Chapter M: E. K (1)

(_By kind permission of Messrs. Staackmann, Leipsic_)

_To face page 15 "The Forest Farm."_]

Peter Rosegger

A Biographical Note

By Dr. Julius Petersen

I

In the heart of Austria lies Steiermark (Styria), a rough mountain country on the eastern slope of the Alps. Its inhabitants, protected from the levelling influences of modern civilisation and cut off from that mingling with other peoples which destroys racial character, have retained their old individuality and customs longer than any other German people. Rough though the climate is, the soil stony, the struggle for existence hard, these sons of the mountains have grown stubbornly inseparable from their home; it is with difficulty that they take root in other soil--they are evermore drawn back to the place where once their cradle stood. In former centuries the Swiss soldiers in French service could not hear the home-like chime of cow-bells without a temptation to desert their colours; and time after time sons of Steiermark have been driven back to their free hills by the constraint of garrison life. The deserters were always easily caught: the sergeant in pursuit had simply to look for the culprit in his father's house. The _Heimweh_ (other languages can hardly express the meaning of this word) is the national sickness to which all natives of the Alps driven into foreign parts are subject, and it is but the other side of that impassioned joy in the home, which finds expression in jubilant songs and shouts rising for ever from the mountains to the sky.

Peter Rosegger is the national poet of Styria. If it can be said that all men on their way through life carry with them a clod of home-soil, as the pious pilgrim carries a handful of sacred earth, then one may say that this poet is home personified. "Styria on two legs," he is called by his own people. All that can move the soul of this people, from the lightest jest to the deepest longings and searchings, has found expression in his writings.

He has passed through many phases of life, from peasant to craftsman, to schoolmaster, to theologian, and all these phases are reflected in his life-work. The son of the peasant, who on his journey has attained the heights of humanity, is always turning back to his starting-point. Like the old giant Antæus, he draws new strength from his mother Earth. Close touch with the home soil is for him a condition of life. When Rosegger was on a lecturing tour through the great German cities, where he was enthusiastically greeted by audiences of thousands, there never left him the longing for the silent peace of the mountains; and _Heimweh_ drove him away even from the shining Gulf of Naples. Even Graz, the beautiful capital of Steiermark, where Rosegger has his vine-covered house, cannot take the place of home for him. In the summer months he escapes to Krieglach in the Mürztal; there he lives among his native people, and from his window he looks out to those heights where, out of sight, stands a deserted farm--his birthplace.

In Alpl, near Krieglach, a forest community which has now almost ceased to exist and even at the time of his birth consisted only of twenty-three farms, Rosegger came into the world on July 31st, 1843. It was almost by accident that he learnt to read and to write. An old schoolmaster, whom the Church had dismissed from his office because of his leanings towards freedom in 1848, wandered a beggar through the mountains, and when he came to the peasants of Alpl they said: "Beggars we have anyhow in plenty, but a schoolmaster we have not and never have had since the world began. He shall be schoolmaster here, and our children shall learn to read and to write; if it does no good, it can do no harm." And so the old schoolmaster went hawking his learning from house to house, and his school fees consisted of the right to eat as much as ever he liked.

Peter, the son of the _Wald-bauer_ (forest peasant),[1] was soon known for his learning. Once in the dead of winter he was taken to one of the highest-lying farms, where the old peasant owner wanted to make her will. There being neither paper nor ink, he wrote the will with charcoal inside a coffer lid, for the boy was gifted with a bright mother-wit which never left him at a loss. He read everything printed that he could lay hands on, but as he did not find enough to read, he began to write himself; stories of saints, sermons, works of devotion and calendars. These he illustrated with drawings of his own invention. A student who had spent his holidays in the mountains had left him a little box of watercolours. The boy cut a lock of hair from his own head, bound it to a little stick, and so made himself a brush with which to paint his pictures of his saints. This story is a symbol of all Rosegger's achievement of learning. However much outside help he may have received, he may thank himself for the best, after all. "My little saddle-horse," says he, "has never fed upon the dry hay of school-knowledge, but only on the green grass of life itself. The little that I know, Life has taught me, and the little that I can do, Necessity. The inability to express myself by word of mouth has taught me to write, and my desire to share that written word with others taught me to read. As the father of a family, with a very uncertain income, I learnt arithmetic; as a herdsman on the pasture land, zoology; as farmer and stonecutter, mineralogy; as hay-maker and woodcutter, botany. Geography I learnt in travelling; history from events which followed one another as cause and consequence; folklore I learnt as a travelling journeyman; and astronomy in sleepless nights, when I lay and looked up at the stars. Thoughts about physiology, anatomy, medicine, and patience have come to me in illness; theology I have turned to in times of need and loneliness; and law has been learnt in self-examination. Music became dear to me from the birds of the woods and the sound of waterfalls. The telling of stories I never learnt at all. My first baby stammer--so says our old cousin--was a story in Styrian dialect; and my life, according to the belletristic newspapers, was a romance."

