Religion And Philosophy In Germany

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Title:     Religion And Philosophy In Germany
Author: Heinrich Heine [More Titles by Heine]

[A considerable portion of this, which is one of Heine's most important works, marked by luminous exposition and bold and brilliant ideas, is here presented. It was published in French, under the title De l'Allemagne depuis Luther, in the Revue des Deux Mondes for 1834, and shortly afterwards it appeared in German, terribly mutilated by the censor, like nearly everything that Heine wrote. It was written at the suggestion of Prosper Enfantin, and dedicated to him, as at that time, in Heine's opinion, the foremost champion of human progress. The translation here given is Mr. Fleishman's; it has been revised and brought closer to the original.]

PREFACE TO SECOND EDITION (1852).

...The book which lies before you is a fragment, and shall remain a fragment. To be candid, I would prefer to leave the book wholly unprinted; for since its first publication my views concerning many subjects, particularly those which relate to religious questions, have undergone a marked change, and much that I then asserted is now in opposition to my better convictions. But the arrow belongs not to the archer when once it has left the bow, and the word no longer belongs to the speaker when once it has passed his lips, especially when it has been multiplied by the press.... At that time I was yet well and hearty; I was in the zenith of my prime, and as arrogant as Nebuchadnezzar before his downfall.

Alas! a few years later, a physical and spiritual change occurred. How often since then have I mused over the history of that Babylonian king who thought himself a god, but who was miserably hurled from the summit of his self-conceit, and compelled to crawl on the earth like a beast, and to eat grass (probably it was only salad). This legend is contained in the grand and magnificent book of Daniel; and I recommend all godless self-worshippers to lay it devoutly to heart. There are, in fact, in the Bible many other beautiful and wonderful narrations, well deserving their consideration; for instance, the story of the forbidden fruit in Paradise, and the serpent which already six thousand years before Hegel's birth promulgated the whole Hegelian philosophy. This footless blue-stocking demonstrates very sagaciously how the absolute consists in the identity of being and knowing; how man becomes God through knowledge, or, what amounts to the same thing, how God arrives at the consciousness of himself through man. To be sure, this formula is not so clear as in the original words: "If ye eat of the tree of knowledge, ye shall be as gods, knowing good and evil." Dame Eve understood of the whole demonstration only this--that the fruit was forbidden; and because it was forbidden she ate of it. But no sooner had she eaten of the tempting apple than she lost her innocence, her naïve guilelessness, and discovered that she was far too scantily dressed for a person of her quality, the mother of so many future kings and emperors, and she asked for a dress--truly, only a dress of fig-leaves, because at that time there were as yet no Lyons silk fabrics in existence, and because there were in Paradise no dressmakers or milliners--oh, Paradise! Strange, that as soon as a woman arrives at self-consciousness her first thought is of a new dress!

...Officious, pious Christian souls seem very anxious to know how my conversion was brought about, and seem desirous that I should impose upon them an account of some wonderful miracle. With true Christian importunity they inquire if I did not, like Saul, behold a light when on the way to Damascus; or if, like Balaam, the son of Beor, I was not riding a restive ass, which suddenly opened its mouth and discoursed like a human being. No, ye credulous souls, I never journeyed to Damascus. Even the name would be unknown to me if I had not read the "Song of Songs," wherein King Solomon compares the nose of his beloved to a tower looking towards Damascus. Nor have I ever seen an ass--that is, no four-footed one--that spoke like a human being; whereas I have met human beings in plenty that every time they opened their mouths spoke like asses. In fact, it was neither a vision, nor a seraphic ecstasy, nor a voice from heaven, nor a remarkable dream, nor any miraculous apparition, that brought me to the path of salvation. I owe my enlightenment simply to the reading of a book! one book! yes, it is a plain old book, as modest as nature, and as simple; a book that appears as work-day-like and as unpretentious as the sun that warms, as the bread that nourishes us; a book that looks on us as kindly and benignly as an old grandmother, who, with her dear tremulous lips, and spectacles on nose, reads in it daily: this book is briefly called the book--the Bible. With good reason it is also called the Holy Scriptures: he that has lost his God can find Him again in this book, and towards him who has never known Him it wafts the breath of the divine word. The Jews, who are connoisseurs of precious things, well knew what they were about when, at the burning of the second temple, they left in the lurch the gold and silver sacrificial vessels, the candlesticks and lamps, and even the richly-jewelled breast-plate of the high-priest, to rescue only the Bible....

* * * * *

...Distinguished German philosophers who may accidentally cast a glance over these pages will superciliously shrug their shoulders at the meagreness and incompleteness of all that which I here offer. But they will be kind enough to bear in mind that the little which I say is expressed clearly and intelligibly, whereas their own works, although very profound, unfathomably profound--very deep, stupendously deep--are in the same degree unintelligible. Of what benefit to the people is the grain locked away in the granaries to which they have no key? The masses are famishing for knowledge, and will thank me for the portion of intellectual bread, small though it be, which I honestly share with them. I believe it is not lack of ability that holds back the majority of German scholars from discussing religion and philosophy in proper language. I believe it is a fear of the results of their own studies, which they dare not communicate to the masses. I do not share this fear, for I am not a learned scholar; I, myself, am of the people. I am not one of the seven hundred wise men of Germany. I stand with the great masses at the portals of their wisdom. And if a truth slips through, and if this truth falls in my way, then I write it with pretty letters on paper, and give it to the compositor, who sets it in leaden type and gives it to the printer; the latter prints it, and then it belongs to the whole world.

The religion of Germany is Christianity. Therefore I shall have to relate what Christianity is, how it became Roman Catholicism, how out of this sprang Protestantism, and out of the latter German philosophy. Inasmuch as I am about to speak of religion, I beg beforehand of all pious souls not to be uneasy. Fear naught, ye pious ones! No profane witticisms shall offend your ears. It is true that these are yet necessary in Germany, where, at this juncture, it is important to neutralise ecclesiastical power. For there we are now in the same situation that you in France were before the Revolution, when Christianity was yet in the closest union with the old régime. The latter could not be overthrown so long as the former maintained its sway over the masses. Voltaire's keen ridicule was needed ere Samson could let his axe descend. But neither the ridicule nor the axe proved anything; they only effected something. Voltaire could only wound the body of Christianity. All his jests gathered from the annals of the Church, all his witticisms against the doctrines and public worship of the Church, against the Bible, this holiest book of humanity, against the Virgin Mary, that loveliest flower of poesy, the whole encylclopædia of philosophical shafts which he launched against the clergy and priesthood, wounded only the outward, mortal body of Christianity, not its inner being, not its profound spirit, nor its eternal soul.

