During the long sojourn of our corps in Havelberg previously alluded to, I strengthened my inner life, so far as the military service permitted, by spending all the time I could in the open air, in communion with Nature, to a perception of whose loveliness a perusal of G. Forster's "Travels in Rhineland" had newly unlocked my senses.[82]

We friends took all opportunities of meeting one another. By-and-by we set to work to make this easier by three of us applying to be quartered together.

In the rough, frank life of war, men presented themselves to me under various aspects, and so became a special object of my thoughts as regards their conduct, and their active work, and most of all as to their higher vocation. Man and the education of man was the subject which occupied us long and often in our walks, and in our open-air life generally. It was particularly these discussions which drew me forcibly towards Middendorff, the youngest of us.

I liked well our life of the bivouac, because it made so much of history clear to me; and taught me, too, through our oft-continued and severely laborious marches and military manoeuvres, the interchanging mutual relations of body and spirit. It showed me how little the individual man belongs to himself in war time; he is but an atom in a great whole, and as such alone must he be considered.

Through the chance of our corps being far removed from the actual seat of war, we lived our soldier life, at least I did, in a sort of dream, notwithstanding the severe exertions caused by our military manoeuvres, and we heard of the war only in the same sleepy way. Now and then, at Leipzig, at Dalenburg, at Bremen, at Berlin, we seemed to wake up; but soon sank back into feeble dreaminess again. It was particularly depressing and weakening to me never to be able to grasp our position as part of the great whole of the campaign, and never to find any satisfactory explanation of the reason or the aim of our manoeuvres.

That was my case at least; others may have seen better and clearer than I.

I gained one clear benefit from the campaign; in the course of the actual soldier life I became enthusiastic upon the best interests of the German land and the German people; my efforts tended to become national in their scope. And in general, so far as my fatigues allowed, I kept the sense of my future position always before me; even in the little skirmishes that we had to take part in I was able to gather some experiences which I saw would be useful to me in my future work.

Our corps marched through the Mark,[83] and in the latter part of August through Priegnitz, Mecklenburg, the districts of Bremen and Hamburg, and Holstein, and in the last days of 1813 we reached the Rhine. The peace (May 30th, 1814) prevented us from seeing Paris, and we were stationed in the Netherlands till the breaking up of the corps. At last, in July 1814, every one who did not care to serve longer had permission to return to his home and to his former calling. Upon my entrance into a corps of Prussian soldiers I had received, through the influence of some good friends, the promise of a post under the Prussian Government--namely, that of a.s.sistant at the mineralogical museum of Berlin, under Weiss. Thither then, as the next place of my destined work, I turned my steps. I desired also to see the Rhine and the Main, and my birthplace as well; so I went by Dusseldorf back to Lunen, and thence by Mainz, Frankfurt, and Rudolstadt to Berlin.

Thus I had lived through the whole campaign according to my strength, greater or less, in a steady inner struggle towards unity and harmony of life, but what of outward significance and worth recollection had I received from the soldier's life? I left the army and the warlike career with a total feeling of discontent. My inner yearning for unity and harmony, for inward peace, was so powerful that it shaped itself unconsciously into symbolical form and figure. In a ceaseless, inexplicable, anxious state of longing and unrest, I had pa.s.sed through many pretty places and many gardens on my homeward way, without any of them pleasing me. In this mood I reached F----, and entered a fairly large and handsomely-stocked flower garden. I gazed at all the vigorous plants and fresh gay flowers it offered me, but no flower took my fancy.