His life, indeed, is rich in wonders, and the evolution of the peasant boy a sort of fairy tale. Rosegger has described for us his youth in the form of a novel, _Heidepeters Gabriel_ (1872), in which it all reads like an impossible romance. Later he has published the story of his life in a series of autobiographical writings, _Waldheimat_ (_The Forest Home_, 1875); _Als Ich jung noch war_ (_When I was still young_, 1895); _Mein Weltleben_ (_My Life in the World_, 1898); in these the same course of events is given with a wonderful truth to life. As documents of a rare human evolution they may stand on a level with Rousseau's _Confessions_; they are more lovable, though no less honest.

The boy very early saw something of the world. As a little fellow his father took him with him on a pilgrimage to Maria Zell; his godfather, on another pilgrimage, pointed out to him the first railway as an uncanny bit of devil's invention; and on one occasion the eleven-year-old boy set out alone for Vienna, reaching the Imperial city after a several days' tramp. His aim was to visit the Kaiser Josef II, of whose friendliness so many stories were going about among his people. As a matter of fact, Josef II had been lying in his grave for more than sixty years, and his visitor was conducted to his mausoleum. Later, as he was again wandering in the streets and casting about how to get home (for of his travelling money--the proceeds of the sale of a lamb--only just the equivalent of the little beast's tail was left), a bearded man came up to him and offered him five florins if he would pose for half an hour in his studio. And, wonder on wonder, the water-colour which the artist painted from this sketch now hangs in the Rosegger Room at Mürzzuschlag, which is the nucleus of a future Rosegger Museum! Here also is preserved the tailor's goose, which later the boy, then in his apprenticeship, had to carry after his master; and beside it is a peasant's waistcoat--the same apprentice's claim to journeymanship! It appears that, though his brothers and sisters all became farm-workers, the Waldbauer's first-born proved to be too sickly for the ancestral calling. He was to become a priest. The parish priest of Birkfeld offered to instruct him in Latin. Peter, as a candidate for holy orders, was entrusted to the care of a peasant in that parish. After three days he ran away in the night--home-sickness was too much for him. So in 1860 he became apprentice to a master-tailor of his own district, and played his part in his itinerant trade. He worked on more than sixty farms in the neighbourhood, and in this way learned to know the life of the people in Styria more intimately than would have been possible in any other calling. The inexhaustible wealth of strange character and peasant originality and the unique acquaintance with the most ancient and characteristic native customs which Rosegger displays in his later writings, are the fruit of those years of close observation.

With the passion for reading grew the desire to write. One day his master set out, leaving his carefully guarded paper-patterns lying about. He was accustomed to apprentices, anxious to become independent, making use of such an opportunity to copy the patterns for themselves. His apprentice Peter seized on them too, concerning himself with their shape not at all, but only with the contents of the cut-out newspapers whose stale news he devoured. This made his master almost despair of him. "Honesty's a very fine thing, Peter," he said, "but I can clearly see you'll never be much of a credit to me. Here you are, waiting from week to week for the end of your time, and have never yet stolen one pattern from your master!"

Others, too, prophesied to the youth that he would never make a proper tailor. Once he had to share quarters with a shoemaker's apprentice. Then it was that the little note-book in which he used to write songs of his own making was discovered. The song which made Rosegger celebrated, and which as a genuine folk-song is not only sung in Styria, but all over Germany, was amongst them: "Darf ih's Dirndl liabe." The beauty of this song, which is inseparable from its dialect, can scarcely be rendered in a translation: without the charming form the idea is almost too primitive. The boy goes in succession to priest, father, and mother, and puts the question to them, whether he may love the maid? Each puts him sharply off until at last he goes to the Lord God Himself, and there finds sympathy with his inquiry.

"Why yes, of course," He smiled and said;
"Because of the boy I have made the maid."

The shoemaker's apprentice found this moral most enlightening and determined to send the song to his sweetheart, but could not believe that the young tailor could make such verses without having a sweetheart of his own. "Get along--and look here, you tell me of anyone else who can turn out verses like that!" he said admiringly. "And don't be angry, tailor; I don't understand much of your trade, but after looking at your father's new jacket I don't mind telling you that you'll never make a first-rate tailor. Your song now, _that's_ a masterpiece if you like. Now, don't you forget, that down here on the plain and in the farmer's oat-straw I told you how it would be--you'll never remain a tailor. You'll go to the towns and become somebody; you'll be a bookbinder! Mark my word, in the end you'll become a bookbinder!"

That was the highest the shoemaker's apprentice could conceive of. But it soon happened otherwise. Passing tourists had come across the verses which the country folk had already set to music, and they encouraged the author to send certain of them to town. As a result, the editor of the Graz _Daily Post_ took an interest in the people's poet, and asked him to send him all the poetry he had written and to give him an account of his life. Peter packed up, and, carrying a bundle of manuscripts weighing fifteen pounds, set off on his way to Graz. The postage for such a parcel would have been quite beyond his means.

