fashion, and was a favourite speaker. It was a species of condescension on his part to seek out a young fellow just escaped from school, a fellow who would have sunk into the earth if he had had to make a speech, and who had no connection with the circle of older students.

Vilsing was a young man of moods, who, like many at that time, like Albrecht, the chief character in Schandorph's [Footnote: Sophus Schandorph, b. 1820, d. 1901; a prominent Danish novelist, who commenced his literary activity in the sixties.--[Translator's note.]] Without a Centre, would exhibit all the colours of the rainbow in one morning. He would give himself, and take himself back, show himself affectionate, cordial, intimate, confidential, full of affectionate anxiety for me his young friend, and at the next meeting be as cursory and cool as if he scarcely remembered having seen me before; for he would in the meantime have been attacked by vexation at his too great friendliness, and wish to assert himself, as knowing his own value.

He impressed me, his junior, by revealing himself, not precisely as a man of the world, but as a much sought after society man. He told me how much he was asked out, and how he went from one party and one ball to another, which, to me, with my hankering after experiences, seemed to be an enviable thing. But I was more struck by what Vilsing told me of the favour he enjoyed with the other sex. One girl--a charming girl!--he was engaged to, another loved him and he her; but those were the least of his erotic triumphs; wherever he showed himself, he conquered. And proofs were to hand. For one day, when he had dragged me up to his room with him, he bewildered me by shaking out before my eyes a profusion of embroidered sofa-cushions, fancy pillows, cigar-cases, match-holders, crocheted purses, worked waistcoats, etc.; presents from every description of person of the feminine gender. In every drawer he pulled out there were presents of the sort; they hung over chairs and on pegs.

I was young enough to feel a certain respect for a man so sought after by the fair sex, although I thought his frankness too great. What first began to undermine this feeling was not doubt of the truth of his tales, or the genuineness of the gifts, but the fact that one after another of my comrades, when the first cool stages of acquaintance were passed, invariably found a favourable opportunity of confidentially informing me--he could not explain why it was himself, but it was a fact--that wherever he showed himself women were singularly fascinated by the sight of him; there must be something about him which vanquished them in spite of him. When at last one evening the most round-backed of all of them, a swain whose blond mustache, of irregular growth, resembled an old, worn- out toothbrush more than anything else, also confided in me that he did not know how it was, or what could really be the cause of it, but there must be something about him, etc.,--then my belief in Vilsing's singularity and my admiration for him broke down. It must not be supposed that Vilsing regarded himself as a sensual fiend. He did not pose as cold and impudent, but as heartfelt and instinct with feeling. He was studying theology, and cherished no dearer wish than eventually to become a priest. He constantly alternated between contrition and self-satisfaction, arrogance and repentance, enjoyed the consciousness of being exceptionally clever, an irresistible charmer, and a true Christian. It seemed to him that, in the freshman whom he had singled out from the crowd and given a place at his side, he had found an intellectual equal, or even superior, and this attracted him; he met with in me an inexperience and unworldliness so great that the inferiority in ability which he declared he perceived was more than counterbalanced by the superiority he himself had the advantage of, both in social accomplishments and in dealing with women.

It thus seemed as though many of the essential conditions of a tolerably permanent union between us were present. But during the first conversation in which he deigned to be interested in my views, there occurred in our friendship a little rift which widened to a chasm. Vilsing sprang back horrified when he heard how I, greenhorn though I was, regarded life and men and what I considered right. "You are in the clutches of Evil, and your desire is towards the Evil. I have not time or inclination to unfold an entire Christology now, but what you reject is the Ideal, and what you appraise is the Devil himself. God! God! How distressed I am for you! I would give my life to save you. But enough about it for the present; I have not time just now; I have to go out to dinner."

This was our last serious conversation. I was not saved. He did not give his life. He went for a vacation tour the following Summer holidays, avoided me on his return, and soon we saw no more of each other.

IV.

The theory, the intimation of which roused Vilsing to such a degree, bore in its form witness to such immaturity that it could only have made an impression on a youth whose immaturity, in spite of his age, was greater still. To present it with any degree of clearness is scarcely possible; it was not sufficiently clear in itself for that. But this was about what it amounted to:

The introspection and energetic self-absorption to which I had given myself up during my last few years at school became even more persistent on my release from the restraint of school and my free admission to the society of grown-up people.

I took advantage of my spare time in Copenhagen, and on the restricted travels that I was allowed to take, to slake my passionate thirst for life; firstly, by pondering ever and anon over past sensations, and secondly, by plunging into eager and careful reading of the light literature of all different countries and periods that I had heard about, but did not yet myself know at first hand.

Through all that I experienced and read, observed and made my own, my attitude towards myself was, that before all, I sought to become clear as to what manner of man I really, in my inmost being, was. I asked myself who I was. I endeavoured to discover the mysterious word that would break the charm of the mists in which I found myself and would answer my fundamental question, What was I? And then at last, my ponderings and my readings resulted in my finding the word that seemed to fit, although nowadays one can hardly hear it without a smile, the word Daemonic.

I was daemonic in giving myself this reply it seemed to me that I had solved the riddle of my nature. I meant thereby, as I then explained it to myself, that the choice between good and evil did not present itself to me, as to others, since evil did not interest me. For me, it was not a question of a choice, but of an unfolding of my ego, which had its justification in itself.

That which I called the daemonic I had encountered for the first time outside my own mind in Lermontof's hero. PetsjÓrin was compelled to act in pursuance of his natural bent, as though possessed by his own being. I felt myself in a similar manner possessed. I had met with the word Daimon and Daimones in Plato; Socrates urges that by daemons the Gods, or the children of the Gods, were meant. I felt as though I, too, were one of the children of the Gods. In all the great legendary figures of the middle ages I detected the feature of divine possession, especially in the two who had completely fascinated the poets of the nineteenth century, Don Juan and Faust. The first was the symbol of magic power over women, the second of the thirst for knowledge giving dominion over humanity and Nature. Among my comrades, in Vilsing, even in the hunch-backed fellow with the unsuccessful moustache, I had seen how the Don Juan type which had turned their heads still held sway over the minds of young people; I myself could quite well understand the magic which this beautiful ideal of elementary irresistibility must have; but the Faust type appealed to me, with my thirst for knowledge, very much more. Still, the main thing for me was that in the first great and wholly modern poets that I made acquaintance with, Byron and his intellectual successors, Lermontof and Heine, I recognised again the very fundamental trait that I termed daemonic, the worship of one's own originality, under the guise of an uncompromising love of liberty.

I was always brooding over this idea of the daemonic with which my mind was filled. I recorded my thoughts on the subject in my first long essay (lost, for that matter), On the Daemonic, as it Reveals Itself in the Human Character.

When a shrewdly intelligent young fellow of my own age criticised my work from the assumption that the daemonic did not exist, I thought him ridiculous. I little dreamt that twenty-five years later Relling, in The Wild Duck, would show himself to be on my friend's side in the emphatic words: "What the Devil does it mean to be daemonic! It's sheer nonsense."

V.

The "daemonic" was also responsible for the mingled attraction that was exerted over me at this point by a young foreign student, and for the intercourse which ensued between us. Kappers was born somewhere in the West Indies, was the son of a well-to-do German manufacturer, and had been brought up in a North German town. His father, for what reason I do not know, wished him to study at Copenhagen University, and there take his law examination. There was coloured blood in his veins, though much diluted, maybe an eighth or so. He was tall and slender, somewhat loose in his walk and bearing, pale-complexioned, with dark eyes and negro hair. His face, though not handsome, looked exceedingly clever, and its expression was not deceptive, for the young man had an astonishing intellect.

He was placed in the house of a highly respected family in Copenhagen, that of a prominent scientist, a good-natured, unpractical savant, very unsuited to be the mentor of such an unconventional young man. He was conspicuous among the native Danish freshmen for his elegant dress and cosmopolitan education, and was so quick at learning that before very many weeks he spoke Danish almost without a mistake, though with a marked foreign accent, which, however, lent a certain charm to what he said. His extraordinary intelligence was not remarkable either for its comprehensiveness or its depth, but it was a quicker intelligence than any his Copenhagen fellow-student had ever known, and so keen that he seemed born to be a lawyer.

Kappers spent almost all his day idling about the streets, talking to his companions; he was always ready for a walk; you never saw him work or heard him talk about his work. Nevertheless, he, a foreigner, who had barely mastered the language, presented himself after six months--before he had attended all the lectures, that is,--for the examination in philosophy and passed it with Distinction in all three subjects; indeed, Rasmus Nielsen, who examined him in Propaedeutics, was so delighted at the foreigner's shrewd and ready answers that he gave him Specially excellent, a mark which did not exist.

His gifts in the juridical line appeared to be equally remarkable. When he turned up in a morning with his Danish fellow-students at the coach's house it might occasionally happen that he was somewhat tired and slack, but more often he showed a natural grasp of the handling of legal questions, and a consummate skill in bringing out every possible aspect of each question, that were astonishing in a beginner.

His gifts were of unusual power, but for the externalities of things only, and he possessed just the gifts with which the sophists of old time distinguished themselves. He himself was a young sophist, and at the same time a true comedian, adapting his behaviour to whomsoever he might happen to be addressing, winning over the person in question by striking his particular note and showing that side of his character with which he could best please him. Endowed with the capacity of mystifying and dazzling those around him, exceedingly keen-sighted, adaptable but in reality empty, he knew how to set people thinking and to fascinate others by his lively, unprejudiced and often paradoxical, but entertaining conversation. He was now colder, now more confidential; he knew how to assume cordiality, and to flatter by appearing to admire.

With a young student like myself who had just left school, was quite inexperienced in all worldly matters, and particularly in the chapter of women, but in whom he detected good abilities and a very strained idealism, he affected ascetic habits. With other companions he showed himself the intensely reckless and dissipated rich man's son he was; indeed, he amused himself by introducing some of the most inoffensive and foolish of them into the wretched dens of vice and letting them indulge themselves at his expense.

Intellectually interested as he was, he proposed, soon after our first meeting, that we should start a "literary and scientific" society, consisting of a very few freshmen, who, at the weekly meetings, should read a paper one of them had composed, whereupon two members who had previously read the paper should each submit it to a prepared criticism and after that, general discussion of the question. All that concerned the proposed society was carried out with a genuine Kappers-like mystery, as if it were a conspiracy, and with forms and ceremonies worthy of a diplomat's action.

Laws were drafted for the society, although it eventually consisted only of five members, and elaborate minutes were kept of the meetings. Among the members was V. TopsÖe, afterwards well known as an editor and author, at that time a cautious and impudent freshman, whose motto was: "It is protection that we people must live by." He read the society a paper On the Appearance, dealing with how one ought to dress, behave, speak, do one's hair, which revealed powers of observation and a sarcastic tendency. Amongst those who eagerly sought for admission but never secured it was a young student, handsome, and with no small love of study, but stupid and pushing, for whom I, who continued to see myself in Lermontof's PetsjÓrin, cherished a hearty contempt, for the curious reason that he in every way reminded me of PetsjÓrin's fatuous and conceited adversary, Gruchnitski. Vilsing was asked to take part in the society's endeavours, but refused. "What I have against all these societies," he said, "is the self-satisfaction they give rise to; the only theme I should be inclined to treat is that of how the modern Don Juan must be conceived; but that I cannot do, since I should be obliged to touch on so many incidents of my own life."

This was the society before which I read the treatise on The Daemonic, and it was Kappers who, with his well-developed intelligence, would not admit the existence of anything of the sort.

The regular meetings went on for six months only, the machinery being too large and heavy in comparison with the results attained. Kappers and his intimate friends, however, saw none the less of each other. The brilliant West Indian continued to pursue his legal studies and to carry on his merry life in Copenhagen for some eighteen months. But his studies gradually came to a standstill, while his gay life took up more and more of his time. He was now living alone in a flat which, to begin with, had been very elegantly furnished, but grew emptier and emptier by degrees, as his furniture was sold, or went to the pawnbroker's. His furniture was followed by his books, and when Schou's "Orders in Council" had also been turned into money, his legal studies ceased of themselves. When the bookshelves were empty it was the turn of the wardrobe and the linen drawers, till one Autumn day in 1861, an emissary of his father, who had been sent to Copenhagen to ascertain what the son was really about, found him in his shirt, without coat or trousers, wrapped up in his fur overcoat, sitting on the floor in his drawing- room, where there was not so much as a chair left. Asked how it was that things had come to such a pass with him, he replied: "It is the curse that follows the coloured race."

A suit of clothes was redeemed for Kappers junior, and he was hurried away as quickly as possible to the German town where his father lived, and where the son explained to everyone who would listen that he had been obliged to leave Copenhagen suddenly "on account of a duel with a gentleman in a very exalted position."

VI.

My first experiences of academic friendship made me smile in after years when I looked back on them. But my circle of acquaintances had gradually grown so large that it was only natural new friendships should grow out of it.

One of the members of Kappers' "literary and scientific" society, and the one whom the West Indian had genuinely cared most for, was a young fellow whose father was very much respected, and to whom attention was called for that reason; he was short, a little heavy on his feet, and a trifle indolent, had beautiful eyes, was warm-hearted and well educated, had good abilities without being specially original, and was somewhat careless in his dress, as in other things.

His father was C.N. David, well known in his younger days as a University professor and a liberal politician, who later became the Head of the Statistical Department and a Member of the Senate. He had been in his youth a friend of Johan Ludvig Heiberg, [Footnote: J.L. Heiberg, to whom such frequent allusion is made, was a well-known Danish author of the last century (1791-1860). Among many other things, he wrote a series of vaudevilles for the Royal Theatre at Copenhagen, Of which he was manager. In every piece he wrote there was a special part for his wife, Johanne Luise Heiberg, who was the greatest Danish actress of the 19th century.] and had been dramatic contributor to the latter's paper.

He was a very distinguished satirist and critic and his influence upon the taste and critical opinion of his day can only be compared with that of Holberg in the 18th century.

Now, in concert with Bluhme and a few other of the elder politicians, he had formed a Conservative Fronde, opposed to the policy of the National Liberals. One day as we two young men were sitting in his son's room, drafting the rules for the freshmen's society of five members, the old gentleman came through and asked us what we were writing. "Rules for a society; we want to get them done as quickly as we can." "That is right. That kind of constitution may very well be written out expeditiously. There has not been very much more trouble or forethought spent on the one we have in this country."

It was not, however, so much the internal policy of the National Liberals that he objected to--it was only the Election Law that he was dissatisfied with--as their attitude towards Germany. Whenever a step was taken in the direction of the incorporation of Slesvig, he would exclaim: "We are doing what we solemnly promised not to do. How can anyone be so childish as to believe that it will turn out well!"

The son, whose home impressions in politics had been Conservative, was a happy young man with a somewhat embarrassed manner, who sometimes hid his uncertainty under the cloak of a carelessness that was not altogether assumed. Behind him stood his family, to whom he hospitably introduced those of his companions whom he liked, and though the family were not gentle of origin, they belonged, nevertheless, to the highest circles in the country and exercised their attraction through the son.

I, whom Ludvig David was now eagerly cultivating, had known him for many years, as we had been school-fellows and even classmates, although David was considerably older. I had never felt drawn to him as a boy, in fact, had not liked him. Neither had David, in our school-days, ever made any advances to me, having had other more intimate friends. Now, however, he was very cordial to me, and expressed in strong terms his appreciation of my industry and abilities; he himself was often teased at home for his lack of application. C.N. David was the first public personality with whom, as a student, I became acquainted and into whose house I was introduced. For many years I enjoyed unusual kindness and hospitality at the hands of the old politician, afterwards Minister of Finance.

VII.

I had hitherto been only mildly interested in politics. I had, of course, as a boy, attentively followed the course of the Crimean war, which my French uncle, on one of his visits, had called the fight for civilisation against barbarism, although it was a fight for Turkey! now, as a student, I followed with keen interest the Italian campaign and the revolt against the Austrian Dukes and the Neapolitan Bourbons. But the internal policy of Denmark had little attraction for me. As soon as I entered the University I felt myself influenced by the spirit of such men as Poul MÖller, J.L. Heiberg, SÖren Kierkegaard, and distinctly removed from the belief in the power of the people which was being preached everywhere at that time. This, however, was hardly more than a frame of mind, which did not preclude my feeling myself in sympathy with what at that time was called broad thought (i.e., Liberalism). Although I was often indignant at the National Liberal and Scandinavian terrorism which obtained a hearing at both convivial and serious meetings in the Students' Union, my feelings in the matter of Denmark's foreign policy with regard to Sweden and Norway, as well as to Germany, were the same as those held by all the other students. I felt no intellectual debt to either Sweden or Norway, but I was drawn by affection towards the Swedes and the Norsemen, and in Christian Richardt's lovely song at the Northern Celebration in 1860, For Sweden and Norway, I found the expression of the fraternal feelings that I cherished in my breast for our two Northern neighbours. On the other hand, small as my store of knowledge still was, I had already acquired some considerable impression of German culture. Nevertheless, the increasingly inimical attitude of the German people towards Denmark, and the threatenings of war with Germany, together with my childish recollections of the War of 1848-50, had for their effect that in the Germany of that day I only saw an enemy's country. A violent affection that I felt at sixteen for a charming little German girl made no difference to this view.

VIII.

