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 The Collected Works of
ARTHUR SCHOPENHAUER
(1788-1860)

Contents
The Books
ON THE FOURFOLD ROOT OF THE PRINCIPLE OF SUFFICIENT
REASON
THE WORLD AS WILL AND IDEA
THE ART OF BEING RIGHT
ON THE WILL IN NATURE
ON THE BASIS OF MORALITY
WISDOM OF LIFE
COUNSELS AND MAXIMS
RELIGION: A DIALOGUE
THE ART OF LITERATURE
STUDIES IN PESSIMISM
ON HUMAN NATURE
THE ART OF CONTROVERSY

The Essays
LIST OF ESSAYS IN ALPHABETICAL ORDER

The Biographies
SCHOPENHAUER by Thomas Whittaker
SCHOPENHAUER by Elbert Hubbard
ARTHUR SCHOPENHAUER by William Wallace

The Delphi Classics Catalogue

© Delphi Classics 2017

Version 1
 The Collected Works of

ARTHUR SCHOPENHAUER

By Delphi Classics, 2017

 COPYRIGHT

Collected Works of Arthur Schopenhauer

First published in the United Kingdom in 2017 by Delphi Classics.
© Delphi Classics, 2017.
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or
transmitted, in any form or by any means, without the prior permission in writing of the publisher,
nor be otherwise circulated in any form other than that in which it is published.

ISBN: 978 1 78656 088 9

Delphi Classics
is an imprint of
Delphi Publishing Ltd
Hastings, East Sussex
United Kingdom
Contact: [email protected]

www.delphiclassics.com
 Explore Science and Philosophy with Delphi Classics

Delphi Classics is proud to present the collected works of these important scientists and philosophers.

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 The Books

Gdańsk, Poland, formerly the city of Danzig, part of the Polish–Lithuanian Commonwealth —
Schopenhauer’s birthplace
Schopenhauer’s birthplace house, ul. w. Ducha
Friedrich Eduard Meyerheim’s painting of the waterfront of Danzig in 1850
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Schopenhauer as a young man
 ON THE FOURFOLD ROOT OF THE
PRINCIPLE OF SUFFICIENT REASON