II

At the end of 1864 an article appeared in the Graz _Daily Post_, entitled _A Styrian Poet of the People_, in which a larger public was called upon to assist the young talented writer. And now from all quarters sendings poured into the post office in Krieglach--congratulations, books, small sums of money, and provisions. A bookseller in Leibach offered him an apprenticeship. Rosegger accepted it, but after a few days _Heimweh_ again drove him from the unfamiliar district. However, a free scholarship was found for him at the Graz Commercial Academy; friends and teachers were not wanting, and here, between the years 1865-9 the farmer's son, not yet able, when he entered it, to write correctly, received an intellectual training which left him no longer inferior to the well educated. In the same year that he left this institution his first book, a volume of poems in dialect, and entitled _Zither und Hackbrett_ (_Zither and Dulcimer_), was published. A second collection, _Tannenharz und Fichtennadeln_ (_Pine-resin and Fir-needles_), came out in the following year; and in 1870 also appeared his first picture of Styrian peasant life, _Sittenbilder aus dem Steierischen Oberlande_. These won him some fame; already publishers began to approach him with offers. And now once more miracle entered his life. In the summer of 1872 a young and beautiful Graz lady, accompanied by a friend, made a pilgrimage to the birthplace of her favourite poet; there by chance she and her poet met, and a year later they were married. Their happy life together lasted but a short time; after the birth of a second child the young wife died. Six years after his sad loss Rosegger made a second and equally happy marriage.

About his life since then there is not much to tell. One fact, however, should be emphasised; namely, that Rosegger, who in his early years had become indebted to so many friends, very soon began to pay them back, and the account has long since been balanced in his favour and now shows a debit on the other side. Many a time has he introduced the work of young writers to the literary world with warm words of recommendation, just as the distinguished poet Robert Hammerling once did for his first collection of poems. The greater part of the profits of his extensive lecture tour have been used for the public good. Through him, a Catholic, Mürzzuschlag has got a Protestant church; his home-parish, Alpl, has for some years now had a school-house of its own for which it has to thank Rosegger. And only a short time ago it was his eloquent intervention that obtained a large contribution for the German School-Society--a society which aims at preserving race-characteristics and culture where they are threatened on the language frontiers. Were I to give data of his public life during the last ten years, they would consist of such services as these, and of the grateful homage which is rendered him by the many who love and honour him. But his inner development is revealed in the writings of his maturity; for Rosegger has written nothing but what in his inmost heart he has experienced. Since 1876 he has edited a monthly magazine, _Heimgarten_, which is his public diary. "Heimgarten," he tells us, "is the name given in various districts to that house in the Alpine village in which of an evening the village folk come together, bringing in small handwork to do and enjoying one another's company. Here are to be found the brightest of the inhabitants, those readiest in storytelling and description, those who are men of the world, or who would like to be such, assembled for educative and stimulating intercourse. In the Heimgarten, stories and legends, tragic and comic incidents from life are repeated; songs and ballads are sung; poems are improvised; farces and comedies are given, or incidents of the day and important events in the life of the village or the wide world are discussed by the village wiseacres. Intercourse in the Heimgarten enlightens and enriches the mind, quickens, warms, and ennobles the heart. This homely type from Alpine village life furnishes the title and programme for my monthly magazine."

And to this programme the paper, which has become a home for true national education, has held faithfully for thirty-four years. Here all stories, articles, and poems of Rosegger's first appeared, and in this paper he expresses his views on all vital questions of the day.

"All we poets are foresters and woodwards in the great forest of mankind," said once Berthold Auerbach, another poet of the people, to Rosegger. Such a one the editor of the _Heimgarten_ feels himself to be, expending, as he does, all his ripe experience and loving care upon the husbandry which has been entrusted to him. To protect the vanishing traditional customs of his forefathers, their natural conceptions of right and wrong, the blessing of family life, their healthy contentment--the outcome of bodily toil and the love of the home--against the demoralisation of modern hyperculture, is his most earnest aim.

The principal heroes of his romances are by preference those whose calling involves the task of cherishing and teaching the people: schoolmasters and priests. The _Writings of the Forest Schoolmaster_ (1878) is the name of Rosegger's most popular work, which already in 1908 appeared in its seventy-eighth edition, and which, let us hope, may within the author's lifetime still reach its hundredth edition. The theme is the gradual emergence of a forest parish from a group of demoralised and utterly uneducated men to a social organisation, to a lawful and religiously organised community. A similar _Kulturroman_ is _Der Gottsucher_ (_The God-seeker_, 1883), which leads us back into past centuries. A parish has been excommunicated by the Church for murdering its priest. The people cannot exist without religion, and, deprived of their old church, they create a new one, a religion of Nature, by means of which the leader of the community brings back order and industry to the village. The third novel belonging to this series, _Das Ewige Licht_ (_The Light Eternal_, 1897), is a pessimistic counterpart to the _Waldschulmeister_. This treats of the dangers to religion which arise from modern civilisation. The faithful priest of a mountain parish has to look on helplessly while the modern world thrusts itself into the mountain idyll; while the atmosphere of the great cities, brought up by mountain climbers and summer visitors, and the smoke from the chimneys of the ever-spreading industrialism in the valleys below, poison the pure air, and, morally and economically, ruin the old inhabitants.