As I pa.s.sed all the many varied beauties of the garden in review before my mind, it fell upon me suddenly that I missed the lily. I asked the owner of the garden if he had no lilies there, and he quietly replied, _No_! When I expressed my surprise, I was answered as quietly as before that hitherto no one had missed the lily. It was thus that I came to know what I missed and longed for. How could my inner nature have expressed itself more beautifully in words? "Thou art seeking silent peacefulness of heart, harmony of life, clear purity of soul, by the symbol of this silent, pure, simple lily." That garden, in its beautiful variety, but without a lily, appeared to me as a gay life pa.s.sed through and squandered without unity and harmony. Another day I saw many lovely lilies blooming in the garden of a house in the country. Great was my joy; but, alas! they were separated from me by a hedge. Later on I solved this symbol also; and until its solution image and longing remained stored in my memory. One thing I ought to notice--namely, that in the place where I was vainly seeking for lilies in the garden a little boy of three years old came up trustfully and stood by my side.

I hastened to the scene of my new duties. How variously the different outward circ.u.mstances of my life henceforth affected me as to the life within, now that this had won for itself once more an a.s.sured individual form, and how my life again resumed its true and highest aspect, I must pa.s.s over here, since to develop these considerations with all their connections would take me too long.

In the first days of August 1814 I arrived at Berlin, and at once received my promised appointment. My duties busied me the greater part of the day amongst minerals, dumb witnesses to the silent thousand-fold creative energy of Nature, and I had to see to their arrangement in a locked, perfectly quiet room. While engaged on this work I continually proved to be true what had long been a presentiment with me--namely, that even in these so-called lifeless stones and fragments of rock, torn from their original bed, there lay germs of transforming, developing energy and activity. Amidst the diversity of forms around me, I recognised under all kinds of various modifications one law of development.

All the points that in Gottingen I had thought I traced amidst outward circ.u.mstances, confirmatory of the order of the soul's development, came before me here also, in a hundred and again a hundred phenomena. What I had recognised in things great or n.o.ble, or in the life of man, or in the ways of G.o.d, as serving towards the development of the human race, I found I could here recognise also in the smallest of these fixed forms which Nature alone had shaped. I saw clearly, as never yet I had seen before, that the G.o.dlike is not alone in the great; for the G.o.dlike is also in the very small, it appears in all its fulness and power in the most minute dimensions. And thereafter my rocks and crystals served me as a mirror wherein I might descry mankind, and man's development and history. These things began to stir powerfully within me; and what I now vaguely perceived I was soon to view more definitely, and to be able to study with thoroughness.

Geology and crystallography not only opened up for me a higher circle of knowledge and insight, but also showed me a higher goal for my inquiry, my speculation, and my endeavour. Nature and man now seemed to me mutually to explain each other, through all their numberless various stages of development. Man, as I saw, receives from a knowledge of natural objects, even because of their immense deep-seated diversity, a foundation for, and a guidance towards, a knowledge of himself and of life, and a preparation for the manifestation of that knowledge. What I thus clearly perceived in the simpler natural objects I soon traced in the province of living Nature, in plants and growing things, so far as these came under my observation, and in the animal kingdom as well.

Soon I became wholly penetrated and absorbed by the thought that it must be beyond everything else vital to man's culture and development, to the sure attainment of his destiny and fulfilment of his vocation, to distinguish these tendencies accurately and sharply not only in their separate ascending grades, but also throughout the whole career of life.

Moreover, I made a resolution that for some time I would devote myself to the study of the higher methods of teaching, so as to fit myself as a teacher in one of the higher centres of education, as, for example, one of the universities, if that might be. But it was not long before I found a double deficiency, which quickly discouraged me in this design.

For, firstly, I wanted a fund of specially learned and cla.s.sical culture; and next, I was generally deficient in the preparatory studies necessary for the higher branches of natural science. The amount of interest in their work shown by university students was, at the same time, not at all serious enough to attract me to such a career.

I soon perceived a double truth: first, that a man must be early led towards the knowledge of nature and insight into her methods--that is, he must be from the first specially trained with this object in view; and next, I saw that a man, thus led through all the due stages of a life-development should in order to be quite sure to accomplish in all steadiness, clearness, and certainty his aim, his vocation, and his destiny, be guarded from the very beginning against a crowd of misconceptions and blunders. Therefore I determined to devote myself rather to the general subject of the education of man.