Translated by Mme. Karl Hillebrand

On the Fourfold Root of the Principle of Sufficient Reason is

Schopenhauer’s doctoral dissertation, which he wrote in 1813, providing an
elaboration on the classical Principle of Sufficient Reason. This theme is a
powerful and controversial philosophical principle stipulating that
everything must have a reason or cause. Schopenhauer revised and re-
published his dissertation in 1847 and it would serve as the centrepiece for
many of his later arguments in his major works.
The essay was composed shortly after the events of January 1813,
following the disastrous defeat of Napoleon’s Grande Armée. As survivors
were arriving in Berlin, the sick and wounded quickly filled up the hospitals
and the risk of an epidemic grew high. A patriotic, militaristic spirit stirred
the city and most of the populace, philosophers and students included,
hoped that the French yoke could be thrown off. All this rapidly became
intolerable to Schopenhauer, who ultimately fled the city, retreating to an
inn in the small town of Rudolstadt near Weimar. It was here, from June to
November of that year, that he wrote On the Fourfold Root of the Principle
of Sufficient Reason.
After submitting the dissertation he was awarded a PhD from the
University of Jena in absentia and private publication soon followed.
Scarcely more than one hundred copies were sold; the rest were
remaindered and, a few years later, pulped. A copy was sent to Goethe who
responded by inviting the author to his home on a regular basis, ostensibly
to discuss philosophy, but in reality to recruit the young philosopher into
work on his Theory of Colours.
Schopenhauer’s epistemology, by direct admission, opens with
Immanuel Kant’s theory of knowledge. Schopenhauer proclaims himself a
Kantian, who has appropriated his predecessor’s most powerful
accomplishment in epistemology, and who then claims to have merely
extended and completed what Kant misapplied or had left undone.
Schopenhauer argues that Kant’s chief merit lies in his distinction between
the thing in itself and the phenomenal world in which it appears, i.e., the
world as we represent it to ourselves. What is crucial is the realisation that
what makes human experience universally possible to begin with without
exception is the perceiving mind. The intellect synthesises perceptions from
raw sensations to consequently abstract modified concepts built upon
formed perceptions. Schopenhauer appropriates Kant’s forms of sensibility
(space, time, and causality) and expands them into what he calls the
‘understanding’.
Thus, our understanding does not exist independent of our ability to
perceive and determine relationships anchored in experience itself. Not only
what we think in the abstract, but also our very perceptions are completely
intellectual and subjectively determined via extraction, new formation and
modified formulation.
Schopenhauer’s central proposition is the main idea of his entire
philosophy — “the world is my representation.” The rest of his work
undergoes an elaborate analysis and explanation of this sentence, which
begins with his Kantian epistemology, elaborated further in his explanation
of the principle of sufficient reason. This is responsible for providing
adequate explanations for any ‘thing,’ or object that occurs in relation to a
subject of knowing; of any representation possible there is always a
possible question of ‘why?’ that one can address to it. It amounts to what
Schopenhauer has done, in his view, to extend and complete what Kant
began in his Critique of Pure Reason.
 The German philosopher Immanuel Kant (1724-1804) is considered a central figure in modern
philosophy. Kant argued that the human mind creates the structure of human experience, that reason
is the source of morality, that aesthetics arises from a faculty of disinterested judgment. Kant would
have a major influence on the early work of Schopenhauer.
 CONTENTS
TRANSLATOR’S PREFACE.
THE AUTHOR’S PREFACE TO THE SECOND EDITION.
EDITOR’S PREFACE TO THE THIRD EDITION.
LIST OF ADDITIONS TO THE THIRD EDITION.
EDITOR’S PREFACE TO THE FOURTH EDITION.
CHAPTER I. INTRODUCTION.
CHAPTER II. GENERAL SURVEY OF THE MOST IMPORTANT
VIEWS HITHERTO HELD CONCERNING THE PRINCIPLE OF
SUFFICIENT REASON.
CHAPTER III. INSUFFICIENCY OF THE OLD AND OUTLINES OF A
NEW DEMONSTRATION.
CHAPTER IV. ON THE FIRST CLASS OF OBJECTS FOR THE
SUBJECT, AND THAT FORM OF THE PRINCIPLE OF SUFFICIENT
REASON WHICH PREDOMINATES IN IT.
CHAPTER V. ON THE SECOND CLASS OF OBJECTS FOR THE
SUBJECT AND THE FORM OF THE PRINCIPLE OF SUFFICIENT
REASON WHICH PREDOMINATES IN IT.
CHAPTER VI. ON THE THIRD CLASS OF OBJECTS FOR THE
SUBJECT AND THAT FORM OF THE PRINCIPLE OF SUFFICIENT
REASON WHICH PREDOMINATES IN IT.
CHAPTER VII. ON THE FOURTH CLASS OF OBJECTS FOR THE
SUBJECT, AND THE FORM OF THE PRINCIPLE OF SUFFICIENT
REASON WHICH PREDOMINATES IN IT.
CHAPTER VIII. GENERAL OBSERVATIONS AND RESULTS.
ENDNOTES.
The Old University Building, University Jena, Thuringia, Germany
 TRANSLATOR’S PREFACE.
In venturing to lay the present translation1 before the public, I am aware of
the great difficulties of my task, and indeed can hardly hope to do justice to
the Author. In fact, had it not been for the considerations I am about to state,
I might probably never have published what had originally been undertaken
in order to acquire a clearer comprehension of these essays, rather than with
a view to publicity.
The two treatises which form the contents of the present volume have so
much importance for a profound and correct knowledge of Schopenhauer’s
philosophy, that it may even be doubted whether the translation of his chief
work, “Die Welt als Wille und Vorstellung,” can contribute much towards
the appreciation of his system without the help at least of the “Vierfache
Wurzel des Satzes vom zureichenden Grunde.” Schopenhauer himself
repeatedly and urgently insists upon a previous thorough knowledge of
Kant’s philosophy, as the basis, and of his own “Fourfold Root,” as the key,
to his own system, asserting that knowledge to be the indispensable
condition for a right comprehension of his meaning. So far as I am aware,
neither the “Fourfold Root” nor the “Will in Nature” have as yet found a
translator; therefore, considering the dawning interest which has begun to
make itself felt for Schopenhauer’s philosophy in England and in America,
and the fact that no more competent scholar has come forward to do the
work, it may not seem presumptuous to suppose that this version may be
acceptable to those who wish to acquire a more than superficial knowledge
of this remarkable thinker, yet whose acquaintance with German does not
permit them to read his works in the original.
Now although some portions of both the Essays published in the present
volume have of course become antiquated, owing to the subsequent
development of the empirical sciences, while others — such as, for
instance, Schopenhauer’s denunciation of plagiarism in the cases of Brandis
and Rosas in the beginning of Physiology and Pathology2 — can have no
interest for the reader of the present day, I have nevertheless given them just
as he left them and refrained from all suppression or alteration. And if, on
the whole, the “Will in Nature” may be less indispensable for a right
understanding of our philosopher’s views than the “Fourfold Root,” being
merely a record of the confirmations which had been contributed during his
lifetime by the various branches of Natural Science to his doctrine, that the
thing in itself is the will, the Second Essay has nevertheless in its own way
quite as much importance as the First, and is, in a sense, its complement.
For they both throw light on Schopenhauer’s view of the Universe in its
double aspect as Will and as Representation, each being as it were a résumé
of the exposition of one of those aspects. My plea for uniting them in one
volume, in spite of the difference of their contents and the wide lapse of
time (seventeen years) which lies between them, must be, that they
complete each other, and that their great weight and intrinsic value seem to
point them out as peculiarly fitted to be introduced to the English thinker.
In endeavouring to convey the Author’s thoughts as he expresses them, I
have necessarily encountered many and great difficulties. His meaning,
though always clearly expressed, is not always easy to seize, even for his
countrymen; as a foreigner, therefore, I may often have failed to grasp, let
alone adequately to render, that meaning. In this case besides, the
responsibility for any want of perspicuity cannot be shifted by the translator
on to the Author; since the consummate perfection of Schopenhauer’s prose
is universally recognised, even by those who reject, or at least who do not
share, his views. An eminent German writer of our time has not hesitated to
rank him immediately after Lessing and Göthe as the third greatest German
prose-writer, and only quite recently a German professor, in a speech
delivered with the intent of demolishing Schopenhauer’s philosophy, was
reluctantly obliged to admit that his works would remain on account of their
literary value. Göthe himself expressed admiration for the clearness of
exposition in Schopenhauer’s chief work and for the beauty of his style.
The chief obstacle I have encountered in translating these Essays, did not
therefore consist in the obscurity of the Author’s style, nor even in the
difficulty of finding appropriate terms wherewith to convey his meaning;
although at times certainly the want of complete precision in our
philosophical terminology made itself keenly felt and the selection was
often far from easy: it lay rather in the great difference in the way of
thinking and of expressing their thoughts which lies between the two
nations. The regions of German and English thought are indeed separated
by a gulf, which at first seems impassable, yet which must be bridged over
by some means or other, if a right comprehension is to be achieved. The
German writer loves to develop synthetically a single thought in a long
period consisting of various members; he proceeds steadily to unravel the
seemingly tangled skein, while he keeps the reader ever on the alert, making
him assist actively in the process and never letting [viii] him lose sight of
the main thread. The English author, on the contrary, anxious before all
things to avoid confusion and misunderstanding, and ready for this end not
only to sacrifice harmony of proportion in construction, but to submit to the
necessity of occasional artificial joining, usually adopts the analytical
method. He prefers to divide the thread of his discourse into several smaller
skeins, easier certainly to handle and thus better suiting the convenience of
the English thinker, to whom long periods are trying and bewildering, and
who is not always willing to wait half a page or more for the point of a
sentence or the gist of a thought. Wherever it could be done without
interfering seriously with the spirit of the original, I have broken up the
longer periods in these essays into smaller sentences, in order to facilitate
their comprehension. At times however Schopenhauer recapitulates a whole
side of his view of the Universe in a single period of what seems intolerable