But the peasantry has yet another enemy: the love of sport among the nobility. As once Karl Marx, the theorist of collectivism, studied in Scotland the expropriation of man from the soil in favour of deer, and in his _Kapital_ exposed the tragic consequences of such excessive sport, so now Rosegger in his home must look on at the depopulating of entire villages. By this means his own birthplace has been nearly ruined. In his first novel, _Heidepeters Gabriel_, he already shows the hopeless struggle of the peasant against the devastation of his fields by game, a struggle which leads to poaching and to prison. And in his novel _Jacob der Letzte_ (1888), which, from an artistic point of view, is perhaps the most complete of his works, the principal character, the last descendant of an old peasant family, who clings tenaciously to the old soil, is beaten and goes under in the struggle. Such a single case becomes for Rosegger an alarming symptom of the universal decline of the free peasantry. "What will come of it?" he asks, when he receives from numerous parts of Germany letters all witnessing to the same facts: "I am no practical teacher of political economy, I am only a poet; but they say that poets are seers, and I verily see that future generations will have to go home to the land again, that only on the land can the social question be peacefully and lastingly solved. Here master and man live on far more friendly footing than in the city, and come humanly nearer together. For twenty-five years I have been preaching in every way the return to natural living. I have built my little house in a peasant village and I live right among the peasants.--I am utterly dissatisfied with the leading spirits of our time: they don't teach us to live, they teach us only to think. One thing we have still to learn--to forget what they have taught us. Our true Mother is the Earth: from her spring our bread and our ideals."

The return of the townspeople to nature forms the theme of two later novels, _Erdsegen_ (_The Earth and the Fullness Thereof_, 1900) and _Weltgift_ (_The Poison of the World_, 1903). In the former the editor of a paper pledges himself to live a whole year as farm-labourer in the country. He not only earns his wager, but in the course of the year so richly experiences and realises the blessedness of life on the land that, cured of the fever of city life, he marries a village girl and starts his own farm. This thesis, with its obvious strong purpose, aroused opposition. The chief objection brought forward was that it would be impossible for a thoroughly town-bred person to take such deep root in the country. In reply to this, Rosegger points in the other novel to the fate of a townsman, who, unlike the character in the former book, is too full of the city virus for recovery. The poison of the world has eaten right into him, and he cannot escape his doom.

Rosegger can only compare town and country by the strongest contrast of light and shade. And in the talks which he collected in 1885 under the title of _Mountain Sermons, delivered in these latter days in the open air, and dedicated to the reviling and derision of our Enemies, the Weaknesses, the Vices and the Errors of Civilisation_, a fanatical anger is occasionally apparent: one misses the beatitudes which the title leads one to expect.

And yet love is the gospel which Rosegger proclaims at all times, and religious questions pervade his writings from first to last. He is himself, like the chief character in his book, a God-seeker. "Man creates for himself an ideal, an always nobler image of himself, calls it God and strives after it. So he climbs as if on a rope ladder, throwing the upper end higher and higher up the rugged wall of rocks towards the heaven of perfection. But who taught him to do this? Surely He who has put the power and spirit of growth in His creature's heart, God the Father, who from everlasting created the world and will create it to everlasting."

These conceptions are not exactly canonical, and it has been Rosegger's experience to have an article of his, _How I picture to myself the personality of Christ_, confiscated by the licensing authorities as blasphemous. This induced him twice afterwards openly to state his convictions; once in _Mein Himmelreich_ (_My Kingdom of Heaven_, 1900), and again in _I.N.R.I: Frohe Botschaft eines armen Sünders_ (_The Gospel of a poor Sinner_, 1904). These much-discussed writings give us an image of Christ as Rosegger made it, putting it together from the four gospels: a Christ rejoicing in God, intimate with man's heart, filled with joy of the earth, with mighty creative energy, with consuming wrath in due season; the Superman, the God-man in the highest sense.

Rosegger is as strongly opposed to all the violent "Missions" movements in the Church as to the faith-destroying tendency of the modern world's point of view. He holds piously by many an old belief, not because it is for him an article of faith, but because it is a piece of poetic childhood's remembrance; and he has saved many a dogma for himself by interpreting it symbolically and not literally. To the most poetic of his interpretations belongs that of the Cross: "The Cross has a foot rooted in Earth; that means 'Man, make use of the Earth.' The Cross has a head that towers up into the air of heaven; that means 'Man, remember thy ideals.' The Cross has two arms stretching out to right and left, not to chastise men, but to embrace all the world; that means 'Man, love thy brothers.' Love, Joy,--those are the two beams of our Cross. The world is not here as a penance, but a joy." In such sentences as these is contained Rosegger's whole Gospel of Joy, which looks for its fulfilment on this side. For him the highest aim of civilisation, as of religion, is the happiness of mankind.

