visible in every manifestation of modern culture. Literature and art, philosophy and positive knowledge, politics and economy, all are infected by its taint. We discover the very first traces of its existence in the literature of the latter part of the last century, as any disturbances or changes in the conditions of mankind are detected first by the delicate perceptions of a poetic temperament. While the upper classes were following an uninterrupted round of corrupt gayeties, making their lives one prolonged orgy while the self-sufficient bourgeoisie saw nothing beyond the length of their own noses and were stupidly content with the way things were going, of a sudden Jean Jacques Rousseau lifted his voice in a ringing appeal for deliverance from his surroundings which yet had so many attractions. He preached to the world with enthusiasm, of a return to a state of primeval nature, by which he was far from meaning a return to primitive barbarism, but only a change to something diametrically opposed to the actual state of things. His cry awoke an echo in the hearts of all his contemporaries, as when a certain note is struck, all the chords in the instrument which are attuned to it, are set vibrating—a proof that Rousseau's longings pre-existed unconsciously in those around him. Rakes and Philistines alike began to cultivate their yearnings for primeval nature and life in the wilderness; they formed a comical contrast to the ardor with which they still sought and enjoyed all the super-refinements and gilded vices of the civilization they professed to despise. German Romanticism is descended in a direct line from Rousseau's longings for primeval nature. It is however a feeble Rousseauism, which did not have the courage to go to the end of the path upon which it had entered. Romanticism does not go as far back as the prehistoric