length to the English reader: as, for instance, the résumé contained in the
Introduction to his “Will in Nature,”3 which could not be divided without
damage to his meaning. Here therefore it did not seem advisable to sacrifice
the unity and harmony of his design and to disturb both his form and his
meaning, in order to minister to the reader’s dislike for mental exertion; in
keeping the period intact I have however endeavoured to make it as easy to
comprehend as possible by the way in which the single parts are presented
to the eye.
As regards the terms chosen to convey the German meaning, I can hardly
hope to have succeeded in every case in adequately rendering it, still less
can I expect to have satisfied my English readers. Several words of frequent
occurrence and of considerable importance for the right understanding of
the original, have been used at different times by different English
philosophers in senses so various, that, until our philosophical terminology
has by universal consent attained far greater precision than at present, it
must always be difficult for the writer or translator to convey to the reader’s
mind precisely the same thought that was in his own. To prevent
unnecessary confusion however, by leaving too much to chance, I will here
briefly state those terms which give most latitude for misapprehension,
explaining the sense in which I employ them and also the special meaning
attached to some of them by Schopenhauer, who often differs in this from
other writers. They are as follows.
 (a.) Anschauung (anschauen, literally ‘to behold’) I have rendered
differently, according to its double meaning in German. When used to
designate the mental act by which an object is perceived, as the cause of a
sensation received, it is rendered by perception. When used to lay stress
upon immediate, as opposed to abstract representation, it is rendered by
intuition. This last occurs however more often in the adjective form.
(b.) Vorstellung (vorstellen, literally ‘to place before’) I render by
representation in spite of its foreign, unwelcome sound to the English ear,
as being the term which nearest approaches the German meaning. The
faculty of representation is defined by Schopenhauer himself as “an
exceedingly complicated physiological process in the brain of an animal,
the result of which is the consciousness of a picture there.”
(c.) Auffassung (auffassen, literally ‘to catch up’) has so many shades of
meaning in German that it has to be translated in many different ways
according to the relation in which it stands in the context. It signifies
apprehension, comprehension, perception, viewing and grasping.
(d.) Wahrnehmung (wahrnehmen, from wahr, true, and nehmen, to take),
is translated by apprehension or perception, according to the degree of
consciousness which accompanies it.
But the two words which have proved most difficult to translate, have
been Vernehmen and Willkühr.
(e.) Vernehmen means, to distinguish by the sense of hearing. This word
conveys a shade of thought which it is almost impossible to render in
English, because we have no word by which to distinguish, from mere
sensuous hearing, a sort of hearing which implies more than hearing and
less than comprehension. The French entendre comes nearer to it than our
hearing, but implies more comprehension than vernehmen.
(f.) As to Willkühr (arbitrium, literally ‘will-choice’), after a great deal of
consideration I have chosen (relative) free-will as the nearest approach to
the German sense, or at any rate, to that in which Schopenhauer uses it.
Willkühr means in fact what is commonly understood as free-will; i.e. will
with power of choice, will determined by motives and unimpeded by
outward obstacles: arbitrium as opposed to voluntas: conscious will as
opposed to blind impulse. This relative free-will however is quite distinct
from absolute free-will (liberum arbitrium indifferentiæ) in a metaphysical
sense, i.e. will in its self-dependency. When its arbitrary character is
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specially emphasized, we call Willkühr, caprice, but this is not the usual
meaning given to it by Schopenhauer.
Besides the meaning of these German words, I have still to define the
sense in which I have used the term idea in this translation; for this word
has greatly changed its meaning at different times and with different
authors, and is even now apt to confuse and mislead. Schopenhauer has
himself contributed in one way to render its signification less clear; since, in
spite of his declaration in the “Fourfold Root”4 to the effect, that he never
uses the word idea in any other than its original (Platonic) sense, he has
himself employed it to translate Vorstellung, in a specimen he gives of a
rendering of a passage in Kant’s “Prolegomena” in a letter addressed to
Haywood, published in Gwinner’s “Biography of Schopenhauer.” This he
probably did because some eminent English and French philosophers had
taken the word in this sense, thinking perhaps that Kant’s meaning would
thus be more readily understood. As however he uses the word ‘idea’
everywhere else exclusively in its original (Platonic) sense, I have preferred
to avoid needless confusion by adhering to his own declaration and
definition. Besides, many English writers of note have protested against any
other sense being given to it, and modern German philosophers have more
and more returned to the original meaning of the term.
Some readers may take exception at such expressions as à priority,
motivation, aseity; for they are not, strictly speaking, English words. These
terms however belong to Schopenhauer’s own characteristic terminology,
and have a distinct and clearly defined meaning; therefore they had to be
retained in all cases in which they could not be evaded, in order not to
interfere with the Author’s intention: a necessity which the scholar will not
fail to recognise, especially when I plead in my defence that fidelity and
accuracy have been my sole aim in this work.
If moreover Carlyle’s words, “He who imports into his own country any
true delineation, any rationally spoken word on any subject, has done well,”
are true, I may also be absolved from censure, if I lay before the public this
version of some important utterances of a great thinker, in the hope that it
may be an assistance in, and an incitement to, a deeper study of all
Schopenhauer’s works.
The Translator.
May, 1888.
Ναὶ μὰ τὸν ἁμετέρᾳ ψυχᾷ παραδόντα τετρακτύν,
Παγὰν ἀενάου φύσεως ῥιζώματ’ ἔχουσαν.
 THE AUTHOR’S PREFACE TO THE SECOND EDITION.
This treatise on Elementary Philosophy, which first appeared in the year
1813, when it procured for me the degree of doctor, afterwards became the
substructure for the whole of my system. It cannot, therefore, be allowed to
remain out of print, as has been the case, without my knowledge, for the last
four years.
On the other hand, to send a juvenile work like this once more into the
world with all its faults and blemishes, seemed to me unjustifiable. For I am
aware that the time cannot be very far off when all correction will be
impossible; but with that time the period of my real influence will
commence, and this period, I trust, will be a long one, for I firmly rely upon
Seneca’s promise: “Etiamsi omnibus tecum viventibus silentium livor
indixerit; venient qui sine offensa, sine gratia judicent.”5 I have done what I
could, therefore, to improve this work of my youth, and, considering the
brevity and uncertainty of life, I must even regard it as an especially
fortunate circumstance, to have been thus permitted to correct in my sixtieth
year what I had written in my twenty-sixth.
Nevertheless, while doing this, I meant to deal leniently with my
younger self, and to let him discourse, nay, even speak his mind freely,
wherever it was possible. But [xviii] wherever he had advanced what was
incorrect or superfluous, or had even left out the best part, I have been
obliged to interrupt the thread of his discourse. And this has happened often
enough; so often, indeed, that some of my readers may perhaps think they
hear an old man reading a young man’s book aloud, while he frequently lets
it drop, in order to indulge in digressions of his own on the same subject.
It is easy to see that a work thus corrected after so long an interval, could
never acquire the unity and rounded completeness which only belong to
such as are written in one breath. So great a difference will be found even in
style and expression, that no reader of any tact can ever be in doubt whether
it be the older or younger man who is speaking. For the contrast is indeed
striking between the mild, unassuming tone in which the youth — who is
still simple enough to believe quite seriously that for all whose pursuit is
philosophy, truth, and truth alone, can have importance, and therefore that
whoever promotes truth is sure of a welcome from them — propounds his
arguments with confidence, and the firm, but also at times somewhat harsh
voice of the old man, who in course of time has necessarily discovered the
true character and real aims of the noble company of mercenary time-
servers into which he has fallen. Nay, the just reader will hardly find fault
with him should he occasionally give free vent to his indignation; since we
see what comes of it when people who profess to have truth for their sole
aim, are always occupied in studying the purposes of their powerful
superiors, and when the e quovis ligno fit Mercurius is extended even to the
greatest philosophers, and a clumsy charlatan, like Hegel, is calmly classed
among them? Verily German Philosophy stands before us loaded with
contempt, the laughing-stock of other nations, expelled from all honest
science — like the prostitute who sells herself for sordid hire to-day to one,
to-morrow to another; and the brains of the present generation of savants
are disorganised by Hegelian nonsense: incapable of reflection, coarse and
bewildered, they fall a prey to the low Materialism which has crept out of
the basilisk’s egg. Good speed to them. I return to my subject.
My readers will thus have to get over the difference of tone in this
treatise; for I could not do here what I had done in my chief work, that is,
give the later additions I had made in a separate appendix. Besides, it is of
no consequence that people should know what I wrote in my twenty-sixth
and what in my sixtieth year; the only matter of real importance is, that
those who wish to find their way through the fundamental principles of all
philosophizing, to gain a firm footing and a clear insight, should in these
few sheets receive a little volume by which they may learn something
substantial, solid, and true: and this, I hope, will be the case. From the
expansion now given to some portions, it has even grown into a
compendious theory of the entire faculty of knowing, and this theory, by
limiting itself strictly to the research of the Principle of Sufficient Reason,
shows the matter from a new and peculiar side; but then it finds its
completion in the First Book of “The World as Will and Representation,”
together with those chapters of the Second Volume which refer to it, and
also in my Critique of Kantian Philosophy.
Arthur Schopenhauer.

