and
common-sense which is called the Unmoral; and is supposed to be different
from the Immoral; and it is this which is supposed to cover many of the
faults of Goethe. His 'Wilhelm Meister,' for example, is so far removed
within the region of the "ideal" that its unprincipled, its evil
principled, tenor in regard to women is pronounced "unmorality," and is
therefore inferably harmless. But no study of Goethe is complete without
some recognition of the qualities which caused Wordsworth to hurl the
book across the room with an indignant perception of its sensuality.
For the sins of his life Goethe was perhaps sufficiently punished in his
life by his final marriage with Christiane; for the sins of his
literature many others must suffer. I do not despair, however, of the
day when the poor honest herd of man kind shall give universal utterance
to the universal instinct, and shall hold selfish power in politics, in
art, in religion, for the devil that it is; when neither its crazy pride
nor its amusing vanity shall be flattered by the puissance of the
"geniuses" who have forgotten their duty to the common weakness, and have
abused it to their own glory. In that day we shall shudder at many
monsters of passion, of self-indulgence, of heartlessness, whom we still
more or less openly adore for their "genius," and shall account no man
worshipful whom we do not feel and know to be good. The spectacle of
strenuous achievement will then not dazzle or mislead; it will not
sanctify or palliate iniquity; it will only render it the more hideous
and pitiable.

In fact, the whole belief in "genius" seems to me rather a mischievous
superstition, and if not mischievous always, still always a superstition.
From the account of those who talk about it, "genius" appears to be the
attribute of a sort of very potent and admirable prodigy which God has
created out of the common for the astonishment and confusion of the rest
of us poor human beings. But do they really believe it? Do they mean
anything more or less than the Mastery which comes to any man according
to his powers and diligence in any direction? If not, why not have an
end of the superstition which has caused our race to go on so long
writing and reading of the difference between talent and genius? It is
within the memory of middle-aged men that the Maelstrom existed in the
belief of the geographers, but we now get on perfectly well without it;
and why should we still suffer under the