riage to be had; would I take a sedan-chair? "No," said I, "it is an equipage for a lazar-house." I went on foot. The streets were a perfect chocolate-pool; I was obliged to be carried over the deepest morasses, and in this manner I came to-Wieland's, not to your son's. I had never seen Wieland, but I pretended to be an old acquaintance. He tried every way to recall me to his mind, and then said, "Yes, you are certainly a dear and well-known angel, but I cannot remember when and where I have seen you." I laughed at him, and said, "Now I know that you dream about me, for elsewhere you cannot possibly have seen me." He gave me a note to your son-I took it afterward with me, and have preserved it as a memorial. I send you a copy: "Bettine Brentano, Sophia's sister, Maximilian's daughter, Sophia La Roche's grand-daughter, wishes, dear brother, to see you: says she fears you, and that this little note will be a talisman of courage to her. Although I amı tolerably certain she makes game of me, yet I must do what she asks, and shall wonder much if you are not compelled to do the W.

same.

"April 23d, 1807."

With this billet I went forth. The house lies opposite the fountain how deafening did the water sound to me! I ascended the simple staircase: in the wall stand statues which command silence at least, I could not be loud in this sacred hall. All is friendly, but solemn. In the rooms, simplicity is at home. Ah, how inviting! "Fear not," said the modest walls, "he will come and will be-and more, he will not wish to be, as thou art;" and then the door opened, and there he stood, solemnly grave, and looked with fixed eyes upon me. I stretched my hands toward him, I believe. I soon lost all consciousness. Goethe caught me quickly to his heart. "Poor child, have I frightened you?" These were the first words with which his voice penetrated to my heart; he led me into his room, and placed me on the sofa opposite to him. There we were, both mute; at last he broke the silence: "You have doubtless read in the papers that we suffered, a few days ago, a great loss, by the death of the Duchess Amalia?" ‘Ah,” said I, “I don't read the papers." "Indeed! I had believed that every thing which happens in Weimar would have interested you." "No, nothing interests me but you alone, and I am far too impatient to pore over newspapers." "You are a kind child." A long pause; I, fixed to that tiresome sofa in such anx

iety. You know how impossible it is for me to sit still in such a well-bred manner. Ah, mother, is it possible so far to forget one's self? I suddenly said, "Can't stay here upon the sofa," and sprang up. "Well," said he, "make yourself at home." Then I flew to his neck-he drew me on his knee, and locked me to his heart. Still, quite still it was-every thing vanished. I had not slept for so long-years had passed in sighing after him. I fell asleep on his breast; and when I awoke, I began a new life. More I shall not write to you this time.

BETTINE.

THE author fears on the last revision of his work, now in plates, that he has not given prominence enough to the subject of hygiene and physical culture as essential to true love relations. The Greeks, whose theology and philosophy were voluptuous, yet appear to have refined themselves more than those nations who adopt codes of moral austerity, which can only be due to the force of natural instincts, sustained by their gymnasia, which produced robust bodies and high standards of physical excellence.

The centripetal self-control of power, or passional chastity, the very nerve and soul of attraction and enjoyment, which prevents all waste and promiscuity; enables us to bide our time, and to move with concentrated vigor when it comes, like the lion roused from the repose of strength: this cannot be gained by any simple spiritual gymnastics. Without that firm health which only honest labor and manly exercises give, one class of temperaments becomes cold, sluggish, and inapt for Love; the other excessively and dangerously susceptible, without powers proportioned to its aspirations or desires. It is rarely that even true love is not compromised in our societies by the ill health of one of the parties, or both-more frequently of the female, because she is excluded by the tyranny of fashion from participating in nearly all health-giving labors in the open air and Sunshine. Weak nerves tremble; they cannot hold a rifle true to its mark; how then can it be expected that they should hold the will true to its higher mark in love? The thing is impossible. Physical muscularity is not only the type but the basis of spiritual or passional muscularity, so far as the soul acts integrally with the body, for we speak not here of those transitional powers manifested in the trance of the clairvoyant, where the soul already passes the gates of the grave, reserving only a countersign for readmission into the world it has left. These powers, trans

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A LAST WORD ON HYGIENE.