Frankfurt am Main,
September, 1847.
 EDITOR’S PREFACE TO THE THIRD EDITION.
In the present volume I lay before the public the Third Edition of the
“Fourfold Root,” including the emendations and additions left by
Schopenhauer in his own interleaved copy. I have already had occasion
elsewhere to relate that he left copies of all his works thus interleaved, and
that he was wont to jot down on these fly-leaves any corrections and
additions he might intend inserting in future editions.
Schopenhauer himself prepared for the press all that has been added in
the present edition, for he has indicated, by signs in the original context
corresponding to other similar signs in the MS. passages, the places where
he wished his additions to be inserted. All that was left for me to do, was to
give in extended form a few citations he had purposed adding.
No essential corrections and additions, such as might modify the
fundamental thoughts of the work, will be found in this new edition, which
simply contains corrections, amplifications, and corroborations, many of
them interesting and important. Let me take only a single instance: § 21, on
the “Intellectual Nature of Empirical Perception.” As Schopenhauer
attached great importance to his proof of the intellectual nature of
perception, nay, believed he had made a new discovery by it, he also
worked out with special predilection all that tended to support, confirm,
and strengthen it. Thus we find him in this § 21 quoting an interesting fact
he had himself observed in 1815; then the instances of Caspar Hauser and
others (taken from Franz’s book, “The Eye,” &c. &c.); and again the case of
Joseph Kleinhaus, the blind sculptor; and finally, the physiological
confirmations he has found in Flourens’ “De la vie et de l’intelligence des
Animaux.” An observation, too, concerning the value of Arithmetic for the
comprehension of physical processes, which is inserted into this same
paragraph, will be found very remarkable, and may be particularly
recommended to those who are inclined to set too high a value on
calculation.
Many interesting and important additions will be found in the other
paragraphs also.
One thing I could have wished to see left out of this Third Edition: his
effusions against the “professors of philosophy.” In a conversation with
Schopenhauer in the year 1847, when he told me how he intended to
“chastise the professors of philosophy,”6 I expressed my dissent on this
point; for even in the Second Edition these passages had interrupted the
measured progress of objective inquiry. At that time, however, he was not to
be persuaded to strike them out; so they were left to be again included in
this Third Edition, where the reader will accordingly once more find them,
although times have changed since then.
Upon another point, more nearly touching the real issue, I had a
controversy with Schopenhauer in the year 1852. In arguing against Fichte’s
derivation of the Non-Ego from the Ego in his chief work,7 he had said: —
[xxii] “Just as if Kant had never existed, the Principle of Sufficient
Reason still remains with Fichte what it was with all the Schoolmen, an
œterna veritas: that is to say, just as the Gods of the ancients were still ruled
over by eternal Destiny, so was the God of the Schoolmen still ruled over
by these œterna veritates, i.e., by the metaphysical, mathematical, and
metalogical truths, and even, according to some, by the validity of the moral
law. These veritates alone were unconditioned by anything, and God, as
well as the world, existed through their necessity. Thus with Fichte the Ego,
according to the Principle of Sufficient Reason, is the reason of the world or
of the Non-Ego, of the Object, which is the product or result of the Ego
itself. He took good care, therefore, neither to examine nor to check the
Principle of Sufficient Reason any farther. But if I had to indicate the
particular form of this principle by which Fichte was guided in making the
Ego spin the Non-Ego out of itself, as the spider its web, I should point to
the Principle of the Sufficient Reason of Being in Space; for nothing but a
reference to this principle gives any sort of sense or meaning to his laboured
deductions of the way in which the Ego produces and manufactures the
Non-Ego out of itself, which form the contents of the most senseless and —
simply on this account — most tiresome book ever written. The only
interest this Fichteian philosophy has for us at all — otherwise it would not
be worth mentioning — lies in its being the tardy appearance of the real
antithesis to ancient Materialism, which was the most consistent starting
from the Object, just as Fichte’s philosophy was the most consistent starting
from the Subject. As Materialism overlooked the fact, that with the simplest
Object it forthwith posited the Subject also; so Fichte not only overlooked
the fact, that with the Subject (whatever name he might choose to give it) he
had already posited the Object also, because no Subject can be thought
[xxiii] without it; he likewise overlooked the fact, that all derivation à
priori, nay, all demonstration whatsoever, rests upon a necessity, and that all
necessity itself rests entirely and exclusively on the Principle of Sufficient
Reason, because to be necessary, and to result from a given reason, are
convertible terms; that the Principle of Sufficient Reason is still nothing but
the common form of the Object as such: therefore that it always
presupposes the Object and does not, as valid before and independently of
it, first introduce it, and cannot make the Object arise in conformity with its
own legislation. Thus this starting from the Object and the above-mentioned
starting from the Subject have in common, that both presuppose what they
pretend to derive: i.e., the necessary correlate of their starting-point.”
This last assertion “that the Principle of Sufficient Reason already
presupposes the Object, but does not, as valid before and independently of
it, first introduce it, and cannot make the Object arise in conformity with its
own legislation,” seemed to me so far to clash with the proof given by
Schopenhauer in § 21 of the “Fourfold Root,” as, according to the latter, it
is the function of the Subject’s understanding which primarily creates the
objective world out of the subjective feelings of the sensuous organs by the
application of the Principle of Sufficient Reason; so that all that is Object,
as such, after all comes into being only in conformity with the Principle of
Sufficient Reason, consequently that this principle cannot, as Schopenhauer
asserted in his polemic against Fichte, already presuppose the Object. In
1852, therefore, I wrote as follows to Schopenhauer: —
“In your arguments against Fichte, where you say that the Principle of
Sufficient Reason already presupposes the Object, and cannot, as valid
before and independently of it, first introduce it, the objection occurred to
me anew, that in your “Fourfold Root” you had made the Object of
perception [xxiv] first come into being through the application of the
Principle of Sufficient Reason, and that you yourself, therefore, derive the
Object from the Subject, as, for instance, p. 73 of the “Fourfold Root” (2nd
edition). How then can you maintain against Fichte that the Object is
always pre-supposed by the Subject? I know of no way of solving this
difficulty but the following: The Subject only presupposes in the Object
what belongs to the thing in itself, what is inscrutable; but it creates itself
the representation of the Object, i.e. that by which the thing in itself
becomes phenomenon. For instance, when I see a tree, my Subject assumes
the thing in itself of that tree; whereas the representation of it conversely
presupposes the operation of my Subject, the transition from the effect (in
my eye) to its cause.”
To this Schopenhauer replied as follows on the 12th of July, 1852: —
“Your answers (to the objection in question) are not the right ones. Here
there cannot yet be a question of the thing in itself, and the distinction
between representation and object is inadmissible: the world is
representation. The matter stands rather as follows — Fichte’s derivation of
the Non-Ego from the Ego, is quite abstract: — A = A, ergo, I = I, and so
forth. Taken in an abstract sense, the Object is at once posited with the
Subject. For to be Subject means, to know; and to know means, to have
representations. Object and representation are one and the same thing. In
the “Fourfold Root,” therefore, I have divided all objects or representations
into four classes, within which the Principle of Sufficient Reason always
reigns, though in each class under a different form; nevertheless, the
Principle of Sufficient Reason always presupposes the class itself, and
indeed, properly speaking, they coincide.8 Now, in reality, the existence of
the Subject of knowing is not an abstract existence. The Subject does not
exist for itself and independently, as if it had dropped from the sky; it
appears as the instrument of some individual phenomenon of the Will
(animal, human being), whose purposes it is destined to serve, and which
thereby now receives a consciousness, on the one hand, of itself, on the
other hand, of everything else. The question next arises, as to how or out of
what elements the representation of the outer world is brought about within
this consciousness. This I have already answered in my “Theory of
Colours” and also in my chief work,9 but most thoroughly and exhaustively
of all in the Second Edition of the “Fourfold Root,” § 21, where it is shown,
that all those elements are of subjective origin; wherefore attention is
especially drawn to the great difference between all this and Fichte’s
humbug. For the whole of my exposition is but the full carrying out of
Kant’s Transcendental Idealism.”10
I have thought it advisable to give this passage of his letter, as being
relevant to the matter in question. As to the division in chapters and
paragraphs, it is the same in this new edition as in the last. By comparing
each single [xxvi] paragraph of the second with the same paragraph of the
present edition, it will be easy to find out what has been newly added. In
conclusion, however, I will still add a short list of the principal passages
which are new.
 LIST OF ADDITIONS TO THE THIRD EDITION.
§ 8, p. 13, the passages from “Notandum,” &c., to “Ex necessitate,” and p. 14, from “Zunächst
adoptirt” down to the end of the page (English version, p. 14, “Not.,” &c., to “Ex nec.”; p. 15, from
“First he adopts” down to the end of the paragraph, p. 16, “est causa sui”), in confirmation of his
assertion that Spinoza had interchanged and confounded the relation between reason of knowledge
and consequent, with that between cause and effect.