Though the splendid lectures I heard on mineralogy, crystallography, geology, etc., led me to see the uniformity of Nature in her working, yet a higher and greater unity lay in my own mind. To give an example, it was always most unsatisfactory to me to see form developed from a number of various ground-forms. The object which now lay before my efforts and my thought was to bring out the higher unity underlying external form in such a self-evident shape that it should serve as a type or principle whence all other forms might be derived. But as I held the laws of form to be fixed, not only for crystals, but also just as firmly for language, it was more particularly a deep philosophical view of language which eventually absorbed my thoughts. Again, ideas about language which I had conceived long ago in Switzerland crowded before my mind. It seemed to me that the vowels _a_, _o_, _u_, _e_, _i_, _a_, _au_, _ei_, resembled, so to speak, force, spirit, the (inner) subject, whilst the consonants symbolised matter, body, the (outer) object. But just as in life and in nature all opposites are only relatively opposed, and within every circle, every sphere, both opposites are found to be contained, so also in language one perceives within the sphere of speech-tones the two opposites of subject and object. For example, the sound _i_ depicts the absolute subject, the centre, and the sound _a_ the absolute material object; the sound _e_ serves for life as such, for existence in general; and _o_ for individual life, for an existence narrowed to itself alone.

Language, not alone as the material for the expression of thought, but also as a type or epitome of all forms and manifestations of life, appeared to me to underlie the universal laws of expression. In order to learn these laws thoroughly, as exemplified in the teaching of the cla.s.sical languages, I now returned again to the study of these latter, under the guidance of a clever teacher; and I began to strike out the special path which seemed to me absolutely necessary to be followed in their acquisition.

From this time onwards I gave all my thoughts to methods of education, whereto I was also further incited by some keen critical lectures on the history of ancient philosophy. These again afforded me a clear conviction of the soundness of my views of Nature and of the laws of human development.

Through my work at the dynamical, chemical, and mathematical aspects of Nature I came once more upon the consideration of the laws of number, particularly as manifested through figures; and this led me to a perfectly fresh general view of the subject--namely, that number should be regarded as horizontally related.[84] That way of considering the subject leads one to very simple fundamental conceptions of arithmetic, which, when applied in practice, prove to be as accurate as they are clear. The connection of these (dynamical and arithmetical) phenomena was demonstrably apparent to me; since arithmetic may be considered, firstly, as the outward expression of the manifestation of force, secondly (in its relationship to man), as an example of the laws of human thought.

On all sides, through nature as well as through history, through life as well as through science (and as regards the latter through pure science as well as through the applied branches), I was thus encountered and appealed to by the unity, the simplicity, and the unalterably necessary course, of human development and human education. I became impelled by an irresistible impulse towards the setting forth of that unity and simplicity, with all the force, both of my pen and of my life, in the shape of an educational system. I felt that education as well as science would gain by what I may call a more human, related, affiliated, connected treatment and consideration of the subjects of education.

I was led to this conviction on another ground, as follows:--Although my friends Langethal, Middendorff, and Bauer served with me all through the war in the same corps, and even in the same battalion, we were a great deal apart towards the close of the campaign, especially at the time we were quartered in the Netherlands, so that I, at all events, at the disbanding of the corps, knew not whither the others had gone. It was, therefore, an unexpected pleasure when, after a while, I found them all at Berlin again. My friends pursued their theological studies with earnestness, and I my natural science; therefore, at first we came little into contact with one another.