The old men, who advocated the greatest caution in dealing with the impossible demands of the German Federation, and were profoundly distrustful as to the help that might be expected from Europe, were vituperated in the press. As Whole-State Men, they were regarded as unpatriotic, and as so-called Reactionaries, accused of being enemies to freedom. When I was introduced into the house of one of these politically ill-famed leaders, in spite of my ignorance, I knew enough of politics, as of other subjects, to draw a sharp distinction between that which I could in a measure grasp, and that which I did not understand; I was sufficiently educated to place Danish constitutional questions in the latter category, and consequently I crossed, devoid of prejudice, the threshold of a house whence proceeded, according to the opinion of the politically orthodox, a pernicious, though fortunately powerless, political heterodoxy.

It must not be supposed that I came into close touch with anything of the sort. The old Minister never opened his mouth on political matters in the bosom of his family. But the impression of superior intelligence and knowledge of men that he conveyed was enough to place him in a different light from that in which he was depicted in The Fatherland, the paper whose opinions were swallowed blindly by the student body. And my faith in the infallibility of the paper was shaken even more one day, when I saw the Leader of the Reactionary Party himself, Privy Councillor Bluhme, at the house, and sat unnoticed in a corner, listening to his conversation. He talked a great deal, although, like the master of the house, he did not allude to his public work. Like a statesman of the old school, he expressed himself with exquisite politeness and a certain ceremony. But of the affectation of which The Fatherland accused him, there was not a trace. What profoundly impressed me was the Danish the old gentleman spoke, the most perfect Danish. He told of his travels in India--once upon a time he had been Governor of Trankebar--and you saw before you the banks of the Ganges and the white troops of women, streaming down to bathe in the river, as their religion prescribed.

I never forgot the words with which Bluhme rose to go: "May I borrow the English blue-books for a few days? There might be something or other that the newspapers have not thought fit to tell us." I started at the words. It dawned upon me for the first time, though merely as a remote possibility, that the Press might purposely and with intent to mislead keep silence about facts that had a claim upon the attention of the public.

IX.

Young David had once asked me to read Ovid's Elegiacs with him, and this was the beginning of our closer acquaintance. In town, in the Winter, we two younger ones were only rarely with the rest of the family, but in Summer it was different. The Minister had built a house at Rungsted, on a piece of land belonging to his brother, who was a farmer and the owner of Rungstedgaard, Rungstedlund and Folehavegaard, a shrewd and practical man. To this villa, which was in a beautiful situation, overlooking the sea, I was often invited by my friend to spend a few days in the Summer, sometimes even a month at a time. At first, of course, I was nothing to the rest of the family; they received me for the son's sake; but by degrees I won a footing with them, too. The handsome, clever and sprightly mistress of the house took a motherly interest in me, and the young daughters showed me kindness for which I was very grateful.

The master of the house sometimes related an anecdote, as, for instance, about Heiberg's mad pranks as a young man. When he went off into the woods and got hungry, he used to take provisions from the stores in the lockers of the phaetons that put up at Klampenborg, while the people were walking about in the park, and the coachmen inside the public- house. One day, with MÖhl and David, he got hold of a huge layer-cake. The young fellows had devoured a good half of it and replaced it under the seat of the carriage, when the family came back, caught sight of Heiberg, whom they knew, and invited the young men to have a piece of cake and a glass of wine. When they made the horrifying discovery of the havoc that had been wrought, they themselves would not touch it, and the robbers, who were stuffed already, were obliged to consume the remainder of the cake between them.

There was often music at the Villa; sometimes I was asked to read aloud, and then I did my best, choosing good pieces not well known, and reading carefully. The pleasant outdoor life gave me a few glimpses of that rare and ardently desired thing, still contentment. It was more particularly alone with Nature that I felt myself at home.

A loose page from my diary of those days will serve to indicate the untried forces that I felt stirring within me:

On the way down, the sky was dappled with large and many-coloured clouds. I wandered about in the woods to-day, among the oaks and beeches, and saw the sun gilding the leaves and the tree-trunks, lay down under a tree with my Greek Homer and read the first and second books of the Odyssey. Went backwards and forwards in the clover field, revelled in the clover, smelt it, and sucked the juice of the flowers. I have the same splendid view as of old from my window. The sea, in all its flat expanse, moved in towards me to greet me, when I arrived. It was roaring and foaming mildly. Hveen could be seen quite clearly. Now the wind is busy outside my window, the sea is stormy, the dark heavens show streaks of moonlight....

East wind and rain. Went as far as VallorÖd in a furious wind. The sky kept clear; a dark red patch of colour showed the position of the Sun on the horizon. The Moon has got up hurriedly, has turned from red to yellow, and looks lovely. I am drunk with the beauties of Nature. Go to Folehave and feel, like the gods in Homer, without a care....

I can never get sleepy out in the open country on a windy night. Rested a little, got up at four o'clock, went at full speed along soaked roads to Humlebaek, to Gurre Ruins and lake, through the woods to Fredensborg park, back to Humlebaek, and came home to Rungsted by steamer. Then went up on the hill. Quiet beauty of the landscape. Feeling that Nature raises even the fallen into purer, loftier regions. Took the Odyssey and went along the field-path to the stone table; cool, fresh air, harmony and splendour over Nature. "Wildly soars the hawk." Went up into the sunlit wood at HÖrsholm, gazed at the melancholy expression in the faces of the horses and sheep.

I made ducks and drakes and asked the others riddles. A woman came and begged for help to bury her husband; he had had such an easy death. (She is said to have killed him with a blow from a wooden shoe.) Sat under a giant beech in Rungsted Wood; then had a splendid drive after the heavy rain up to Folehave and thence to HÖrsholm. Everything was as fresh and lovely as in an enchanted land. What a freshness! The church and the trees mirrored themselves in the lake. The device on my shield shall be three lucky peas. [Footnote: There seems to be some such legendary virtue attached in Denmark to a pea-pod containing three or nine peas, as with us to a four-leaved clover.--[Translator's note.]] To Vedbaek and back. We were going for a row. My hostess agreed, but as we had a large, heavy and clumsy boat, they were all nervous. Then Ludvig's rowlock snapped and he caught a crab. It was no wonder, as he was rowing too deep. So I took both sculls myself. It was tiring to pull the heavy boat with so many, but the sea was inexpressibly lovely, the evening dead calm. Silver sheen on the water, visible to the observant and initiated Nature-lover. Ripple from the west wind (GREEK: phrhix).

Grubbed in the shingle, and went to Folehave. Gathered flowers and strawberries. My fingers still smell of strawberries.

Went out at night. Pictures of my fancy rose around me. A Summer's night, but as cold as Winter, the clouds banked up on the horizon. Suppose in the wind and cold and dark I were to meet one I know! Over the corn the wind whispered or whistled a name. The waves dashed in a short little beat against the shore. It is only the sea that is as Nature made it; the land in a thousand ways is robbed of its virginity by human hands, but the sea now is as it was thousands of years ago. A thick fog rose up. The birches bent their heads and went to sleep. But I can hear the grass grow and the stars sing.

Gradually my association with Ludvig David grew more and more intimate, and the latter proved himself a constant friend. A few years after our friendship had begun, when things were looking rather black for me, my father having suffered great business losses, and no longer being able to give me the same help as before, Ludvig David invited me to go and live altogether at his father's house, and be like a son there--an offer which I of course refused, but which affected me deeply, especially when I learnt that it had only been made after the whole family had been consulted.

X.

In November, 1859, at exactly the same time as Kappers' "literary and scientific" society was started, a fellow-student named GrÖnbeck, from Falster, who knew the family of Caspar Paludan-MÜller, the historian, proposed my joining another little society of young students, of whom GrÖnbeck thought very highly on account of their altogether unusual knowledge of books and men.

In the old Students' Union in Boldhusgade, the only meeting-place at that time for students, which was always regarded in a poetic light, I had not found what I wanted. There was no life in it, and at the convivial meetings on Saturday night the punch was bad, the speeches were generally bad, and the songs were good only once in a way.

I had just joined one new society, but I never rejected any prospect of acquaintances from whom I could learn anything, and nothing was too much for me. So I willingly agreed, and one evening late in November I was introduced to the society so extolled by GrÖnbeck, which called itself neither "literary" nor "scientific," had no other object than sociability, and met at Ehlers' College, in the rooms of a young philological student, Frederik Nutzhorn.

Expecting as I did something out of the ordinary, I was very much disappointed. The society proved to be quite vague and indefinite. Those present, the host, a certain Jens Paludan-MÜller, son of the historian, a certain Julius Lange, son of the Professor of Pedagogy, and a few others, received me as though they had been waiting for me to put the society on its legs; they talked as if I were going to do everything to entertain them, and as if they themselves cared to do nothing; they seemed to be indolent, almost sluggish. First we read aloud in turns from BjÖrnson's Arne, which was then new; a lagging conversation followed. Nutzhorn talked nonsense, Paludan-MÜller snuffled, Julius Lange alone occasionally let fall a humorous remark. The contrast between Nutzhorn's band, who took sociability calmly and quietly, and Kappers' circle, which met to work and discuss things to its utmost capacity, was striking. The band seemed exceedingly phlegmatic in comparison.

This first impression was modified at subsequent meetings. As I talked to these young men I discovered, first and foremost, how ignorant I was of political history and the history of art; in the next place, I seemed, in comparison with them, to be old in my opinions and my habits. They called themselves Republicans, for instance, whereas Republicanism in Denmark had in my eyes hitherto been mere youthful folly. Then again, they were very unconventional in their habits. After a party near Christmas time, which was distinguished by a pretty song by Julius Lange, they proposed--at twelve o'clock at night!--that we should go to Frederiksborg. And extravagances of this kind were not infrequent.

Still it was only towards midsummer 1860 that I became properly merged into the new circle and felt myself at home in it. It had been increased by two or three first-rate fellows, Harald Paulsen, at the present time Lord Chief Justice, a courageous young fellow, who was not afraid of tackling any ruffian who interfered with him in a defile; Troels Lund, then studying theology, later on the esteemed historian, who was always refined, self-controlled, thoughtful, and on occasion caustic, great at feints in the fencing class; and Emil Petersen, then studying law (died in 1890, as Departmental Head of Railways), gentle, dreamy, exceedingly conscientious, with a marked lyric tendency.

One evening, shortly before Midsummer's eve, when we had gone out to Vedbaek, fetched Emil Petersen from TryggerÖd and thoroughly enjoyed the beautiful scenery, we had a wrestling match out in the water off Skodsborg and a supper party afterwards at which, under the influence of the company, the gaiety rose to a wild pitch and eventually passed all bounds. We made speeches, sang, shouted our witticisms at each other all at once, seized each other round the waist and danced, till we had to stop for sheer tiredness. Then we all drank pledges of eternal friendship, and trooped into the town together, and hammered at the doors of the coffee-houses after midnight to try to get in somewhere where we could have coffee. We had learnt all at once to know and appreciate each other to the full; we were united by a feeling of brotherhood and remained friends for life. The life allotted to several of the little band was, it is true, but short; Jens Paludan-MÜller fell at Sankelmark three and a half years later; Nutzhorn had only five years and a half to live. Of the others, Emil Petersen and Julius Lange are dead. But, whether our lives were long or short, our meetings frequent or rare, we continued to be cordially attached to one another, and no misunderstanding or ill-feeling ever cropped up between us.

XI.

Among my Danish excursions was one to Slesvig in July, 1860. The Copenhagen students had been asked to attend a festival to be held at Angel at the end of July for the strengthening of the sparse Danish element in that German-minded region. There were not many who wished to go, but several of those who did had beautiful voices, and sang feelingly the national songs with which it was hoped the hearts of the Angel people, and especially of the ladies, might be touched. Several gentlemen still living, at that time among the recognised leaders of the students, went with us.

We sailed from KorsÖr to Flensborg one exquisite Summer night; we gave up the berths we had secured and stayed all night on deck with a bowl of punch. It was a starlight night, the ship cut rapidly through the calm waters, beautiful songs were sung and high-flown speeches made. One speech was held in a whisper, the one in honour of General de Meza, who was still a universal favourite, and who was sitting in his stateroom, waked up out of his sleep, with his white gloves and gaufred lace cuffs on and a red and white night-cap on his head. We young ones only thought of him as the man who, during the battle of Fredericia, had never moved a muscle of his face, and when it was over had said quietly: "The result is very satisfactory."

Unfriendly and sneering looks from the windows at Flensborg very soon showed the travellers that Danish students' caps were not a welcome sight there. The Angel peasants, however, were very pleasant. The festival, which lasted all day and concluded with dancing and fireworks, was a great success, and a young man who had been carousing all night, travelling all day, and had danced all the evening with pretty girls till his senses were in a whirl, could not help regarding the scene of the festival in a romantic light, as he stood there alone, late at night, surrounded by flaring torches, the fireworks sputtering and glittering about him. Some few of the students sat in the fields round flaming rings of pitch, an old Angel peasant keeping the fires alight and singing Danish songs. Absolutely enraptured, and with tears in his eyes, he went about shaking hands with the young men and thanking them for coming. It was peculiarly solemn and beautiful.

Next day, when I got out at Egebaek station on my way from Flensborg, intending to go to Idsted, it seemed that three other young men had had the same idea, so we all four walked together. They were young men of a type I had not met with before. The way they felt and spoke was new to me. They all talked in a very affectionate manner, betrayed at once that they worshipped one another, and seemed to have strong, open natures, much resembling each other. They were Ernst Trier, NÖrregaard, and BaagÖe, later the three well-known High School men.

The little band arrived at a quick pace on Idsted's beautiful heath, all tufts of ling, the red blossoms of which looked lovely in the light of the setting sun. We sat ourselves down on the hill where Baudissin and his staff had stood. Then BaagÖe read aloud Hammerich's description of the battle of Idsted, while each of us in his mind's eye saw the seething masses of troops advance and fall upon one another, as they had done just ten years before.

Our time was short, if we wanted to get under a roof that night. At 9 o'clock we were still eight miles from Slesvig. We did the first four at a pace that was novel to me. Three-parts of the way we covered in forty- five minutes, the last two miles took us twenty. When we arrived at the hotel, there stood Madam Esselbach, of war renown, in the doorway, with her hands on her hips, as in her portrait; she summed up the arrivals with shrewd, sharp eyes, and exclaimed: "Das ist ja das junge DÄnemark." Inside, officers were sitting, playing cards. Major Sommer promised us young men to show us Gottorp at 6 o'clock next morning; we should then get a view of the whole of the town from Hersterberg beforehand.

The Major, who was attacked in the newspapers after the war, and whose expression "my maiden sword," was made great fun of, showed us younger ones the magnificent church, and afterwards the castle, which, as a barracks, was quite spoilt. He acted as the father of the regiment, and, like Poul MÖller's artist, encouraged the efficient, and said hard words to the slighty, praising or blaming unceasingly, chatted Danish to the soldiers, Low German to the cook, High German to the little housekeeper at the castle, and called the attention of his guests to the perfect order and cleanliness of the stables. He complained bitterly that a certain senior lieutenant he pointed out to us, who in 1848 had flung his cockade in the gutter and gone over to the Germans, had been reinstated in the regiment, and placed over the heads of brave second- lieutenants who had won their crosses in the war.

Here I parted with my Grundtvigian friends. When I spoke of them to Julius Lange on my return, he remarked: "They are a good sort, who wear their hearts in their buttonholes as decorations."

The society I fell in with for the rest of my journey was very droll. This consisted of Borup, later Mayor of Finance, and a journalist named Falkman (really Petersen), even at that time on the staff of The Dally Paper. I little guessed then that my somewhat vulgar travelling companion would develop into the Cato who wished Ibsen's Ghosts "might be thrust into the slime-pit, where such things belong," and would write articles by the hundred against me. Neither had I any suspicion, during my acquaintance with TopsÖe, that the latter would one day be one of my most determined persecutors. Without exactly being strikingly youthful, the large, broad-shouldered Borup was still a young man. Falkman wrote good-humouredly long reports to Bille about Slesvig, which I corrected for him. Borup and Falkman generally exclaimed the moment I opened my mouth: "Not seraphic, now!"

We travelled together to GlÜcksborg, saw the camp there, and, as we had had nothing since our morning coffee at 5 o'clock, ate between the three of us a piece of roast meat six pounds weight. We spent the night at Flensborg and drove next day to Graasten along a lovely road with wooded banks on either side. It was pouring with rain, and we sat in dead silence, trying to roll ourselves up in horse-cloths. When in an hour's time the rain stopped, and we put up at an inn, our enforced silence gave place to the wildest merriment. We three young fellows--the future Finance Minister as well--danced into the parlour, hopped about like wild men, spilt milk over ourselves, the sofa, and the waitress; then sprang, waltzing and laughing, out through the door again and up into the carriage, after having heaped the girl with small copper coins.

From Graasten we proceeded to SÖnderborg. The older men lay down and slept after the meal. I went up to DybbÖlmÖlle. On the way back, I found on a hill looking out over Als a bench from which there was a beautiful view across to Slesvig. I lay down on the seat and gazed up at the sky and across the perfect country. The light fields, with their tall, dark hedges, which give the Slesvig scenery its peculiar stamp, from this high-lying position looked absolutely lovely.

XII.

I was not given to looking at life in a rosy light. My nature, one uninterrupted endeavour, was too tense for that. Although I occasionally felt the spontaneous enjoyments of breathing the fresh air, seeing the sun shine, and listening to the whistling of the wind, and always delighted in the fact that I was in the heyday of my youth, there was yet a considerable element of melancholy in my temperament, and I was so loth to abandon myself to any illusion that when I looked into my own heart and summed up my own life it seemed to me that I had never been happy for a day. I did not know what it was to be happy for a whole day at a time, scarcely for an hour. I had only known a moment's rapture in the companionship of my comrades at a merry-making, in intercourse with a friend, under the influence of the beauties of Nature, or the charm of women, or in delight at gaining intellectual riches--during the reading of a poem, the sight of a play, or when absorbed in a work of art.