For Christianity is an idea, and as such is indestructible and immortal, like every idea. But what is this idea?

Just because this idea has not yet been clearly comprehended, and because the essential has been mistaken for the fundamental, there is as yet no history of the Church. Two antagonistic factions write the history of the Church, and contradict each other incessantly. But the one as little as the other will ever distinctly state what that idea really is which is the underlying principle of Christianity, of its symbolism, of its dogma, of its public worship, and which strives to reveal itself throughout its whole history, and has manifested itself in the actual life of Christian nations.

...How this idea was historically evolved, and disclosed itself in the world of phenomena, may be discovered as early as the first centuries after the birth of Christ, if we study impartially the history of the Manicheans and the Gnostics. Although the first were branded as heretics, and the latter defamed, and both anathematised by the Church, yet their influence on the doctrines of the Church was lasting. Out of their symbolism Catholic art was developed, and their modes of thought penetrated the whole life of Christendom. The First Cause of the Manicheans does not differ much from that of the Gnostics. The doctrine of the two principles, the good and the evil, constantly opposing each other, is common to both. The Manicheans derived this doctrine from the ancient Persian religion, in which Ormuz, the light, is at enmity with Ahriman, the darkness. The others, the real Gnostics, believed in the pre-existence of the good principle, and accounted for the rise of the evil through emanation, through the generation of Æons, which, the farther they are removed from their origin, the more vicious and evil do they become.

...This Gnostic theory of the universe originated in ancient India, and brought with it the doctrine of the incarnation of God, of the mortification of the flesh, of spiritual introspection and self-absorption. It gave birth to the ascetic, contemplative, monkish life, which is the most logical outgrowth of the Christian principle. This principle has become entangled among the dogmas of the Church, and has been able to express itself but very obscurely in the public worship. But everywhere we find the doctrine of the two principles prominent; the wicked Satan is always contrasted with the good Christ. Christ represents the spiritual world, Satan the material; to the former belong our souls, to the latter our bodies. Accordingly, the whole visible world, which constitutes nature, is originally evil, and Satan, the prince of darkness, through it seeks to lure us to ruin. Therefore it behoves us to renounce all the sensuous joys of life, to torture the body, which is Satan's portion, in order that the soul may the more majestically soar aloft to the bright heavens, to the radiant kingdom of Christ.

This theory of the universe, which is the true fundamental idea of Christianity, spread itself with incredible rapidity, like a contagious disease, over the whole Roman empire. These sufferings, at times strung to fever-pitch, then again relaxing into exhaustion, lasted all through the middle ages; and we moderns still feel in our limbs those convulsions and that debility. And if among us, here and there, there be one who is already convalescent, he cannot flee from the universal hospital, and feels himself unhappy as the only healthy person among invalids.

When once mankind shall have recovered its perfect life, when peace shall be again restored between body and soul, and they shall again interpenetrate each other with their original harmony, then it will be scarcely possible to comprehend the factitious feud which Christianity has instigated between them. Happier and more perfect generations, begot in free and voluntary embraces, blossoming forth in a religion of joy, will then smile sadly at their poor ancestors, who held themselves gloomily aloof from all the pleasures of this beautiful world, and through the deadening of all warm and cheerful sensuousness almost paled into cold spectres. Yes, I say it confidently, our descendants will be more beautiful, more happy, than we; for I have faith in progress; mankind is destined to be happy, and I have a more favourable opinion of the Divinity than those pious souls who imagine that He created mankind only to suffer. Already here on earth, through the blessings of free political and industrial institutions, would I seek to found that millennium which, according to the belief of the pious, is not to be until the day of judgment. The one is perhaps as visionary a hope as the other, and possibly there will be no resurrection of humanity, either in the politico-moral or in the apostolic-Catholic sense. Perhaps mankind is doomed to eternal misery; the masses are perhaps condemned to be for ever trodden under foot by despots, to be plundered by their accomplices, and to be jeered at by their lackeys. Alas! in that case we must seek to maintain Christianity, even if we recognise it to be an error. Barefoot, and clad in monkish cowls, we must traverse Europe, preaching the vanity of all earthly good, and inculcating resignation. We must hold up the consoling crucifix before scourged and derided humanity, and promise, after death, all the seven heavens above.

...The final fate of Christianity is dependent upon our need of it. This religion has for eighteen centuries been a blessing to suffering humanity; it was providential, divine, holy. All that it has benefited civilisation, by taming the strong and strengthening the weak, by uniting the nations through like emotions and a like language, by all that its panegyrists extol--all these are insignificant in comparison with that great consolation which in itself is bestowed upon mankind. Eternal praise is due to that symbol of a suffering God, the Saviour with the crown of thorns, the Christ crucified, whose blood was a soothing balsam dripping into humanity's wounds. The poet, in particular, will reverently recognise the solemn grandeur of that symbol. The whole system of allegory, as expressed in the life and art of the middle ages, will in all times excite the admiration of poets. What colossal consistency in the Christian art!--that is, in architecture! How harmoniously those Gothic cathedrals are adapted to the religious services of the Church, and how the fundamental idea of the Church itself is revealed in them! Everything towers upward; everything transubstantiates itself; the stone blossoms into branches and foliage and becomes a tree; the fruits of the vine and of the wheat-stalk become blood and flesh; man becomes God, and God becomes a pure, abstract spirit. The Christian life during the middle ages is for the poet a rich, inexhaustible store-house of precious materials. Only through Christianity could, in this world, such varied phases arise--contrasts so striking, sorrows so diverse, beauties so strange, that one is inclined to believe that they never did exist in reality, and that all was but a colossal fever-dream, a delirious fantasy of an insane God. Nature herself appeared in those times fantastically disguised; but notwithstanding that man, occupied with abstract metaphysical speculations, turned peevishly away from her, yet at times she awoke him with a voice so solemnly sweet, so deliciously terrible, so enchanting, that he involuntarily listened and smiled, then shrank back with terror, and sickened even unto death. The story of the nightingale of Basle here comes to my mind, and, as it is probably unknown to you, I will relate it.