This brings us to a conclusion. We have now seen Rosegger develop from peasant to craftsman, to teacher, to preacher. And now another question arises: Has he not possibly reached a greater height still--is he a prophet? Of that only late generations may judge; to them it is given to see whether the new birth of mankind, which Rosegger, like Tolstoy, looks for from a return to the simplicities of life on the land, will be realised. With Rosegger's prophecy, which we shall do well to consider, I close this paper. "The future generations will find peace and happiness again when they turn back to Nature and give themselves up to the healthy influences of the life of the soil. As yet, when the leaves turn yellow, the townsfolk hurry back into their walls; but there will come a time when the well-to-do citizens will buy land and farm it themselves like peasants, and when artisans will clear and reclaim such land from the wilderness itself. They will renounce hyper-intellectualism, and find pleasure and new vigour in bodily toil; and they will make laws under which a firm-rooted and honourable peasantry can once more thrive."

FOOTNOTE:

[1] _Wald-bauer_, one whose farm included forest-land.

I

My Father and I

On the whole I had not a bad bringing up, rather I had none at all. When I was a good, devout, obedient, apt child, my parents praised me; when I was the reverse they gave me a downright scolding. Praise almost always did me good and made me feel inches taller; for some children like plants shoot up only in sunshine.

But my father was of opinion that I ought not to grow in height only, but also in breadth, and that to this end reserve and austerity were good.

My mother was love itself. My father may have been the same by nature, but he did not know how to express his warm and loving heart. With all his gentleness this care and labour-laden man had a taciturn, serious bearing: only later, when he judged me man enough to appreciate it, did he ever give his rich humour free play before me.

During those years when I was tearing my first dozen pairs of breeches, he concerned himself with me but little except when I had done something naughty; then he allowed his severity full play. His harshness and my punishment generally consisted in his standing over me, and in loud angry tones, holding up my sin before me and pointing out the punishment I deserved.

When such an outburst occurred, it was my habit to plant myself in front of my father and remain standing before him as if petrified, with my arms hanging down, and looking steadily in his angry face throughout the vehement rebuke. In my inmost heart I always repented my wrongdoing and had the clearest sense of guilt; but I also remember another feeling that used to come over me during those homilies: a strange trembling, a sense of charm and ecstasy when the storm burst over my head. Tears came to my eyes and trickled down my cheeks; but I stood rooted there like a little tree, gazing up at my father, and was filled with an inexplicable sense of wellbeing, that increased mightily the longer and louder he thundered.

When after such a scene weeks went by without my concocting mischief, and my father, kind and silent as ever, went about his business without taking notice of me, the longing to devise something to put him in a rage gradually began and ripened in me again. This was not for the sake of vexing him, for I loved him passionately; nor yet from malice; but from another cause which I did not understand at the time.

Thus it once happened on the sacred eve of Christmas. In the previous summer in Maria Zell[2] my father had bought a little black cross on which hung a Christus in cast lead, and all the instruments of the Passion in the same material. This treasure had been put safely away until Christmas Eve, when my father brought it out of his press and set it on the little house-altar. I profited by the time when my parents and the rest of our people were still busy on the farm outside and in the kitchen making ready for the great festival, and, not without endangering my sound limbs, I reached the crucifix down from the wall, and crouched down behind the stove with it, and began taking it to pieces. It was a rare joy to me when with the aid of my little pocket-knife I loosened first the ladder, then the pincers and hammer, then Peter's cock, and at last the dear Christ Himself from the cross. The separated parts seemed to me much more interesting now than before as a whole; but when I had finished and wanted to put the things together again and could not, I began to grow hot inside and thought I was choking. Would it stop at a mere scolding this time? To be sure, I told myself: the black cross is now much finer than before; there is a black cross with nothing on it in the chapel in Hohenwang too, and people go there to pray. Besides, who wants a crucified Lord at Christmas time? At that time He ought to be lying in the manger--the Priest said so; and I must see about that now.

I bent the legs of the leaden Christus back and the arms over the breast, then laid Him reverently in my mother's work-basket, and so set my crib upon the house-altar; while I hid the cross in the straw of my parents' bed--forgetting that the basket would betray the taking down from the cross.

Fate swiftly overtook me. My mother was first to observe how absurdly the work-basket had got up among the Saints to-day!

"Who can have found the crucifix in his way up there?" asked my father at the very same moment.

I was standing a little apart, and I felt like a creature thirsting for strong wine to drink. But at the same time a strange fear warned me to get still farther into the background if possible.

My father approached me, asking almost humbly if I did not know where the crucifix had got to? I stood bolt upright before him and looked him in the face. He repeated his question. I pointed towards the bed-straw; tears came, but I believe there was no quiver of my lips.

My father searched for and found it, and was not angry, only surprised when he saw the mishandling of the sacred relic. My craving for the strong bitter wine grew apace. My father put the bare cross on the table.

"I can see," he said, speaking with perfect calmness, and he took his hat down from the nail, "I can see he'll have to be thoroughly punished at last. When even the Lord Christ Himself is not safe----! Mind you stay in the room, boy!" he bade me darkly, and then went out to the door.

"Run after him and beg for pardon!" cried my mother to me. "He's gone to cut a birch-rod."