So pa.s.sed several months, when suddenly life threw us closer together again. This came about through the call to arms in 1815. We all enlisted again together as volunteers. On account of our previous service, and by royal favour, we were at once promoted to officer's rank, and each one was appointed to a regiment. However, there was such a throng of volunteers that it was not necessary for any State officials to be called upon to leave their posts, or for students to interrupt their studies, and we therefore received counter-orders commanding us to stay at home. Middendorff, who felt sure of his speedy departure for the army, preferred not to take lodgings for the short time of his stay in Berlin, and as there was room enough in mine for us both, he came and stayed with me. Yet we still seemed to draw very little closer together at first, because of the diversity of our pursuits; but soon a bond of union wove itself again, which was all the stronger on that very account. Langethal and Middendorff had endeavoured to secure a sufficiency for their support at the university by taking private tutorships in families, making such arrangements as that their university studies should not be interfered with. In the beginning of their work all seemed simple and easy, but they soon came upon difficulties both as regards the teaching and the training of the children entrusted to them. As our former conversations had so often turned upon these very subjects they now came to me to consult me, especially about mathematical teaching and arithmetic, and we set apart two hours a week, in which I gave them instruction on these matters.

From this moment our mutual interchange of thought again became animated and continuous.

Here the autobiography breaks off abruptly. Herr Wichard Lange had some trouble in deciphering it from Froebel's almost unreadable rough draft, and here and there he had even to guess at a word or so. Froebel had intended to present this letter to the Duke of Meiningen at the close of 1827, when the negotiations began to be held about a proposed National Educational Inst.i.tution at Helba, to be maintained by the duke, after the similar proposal made to the Prince of Rudolstadt for Quittelsdorf earlier in the year had broken down. It is not known whether the present draft was ever finished, properly corrected, and polished into permanent form, nor whether it was ever delivered to the duke. It is highly probable that we have here all that Froebel accomplished towards it. It may be added that soon after Froebel's repeated plans and drafts for the Helba Inst.i.tution had culminated in the final extensive well-known plan of the spring of 1829, the whole scheme fell through, from the jealousy of the prince's advisers, who feared Froebel's influence too much to allow him ever to get a footing amongst them.

Another fragment of autobiography, going on to a further period of his life, occurs in a long letter to the philosopher Krause,[85] dated Keilhau, 24th March, 1828, in reply to an article written by Krause five years before (1823) in Oken's journal, the well-known _Isis_[86] in which article Krause had found fault with Froebel's two explanatory essays on Keilhau, written in 1822, separately published, and appearing also in the _Isis_, because Keilhau was there put forward as "an educational inst.i.tution for all Germany" (Allgemeine Deutsche Erziehungs-Anstalt), whereas Krause desired it should rather style itself "a German inst.i.tution for universal culture" (Deutsche Anstalt fur Allgemeine menschliche Bildung). The rapid growth of Keilhau gave Froebel at the time no leisure for controversy. In 1827 began the cruel persecutions which eventually compelled him to leave Keilhau. Now whenever Froebel was under the pressure of outward difficulty, he always sought for help from within, and from his inward contemplation derived new courage and new strength to face his troubles. Out of such musings in the present time of adversity the long-awaited reply to Krause at length emerged. The disputative part, interesting in itself, does not here concern us. We pa.s.s at once to the brief sketch of his life contained in later parts of the letter, omitting what is not autobiographical. The earlier of these pa.s.sages relate more succinctly the events of the same period already more fully described in the letter to the Duke of Meiningen; but we think it better to print the pa.s.sages in full, in spite of their being to a great extent a repet.i.tion of what has gone before. Certain differences, however, will be found not unworthy of notice.

The Krause letter succeeded the other and more important letter (to the Duke of Meiningen) by some few months. Its immediate outcome was a warm friendship between Krause and Froebel; the latter, with Middendorff as his companion, journeying to Gottingen to make the philosopher's personal acquaintance, in the autumn of 1828. Long discussions on education took place at this interesting meeting, as we know from Leonhardi, Krause's pupil. Krause made Froebel acquainted with the works of Comenius, amongst other things, and introduced him to the whole learned society of Gottingen, where he made a great, if a somewhat peculiar, impression.

PART OF FROEBEL'S LETTER TO KRAUSE, DATED KEILHAU, 24TH MARCH, 1828.

... You have enjoyed, without doubt, unusual good fortune in having pursued the strict path of culture. You have sailed by Charybdis without being swallowed up by Scylla.[87] But my lot has been just the reverse.