Any feeling that I was enriching my mind from those surrounding me was unfortunately rare with me. Almost always, when talking to strangers, I felt the exact opposite, which annoyed me exceedingly, namely, that I was being intellectually sucked, squeezed like a lemon, and whereas I was never bored when alone, in the society of other people I suffered overwhelmingly from boredom. In fact, I was so bored by the visits heaped upon me by my comrades and acquaintances, who inconsiderately wasted my time, in order to kill a few hours, that I was almost driven to despair; I was too young obstinately to refuse to see them.

By degrees, the thought of the boredom that I suffered at almost all social functions dominated my mind to such an extent that I wrote a little fairy tale about boredom, by no means bad (but unfortunately lost), round an idea which I saw several years later treated in another way in Sibbern's well-known book of the year 2135. This fairy tale was read aloud to Nutzhorn's band and met with its approval.

But although I could thus by no means be called of a happy disposition, I was, by reason of my overflowing youth, in a constant state of elation, which, as soon as the company of others brought me out of my usual balance, acted like exuberant mirth and made me burst out laughing.

I was noted, among my comrades, and not always to my advantage, for my absolutely ungovernable risibility. I had an exceedingly keen eye for the ridiculous, and easily influenced as I still was, I could not content myself with a smile. Not infrequently, when walking about the town, I used to laugh the whole length of a street. There were times when I was quite incapable of controlling my laughter; I laughed like a child, and it was incomprehensible to me that people could go so soberly and solemnly about. If a person stared straight at me, it made me laugh. If a girl flirted a little with me, I laughed in her face. One day I went out and saw two drunken labourers, in a cab, each with a wreath on his knee; I was obliged to laugh; I met an old dandy whom I knew, with two coats on, one of which hung down below the other; I had to laugh at that, too. Sometimes, walking or standing, absorbed in thoughts, I was outwardly abstracted, and answered mechanically, or spoke in a manner unsuited to my words; if I noticed this myself, I could not refrain from laughing aloud at my own absent-mindedness. It occasionally happened that at an evening party, where I had been introduced by the son of the house to a stiff family to whom I was a stranger, and where the conversation at table was being carried on in laboured monosyllables, I would begin to laugh so unrestrainedly that every one stared at me in anger or amazement. And it occasionally happened that when some sad event, concerning people present, was being discussed, the recollection of something comical I had seen or heard the same day would crop up in my mind to the exclusion of all else, and I would be overtaken by fits of laughter that were both incomprehensible and wounding to those round me, but which it was impossible to me to repress. At funeral ceremonies, I was in such dread of bursting out laughing that my attention would involuntarily fix itself on everything it ought to avoid. This habit of mine was particularly trying when my laughter had a ruffling effect on others in a thing that I myself was anxious to carry through. Thus I spoilt the first rehearsals of Sophocles' Greek play Philoctetes, which a little group of students were preparing to act at the request of Julius Lange. Some of them pronounced the Greek in an unusual manner, others had forgotten their parts or acted badly--and that was quite enough to set me off in a fit of laughter which I had difficulty in stopping. Thus I often laughed, when I was tormented at being compelled to laugh, in reality feeling melancholy, and mentally worried; I used to think of OechlenschlÄger's Oervarodd, who does not laugh when he is happy, but breaks into a guffaw when he is deeply affected.

These fits of laughter were in reality the outcome of sheer youthfulness; with all my musings and reflection, I was still in many ways a child; I laughed as boys and girls laugh, without being able to stop, and especially when they ought not. But this painful trait in myself directed my thoughts to the nature proper of laughter; I tried to sum up to myself why I laughed, and why people in general laughed, pondered, as well as I was capable of doing the question of what the comical consisted of, and then recorded the fruits of my reflections in my second long treatise, On Laughter, which has been lost.

As I approached my twentieth year, these fits of laughter stopped. "I have," wrote I at the time, "seen into that Realm of Sighs, on the threshold of which I--like Parmeniscus after consulting the Oracle of Trophonius--have suddenly forgotten how to laugh."

XIII.

Meanwhile I had completed my eighteenth year and had to make my choice of a profession. But what was I fitted for? My parents, and those other of my relations whose opinions I valued, wished me to take up the law; they thought that I might make a good barrister; but I myself held back, and during my first year of study did not attend a single law lecture. In July, 1860, after I had passed my philosophical examination (with Distinction in every subject), the question became urgent. Whether I was likely to exhibit any considerable talent as a writer, it was impossible for me to determine. There was only one thing that I felt clear about, and that was that I should never be contented with a subordinate position in the literary world; better a hundred times be a judge in a provincial town. I felt an inward conviction that I should make my way as a writer. It seemed to me that a deathlike stillness reigned for the time being over European literature, but that there were mighty forces working in the silence. I believed that a revival was imminent. In August, 1860, I wrote in my private papers: "We Danes, with our national culture and our knowledge of the literatures of other countries, will stand well equipped when the literary horn of the Gods resounds again through the world, calling fiery youth to battle. I am firmly convinced that that time will come and that I shall be, if not the one who evokes it in the North, at any rate one who will contribute greatly towards it."

One of the first books I had read as a student was Goethe's Dichtung und Wahrheit, and this career had extraordinarily impressed me. In my childlike enthusiasm I determined to read all the books that Goethe says that he read as a boy, and thus commenced and finished Winckelmann's collected works, Lessing's Laocoon and other books of artistic and archaeological research; in other words, studied the history and philosophy of Art in the first instance under aspects which, from the point of view of subsequent research, were altogether antiquated, though in themselves, and in their day, valuable enough.

Goethe's life fascinated me for a time to such an extent that I found duplicates of the characters in the book everywhere. An old language master, to whom I went early in the morning, in order to acquire from him the knowledge of English which had not been taught me at school, reminded me vividly, for instance, of the old dancing master in Goethe, and my impression was borne out when I discovered that he, too, had two pretty daughters. A more important point was that the book awoke in me a restless thirst for knowledge, at the same time that I conceived a mental picture of Goethe's monumental personality and began to be influenced by the universality of his genius.

Meanwhile, circumstances at home forced me, without further vacillation, to take up some special branch of study. The prospects literature presented were too remote. For Physics I had no talent; the logical bent of my abilities seemed to point in the direction of the Law; so Jurisprudentia was selected and my studies commenced.

The University lectures, as given by Professors Aagesen and Gram, were appalling; they consisted of a slow, sleepy dictation. A death-like dreariness brooded always over the lecture halls. Aagesen was especially unendurable; there was no trace of anything human or living about his dictation. Gram had a kind, well-intentioned personality, but had barely reached his desk than it seemed as though he, too, were saying: "I am a human being, everything human is alien to me."

We consequently had to pursue our studies with the help of a coach, and the one whom I, together with Kappers, Ludvig David and a few others, had chosen, Otto Algreen-Ussing, was both a capable and a pleasant guide. Five years were yet to elapse before this man and his even more gifted brother, Frederik, on the formation of the Loyal and Conservative Society of August, were persecuted and ridiculed as reactionaries, by the editors of the ascendant Press, who, only a few years later, proved themselves to be ten times more reactionary themselves. Otto was positively enthusiastic over Law; he used to declare that a barrister "was the finest thing a man could be."

However, he did not succeed in infecting me with his enthusiasm. I took pains, but there was little in the subject that aroused my interest. Christian the Fifth's Danish Law attracted me exclusively on account of its language and the perspicuity and pithiness of the expressions occasionally made use of.

With this exception what impressed me most of all that I heard in the lessons was Anders SandÖe Oersted's Interpretation of the Law. When I had read and re-read a passage of law which seemed to me to be easily intelligible, and only capable of being understood in one way, how could I do other than marvel and be seized with admiration, when the coach read out Oersted's Interpretation, proving that the Law was miserably couched, and could be expounded in three or four different ways, all contradicting one another! But this Oersted very often did prove in an irrefutable manner.

In my lack of receptivity for legal details, and my want of interest in Positive Law, I flung myself with all the greater fervour into the study of what in olden times was called Natural Law, and plunged again and again into the study of Legal Philosophy.

XIV.

About the same time as my legal studies were thus beginning, I planned out a study of Philosophy and Aesthetics on a large scale as well. My day was systematically filled up from early morning till late at night, and there was time for everything, for ancient and modern languages, for law lessons with the coach, for the lectures in philosophy which Professors H. BrÖchner and R. Nielsen were holding for more advanced students, and for independent reading of a literary, scientific and historic description.

One of the masters who had taught me at school, a very erudite philologian, now Dr. Oscar Siesbye, offered me gratuitous instruction, and with his help several of the tragedies of Sophocles and Euripides, various things of Plato's, and comedies by Plautus and Terence were carefully studied.

Frederik Nutzhorn read the Edda and the Niebelungenlied with me in the originals; with Jens Paludan-MÜller I went through the New Testament in Greek, and with Julius Lange, Aeschylus, Sophocles, Pindar, Horace and Ovid, and a little of Aristotle and Theocritus. Catullus, Martial and Caesar I read for myself.

But I did not find any positive inspiration in my studies until I approached my nineteenth year. In philosophy I had hitherto mastered only a few books by SÖren Kierkegaard. But now I began a conscientious study of Heiberg's philosophical writings and honestly endeavoured to make myself familiar with his speculative logic. As Heiberg's Prose Writings came out, in the 1861 edition, they were studied with extreme care. Heiberg's death in 1860 was a great grief to me; as a thinker I had loved and revered him. The clearness of form and the internal obscurity of his adaptation of Hegel's Teachings, gave one a certain artistic satisfaction, at the same time that it provoked an effort really to understand.

But in the nature of things, Heiberg's philosophical life-work could not to a student be other than an admission into Hegel's train of thought, and an introduction to the master's own works. I was not aware that by 1860 Europe had long passed his works by in favour of more modern thinking. With a passionate desire to reach a comprehension of the truth, I grappled with the System, began with the Encyclopaedia, read the three volumes of Aesthetics, The Philosophy of Law, the Philosophy of History, the Phenomenology of the Mind, then the Philosophy of Law again, and finally the Logic, the Natural Philosophy and the Philosophy of the Mind in a veritable intoxication of comprehension and delight. One day, when a young girl towards whom I felt attracted had asked me to go and say good-bye to her before her departure, I forgot the time, her journey, and my promise to her, over my Hegel. As I walked up and down my room I chanced to pull my watch out of my pocket, and realised that I had missed my appointment and that the girl must have started long ago.

Hegel's Philosophy of Law had a charm for me as a legal student, partly on account of the superiority with which the substantial quality of Hegel's mind is there presented, and partly on account of the challenge in the attitude of the book to accepted opinions and expressions, "morality" here being almost the only thing Hegel objects to.

But it was the book on Aesthetics that charmed me most of all. It was easy to understand, and yet weighty, superabundantly rich.

Again and again while reading Hegel's works I felt carried away with delight at the new world of thought opening out before me. And when anything that for a long time had been incomprehensible to me, at last after tenacious reflection became clear, I felt what I myself called "an unspeakable bliss." Hegel's system of thought, anticipatory of experience, his German style, overburdened with arbitrarily constructed technical words from the year 1810, which one might think would daunt a young student of another country and another age, only meant to me difficulties which it was a pleasure to overcome. Sometimes it was not Hegelianism itself that seemed the main thing. The main thing was that I was learning to know a world-embracing mind; I was being initiated into an attempt to comprehend the universe which was half wisdom and half poetry; I was obtaining an insight into a method which, if scientifically unsatisfying, and on that ground already abandoned by investigators, was fruitful and based upon a clever, ingenuous, highly intellectual conception of the essence of truth; I felt myself put to school to a great intellectual leader, and in this school I learnt to think.

I might, it is true, have received my initiation in a school built up on more modern foundations; it is true that I should have saved much time, been spared many detours, and have reached my goal more directly had I been introduced to an empirical philosophy, or if Fate had placed me in a school in which historical sources were examined more critically, but not less intelligently, and in which respect for individuality was greater. But such as the school was, I derived from it all the benefit it could afford to my ego, and I perceived with delight that my intellectual progress was being much accelerated. Consequently it did not specially take from my feeling of having attained a measure of scientific insight, when I learnt--what I had not known at first--that my teachers, Hans BrÖchner, as well as Rasmus Nielsen, were agreed not to remain satisfied with the conclusions of the German philosopher, had "got beyond Hegel." At the altitude to which the study of philosophy had now lifted me, I saw that the questions with which I had approached Science were incorrectly formulated, and they fell away of themselves, even without being answered. Words that had filled men's minds for thousands of years, God, Infinity, Thought, Nature and Mind, Freedom and Purpose, all these words acquired another and a deeper meaning, were stamped with a new character, acquired a new value, and the depurated ideas which they now expressed opposed each other, and combined with each other, until the universe was seen pierced by a plexus of thoughts, and resting calmly within it.

Viewed from these heights, the petty and the every-day matters which occupied the human herd seemed so contemptible. Of what account, for instance, was the wrangling in the Senate and the Parliament of a little country like Denmark compared with Hegel's vision of the mighty march, inevitable and determined by spiritual laws, of the idea of Freedom, through the world's History! And of what account was the daily gossip of the newspapers, compared with the possibility now thrown open of a life of eternal ideals, lived in and for them!

I had an even deeper perception of my initiation when I went back from Hegel to Spinoza and, filled with awe and enthusiasm, read the Ethica for the first time. Here I stood at the source of modern pantheistic Philosophy. Here Philosophy was even more distinctly Religion, since it took Religion's place. Though the method applied was very artificial, purely mathematical, at least Philosophy had here the attraction of a more original type of mind, the effect being much the same as that produced by primitive painting, compared with a more developed stage. His very expression, God or Nature, had a fascinating mysticism about it. The chapter in the book which is devoted to the Natural History of passions, surprised and enriched one by its simple, but profound, explanation of the conditions of the human soul. And although his fight against Superstition's views of life is conducted with a keenness that scouts discussion, whereas in modern Philosophy the contention is merely implied, it seemed as though his thoughts travelled along less stormy paths.

In Hegel, it had been exclusively the comprehensiveness of the thoughts and the mode of the thought's procedure that held my attention. With Spinoza it was different. It was his personality that attracted, the great man in him, one of the greatest that History has known. With him a new type had made its entrance into the world's History; he was the calm thinker, looking down from above on this earthly life, reminding one, by the purity and strength of his character, of Jesus, but a contrast to Jesus, inasmuch as he was a worshipper of Nature and Necessity, and a Pantheist. His teaching was the basis of the faith of the new age. He was a Saint and a Heathen, seditious and pious, at the same time.

XVI.

Still, while I was in this way making a purely mental endeavour to penetrate into as many intellectual domains as I could, and to become master of one subject after another, I was very far from being at peace with regard to my intellectual acquisitions, or from feeling myself in incontestable possession of them. While I was satisfying my desire for insight or knowledge and, by glimpses, felt my supremest happiness in the delight of comprehension, an ever more violent struggle was going on in my emotions.

As my being grew and developed within me and I slowly emerged from the double state of which I had been conscious, in other words, the more I became one and individual and strove to be honest and true, the less I felt myself to be a mere individual, the more I realised that I was bound up with humanity, one link in the chain, one organ belonging to the Universe. The philosophical Pantheism I was absorbed by, itself worked counter to the idea of individualism inherent in me, taught me and presented to me the union of all beings in Nature the All-Divine. But it was not from Pantheism that the crisis of my spiritual life proceeded; it was from the fountains of emotion which now shot up and filled my soul with their steady flow. A love for humanity came over me, and watered and fertilised the fields of my inner world which had been lying fallow, and this love of humanity vented itself in a vast compassion.

This gradually absorbed me till I could hardly bear the thought of the suffering, the poor, the oppressed, the victims of Injustice. I always saw them in my mind's eye, and it seemed to be my duty to work for them, and to be disgraceful of me to enjoy the good things of life while so many were being starved and tortured. Often as I walked along the streets at night I brooded over these ideas till I knew nothing of what was passing around me, but only felt how all the forces of my brain drew me towards those who suffered.

There were warm-hearted and benevolent men among my near relatives. The man whom my mother's younger sister had married had his heart in the right place, so much indeed that he no sooner saw or heard of distress than his hand was in his pocket, although he had little from which to give. My father's brother was a genuinely philanthropic man, who founded one beneficent institution or society after the other, had an unusual power of inducing his well-to-do fellow-townsmen to carry his schemes through, and in the elaboration of them showed a perception and practical sense that almost amounted to genius; this was the more surprising since his intelligence was not otherwise remarkable for its keenness and his reasoning methods were confused. But what I felt was quite different. My feelings were not so easily roused as those of the first-mentioned; I was not so good-natured or so quick to act as he. Neither did they resemble those of my other uncle, who merely represented compassion for those unfortunately situated, but was without the least vestige of rebellious feeling against the conditions or the people responsible for the misery; my uncle was always content with life as it was, saw the hand of a loving Providence everywhere and was fully and firmly convinced that he himself was led and helped by this same Providence, which specially watched over the launching of his projects for the welfare of mankind. No, my feeling was of quite another kind. Nothing was farther removed from me than this sometimes quite childish optimism. It was not enough for me to advertise the sufferings of a few individuals and, when possible, alleviate them; I sought the causes of them in brutality and injustice. Neither could I recognise the finger of a Universal Ruler in a confusion of coincidences, conversations, newspaper articles, and advice by prudent men, the outcome of all which was the founding of a society for seamstresses or the erection of a hospital to counteract the misery that the Controlling Power had Itself occasioned. I was a child no longer, and in that sense never had been childish. But my heart bled none the less with sympathy for society's unfortunates. I did not as yet perceive the necessity of that selfishness which is self-assertion, and I felt oppressed and tormented by all that I, in my comparatively advantageous position as a non- proletarian, enjoyed, while many others did not.