In May 1433, at the time of the Ecumenical Council, a party of ecclesiastics, prelates, learned scholars, and monks of every shades took a walk in a grove near Basle, wrangling over theological disputations, drawing hair-splitting distinctions, or arguing concerning annates, expectatives, and reservations, debating whether Thomas of Aquinas was a greater philosopher than Bonaventura, and what not! But suddenly, in the midst of their abstract and dogmatical discussions, they paused, transfixed, before a blooming linden-tree, on which sat a nightingale, trilling and trolling the sweetest and tenderest strains. The learned men were ravished with delight. The glowing melodies of spring penetrated to their scholastic, musty, bookworm hearts, their souls awoke from the mouldy, wintry sleep, they looked at one another in astonished ecstasy. But finally one of them made the sagacious remark that such things could not come of good, that the nightingale might be a devil, and that this devil might be seeking through its sweet music to decoy them from their pious conversations and to lure them to voluptuousness and similar pleasant sins; and then he began to exorcise, probably with the usual formula--"Adjuro te per cum, qui venturus est, judicare vivos et mortuos," etc. It is said that at this conjuration the bird replied, "Yes, I am an evil spirit!" and flew away, laughing. But those who heard its song sickened that very night, and soon after died.

This legend needs no commentary. It bears distinctly the horrible impress of a time when all that was sweet and lovely was denounced as diabolical. Even the nightingale was slandered, and it was customary to make the sign of the cross when she sang. The true Christian, like an abstract spectre, walked timorously, with closed senses, amidst the loveliness of nature.

...As regards the good principle, the same conception prevailed over all the Christian countries of Europe. The Roman Catholic Church took care of that, and whoever deviated from the prescribed faith was a heretic. But in relation to the evil principle and the empire of Satan, different views were held in different countries, and the Germanic North had quite different conceptions from the Latin South. This was caused by the fact that the Christian priesthood did not reject the previously existing national gods as baseless fantasies of the brain, but conceded to them an actual existence; asserting, however, that all these gods were nothing but male and female devils, who, through the victory of Christ, had lost their power over mankind, and now sought through wiles and stratagems to lure them to sin. All Olympus was now transformed into an airy hell; and if a poet of the middle ages sang of Grecian mythology ever so beautifully, the pious Christian would persist in seeing therein only devils and hobgoblins. The gloomy fanaticism of the monks alighted with special severity on poor Venus: she was considered a daughter of Beelzebub, and the good knight Tannhäuser tells her to her face--


"O Venus, lovely wife of mine,
You are but a she-devil!"


Tannhäuser had been enticed by her into that wondrous mountain-cavern called the Venusburg, where, according to tradition, dwelt the beautiful goddess with her nymphs and her paramours, beguiling the hours with the most wanton carousings and dancing. Even poor Diana was not spared, and, notwithstanding her previous reputation for chastity, similar scandals were fastened on her good name. It is said that she, together with her nymphs, indulged in nightly rides through the forest; hence the legend of a strange midnight chase, by wild and furious hunters. This legend reveals clearly the then pervading Gnostic theory of the degeneration of the former divinities. In this transformation of the ancient national religion the underlying principle of Christianity is most fully manifested. The national religion of Europe in the North, even more than in the South, was pantheism. All the mysteries and symbols of that religion were founded on and had reference to a worship of nature; each of the elements was regarded as the embodiment of some mysterious being, and as such was revered and worshipped; in every tree dwelt a divinity, and all nature swarmed with gods and goddesses. Christianity exactly reversed this, and in place of gods it substituted devils and demons. The cheerful figures of Grecian mythology, beautified as they were by art, had taken root in the South along with Roman civilisation, and were not so easily to be displaced by the hideous, weird, and satanic divinities of the German North. The latter seemed to have been fashioned without any particular artistic design, and even before the advent of Christianity they were as sombre and as gloomy as the North itself. Hence there could not arise in France so frightful a devil-dom as among us in Germany, and even the witchcraft and sorcery of the former assumed a cheerful guise. How lovely, fair, and picturesque are the popular superstitions of France as compared with the bloody, hazy, and misshapen monsters which loom gloomily and savagely from out the mists of German legendary lore!

Those German poets of the middle ages who chose such themes as had originated, or been first treated, in Brittany and Normandy, thereby invested their poems with somewhat of the cheerfulness of the French temperament. But the old Northern sombreness, of whose gloom we can now scarcely form any idea, exercised full sway over such of our literature as was distinctly national, and over such popular traditions as have been orally transmitted. The superstitions of the two countries offer as striking a contrast as that which exists between a Frenchman and a German. The supernatural beings that figure in old French fabliaux and legends are bright and cheerful creations, and remarkable for a cleanliness which is noticeably lacking in our filthy rabble of German hobgoblins. French fairies and sprites are as distinguishable from German spectres as a spruce and daintily-gloved dandy, jauntily promenading the Boulevard Coblence, is different from a burly German porter, carrying a heavy load upon his shoulders. A French nixen, such as a Melusina, is to a German elf as a princess to a washerwoman. The fay Morgana would stand aghast at sight of a German witch, her body naked and besmeared with ointment, riding on a broom-stick to the Brocken. The Brocken is no merry Avalon, but a rendezvous for all that is weird and hideous. On the very summit of the mountain sits Satan, in the shape of a black goat. The infamous sisterhood form a circle around him and dance, and sing, "Donderemus! Donderemus!" Mingled in the infernal din are heard the bleating of the goat and the shouting of the demoniac crew. If, during the dance, a witch happens to drop a shoe, it is an evil omen, and portends that she will be burned at the stake ere the year ends. But all the terror which such a portent inspires is forgotten amid the wild and maddening Berlioz-like music of the witches' sabbath--and when in the morning the poor witch awakens from her delirium, she finds herself lying, stark naked and tired, by the glimmering embers of her hearth.

The most complete account of witches we find in the learned Dr. Nicolai Remigius's Demonology. This sagacious man had the best opportunity to learn the tricks of witches, as he officiated at their trials, and during his time, in Lotharingia alone, eight hundred women were burned at the stake, after trial and conviction. The trial was generally as follows:--Their hands and feet were tied together, and then they were thrown into the water. If they went under and were drowned, it was a proof that they were innocent, but if they floated on the surface, they were recognised as guilty and burned. Such was the logic of those times.... When the learned Dr. Remigius had completed his great work on witchcraft, he deemed himself so great a master of his subject as to be able to work magic, and, conscientious man that he was, did not fail to accuse himself before the courts; in consequence of which accusation he was burned as a sorcerer.