§ 9, p. 17, from “er proklamirt” down to “gewusst haben wird.” (E. v., § 9, p. 19, from “He proclaims
it” down to “by others before.”)

§ 20, p. 42, in speaking of reciprocity (Wechselwirkung), from the words “Ja, wo einem Schreiber”
down to “ins Bodenlose gerathen sei.” (E. v., § 20, p. 45, from “Nay, it is precisely” down to “his
depth.”)

§ 21, p. 61, the words at the bottom, “und räumlich konstruirt,” down to p. 62, “Data erhält,”
together with the quotation concerning the blind sculptor, J. Kleinhaus. (E. v., § 21, p. 67, the words
“and constructs in Space” down to “of the Understanding,”) and the note.

§ 21, pp. 67-68, from “Ein specieller und interessanter Beleg” down to “albernes Zeug dazu.” (E. v.,
§ 21, p. 73, “I will here add” down to p. 74, “followed by twaddle.”)

§ 21, p. 73, sq., the instances of Caspar Hauser, &c., from Franz, “The Eye,” &c., and the
physiological corroborations from Flourens, “De la vie et de l’intelligence,” &c. (E. v., p. 80, and
following.)

[xxvii] § 21, p. 77, the parenthesis on the value of calculation. (E. v., p. 83, “All comprehension,”
&c.)

§ 21, p. 83, the words “da ferner Substanz” down to “das Wirken in concreto.” (E. v., § 21, p. 90,
“Substance and Matter” down to “in concreto.”)

§ 29, p. 105, the words “im Lateinischen” down to “erkannte.” (E. v., § 29, p. 116, from “In Latin”
down to “κατ’ ἐξοχήν.”)

§ 34, p. 116, the words “Ueberall ist” down to “Praxis und Theorie.” (E. v., § 34, p. 128, the words
“Reasonable or Rational” down to “theory and practice.”)

§ 34, p. 121, the verses from Göthe’s “West-Östlicher Divan.”

§ 34, p. 125, Anmerkung, the words “Auch ist Brahma” down to “die erstere,” and p. 126, the
quotation from I. J. Schmidt’s “Forschungen.” (E. v., § 34, p. 138, note, “Brahma is also” down to
“first of these.”)

§ 34, p. 127, the words from “Aber der naive” down to “judaisirten gouverneurs” (E. v., § 34, p. 150,
sentence beginning “But the artless” down to “infancy,” and the Greek quotation from Plutarch in the
Exploring the Variety of Random
Documents with Different Content
COSSACK SONGS
 COSSACK MARCHING SONG
(Sixteenth Century)

Cossacks whistled! They were marching,

Marching far away at midnight....
Dark-brown eyes of Marusenka
They will soon be blind from weeping.

“Weep not, weep not, Marusenka,

Be not sad—rise from thy sorrow!
Pray the good God for thy dearest.”

Rose the moon in windless silence—

To the Cossack spake his mother,
Her farewell with tears was given:
“Go, then, go, my little son, now!
Go, but see thou’rt not long absent.
Come back when four weeks are over.”