Then another mood, with other promptings, asserted itself. I felt an impulse to step forward as a preacher to the world around me, to the thoughtless and the hardhearted. Under the influence of strong emotion I wrote an edifying discourse, The Profitable Fear. I began to regard it as my duty, so soon as I was fitted for it, to go out into the town and preach at every street-corner, regardless of whether a lay preacher, like myself, should encounter indifference or harvest scorn.

This course attracted me because it presented itself to me under the guise of the most difficult thing, and, with the perversity of youth, I thought difficulty the only criterion of duty. I only needed to hit upon something that seemed to me to be the right thing and then say to myself: "You dare not do it!" for all the youthful strength and daring that was in me, all my deeper feelings of honour and of pride, all my love of grappling with the apparently insurmountable to unite, and in face of this You dare not, satisfy myself that I did dare. As provisionally, self-abnegation, humility, and asceticism seemed to me to be the most difficult things, for a time my whole spiritual life was concentrated into an endeavour to attain them. Just at this time--I was nineteen--my family was in a rather difficult pecuniary position, and I, quite a poor student, was cast upon my own resources. I had consequently not much of this world's goods to renounce. From a comfortable residence in Crown Prince's Street, my parents had moved to a more modest flat in the exceedingly unaristocratic Salmon Street, where I had an attic of limited dimensions with outlook over roofs by day and a view of the stars by night. Quiet the nights were not, inasmuch as the neighbouring houses re-echoed with screams and shrieks from poor women, whom their late-returning husbands or lovers thrashed in their cups. But never had I felt myself so raised, so exhilarated, so blissfully happy, as in that room. My days slipped by in ecstasy; I felt myself consecrated a combatant in the service of the Highest. I used to test my body, in order to get it wholly under my control, ate as little as possible, slept as little as possible, lay many a night outside my bed on the bare floor, gradually to make myself as hardy as I required to be. I tried to crush the youthful sensuality that was awakening in me, and by degrees acquired complete mastery over myself, so that I could be what I wished to be, a strong and willing instrument in the fight for the victory of Truth. And I plunged afresh into study with a passion and a delight that prevented my perceiving any lack, but month after month carried me along, increasing in knowledge and in mental power, growing from day to day.

XVII.

This frame of mind, however, was crossed by another. The religious transformation in my mind could not remain clear and unmuddied, placed as I was in a society furrowed through and through by different religious currents, issued as I was from the European races that for thousands of years had been ploughed by religious ideas. All the atavism, all the spectral repetition of the thoughts and ideas of the past that can lie dormant in the mind of the individual, leaped to the reinforcement of the harrowing religious impressions which came to me from without.

It was not the attitude of my friends that impressed me. All my more intimate friends were orthodox Christians, but the attempts which various ones, amongst them Julius Lange, and Jens Paludan-MÜller, had made to convert me had glanced off from my much more advanced thought without making any impression. I was made of much harder metal than they, and their attempts to alter my way of thinking did not penetrate beyond my hide. To set my mind in vibration, there was needed a brain that I felt superior to my own; and I did not find it in them. I found it in the philosophical and religious writings of SÖren Kierkegaard, in such works, for instance, as Sickness unto Death.

The struggle within me began, faintly, as I approached my nineteenth year. My point of departure was this: one thing seemed to me requisite, to live in and for The Idea, as the expression for the highest at that time was. All that rose up inimical to The Idea or Ideal merited to be lashed with scorn or felled with indignation. And one day I penned this outburst: "Heine wept over Don Quixote. Yes, he was right. I could weep tears of blood when I think of the book." But the first thing needed was to acquire a clear conception of what must be understood by the Ideal. Heiberg had regarded the uneducated as those devoid of ideals. But I was quite sure myself that education afforded no criterion. And I could find no other criterion of devotion to the Ideal than a willingness to make sacrifices. If, I said, I prove myself less self-sacrificing than any one of the wretches I am fighting, I shall myself incur well-merited scorn. But if self-sacrifice were the criterion, then Jesus, according to the teachings of tradition, was the Ideal, for who as self-sacrificing as He?

This was an inclined plane leading to the Christian spiritual life, and a year later, when I was nearly twenty, I had proceeded so far on this plane that I felt myself in all essentials in agreement with the Christian mode of feeling, inasmuch as my life was ascetic, and my searching, striving, incessantly working mind, not only found repose, but rapture, in prayer, and was elated and fired at the idea of being protected and helped by "God."

But just as I was about to complete my twentieth year, the storm broke out over again, and during the whole of the ensuing six months raged with unintermittent violence. Was I, at this stage of my development, a Christian or not? And if not, was it my duty to become a Christian?

The first thought that arose was this: It is a great effort, a constant effort, sometimes a minutely recurring effort, to attain moral mastery over one's self, and though this certainly need not bring with it a feeling of self-satisfaction, much less ought to do so, it does bring with it a recognition of the value of this self-mastery. How strange, then, that Christianity, which commands its attainment, at the same time declares it to be a matter of indifference to the revealed God whether a man has lived morally or not, since Faith or lack of Faith is the one condition upon which so-called Salvation depends!

The next thought was this: It is only in the writings of Kierkegaard, in his teachings concerning paradox, that Christianity appears so definite that it cannot be confused with any other spiritual trend whatever. But when one has to make one's choice between Pantheism and Christianity, then the question arises, Are Kierkegaard's teachings really historic Christianity, and not rather a rational adaptation? And this question must be answered in the negative, since it is possible to assimilate it without touching upon the question of the revelation of the Holy Ghost in the shape of a dove, to the Voice from the clouds, and the whole string of miracles and dogmas.

The next thought again was this: Pantheism does not place any one unconditional goal in front of man. The unbeliever passes his life interested in the many aims that man, as man, has. The Pantheist will therefore have difficulty in living a perfect ethical life. There are many cases in which, by deviating from the strictly ethic code, you do not harm anyone, you only injure your own soul. The Non-Believer will in this case only hardly, for the sake of impersonal Truth, make up his mind to the step which the God-fearing man will take actuated by his passionate fear of offending God.

Thus was I tossed backwards and forwards in my reflections.

XVIII.

What I dreaded most was that if I reached a recognition of the truth, a lack of courage would prevent me decisively making it my own. Courage was needed, as much to undertake the burdens entailed by being a Christian as to undertake those entailed by being a Pantheist. When thinking of Christianity, I drew a sharp distinction between the cowardice that shrunk from renunciation and the doubt that placed under discussion the very question as to whether renunciation were duty. And it was clear to me that, on the road which led to Christianity, doubt must be overcome before cowardice--not the contrary, as Kierkegaard maintains in his For Self-Examination, where he says that none of the martyrs doubted.

But my doubt would not be overcome. Kierkegaard had declared that it was only to the consciousness of sin that Christianity was not horror or madness. For me it was sometimes both. I concluded therefrom that I had no consciousness of sin, and found this idea confirmed when I looked into my own heart. For however violently at this period I reproached myself and condemned my failings, they were always in my eyes weaknesses that ought to be combatted, or defects that could be remedied, never sins that necessitated forgiveness, and for the obtaining of this forgiveness, a Saviour. That God had died for me as my Saviour,--I could not understand what it meant; it was an idea that conveyed nothing to me.

And I wondered whether the inhabitants of another planet would be able to understand how on the Earth that which was contrary to all reason was considered the highest truth.

XIX.

With Pantheism likewise I was on my guard against its being lack of courage, rather than a conviction of its untruth, which held me back from embracing it. I thought it a true postulate that everything seemed permeated and sustained by a Reason that had not human aims in front of it and did not work by human means, a Divine Reason. Nature could only be understood from its highest forms; the Ideal, which revealed itself to the world of men at their highest development, was present, in possibility and intent, in the first germ, in the mist of primeval creation, before it divided itself into organic and inorganic elements. The whole of Nature was in its essence Divine, and I felt myself at heart a worshipper of Nature.

But this same Nature was indifferent to the weal or woe of humans. It obeyed its own laws regardless of whether men were lost thereby; it seemed cruel in its callousness; it took care that the species should be preserved, but the individual was nothing to it.

Now, like all other European children, I had been brought up in the theory of personal immortality, a theory which, amongst other things, is one way of expressing the immense importance, the eternal importance, which is attributed to each individual. The stronger the feeling of his own ego that the individual has, the more eagerly he necessarily clings to the belief that he cannot be annihilated. But to none could the belief be more precious than to a youth who felt his life pulsate within, as if he had twenty lives in himself and twenty more to live. It was impossible to me to realise that I could die, and one evening, about a year later, I astonished my master, Professor BrÖchner, by confessing as much. "Indeed," said BrÖchner, "are you speaking seriously? You cannot realise that you will have to die one day? How young! You are very different from me, who always have death before my eyes."

But although my vitality was so strong that I could not imagine my own death, I knew well enough that my terrestrial life, like all other men's, would come to an end. But I felt all the more strongly that it was impossible everything could be at an end then; death could not be a termination; it could only, as the religions preached and as eighteenth- century Deism taught, be a moment of transition to a new and fuller existence. In reward and punishment after death I could not believe; those were mediaeval conceptions that I had long outgrown. But the dream of immortality I could not let go. And I endeavoured to hold it fast by virtue of the doctrine of the impossibility of anything disappearing. The quantity of matter always remained the same; energy survived every transformation.

Still, I realised that this could not satisfy one, as far as the form which we term individuality was concerned. What satisfaction was it to Alexander that his dust should stop a bung-hole? or to Shakespeare that Romeo and Juliet were acted in Chicago? So I took refuge in parallels and images. Who could tell whether the soul, which on earth had been blind to the nature of the other life, did not, in death, undergo the operation which opened its eyes? Who could tell whether death were not, as Sibbern had suggested, to be compared with a birth? Just as the unborn life in its mother's womb would, if it were conscious, believe that the revolution of birth meant annihilation, whereas it was for the first time awakening to a new and infinitely richer life, so it was perhaps for the soul in the dreaded moment of death....

But when I placed before my master these comparisons and the hopes I built upon them, they were swept away as meaningless; he pointed out simply that nothing went to prove a continuation of personality after death, while on the contrary everything argued against it,--and to this I could not refuse my assent.

Then I understood that in what I called Pantheism, the immortality of the individual had no place. And a slow, internal struggle commenced for renunciation of the importance and value of the individual. I had many a conversation on this point with my teacher, a man tired of life and thoroughly resigned.

He always maintained that the desire of the individual for a continuation of personality was nothing but the outcome of vanity. He would very often put the question in a comical light. He related the following anecdote: In summer evenings he used to go for a walk along the Philosopher's Avenue (now West Rampart Street). Here he had frequently met, sitting on their benches, four or five old gentlemen who took their evening ramble at the same time; by degrees they made each other's acquaintance and got into conversation with one another. It turned out that the old gentlemen were candle-makers who had retired from business and now had considerable difficulty in passing their time away. In reality they were always bored, and they yawned incessantly. These men had one theme only, to which they always recurred with enthusiasm--their hope in personal immortality for all eternity. And it amused BrÖchner that they, who in this life did not know how to kill so much as one Sunday evening, should be so passionately anxious to have a whole eternity to fill up. His pupil then caught a glimpse himself of the grotesqueness of wishing to endure for millions of centuries, which time even then was nothing in comparison with eternity.

XX.

But in spite of it all, it was a hard saying, that in the pantheistic view of life the absorption of the individual into the great whole took the place of the continued personal existence which was desired by the ego. But what frightened me even more was that the divine All was not to be moved or diverted by prayer. But pray I had to. From my earliest childhood I had been accustomed, in anxiety or necessity, to turn my thoughts towards a Higher Power, first forming my needs and wishes into words, and then later, without words, concentrating myself in worship. It was a need inherited from many hundreds of generations of forefathers, this need of invoking help and comfort. Nomads of the plains, Bedouins of the desert, ironclad warriors, pious priests, roving sailors, travelling merchants, the citizen of the town and the peasant in the country, all had prayed for centuries, and from the very dawn of time; the women, the hundreds and hundreds of women from whom I was descended, had centred all their being in prayer. It was terrible, never to be able to pray again.... Never to be able to fold one's hands, never to raise one's eyes above, but to live, shut in overhead, alone in the universe!

If there were no eye in Heaven that watched over the individual, no ear that understood his plaint, no hand that protected him in danger, then he was placed, as it were, on a desolate steppe where the wolves were howling.

And in alarm I tried once more the path towards religious quietude that I had recently deemed impracticable,--until the fight within me calmed again, and in renunciation I forced my emotion to bow to what my reason had acknowledged as the Truth.

mislaid the key of my box, which made me think anxiously of the customs officials in Paris, and I was also so stupid as to ask the boots in the Brussels hotel for "a little room," so that they gave me a miserable little sleeping-place under the roof.

But at night, after I had rambled about the streets of Brussels, as I sat on a bench somewhere on a broad boulevard, an overwhelming, terrifying, transporting sense of my solitariness came over me. It seemed to me as though now, alone in a foreign land, at night time, in this human swarm, where no one knew me and I knew no one, where no one would look for me if anything were to happen to me, I was for the first time thrown entirely on my own resources, and I recognised in the heavens, with a feeling of reassurance, old friends among the stars.

With a guide, whom in my ignorance I thought necessary, I saw the sights of the town, and afterwards, for the first time, saw a French play. So little experience of the world had I, that, during the interval, I left my overcoat, which I had not given up to the attendant, lying on the seat in the pit, and my neighbour had to explain to me that such great confidence in my fellow-men was out of place.

Everything was new to me, everything fascinated me. I, who only knew "indulgence" from my history lessons at school, saw with keen interest the priest in a Brussels church dispense "indulgence plÉniÈre," or, in Flemish, vollen aflaet. I was interested in the curious names of the ecclesiastical orders posted up in the churches, marvelled, for instance, at a brotherhood that was called "St. Andrew Avellin, patron saint against apoplexy, epilepsy and sudden death."

In the carriage from Brussels I had for travelling companion a pretty young Belgian girl named Marie Choteau, who was travelling with her father, but talked all the time to her foreign fellow-traveller, and in the course of conversation showed me a Belgian history and a Belgian geography, from which it appeared that Belgium was the centre of the globe, the world's most densely built over, most religious, and at the same time most enlightened country, the one which, in proportion to its size, had the most and largest industries. I gave her some of my bountiful supply of Eau de Cologne.

IV.

The tiring night-journey, with its full four hours' wait at LiÈge, was all pure enjoyment to me, and in a mood of mild ecstasy, at last, at half-past ten on the morning of November 11th 1866, I made my entry into Paris, and was received cordially by the proprietors of a modest but clean little hotel which is still standing, No. 20 Rue Notre Dame des Victoires, by the proprietors, two simple Lorrainers, FranÇois and MÜller, to whom Gabriel Sibbern, who was staying there, had announced my arrival. The same morning Sibbern guided my first steps to one of Pasdeloup's great classical popular concerts.

In the evening, in spite of my fatigue after travelling all night, I went to the ThÉÂtre FranÇais for the first time, and there, lost in admiration of the masterly ensemble and the natural yet passionate acting, with which I had hitherto seen nothing to compare, I saw Girardin's Le supplice d'une femme, and Beaumarchais' Le mariage de Figaro, in one evening making the acquaintance of such stars as RÉgnier, Madame Favart, Coquelin and the Sisters Brohan.

RÉgnier especially, in his simple dignity, was an unforgettable figure, being surrounded, moreover, in my eyes by the glory which the well-known little poem of Alfred de Musset, written to comfort the father's heart, had shed upon him. Of the two celebrated sisters, Augustine was all wit, Madeleine pure beauty and arch, melting grace.

These first days were rich days to me, and as they did not leave me any time for thinking over what I had seen, my impressions overwhelmed me at night, till sometimes I could not sleep for sheer happiness. This, to me, was happiness, an uninterrupted garnering of intellectual wealth in association with objects that all appealed to my sympathies, and I wrote home: "To be here, young, healthy, with alert senses, keen eyes and good ears, with all the curiosity, eagerness to know, love of learning, and susceptibility to every impression, that is youth's own prerogative, and to have no worries about home, all that is so great a happiness that I am sometimes tempted, like Polycrates, to fling the handsome ring I had from Christian Richardt in the gutter."

For the rest, I was too fond of characteristic architecture to feel attracted by the building art displayed in the long, regular streets of Napoleon III, and too permeated with national prejudices to be able at once to appreciate French sculpture. I was justified in feeling repelled by many empty allegorical pieces on public monuments, but during the first weeks I lacked perception for such good sculpture as is to be found in the foyer of the ThÉÂtre FranÇais. "You reel at every step," I wrote immediately after my arrival, "that France has never had a Thorwaldsen, and that Denmark possesses an indescribable treasure in him. We are and remain, in three or four directions, the first nation in Europe. This is pure and simple truth."

To my youthful ignorance it was the truth, but it hardly remained such after the first month.

Being anxious to see as much as possible and not let anything of interest escape me, I went late to bed, and yet got up early, and tried to regulate my time, as one does a blanket that is too short.