cending the material organism, are common alike to health and disease, and constitute perhaps a just title of distinction between the terms spiritual and passional; passional comprising the dynamics of that life in which spirit is associated with matter, as in our present mundane career; and spiritual, although in its general and essential significance it embraces every force, yet for practical convenience may be applied discriminately to those which transcend our ordinary relations with matter, and the obstructions and com- ¡ plications here incident to our passional movement. Thus love is called spiritual par excellence in proportion as it becomes a pure tie of souls, transcending the physical necessities of our present phase of life, and permanent after the changeful radiance of youth and beauty have departed. It was not less spiritual when it was also passional and physical, and wore the insignia of youth, vigor, and beauty, and swayed the world by its daring and its charm; but when, like the maiden and matron year, its verdure, its bloom, and its fruits are gone, and their aromal types are gathered in again by nature's treasury, to reclothe the next creations that spring from the embrace of Sun and Earth; then spiritual love remains for a season, like a tree in its bare and somber winter dress, concentrating its powers for a spring that may open to it in other worlds.

Thus having avoided the charge of simplism in our discussion of passional integrity, we return to the physiology of Love, and signalize its fatal and deplorable blunders when attempting to express itself through feeble or impure organisms.

This is not a case where the councils of Ovid or wiser men than he can avail. Passion delights to upset and expose all the shallow intellections of philosophy, as it gushes from the deeper organic fountains of the viscera-thoracic, abdominal, and pelvic-pouring its rivers of blood into the heart, and thence ascends, rosy with oxygen, to fire the languid brain with fresh nerve-spirit, and recreate its theoretical dogmas with the diviner breath of Attraction. Thus through our food of grains, and flesh, and fruits, which the Sun God has nourished with savors, and odors, and colors, until they have become the forms, the media, the words of His will, Man, in turn nourished, is ever sustained in relation with Nature, and his centrifugal idiosyncrasy, so prone to barren abstractions, ever curbed and drawn back into the orbit of solar and planetary affections and uses.

Now the activity of life must correspond to its passion as doing to being, and nourished by the Sun and Earth at once in his soul

and body, man must loyally return them a quid pro quo in those artistic labors which harmonize at once his own life and that of the planet.

It is my reverence for this duty which closes to me the fascinating gymnasia of Greece. The fatal error of that ancient simplism degraded and enslaved necessary labor, vitiated thus their whole social and national policy, and consigned to defeat and ignominy that favorite race whose genius, shining through the centuries, still preserves it from oblivion.

The true gymnasia of love are found in the productive labors of Association in the Passional Series, in all whose functions Woman freely engages with Man.

Wherefore, refusing to my pen its coveted digression upon winter gardens, riding-schools, boating-clubs, and other hygienic luxuries, which would be confined to the rich class of civilization, I leave the vicious circles of that society to whirl its drunken victims down the vortex of ruin, and call on those whose wakened senses spurn its circean cup, to arouse, face the future of humanity, and unite to realize its harmonic destinies, where reigns the immortal marriage of Use with Beauty and of Labor with Love.

END OF VOLUME 1

APPENDIX.

ALLEGORICAL STAMP EXPLAINED.

The vine-wreathed cross inclosed in the triangle and radiating circle.

THIS figure, which I have devised to stamp the covers of all my works, presents a radiant circular periphery, in general allusion to the solar disk, and the life-giving rays of its universal Providence, which permeate the circumambient spheres of phenomenal nature in the mineral, vegetable, animal, and spiritual forms and degrees of its incarnation.

There are twelve unequal groups of rays symbolic of the twelve radical passions of the human soul, common in different degrees to the whole animal world, and reflected and refracted by the vegetable and mineral, as I have shown in "Comparative Psychology," and "Human Trinity."

The twelve human or animal rays of the Sun, corresponding to these passions, are necessarily concrete in the physical or sensible rays, if we admit that an effect presupposes a cause, since the Sun could not impart to the animate beings whose germs his rays evolve and quicken in the surface soil of planets, any passional properties not pre-existing in the Sun and his rays, at least in their masculine potency, the evolution of the female elements of passion being reserved to the planet mothers.

The twelve passional rays are distinguished into seven greater groups, for the seven spiritual passions, and five smaller groups for the five sensual passions.

The engraving does not follow the distribution of the seven ray groups into four cardinal, corresponding to the social affectionsAmbition, Friendship, Love, and Familism, and three intellectual or distributive, corresponding to the Centrifugal or Cabalist, the Centripetal or Composite, and the Oscillating or Papillon.