As I have already told you in the beginning of this letter, I was very early impressed with the contradictions of life in word and deed--in fact, almost as soon as I was conscious of anything, living as a lonely child in a very narrowed and narrowing circle. A spirit of contemplation, of simplicity, and of childlike faith; a stern, sometimes cruel, self-repression; a carefully-fostered inward yearning after knowledge by causes and effects, together with an open-air life amidst Nature, especially amidst the world of plants, gradually freed my soul from the oppression of these contradictions. Thus, in my tenth and eleventh years, I came to dream of life as a connected whole without contradictions. Everywhere to find life, harmony, freedom from contradictions, and so to recognise with a keener and clearer perception the life-unity after which I dimly groped, was the silent longing of my heart, the mainspring of my existence. But the way thither through the usual school course, all made up of separate patches, considering things merely in their outward aspect, and connected by mere arbitrary juxtaposition, was too lifeless to attract me; I could not remember things merely put together without inner connection, and so it came about that after two of my elder brothers had devoted themselves to study, and because my third brother showed great capacity for study also, my own education was narrowed; but so much the more closely did a loving, guiding providence bind my heart in communion with Nature.[88]

In silent, trustful a.s.sociation with Nature and my mathematics, I lived for several years after my confirmation. In the latter part of the time my duties led me towards the study of natural laws, and thus towards the perception of the unity so often longed for in soul and spirit, and now at last gradually becoming clear from amidst the outwardly clashing phenomena of Nature.[89]

At last I could no longer resist the craving for knowledge which I felt within me. I thrust on one side all the ordinary school-learning which I utterly failed to appropriate in its customary disconnected state (it was meant only to be learned by rote, and this I never could recognise as the exclusive condition of a really comprehensive culture of the human mind), and I went up in the middle of my eighteenth year to the University of Jena. As I had been for two years past living completely with Nature and my mathematics, and dependent upon myself alone for any culture I might have arrived at, I came to the university much like a simple plant of nature myself. I was at this time peculiarly moved by a little knowledge I had picked up about the solar system, including particularly a general conception of Kepler's laws, whereby the laws of the spheres appealed to me on the one hand as an all-embracing, world-encircling whole, and on the other as an unlimited individualisation into separate natural objects. My own culture had been hitherto left to myself, and so also now I had to select my own studies and to choose my courses of lectures for myself. It was to be expected that the lectures of the professors would produce a singular effect upon me, and so they did.

I chose as my courses natural history, physics, and mathematics, but I was little satisfied. I seldom gained what I expected. Everywhere I sought for a sound method deriving itself from the fundamental principle lying at the root of the subject in hand, and afterwards summing up all details into that unity again; everywhere I sought for recognition of the quickening interconnection of parts, and for the exposition of the inner all-pervading reign of law. Only a few lectures made some poor approach to such methods, but I found nothing of the sort in those which were most important to me, physics and mathematics. Especially repugnant to me was the piece-meal patchwork offered to us in geometry, always separating and dividing, never uniting and consolidating.

I was, however, perfectly fascinated with the mathematical rules of "combination, permutation, and variation," but unhappily I could not give much time to their study, which I have regretted ever since.

Otherwise, what I learned from the lectures was too slight for what I wanted, being, unluckily, altogether foreign to my nature, and more often a mere getting of rules by heart rather than an unfolding of principles. The theoretical and philosophical courses on various subjects did not attract me either, something about them always kept me at a distance; and from what I heard of them amongst my fellow-students, I could gather that here, too, all was presented in an arbitrary fashion, unnaturally divided, cut up, so to speak, into lifeless morsels; so that it was useless for my inner life to seek for satisfaction in those regions of study. But as I said above, there were some of the lectures which fostered my interest in the inner connection of all vital phenomena, and even helped me to trace it with some certainty in some few restricted circles.