...I must confess that Luther did not understand the real nature of Satan. Whatever evil may be said of the devil, it cannot be denied that he is a spiritualist. Still less did Luther understand the real nature of Catholicism. He did not comprehend that the fundamental idea of Christianity, the deadening of the senses, was too antagonistic to human nature to be ever entirely practicable in life; he did not comprehend that Catholicism was a concordat between God and the devil--that is to say, between the spirit and the senses, in which the absolute reign of the spirit was promulgated in theory, but in which the senses were nevertheless practically reinstated in the enjoyment of their rights. Hence a wise system of concessions allowed by the Church to the senses, always, however, under formalities which cast a slur on every act of the senses, and maintained the sham usurpation of the spirit. You might yield to the tender impulses of your heart and embrace a pretty girl, but you must confess that it was a flagrant sin, and for this sin you must make atonement. That this atonement might be made with money was as beneficial to humanity as useful to the Church. The Church imposed fines, so to say, for every indulgence of the flesh; hence there arose taxes on all sorts of sins, and there were pious colporteurs who, in the name of the Roman Catholic Church, hawked for sale through the land absolutions for every taxed sin. Such a one was that Tetzel against whom Luther first entered the field.

...Leo X., the keen Florentine, the pupil of Politian, the friend of Raphael, the Greek philosopher with the triple crown, bestowed by the Conclave, probably because he suffered from a disease, nowise due to Christian abstinence, which was then very dangerous, Leo of Medici, how he must have smiled at the poor, chaste, simple-minded monk who imagined that the evangelic gospels were the chart of Christianity, and that this chart must be a truth! Perhaps he never comprehended what Luther was aiming at, for at that time he was busily occupied with the building of St. Peter's Cathedral, the cost of which was defrayed by the money derived from these sales of absolutions, so that sin actually furnished the means wherewith to build this church, which became thereby, as it were, a monument to the lusts of the flesh, like that pyramid which an Egyptian girl built with the money she had earned by prostitution. Of this house of God it perhaps might be said more truly than of Cologne Cathedral, that it was built by the devil. This triumph of spiritualism, compelling sensualism itself to build its most beautiful temple--this reaping from the multitude, by concessions made to the flesh, the means wherewith to beautify spiritualism, was not understood in the German North. For there, more easily than under the burning skies of Italy, was it possible to practice a Christianity that should make the fewest concessions to the senses. We Northerners are cold-blooded, and needed not so many price-lists of absolution for sins of the flesh as the fatherly Leo sent us. The climate makes the exercise of Christian virtues easier for us; and when, on the 31st of October 1517, Luther nailed to the door of St Augustine's Church his thesis against indulgences, the city moat of Wittenberg was, perhaps, already frozen over with ice thick enough for skating, which is a chilly pleasure, and therefore no sin.

...In Germany the battle against Catholicism was nothing else than a war begun by spiritualism when it perceived that it only reigned nominally and de jure; whereas sensualism, through conventional subterfuges, exercised the real sovereignty and ruled de facto. When this was perceived, the hawkers of indulgences were chased off, the pretty concubines of the priests were exchanged for plain but honest wedded wives, the charming Madonna pictures were demolished, and there reigned in certain localities a puritanism inimical to every gratification of the senses. In France, on the contrary, during the seventeenth and the eighteenth centuries, the war was begun by sensualism against Catholicism, when it saw that while it, sensualism, reigned de facto, yet every exercise of its sovereignty was restrained in the most aggravating manner by spiritualism, and stigmatised as illegitimate. While in Germany the battle was fought with chaste earnestness, in France it was waged with licentious witticisms, and while there theological disputations were in vogue, here many satires were the fashion.

...Truly, Jansenism had much more cause than Jesuitism to feel aggrieved at the delineation of Tartuffe, and Molière would be as obnoxious to the Methodists of to-day as to the Catholic devotees of his own time. It is just because of this that Molière is so great, for, like Aristophanes and Cervantes, he levelled his persiflage not only at temporary follies, but also against that which is ever ridiculous--the inherent frailties of mankind. Voltaire, who always attacked only the temporary and the unessential, is in this respect inferior to Molière.

...Then why my aversion to spiritualism? Is it something so evil? By no means. Attar of roses is a precious article, and a small vial of it is refreshing, when one is doomed to pass one's days in the closely-locked apartments of the harem. But yet we would not have all the roses of life crushed and bruised in order to gain a few drops of the attar of roses, be they ever so consoling. We are like the nightingales, that delight in the rose itself, and derive as delicious a pleasure from the sight of the blushing, blooming flower as from its invisible fragrance.

...But there was one man at the Diet of Worms who, I am convinced, thought not of himself, but only of the sacred interests which he was there to champion. That man was Martin Luther, the poor monk whom Providence had selected to shatter the world-controlling power of the Roman Catholic Church, against which the mightiest emperors and most intrepid scholars had striven in vain. But Providence knows well on whose shoulders to impose its tasks; here not only intellectual but also physical strength was required. It needed a body steeled from youth through chastity and monkish discipline to bear the labour and vexations of such an office.

...Luther was not only the greatest, but also the most thoroughly German hero of our history. In his character are combined, on the grandest scale, all the virtues and all the faults of the Germans, so that, in his own person, he was the representative of that wonderful Germany. For he possessed qualities which we seldom find united, and which we usually even consider to be irreconcilably antagonistic. He was simultaneously a dreamy mystic and a practical man of action. His thoughts possessed not only wings, but also hands; he could speak and could act. He was not only the tongue, but also the sword of his time. He was both a cold, scholastic word-caviller, and an enthusiastic, God-inspired prophet. When, during the day, he had wearily toiled over his dogmatic distinctions and definitions, then in the evening he took his lute, looked up to the stars, and melted into melody and devotion. The same man who could scold like a fish-wife could be as gentle as a tender maiden. At times he was as fierce as the storm that uproots oaks; and then again he was mild as the zephyr caressing the violets. He was filled with a reverential awe of God. He was full of the spirit of self-sacrifice for the honour of the Holy Ghost; he could sink his whole personality in the most abstract spirituality, and yet he could well appreciate the good things of this earth, and from his mouth blossomed forth the famous saying--


"Who loves not wine, women, and song,
Will be a fool all his life long."


He was a complete man--I would say an absolute man, in whom spirit and matter were not antagonistic. To call him a spiritualist would, therefore, be as erroneous as to call him a sensualist. How shall I describe him? He had in him something aboriginal, incomprehensible, miraculous.

...All praise to Luther! Eternal honour to the blessed man to whom we owe the salvation of our most precious possessions, and whose benefactions we still enjoy. It ill becomes us to complain of the narrowness of his views. The dwarf, standing on the shoulders of the giant, particularly if he puts on spectacles, can, it is true, see farther than the giant himself; but for noble thoughts and exalted sentiments a giant heart is necessary. It were still more unseemly of us to pass a harsh judgment on his faults, for those very faults have benefited us more than the virtues of thousands of other men. The refinement of Erasmus, the mildness of Melanchthon, could never have brought us so far as the godlike brutality of Brother Martin.

