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in two sexes, which, though every spiritual band could be severed, are still constrained, as natural beings, to love each other. It flows forth into the affection of parents and children, of brothers and sisters, as if the souls were sprung from one blood as well as the bodies—as if the minds were branches and blossoms of the same stem; and from thence it embraces, in narrower or wider circles, the whole sentient world. Even the hatred of spirits is grounded in thirst for love; and no enmity springs up, except from friendship denied.

      Mine eye discerns this eternal life and motion, in all the veins of sensuous and spiritual Nature, through what seems to others a dead mass. And it sees this life forever ascend, and grow, and transfigure itself into a more spiritual expression of its own nature. The universe is no longer, to me, that circle which returns into itself, that game which repeats itself without ceasing, that monster which devours itself in order to reproduce itself as it was before. It is spiritualized to my contemplation, and bears the peculiar impress of the spirit—continual progress toward perfection, in a straight line which stretches into infinity.

      The sun rises and sets, the stars vanish and return again, and all the spheres hold their cycle-dance. But they never return precisely such as they disappeared; and in the shining fountains of life there is also life and progress. Every hour which they bring, every morning and every evening, sinks down with new blessings on the world. New life and new love drop from the spheres, as dew-drops from the cloud, and embrace Nature, as the cool night embraces the earth.

      All death in Nature is birth; and precisely in dying the sublimation of life appears most conspicuous. There is no death-bringing principle in Nature, for Nature is only life, throughout. Not death kills, but the more living life, which, hidden behind the old, begins and unfolds itself. Death and birth are only the struggle of life with itself to manifest itself in ever more transfigured form, more like itself.

      And my death—can that be anything different from this?—I, who am not a mere representation and copy of life, but who bear within myself the original, the alone true and essential life! It is not a possible thought that Nature should annihilate a life which did not spring from her—Nature, which exists only for my sake, not I for hers.

      But even my natural life, even this mere representation of an inward invisible life to mortal eyes, Nature cannot annihilate; otherwise she must be able to annihilate herself—she who exists only for me and for my sake, and who ceases to exist, if I am not. Even because she puts me to death she must quicken me anew. It can be only my higher life, unfolding itself in her, before which my present life disappears; and that which mortals call death is the visible appearing of a second vivification. Did no rational being, who has once beheld its light, perish from the earth, there would be no reason to expect a new heaven and a new earth. The only possible aim of Nature, that of representing and maintaining Reason, would have been already fulfilled here below, and her circle would be complete. But the act by which she puts to death a free, self-subsisting being, is her solemn—to all Reason apparent—transcending of that act, and of the entire sphere which she thereby closes. The apparition of death is the conductor by which my spiritual eye passes over to the new life of myself, and of a Nature for me.

      Every one of my kind who passes from earthly connections, and who cannot, to my spirit, seem annihilated, because he is one of my kind, draws my thought over with him. He still is, and to him belongs a place.

      While we, here below, sorrow for him with such sorrow as would be felt, if possible, in the dull kingdom of unconsciousness, when a human being withdraws himself from thence to the light of earth's sun—while we so mourn, on yonder side there is joy because a man is born into their world; as we citizens of earth receive with joy our own. When I, some time, shall follow them, there will be for me only joy; for sorrow remains behind, in the sphere which I quit.

      It vanishes and sinks before my gaze—the world which I so lately admired. With all the fulness of life, of order, of increase, which I behold in it, it is but the curtain by which an infinitely more perfect world is concealed from me. It is but the germ out of which that infinitely more perfect shall unfold itself. My faith enters behind this curtain, and warms and quickens this germ. It sees nothing definite, but expects more than it can grasp here below, than it will ever be able to grasp in time.

      So I live and so I am; and so I am unchangeable, firm and complete for all eternity. For this being is not one which I have received from without; it is my own only true being and essence.

      ADDRESSES TO THE GERMAN NATION

(1807 to 1808)TRANSLATED BY LOUIS H. GRAY, PH.DADDRESS EIGHT

      The Definition of a Nation in the Higher Sense of the Word, and of Patriotism

      The last four addresses have answered the question, What is the German as contrasted with other nations of Teutonic origin? The argument will be complete if we further add the examination of the question, What is a nation? The latter question is identical with another, and, at the same time, the other question, which has often been propounded and has been answered in very different ways, helps in the solution. This question is, What is patriotism, or, as it would be more correctly expressed, What is the love of the individual for his nation?

      If we have thus far proceeded aright in the course of our investigation, it must become obvious therefrom that only the German—the primitive man, not he who has become petrified by arbitrary laws and institutions—really has a nation and is entitled to count on one, and that only he is capable of real and rational love for his nation.

      We smooth our way to a solution of our proposed task by means of the following remark, which appears, at first sight, to lie outside the context of our previous discussion.

      As we have already observed in our third address, religion is able absolutely to transport us above all time and above the whole of present and perceptual life without doing the least injury to the justice, morality, and holiness of the life influenced by this belief. Even with the certain conviction that all our activity on this earth will not leave the least trace behind it and will not produce the slightest results, and even with the belief that the divine may actually be perverse and may be used as a tool of evil and of still deeper moral corruption, it is, nevertheless, possible to continue in this activity simply in order to maintain the divine life that has come forth within us and that stands in relation to a higher governance of things in a future world where nothing perishes that has been done in God. Thus, for instance, the apostles and the first Christians generally, even while living, were wholly transported above the earth because of their belief in heaven; and affairs terrestrial—state, fatherland, and nation—were so entirely renounced that they no longer deemed such trivial concerns worthy even of their consideration. However possible this may be, however easy, moreover, for faith, and however joyfully we may resign ourselves to the conviction, since it is unalterably the will of God, that we have no more an earthly country but are exiles and slaves here below—nevertheless, this is not the natural condition and the rule governing the course of the world, but is a rare exception. Moreover, it is a very perverse use of religion (and, among others, Christianity has frequently been guilty of it) when, as a question of principle and without regard to the existent circumstances, it proceeds to commend this withdrawal from the affairs of the state and of the nation as a truly religious sentiment. Under such conditions, if they are true and real and not perhaps induced merely by religious fanaticism, temporal life loses all its independence and becomes simply a fore-court of the true life and a hard trial to be borne only by obedience and submission to the will of God; in this view it becomes true that, as has been claimed by many, immortal souls have been plunged into earthly bodies, as into prisons, simply as a punishment. In the regular order of things, however, earthly life should itself truly be life in which we may rejoice and which we may thankfully enjoy, even though in expectation of a higher life; and although it is true that religion is also the comfort of the slave illegally oppressed, yet, above all things, the essence of religion is to oppose slavery and to prevent, so far as possible, its deterioration to a mere consolation of the captive. It is doubtless to the interest of the tyrant to preach religious resignation and to refer to heaven those to whom he will not grant a tiny place on earth; we must, however, be less hasty to adopt the view of religion recommended by the tyrant, for, if we can, we must forestall the making of earth into hell in order to arouse a still greater longing for heaven.

      The

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