I was as if welded to the floor. With horrible clearness I saw what would befall me, but was quite incapable of taking a single step in self-defence. My mother went about her work; I stood alone in the darkening room, the mutilated crucifix on the table before me. The least sound scared me. Inside the old case of the Black Forest clock standing there on the floor against the wall, the weights rattled as the clock struck five. At last I heard someone outside knocking the snow off his shoes; that was my father's step. When he entered the room with the birch-rod I had vanished.

He went into the kitchen and demanded in abrupt and angry tones where the rascal was? Then began a search throughout the whole house; in the living-room the bed and the corner by the stove and the great coffer were rummaged through. I heard them moving about in the next room, in the loft overhead. I heard orders given to search through the very mangers in the byres and the hay and straw in the barns; they were to go out to the shed, too, and bring the fellow straight to his father--he should remember this Christmas Eve all the rest of his life! But they came back empty-handed. Two farm-hands were to be sent about among the neighbours; but my mother called out that if I had gone over the open and through the forest to a neighbour I should certainly be frozen to death, for my little coat and hat were still in the room. What grief and vexation children were!

They went away, the house was nearly empty and in the dark room there was nothing visible but the grey squares of the windows. I was hidden in the clock-case and could peep through the chinks. I had squeezed in through the little door meant for winding up the works and let myself down inside the panelling, so that I was now standing upright in the clock-case.

What anguish I suffered in my hiding-place! That no good could come of it all, and that the hourly increasing commotion was certainly working towards an hourly more dangerous conclusion, I clearly perceived. I bitterly blamed the work-basket which had betrayed me from the very beginning, and I blamed the little crucifix; but I quite forgot to blame my own folly. Hours passed, I was still in my up-on-end coffin, already the icicles of the clock-weights touched the crown of my head, and I had to duck myself down as well as I could lest the stopping of the clock should lead to its winding up and thereby the discovery of myself. For my parents had at last come back into the room again and kindled a light and were beginning to quarrel about me.

"I don't know anywhere else to look for him," said my father, and he sank exhausted on a chair.

"Just think, if he's gone astray in the forest, or if he's lying under the snow!" cried my mother, and broke into audible weeping.

"Don't say such things!" said my father, "I can't bear to hear it."

"You can't bear to hear it, and yet you yourself have driven him away with your harshness!"

"I shouldn't have broken any bones with these twigs," he replied, and brought the birch-rod swishing down upon the table: "but if I catch him now, I'll break a hedge-pole across his back!"

"Do it, do it!--perhaps it will never hurt him any more!" said my mother, and wept again. "Do you think that children were given you only to vent your anger on? In that case our dear Lord is quite right when He takes them again betimes to Himself. One must love little children if they're to come to any good!"

Thereupon he said, "Who says that I don't love the boy? I love him with my whole heart, God knows, but I don't care to tell him so: I don't care to, and what's more I can't. It doesn't hurt him half as much as me when I have to punish him, that I _know_!"

"Well, I'm going out for another look!" sighed my mother.

"I can't rest here, neither!" he said.

"You must just swallow a spoonful of warm soup, to please me--it's supper-time," she said.

"I couldn't eat now, I'm fairly at my wits' end," said my father, and knelt down by the table and began to pray silently.

My mother went into the kitchen to get together my warm clothes for the fresh search in case they should find me anywhere, half frozen. The room was silent again, and I, in the clock-case, felt as if my heart must burst for sorrow and anguish. Suddenly, in the midst of his prayer, my father began to sob convulsively. His head fell on his arm and his whole body shook.

I gave a piercing cry.

A few seconds later I was lifted out of my shell by my parents, and I fell at my father's feet and clung whimpering to his knee.

"Father, father!" were the only words I could stammer out. He reached down to me with both his arms, lifted me up to his breast, and my hair was wet with his tears.

In that moment the eyes of my understanding were opened.

I saw how dreadful it was to anger and offend such a father. But I saw, too, why I had done so--from sheer longing to see my father's face before me, to be able to look into his eyes and hear his voice speaking to _me_. If he could not be cheery as others were with me, and as he, at that time so care-laden, seldom was, then I would at least look into his angry eyes, hear his harsh words. They went tingling deliciously all through me, and drew me to him with irresistible might. At least they were my father's eyes and words.

No further jar unhallowed our Christmas Eve, and from that day on things were very different. My father had become deeply aware of his love for me and my devotion to him; and, in many an hour of play, work, and rest, bestowed upon me his dear face and kindly conversation, so that I never again needed to get them by guile.

FOOTNOTE:

[2] A place of pilgrimage in Styria.

II

How I Gave God My Sunday Jacket

The church of the Alpine village of Ratten contains a nearly life-size equestrian statue, standing to the left of the high altar. The horseman is a splendid warrior; he wears a crested helmet and moustaches black as ebony. He has drawn his broad and gleaming sword and is using it to cut his cloak in half. At the foot of the prancing steed cowers the figure of a ragged beggar-man.