...From the day on which Luther denied the authority of the Pope, and publicly declared in the Diet "that his teachings must be controverted through the words of the Bible itself, or with sensible reasons," there begins a new era in Germany. The fetters with which Saint Boniface had chained the German Church to Rome are broken. This Church, which has hitherto formed an integral part of the great hierarchy, now splits into religious democracies. The character of the religion itself is essentially changed: the Hindoo-Gnostic element disappears from it, and the Judaic-theistic element again becomes prominent. We behold the rise of evangelical Christianity. By recognising and legitimising the most importunate claims of the senses, religion becomes once more a reality. The priest becomes man, takes to himself a wife, and begets children, as God desires.

...If in Germany we lost through Protestantism, along with the ancient miracles, much other poetry, we gained manifold compensations. Men became nobler and more virtuous. Protestantism was very successful in effecting that purity of morals and that strictness in the fulfilment of duty which is generally called morality. In certain communities, indeed, Protestantism assumed a tendency which in the end became quite identical with morality, and the gospels remained as a beautiful parable only. Particularly in the lives of the ecclesiastics is a pleasing change now noticeable. With celibacy disappeared also monkish obscenities and vices. Among the Protestant clergy are frequently to be found the noblest and most virtuous of men, such as would have won respect from even the ancient Stoics. One must have wandered on foot, as a poor student, through Northern Germany, in order to learn how much virtue--and in order to give virtue a complimentary adjective, how much evangelical virtue--is to be found in an unpretentious-looking parsonage. How often of a winter's evening have I found there a hospitable welcome,--I, a stranger, who brought with me no other recommendation save that I was hungry and tired! When I had partaken of a hearty meal, and, after a good night's rest, was ready in the morning to continue my journey, then came the old pastor, in his dressing-gown, and gave me a blessing on the way,--and it never brought me misfortune; and his good-hearted, gossipy wife placed several slices of bread-and-butter in my pocket, which I found not less refreshing; and silent in the distance stood the pastor's pretty daughters, with blushing cheeks and violet eyes, whose modest fire in the mere recollection warmed my heart for many a whole winter's day.

...How strange! We Germans are the strongest and wisest of nations; our royal races furnish princes for all the thrones of Europe; our Rothschilds rule all the exchanges of the world; our learned men are pre-eminent in all the sciences; we invented gunpowder and printing;--and yet if one of us fires a pistol he must pay a fine of three thalers; and if we wish to insert in a newspaper, "My dear wife has given birth to a little daughter, beautiful as Liberty," then the censor grasps his red pencil and strikes out the word "Liberty."

...I have said that we gained freedom of thought through Luther. But he gave us not only freedom of movement, but also the means of movement; to the spirit he gave a body; to the thought he gave words. He created the German language.

This he did by his translation of the Bible.

In fact, the divine author of that book seems to have known, as well as we others, that the choice of a translator is by no means a matter of indifference; and so He himself selected His translator, and bestowed on him the wonderful gift to translate from a language which was dead and already buried, into another language that as yet did not exist.

...The knowledge of the Hebrew language had entirely disappeared from the Christian world. Only the Jews, who kept themselves hidden here and there in stray corners of the world, yet preserved the traditions of this language. Like a ghost keeping watch over a treasure which had been confided to it during life, so in its dark and gloomy ghettos sat this murdered nation, this spectre-people, guarding the Hebrew Bible.

...Luther's Bible is an enduring spring of rejuvenation for our language. All the expressions and phrases contained therein are German, and are still in use by writers. As this book is in the hands of even the poorest people, they require no special learned education in order to be able to express themselves in literary forms. When our political revolution breaks out, this circumstance will have remarkable results. Liberty will everywhere be gifted with the power of speech, and her speech will be biblical.

...More noteworthy and of more importance than his prose writings are Luther's poems, the songs which in battle and in trouble blossomed forth from his heart. Sometimes they resemble a floweret that grows on a rocky crag, then again a ray of moonlight trembling over a restless sea. Luther loved music, and even wrote a treatise on the art; hence his songs are particularly melodious. In this respect he merits the name, Swan of Eisleben. But he is nothing less than a wild swan in those songs wherein he stimulates the courage of his followers and inflames himself to the fiercest rage of battle. A true battle-song was that martial strain with which he and his companions marched into Worms. The old cathedral trembled at those unwonted tones, and the ravens, in their dark nests in the steeple, startled with affright. That song, the Marseillaise of the Reformation, preserves to this day its inspiriting power.

...The expressions "classic" and "romantic" refer only to the spirit and the manner of the treatment. The treatment is classic when the form of that which is portrayed is quite identical with the idea of the portrayer, as is the case with the art-works of the Greeks, in which, owing to this identity, the greatest harmony is found to exist between the idea and its form. The treatment is romantic when the form does not reveal the idea through this identity, but lets this idea be surmised parabolically. (I use the word "parabolically" here in preference to "symbolically.") The Greek mythology had an array of god-figures, each of which, in addition to the identity of form and idea, was also susceptible of a symbolic meaning. But in this Greek religion only the figures of the gods were clearly defined; all else, their lives and deeds, was left to the arbitrary treatment of the poet's fancy. In the Christian religion, on the contrary, there are no such clearly-defined figures, but stated facts--certain definite holy events and deeds, into which the poetical faculty of man could place a parabolic signification. It is said that Homer invented the Greek gods and goddesses. That is not true. They existed previously in clearly-defined outlines; but he invented their histories. The artists of the middle ages, on the other hand, never ventured the least addition to the historical part of their religion. The fall of man, the incarnation, the baptism, the crucifixion, and the like, were matters of fact, which were not to be intermeddled with, and which it was not permissible to remould in the least, but to which poetry might attach a symbolic meaning. All the arts during the middle ages were treated in this parabolic spirit, and this treatment is romantic. Hence we find in the poetry of the middle ages a mystic universality; the forms are all so shadowy, what they do is so vaguely indicated, all therein is as if seen through a hazy twilight intermittently illumined by the moon. The idea is merely hinted at in the form, as in a riddle; and we dimly see a vague, indefinite figure, which is the peculiarity of spiritual literature. There is not, as among the Greeks, a harmony, clear as the sun, between form and meaning, but occasionally the meaning overtops the given form, and the latter strives desperately to reach the former, and then we behold bizarre, fantastic sublimity; then, again, the form has overgrown itself, and is out of all proportion to the meaning. A silly, pitiful thought trails itself along in some colossal form, and we witness a grotesque farce: misshapenness is nearly always the result.