I was immensely interested in the art treasures from all over the world collected in the Louvre. Every single morning, after eating my modest breakfast at a crÊmerie near the chÂteau, I paid my vows in the Salon carrÉ and then absorbed myself in the other halls. The gallery of the Louvre was the one to which I owe my initiation. Before, I had seen hardly any Italian art in the original, and no French at all. In Copenhagen I had been able to worship all the Dutch masters. Leonardo and the Venetians spoke to me here for the first time. French painting and sculpture, Puget and Houdon, Clouet and Delacroix, and the French art that was modern then, I learnt for the first time to love and appreciate at the Luxembourg.

I relished these works of art, and the old-time art of the Greeks and Egyptians which the Museum of the Louvre contained, in a mild intoxication of delight.

And I inbreathed Paris into my soul. When on the broad, handsome Place de la Concorde, I saw at the same time, with my bodily eyes, the beautifully impressive obelisk, and in my mind's eye the scaffold on which the royal pair met with their death in the Revolution; when in the Latin quarter I went upstairs to the house in which Charlotte Corday murdered Marat, or when, in the highest storey of the Louvre, I gazed at the little gray coat from Marengo and the three-cornered hat, or from the Arc de Triomphe let my glance roam over the city, the life that pulsated through my veins seemed stimulated tenfold by sight and visions.

Yet it was not only the city of Paris, its appearance, its art gems, that I eagerly made my own, and with them much that intellectually belonged to Italy or the Netherlands; it was French culture, the best that the French nature contains, the fragrance of her choicest flowers, that I inhaled.

And while thus for the first time learning to know French people, and French intellectual life, I was unexpectedly admitted to constant association with men and women of the other leading Romance races, Italians, Spaniards, Portuguese, Brazilians.

BrÖchner had given me a letter of introduction to Costanza Testa, a friend of his youth, now married to Count Oreste Blanchetti and living in Paris, with her somewhat older sister Virginia, a kind-hearted and amiable woman of the world. The latter had married in Brazil, as her second husband, the Italian banker Pagella, and to their house came, not only Italians and other European Southerners, but members of the South American colony.

So warm a reception as I met with from the two sisters and their husbands I had never had anywhere before. After I had known the two families one hour, these people treated me as though I were their intimate friend; Costanza's younger brother, they called me. I had a seat in their carriage every day, when the ladies drove out in the Bois de Boulogne; they never had a box at the Italian opera, where Adelina Patti's first notes were delighting her countrymen, without sending me a seat. They expected me every evening, however late it often might be when I came from the theatre, in their drawing-room, where, according to the custom of their country, they always received the same circle of friends.

I was sincerely attached to the two sisters, and felt myself at ease in their house, although the conversation there was chiefly carried on in a language of which I understood but little, since French was spoken only on my account. The only shadow over my pleasure at spending my evenings in the Rue Valois du Roule was the fact that this necessitated my missing some acts at the ThÉÂtre FranÇais, for which the Danish Minister, through the Embassy, had procured me a free pass. Certainly no Dane was ever made so happy by the favour. They were enraptured hours that I spent evening after evening in the French national theatre, where I became thoroughly acquainted with the modern, as well as the classical, dramatic repertoire,--an acquaintance which was further fortified during my long stay in Paris in 1870.

I enjoyed the moderation of the best actors, their restraint, and subordination of self to the rÔle and the general effect. It is true that the word genius could only be applied to a very few of the actors, and at that time I saw none who, in my opinion, could be compared with the great representatives of the Danish stage, such as Michael Wiehe, Johanne Luise Heiberg, or Phister. But I perceived at once that the mannerisms of these latter would not be tolerated here for a moment; here, under the influence of this artistic whole-harmony, they would never have been able to give free vent to individuality and peculiarity as they did at home.

I saw many hundred performances in these first years of my youth at the ThÉÂtre FranÇais, which was then at its zenith. There, if anywhere, I felt the silent march of the French muses through Time and Space.

V.

A capable journalist named GrÉgoire, a sickly, prematurely aged, limping fellow, with alert wits, an Alsatian, who knew Danish and regularly read Bille's Daily Paper, had in many ways taken me up almost from the first day of my sojourn on French soil. This man recommended me, on my expressing a wish to meet with a competent teacher, to take instruction in the language from a young girl, a friend of his sister, who was an orphan and lived with her aunt. She was of good family, the daughter of a colonel and the granddaughter of an admiral, but her own and her aunt's circumstances were narrow, and she was anxious to give lessons.

When I objected that such lessons could hardly be really instructive, I was told that she was not only in every way a nice but a very gifted and painstaking young girl.

The first time I entered the house, as a future pupil, I found the young lady, dressed in a plain black silk dress, surrounded by a circle of toddlers of both sexes, for whom she had a sort of school, and whom on my arrival she sent away. She had a pretty figure, a face that was attractive without being beautiful, a large mouth with good teeth, and dark brown hair. Her features were a little indefinite, her face rather broad than oval, her eyes brown and affectionate. She had at any rate the beauty that twenty years lends. We arranged for four lessons a week, to begin with.

The first dragged considerably. My teacher was to correct any mistakes in pronunciation and grammar that I made in conversation. But we could not get up any proper conversation. She was evidently bored by the lessons, which she had only undertaken for the sake of the fees. If I began to tell her anything, she only half listened, and yawned with all her might very often and very loudly, although she politely put her hand in front of her large mouth. There only came a little animation into her expression when I either pronounced as badly as I had been taught by my French master at school, or made some particularly ludicrous mistake, such as c'est tout Égal for bien Égal. At other times she was distracted, sleepy, her thoughts elsewhere.

After having tried vainly for a few times to interest the young lady by my communications, I grew tired of the lessons. Moreover, they were of very little advantage to me, for the simple reason that my youthful teacher had not the very slightest scientific or even grammatical knowledge of her own tongue, and consequently could never answer my questions as to why you had to pronounce in such and such a way, or by virtue of what rule you expressed yourself in such and such a manner. I began to neglect my lessons, sometimes made an excuse, but oftener remained away without offering any explanation.

On my arrival one afternoon, after having repeatedly stayed away, the young lady met me with some temper, and asked the reason of my failures to come, plainly enough irritated and alarmed at my indifference, which after all was only the reflection of her own. I promised politely to be more regular in future. To insure this, she involuntarily became more attentive.

She yawned no more. I did not stay away again.

She began to take an interest herself in this eldest pupil of hers, who at 24 years of age looked 20 and who was acquainted with all sorts of things about conditions, countries, and people of which she knew nothing.

She had been so strictly brought up that nearly all secular reading was forbidden to her, and she had never been to any theatre, not even the ThÉÂtre FranÇais. She had not read Victor Hugo, Lamartine, or Musset, had not even dared to read Paul et Virginie, only knew expurgated editions of Corneille, Racine and MoliÈre. She was sincerely clerical, had early been somewhat influenced by her cousin, later the well-known Roman Catholic author, Ernest Hello, and in our conversations was always ready to take the part of the Jesuits against Pascal; what the latter had attacked were some antiquated and long-abandoned doctrinal books; even if there were defects in the teaching of certain Catholic ecclesiastics, their lives at any rate were exemplary, whereas the contrary was the case with the free-thinking men of science; their teaching was sometimes unassailable, but the lives they led could not be taken seriously.

When we two young people got into a dispute, we gradually drew nearer to one another. Our remarks contradicted each other, but an understanding came about between our eyes. One day, as I was about to leave, she called me back from the staircase, and, very timidly, offered me an orange. The next time she blushed slightly when I came in. She frequently sent me cards of admission to the AthÉnÉe, a recently started institution, in which lectures were given by good speakers. She began to look pleased at my coming and to express regret at the thought of my departure.

On New Year's day, as a duty gift, I had sent her a bouquet of white flowers, and the next day she had tears in her eyes as she thanked me: "I ask you to believe that I highly appreciate your attention." From that time forth she spoke more and more often of how empty it would be for her when I was gone. I was not in love with her, but was too young for her feelings, so unreservedly expressed, to leave me unaffected, and likewise young enough to imagine that she expected me before long to ask for her hand. So I soon informed her that I did not feel so warmly towards her as she did towards me, and that I was not thinking of binding myself for the present.

"Do you think me so poor an observer?" she replied, amazed. "I have never made any claims upon you, even in my thoughts. But I owe you the happiest month of my life."

VI.

This was about the state of affairs between Mademoiselle Louise and me, when one evening, at Pagella's, where there were Southerners of various races present, I was introduced to a young lady, Mademoiselle Mathilde M., who at first sight made a powerful impression upon me.

She was a young Spanish Brazilian, tall of stature, a proud and dazzling racial beauty. The contours of her head were so impeccably perfect that one scarcely understood how Nature could have made such a being inadvertently, without design. The rosy hue of her complexion made the carnation even of a beautiful woman's face look chalky or crimson by the side of hers. At the same time there was a something in the colour of her skin that made me understand better the womanish appearance of Zurbaran and Ribera, a warm glow which I had never seen in Nature before. Her heavy, bluish-black hair hung down, after the fashion of the day, in little curls over her forehead and fell in thick ringlets upon her shoulders. Her eyebrows were exquisitely pencilled, arched and almost met over her delicate nose, her eyes were burning and a deep brown; they conquered, and smiled; her mouth was a little too small, with white teeth that were a little too large, her bust slender and full. Her manner was distinguished, her voice rich; but most marvellous of all was her hand, such a hand as Parmeggianino might have painted, all soul, branching off into five delightful fingers.

Mentally I unhesitatingly dubbed her the most marvelous feminine creature I had ever seen, and that less on account of her loveliness than the blending of the magnificence of her bearing with the ardour, and often the frolicsomeness, of her mode of expression.

She was always vigorous and sometimes daring in her statements, cared only for the unusual, loved only "the impossible," but nevertheless carefully observed every established custom of society. To my very first remark to her, to the effect that the weakness of women was mostly only an habitual phrase; they were not weak except when they wished to be, she replied: "Young as you are, you know women very well!" In that she was quite wrong.

Besides Spanish and Portuguese, she spoke French perfectly and English not badly, sang in a melodious contralto voice, drew well for an amateur, carved alabaster vases, and had all kinds of talents. She did not care to sing ballads, only cared for grand pathos.

She was just twenty years of age, and had come into the world at Rio, where her father represented the Spanish government. The family were descended from Cervantes. As she had early been left motherless, her father had sent her over in her fifteenth year to her aunt in Paris. This latter was married to an old monstrosity of a Spaniard, religious to the verge of insanity, who would seem to have committed some crime in his youth and now spent his whole day in the church, which was next door to his house, imploring forgiveness for his sins. He was only at home at mealtimes, when he ate an alarming amount, and he associated only with priests. The aunt herself, however, in spite of her age, was a pleasure- seeking woman, rarely allowed her niece to stay at home and occupy herself as she liked, but dragged her everywhere about with her to parties and balls. In her aunt's company she sometimes felt depressed, but alone she was cheerful and without a care. At the Pagellas' she was like a child of the house. She had the Spanish love of ceremony and magnificence, the ready repartee of the Parisian, and, like a well- brought-up girl, knew how to preserve the balance between friendliness and mirth. She was not in the least prudish, and she understood everything; but there was a certain sublimity in her manner.

While Mademoiselle Louise, the little Parisian, had been brought up in a convent, kept from all free, intelligent, mundane conversation, and all free artistic impressions, the young Spaniard, at the same age, had the education and the style of a woman of the world in her manner.

We two young frequenters of the Pagella salon, felt powerfully drawn to one another. We understood one another at once. Of course, it was only I who was fascinated. When, in an evening, I drove across Paris in the expectation of seeing her, I sometimes murmured to myself Henrik Hertz's verse:

"My beloved is like the dazzling day,
Brazilia's Summer!"

My feelings, however, were much more admiration than love or desire. I did not really want to possess her. I never felt myself quite on a level with her even when she made decided advances to me. I rejoiced over her as over something perfect, and there was the rich, foreign colouring about her that there had been about the birds of paradise in my nursery. She seldom disturbed my peace of mind, but I said to myself that if I were to go away then, I should in all probability never see her again, as her father would be taking her the next year to Brazil or Madrid, and I sometimes felt as though I should be going away from my happiness forever. She often asked me to stay with such expressions and with such an expression that I was quite bewildered. And then she monopolised my thoughts altogether, like the queenly being she was.

A Danish poet had once called the beautiful women of the South "Large, showy flowers without fragrance." Was she a large, showy flower? Forget- me-nots were certainly by no means showy, but they were none the more odorous for that.

Now that I was seeing the radiant Mathilde almost every day, my position with regard to Louise seemed to me a false one. I did not yet know how exceedingly rare an undivided feeling is, did not understand that my feelings towards Mathilde were just as incomplete as those I cherished for Louise. I looked on Mademoiselle Mathilde as on a work of art, but I came more humanly close to Mademoiselle Louise. She did not evoke my enthusiastic admiration; that was quite true, but Mademoiselle Mathilde evoked my enthusiastic admiration only. If there were a great deal of compassion mingled with my feelings for the Parisian, there was likewise a slight erotic element.

The young Frenchwoman, in her passion, found expressions for affection and tenderness, in which she forgot all pride. She lived in a commingling, very painful for me, of happiness at my still being in Paris, and of horror at my approaching departure, which I was now about to accelerate, merely to escape from the extraordinary situation in which I found myself, and which I was too young to carry. Although Mathilde, whom I had never seen alone, was always the same, quite the great lady, perfectly self-controlled, it was the thought of saying good-bye to her that was the more painful to me. Every other day, on the other hand, Louise was trembling and ill, and I dreaded the moment of separation.

VII.

I had not left off my daily work in Paris, but had read industriously at the Imperial Library. I had also attended many lectures, some occasionally, others regularly, such as those of Janet, Caro, LÉvÊque and Taine.

Of all contemporary French writers, I was fondest of Taine. I had begun studying this historian and thinker in Copenhagen. The first book of his that I read was The French Philosophers of the Nineteenth Century, in a copy that had been lent to me by Gabriel Sibbern. The book entranced me, and I determined to read every word that I could get hold of by the same author. In the Imperial Library in Paris I read first of all The History of English Literature, of which I had hitherto only been acquainted with a few fragments, which had appeared in the Revue des Deux Mondes. Taine was to me an antidote to German abstraction and German pedantry. Through him I found the way to my own inmost nature, which my Dano-German University education had covered over.

Shortly after my arrival in Paris, therefore, I had written to Taine and begged for an interview. By a singular piece of ill-luck his reply to me was lost, and it was only at the very end of my stay that I received a second invitation to go to him. Although this one conversation could not be of any vast importance to me, it was nevertheless the first personal link between me and the man who was and remained my greatly loved master and deliverer, even though I mistrusted his essential teachings. I was afraid that I had created a bad impression, as I had wasted the time raising objections; but Taine knew human nature well enough to perceive the personality behind the clumsy form and the admiration behind the criticism. In reality, I was filled with passionate gratitude towards Taine, and this feeling remained unaltered until his latest hour.

During this my first stay in Paris I added the impression of Taine's personality to the wealth of impressions that I took back with me from Paris to Copenhagen.

On the Appearance, dealing with how one ought to dress, behave, speak, do one's hair, which revealed powers of observation and a sarcastic tendency. Amongst those who eagerly sought for admission but never secured it was a young student, handsome, and with no small love of study, but stupid and pushing, for whom I, who continued to see myself in Lermontof's PetsjÓrin, cherished a hearty contempt, for the curious reason that he in every way reminded me of PetsjÓrin's fatuous and conceited adversary, Gruchnitski. Vilsing was asked to take part in the society's endeavours, but refused. "What I have against all these societies," he said, "is the self-satisfaction they give rise to; the only theme I should be inclined to treat is that of how the modern Don Juan must be conceived; but that I cannot do, since I should be obliged to touch on so many incidents of my own life."

This was the society before which I read the treatise on The Daemonic, and it was Kappers who, with his well-developed intelligence, would not admit the existence of anything of the sort.

The regular meetings went on for six months only, the machinery being too large and heavy in comparison with the results attained. Kappers and his intimate friends, however, saw none the less of each other. The brilliant West Indian continued to pursue his legal studies and to carry on his merry life in Copenhagen for some eighteen months. But his studies gradually came to a standstill, while his gay life took up more and more of his time. He was now living alone in a flat which, to begin with, had been very elegantly furnished, but grew emptier and emptier by degrees, as his furniture was sold, or went to the pawnbroker's. His furniture was followed by his books, and when Schou's "Orders in Council" had also been turned into money, his legal studies ceased of themselves. When the bookshelves were empty it was the turn of the wardrobe and the linen drawers, till one Autumn day in 1861, an emissary of his father, who had been sent to Copenhagen to ascertain what the son was really about, found him in his shirt, without coat or trousers, wrapped up in his fur overcoat, sitting on the floor in his drawing- room, where there was not so much as a chair left. Asked how it was that things had come to such a pass with him, he replied: "It is the curse that follows the coloured race."

A suit of clothes was redeemed for Kappers junior, and he was hurried away as quickly as possible to the German town where his father lived, and where the son explained to everyone who would listen that he had been obliged to leave Copenhagen suddenly "on account of a duel with a gentleman in a very exalted position."

VI.

My first experiences of academic friendship made me smile in after years when I looked back on them. But my circle of acquaintances had gradually grown so large that it was only natural new friendships should grow out of it.

