He soon became tired of Agnes, yet no one ever found her corpse, for she became a merwoman who tempted men by her songs.) in the merman; substantially I have also altered Agnes a little, for in the legend Agnes is not entirely without fault — and generally speaking it is nonsense and coquetry and an insult to the feminine sex to imagine a case of seduction where the girl is not the least bit to blame. In the legend Agnes is (to modernize my expression a little) a woman who craves “the interesting,” and every such woman can always be sure that there is a merman in the offing, for with half an eye mermen discover the like of that and steer for it like a shark after its prey. It is therefore very stupid to suppose (or is it a rumor which a merman has spread abroad?) that the so-called culture protects a girl against seduction. No, existence is more righteous and fair: there is only one protection, and that is innocence.

We will now bestow upon the merman a human consciousness and suppose that the fact of his being a merman indicates a human preexistence in the consequences of which his life is entangled. There is nothing to prevent him from becoming a hero, for the step he now takes is one of reconciliation. He is loved by Agnes, the seducer is contrite, he has bowed to the power of innocence, he can never seduce again. But at the same instant two powers are striving for possession of him: repentance; and Agnes and repentance. If repentance alone takes possession of him, then he is hidden; if Agnes and repentance take possession of him, then he is revealed.

Now in case repentance grips the merman and he remains concealed, he has clearly made Agnes unhappy, for Agnes loved him in all her innocence, she believed that at the instant when even to her he seemed changed, however well he hid it, he was telling the truth in saying that he only wanted to show her the beautiful calmness of the sea. However, with respect to passion the merman himself becomes still more unhappy, for he loved Agnes with a multiplicity of passions and had beside a new guilt to bear. The demoniacal element in repentance will now explain to him that this is precisely his punishment [for the faults of his preexistent state], and that the more it tortures him the better.

If he abandons himself to this demoniacal influence, he then perhaps makes still another attempt to save Agnes, in such a way as one can, in a certain sense, save a person by means of the evil. He knows that Agnes loves him. If he could wrest from Agnes this love, then in a way she is saved. But how? The merman has too much sense to depend upon the notion that an open-hearted confession would awaken her disgust. He will therefore try perhaps to incite in her all dark passions, will scorn her, mock her, hold up her love to ridicule, if possible he will stir up her pride. He will not spare himself any torment; for this is the profound contradiction in the demoniacal, and in a certain sense there dwells infinitely more good in a demoniac than in a trivial person. The more selfish Agnes is, the easier the deceit will prove for him (for it is only very inexperienced people who suppose that it is easy to deceive innocence; existence is very profound, and it is in fact the easiest thing for the shrewd to fool the shrewd) — but all the more terrible will be the merman’s sufferings. The more cunningly his deceit is planned, the less will Agnes bashfully hide from him her sufferings; she will resort to every means, nor will they be without effect — not to shake his resolution, I mean, but to torture him.