“Gladly would I, O my Mother,

Come before a month is over,
But ... my horse, my black horse splendid
Stumbled with me at our gateway!
Oi! God knows—all’s in His willing—
Whether I return home safely,
Or on bloody field should lay me.
Time of my return God knoweth,
Only He—As thine own daughter
Keep my Marusenka by thee....
Hai! Don’t weep and don’t be sorry:
Under me my horse is dancing,
Prancing and curvetting proudly,
Home ere long you may expect me!”
 CHARGE OF THE COSSACKS
Hai! roll up! Eagles brave,
To protect “the Tchighka” (Tchyka[24])
And gain glory newly.
Nobles all!
Or we fall.
Twice we die not, truly—
Hai! Take arms. On we go!

From our rifles we shall shout,

We shall roar from cannon,
With our sabres clashing—
Nobles all,
Or we fall!
’Gainst our foemen dashing.
Hai! Take arms. On we go!
 THE YOUNG RECRUITS
Along the hills lies the snow,
But the streams they melt and flow;
By the road the poppies blow—
Poppies? Nay, scarlet though they glow
These are no flowers—the young recruits!
They are the young recruits!

To Krym, to Krym they ride,

The soldiers, side by side—
And over the country wide
Sounds the beat of the horse’s stride.

One calls to her soldier son:

“Return, O careless one!
Of scrubbing wilt have none?
Let me wash thy head—then run!”

“Nay, mother, wash thine own,

Or make my sister groan.
Leave thou thy son alone!
Too swift the time has flown.

“My head the fine spring rain

Will soon wash clean again,
And stout thorns will be fain
To comb what rough has lain.

“The sun will make it dry,

Wind-parted it will lie—
So, mother mine, good-bye!”

· · · · ·

He could not hear her cry.

 MOTHER AND SON
(This song was composed before 1648)

All the oak forest is murmuring, murmuring:

Thick veils of fog o’er the fields and wide meadows cling.

“Go away, my son, from me—

May the raiding Turk take thee!”

“Mother, well the Sultan knows

Thy brave son. (This witness shows.)

“For he pays me from the mine

Tribute—gold and silver fine!”

“Go away, my son, from me—

May Litvà[25] soon capture thee!”

“Litvà knows me too—I feed

From her tribute, wine and mead.”

“Go away, my son, from me,

May the Tartars soon take thee!”

“Those wild Hordes take, in much fear,

Other roads when I draw near!”

“Go away, my son, from me—

Moscow! Let the Tzar take thee!”

“But the Tzar likes me so well,

With him I’ve been asked to dwell!”

“Ah, my son, come home instead.

Let me, dear one, wash thy head.”
 “Nay, my mother, nay. With rain
Washing it I’ll not complain.

“Winds will dry my dripping hair;

Teren-bush[26] will comb it fair.”

All the deebrova[27] is murmuring, murmuring—

Leaden clouds over heaven lowering masses fling.

“Farewell!” the sisters cry—for he must go with speed.

She who is eldest born leads out his splendid steed.

And then the second-born armour brings out to him:

Youngest of all entreats—asks with her eyes tear-dim:

“When, O my brother dear, comest thou back to us?”

“Ah, sister! Of the sand take thou a handful thus....

“Sow on a rock. Each dawn water it with thy tears.

That day the sand springs up—thy brother lost appears!”
 THE CAPTIVES
Cuckoo! calls the Cuckoo....

In the dawn, in the dawn the young Cossacks are crying,

Far away from their loves, in prison lying,
The dungeon’s dark, their hope is gone,
But the Cuckoo calls, in the dawn, in the dawn!

Blows the wind, blows the wind—From the sea were it blowing
’Twould bear us away beyond all knowing!
Our heavy chains we’d leave behind
If over the sea should come the wind.

O the sun! O the sun in Ukraine shining!

Take us to where our loves are pining....
The Cossacks have their dance begun,
The dance of joy, in the sun, in the sun.

Blue sea! On the sea with the wind they’re dancing—

Our brothers surely are advancing
From prison chains the sad to free.
O swiftly come, o’er the sea, o’er the sea!

Cuckoo, calls the Cuckoo....

In the dawn, in the dawn the Sultan sleeping

Is wakened by the sound of weeping—
“Bind stronger chains their limbs upon
That none may flee, in the dawn, in the dawn!”
 COSSACK MARCHING SONG
(Semi-historical)

The Harvesters are reaping on the hill-side,

And in the valley where the grass is green
The Cossacks leap astride their horses lean.

That gallant hetman, Doroshonko,

Is leading all his troop with right good-will—
Over at last the weary days of drill!

And see that captain stationed in the centre,

His steed is prancing, pawing up the ground ...
Brave Sahaidachni, at the rear, looks round.

In fair exchange for pipe and for tobacco

He’s said adieu to Priska, his good wife—
“Such a mistake! The greatest of my life!”

So is he thinking when he hears one calling:

“Come back, come back and take your wife once more;
My pipe and my tobacco please restore!”

“Ah, ha!” he shouts, “a wife I’ll not be needing—

But your carved pipe is handy on the road.
What a fine thing you have on me bestowed!

“Hai! Who goes there? Pass, friend—and on we’re faring;

With flint and steel I’ll get a puff or two,
So then—don’t worry—and good-bye to you.”
 SONG OF VICTORY—1648
When the Cossacks under Khmelnitzky expelled the Poles from the
Ukraine

Hai, all ye good people! list what I tell ye,

What’s done in Ukraina’s plain—
There under Dashiev, across the Soroka,
What numbers of Poles now lie slain.

Hai, Perebiynees! But seven hundred

Cossacks he asked for that day.
Then he with sabres smote the Poles’ heads off—
The rest swept the river away.

Drink ye swamp water, Oi! all ye Poles now—

Quench thirst at each rain-pond ye see....
And once ye were drinking, in our Ukraina,
Wine and sweet mead flowing free!

Each Polish “Pan” is lost now in wonder;

“What do these brave Cossacks eat?
Verily, look ye, they live just on pike-flesh,
Solamàkha[28] with water their meat.”

Look now, ye Poles, whom our Hetman Khmelnitzky

Fought on the grim “Yellow Sands,”
Of all your army fighting young Cossacks
Not one has escaped from our hands.

See, Pole! A Cossack is dancing, is dancing

Upon a grey horse after thee!
When he stands with his musket thy heart sinks in anguish
In great fear of death thou dost flee.

We own the whole land e’en as far as Sluch river,

 Kostiana! As far as thy Hill—
O rude and uncourteous! Poles caused our revolting
So mourn they their lost Ukraine still.

As a thunder-cloud brooding on Vistula’s river

The Poles lie, expelled from Ukraine.
As long as we live they shall no more leave Poland,
They shall not come nigh us again.

Hai! All ye young Cossacks! Leap up now with shouting—

Akimbo our arms let us place.
We threw all the Poles across Vistula’s waters—
And here they won’t dare show their face!
 IN TURKISH CAPTIVITY
On the blue sea waves are roaring,
Mountain high they tower.
Crying in their Turkish dungeon
Wretched Cossacks cower.