The universal characteristic of that literature was that in all its productions it manifested the same firm, unshaken faith which in that period reigned over worldly as well as spiritual matters. All the opinions of that time were based on authorities. The poet journeyed along the abysses of doubt as free from apprehension as a mule, and there prevailed in the literature of that period a dauntless composure and blissful self-confidence such as became impossible in after-times, when the influence of the Papacy, the chief of those authorities, was shattered, and with it all the others were overthrown. Hence the poems of the middle ages have all the same characteristics, as if composed not by single individuals, but by the whole people en masse: they are objective, epic, naïve.

In the literature that blossomed into life with Luther we find quite opposite tendencies.

Its material, its subject, is the conflict between the interests and views of the Reformation and the old order of things. To the new spirit of the times, that hodge-podge religion which arose from the two elements already referred to--Germanic nationality and the Hindoo-Gnostic Christendom--was altogether repugnant. The latter was considered heathen idol-worship, which was to be replaced by the true religion of the Judaic-theistic Gospel. A new order of things is established; the spirit makes discoveries which demand the well-being of matter. Through industrial progress and the dissemination of philosophical theories, spiritualism becomes discredited in popular opinion. The tiers-état begins to rise; the Revolution already rumbles in the hearts and brains of men, and what the era feels, thinks, needs, and wills is openly spoken; and that is the stuff of which modern literature is made. At the same time the treatment is no longer romantic, but classic.

...The universal characteristic of modern literature consists in this, that now individuality and scepticism predominate. Authorities are overthrown; reason is now man's sole lamp, and conscience his only staff in the dark mazes of life. Man now stands alone, face to face with his Creator, and chants his songs to Him. Hence this literary epoch opens with hymns. And even later, when it becomes secular, the most intimate self-consciousness, the feeling of personality, rules throughout. Poetry is no longer objective, epic, and naïve, but subjective, lyric, and reflective.

...The God of the pantheists differs from the God of the theists in so far that the former is in the world itself, while the latter is external to, or, in other words, is over the world. The God of the theists rules the world from above as a quite distinct establishment. Only in regard to the manner of that rule do the theists differ among themselves. The Hebrews picture God as a thunder-hurling tyrant; the Christians regard him as a loving father; the disciples of Rousseau and the whole Genevese school portray him as a skilful artist, who has made the whole world somewhat in the same manner as their papas manufacture watches; and as art-connoisseurs, they admire the work and praise the Maker above.

...From the moment that religion seeks assistance from philosophy her downfall is unavoidable. She strives to defend herself, and always talks herself deeper into ruin. Religion, like all other absolutisms, may not justify herself. Prometheus is bound to the rock by a silent power. Æschylus represents the personification of brute force as not speaking a single word. It must be dumb.

...Moses Mendelssohn was the reformer of the German Israelites, his companions in faith. He overthrew the prestige of Talmudism, and founded a pure Mosaism. This man, whom his contemporaries called the German Socrates, and whose nobleness of soul and intellectual powers they so admired, was the son of a poor sexton of the synagogue at Dessau. Besides this curse of birth, Providence made him a hunchback, in order to teach the rabble in a very striking manner that men are to be judged not by outward appearance but by inner worth. As Luther overthrew the Papacy, so Mendelssohn overthrew the Talmud; and that, too, by a similar process. He discarded tradition, declared the Bible to be the well-spring of religion, and translated the most important parts of it. By so doing he destroyed Jewish Catholicism, for such is the Talmud. It is a Gothic dome which, although overladen with fanciful, childish ornamentation, yet amazes us by the immensity of its heaven-aspiring proportions.

...No German can pronounce the name of Lessing without a responsive echo in his breast. Since Luther, Germany has produced no greater and better man than Gotthold Ephraim Lessing. These two are our pride and joy. In the troubles of the present we look back at their consoling figures, and they answer with a look full of bright promise. The third man will come who will perfect what Luther began and what Lessing carried on--the third Liberator.

Like Luther, Lessing's achievements consisted not only in effecting something definite, but in agitating the German people to its depths, and in awakening through his criticism and polemics a wholesome intellectual activity. He was the vivifying critic of his time, and his whole life was a polemic. His critical insight made itself felt throughout the widest range of thought and feeling--in religion, in science, and in art. His polemics vanquished every opponent, and grew stronger with every victory. Lessing, as he himself confessed, needed conflict for the full development of his powers. He resembled that fabulous Norman who inherited the skill, knowledge, and strength of those whom he slew in single combat, and in this manner became finally endowed with all possible excellencies and perfections. It is easily conceivable that such a contentious champion should stir up not a little commotion in Germany,--in that quiet Germany which was then even more sabbatically quiet than now. The majority were stupefied at his literary audacity. But this was of the greatest assistance to him, for oser! is the secret of success in literature, as it is in revolutions,--and in love. All trembled before the sword of Lessing. No head was safe from him. Yes, many heads he struck off from mere wantonness, and was moreover so spiteful as to lift them up from the ground and show to the public that they were hollow inside. Those whom his sword could not reach he slew with the arrows of his wit. His friends admired the pretty feathers of those arrows; his enemies felt their barbs in their hearts. Lessing's wit does not resemble that enjouement, that gaîté, those lively saillies, which are so well known here in France. His wit was no petty French greyhound, chasing its own shadow: it was rather a great German tom-cat, who plays with the mouse before he throttles it.

Yes, polemics were our Lessing's delight, and so he never reflected long whether an opponent was worthy of him,--thus through his controversies he has saved many a name from well-merited oblivion. Around many a pitiful authorling he has spun a web of the wittiest sarcasm, the most charming humour; and thus they are preserved for all time in Lessing's works, like insects caught in a piece of amber. In slaying his enemies he made them immortal. Who of us would have ever heard of that Klotz on whom Lessing wasted so much wit and scorn? The huge rocks which he hurled at, and with which he crushed, that poor antiquarian, are now the latter's indestructible monument.

It is noteworthy that this wittiest man of all Germany was also the most honourable. There is nothing equal to his love of truth. Lessing made not the least concession to falsehood, even if thereby, after the manner of the worldly-wise, he could advance the victory of truth itself. He could do everything for truth, except lie for it. Whoever thinks, he once said, to bring Truth to man, masked and rouged, may well be her pander, but he has never been her lover.

...It is heart-rending to read in his biography how fate denied this man every joy, and how it did not even vouchsafe to him to rest with his family from his daily struggles. Once only fortune seemed to smile on him; she gave him a loved wife, a child--but this happiness was like the rays of the sun gilding the wings of a swift-flying bird: it vanished as quickly. His wife died in consequence of her confinement, the child soon after birth. Concerning the latter, he wrote to a friend the horribly-witty words, "My joy was brief. And I lost him so unwillingly, that son! For he was so wise, so wise! Do not think that the few hours of my fatherhood have already made a doting parent of me. I know what I say. Was it not wisdom that he had to be reluctantly dragged into the world with iron tongs, and that he so soon discovered his folly? Was it not wisdom that he seized the first opportunity to leave it? For once I have sought to be happy like other men; but I have made a miserable failure of it."