One of the members of Kappers' "literary and scientific" society, and the one whom the West Indian had genuinely cared most for, was a young fellow whose father was very much respected, and to whom attention was called for that reason; he was short, a little heavy on his feet, and a trifle indolent, had beautiful eyes, was warm-hearted and well educated, had good abilities without being specially original, and was somewhat careless in his dress, as in other things.

His father was C.N. David, well known in his younger days as a University professor and a liberal politician, who later became the Head of the Statistical Department and a Member of the Senate. He had been in his youth a friend of Johan Ludvig Heiberg, [Footnote: J.L. Heiberg, to whom such frequent allusion is made, was a well-known Danish author of the last century (1791-1860). Among many other things, he wrote a series of vaudevilles for the Royal Theatre at Copenhagen, Of which he was manager. In every piece he wrote there was a special part for his wife, Johanne Luise Heiberg, who was the greatest Danish actress of the 19th century.] and had been dramatic contributor to the latter's paper.

He was a very distinguished satirist and critic and his influence upon the taste and critical opinion of his day can only be compared with that of Holberg in the 18th century.

Now, in concert with Bluhme and a few other of the elder politicians, he had formed a Conservative Fronde, opposed to the policy of the National Liberals. One day as we two young men were sitting in his son's room, drafting the rules for the freshmen's society of five members, the old gentleman came through and asked us what we were writing. "Rules for a society; we want to get them done as quickly as we can." "That is right. That kind of constitution may very well be written out expeditiously. There has not been very much more trouble or forethought spent on the one we have in this country."

It was not, however, so much the internal policy of the National Liberals that he objected to--it was only the Election Law that he was dissatisfied with--as their attitude towards Germany. Whenever a step was taken in the direction of the incorporation of Slesvig, he would exclaim: "We are doing what we solemnly promised not to do. How can anyone be so childish as to believe that it will turn out well!"

The son, whose home impressions in politics had been Conservative, was a happy young man with a somewhat embarrassed manner, who sometimes hid his uncertainty under the cloak of a carelessness that was not altogether assumed. Behind him stood his family, to whom he hospitably introduced those of his companions whom he liked, and though the family were not gentle of origin, they belonged, nevertheless, to the highest circles in the country and exercised their attraction through the son.

I, whom Ludvig David was now eagerly cultivating, had known him for many years, as we had been school-fellows and even classmates, although David was considerably older. I had never felt drawn to him as a boy, in fact, had not liked him. Neither had David, in our school-days, ever made any advances to me, having had other more intimate friends. Now, however, he was very cordial to me, and expressed in strong terms his appreciation of my industry and abilities; he himself was often teased at home for his lack of application. C.N. David was the first public personality with whom, as a student, I became acquainted and into whose house I was introduced. For many years I enjoyed unusual kindness and hospitality at the hands of the old politician, afterwards Minister of Finance.

VII.

I had hitherto been only mildly interested in politics. I had, of course, as a boy, attentively followed the course of the Crimean war, which my French uncle, on one of his visits, had called the fight for civilisation against barbarism, although it was a fight for Turkey! now, as a student, I followed with keen interest the Italian campaign and the revolt against the Austrian Dukes and the Neapolitan Bourbons. But the internal policy of Denmark had little attraction for me. As soon as I entered the University I felt myself influenced by the spirit of such men as Poul MÖller, J.L. Heiberg, SÖren Kierkegaard, and distinctly removed from the belief in the power of the people which was being preached everywhere at that time. This, however, was hardly more than a frame of mind, which did not preclude my feeling myself in sympathy with what at that time was called broad thought (i.e., Liberalism). Although I was often indignant at the National Liberal and Scandinavian terrorism which obtained a hearing at both convivial and serious meetings in the Students' Union, my feelings in the matter of Denmark's foreign policy with regard to Sweden and Norway, as well as to Germany, were the same as those held by all the other students. I felt no intellectual debt to either Sweden or Norway, but I was drawn by affection towards the Swedes and the Norsemen, and in Christian Richardt's lovely song at the Northern Celebration in 1860, For Sweden and Norway, I found the expression of the fraternal feelings that I cherished in my breast for our two Northern neighbours. On the other hand, small as my store of knowledge still was, I had already acquired some considerable impression of German culture. Nevertheless, the increasingly inimical attitude of the German people towards Denmark, and the threatenings of war with Germany, together with my childish recollections of the War of 1848-50, had for their effect that in the Germany of that day I only saw an enemy's country. A violent affection that I felt at sixteen for a charming little German girl made no difference to this view.

VIII.

The old men, who advocated the greatest caution in dealing with the impossible demands of the German Federation, and were profoundly distrustful as to the help that might be expected from Europe, were vituperated in the press. As Whole-State Men, they were regarded as unpatriotic, and as so-called Reactionaries, accused of being enemies to freedom. When I was introduced into the house of one of these politically ill-famed leaders, in spite of my ignorance, I knew enough of politics, as of other subjects, to draw a sharp distinction between that which I could in a measure grasp, and that which I did not understand; I was sufficiently educated to place Danish constitutional questions in the latter category, and consequently I crossed, devoid of prejudice, the threshold of a house whence proceeded, according to the opinion of the politically orthodox, a pernicious, though fortunately powerless, political heterodoxy.

It must not be supposed that I came into close touch with anything of the sort. The old Minister never opened his mouth on political matters in the bosom of his family. But the impression of superior intelligence and knowledge of men that he conveyed was enough to place him in a different light from that in which he was depicted in The Fatherland, the paper whose opinions were swallowed blindly by the student body. And my faith in the infallibility of the paper was shaken even more one day, when I saw the Leader of the Reactionary Party himself, Privy Councillor Bluhme, at the house, and sat unnoticed in a corner, listening to his conversation. He talked a great deal, although, like the master of the house, he did not allude to his public work. Like a statesman of the old school, he expressed himself with exquisite politeness and a certain ceremony. But of the affectation of which The Fatherland accused him, there was not a trace. What profoundly impressed me was the Danish the old gentleman spoke, the most perfect Danish. He told of his travels in India--once upon a time he had been Governor of Trankebar--and you saw before you the banks of the Ganges and the white troops of women, streaming down to bathe in the river, as their religion prescribed.

I never forgot the words with which Bluhme rose to go: "May I borrow the English blue-books for a few days? There might be something or other that the newspapers have not thought fit to tell us." I started at the words. It dawned upon me for the first time, though merely as a remote possibility, that the Press might purposely and with intent to mislead keep silence about facts that had a claim upon the attention of the public.

IX.

Young David had once asked me to read Ovid's Elegiacs with him, and this was the beginning of our closer acquaintance. In town, in the Winter, we two younger ones were only rarely with the rest of the family, but in Summer it was different. The Minister had built a house at Rungsted, on a piece of land belonging to his brother, who was a farmer and the owner of Rungstedgaard, Rungstedlund and Folehavegaard, a shrewd and practical man. To this villa, which was in a beautiful situation, overlooking the sea, I was often invited by my friend to spend a few days in the Summer, sometimes even a month at a time. At first, of course, I was nothing to the rest of the family; they received me for the son's sake; but by degrees I won a footing with them, too. The handsome, clever and sprightly mistress of the house took a motherly interest in me, and the young daughters showed me kindness for which I was very grateful.

The master of the house sometimes related an anecdote, as, for instance, about Heiberg's mad pranks as a young man. When he went off into the woods and got hungry, he used to take provisions from the stores in the lockers of the phaetons that put up at Klampenborg, while the people were walking about in the park, and the coachmen inside the public- house. One day, with MÖhl and David, he got hold of a huge layer-cake. The young fellows had devoured a good half of it and replaced it under the seat of the carriage, when the family came back, caught sight of Heiberg, whom they knew, and invited the young men to have a piece of cake and a glass of wine. When they made the horrifying discovery of the havoc that had been wrought, they themselves would not touch it, and the robbers, who were stuffed already, were obliged to consume the remainder of the cake between them.

There was often music at the Villa; sometimes I was asked to read aloud, and then I did my best, choosing good pieces not well known, and reading carefully. The pleasant outdoor life gave me a few glimpses of that rare and ardently desired thing, still contentment. It was more particularly alone with Nature that I felt myself at home.

A loose page from my diary of those days will serve to indicate the untried forces that I felt stirring within me:

On the way down, the sky was dappled with large and many-coloured clouds. I wandered about in the woods to-day, among the oaks and beeches, and saw the sun gilding the leaves and the tree-trunks, lay down under a tree with my Greek Homer and read the first and second books of the Odyssey. Went backwards and forwards in the clover field, revelled in the clover, smelt it, and sucked the juice of the flowers. I have the same splendid view as of old from my window. The sea, in all its flat expanse, moved in towards me to greet me, when I arrived. It was roaring and foaming mildly. Hveen could be seen quite clearly. Now the wind is busy outside my window, the sea is stormy, the dark heavens show streaks of moonlight....

East wind and rain. Went as far as VallorÖd in a furious wind. The sky kept clear; a dark red patch of colour showed the position of the Sun on the horizon. The Moon has got up hurriedly, has turned from red to yellow, and looks lovely. I am drunk with the beauties of Nature. Go to Folehave and feel, like the gods in Homer, without a care....

I can never get sleepy out in the open country on a windy night. Rested a little, got up at four o'clock, went at full speed along soaked roads to Humlebaek, to Gurre Ruins and lake, through the woods to Fredensborg park, back to Humlebaek, and came home to Rungsted by steamer. Then went up on the hill. Quiet beauty of the landscape. Feeling that Nature raises even the fallen into purer, loftier regions. Took the Odyssey and went along the field-path to the stone table; cool, fresh air, harmony and splendour over Nature. "Wildly soars the hawk." Went up into the sunlit wood at HÖrsholm, gazed at the melancholy expression in the faces of the horses and sheep.

I made ducks and drakes and asked the others riddles. A woman came and begged for help to bury her husband; he had had such an easy death. (She is said to have killed him with a blow from a wooden shoe.) Sat under a giant beech in Rungsted Wood; then had a splendid drive after the heavy rain up to Folehave and thence to HÖrsholm. Everything was as fresh and lovely as in an enchanted land. What a freshness! The church and the trees mirrored themselves in the lake. The device on my shield shall be three lucky peas. [Footnote: There seems to be some such legendary virtue attached in Denmark to a pea-pod containing three or nine peas, as with us to a four-leaved clover.--[Translator's note.]] To Vedbaek and back. We were going for a row. My hostess agreed, but as we had a large, heavy and clumsy boat, they were all nervous. Then Ludvig's rowlock snapped and he caught a crab. It was no wonder, as he was rowing too deep. So I took both sculls myself. It was tiring to pull the heavy boat with so many, but the sea was inexpressibly lovely, the evening dead calm. Silver sheen on the water, visible to the observant and initiated Nature-lover. Ripple from the west wind (GREEK: phrhix).

Grubbed in the shingle, and went to Folehave. Gathered flowers and strawberries. My fingers still smell of strawberries.

Went out at night. Pictures of my fancy rose around me. A Summer's night, but as cold as Winter, the clouds banked up on the horizon. Suppose in the wind and cold and dark I were to meet one I know! Over the corn the wind whispered or whistled a name. The waves dashed in a short little beat against the shore. It is only the sea that is as Nature made it; the land in a thousand ways is robbed of its virginity by human hands, but the sea now is as it was thousands of years ago. A thick fog rose up. The birches bent their heads and went to sleep. But I can hear the grass grow and the stars sing.

Gradually my association with Ludvig David grew more and more intimate, and the latter proved himself a constant friend. A few years after our friendship had begun, when things were looking rather black for me, my father having suffered great business losses, and no longer being able to give me the same help as before, Ludvig David invited me to go and live altogether at his father's house, and be like a son there--an offer which I of course refused, but which affected me deeply, especially when I learnt that it had only been made after the whole family had been consulted.

X.

In November, 1859, at exactly the same time as Kappers' "literary and scientific" society was started, a fellow-student named GrÖnbeck, from Falster, who knew the family of Caspar Paludan-MÜller, the historian, proposed my joining another little society of young students, of whom GrÖnbeck thought very highly on account of their altogether unusual knowledge of books and men.

In the old Students' Union in Boldhusgade, the only meeting-place at that time for students, which was always regarded in a poetic light, I had not found what I wanted. There was no life in it, and at the convivial meetings on Saturday night the punch was bad, the speeches were generally bad, and the songs were good only once in a way.

I had just joined one new society, but I never rejected any prospect of acquaintances from whom I could learn anything, and nothing was too much for me. So I willingly agreed, and one evening late in November I was introduced to the society so extolled by GrÖnbeck, which called itself neither "literary" nor "scientific," had no other object than sociability, and met at Ehlers' College, in the rooms of a young philological student, Frederik Nutzhorn.

Expecting as I did something out of the ordinary, I was very much disappointed. The society proved to be quite vague and indefinite. Those present, the host, a certain Jens Paludan-MÜller, son of the historian, a certain Julius Lange, son of the Professor of Pedagogy, and a few others, received me as though they had been waiting for me to put the society on its legs; they talked as if I were going to do everything to entertain them, and as if they themselves cared to do nothing; they seemed to be indolent, almost sluggish. First we read aloud in turns from BjÖrnson's Arne, which was then new; a lagging conversation followed. Nutzhorn talked nonsense, Paludan-MÜller snuffled, Julius Lange alone occasionally let fall a humorous remark. The contrast between Nutzhorn's band, who took sociability calmly and quietly, and Kappers' circle, which met to work and discuss things to its utmost capacity, was striking. The band seemed exceedingly phlegmatic in comparison.

This first impression was modified at subsequent meetings. As I talked to these young men I discovered, first and foremost, how ignorant I was of political history and the history of art; in the next place, I seemed, in comparison with them, to be old in my opinions and my habits. They called themselves Republicans, for instance, whereas Republicanism in Denmark had in my eyes hitherto been mere youthful folly. Then again, they were very unconventional in their habits. After a party near Christmas time, which was distinguished by a pretty song by Julius Lange, they proposed--at twelve o'clock at night!--that we should go to Frederiksborg. And extravagances of this kind were not infrequent.

Still it was only towards midsummer 1860 that I became properly merged into the new circle and felt myself at home in it. It had been increased by two or three first-rate fellows, Harald Paulsen, at the present time Lord Chief Justice, a courageous young fellow, who was not afraid of tackling any ruffian who interfered with him in a defile; Troels Lund, then studying theology, later on the esteemed historian, who was always refined, self-controlled, thoughtful, and on occasion caustic, great at feints in the fencing class; and Emil Petersen, then studying law (died in 1890, as Departmental Head of Railways), gentle, dreamy, exceedingly conscientious, with a marked lyric tendency.

One evening, shortly before Midsummer's eve, when we had gone out to Vedbaek, fetched Emil Petersen from TryggerÖd and thoroughly enjoyed the beautiful scenery, we had a wrestling match out in the water off Skodsborg and a supper party afterwards at which, under the influence of the company, the gaiety rose to a wild pitch and eventually passed all bounds. We made speeches, sang, shouted our witticisms at each other all at once, seized each other round the waist and danced, till we had to stop for sheer tiredness. Then we all drank pledges of eternal friendship, and trooped into the town together, and hammered at the doors of the coffee-houses after midnight to try to get in somewhere where we could have coffee. We had learnt all at once to know and appreciate each other to the full; we were united by a feeling of brotherhood and remained friends for life. The life allotted to several of the little band was, it is true, but short; Jens Paludan-MÜller fell at Sankelmark three and a half years later; Nutzhorn had only five years and a half to live. Of the others, Emil Petersen and Julius Lange are dead. But, whether our lives were long or short, our meetings frequent or rare, we continued to be cordially attached to one another, and no misunderstanding or ill-feeling ever cropped up between us.

XI.

Among my Danish excursions was one to Slesvig in July, 1860. The Copenhagen students had been asked to attend a festival to be held at Angel at the end of July for the strengthening of the sparse Danish element in that German-minded region. There were not many who wished to go, but several of those who did had beautiful voices, and sang feelingly the national songs with which it was hoped the hearts of the Angel people, and especially of the ladies, might be touched. Several gentlemen still living, at that time among the recognised leaders of the students, went with us.

We sailed from KorsÖr to Flensborg one exquisite Summer night; we gave up the berths we had secured and stayed all night on deck with a bowl of punch. It was a starlight night, the ship cut rapidly through the calm waters, beautiful songs were sung and high-flown speeches made. One speech was held in a whisper, the one in honour of General de Meza, who was still a universal favourite, and who was sitting in his stateroom, waked up out of his sleep, with his white gloves and gaufred lace cuffs on and a red and white night-cap on his head. We young ones only thought of him as the man who, during the battle of Fredericia, had never moved a muscle of his face, and when it was over had said quietly: "The result is very satisfactory."

Unfriendly and sneering looks from the windows at Flensborg very soon showed the travellers that Danish students' caps were not a welcome sight there. The Angel peasants, however, were very pleasant. The festival, which lasted all day and concluded with dancing and fireworks, was a great success, and a young man who had been carousing all night, travelling all day, and had danced all the evening with pretty girls till his senses were in a whirl, could not help regarding the scene of the festival in a romantic light, as he stood there alone, late at night, surrounded by flaring torches, the fireworks sputtering and glittering about him. Some few of the students sat in the fields round flaming rings of pitch, an old Angel peasant keeping the fires alight and singing Danish songs. Absolutely enraptured, and with tears in his eyes, he went about shaking hands with the young men and thanking them for coming. It was peculiarly solemn and beautiful.