“Why, O gracious God, this torture?

Two years now we lie here;
With the chains our hands are heavy—
Wilt Thou let us die here?

“Wings of Ukraina’s Eaglets,

Yanichars[29] cut, throwing
In the grave the living victims,
All their sorrow knowing.

“Hai! Ye youthful Zaporogians,[30]

Have ye not arisen?
Sons of Freedom, ever glorious,
Rescue us from prison!”
 LAMENT FOR MOROZENKO
(This Cossack song of the seventeenth century is sung to a
mournful air which makes a splendid funeral march.
Morozenko was an Ukrainian Governor of a province killed in
war with the Tartars.)

Trenches along the foot of the mountain—

They took Morozenko on Sunday morning.
The Tartars nor slashed him, nor pierced him with spears;
They tore out the heart from the white, white breast,
And they led him to Savour-Mohyla’s height:
“Look thou, O son of the foe, down there!
Look on thine Ukraine stretching far!”
They set him down on the yellow sands,
And they took off from him a red, red shirt.[31]

Oi, Moroze, Morozenko!

Thou glorious Cossack.
All Ukraine laments thee,
O brave Morozenko!
Much more thy bold army,
O glorious Cossack!

· · · · ·

On the way to the town Morozikha wept—

Sore wept Morozikha for her son.

“Don’t cry, Morozikha, don’t be sad.

Come with us Cossacks to drink wine-mead.”

“Drink your good health, if drink you would,

But around my head misfortune flies.
Drink your good health, if drink you may....
Oi, where does he fight, my son, my son!
Does he fight with the Tartars, one by one?”
“Don’t cry, Morozikha, don’t be sad;
Come with us Cossacks to look on....
For see! A horse walks behind a wagon,
A bloody wagon it walks behind.
It carries your glorious Moroze,
The white flesh cut, the brave head broken,
The face is covered with red kitayka.[32]...”

Oi, Moroze, Morozenko!

Thou glorious Cossack—
All Ukraine shall weep
And mourn for thee.
ROBBER SONGS
 [33]
THE DEATH OF DOBUSH
1745

Along the edges of the wooded height

Walks young Dobush;
Lame in one leg, he on his topir[34] leans
And calls his lads:

“O, ye Legini,[35] O, my boys!

We’ll council hold
Whom next are we to rob?
Kooty we must not miss,
Nor overlook Kossiev.[36]
Now sleep, my boys,
Because we rise at dawn;
Dress in a trice, skin postoli[37] put on,
Povoloki[38] of silk....

“Now run, boys—quick!

Snow covers all the paths;
To Dzveenka’s house go first,
Where we’ll see Stefan’s wife.”

“Oi, Dobush! Nay, my lord,

Sure mischief will befall.”

“Don’t trouble about me;

Load your good musket with
A double charge—stand by the gate—
I’ll to the window go
To see if she still sleeps.”

“My heart, dost thou sleep,

Dost thou hear?
Dost thou wish to receive Dobush?”
“I am not asleep. No. I hear
Each word that you say to me.
I’m working that I may sup—
Stefan is not at home....
The supper’s not ready yet,
But ’twill be a splendid one,
And a wonder for all the world.”

“Dost thou sleep, my heart,

Dost thou hear?
Wilt receive Dobush for the night?”

“I sleep not—I hear every word—

I will not let the robber in.”

“Wilt thou open the door, I say?

Dost tell me to storm it then?”

“I give no command to storm.

But—open it? No, not I.”

“Let me into the hut—thou fool!

Ere I break open the door.”

“My door is too strong for you—

My locks are of trusty steel.”

“Thy locks will not help thee much

When to them my shoulder I set.”

“The strength of full seven more years

You’ll need ere you burst my door.”

Dobush, Dobush pressed hard—

The locks fell in a heap,
And Dobush opened the door,
Just a little opened the door....

And then Dzveenka fired

From the attic where he hid,
He aimed at the heart of Dobush.

Not in the heart fell the blow;

Through shoulders the bright blood burst.

“Dog-catcher! You! Dzveenchuk!

You have eaten me up for her.”

“Why did you woo her? Why

Did you say you were Dobush?
Why tell her all the truth?
Knew you not woman’s truth
Is fast-running water’s foam?”

The Oprishki came to the hut

But they found Dzveenka was flown.

“Oi! Dobush, our good lord,

Why killed you not the wife?”

“How could I kill her, say,

If I loved her so much?”

“Oi, Dobush, our great lord!

Misfortune’s surely here.
Treachery ne’er before
To your Legini came,
But now there’s treachery.”

“Legini, Oi! my boys,

Lay me on your topirs,
Carry me down in the Chorna-Hora,
Where the Black Mountains be,
Then cut my body up as fine as poppy seed.
Let not the Germans mock,
Or quarter my body.

“Divide among yourselves the treasure that was ours—

Then singly go away.
But not to rob—
Not to shed human blood;
Blood is not water, mind,
Not meant to be poured down!”

But then the Germans came,

And Dzveenka led them on.

“Oi, Oi, Dobush, our lord,

What woeful fate is ours!
Where shall we winter spend,
Where all the summer days?”

“In Stanislav, my boys,

Yea, at the market-place!
Tortured, while, bound in irons,
Germans shall tear your flesh,
And there you’ll sleep for aye.”
 [39]
SONG OF THE OPRISHKI —(OUTLAWS)
Hai, Brethren, Oprishki—give me more horeevka![40]
On the camp-fire now heap on more wood.
If you tuned then my throat to the sound of Sopeevka,[41]
I’d sing for as long as I could.

We are safe just as long as the green grass is growing—

If the forest of leaves be not bare,
If behind the thick bush and green pine we are going,
Even Chorts[42] could not find us hid there.

As the heaven for birds, so for us are the hollows,

The caves in Carpathian crests.
We sleep till the stars, till our own shadow follows,
And then we creep out of our nests.

Tobacco we bring from far Hungary’s borders

(Fleet horsemen their chase may give o’er),
The Jew merchant clothing shall give at our orders,
Or else he’ll be nailed to his door.

Be joyful, my brothers, each day that is ours,

No life such as this can last long.
When snow falls our heads will hang down like the flowers;
No more shall be heard our glad song.

For Austrian soldiers, when first snow is falling,

In uniforms white will appear....
Kolomea![43] Thy bells as of old may be calling—
Their chiming we never shall hear.
 THE HAIDAMAKY—“KNIGHTS OF
VENGEANCE”
“Haidamaky” they call us, unrelenting and stern,
With the wrongs of our nation for vengeance we burn.

Our forebears were tortured; our grandsons shall be

Unless we will show them how men may be free.

Haidamaky they call us, forever the same,

And we lay down our lives, caring nothing for fame.