But my financial position did not permit me to remain long at the university; and as my studies were those which fitted the student for practical professional life, though they were regarded from a higher point of view by myself in the privacy of my own thoughts, I had to return to ordinary every-day work, and use them as a means to earn my living. Yet, though I lived the outward business life to all appearance, it remained ever foreign to my nature; I carried my own world within me, and it was that for which I cared and which I cherished. My observation of life (and especially that of my own life, which I pursued with the object of self-culture), joined with the love of Nature and with mathematics to work creatively upon me; and they united to fill my little mental world with many varied life-forms, and taught me at the same time to regard my own existence as one member of the great universal life. My plan of culture was very simple: it was to seek out the innermost unity connecting the most diverse and widely-separated phenomena, whether subjective or objective, and whether theoretical or practical, to learn to see the spiritual side of their activity, to apprehend their mutual relations as facts and forms of Nature, or to express them mathematically; and, on the other hand, to contemplate the natural and mathematical laws as founded in the innermost depths of my own life as well as in the highest unity of the great whole, that is indeed to regard them in their unconditioned, uncaused necessity, as "absolute things-in-themselves." Thus did I continue without ceasing to systematise, symbolise, idealise, realise and recognise ident.i.ties and a.n.a.logies amongst all facts and phenomena, all problems, expressions, and formulas which deeply interested me; and in this way life, with all its varied phenomena and activities, became to me more and more free from contradictions, more harmonious, simple, and clear, and more recognisable as a part of the life universal.

After I had lived for some years the isolated life I have described, though I was engaged the whole time in ordinary professional pursuits, all at once there broke upon my soul, in harmony with the seasons of nature, a springtime such as I had not before experienced; and an unexpected life and life-aim budded and blossomed in my breast. All my inner life and life-aims had become narrowed to the circle of self-culture and self-education. The outer life, my profession, I carried on as a mere means of subsistence, quite apart from my real inner self, and my sphere of operation was limited. I was driven perforce from pillar to post till at last I had arrived where the Main unites herself with the Rhine.[90] Here there budded and opened to my soul one lovely bright spring morning, when I was surrounded by Nature at her loveliest and freshest, this thought, as it were by inspiration:--That there must exist somewhere some beautifully simple and certain way of freeing human life from contradiction, or, as I then spake out my thought in words, some means of restoring to man, himself, at peace internally; and that to seek out this way should be the vocation of my life. And yet my life, to all appearance, my studies and my desires, belonged to my purely external vocation,[91] and to its external citizenlike relations; and by no means to mankind at large, either regarded in itself or in its educational needs. Therefore this idea of mine was in such violent contrast with my actual life that it utterly surprised me. In fact, and perhaps greatly because of this contrast, the idea would undoubtedly have been quite forgotten, had not other circ.u.mstances occurred to revive it. On myself and on my life at the time it seemed to have not the slightest effect, and it soon pa.s.sed from my memory. But later on in this same journey,[92] as I climbed down from the Wartburg, and turned round to look at the castle, there rushed upon me once more this thought of a higher educational vocation as my proper life-work; and again, being so far removed from my actual external life, it only flashed upon me with a momentary effulgence an instant, and then sank. This, unconsciously to me, and therefore quite disregarded by me, was the real position of my inner life when I arrived at the goal of my journey, Frankfurt, from whence my life was so soon to develop so largely. My energies at the moment were devoted towards attaining some definite professional position for myself.[93] But in proportion as I began to examine my profession more closely in its practical aspect, so did it begin to prove insufficient of itself to satisfy me as the occupation of my life. Then there came to me the definite purpose of living and working at my profession rather to use it as a means to win some high benefit for mankind.[94]

The restlessness of youth, nay, that chance, rather, which has always lovingly guided me, threw me unexpectedly into relations with a man whose knowledge of mankind, and whose penetrating glance into my inner being turned me at our very first interview from the profession of an architect to that of a teacher and an educator, two spheres of work which had, never previously occurred to me, still less had appeared to me as the future objects of my life.[95] But the very first time I found myself before thirty or forty boys from nine to eleven years old, for that was the cla.s.s allotted to me to teach, I felt thoroughly at home.

