The Sorrows of Young Werther by J. W. von Goethe (early reader books TXT) 📕

trouble to load them; for they only hang there for form.” I took down one of them; and he continued, “Ever since I was near suffering for my extreme caution, I will have nothing to do with such things.” I was curious to hear the story. “I was staying,” said he, “some three months ago, at a friend’s house in the country. I had a brace of pistols with me, unloaded; and I slept without any anxiety. One rainy afternoon I was sitting by myself, doing nothing, when it occurred to me⁠—I do not know how⁠—that the house might be attacked, that we might require the pistols, that we might⁠—in short, you know how we go on fancying, when we have nothing better to do. I gave the pistols to the servant, to clean and load. He was playing with the maid, and trying to frighten her, when the pistol went off⁠—God knows how!⁠—the ramrod was in the barrel; and it went straight through her right hand, and shattered the thumb. I had to endure all the lamentation, and to pay the surgeon’s bill; so, since that time, I have kept all my weapons unloaded. But, my dear friend, what is the use of prudence? We can never be on our guard against all possible dangers. However,”⁠—now, you must know I can tolerate all men till they come to “however;”⁠—for it is self-evident that every universal rule must have its exceptions. But he is so exceedingly accurate, that, if he only fancies he has said a word too precipitate, or too general, or only half true, he never ceases to qualify, to modify, and extenuate, till at last he appears to have said nothing at all. Upon this occasion, Albert was deeply immersed in his subject: I ceased to listen to him, and became lost in reverie. With a sudden motion, I pointed the mouth of the pistol to my forehead, over the right eye. “What do you mean?” cried Albert, turning back the pistol. “It is not loaded,” said I. “And even if not,” he answered with impatience, “what can you mean? I cannot comprehend how a man can be so mad as to shoot himself, and the bare idea of it shocks me.”

“But why should anyone,” said I, “in speaking of an action, venture to pronounce it mad or wise, or good or bad? What is the meaning of all this? Have you carefully studied the secret motives of our actions? Do you understand⁠—can you explain the causes which occasion them, and make them inevitable? If you can, you will be less hasty with your decision.”

“But you will allow,” said Albert; “that some actions are criminal, let them spring from whatever motives they may.” I granted it, and shrugged my shoulders.

“But still, my good friend,” I continued, “there are some exceptions here too. Theft is a crime; but the man who commits it from extreme poverty, with no design but to save his family from perishing, is he an object of pity, or of punishment? Who shall throw the first stone at a husband, who, in the heat of just resentment, sacrifices his faithless wife and her perfidious seducer? or at the young maiden, who, in her weak hour of rapture, forgets herself in the impetuous joys of love? Even our laws, cold and cruel as they are, relent in such cases, and withhold their punishment.”

“That is quite another thing,” said Albert; “because a man under the influence of violent passion loses all power of reflection, and is regarded as intoxicated or insane.”

“Oh! you people of sound understandings,” I replied, smiling, “are ever ready to exclaim ‘Extravagance, and madness, and intoxication!’ You moral men are so calm and so subdued! You abhor the drunken man, and detest the extravagant; you pass by, like the Levite, and thank God, like the Pharisee, that you are not like one of them. I have been more than once intoxicated, my passions have always bordered on extravagance: I am not ashamed to confess it; for I have learned, by my own experience, that all extraordinary men, who have accomplished great and astonishing actions, have ever been decried by the world as drunken or insane. And in private life, too, is it not intolerable that no one can undertake the execution of a noble or generous deed, without giving rise to the exclamation that the doer is intoxicated or mad? Shame upon you, ye sages!”

“This is another of your extravagant humours,” said Albert: “you always exaggerate a case, and in this matter you are undoubtedly wrong; for we were speaking of suicide, which you compare with great actions, when it is impossible to regard it as anything but a weakness. It is much easier to die than to bear a life of misery with fortitude.”

I was on the point of breaking off the conversation, for nothing puts me so completely out of patience as the utterance of a wretched commonplace when I am talking from my inmost heart. However, I composed myself, for I had often heard the same observation with sufficient vexation; and I answered him, therefore, with a little warmth, “You call this a weakness⁠—beware of being led astray by appearances. When a nation, which has long groaned under the intolerable yoke of a tyrant, rises at last and throws off its chains, do you call that weakness? The man who, to rescue his house from the flames, finds his physical strength redoubled, so that he lifts burdens with ease, which, in the absence of excitement, he could scarcely move; he who, under the rage of an insult, attacks and puts to flight half a score of his enemies⁠—are such persons to be called weak? My good friend, if resistance be strength, how can the highest degree of resistance be a weakness?”

Albert looked steadfastly at me, and said, “Pray forgive me, but I do not see that the examples you have adduced bear any relation to the question.” “Very likely,” I