Next day, when I got out at Egebaek station on my way from Flensborg, intending to go to Idsted, it seemed that three other young men had had the same idea, so we all four walked together. They were young men of a type I had not met with before. The way they felt and spoke was new to me. They all talked in a very affectionate manner, betrayed at once that they worshipped one another, and seemed to have strong, open natures, much resembling each other. They were Ernst Trier, NÖrregaard, and BaagÖe, later the three well-known High School men.

The little band arrived at a quick pace on Idsted's beautiful heath, all tufts of ling, the red blossoms of which looked lovely in the light of the setting sun. We sat ourselves down on the hill where Baudissin and his staff had stood. Then BaagÖe read aloud Hammerich's description of the battle of Idsted, while each of us in his mind's eye saw the seething masses of troops advance and fall upon one another, as they had done just ten years before.

Our time was short, if we wanted to get under a roof that night. At 9 o'clock we were still eight miles from Slesvig. We did the first four at a pace that was novel to me. Three-parts of the way we covered in forty- five minutes, the last two miles took us twenty. When we arrived at the hotel, there stood Madam Esselbach, of war renown, in the doorway, with her hands on her hips, as in her portrait; she summed up the arrivals with shrewd, sharp eyes, and exclaimed: "Das ist ja das junge DÄnemark." Inside, officers were sitting, playing cards. Major Sommer promised us young men to show us Gottorp at 6 o'clock next morning; we should then get a view of the whole of the town from Hersterberg beforehand.

The Major, who was attacked in the newspapers after the war, and whose expression "my maiden sword," was made great fun of, showed us younger ones the magnificent church, and afterwards the castle, which, as a barracks, was quite spoilt. He acted as the father of the regiment, and, like Poul MÖller's artist, encouraged the efficient, and said hard words to the slighty, praising or blaming unceasingly, chatted Danish to the soldiers, Low German to the cook, High German to the little housekeeper at the castle, and called the attention of his guests to the perfect order and cleanliness of the stables. He complained bitterly that a certain senior lieutenant he pointed out to us, who in 1848 had flung his cockade in the gutter and gone over to the Germans, had been reinstated in the regiment, and placed over the heads of brave second- lieutenants who had won their crosses in the war.

Here I parted with my Grundtvigian friends. When I spoke of them to Julius Lange on my return, he remarked: "They are a good sort, who wear their hearts in their buttonholes as decorations."

The society I fell in with for the rest of my journey was very droll. This consisted of Borup, later Mayor of Finance, and a journalist named Falkman (really Petersen), even at that time on the staff of The Dally Paper. I little guessed then that my somewhat vulgar travelling companion would develop into the Cato who wished Ibsen's Ghosts "might be thrust into the slime-pit, where such things belong," and would write articles by the hundred against me. Neither had I any suspicion, during my acquaintance with TopsÖe, that the latter would one day be one of my most determined persecutors. Without exactly being strikingly youthful, the large, broad-shouldered Borup was still a young man. Falkman wrote good-humouredly long reports to Bille about Slesvig, which I corrected for him. Borup and Falkman generally exclaimed the moment I opened my mouth: "Not seraphic, now!"

We travelled together to GlÜcksborg, saw the camp there, and, as we had had nothing since our morning coffee at 5 o'clock, ate between the three of us a piece of roast meat six pounds weight. We spent the night at Flensborg and drove next day to Graasten along a lovely road with wooded banks on either side. It was pouring with rain, and we sat in dead silence, trying to roll ourselves up in horse-cloths. When in an hour's time the rain stopped, and we put up at an inn, our enforced silence gave place to the wildest merriment. We three young fellows--the future Finance Minister as well--danced into the parlour, hopped about like wild men, spilt milk over ourselves, the sofa, and the waitress; then sprang, waltzing and laughing, out through the door again and up into the carriage, after having heaped the girl with small copper coins.

From Graasten we proceeded to SÖnderborg. The older men lay down and slept after the meal. I went up to DybbÖlmÖlle. On the way back, I found on a hill looking out over Als a bench from which there was a beautiful view across to Slesvig. I lay down on the seat and gazed up at the sky and across the perfect country. The light fields, with their tall, dark hedges, which give the Slesvig scenery its peculiar stamp, from this high-lying position looked absolutely lovely.

XII.

I was not given to looking at life in a rosy light. My nature, one uninterrupted endeavour, was too tense for that. Although I occasionally felt the spontaneous enjoyments of breathing the fresh air, seeing the sun shine, and listening to the whistling of the wind, and always delighted in the fact that I was in the heyday of my youth, there was yet a considerable element of melancholy in my temperament, and I was so loth to abandon myself to any illusion that when I looked into my own heart and summed up my own life it seemed to me that I had never been happy for a day. I did not know what it was to be happy for a whole day at a time, scarcely for an hour. I had only known a moment's rapture in the companionship of my comrades at a merry-making, in intercourse with a friend, under the influence of the beauties of Nature, or the charm of women, or in delight at gaining intellectual riches--during the reading of a poem, the sight of a play, or when absorbed in a work of art.

Any feeling that I was enriching my mind from those surrounding me was unfortunately rare with me. Almost always, when talking to strangers, I felt the exact opposite, which annoyed me exceedingly, namely, that I was being intellectually sucked, squeezed like a lemon, and whereas I was never bored when alone, in the society of other people I suffered overwhelmingly from boredom. In fact, I was so bored by the visits heaped upon me by my comrades and acquaintances, who inconsiderately wasted my time, in order to kill a few hours, that I was almost driven to despair; I was too young obstinately to refuse to see them.

By degrees, the thought of the boredom that I suffered at almost all social functions dominated my mind to such an extent that I wrote a little fairy tale about boredom, by no means bad (but unfortunately lost), round an idea which I saw several years later treated in another way in Sibbern's well-known book of the year 2135. This fairy tale was read aloud to Nutzhorn's band and met with its approval.

But although I could thus by no means be called of a happy disposition, I was, by reason of my overflowing youth, in a constant state of elation, which, as soon as the company of others brought me out of my usual balance, acted like exuberant mirth and made me burst out laughing.

I was noted, among my comrades, and not always to my advantage, for my absolutely ungovernable risibility. I had an exceedingly keen eye for the ridiculous, and easily influenced as I still was, I could not content myself with a smile. Not infrequently, when walking about the town, I used to laugh the whole length of a street. There were times when I was quite incapable of controlling my laughter; I laughed like a child, and it was incomprehensible to me that people could go so soberly and solemnly about. If a person stared straight at me, it made me laugh. If a girl flirted a little with me, I laughed in her face. One day I went out and saw two drunken labourers, in a cab, each with a wreath on his knee; I was obliged to laugh; I met an old dandy whom I knew, with two coats on, one of which hung down below the other; I had to laugh at that, too. Sometimes, walking or standing, absorbed in thoughts, I was outwardly abstracted, and answered mechanically, or spoke in a manner unsuited to my words; if I noticed this myself, I could not refrain from laughing aloud at my own absent-mindedness. It occasionally happened that at an evening party, where I had been introduced by the son of the house to a stiff family to whom I was a stranger, and where the conversation at table was being carried on in laboured monosyllables, I would begin to laugh so unrestrainedly that every one stared at me in anger or amazement. And it occasionally happened that when some sad event, concerning people present, was being discussed, the recollection of something comical I had seen or heard the same day would crop up in my mind to the exclusion of all else, and I would be overtaken by fits of laughter that were both incomprehensible and wounding to those round me, but which it was impossible to me to repress. At funeral ceremonies, I was in such dread of bursting out laughing that my attention would involuntarily fix itself on everything it ought to avoid. This habit of mine was particularly trying when my laughter had a ruffling effect on others in a thing that I myself was anxious to carry through. Thus I spoilt the first rehearsals of Sophocles' Greek play Philoctetes, which a little group of students were preparing to act at the request of Julius Lange. Some of them pronounced the Greek in an unusual manner, others had forgotten their parts or acted badly--and that was quite enough to set me off in a fit of laughter which I had difficulty in stopping. Thus I often laughed, when I was tormented at being compelled to laugh, in reality feeling melancholy, and mentally worried; I used to think of OechlenschlÄger's Oervarodd, who does not laugh when he is happy, but breaks into a guffaw when he is deeply affected.

These fits of laughter were in reality the outcome of sheer youthfulness; with all my musings and reflection, I was still in many ways a child; I laughed as boys and girls laugh, without being able to stop, and especially when they ought not. But this painful trait in myself directed my thoughts to the nature proper of laughter; I tried to sum up to myself why I laughed, and why people in general laughed, pondered, as well as I was capable of doing the question of what the comical consisted of, and then recorded the fruits of my reflections in my second long treatise, On Laughter, which has been lost.

As I approached my twentieth year, these fits of laughter stopped. "I have," wrote I at the time, "seen into that Realm of Sighs, on the threshold of which I--like Parmeniscus after consulting the Oracle of Trophonius--have suddenly forgotten how to laugh."

XIII.

Meanwhile I had completed my eighteenth year and had to make my choice of a profession. But what was I fitted for? My parents, and those other of my relations whose opinions I valued, wished me to take up the law; they thought that I might make a good barrister; but I myself held back, and during my first year of study did not attend a single law lecture. In July, 1860, after I had passed my philosophical examination (with Distinction in every subject), the question became urgent. Whether I was likely to exhibit any considerable talent as a writer, it was impossible for me to determine. There was only one thing that I felt clear about, and that was that I should never be contented with a subordinate position in the literary world; better a hundred times be a judge in a provincial town. I felt an inward conviction that I should make my way as a writer. It seemed to me that a deathlike stillness reigned for the time being over European literature, but that there were mighty forces working in the silence. I believed that a revival was imminent. In August, 1860, I wrote in my private papers: "We Danes, with our national culture and our knowledge of the literatures of other countries, will stand well equipped when the literary horn of the Gods resounds again through the world, calling fiery youth to battle. I am firmly convinced that that time will come and that I shall be, if not the one who evokes it in the North, at any rate one who will contribute greatly towards it."

One of the first books I had read as a student was Goethe's Dichtung und Wahrheit, and this career had extraordinarily impressed me. In my childlike enthusiasm I determined to read all the books that Goethe says that he read as a boy, and thus commenced and finished Winckelmann's collected works, Lessing's Laocoon and other books of artistic and archaeological research; in other words, studied the history and philosophy of Art in the first instance under aspects which, from the point of view of subsequent research, were altogether antiquated, though in themselves, and in their day, valuable enough.

Goethe's life fascinated me for a time to such an extent that I found duplicates of the characters in the book everywhere. An old language master, to whom I went early in the morning, in order to acquire from him the knowledge of English which had not been taught me at school, reminded me vividly, for instance, of the old dancing master in Goethe, and my impression was borne out when I discovered that he, too, had two pretty daughters. A more important point was that the book awoke in me a restless thirst for knowledge, at the same time that I conceived a mental picture of Goethe's monumental personality and began to be influenced by the universality of his genius.

Meanwhile, circumstances at home forced me, without further vacillation, to take up some special branch of study. The prospects literature presented were too remote. For Physics I had no talent; the logical bent of my abilities seemed to point in the direction of the Law; so Jurisprudentia was selected and my studies commenced.

The University lectures, as given by Professors Aagesen and Gram, were appalling; they consisted of a slow, sleepy dictation. A death-like dreariness brooded always over the lecture halls. Aagesen was especially unendurable; there was no trace of anything human or living about his dictation. Gram had a kind, well-intentioned personality, but had barely reached his desk than it seemed as though he, too, were saying: "I am a human being, everything human is alien to me."

We consequently had to pursue our studies with the help of a coach, and the one whom I, together with Kappers, Ludvig David and a few others, had chosen, Otto Algreen-Ussing, was both a capable and a pleasant guide. Five years were yet to elapse before this man and his even more gifted brother, Frederik, on the formation of the Loyal and Conservative Society of August, were persecuted and ridiculed as reactionaries, by the editors of the ascendant Press, who, only a few years later, proved themselves to be ten times more reactionary themselves. Otto was positively enthusiastic over Law; he used to declare that a barrister "was the finest thing a man could be."

However, he did not succeed in infecting me with his enthusiasm. I took pains, but there was little in the subject that aroused my interest. Christian the Fifth's Danish Law attracted me exclusively on account of its language and the perspicuity and pithiness of the expressions occasionally made use of.

With this exception what impressed me most of all that I heard in the lessons was Anders SandÖe Oersted's Interpretation of the Law. When I had read and re-read a passage of law which seemed to me to be easily intelligible, and only capable of being understood in one way, how could I do other than marvel and be seized with admiration, when the coach read out Oersted's Interpretation, proving that the Law was miserably couched, and could be expounded in three or four different ways, all contradicting one another! But this Oersted very often did prove in an irrefutable manner.

In my lack of receptivity for legal details, and my want of interest in Positive Law, I flung myself with all the greater fervour into the study of what in olden times was called Natural Law, and plunged again and again into the study of Legal Philosophy.

XIV.

About the same time as my legal studies were thus beginning, I planned out a study of Philosophy and Aesthetics on a large scale as well. My day was systematically filled up from early morning till late at night, and there was time for everything, for ancient and modern languages, for law lessons with the coach, for the lectures in philosophy which Professors H. BrÖchner and R. Nielsen were holding for more advanced students, and for independent reading of a literary, scientific and historic description.

One of the masters who had taught me at school, a very erudite philologian, now Dr. Oscar Siesbye, offered me gratuitous instruction, and with his help several of the tragedies of Sophocles and Euripides, various things of Plato's, and comedies by Plautus and Terence were carefully studied.

Frederik Nutzhorn read the Edda and the Niebelungenlied with me in the originals; with Jens Paludan-MÜller I went through the New Testament in Greek, and with Julius Lange, Aeschylus, Sophocles, Pindar, Horace and Ovid, and a little of Aristotle and Theocritus. Catullus, Martial and Caesar I read for myself.

But I did not find any positive inspiration in my studies until I approached my nineteenth year. In philosophy I had hitherto mastered only a few books by SÖren Kierkegaard. But now I began a conscientious study of Heiberg's philosophical writings and honestly endeavoured to make myself familiar with his speculative logic. As Heiberg's Prose Writings came out, in the 1861 edition, they were studied with extreme care. Heiberg's death in 1860 was a great grief to me; as a thinker I had loved and revered him. The clearness of form and the internal obscurity of his adaptation of Hegel's Teachings, gave one a certain artistic satisfaction, at the same time that it provoked an effort really to understand.

But in the nature of things, Heiberg's philosophical life-work could not to a student be other than an admission into Hegel's train of thought, and an introduction to the master's own works. I was not aware that by 1860 Europe had long passed his works by in favour of more modern thinking. With a passionate desire to reach a comprehension of the truth, I grappled with the System, began with the Encyclopaedia, read the three volumes of Aesthetics, The Philosophy of Law, the Philosophy of History, the Phenomenology of the Mind, then the Philosophy of Law again, and finally the Logic, the Natural Philosophy and the Philosophy of the Mind in a veritable intoxication of comprehension and delight. One day, when a young girl towards whom I felt attracted had asked me to go and say good-bye to her before her departure, I forgot the time, her journey, and my promise to her, over my Hegel. As I walked up and down my room I chanced to pull my watch out of my pocket, and realised that I had missed my appointment and that the girl must have started long ago.

Hegel's Philosophy of Law had a charm for me as a legal student, partly on account of the superiority with which the substantial quality of Hegel's mind is there presented, and partly on account of the challenge in the attitude of the book to accepted opinions and expressions, "morality" here being almost the only thing Hegel objects to.

But it was the book on Aesthetics that charmed me most of all. It was easy to understand, and yet weighty, superabundantly rich.

Again and again while reading Hegel's works I felt carried away with delight at the new world of thought opening out before me. And when anything that for a long time had been incomprehensible to me, at last after tenacious reflection became clear, I felt what I myself called "an unspeakable bliss." Hegel's system of thought, anticipatory of experience, his German style, overburdened with arbitrarily constructed technical words from the year 1810, which one might think would daunt a young student of another country and another age, only meant to me difficulties which it was a pleasure to overcome. Sometimes it was not Hegelianism itself that seemed the main thing. The main thing was that I was learning to know a world-embracing mind; I was being initiated into an attempt to comprehend the universe which was half wisdom and half poetry; I was obtaining an insight into a method which, if scientifically unsatisfying, and on that ground already abandoned by investigators, was fruitful and based upon a clever, ingenuous, highly intellectual conception of the essence of truth; I felt myself put to school to a great intellectual leader, and in this school I learnt to think.

I might, it is true, have received my initiation in a school built up on more modern foundations; it is true that I should have saved much time, been spared many detours, and have reached my goal more directly had I been introduced to an empirical philosophy, or if Fate had placed me in a school in which historical sources were examined more critically, but not less intelligently, and in which respect for individuality was greater. But such as the school was, I derived from it all the benefit it could afford to my ego, and I perceived with delight that my intellectual progress was being much accelerated. Consequently it did not specially take from my feeling of having attained a measure of scientific insight, when I learnt--what I had not known at first--that my teachers, Hans BrÖchner, as well as Rasmus Nielsen, were agreed not to remain satisfied with the conclusions of the German philosopher, had "got beyond Hegel." At the altitude to which the study of philosophy had now lifted me, I saw that the questions with which I had approached Science were incorrectly formulated, and they fell away of themselves, even without being answered. Words that had filled men's minds for thousands of years, God, Infinity, Thought, Nature and Mind, Freedom and Purpose, all these words acquired another and a deeper meaning, were stamped with a new character, acquired a new value, and the depurated ideas which they now expressed opposed each other, and combined with each other, until the universe was seen pierced by a plexus of thoughts, and resting calmly within it.