In fact, I perceived that I had at last found my long-missed life element; and as I wrote to my brother at the time, I was as well pleased as the fish in the water, I was inexpressibly happy. Yet here from the very first moment (and what a number of sacrifices had to be made, what a wealth of activity was poured out!) I had to give information, advice, and decisions on matters which hitherto I had not thought it necessary seriously to consider, and so also here, in my new position, I soon came to feel myself isolated, to stand alone.

I sought counsel where I had so often found it. I looked within myself and to Nature for help. Here my plan of culture, hitherto followed only for my own needs, came opportunely to my a.s.sistance. When I was consulted by others, I looked to Nature for the answer, and let Nature, life, spirit, and law speak for themselves through me; then the answer was not merely satisfactory. No! its simple, unhesitating confidence and youthful freshness gladdened and quickened the inquirer.

This was all well enough when universal human interests were concerned, but how about matters of instruction? I could, in fact, fairly confess that in many respects I had no t.i.tle to call myself a cultured man, for hitherto all my culture had been fragmentary or imaginative.

Once again I found myself in conflict with my environment; for I could not possibly torture my scholars with what I myself had refused to be tortured with--namely, the learning by heart of disconnected rules. I was therefore compelled to strike out fresh paths for myself, which indeed my post rendered a delightful task; because I not only had full liberty accorded me in this matter, but was even urged onwards in that direction by my duty, since the inst.i.tution was a model school for the higher development of teaching. My past self-culture, self-teaching, and self-development, and my study of Nature and of life now stood me in good stead.

But this letter is not intended to contain the whole history of the development of my mind; and I will therefore pa.s.s quickly forward, just mentioning that from this time for six years onwards, during which I thrice completely changed the conditions of my life,[96] I held most earnestly by this same temper of mind and this same endeavour; and although I still always lived in isolation as to my personal inner life, yet I was at many points in full contact with the brisk mental effort and activity of that stirring time (1805 to 1810), as regards teaching, philosophy, history, politics, and natural science.[97]

But the n.o.bler, the more varied, the more animating was the life surrounding me, and the more I found all without me, as also all within me, striving and tending towards harmony and unity, by so much the less could I longer be restrained from seeking out this unity, even should it be at the sacrifice of all that was dear to me, if need were for that. I was impelled to seek to develop this unity all bright and living within my own soul, and to contemplate it in definite, clear, and independent form, so that finally I might be able to set it forth in my actual life with sureness and certainty.

After nine years' interval I visited the university a second time; first (spring of 1810) at Gottingen, and then a year and a half later (autumn of 1811) at Berlin.[98]

I now began to pursue the study of languages. The linguistic treasures which recent discoveries had brought us from Asia excited my deepest interest wherever I came into contact with them.

But in general the means of acquiring languages were too lifeless, too wanting in connection to be of any use to me; and the effort to work them out afresh in my own way, soon led me to a renewed study of Nature.

Nature held me henceforth so fast that for years I was chained uninterruptedly to her study, though truly languages went on as a side-study during the time. Yet it was not as separate ent.i.ties that I considered the phenomena I was working at; rather was it as parts of the great whole of natural life, and this also I regarded as reposing in one supreme unity together with all mankind; Nature and man, the two opposite mutually casting light upon each other and mirroring each other.

After the German war of the spring of 1813 had interrupted my studies at Berlin, and I had made acquaintance with a soldier's life, its need, and its habits in Lutzow's corps, I returned in 1814 to my studies and to a scientific public post in Berlin. The care, the arrangement, and in part the investigation and explanation of crystals were the duties of my office. Thus I reached at last the central point of my life and life-aim, where productiveness and law, life, nature, and mathematics united all of them in the fixed crystalline form, where a world of symbols offered itself to the inner eye of the mind; for I was appointed a.s.sistant to Weiss at the mineralogical museum of the Berlin University.[99]