There are, therefore, not many authors who are such marked fatalists as Heyse. In free will, according to the traditional sense of the word, he does not believe, and is evidently quite as sceptically opposed to Kant's categorical imperative as his Edwin or his Felix.[2] But if he does not believe in innate ideas, he does believe in innate instinct, and this instinct is sacred to him. In his "novellen" he has described how unhappy the soul feels when this instinct is either disturbed or rendered uncertain. In his "Kenne Dich Selbst" (Know Thyself) it is intelligence, in his "Reise nach dem Glück" (Journey after Happiness) it is morality that is the disturber of the peace. In the first of these "novellen" Heyse has represented the anguish which proceeds from a too early or a premeditated invasion on the instinctive life of the soul. "That beautiful stupor of youth, that dreamy, unconscious plenitude of the powers, the pure faculty of enjoyment of the yet unexhausted senses, was lost to young Franz through his premature struggle for self-consciousness."[2] He here portrays the sleeplessness of the mind, which is as dangerous for the health of the soul as actual sleeplessness is for the welfare of the body, and shows how one in whom the reflex faculty is maimed "loses that mysterious, obscure substance which is the very pith and marrow of our personality." In "Die Reise nach dem Glück" it is conventional morality, which by supplanting instinct has shattered the soul. A young girl, having conquered her own natural impulses from motives of inculcated morality, has banished her lover from her presence late at night, and thereby become the innocent cause of his death. The remembrance of this misfortune haunts her constantly. "If one's own heart does not point out the way, one is sure to go astray. Once before in my life I was made wretched because I refused to hearken to my heart, let it cry as loudly as it would. Now I will pay heed if it but whispers to me, and I will have ear for nothing else."[3]