still overpowering influence of the first part, it will be seen that the fundamental idea is never lost sight of in the second. The change is that Gœthe, though the same thinker, is no longer the same person.

The continuation of Faust in the practical sense of the education of a man is to be found in Wilhelm Meister. Here we see the change by strongest contrast. The mainspring of action is no longer the impassioned and noble seeker, but a disciple of circumstance, whose most marked characteristic is a taste for virtue and knowledge. Wilhelm certainly prefers these conditions of existence to their opposites, but there is nothing so decided in his character as to prevent his turning a clear eye on every part of that variegated world-scene which the writer wished to place before us.

To see all till he knows all sufficiently to put objects into their relations, then to concentrate his powers and use his knowledge under recognized conditions,—such is the progress of man from Apprentice to Master.

'Tis pity that the volumes of the Wanderjahre have not been translated entire, as well as those of the Lehrjahre, for many, who have read the latter only, fancy that Wilhelm becomes a master in that work. Far from it; he has but just become conscious of the higher powers that have ceaselessly been weaving his fate. Far from being as yet a Master, he but now begins to be a Knower. In the Wanderjahre we find him gradually learning the duties of citizenship, and hardening into manhood, by applying what he has learned for himself to the education of his child. He converses on equal terms with the wise and beneficent; he is no longer duped and played with for his good, but met directly mind to mind.

Wilhelm is a master when he can command his actions, yet keep his mind always open to new means of knowledge; when he has looked at various ways of living, various forms of religion and of character, till he has learned to be tolerant of all, discerning of good in all; when the astronomer imparts to his equal ear his highest thoughts, and the poor cottager seeks his aid as a patron and counsellor.

To be capable of all duties, limited by none, with an open eye, a skilful and ready hand, an assured step, a mind deep, calm, foreseeing without anxiety, hopeful without the aid of illusion,—such is the ripe state of manhood. This attained, the great soul should still seek and labor, but strive and battle never more.

The reason for Gœthe's choosing so negative a character as Wilhelm, and 

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