...Lessing was the prophet who from the New Testament pointed towards the Third Testament. I have called him the successor of Luther; and it is in this character that I have to speak of him here. Of his influence on German art I shall speak hereafter. On this he effected a wholesome reform, not only through his criticism, but also through his example; and this latter phase of his activity is generally made the most prominent, and is the most discussed. But, viewed from our present standpoint, his philosophical and theological battles are to us more important than all his dramas, or his dramaturgy. His dramas, however, like all his writings, have a social import, and Nathan the Wise is in reality not only a good play, but also a philosophical, theological treatise in support of the doctrine of a pure theism. For Lessing, art was a tribune, and when he was thrust from the pulpit or the professor's chair he sprang on to the stage, speaking out more boldly, and gaining a more numerous audience.

I say that Lessing continued the work of Luther. After Luther had freed us from the yoke of tradition and had exalted the Bible as the only well-spring of Christianity, there ensued a rigid word-service, and the letter of the Bible ruled just as tyrannically as once did tradition. Lessing contributed the most to the emancipation from the tyranny of the letter.

Lessing died in Brunswick, in the year 1781, misunderstood, hated, and denounced. In the same year there was published at Königsberg the Critique of Pure Reason, by Immanuel Kant. With this book there begins in Germany an intellectual revolution, which offers the most wonderful analogies to the material revolution in France, and which to the profound thinker must appear equally important. It develops the same phases, and between the two there exists a very remarkable parallelism. On both sides of the Rhine we behold the same rupture with the past: it is loudly proclaimed that all reverence for tradition is at an end. As in France no privilege, so in Germany no thought is tolerated without proving its right to exist: nothing is taken for granted. And as in France fell the monarchy, the keystone of the old social system, so in Germany fell theism, the keystone of the intellectual ancien régime.

* * * * *

It is horrible when the bodies which we have created ask of us a soul. But it is still more horrible, more terrible, more uncanny, to create a soul, which craves a body and pursues us with that demand. The idea which we have thought is such a soul, and it allows us no peace until we have given it a body, until we have brought it into actual being. The thought seems to become deed; the word, flesh. And, strange! man, like the God of the Bible, needs but to speak his thought, and the world shapes itself accordingly: light dawns, or darkness descends; the waters separate themselves from the dry land, and even wild beasts appear. The universe is but the signature of the word.

Mark this, ye haughty men of action. Ye are naught but the unconscious servants of the men of thought, who, oftentimes in the humblest obscurity, have marked out your tasks for you with the utmost exactitude. Maximilian Robespierre was only the hand of Jean Jacques Rousseau--the bloody hand that from the womb of time drew forth the body whose soul Rousseau had created. Did the restless anxiety that embittered the life of Jean Jacques arise from a foreboding that his thoughts would require such a midwife to bring them into the world?

Old Fontenelle was perhaps in the right when he declared, "If I carried all the ideas of this world in my closed hand, I should take good heed not to open it." For my part, I think differently. If I held all the ideas of the world in my hand, I might perhaps implore you to hew off my hand at once, but in no case would I long keep it closed. I am not adapted to be a jailor of thoughts. By Heaven! I would set them free. Even if they assumed the most threatening shapes and swept through all lands like a band of mad Bacchantes; even if with their thyrsus staffs they should strike down our most innocent flowers; even if they should break into our hospitals and chase the sick old world from its bed! It would certainly grieve me sadly, and I myself should come to harm. For, alas! I too belong to that sick old world; and the poet says rightly that scoffing at our own crutches does not enable us to walk any the better. I am the most sick among you all, and the most to be pitied, for I know what health is. But you know it not, you enviable ones. You can die without noticing it yourselves. Yes, many of you have already been dead for these many years, and you think that now only does the true life begin. When I contradict such madness, then they become enraged against me, and rail at me, and, horrible! the corpses spring on me and reproach me; and more even than their revilings does their mouldy odour oppress me. Avaunt, ye spectres! I am speaking of one whose very name possesses an exorcising power: I speak of Immanuel Kant.

It is said that the spirits of darkness tremble with affright when they behold the sword of an executioner. How, then, must they stand aghast when confronted with Kant's Critique of Pure Reason! This book is the sword with which, in Germany, theism was decapitated.

To be candid, you French are tame and moderate compared with us Germans. At the most, you have slain a king; and he had already lost his head before he was beheaded. And withal you must drum so much, and shout, and stamp, so that the whole world was shaken by the tumult. It is really awarding Maximilian Robespierre too much honour to compare him with Immanuel Kant. Maximilian Robespierre, the great citizen of the Rue Saint Honoré, did truly have an attack of destructive fury when the monarchy was concerned, and he writhed terribly enough in his regicidal epilepsy; but as soon as the Supreme Being was mentioned, he wiped the white foam from his mouth and the blood from his hands, put on his blue Sunday coat with the bright buttons, and attached a bouquet of flowers to his broad coat-lapel.

The life-history of Immanuel Kant is difficult to write, for he had neither a life nor a history. He lived a mechanical, orderly, almost abstract, bachelor life, in a quiet little side-street of Königsberg, an old city near the north-east boundary of Germany. I believe that the great clock of the cathedral did not perform its daily work more dispassionately, more regularly, than its countryman, Immanuel Kant. Rising, coffee-drinking, writing, collegiate lectures, dining, walking--each had its set time. And when Immanuel Kant, in his grey coat, cane in hand, appeared at the door of his house, and strolled towards the small linden avenue, which is still called "the philosopher's walk," the neighbours knew it was exactly half-past four. Eight times he promenaded up and down, during all seasons; and when the weather was gloomy, or the grey clouds threatened rain, his old servant Lampe was seen plodding anxiously after, with a large umbrella under his arm, like a symbol of Providence.

What a strange contrast between the outer life of the man and his destructive, world-convulsing thoughts! Had the citizens of Königsberg surmised the whole significance of these thoughts, they would have felt a more profound awe in the presence of this man than in that of an executioner, who merely slays human beings. But the good people saw in him nothing but a professor of philosophy; and when at the fixed hour he sauntered by, they nodded a friendly greeting, and regulated their watches.