For the time long has passed when the yoke pressed us sore:
If a hundred shall fall there are yet thousands more.

Out of misery’s chains the trampled slaves rise,

And to Freedom’s bright flag they will lift dazzled eyes.

Truth and courage for oath, and our Vengeance for breath—
Haidamaky they call us, men who fear not their death.
 SONG OF KARMELŪK
(Written by himself)

From Siberia I return—

With no fortune I am come.
Not in chains, but yet not free.
Wife and children may be mine,
But their faces I can’t see.
When I think upon their fate
Then I weep most bitterly.

Good lads have I gathered round

(What concerns it any one?),
By the road lie on the ground!
Riders, when will ye pass by?
Tedious it is to wait—
No abode, no hut have I.
The police won’t make me wince
Though Assessors scan each nook,
Hunt in every likely den.
They themselves have killed more men
Than your Karmelūk has sins!

“Robber!” so good folk may cry—

“Murderer!” But I’ve killed none.
For, look ye, I have a soul.
I may take from rich my toll
(And I’ll do it too, be sure!),
Free from sin is Karmelūk
For he gives it to the poor.

Rising o’er Siberia

Shines the sun. Keep watch you must.
Yet in me put all your trust.
Rest your hopes on Karmelūk!
TCHUMAK SONGS
 [44]
KHUSTINA—THE BETROTHAL KERCHIEF
Taras Shevchenko

On Sunday she did not dance—

She earned the money for her skeins of silk
With which she embroidered her kerchief.
And while she stitched she sang:
“My kerchief, embroidered, stitched, and scalloped!
I shall present thee and my lover shall kiss me.
O Khustina, bright with my painting.
I am unplaiting my hair,[45] I walk with my lover—
(O my Fate! My Mother!)
The people will wonder in the morning
That an orphan should give this kerchief—
Fine-broidered and painted kerchief.”

So worked she at her stitching, and gazed down the road

To listen for the bellowing of the curved-horned oxen,
To see if her Tchumak comes homeward.

· · · · ·

The Tchumak is coming from beyond Lyman,

With another’s possessions, with no luck of his own.
He drives another man’s oxen; he sings as he drives:

“O my fate, my fortune,
Why is it not like that of others?
Do I drink and dance?
Have I not got strength?
Know I not the roads of the steppes
That lead to thee?
Do I not offer thee my gifts,
(For I have gifts)—my brown eyes—
My young strength, bought by the rich?
 ... Perchance they have mated my sweetheart to another.
Teach me, O Fortune, how to forget,
How to drown my grief in drink and song.”

And as he journeyed over the steppes, lonesome, unhappy, he wept—

And out on the steppes, on a grave, a grey owl hooted.

The Tchumaki,[46] greatly troubled, entreated:

“Bless us, Ataman, that we may reach the village,
For we would bring our comrade to the village
That there he may confess ere death; be shriven.”
They confessed; heard mass, consulted fortune-tellers.
But it availed not; so with him, unholpen,
They moved along the road. Was it his burden,
The constant burden of his anxious love
(Or victim he of some one’s evil spell?),
That so they brought him from the Don
Home on a waggon?

God he besought
At least to see his sweetheart. But not so—
He pleaded not enough.... They buried him ...
And none will mourn him, buried far away;
They placed a cross upon the orphan’s grave
And journeyed on.

As the grass withers, as the leaf falls on the stream,

Is borne to distance dim,
The Cossack left this world, and took with him
All that he had.

Where is the kerchief, silken-wrought?

The merry girl-child, where?
The wind a kerchief waves
On the new cross.
A maiden in a nunnery
Unbinds her hair.
 THE PENNILESS TCHUMAK
In the market-place of Kiev
A young Tchumak drank and drank:
Oxen, wagons, yokes and yoke-sticks,
All his wealth in drink he sank,
In the market-place of Kiev.

And at sundown he awoke—

How he peered into his purse!
All his pockets he turned out,
With full many a muttered curse,
In the market-place of Kiev.

Not a penny to be found!

For his revelling was naught.
“Pour, Shinkarka,[47] half a quart!”
But she laughs at such a thought
Scorns to wait on such as he.

Then he takes his zhupan[48] off.

“Oh, Shinkarka, even pour
Just a quarter of a quart!”
“To coat add four zloty[49] more—
Then there’s drink for revelling!”

To “mohyla”[50] sad he went,

Gazed adown the valley green:
Oxen, wagons—wagered, spent—
Yokes and yoke-sticks, all his wealth
Lost in market-place of Kiev!

“Oi, I’m off to distant lands!

To Moldavia[51] go I—
I’ll be slaving seven years,
Then more oxen I shall buy,
And I’ll be Tchumak again!”
RHYTHMS
 MOTHER AND DAUGHTER
“O you thought, my mother, you would never be rid of me! There
will come a day, a Sunday, when you will wish for me; you
will weep long and sore—‘O where now is my daughter?’”
The Daughter—

If thou lovest me, Sweetheart,

Let me go to the cherry orchard—
No ill shall befall thee—I will but pluck the povna rozha.[52]

To-morrow I go to the quiet dunai[53] to wash the clothes; then will

I throw the blossom on the water.
Float, float, my rozha, as high as the banks of the river are high!
Float, my rozha, to my mother! When she comes to the river to
draw water she will know that the flower was borne to her from
her daughter’s hand.
The Mother—
Thy rozha has withered on the stream; wast thou in like ill case for
these three years?
The Daughter—
I was not sick, my mother, not a year, not an hour.... You chose for
me a bad husband.
Did I not carry water for you? Why did you not beg of God to give
me a good husband?
Did I not wash the clothes for you, O my mother?
Why did you curse me in this way?
The Mother—
Nay, child, I cursed thee not. But on a day—and only once—I said:
“I hope she may never marry!”
The Daughter—
And was not that wish ill enough—that I should never be married?
You could not have wished me worse just then.
For—when I was young—I knew not what it meant—the marrying
of your daughter.
 BURIAL OF THE SOLDIER
Near the pebbly shores grows a green elm-tree.
Under the tree a soldier is dying.
Comes a young Captain bearing a gold handkerchief: he weeps with
fine, fine tears.
“O Captain, my Captain, weep not!
Send word to my friends to come and build me a house.”

With rifles shining like silver his comrades came.

They wept over his head with fine tears.

“Weep not; O ye, my dear friends; tell my father and mother to

hasten here from the country to bury me.”

“Where, O my son, shall we dig thy grave?”

“Nay, neither of you shall bury me; the young soldiers only shall
bear me there.”

So they bore him, leading his horse before him; behind the coffin
his mother walked, weeping. Even more wept his sweetheart. The
tears of his mother would not make him rise from the dead; but his
sweetheart was crying and wringing her hands.

For never before had a soldier been her lover:

And never again would a soldier be one.
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