It is commonly said that “Wilhelm Meister,” seems to make Art the one object of life; but this is not Goethe’s intention. He was himself an artist, and, as the work is in a great degree autobiographical, art naturally comes into the foreground, and the book becomes especially interesting to artists, but the real subject of it is vocations in general. In the later books, indeed, art drops into the background, and we have a view of feminine vocations. The “Beautiful Soul” represents the pietistic view of life; then Therese appears in contrast, representing the economic or utilitarian view; finally, Natalie hits the golden mean, being practical like Therese but less utilitarian, and, ideal like her aunt, the pietist, but less introspective. On the whole, then, the lesson of the book is that we should give unity to our lives by devoting them with hearty enthusiasm to some pursuit, and that the pursuit is assigned to us by Nature through the capacities she has given us. It is thus that Goethe substitutes for the idea of pleasure that of the satisfaction of special inborn aptitudes different in each individual. His system treats every man as a genius, for it regards every man as having his own unique individuality, for which it claims the same sort of tender consideration that is conceded to genius. But in laying down such rules Goethe thinks first of himself. He has spent long years in trying to make out his own vocation. He has had an opportunity of living almost every kind of life in turn. It was not till he returned from Italy that he felt himself to have arrived at clearness. What was Goethe’s vocation? Or, since happiness consists in faithful obedience to a natural vocation, what was Goethe’s happiness? His happiness is a kind of religion, a perpetual rapt contemplation, a beatific vision. The object of this contemplation is Nature, the laws or order of the Universe to which we belong. Of such contemplation he recognizes two kinds, one of which he calls Art and the other Science. He was in the habit of thinking that in Art and Science taken together he possessed an equivalent for what other men call their religion. Thus, in 1817, on the occasion of the tercentenary of the Reformation, he writes a poem in which he expresses his devout resolution of showing his Protestantism, as ever, by Art and Science.[37] It was because his view of Art was so realistic, that he was able thus to regard Art as a sort of twin-sister of Science. But the principle involved in this twofold contemplation of Nature is the very principle of religion itself, and in one sense it is true that no man was ever more deliberately and consciously religious than Goethe. No man asserted more emphatically that the energy of action ought to be accompanied by the energy of feeling. It is the consistent principle of his life that the whole man ought to act together, and he pushes it so far that he seems to forbid all division of labor in science. This is the position