My mother used to take me to this church when I was still a little whipper-snapper, hardly up to the height of an ordinary person's trousers. Near the church stands a lady-chapel, famed for its many graces; and here my mother loved to pray. Often, when there was not another soul remaining in the chapel and twelve o'clock struck and the steeple sent the midday Angelus clanging out across the summer Sunday, mother would still be kneeling on one of the chairs and sending up her plaint to Mary. The Blessed Virgin sat on the altar, with her hand in her lap, and moved not head, nor eyes, nor hands; and so, little by little, my mother was able to say what she wanted.

I preferred to stop in the church and gaze at the fine rider on his horse.

And once, when we were on our way home and mother leading me by the hand (and I had always to take three steps for every one of hers), I raised my little head to her kind face and asked:

"Why does the man on horseback keep on standing against the wall up there? Why does he not ride out through the window into the street?"

Then mother answered:

"Because you put such childish questions and because it is only a statue, the statue of St. Martin, who was a soldier and a very charitable and pious man and is now in Heaven."

"And is the horse in Heaven too?" I asked.

"I will tell you all about St. Martin," said mother, "when we come to a nice place where we can sit down and rest."

And she led me on and I skipped along beside her. But I was very anxious for the resting-place and constantly cried out:

"Mother, here's a nice place!"

But she was not content until we came to the shady wood, where a flat, mossy stone stood; and then we sat down. Mother fastened her kerchief tighter round her head and was silent, as though she had forgotten her promise. I stared and stared at her lips and then peeped through the trees; and once or twice it appeared to me as though I had seen the grand horseman riding through the wood.

"Yes, true enough, laddie," mother began, suddenly, "we must always help the poor, for the love of God. But you won't find many fine gentlemen like St. Martin nowadays, trotting about on their tall horses. You know how the icy blast rushes over our sheep-walk, when winter is nigh--your own little paws were nearly frozen there last year! Well, it was just such a stretch of heath that St. Martin came riding over one evening late in autumn. The earth is frozen hard as stone; and it makes a fine noise each time the horse puts hoof to ground. The snowflakes dance all round about; not one of them melts away. Night is just beginning to fall; and the horse clatters over the heath and the rider draws his white cloak round him as close as ever he can. Well, as he rides on like that, suddenly he sees a little beggar-man squatting on a stone, with nothing to cover him but a torn jacket; and he shivering with cold and lifting his sad eyes to the tall horse. Whoa! When the horseman sees that, he pulls up his steed and bends over and says to the beggar, 'Oh, my dear, poor man, what alms can I give you? Gold and silver I have none; and my sword you could never use. How can I help you?' Then the beggar lets his white head fall on his half-naked breast and heaves a sigh. But the horseman draws his sword, takes his cloak from his shoulders and cuts it across the middle. One half of the garment he hands down to the poor shivering grey-beard: 'Take this, my needy brother!' he says. The other half of the cloak he flings round his own body, as best he can, and rides away."

This was the story my mother told me; and, with those cold autumn evenings of hers, she made that lovely midsummer day feel so chilly that I shivered.

"But it's not quite finished yet, my child," mother continued. "You know now what the horseman with the beggar in the church means; but you have not heard what happened afterwards. When the rider, later on at night, lies sleeping peacefully on his hard bolster at home, the same beggar whom he met on the heath comes to his bedside, smiles and shows him the half cloak, shows him the marks of the nails in His hands and shows him His face, which is no longer old and sorrowful, but radiant as the sun. This same beggar from the heath was Our Lord Himself.--There, laddie, and now we must be getting on."

Then we stood up and climbed into the woods on the mountain-side.

On the way home, we met two beggar-men; I peered very closely into their faces; for I thought:

"Our Lord may be concealed behind one of them."

On the evening of the same day, I was told to take off my Sunday suit--for father was a thrifty man--and was playing and skipping about in my shabby workaday breeches, with only the brand-new grey jacket, which I did not want to take off and had begged to be allowed to wear for the rest of the day. Mother was attending to her household duties and I ran out to the sheep-walk, for it was my business to bring the sheep home to the fold, including a little white lamb that was my own property.

As I hopped along, throwing stones into the air and trying to hit the golden evening clouds, suddenly I saw an old, white-headed and very poorly dressed man squatting on a rock a little way off. I stopped, greatly startled; dared not take another step; and thought to myself:

"Now this is most certainly Our Lord."

I trembled with fear and joy and simply had no notion what to do.

"If it _is_ Our Lord," I said to myself, "then surely I must give Him something. If I go home now, so that mother comes and looks out and sees me and tells me how the matter stands, He might be gone in the meantime; and that would be disgraceful and ridiculous. I think it is He beyond a doubt: the one whom the horseman met looked just like that."

I went a few steps back and began to tear at my grey jacket. It was no easy work: the coat fitted so tightly over my coarse linen shirt; and I did not want to be puffing and panting, lest the beggar-man should notice me too soon. I had a yellow-handled pocket-knife, brand-new and just lately sharpened. I took it out of my pocket, put the little coat under my knee and began to divide it down the middle.