But if Immanuel Kant, that arch-destroyer in the realms of thought, far surpassed Maximilian Robespierre in terrorism, yet he had certain points of resemblance to the latter that invite a comparison of the two men. In both we find the same inflexible, rigid, prosaic integrity. Then we find in both the same instinct of distrust,--only that the one exercises it against ideas, and names it a critique, while the other applies it to men, and calls it republican virtue. In both, however, the narrow-minded shopkeeper type is markedly manifest. Nature had intended them to weigh out sugar and coffee, but fate willed it otherwise, and into the scales of one it laid a king, into those of the other, a God. And they both weighed correctly.

...Pantheism had already in Fichte's time interpenetrated German art; even the Catholic Romanticists unconsciously followed this current, and Goethe expressed it most unmistakably. This he already does in Werther. In Faust he seeks to establish an affinity between man and nature by a bold, direct, mystic method, and conjures the secret forces of nature through the magic formula of the powers of hell. But this Goethean pantheism is most clearly and most charmingly disclosed in his short ballads. The early philosophy of Spinoza has shed its mathematical shell, and now flutters about us as Goethean poetry. Hence the wrath of our pietists, and of orthodoxy in general, against the Goethean ballads. With their pious bear-paws they clumsily strike at this butterfly, which is so daintily ethereal, so light of wing, that it always flits out of reach. These Goethean ballads have a tantalising charm that is indescribable. The harmonious verses captivate the heart like the tenderness of a loving maiden; the words embrace you while the thought kisses you.

...This giant was minister in a lilliputian German state, in which he could never move at ease. It was said of Phidias's Jupiter seated in Olympus, that were he ever to stand erect the sudden uprising would rend asunder the vaulted roof. This was exactly Goethe's situation at Weimar; had he suddenly lifted himself up from his peaceful, sitting posture, he would have shattered the gabled canopy of state, or, more probably, he would have bruised his own head. But the German Jupiter remained quietly seated, and composedly accepted homage and incense.

...When it was seen that such saddening follies were budding out of philosophy and ripening into a baleful maturity--when it was observed that the German youth were generally absorbed in metaphysical abstractions, thereby neglecting the most important questions of the time and unfitting themselves for practical life,--it was quite natural that patriots and lovers of liberty should be led to conceive a justifiable dislike to philosophy; and a few went so far as to condemn it utterly and entirely, as idle, useless, chimerical theorising.

We shall not be so foolish as to attempt seriously to refute these malcontents. German philosophy is a matter of great weight and importance, and concerns the whole human race. Only our most remote descendants will be able to decide whether we deserve blame or praise for completing first our philosophy and afterwards our revolution. To me it seems that a methodical people, such as we Germans are, must necessarily have commenced with the Reformation, could only after that proceed to occupy ourselves with philosophy, and not until the completion of the latter could we pass on to the political revolution. This order I find quite sensible. The heads which philosophy has used for thinking, the revolution can afterwards, for its purposes, cut off. But philosophy would never have been able to use the heads which had been decapitated by the revolution, if the latter had preceded.

...Christianity--and this is its fairest service--has to a certain degree moderated that brutal lust of battle, such as we find it among the ancient Germanic races, who fought, not to destroy, not yet to conquer, but merely from a fierce, demoniac love of battle itself; but it could not altogether eradicate it. And when once that restraining talisman, the cross, is broken, then the smouldering ferocity of those ancient warriors will again blaze up; then will again be heard the deadly clang of that frantic Berserkir wrath, of which the Norse poets say and sing so much. The talisman is rotten with decay, and the day will surely come when it will crumble and fall. Then the ancient stone gods will arise from out the ashes of dismantled ruins, and rub the dust of a thousand years from their eyes; and finally Thor, with his colossal hammer, will leap up, and with it shatter into fragments the Gothic Cathedrals.

And when ye hear the rumbling and the crumbling, take heed, ye neighbours of France, and meddle not with what we do in Germany. It might bring harm on you. Take heed not to kindle the fire; take heed not to quench it. Ye might easily burn your fingers in the flame. Smile not at my advice as the counsel of a visionary warning you against Kantians, Fichteans, and natural philosophers. Scoff not at the dreamer who expects in the material world a revolution similar to that which has already taken place in the domains of thought. The thought goes before the deed, as the lightning precedes the thunder. German thunder is certainly German, and is rather awkward, and it comes rolling along tardily; but come it surely will, and when ye once hear a crash the like of which in the world's history was never heard before, then know that the German thunderbolt has reached its mark. At this crash the eagles will fall dead in mid air, and the lions in Afric's most distant deserts will cower and sneak into their royal dens. A drama will be enacted in Germany in comparison with which the French Revolution will appear a harmless idyl. To be sure, matters are at present rather quiet, and if occasionally this one or the other rants and gesticulates somewhat violently, do not believe that these are the real actors. These are only little puppies, that run around in the empty arena, barking and snarling at one another, until the hour shall arrive when appear the gladiators, who are to battle unto death.

And that hour will come. As on the raised benches of an amphitheatre the nations will group themselves around Germany to behold the great tournament. I advise you, ye French, keep very quiet then: on your souls take heed that ye applaud not. We might easily misunderstand you, and in our blunt manner roughly quiet and rebuke you, for if in our former servile condition we could sometimes overcome you, much more easily can we do so in the wantonness and delirious intoxication of freedom. Ye yourselves know what one can do in such a condition--and ye are no longer in that condition. Beware! I mean well with you, therefore I tell you the bitter truth. You have more to fear from emancipated Germany than from the whole Holy Alliance, with all its Croats and Cossacks. For, in the first place, you are not loved in Germany,--which is almost incomprehensible, for you are so very amiable, and during your sojourn in Germany took much pains to please at least the better and lovelier half of the Germans. But even if that half should love you, it is just the half that does not bear arms, and whose friendship would therefore avail you but little.

What they really have against you, I could never make out. Once in a beer-cellar at Göttingen, a young Teuton said that revenge must be had on the French for Conrad von Stauffen, whom they beheaded at Naples. You have surely long since forgotten that. But we forget nothing. You see that if we should once be inclined to quarrel with you, good reasons will not be wanting. At all events, I advise you to be on your guard. Let what will happen in Germany, whether the Crown Prince of Prussia or Dr. Wirth hold sway, be always armed, remain quietly at your post, musket in hand. I mean well with you; and I almost stood aghast when I learned lately that your ministry propose to disarm France.

As, notwithstanding your present Romanticism, you are inborn classics, you know Olympus. Among the naked gods and goddesses who there make themselves merry with nectar and ambrosia, you behold one goddess who, although surrounded with mirth and sport, yet wears always a coat of mail, and keeps helm on head and spear in hand.

It is the goddess of wisdom.

[The end]
Heinrich Heine's essay: Religion And Philosophy In Germany

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