Viewed from these heights, the petty and the every-day matters which occupied the human herd seemed so contemptible. Of what account, for instance, was the wrangling in the Senate and the Parliament of a little country like Denmark compared with Hegel's vision of the mighty march, inevitable and determined by spiritual laws, of the idea of Freedom, through the world's History! And of what account was the daily gossip of the newspapers, compared with the possibility now thrown open of a life of eternal ideals, lived in and for them!

I had an even deeper perception of my initiation when I went back from Hegel to Spinoza and, filled with awe and enthusiasm, read the Ethica for the first time. Here I stood at the source of modern pantheistic Philosophy. Here Philosophy was even more distinctly Religion, since it took Religion's place. Though the method applied was very artificial, purely mathematical, at least Philosophy had here the attraction of a more original type of mind, the effect being much the same as that produced by primitive painting, compared with a more developed stage. His very expression, God or Nature, had a fascinating mysticism about it. The chapter in the book which is devoted to the Natural History of passions, surprised and enriched one by its simple, but profound, explanation of the conditions of the human soul. And although his fight against Superstition's views of life is conducted with a keenness that scouts discussion, whereas in modern Philosophy the contention is merely implied, it seemed as though his thoughts travelled along less stormy paths.

In Hegel, it had been exclusively the comprehensiveness of the thoughts and the mode of the thought's procedure that held my attention. With Spinoza it was different. It was his personality that attracted, the great man in him, one of the greatest that History has known. With him a new type had made its entrance into the world's History; he was the calm thinker, looking down from above on this earthly life, reminding one, by the purity and strength of his character, of Jesus, but a contrast to Jesus, inasmuch as he was a worshipper of Nature and Necessity, and a Pantheist. His teaching was the basis of the faith of the new age. He was a Saint and a Heathen, seditious and pious, at the same time.

XVI.

Still, while I was in this way making a purely mental endeavour to penetrate into as many intellectual domains as I could, and to become master of one subject after another, I was very far from being at peace with regard to my intellectual acquisitions, or from feeling myself in incontestable possession of them. While I was satisfying my desire for insight or knowledge and, by glimpses, felt my supremest happiness in the delight of comprehension, an ever more violent struggle was going on in my emotions.

As my being grew and developed within me and I slowly emerged from the double state of which I had been conscious, in other words, the more I became one and individual and strove to be honest and true, the less I felt myself to be a mere individual, the more I realised that I was bound up with humanity, one link in the chain, one organ belonging to the Universe. The philosophical Pantheism I was absorbed by, itself worked counter to the idea of individualism inherent in me, taught me and presented to me the union of all beings in Nature the All-Divine. But it was not from Pantheism that the crisis of my spiritual life proceeded; it was from the fountains of emotion which now shot up and filled my soul with their steady flow. A love for humanity came over me, and watered and fertilised the fields of my inner world which had been lying fallow, and this love of humanity vented itself in a vast compassion.

This gradually absorbed me till I could hardly bear the thought of the suffering, the poor, the oppressed, the victims of Injustice. I always saw them in my mind's eye, and it seemed to be my duty to work for them, and to be disgraceful of me to enjoy the good things of life while so many were being starved and tortured. Often as I walked along the streets at night I brooded over these ideas till I knew nothing of what was passing around me, but only felt how all the forces of my brain drew me towards those who suffered.

There were warm-hearted and benevolent men among my near relatives. The man whom my mother's younger sister had married had his heart in the right place, so much indeed that he no sooner saw or heard of distress than his hand was in his pocket, although he had little from which to give. My father's brother was a genuinely philanthropic man, who founded one beneficent institution or society after the other, had an unusual power of inducing his well-to-do fellow-townsmen to carry his schemes through, and in the elaboration of them showed a perception and practical sense that almost amounted to genius; this was the more surprising since his intelligence was not otherwise remarkable for its keenness and his reasoning methods were confused. But what I felt was quite different. My feelings were not so easily roused as those of the first-mentioned; I was not so good-natured or so quick to act as he. Neither did they resemble those of my other uncle, who merely represented compassion for those unfortunately situated, but was without the least vestige of rebellious feeling against the conditions or the people responsible for the misery; my uncle was always content with life as it was, saw the hand of a loving Providence everywhere and was fully and firmly convinced that he himself was led and helped by this same Providence, which specially watched over the launching of his projects for the welfare of mankind. No, my feeling was of quite another kind. Nothing was farther removed from me than this sometimes quite childish optimism. It was not enough for me to advertise the sufferings of a few individuals and, when possible, alleviate them; I sought the causes of them in brutality and injustice. Neither could I recognise the finger of a Universal Ruler in a confusion of coincidences, conversations, newspaper articles, and advice by prudent men, the outcome of all which was the founding of a society for seamstresses or the erection of a hospital to counteract the misery that the Controlling Power had Itself occasioned. I was a child no longer, and in that sense never had been childish. But my heart bled none the less with sympathy for society's unfortunates. I did not as yet perceive the necessity of that selfishness which is self-assertion, and I felt oppressed and tormented by all that I, in my comparatively advantageous position as a non- proletarian, enjoyed, while many others did not.

Then another mood, with other promptings, asserted itself. I felt an impulse to step forward as a preacher to the world around me, to the thoughtless and the hardhearted. Under the influence of strong emotion I wrote an edifying discourse, The Profitable Fear. I began to regard it as my duty, so soon as I was fitted for it, to go out into the town and preach at every street-corner, regardless of whether a lay preacher, like myself, should encounter indifference or harvest scorn.

This course attracted me because it presented itself to me under the guise of the most difficult thing, and, with the perversity of youth, I thought difficulty the only criterion of duty. I only needed to hit upon something that seemed to me to be the right thing and then say to myself: "You dare not do it!" for all the youthful strength and daring that was in me, all my deeper feelings of honour and of pride, all my love of grappling with the apparently insurmountable to unite, and in face of this You dare not, satisfy myself that I did dare. As provisionally, self-abnegation, humility, and asceticism seemed to me to be the most difficult things, for a time my whole spiritual life was concentrated into an endeavour to attain them. Just at this time--I was nineteen--my family was in a rather difficult pecuniary position, and I, quite a poor student, was cast upon my own resources. I had consequently not much of this world's goods to renounce. From a comfortable residence in Crown Prince's Street, my parents had moved to a more modest flat in the exceedingly unaristocratic Salmon Street, where I had an attic of limited dimensions with outlook over roofs by day and a view of the stars by night. Quiet the nights were not, inasmuch as the neighbouring houses re-echoed with screams and shrieks from poor women, whom their late-returning husbands or lovers thrashed in their cups. But never had I felt myself so raised, so exhilarated, so blissfully happy, as in that room. My days slipped by in ecstasy; I felt myself consecrated a combatant in the service of the Highest. I used to test my body, in order to get it wholly under my control, ate as little as possible, slept as little as possible, lay many a night outside my bed on the bare floor, gradually to make myself as hardy as I required to be. I tried to crush the youthful sensuality that was awakening in me, and by degrees acquired complete mastery over myself, so that I could be what I wished to be, a strong and willing instrument in the fight for the victory of Truth. And I plunged afresh into study with a passion and a delight that prevented my perceiving any lack, but month after month carried me along, increasing in knowledge and in mental power, growing from day to day.

XVII.

This frame of mind, however, was crossed by another. The religious transformation in my mind could not remain clear and unmuddied, placed as I was in a society furrowed through and through by different religious currents, issued as I was from the European races that for thousands of years had been ploughed by religious ideas. All the atavism, all the spectral repetition of the thoughts and ideas of the past that can lie dormant in the mind of the individual, leaped to the reinforcement of the harrowing religious impressions which came to me from without.

It was not the attitude of my friends that impressed me. All my more intimate friends were orthodox Christians, but the attempts which various ones, amongst them Julius Lange, and Jens Paludan-MÜller, had made to convert me had glanced off from my much more advanced thought without making any impression. I was made of much harder metal than they, and their attempts to alter my way of thinking did not penetrate beyond my hide. To set my mind in vibration, there was needed a brain that I felt superior to my own; and I did not find it in them. I found it in the philosophical and religious writings of SÖren Kierkegaard, in such works, for instance, as Sickness unto Death.

The struggle within me began, faintly, as I approached my nineteenth year. My point of departure was this: one thing seemed to me requisite, to live in and for The Idea, as the expression for the highest at that time was. All that rose up inimical to The Idea or Ideal merited to be lashed with scorn or felled with indignation. And one day I penned this outburst: "Heine wept over Don Quixote. Yes, he was right. I could weep tears of blood when I think of the book." But the first thing needed was to acquire a clear conception of what must be understood by the Ideal. Heiberg had regarded the uneducated as those devoid of ideals. But I was quite sure myself that education afforded no criterion. And I could find no other criterion of devotion to the Ideal than a willingness to make sacrifices. If, I said, I prove myself less self-sacrificing than any one of the wretches I am fighting, I shall myself incur well-merited scorn. But if self-sacrifice were the criterion, then Jesus, according to the teachings of tradition, was the Ideal, for who as self-sacrificing as He?

This was an inclined plane leading to the Christian spiritual life, and a year later, when I was nearly twenty, I had proceeded so far on this plane that I felt myself in all essentials in agreement with the Christian mode of feeling, inasmuch as my life was ascetic, and my searching, striving, incessantly working mind, not only found repose, but rapture, in prayer, and was elated and fired at the idea of being protected and helped by "God."

But just as I was about to complete my twentieth year, the storm broke out over again, and during the whole of the ensuing six months raged with unintermittent violence. Was I, at this stage of my development, a Christian or not? And if not, was it my duty to become a Christian?

The first thought that arose was this: It is a great effort, a constant effort, sometimes a minutely recurring effort, to attain moral mastery over one's self, and though this certainly need not bring with it a feeling of self-satisfaction, much less ought to do so, it does bring with it a recognition of the value of this self-mastery. How strange, then, that Christianity, which commands its attainment, at the same time declares it to be a matter of indifference to the revealed God whether a man has lived morally or not, since Faith or lack of Faith is the one condition upon which so-called Salvation depends!

The next thought was this: It is only in the writings of Kierkegaard, in his teachings concerning paradox, that Christianity appears so definite that it cannot be confused with any other spiritual trend whatever. But when one has to make one's choice between Pantheism and Christianity, then the question arises, Are Kierkegaard's teachings really historic Christianity, and not rather a rational adaptation? And this question must be answered in the negative, since it is possible to assimilate it without touching upon the question of the revelation of the Holy Ghost in the shape of a dove, to the Voice from the clouds, and the whole string of miracles and dogmas.

The next thought again was this: Pantheism does not place any one unconditional goal in front of man. The unbeliever passes his life interested in the many aims that man, as man, has. The Pantheist will therefore have difficulty in living a perfect ethical life. There are many cases in which, by deviating from the strictly ethic code, you do not harm anyone, you only injure your own soul. The Non-Believer will in this case only hardly, for the sake of impersonal Truth, make up his mind to the step which the God-fearing man will take actuated by his passionate fear of offending God.

Thus was I tossed backwards and forwards in my reflections.

XVIII.

What I dreaded most was that if I reached a recognition of the truth, a lack of courage would prevent me decisively making it my own. Courage was needed, as much to undertake the burdens entailed by being a Christian as to undertake those entailed by being a Pantheist. When thinking of Christianity, I drew a sharp distinction between the cowardice that shrunk from renunciation and the doubt that placed under discussion the very question as to whether renunciation were duty. And it was clear to me that, on the road which led to Christianity, doubt must be overcome before cowardice--not the contrary, as Kierkegaard maintains in his For Self-Examination, where he says that none of the martyrs doubted.

But my doubt would not be overcome. Kierkegaard had declared that it was only to the consciousness of sin that Christianity was not horror or madness. For me it was sometimes both. I concluded therefrom that I had no consciousness of sin, and found this idea confirmed when I looked into my own heart. For however violently at this period I reproached myself and condemned my failings, they were always in my eyes weaknesses that ought to be combatted, or defects that could be remedied, never sins that necessitated forgiveness, and for the obtaining of this forgiveness, a Saviour. That God had died for me as my Saviour,--I could not understand what it meant; it was an idea that conveyed nothing to me.

And I wondered whether the inhabitants of another planet would be able to understand how on the Earth that which was contrary to all reason was considered the highest truth.

XIX.

With Pantheism likewise I was on my guard against its being lack of courage, rather than a conviction of its untruth, which held me back from embracing it. I thought it a true postulate that everything seemed permeated and sustained by a Reason that had not human aims in front of it and did not work by human means, a Divine Reason. Nature could only be understood from its highest forms; the Ideal, which revealed itself to the world of men at their highest development, was present, in possibility and intent, in the first germ, in the mist of primeval creation, before it divided itself into organic and inorganic elements. The whole of Nature was in its essence Divine, and I felt myself at heart a worshipper of Nature.

But this same Nature was indifferent to the weal or woe of humans. It obeyed its own laws regardless of whether men were lost thereby; it seemed cruel in its callousness; it took care that the species should be preserved, but the individual was nothing to it.

Now, like all other European children, I had been brought up in the theory of personal immortality, a theory which, amongst other things, is one way of expressing the immense importance, the eternal importance, which is attributed to each individual. The stronger the feeling of his own ego that the individual has, the more eagerly he necessarily clings to the belief that he cannot be annihilated. But to none could the belief be more precious than to a youth who felt his life pulsate within, as if he had twenty lives in himself and twenty more to live. It was impossible to me to realise that I could die, and one evening, about a year later, I astonished my master, Professor BrÖchner, by confessing as much. "Indeed," said BrÖchner, "are you speaking seriously? You cannot realise that you will have to die one day? How young! You are very different from me, who always have death before my eyes."

But although my vitality was so strong that I could not imagine my own death, I knew well enough that my terrestrial life, like all other men's, would come to an end. But I felt all the more strongly that it was impossible everything could be at an end then; death could not be a termination; it could only, as the religions preached and as eighteenth- century Deism taught, be a moment of transition to a new and fuller existence. In reward and punishment after death I could not believe; those were mediaeval conceptions that I had long outgrown. But the dream of immortality I could not let go. And I endeavoured to hold it fast by virtue of the doctrine of the impossibility of anything disappearing. The quantity of matter always remained the same; energy survived every transformation.

Still, I realised that this could not satisfy one, as far as the form which we term individuality was concerned. What satisfaction was it to Alexander that his dust should stop a bung-hole? or to Shakespeare that Romeo and Juliet were acted in Chicago? So I took refuge in parallels and images. Who could tell whether the soul, which on earth had been blind to the nature of the other life, did not, in death, undergo the operation which opened its eyes? Who could tell whether death were not, as Sibbern had suggested, to be compared with a birth? Just as the unborn life in its mother's womb would, if it were conscious, believe that the revolution of birth meant annihilation, whereas it was for the first time awakening to a new and infinitely richer life, so it was perhaps for the soul in the dreaded moment of death....

But when I placed before my master these comparisons and the hopes I built upon them, they were swept away as meaningless; he pointed out simply that nothing went to prove a continuation of personality after death, while on the contrary everything argued against it,--and to this I could not refuse my assent.

Then I understood that in what I called Pantheism, the immortality of the individual had no place. And a slow, internal struggle commenced for renunciation of the importance and value of the individual. I had many a conversation on this point with my teacher, a man tired of life and thoroughly resigned.

He always maintained that the desire of the individual for a continuation of personality was nothing but the outcome of vanity. He would very often put the question in a comical light. He related the following anecdote: In summer evenings he used to go for a walk along the Philosopher's Avenue (now West Rampart Street). Here he had frequently met, sitting on their benches, four or five old gentlemen who took their evening ramble at the same time; by degrees they made each other's acquaintance and got into conversation with one another. It turned out that the old gentlemen were candle-makers who had retired from business and now had considerable difficulty in passing their time away. In reality they were always bored, and they yawned incessantly. These men had one theme only, to which they always recurred with enthusiasm--their hope in personal immortality for all eternity. And it amused BrÖchner that they, who in this life did not know how to kill so much as one Sunday evening, should be so passionately anxious to have a whole eternity to fill up. His pupil then caught a glimpse himself of the grotesqueness of wishing to endure for millions of centuries, which time even then was nothing in comparison with eternity.

XX.

But in spite of it all, it was a hard saying, that in the pantheistic view of life the absorption of the individual into the great whole took the place of the continued personal existence which was desired by the ego. But what frightened me even more was that the divine All was not to be moved or diverted by prayer. But pray I had to. From my earliest childhood I had been accustomed, in anxiety or necessity, to turn my thoughts towards a Higher Power, first forming my needs and wishes into words, and then later, without words, concentrating myself in worship. It was a need inherited from many hundreds of generations of forefathers, this need of invoking help and comfort. Nomads of the plains, Bedouins of the desert, ironclad warriors, pious priests, roving sailors, travelling merchants, the citizen of the town and the peasant in the country, all had prayed for centuries, and from the very dawn of time; the women, the hundreds and hundreds of women from whom I was descended, had centred all their being in prayer. It was terrible, never to be able to pray again.... Never to be able to fold one's hands, never to raise one's eyes above, but to live, shut in overhead, alone in the universe!

If there were no eye in Heaven that watched over the individual, no ear that understood his plaint, no hand that protected him in danger, then he was placed, as it were, on a desolate steppe where the wolves were howling.

And in alarm I tried once more the path towards religious quietude that I had recently deemed impracticable,--until the fight within me calmed again, and in renunciation I forced my emotion to bow to what my reason had acknowledged as the Truth.