It was soon done and I stole up to the beggar-man, who seemed to be half asleep, and put his part of my coat on his head:

"Take this, my needy brother!" I said, silently, in my thoughts.

Then I put my half of the coat under my arm, gazed at Our Lord a little longer and then drove the sheep from the walk.

"He is sure to come in the night," I thought, "and then father and mother will see Him and, if He wishes to stop with us, we can fit up the back room and the little altar for Him."

I lay in the cupboard-bedstead, beside father and mother, and I could not sleep. The night passed and He Whom I was expecting did not come.

But, early in the morning, when the barn-door cock crowed the men and maids out of their beds and when the noisy working-day began in the yard outside, an old man--he was nicknamed Mushroom Moses--came to my father, brought him the piece of my jacket which I had given away and told how I had wantonly cut it the evening before and flung one half at his head as he was taking a rest on the sheep-walk after hunting for mushrooms.

Thereupon my father came up softly to my bed, with one hand hidden behind his back.

"Look here, lad, just you tell me what you've done with your new Sunday jacket!"

That soft slinking with his hand behind his back at once struck me as suspicious; and my face fell; and, bursting into tears, I cried:

"Oh, father, I thought I was giving it to God!"

"Lord, lad, what a duffer--what an idiot you are!" cried my father. "You're much too good for this world and yet quite too silly to die! What you want is to have your soul thrashed out of your skin with a stout besom."

And then, when the hand with the twisted birch-rod came in view, I raised a great hullabaloo.

Mother came rushing up at once. As a rule, she seldom interfered when father was correcting me; but, this time, she caught hold of his hand and said:

"I dare say I can sew the jacket together again, father. Come with me: I have something to tell you."

They both went out into the kitchen; I think they must have discussed the story of St. Martin. Presently, they came back to the room.

Father said:

"All right now, be quiet; there's nothing going to be done to you."

And mother whispered in my ear:

"It's all right, your wanting to give your jacket to Our Lord; but it'll be better still if we give it to the poor boy down in the valley. Our Lord lies hidden in every poor man. St. Martin knew that too, you see. So there. And now, lad, jump out of bed and get your breeches on; father's not so very far off yet with that birch of his!"

III

Christmas Eve

Year in, year out, there stood by the grey clay-plastered wall of the stove in our living-room an oaken footstool. It was always smooth and clean, for, like the other furniture, it was rubbed every Saturday with fine river sand and a wisp of straw. In spring, summer, and autumn-time this stool stood empty and lonely in its corner, save when of an evening my grandmother pulled it a little forward to kneel on it and say her evening prayer. On Saturdays, too, while my father said the prayers for the end of the week, grandmother knelt upon the stool.

But when during the long evenings in late autumn the farm-hands were cutting small household torches from the resinous logs, and the maids, along with my mother and grandmother, spinning wool and flax, and all during Advent time, when old fairy tales were told and hymns were sung--then I always sat on the stool by the stove.

From out my corner I listened to the stories and songs, and if they became creepy and my little soul began to be moved with terror, I shoved the stool nearer to my mother and covertly held on by her dress; and could not possibly understand how the others still dared to laugh at me, or at the terrible stories. At last when bedtime came, and my mother pulled my little box-bed out for me, I simply could not go to bed alone, and my grandmother must lie beside me until the frightful visions had faded and I fell asleep.

But with us the long Advent nights were always short. Soon after two o'clock, the house began to grow restless. In the attics above one could hear the farm-lads dressing and moving about, and in the kitchen the maids broke up kindling wood and poked the fire. Then they all went out to the threshing floor to thresh.

My mother was also up and about, and had kindled a light in the living-room; soon after that my father rose, and they both put on somewhat better clothes than they wore on working-days and yet not their Sunday best. Then mother said a few words to grandmother, who still lay a-bed, and when I, wakened by the stir, made some sort of remark, she only answered, "You lie nice and quiet and go to sleep again!" Then my parents lighted a lantern, extinguished the light in the room, and left the house. I heard the outer door close, and saw the gleam of light go glimmering past the window, and I heard the crunching of footsteps in the snow and the rattling of the house-dog's chain. Then, save for the regular throb of the threshers at work, all was once more quiet and I fell asleep again.

My father and mother were going to the Rorate[3] at the parish church, nearly three hours away. I followed them in my dream. I could hear the church bell, and the sound of the organ and the Advent song, "Hail Mary, thou bright morning star!" I saw, too, the lights on the high altar; and the little angels that stood above it spread out their golden wings and flew about the church, and the one with the trumpet, standing over the pulpit, passed out over the heath and into the forests and blew throughout the whole world that the coming of the Saviour was near at hand.

When I awoke the sun had long been shining into the windows; outside the snow glittered and shimmered, and indoors my mother went about again in workaday clothes and did her household tasks. Grandmother's bed, next mine, was already made, and she herself now came in from the kitchen and helped me to put on my breeches, and washed my face with cold water, that stung me so that I was ready to laugh and cry at the same moment. That over I knelt on my stool and prayed with grandmother the morning prayer: